11:12

 Salaam all

11:12

فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَىٰ إِلَيْكَ وَضَآئِقٌ بِهِ صَدْرُكَ أَن يَقُولُواْ لَوْلاَ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَآءَ مَعَهُ مَلَكٌ إِنَّمَآ أَنتَ نَذِيرٌ وَٱللَّهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ

 

falaʿallaka tārikun baʿḍa mā yūḥā ilayka waḍāiqun bihi ṣadruka an yaqūlū lawlā unzila ʿalayhi kanzun aw jāa maʿahu malakun innamā anta nadhīrun wal-lahu ʿalā kulli shayin wakīlun

 

The Aya says:

So, perhaps, you (singular) leaving part of what was inspired to you and your chest is tightened by it.  That they say why not was sent down to him a treasure or came with him an angel. You (Muhammad) are only a warner and Allah is a guarantor/ caretaker upon everything.

 

My personal note:

The Aya may hint to personal struggles the prophet upon him be peace faced.  It related to all the why this and why that that his people posed.  The Aya finishes by reminding him that his job is to deliver the message and God takes care of things from there.

 

Translation of the transliterated words:

falaʿallaka: So perhaps you (singular)

tārikun: leaving/ abandoning

Note: the root is T-R-K and it means what was left. In concrete it is used at times for the egg shell after the little bird has hatched and left the egg.  Conceptually, it is used for leaving and abandoning and so on.  TARIKUN means leaving behind or abandoning.

baʿḍa: part of/ some of

Note: the root is B-Ain-Dhad and it means some of whole or just some. BaAADA means some of.

 

Mā: what

yūḥā: is wispered/ is inspired/ is subtley communicated

Note:  YOOHA is derived from the root W-Ha-Y and it means communication that is of subtle nature/ whispering or in a non verbal or other clear way. This includes any communication that comes directly to the mind and heart. YOOHA is an action that is being completed or will be completed. It means the action of communicating with the object (Ilayka= to singular you) is happening or will be happening by an undeclared subject.

 

Ilayka: to you (singular)

 

waḍāiqun: and/ inlcluding narrowed/ having difficulty/ struggling/  tightened

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.  DAIQUN is derived from the root Dhad-Y-Qaf and it means narrow or tight in space, time and all other feelings of narrowness and tightness.  It is a sign of struggle with some thing.. DAIQUN means struggle and difficulty and narrowness.

 Bihi: by/ with it/ him

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.  HI means Him or it and it points to what is sinupired. 

 ṣadruka: your chest

Note: the root is Sad-D-R and it means chest of the person. It also takes the conceptual additional meanings of a container of secrets as well as the place where things emanate from, as in the inner self.  SADRU means the chest of.  KA means singular you.  DAIQUN BIHI Sadruka will literally mean:  “Your chest is feeling tight with it” and is an idiom for struggling with something just as we feel tightness in chest with severe exericse and so on.

 

An: that

Yaqūlū: they say

Note: YAQOOLOO is derived from the root Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. YAQOOLOO is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person plural).

Lawlā: why not

Unzila: brought down/

Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay.  ONZILA is an action that is completed.  It means the action of bringing down the object (Ayatun) happened by an undeclared subject.  Because it was preceded by the LAWLA (why not?) then the action is negated and as if the statement demands the action that has not happened.

AAalayhi: upon him

Kanzun: a treasure/ a hidden fortune/ valuables

Note: The root is K-N-Z and it means to gather things together and put them in a safe/ hiding place, mainly things of value that the person wants to keep to himself/ herself for later time and so on. Conceptually, it can be used for hoarding and keeping away from others and for treasures that are well hidden.   KANZUN is a treasure of some sort.

Aw: or

Jāa: came

Note: JAA 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. JAA 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 singular).

 

maʿahu: with him

malakun: an angel

Note: the root is L-Hamza-K and it means to convey a message for the verb and angel or messenger for the noun. MALAKUN means an angle. It was not however used to point to human messengers.

Innamā: it is not but

Anta: you (singular)

nadhīrun: warner

Note: NATHIRUN 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.  NATHIR are the one who warns others.

 wal-lahu: while Allah

ʿalā: upon

kulli : every

Note: KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.

 

Shayin:  thing 

Note: 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.  SHAYAN means a thing or an entity.

 

Wakīlun: a guarantor/ a trustee

Note: WAKEEL is derived from the root 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 or a trustee.

 

 Salaam all and have a great day

Hussein

 

11:11

 Salaam all

11:11

 إِلاَّ ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّالِحَاتِ أُوْلَـٰئِكَ لَهُمْ مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ 

illā alladhīna ṣabarū waʿamilū l-ṣāliḥāti ulāika lahum maghfiratun wa-ajrun kabīrun

 

The Aya says:

Except those who acted with deliberation and did the deeds of reconciliation/ good deeds.  To those belong protective cover and a big reward.

 

My personal note:

The Aya tells us about two features of those that Allah will protect and reward.  The two words are SABR which is often means patience and that is correct but it very importantly means that the actions of the person are never reactionary but a product of self restraint and of being deliberate and measured.  The other feature is good the Salihat deed and Salihad signifiies fixing what is broken, doing something that benefits the person and humanity and reconciling between humanity.

 

Translation of the transliterated words:

illā: except

alladhīna: those who

ṣabarū: acted with deliberation/ acted with restraint

Note: The root Sad-B-R and it means jail or prison. The word is used to mean patience and restraint at the same time, since both are about imprisoning our negative emotions, thoughts, and the push to act uninhibited.  SABAROO is an action that is completed.  It means: the action of acting with restraint or deliberation happened by the subject (third person plural).

waʿamilū: and did/ including did

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.  AAaMILOO is derived from the root Ain-M-L and it means doing or work. AAaMILOO is an action that is completed.  It means: the action of doing or happened by the subject (third person plural). 

 

l-ṣāliḥāti: deeds of benefit/ deeds of reconcilation

Note: ALSSALIHATI is derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken.  ALSSALIHATI then here are the acts of righteousness/ good deeds and deeds of benefit and reconciliation.

 

Ulāika: those

Lahum: to them belongs

Maghfiratun: forgiveness/ protection/ protective cover

Note: the root is GH-F-R or Ghain-F-R and it means covering for protection. The concrete word is the helmet of the fighter or anyone at risk. In the Qur’an the usual context is protection from the consequences of poor actions or sins. MAGHFIRATUN is a forgiven but in a wider sense it is a protection or protective cover.

wa-ajrun: and / including recompense/ reward

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

Kabīrun: big

Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. KABIR means big

 

 Salaam all and have a great day

Hussein

 

11:10

 Salaam all,

 

11:10

 وَلَئِنْ أَذَقْنَاهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّئَاتُ عَنِّيۤ إِنَّهُ لَفَرِحٌ فَخُورٌ

 

wala-in adhaqnāhu naʿmāa baʿda ḍarrāa massathu layaqūlanna dhahaba l-sayiātu ʿannī innahu lafariḥun fakhūrun

 

The Aya says:

And if We make him taste ease after hardship that hit him, then he will say the bad had left me.  Indeed he is quick to rejoice, arrogant.

 

My personal note:

The Aya points to the short attention span of humans and our failure to learn.  So, when the good times come after bad times we do not contemplate and praise Allah for it, we claim that it just happened or that our effort removed it.  The Aya talks about joy in here in a negative way.  This is a joy that is tinged with arrogance and lack of mindfulness.  The Qur’an is not against all joy, only the joy that is thoughtless.

 

Translation of the transliterated words:

wala-in: and if

adhaqnāhu: Made him taste

Note:  ATHAQNA is derived from the root TH-W-Qaf and it means taste in all it’s aspects. In a conceptual fashion, it is the sensation.   ATHAQNA is an action that is completed.  It means the action of making the object (HU=HIM and points to the human) taste or experience another object (NaAAMA= soft life/ ease) happened by the subject (first person plural).

 

naʿmāa: soft life/ ease/ luxury

Note:  The root is N-Ain-M and it means soft in the concrete sense. One derivative of the root , the word NaAAaM means yes or affirmation.  So In concept, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship, basically luxury and affirmation.  NaAAMA’a means luxury and soft life.

 

baʿda: after

ḍarrāa: Hardship/ harm

Note:   DARRAA is derived from the root Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of significant harm or affliction. DARRAA is harm or affliction of or the harm that afflicted

massathu: touched them/ afflicted them

Note: the root is M-S-S and it means touching. Conceptually, it takes many meanings that are related to touch and they range from just touch to deep influence and so on according to the context. MASSAT is an action that is completed. It means: the action of touching or affecting the object (HU= him) by the subject (DARRAA= harm)

 

 Layaqūlanna: He will indeed then say

Note: LA at the beginning is for emphasis of the action.  YAQOOLANNA is derived from the root Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. YAQOOLANNA is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person singular pointing to the human) with emphasis. This, in turn means: he will indeed say or he happen to say or communicate.

 

Dhahaba: left/ gone away

Note: the root is TH-H-B and it means gold. One of the derivatives of the root also means going and it is not clear what the relationship between the two meanings are. THAHAB is an action that is completed.  It means: the action of the subject (AlSSAYIATU= the bad thing) leaving happened.

l-sayiātu: the bads/ the ugly

Note: the root is S-Y-Hamza or S-W-HAMZA and it means hated word or deed or something. It can also conceptually mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIAT means bad/ugly/ not righteous in plural form

 ʿannī: away from me

Innahu: He indeed

lafariḥun: quick to rejoice

Note: LAFARIHUN is derived from the root F-R-Ha and it means lots of joy. LAFARIHUN is is someone who is quick to rejoice with emphasis.

 

Fakhūrun: proud/ arrogant

Note: the root is F-KH-R and it means excessive pride or arrogance. FAKHOOR is the person who is excessively proud or arrogant.

Salaam all and have a great day

Hussein

11:9

 Salaam all,

11:9

 وَلَئِنْ أَذَقْنَا ٱلإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ

wala-in adhaqnā l-insāna minnā raḥmatan thumma nazaʿnāhā min`hu innahu layaūsun kafūrun

 

The Aya says:

And if we made he human taste grace from Our part then we withdrew it.  He is indeed despairing, rejecting/ ungrateful.

 

My personal note:

This is a short Aya but carries a very important message. The term Kafoor can be understood as rejecting as in rejecting Allah and so on.  It also applies to the lack of gratitude.  Both apply in a sense.  For one reason for Allah to withdrew His blessings from us is our ungratefulness.  So as long as we are grateful Allah will keep his blessings on us.

 

Another angle that applies is that when we are dealing with hardship we are quick to run into despair and also rejection and negativity.  The Qur’an tells us that despair is a sign of lack of faith, for Allah will always take care of us.

 

Translation of the transliterated words:

wala-in: and if

adhaqnā: We made taste

Note:  ATHAQNA is derived from the root TH-W-Qaf and it means taste in all it’s aspects. In a conceptual fashion, it is the sensation.   ATHAQNA is an action that is completed.  It means the action of making the object (ALNNASA=the people) taste or experience another object (RAHMATAN=mercy/ grace) happened by the subject (first person plural).

l’insāna: the human/ the person/ the humanity

Note: the root is Hamza-N-S and it means socializing. ALINSANA means the human or the person or the humanity.

Minnā: from US

 

Rahmatan: Mercy/ grace

Note: 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. RAHMATAN means mercy or grace.

 

 Thumma: then/ later on

nazaʿnāhā: We took it away/ We removed it/ We withderw it

Note: the root N-Z-Ain and it means pulling of an entity from it’s place or just pulling. NAZaAAa is an action that is completed. It means: the action of pulling the object (HA= her and points to the grace and mercy) happened by the subject (first person plural).

min`hu: from him

innahu: He

layaūsun: despairing

Note: LA is for emphasis.  YAUSUN is derived from the root Y-Hamza-S and it means despair and lack of hope.  YAUSUN means despairing or lacking of hope.

Kafūrun: rejecting/ ungrateful

Note: KAFURUN is derived from the root  K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it.  This is then used conceptually for many purposes as in discarding and rejecting as well as burying.  KAFURUN is the person who rejects the truth or denies it and also the one who is not grateful.  In this context it applies to both.

 

 Salaam all and have a great day

Hussein

11:8

 Salaam all

11:8

 وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰ أُمَّةٍ مَّعْدُودَةٍ لَّيَقُولُنَّ مَا يَحْبِسُهُ أَلاَ يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفاً عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ

 

wala-in akharnā ʿanhumu l-ʿadhāba ilā ummatin maʿdūdatin layaqūlunna mā yaḥbisuhu alā yawma yatīhim laysa maṣrūfan ʿanhum waḥāqa bihim mā kānū bihi yastahziūna

 

The Aya says:

And if we delayed the suffering from them to a set time, then they will say: “What is holding it back”.  Indeed the day that it (the usffering) comes to them, it will not be deflected away from them and what they used to mock will surround them.

 

My personal note:

The Aya talks about the arrogance of some humans and their psyche.  They are warned of consequences and they mock them because it had not hit them yet.  However, when the suffering comes to them they will regret it and they will be haunted by all the vain statements. 

 

Translation of the transliterated words:

wala-in: amd if

akharnā: We delayed

Note:  The root is Hamza-KH-R and it means remaining.  In this context it takes the meaning of staying extra or delaying.  AKHARNA is an action that is completed.  It means the action of remaining or delaying happenedby the subject (first person plural).  Because it was preceded by the conditional then it means the action may or may not happen although using the past tense.

 

ʿanhumu: from them

lʿadhāba: the suffering

Note: ALAAaTHAB is derived from the root Ain-TH-B and it means an easy to swallow food or drink. ALAAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.

 

Ilā: to/ for/ towards

Ummatin: a delayed deadline

Note:  UMMA is derived from the root Hamza-M-M and it means mother or sources/origin if said as UMM and destination if said as AMM. UMMA means in this context to a delayed deadline as in issues of destination. 

 

maʿdūdatin: counted/ temporary

Note: the root is Ain-D-D and it means counting. Conceptually, it takes the meaning of counting in addition to preparing what is needed because this includes counting. 

 

layaqūlunna: they they would indeed respond/ say

Note: LA at the beginning is for emphasis of the action.  YAQOOLUNNA is derived from the root Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. YAQOOLUNNA is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person plural) with emphasis. This, in turn means: they will indeed say or they happen to say or communicate.

 Mā: what

yaḥbisuhu: Restrains Him/ holding him back

Note: the root is HA-B-S and it means holding an entity back rather than let it go on it’s way. Conceptually it is used for prison but it can also be used for drought as in the rain being held back and so on. YAHBISU is an action that is being completed or will be completed. It means: the action of holding back the object (HU=Him) is happening or will be happening by the subject (third person singular pointing to the MA=what).

 

Alā: indeed

Yawma: day when/ day of

Note:  YAWMA is derived from the root Y-W-M and it means day or a full time cycle. YAWMA means a day or a time cycle when.

 

Yatīhim: it comes to them/ it arrives

Note: the root is Hamza-T-Y and it means coming with determination. The concrete word is for the water that flows in a place where it did not rain, therefore suggesting that the water came from somewhere else. YATI is an is an action that is being completed or will be completed.  It means the action of coming to the object (HIM=them) is happening or will be happening by the subject (ALaAATHAB= the suffering)

 

Laysa: not

maṣrūfan: steered/ moved/ deflected

Note: the root is Sad-R-F and it means: the moving or managing of an entity.  MASRUFAN means moved or steered or deflected.

ʿanhum: from them/ away from them

waḥāqa: and surrounded/ and haunted

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.  HAQA is derived from the root HA-Y-Qaf or HA-W-QAF and it means when the consequence of an action surrounds the actor and it is generally used for bad consequences of bad actions. HAQA is an action that is completed. It means: the action of the object (BIHIM- by them) becoming surrounded by the bad consequences of their actions happened by the subject (MA kanoo bihi yastahzioon= what they used to mock).

Bihim: them/ with them

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.  HIM means them and points to the people. 

 Mā: what

Kānū: they used to/ they were

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

 Bihi: of it/ in him

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.  HI means Him or it and it points to the message/ Qur’an. 

 Yastahziūna: to mock

Note: the root is H-Z-Hamza and it means mocking. YASTAHIZIOONA is an action that is happening or happened because it came after the kanoo= happened to be. It means: the action of mockery of the object (BIHI = what they declared untrue and rejected) is happening or happened by the subject (third person plural).

 

Salaam all and have a great day

Hussein