11:73

 Salaam all

11:73

 قَالُوۤاْ أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ رَحْمَتُ ٱللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ

 

qālū ataʿjabīna min amri l-lahi raḥmatu l-lahi wabarakātuhu ʿalaykum ahla l-bayti innahu ḥamīdun majīdun

 

The Aya says:

They responded: do you find odd what Allah’s decision?! Allah’s mercy and blessings are upon you people of the household.  He is indeed praiseworthy, generously noble.

 

My personal note:

They reminded her of Allah’s ability and at the same time the honor that Allah granted the family of Abraham.

 

Translation of the transliterated words:

qālū: they said/ they claimed/ they responded

Note: QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they said or claimed. 

 ataʿjabīna: Do you consider unusual / strange?!

Note: the root is Ain-J-B and it means unusual or unfamiliar. This is something that is considered an object of admiration and liking at times and fear and strangeness at times.  ATaAAJABEENA is a question addressed to a female singular.  It means: Do you consider unusual/ strange/odd?!

Min: of/ from

Amri: order of/ implement of

Note: AMRI is derived from the root Hamza-M-R and it means ordering something and the implementation of it.  AMRU is the order or the implementation of His or both at the same time.  In this context, it points to the implementation or matter of decision that is coming to being into effect.

 

l-lahi: Allah

raḥmatu: Mercy of/ Grace of

Note: RAHMATU is derived from the root R-Ha-M and it means womb in concrete. This can be extended to all the positive qualities that the womb provides to the fetus. RAHMATU means mercy or grace of.

 

l-lahi: Allah

wabarakātuhu: And His blessings/ including His blessings

Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture.  WA is often translated as an addition (and), but inclusion probably covers the meaning a little better.  BARAKATU is derived from the root B-R-K and it means in concrete when the water is on the ground in a pool, or when the camel is sitting on the ground with his chest touching it. Conceptually, it is used for stability/ anchoring and plentifulness/ bountifulness of good since the water is a source for lots of good. The word is also used in Arabic and Hebrew to mean blessing with all the potential meanings that come with blessing. BARAKATU means blessings of.  HU means Him and points to Allah.

 ʿalaykum: upon you (plural)

Ahla: people of

Note: AHLA the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family/ entourage or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLA means family of/ entourage of/ people of.

 

l-bayti: the house/ the shelter

Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings.   ALBAYT means the house or the shelter.  AHLA ALBAYT points to the close family in an idiomatic manner.

Innahu: He indeed

ḥamīdun: Praiseworthy/ one with great attributes

Note: the root is Ha-M-D and it means praise or thanks. According to the understanding of scholars an entity receives HAMD for her actions, words, or just attributes that are praiseworthy.  HAMEEDUN is the one who is praiseworthy or full of great attributes. 

Majīdun: Generously noble

Note: the root is M-J-D and it means nobility and generosity at the same time.  MAJEED is noble and generous at the same time.

 

Salaam all and have a great day

Hussein

11:72

 Salaam all

11:72

قَالَتْ يَٰوَيْلَتَىٰ ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَـٰذَا بَعْلِي شَيْخاً إِنَّ هَـٰذَا لَشَيْءٌ عَجِيبٌ 

 

qālat yāwaylatā a-alidu wa-anā ʿajūzun wahādhā baʿlī shaykhan inna hādhā lashayon ʿajībun

 

The Aya says:

She said: “O my, do I deliver while I am less capable and this my husband clearly aged?! This is indeed something unusual”

 

My personal note:

I translated Aaajooz as less capable although it means old but old from the angle of losing capabilities and being aware of it.  I also translated sheikh as showing evidence of aging which is the background of the meaning although it means also old.  This is just to show the nuance of the language.

 

Translation of the transliterated words:

qālat: She said/ she responded

Note: QALAT is derived from the root Qaf-W-L and it means saying in any way possible. QALAT is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular feminine). This, in turn means: She said or she responded/ retorted.

 

Yāwaylatā: Oh My

Note: YA is a calling in a sense.  WAYLATA is derived from the root W-Y-L and it means sadness and suffering and embarrassment or surprise or wonder. WAYLATA means in this context: O My surprise/ wonder.

a-alidu: Do I give birth?! Do I beget a child?!

Note: the root is Note: The root is W-L-D and it means giving birth or conceiving.  A-ALIDU is a question and exclamation at the same time.  It means:  Do I give birth/ concieve/ beget a child?!

wa-anā: while I

ʿajūzun: old/ not in my prime

Note: the root is Ain-J-Z and it means push away. In concrete it is used for pushing the dirt away and so on. Conceptually, it is used for inability or failure as well as for pushing away.  AAaJOOZ means old and it relates to the root as the age of decreased abilities and weakness and so on.  In here beyond the age of conceiving

Wahādhā: and this

baʿlī: my man/ my husband

Note: the root is B-Ain-L and it means the high land that gets water only through rain as opposed to springs or rivers. It is also used for the plants that do not need watering. The word is used for the husband as well. The relationship between those uses is not very clear and it may point to some independence in the husband that he has to be self supporting. BaAALI means man of or husband of min.

Shaykhan: aged/ aging/ clearly old

Note: the root is SH-Y-KH andn it means the one who clearly shows signs of aging in the form of white hair and wrinkles and all sorts of igns of aging.  SHAYKHAN means clearly old

inna hādhā: this indeed

lashayon: something (with emphasis)

Note: LA is for emphasis.  SHAYON the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity become an entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth.  LASHAYON means a thing or an entity with emphasis.

 

ʿajībun: unusual/ odd/ strange

Note: the root is Ain-J-B and it means unusual or unfamiliar. This is something that is considered an object of admiration and liking at times and fear and strangeness at times.  AAaJEEB means odd and strange and unusual.

 Salaam all and have a great day

Hussein

11:71

 Salaam all

11:71

وَٱمْرَأَتُهُ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِن وَرَآءِ إِسْحَاقَ يَعْقُوبَ

 

wa-im`ra-atuhu qāimatun faḍaḥikat fabasharnāhā bi-is`ḥāqa wamin warāi is`ḥāqa yaʿqūba

The Aya says:

While his wife was standing so she laughed.  So we gave her the glad tidings of Isaac and behind Isaac will be Jacob.

 

My personal note:

Many commentators speculated on why she laughed.  Something in the context made her laugh basically without having to speculate too much.  The Aya is intriguing in letting her know that there will be Isaac, but also reassuring her of further continuity that Isaac will have Jacob.

 

Translation of the transliterated words:

wa-im`ra-atuhu: and/ while his woman/ his wife

Note: WA here is a linker that carries the meaning of and but more like while.  IMRA’ATUHU is derived from the root M-R-Hamza and it means in one of the concrete meanings esophagus or the conduit of the food from the mouth to the stomach. This is then conceptually taken to cover anything that is easily swallowed or digested whether in concrete or other conceptual manners. Other understandings of this root is person imru’ for man and imra’a for woman. IMRAATU means woman of or wife of. HU means him and points to Abraham.

Qāimatun: Standing

Note: the root is Qaf-W-M and it means standing upright or standing.  QAIMATUN means standing.

faḍaḥikat: so she laughed

Note: FA means then or therefore or so.  DAHIKAT is derived from the root  Dhad-Ha-K and it means laughing. Some of the concrete uses of the term is the land that brings out the flowers and plants and the cloud that brings the lightning. So, conceptually it covers laughing for good news or happy event. DHAHIKAT is an action that is completed. It means: the action of laughing happened by the subject (third person singular feminine)

Fabasharnāhā: so we gave her the good news/ glad tidings

Note: means then or therefore or so.  BASHARNA is derived from the root Note: the root is B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. BASHARNAHA is an action that is completed.  It means: the action of giving glad tidings to the object (HA=her) happened by the subject (first person plural)

bi-is`ḥāqa: Isaac/ in Isaac/ with Isaac/ of Isaac

Note: BI signifies an attachment or close linkage between what is before and what is after it.  In a Verbal sentence it can mean attachment to the action or to the subject as it does the action.  This attachment can then signify many things according to the verb and to the sentence and so on.  BI here gives another object to the action above. ISHAQ is Isaac.

Wamin: and from

Warāi: behind

Note: the root is W-R-W or W-R-Y and it means to be under/behind the skin. The concrete word is WARY and it means abscess in the inside of the body. The word has a conceptual meaning of something hidden or covered or behind and so on so that it is not clearly apparent to be seen right away.  WARAI means behind or perhaps hding after him and so on.

is`ḥāqa: Isaac

yaʿqūba: Jacob

 

Salaam all and have a great day

Hussein

11:70

 Salaam all

11:70

 فَلَمَّا رَأَى أَيْدِيَهُمْ لاَ تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُواْ لاَ تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ

 

falammā raā aydiyahum lā taṣilu ilayhi nakirahum wa-awjasa min`hum khīfatan qālū lā takhaf innā ur`sil`nā ilā qawmi lūṭin

 

The Aya says:

So when he (Abraham) noticed that their hands do not reach to it (the food), he deemed them unusual and iternalized fear of them.  They said: “Do not be afraid.  We were sent to the people of Lot”.

 

My personal note:

The act of not eating the food presented by the host was and is conisdered an insult and may show poor intent.  The verse and the ones before it show us the etiquatte of Abraham and his time.

 

Translation of the transliterated words:

Translation of the tr

falammā: So when

raā: He (Abraham) saw

Note: the root is R-Hamza-Y and it means viewing or seeing. RA’A is an action that is completed. It means: the action of seeing the object (AYDIYAHUM= their hands) happened by the subject (third person singular ponting to Abraham)

 

Aydiyahum: their hands/ their arms

Note: the root is Y-D and it means hands or arms and so on.  AYDIYA means hands of.  HUM means them.

Lā: not

taṣilu: arrive/ reach/ touch

Note: the root is W-Sad-L means a connection. Some of the derivatives WOOSOOL mean arrival somewhere (since by arriving, you conceptually connected between two places).  TASILU is an action that is happening.  It means the action of reaching/ touching arriving is happening or will be happening by the subject (AYDIYAGUM= their hands)

Ilayhi: to him (the food)

Nakirahum: He (Abraham) saw them unusual/ alien/ unaceptable

Note: the root is N-K-R and it means no recognition. This is the concept and it takes several meanings according to the context. They can mean not recognized or unknown. It can also mean not recognized as being good or acceptable and so forth. NAKIRA is an action that is completed.  It means the action of finding the object (HUM= the visitors) unrecognizable/ unacceptable happened by the subject (third person singular pointing to Abraham)

wa-awjasa: including senses/ including felt/ internalized a feeling

Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture.  WA is often translated as an addition (and), but inclusion probably covers the meaning a little better.  AWJASA is derived from the root W-J-S and it means a sensation or voice that is subtle but present or that is present but hidden.  This gives the feeling of having a feeling but not showing it or barely showing it.  AWJASA is an action that is completed.  It means: the action of hidden sensation  happened by the subject (third person singular pointing to Abraham).

min`hum: of them/ from them

khīfatan: fear

Note: the root is KH-W-F and it means fear.  KHIFATAN Is fear

qālū: they said/ they claimed/ they responded

Note: QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they said or claimed. 

 lā takhaf: do not be afraid

Note: LA is an order not to do the following act.  TAKHAF is derived from the root KH-W-F and it means fear.  TAKHAF is an action that is happening or will be happening.  It means: the action or here the sensation of fear is happening or will be happening by the subject (second person singular pointing to Abraham).  LA Takhaf is an order not to be afraid.

Innā: We

ur`sil`nā: were sent

Note: the root is R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. URSILNA is an action that is completed.  It means: the action of sending the object (first person plural) Happened by an undeclared subject.

 

Ilā: to/ towards

Qawmi: people of

Note:  QAWMI is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMI are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.

lūṭin: Lot

 

Salaam all and  have a great day

Hussein