10:74

 Salaam all

10:74

 ثُمَّ بَعَثْنَا مِن بَعْدِهِ رُسُلاً إِلَىٰ قَوْمِهِمْ فَجَآءُوهُمْ بِٱلْبَيِّنَٰتِ فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ بِهِ مِن قَبْلُ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلوبِ ٱلْمُعْتَدِينَ

 

thumma baʿathnā min baʿdihi rusulan ilā qawmihim fajāūhum bil-bayināti famā kānū liyu`minū bimā kadhabū bihi min qablu kadhālika naṭbaʿu ʿalā qulūbi l-muʿ`tadīna

 

The Aya says:

Then we sent messengers to their people, so they brought them the clarifiers.  Then they were not to have faith in what they already rejected.  As such, We imprint on the hearts of the aggressors.

 

My personal note:

The Aya talks about the sequence of events that messengers come with clear and clarifying message.  However the people reject out of strong biases or fear of loss of whatever.  That act can cause their hearts to be imprinted in rejection and makes it hard for them to attain faith.  This is a message of open mindedness to the message of Allah but to any message and judge it with good intention and guided by conscience and consciousness of bias.  If we fail to do so we put ourselves at risk.

 

Translation of the transliterated words:

thumma: then/ later

baʿathnā: We sent/ We envoyed

Note: the root is B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. BaAATHNA is an action that is completed. It means: the action of sending the object (RUSULAN= messengers/ envys) happened by the subject (first person plural).

Min: from

baʿdihi: after him

Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after. HI means him and points to Noah

 

Rusulan: messengers/ envoys

Note: RUSULAN is derived from the root 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. RUSULAN means messengers and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.

Ilā: to/ Towards

Qawmihim: their people

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. HIM means them.

 

Fajāūhum: So they came to them/ they brought them

Note: FA means then or therefore or so.  JAAUHUM is derived from the root t J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAAU is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person plural) to the object (HUM=Them).

 

bil-bayināti: with the clarifiers/ with the clear things

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.  In this sentence it signifies an object of the previous action.  ALBAYYINAT is derived from the root B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. BYYINA means clear proof or clarifying entity and so on. BAYYINAT is the plural form.

 

Famā: so not

Kānū: were they/ they happened to be

Note: the root is K-W-N and it means being.  KANOO is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal plural).  This in turn means: they were/ they happened to be.  Because it was preceded by negation then this did not happen

 

liyu`minū: have faith/ have safety/ believe

Note: LI means to.  YUMINOO is derived from the root Hamza-M-N Hamza-M-N and it means safe or safety. YUMINOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe is happening or will be happening by the subject (third person plural). So, it ends up meaning for the term wama kanoo liyuminoo: they were not to attain faith.

 

bima: by what

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.  In this sentence it signifies tools of why they were taken.

 

 Kadhabū: they rejected/ they denied veracity

Note:  the root is K-TH-B and it means a untrue.  Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not.  KATHTHABOO is an action that is happening or will be happening.  It means: the action of making untruth is happening or will be happening by the subject (third person plural).  The making of untruth can mean one of two things.  It means making a lie if followed by Ala and it means declaring something a lie if followed by the Bi.

 

Bihi: him/it

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.  In here it serves to make an object for a verb that generally has no object.  HI means him or it and points to the message.

Min: from

Qablu: before

Note: the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. QABLU here is front in time and that is before.

Kadhālika: assuch/ like that

naṭbaʿu: We stamp/ We imprint

Note: آATBaAAu is derived from the root TTA-B-Ain and it means the imprint of one entity upon another. This is then used for the stamp or seal or any imprint. It is also used to point to the general habits of people or entities, as if imprinted on us. It is also used, when followed by AAaLA to mean sealing or closing something, as in the case here. آATBaAAu is an action that is being completed or will be completed. It means: the action of sealing or closing or stamping the object (AAaLA QULOOBI AlMuAATADEEN= hearts of the  aggressors) is happening or will be happening by the subject (firstperson singular plural).

ʿalā: upon

Qulūbi: hearts of/ hearts and minds of

Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions. QULOOBI are hearts and minds of or thoughts and emotions of.

l-muʿ`tadīna: the aggressors

Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. ALMuAATADEEN are the people that overstep boundaries and those are the aggressors.

 

Salaam all and have a great day

Hussein

10:73

 Salaam all

10:73

فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَن مَّعَهُ فِي ٱلْفُلْكِ وَجَعَلْنَاهُمْ خَلاَئِفَ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُواْ بِآيَاتِنَا فَٱنْظُرْ كَيْفَ كَانَ عَاقِبَةُ ٱلْمُنْذَرِينَ

 

fakadhabūhu fanajjaynāhu waman maʿahu fī l-ful`ki wajaʿalnāhum khalāifa wa-aghraqnā alladhīna kadhabū biāyātinā fa-unẓur kayfa kāna ʿāqibatu l-mundharīna

 

The Aya says:

So they rejected him, so We saved him and those with him in the ship and we made them successors.  We also made those who rejected our signs drown, so watch how was the consequence of those who were warned.

 

My personal note:

The message of this Aya and rest of the qur’an is that the people who follow Allah’s path prevail over their enemies. 

 

Translation of the transliterated words:

fakadhabūhu: So they rejected him/ so they declared him untruthful

Note: FA means then or so or therefore.  KATHTHABOOHU is derived from the root K-TH-B and it means a untrue.  Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not.  KATHTHABOO is an action that is happening or will be happening.  It means: the action of making untruth is happening or will be happening by the subject (third person plural) of the object (HU means him and pointing to Noah).

 

Fanajjaynāhu: therefore We saved him

Note: FA means therefore or so or then.  NAJJAYNAHU is derived from the root N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. NJJAYNA is an action that is completed. It means: the action of saving or rescuing or making the object (HU=him) slip out of a tight situation happened by the subject (first person plural).

Waman: and who

maʿahu: with him

fī: in/ on

l-ful`ki: the ship/ the vessel

Note: ALFULKI is derived from the root F-L-K and it means orbit as the orbit of the planets and so forth or anything that moves in circles or floats in circles, including the waves of the sea because they go in circles around themselves. ALFULKI is the name of the ships because they ride the waves or float just like something that is swimming in an orbit.  It also could have been because the ships at their time and place moved mainly in a circle between India and Arabia.  The ships go to India in one season and they come back the next.

 

wajaʿalnāhum: and we made them/ including we made them/ We assigned them

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. JaAALNAHUM is derived from the root J-Ain-L and it means making, forming or transforming something that already exists or that has not existed yet.  It can also mean providing an attribute or designation to an entity. Conceptually, it takes the meaning of transformation/ designation more often than formation. JaAAaLNA is an action that is completed. It means: the action of forming or transforming/ designating the object (HUM= them) by the subject (first person plural).

 

Khalāifa: successors

Note: KHALAIF is derived from the root KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. KHALAIF are the ones that come after and assume control of.

 

wa-aghraqnā: and We drowned

Note: WA here is for contrasting with what was before.  AGHRAQNA is derived from the root ghain-r-qaf   and it means drowning in water or other things. AGHRAQNA is an action that is completed. It means: the action of making the object (Allatheena=those who) drown happened by the subject (first person plural).

Alladhīna: those who

Kadhabū: they rejected/ they declared untrue

Note:  the root is K-TH-B and it means a untrue.  Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not.  KATHTHABOO is an action that is happening or will be happening.  It means: the action of making untruth is happening or will be happening by the subject (third person plural).  The making of untruth can mean one of two things.  It means making a lie if followed by Ala and it means declaring something a lie if followed by the Bi.

 

Biāyātinā: our signs

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.  In this sentence it signifies an object of the previous action.  AYATI is derived from the root Hamza-Y-H and it means sign. AYATI means signs of and in the context of the Qur’an it points to the sentences and statements.   NA means us or ours

 

fa-unẓur: So watch/ look

Note: FA means then or so or therefore.  ONTHUR is derived from the root N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting or given time.  ONTHUR is an order or a request addressed to a singular.  It means watch/ observe/ look.

 

Kayfa: how

Kāna: was

Note: It is derived from the root K-W-N and it means being.  KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular or plural). 

 

ʿāqibatu: Consequence of/ ending of

Note: the root is Ain-Qaf-B and it means back of foot. This is the concrete meaning and it is used to mean end, back or behind including the consequence of a person’s action and it can also mean obstacle. AaaQIBATU means ending of/ final consequence of 

l-mundharīna: the ones who were warned

Note: ANTHIR is derived from the root N-TH-R and it means self-conditioned consequence. This means that a person will say that I will do this if this happened or that a person will have a consequence happen to him/her if another event happened. It also carries with it the ability to avoid the consequence if made adjustments.  ALMUNTHAREEN are the ones who were warned.

Salaam all and have a great day

Hussein

10:72

 Salaam all

10:72

فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِّنْ أَجْرٍ إِنْ أَجْرِيَ إِلاَّ عَلَى ٱللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ

 

fa-in tawallaytum famā sa-altukum min ajrin in ajriya illā ʿalā l-lahi wa-umir`tu an akūna mina l-mus`limīna

The Aya says:

So if you turn away then I did not ask you for compensation.  My compensation comes only from Allah and I was commanded to be one of the Muslims/ Committed (to Allah).

 

My personal note:

Here Noah continues his discussion with the people.  He tells them that he is not asking for anything except from Allah.

 

Translation of the transliterated words:

fa-in: so if

tawallaytum: you turned away

Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardian and protégé relationship where the protégé follows the guardians leadership and the leader protects them.  TAWALLAYTUM is an action that is completed.  It means: the action of following own direction happened by the subject (second person plural).  In this context it takes the picture of turning away and so on.

Famā: then no

sa-altukum: I asked you/ have I asked you (plural)

Note: the root is S-Hamza-L and it means asking. It could be asking a question and it could be asking for help and so forth. SA’aLTUKUM an action that is completed. It means: the action of happened by the subject (first person plural).

Min: of

Ajrin: compensation

Note: Note: the root is Hamza-J-R and it means compensation for work done. Conceptually it is used to point to what the person receiving what they deserved. AJRIN means compensation of work or just compensation or reward of or dues of.

In: if/ indeed

Ajriya: my compensation

Note: the root is Hamza-J-R and it means compensation for work done. Conceptually it is used to point to what the person receiving what they deserved. AJRIYA means my compensation of work or just compensation or reward or dues.

illā ʿalā: only on

l-lahi: Allah

wa-umir`tu: And I was ordered/ and I was requested

Note: WA here for continuation of a discussion.  UMIRTU is derived from the root Hamza-M-R and it means ordering something and the implementation of it.  UMIRTU is an order or a request addressed to first person by an undeclared subject. 

An: that

Akūna: I be

Note: the root is K-W-N and it means being.  AKOONA is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (first personal singular). 

 

Mina: amongst

l-mus`limīna: the muslims/ the committed (to Allah)

Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm to peace. ALMUSLIMEEN are the ones who disassociate themselves from previous entities in order to associate themselves with God. This then carries with it the meaning of being committed to God and his message.

 

Salaam all and have a great day

Hussein

10:71

 Salaam all

10:71

وَٱتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يٰقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُمْ مَّقَامِي وَتَذْكِيرِي بِآيَاتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوۤاْ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لاَ يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ ٱقْضُوۤاْ إِلَيَّ وَلاَ تُنظِرُونَ

 

wa-ut`lu ʿalayhim naba-a nūḥin idh qāla liqawmihi yāqawmi in kāna kabura ʿalaykum maqāmī watadhkīrī biāyāti l-lahi faʿalā l-lahi tawakkaltu fa-ajmiʿū amrakum washurakāakum thumma lā yakun amrukum ʿalaykum ghummatan thumma iq`ḍū ilayya walā tunẓirūni

 

The Ahya says:

And recite/follow closely news of Noah as he said to his people: “O my people if my stance and my reminders of Allah’s signs became burdensome on you then I delegated my matter to Allah.  So, gather your matter and your partners and then let not your matter be unclear then make a conclusion towards me with no reprieve.”

 

My personal note:

I translated TAWAKKALTU as delegate because it really about doing what you need to do and delegate the rest to Allah.  Here Noah is challenging his people to come up with a plan towards him now that he delegated what he cannot control to his Lord.

 

Translation of the transliterated words:

 wa-ut`lu: and recite/ and follow closely

Note: WA here is for initiation of a sentence that is related to the previous sentence.  UTLU is derived from the root T-L-W and it means following closely. The concrete word that is derived from the root is the baby animal after it had been weaned from the breast and who follows his mother everywhere closely. The word means the following closely and also reciting, because that involves following each word with another.  UTLU is an order or a request addressed to an individual.  It means recite or follow closely.

ʿalayhim: upon them

naba-a: news of/ story of/ information of

Note:  the root is N-B-Hamza and it means news. NABA’A means news of/ story of/ information of. 

nūḥin: Noah

idh: as

qāla: he said

Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA 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). This, in turn means: he said or responded or communicated. 

 

Liqawmihi: to his people/ to his society

Note: LI means to. 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. HI means him.

 

Yāqawmi: O my people

Note: YA is used for calling.  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. YAQAWMI means O my people.

In: if

Kāna: happened to be/ it were

Note: It is derived from the root K-W-N and it means being.  KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular or plural). 

 

Kabura: grown big/ burdened/ became too much

Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness.  KABURA is an action that is completed.  It means the action becoming big happened by the subject (MAQAMI= my stay/ my stance/ my stand).  In this context becoming big is more related to being too much to handle, burden and so on.

ʿalaykum: upon you (plural)

Maqāmī: my stance/ my stand/ my position

Note: the root is Qaf-W-M and it means standing upright or standing.  MAQAM is place or time or both of standing.  MAQAMI is my time and place of standing and in this context it points to his stance and his position and so on.

Watadhkīrī: and/ including my reminding/ my mentioning

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. TADHKIRI is derived from the root TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. TATHKITI is my reminding or my mentioning.

Biāyāti: by signs of/ in signs of

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.  In this sentence it signifies an object of the previous action.  AYATI is derived from the root Hamza-Y-H and it means sign. AYATI means signs of and in the context of the Qur’an it points to the sentences and statements.   

 

l-lahi: Allah

faʿalā: so upon

l-lahi: Allah

tawakkaltu: I delegate/ I entrust

Note: the root is W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another. WAKEEL is the person who is guardian or guarantor. TATAWAKKALTU is an action that is completed. It means: the action of entrusting oneself or delegating personal matters happened by the subject (first person singular).

 

fa-ajmiʿū: then collect/ then bring together/ gather

Note: FA means then or therefore or so.  AJMiOO is derived from the root J-M-Ain and it means gather the different parts together or putting things together.  AJMiOO is an order or a request addressed to a group.  It means: collect/ gather / bring together

Amrakum: your matter/ your idea

Note: AMRA is derived from the root Hamza-M-R and it means ordering something and the implementation of it.  AMRA 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. KUM is a plural you.

Washurakāakum: and your partners

Note: WA here is for contrasting with the other issue.  Shurakaakum is derived from the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par.  SHURAKAA means partners of.  KUM means plural you. Here partners could mean to their actual partners or to the partners that they associated with God

Thumma: then/ later on

lā yakun: let not be

Note: LA is for negation of the coming action. YAKUN is derived from the root K-W-N and it means being.  YAKUN is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (third personal singular or plural).  LA YAKUN means here let not be.

 

Amrukum: your matter/ your idea

Note: AMRU 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. KUM is a plural you.

 

ʿalaykum: upon you (plural)

Ghummatan: foggy/ unclear/ worrisome

Note: The root is GH-M-M or Ghain-m-m and it means clouding for the concrete or anything that makes the light less intense. As a concept, it takes the meaning of darker or cloudy mood or worry. GHUMMATAN means cloudy mood/ dark mood/ worry/ unclear.

 

Thumma: then/ later

iq`ḍū: pass judgement/ conclude/ make up your mind

 Note: the root is Qaf-Dhad-Y and it means a mandate that one makes to completion of it and anything in between. It points to determination at the beginning and the finishing of it towards the end. The meaning of the word is according to the sentence, sometimes the sentence allows the whole range and at others, part of the range of the meaning.  IQDOO is an order or a request addressed to a group.  It means: conclude/ makeup your mind/ pass judgement

 

Ilayya: to me/ towards me

Walā: and not

tunẓirūni: give me reprieve/ give me time

Note: the root is N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting or given time.  WALA TUNTHIROON is an order or request addressed to a group.  It means: and do not give me reprieve/ time.

 

 Salaam all and have  a great day

Hussein