particular kind.
Qaf, nuun, tjha, rah
Al qantara: means bridge or tall building: qantara alaina: he stayed with us for a long
time*: this word has a connotation of abundance: Raghib says al qantaratul minal maal:
means that unascertained quantity of wealth which is enough for somebody **: the plural
is al qanaateer: al qanateerul muqantarah: 3:13 the wealth which has been collected bit by
bit: **: this includes a connotation of painstakingly: *** i.e. very much.
*Taj **Raghib ***Muheet
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--pagec1393
in this ayat 3:13, wealth is said to have attraction for man: the Qur’an does not advocate
hatred for wealth: it does implore every man to come up to the accountability regarding
wealth: but not confine his wealth to himself: he should use what is required to meet his
needs and to spend the rest for the good of mankind: as a corollary to this ayat, a
momin’s character has been described as: al munfiqeen: that is those who keep their
wealth open (for others): this is the purpose for heaps of gold and silver according to the
Qur’an: that is, to keep them open or available for common good: those who do not do so,
have been promised painful azaab or punishment 9:34 that is, wealth hoarded becomes
the cause for going to jahannam or hell.
Qaf, nuun,ain
Qina: means the covering with which the women cover their heads: * Raghib says
anything which is used to cover the head is qina: qaania means that man put something
on his head in order to hide his poverty: ** thus qaanih would mean a person who does
not disclose his poverty or need to others: or al qanaati would mean the hiding of needs:
Raghib says qana’a means she lifted her covering (orhni) and opened her head i.e. bared
her head: or revealed her need to others*: but qunuh also means to be content with what a
person gets: and to become happy with even a little bakhshish or bonus: * al qaanih
means a person who stays with someone (in his employ) , and doesn’t demand too much
from him: thus qana’ah would mean to be happy with little *qaanih also means that
beggar who is happy with what he gets and does not insist on more **: 22:36 Ibn Faaris
says it means to refer to others to meet one’s needs.
Iqnaah means to walk with head raised or high: aqna’a raasahu means he raised his head:
but the word has opposing meanings: it also mean to lower:
*Taj **Raghib.
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--page 1394
aqnatul ina-i fin nahr: I put my vessel agains the flow of the water so that it could be
filled with water: this word is also spoken to mean to be attracted towards somebody:
qaani’atul ibil means the camels were attracted towards their grazing lands or their pen: *
In surah Ibrahim, the Qur’an has depicted the condition that engulfs a defeated nation:
their condition is such that: muhti-eena muqni-ee ra-usihim :14:43 muhti-eena means to
scamper in a disturbed state: see heading hah, tha, ain: muqni-ee ru-usihim some say
means to run away or scamper with raised head i.e. wherever the fancy takes one.(in
adisturbed state).
Qaf, nuun, waw
Al qinwah: alqunwah: earning: qanautahu: I earned it: acquired and collected it for
myself: iqtina-ul maal: to acquire wealth and to collect it: al qanaat: stick: qana-ul haa-it:
the shadowy part of a wall: that is which is away from the light: also means the drain or
pipe from which water finds its way out: ** al qinwu wal qunwu means bunch of dates:
the plural is al qinwaanun daaniyah: 6:100 the hanging bunches which are hanging near:
Qaf,. nuun, yeh
Al qinyah: al qunyah: that which a man acquires by earning: also means collected wealth:
qanal maala yaqini: he earns money: aqnaatul laah: God gave him things after acquiring
which he became peaceful and content: those things also fulfilled his immediate
requirements and he was able to save them for the future too: Arzun maqnaat: means the
land which becomes suitable for one who lands there: where he finds everything and thus
he is happy with it: aqna means to make happy too **.
*Taj **Taj and Raghib.
Page 1395
The Qur’an says: wa annahu huwa aghnaa wa aqna: 53:48 God is the One who makes
man independent and gives him that which keeps him happy and content:
Qaf, hah, rah
Al qaahirah: the upper part of anything like the chest, armpit etc: it also means loftiness:
like jibaalun qawahir: high mountain: overwhelming: al qahru means to hold on to
someone from the upper part to overcome him: it also means domination; authority;
overcoming; grip: qaharah: he overcame him: it also means to make obedient: lahmun
maqhoor: meat which is kept on the fire to be roasted and water from which is still
dripping:*
The Qur’an mentions a quality of God as qah-haar: 12:39 jabbar has already been
explained under the heading jiim, beh, rah: that is, he who casts strongly broken bones in
a cast: al qah-haar would mean one whose law engulfs everybody: whom no body can
defeat: He who no one can overpower: surah Anaam says: wa huwal qaahiru fauqa
ibaadihi: 6:18 he is dominant on his slaves or bandas: this qah-haariyat befits God
because He enjoys domination over the entire universe: but when a man claims or
attributes this quality to himself then he is being Firounic (or rebellious ): the Qur’an has
related this statement of the Firoun: wa inna fauqahum qaahiroon :7:127 and We are
dominant over the Bani Israeel: the Qur’an says: fa ammal yatima fala taqhar: 93:9 do not
be harsh with somebody who becomes alone in society thinking him to be without any
help or friend: and do not think him to be demeaned: do not be harsh with orphans: it is
all right to conquer the things in the universe: but it is not right to be oppressive against
someone or to think him to be lowly: but it is very necesary to dominate or overpower
oppressive forces: thus this trait for the group of momineen would be a good trait and
would reflect a quality of God: note that force by itself is not evil.
*Taj **Raghib.
Page 1396
No quality of God is sharr or bad: its usage determines whether it is good or evil: if force
is used to oppress weaklings then the force is sharr or evil: but if the same force is used to
prevent someone from oppression then it is good: since God is khair or goodness all the
way, therefore His every strength is constructive: the group of momineen is also similar.
Qaf, waw, beh
Qaab: the distance between the middle of the bow and one end : also quantity.
About the place where the prophethood was endowed: fakaana qaaba qausaini au adna:
53:9 before the advent of Islam, the Arabs when they made a firm pact used to take two
bows: they used to align one with the other and thus used to align their qaabsain: then
they would pull the bow strings of both the bows and shoot a single arrow: this was
meant to reflect that they were one soul but two bodies: one’s agreement is the other’s
agreement: and they make a pact: ** whatever one wishes the other wishes too: both vow
to live in tandem: ** the Qur’an says that a prophet is so obedient to God and makes his
life so harmonious with the laws of God that that his relation with God becomes as if the
two men or friends who have made a pact like the qaaba qausain: au adna rather even
closer than that: this is the reason that the strength which haq gets at the hands of the
prophet , is attributed by God toward Himself: falam tatluhum wala kinnal laaha
qatalahum wa mara maita iz ramaita wala kinnal laaha rama: 8:17 in the field of Badr, i.e
in the battle of Badr, it was He who defeated the opponents , not you: you did not shoot
arrows at them but Allah: the relation between the prophet and God is such: the prophet
attains this stage and then to fulfill his aims prepares a group :
*Taj and Raghib **With reference to Roohul Ma’aani.
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Page 1397
Thus, God’s program is implemented by the party that comes into being for this very
purpose i.e. implementation of God’s program: they are the ones who raise the flag of
haq or the truth: they so merge themselves with God’s decisions that their decisions and
deeds become the criteria for good and evil that is khair and sharr in the world: and their
archery becomes the archery of God.
These explanations show that God’s relationship with man is that of mutual frindliness:
according to the Prophet Muhammed SAW God is the greatest friend: it is man’s duty
that he remains engaged till his death in implementing God’s program: this agreement
with God is called eeeman and to act according to it brings the proximity and grace of
God: i.e. to be homogenous with God’s program.
Qaf, waw, teh
Al qoot: the plural is aqwaat: sustenance or food enough to keep a man alive*: the Qur’an
says about the earth: wa qaddara fi afwataha: 41:10 have created the capacity to produce
food in it : formulated a law according to which it grows food in different seasons:
Al muqeet: guard: protector: he who provides sustenance to everybody according to his
needs: he who provides rizq to the creatures: * Raghib says it means he who guards
something and provides food for it**: the Qur’an says wa kaanal laahu ala kulli shaiyin
muqeeta: 45:85 the provider of rizq to every creature in the universe: Ibn Faaris says the
word also means protector and authority .
Qaf, waw, siin
Al qaus: bow***: the Qur’an says qaaba qausain: 53:9 for its meaning see heading qaf,
waw, beh.
Qaasas shaiya bighairihi: to assess something with the help of something*: (Ibn Faaris):
*Taj, Raghib, ***Taj and Raghib.
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-page 1398
al miqoos: the starting place at a horse race: which is a rope tied in the shape of a bow
and the horses for the race are placed behind it; when the race begins, the rope is dropped
to the ground and horse are allowed to go (run in the race):
Nawab Siddiq Hasan Khan says that words in which qaf, waw, siin appear denote
intensity and congregation: qaus includes an element of harshness, and for its both ends
to meet indicates togetherness.
Qaf, waw, laam
Qaul: a statement: something said: that thought which is still in the mind but not spoken
yet is also called qaul: it also means belief, thought and opinion like fulanun yaqulu
biqaulish shaafi-ee: etc.***
It has a lot of meanings: for instance: to hit: to overcome: to die: to receive comfort: to be
attentive etc,***.
Taqawwala alaihi qaula: means fabricate something and attribute it to some one
else:69:44.
To think is called wa yaquluna fi anfusihim 58:8 The plural of qaul is aqwaal and its
plural is aqaweel: 69:44 qeel: to say: conversation: the call of the heart 43:88.
Nawab Siddiq Hasan Khan says that the words with qaf, waw, laam have the indication
of moving and to flutter: qaul includes the movement of the tongue or the lips **: but as
said earlier, this is its initial meaning: figuratively it also may mean the belief in the heart.
This word has been used at many places in the Qur’an: it is difficult to mention them all:
but at every place its meaning can be determined easily so we need not go into detail.
*Taj and Raghib **Al Ilmul Akhlaaq ***Taj.
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-page 1399
Qaf, waw, miim
Qaam: qiyama: to stand: to be balanced: for some matter to be balanced or to be in
proportion: to be solid and smooth: to be steadfast and enduring: to do some work always:
to stop: to stop at some place: to be fiesty: *: aqaama: corrected and straightened: made to
stand up:
Qaamur rajulul mar’ata waqaama alaiha: the man patronized the woman, fulfilled her
needs and was responsible for them: brought her supplies: qawwaam: provider of rizq:
because with rizq the balance of the social life is maintained: * ar rijaalu qawwamoona
alan nisaa’i: 4:34 also means this: that is according to the division of work or
responsibility (between man and woman) a man is supposed to be the women’s patron
and they be the kafeel or fulfillers of the needs of women because they are engaged in the
upbringing and training of the children: it doesn’t mean to be a : qaumash shaiyi which
means to smooth something out or to correct it: *
Qawamun: balance or proportion: the goods with which a life is spent: that much with
whose support a life can be spent.
Qiwaam: the thing on which some matter hinges: that which can support a thing: enough
earning to support a man: fulanun qiwamu ahli baitihi: means that man provides for his
family: *
Qaamatun: a man’s height: moderate height: good height: * qeema: the return for
something*: when something is replaced by another and thought to be equal to the former
then it is considered its qeemat: istaqaamul amr: for some matter to become proportionate
and moderate: to contain the right balance: * mustaqeem: moderate and balanced: having
the right balance: * taqweem: to correct the balance and proportion: * (taqweemul
buldaan means a map: and nowadays taqweem is used to mean calendar, etc.) : **
maqaam: the place to stand: * qayyum: and qayyaam: to plan the matters of His creation
in such a way as to provide for their birth, and to give them rizq and to be aware of their
dwellings:
*Taj **Mjuheet.
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--page 1400
who oversees evreything: qayyum also means who is always there: enduring: i.e. who is
not dependant on anyone for his existence but without whom nothing can even be thought
to of coming into existence: 20:11, 2:255 ***amrun qayyim means mustaqeem and
mustavi deed or amr: moderate and balanced work: *Khulqun qayyim: balanced courtesy:
deenun qayyim: balanced laws which distinguinsh haq from baatil: qaumun: the group of
men and women: or only men’s party*.
The sayings of Imam Raghib say qiyaamun lish shaiyi: it indicates the protection of
something: and sometimes qiyaam points to firm and resolute intent: qayaam and qiwaam
means something with which something can stay resolute and steadfast: qayyum: the
overseer of everything: that which provides balance, protection, and provider of
everything which are required for its existence.
Qiyamah actually means for a man to stand up at once: al qiyamah means for that
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