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: as such haalik and faaniw do not mean that this universe will one day terminate:* it means that (the destruction) is taking place currently: everything in the universe is going towards its termination: termination doesn’t mean to be obliterated: it means to undergo change: not to stay in the same condition: and halakaat too means for the force to be reduced: therefore the ayat means that nothing in the universe remains in the same state ( that is, it undergoes change every moment): there are changes in things which take place all the while: their strength or force is reduced every moment: but the universal law of God which leads to universal development is unchanging: it is safe from the effects of any change: this is what permanent value means: therefore the ayat means that everything in the universe is subject to change, excepting the permanent values which are determined according to the laws of God, and which result in universal development or in God’s sustenance: therefore, the ideology, the system of life, the nation, which can be safe from change is that which adheres itself to the permanent values: the nation or qaum which does not do so, is bound to be weakened in its strength till it is destroyed ultimately : surah Al-Haqqah says: halaka anni sultaniah: 69:29 my power was gradually lost: my forces changed gradually into weakness: In the ayat in reference “wajha rab” may also mean God: *what will be end of the universe: it is a mystery as much as the beginning of the universe: at our present level of comprehension we can not comprehend these matters: however, we know that God has created the universe: and it is sustained according to God’s laws: and will end according to His laws too: it is, however, not permanent: that is, not permanent as God is permanent: for us it is also a futile thing to worry asbout what will be the end of the universe: because we have to depart from this present life one day: all we can do is add to the earth’s beauty as long as we live: ------------------------------------------------------------------------------------------------------------ -page 1766 Heh, laam, laam Ihlaal: actually means to raise the voice*: Raghib says it was a high sound that was made at the sighting of the moon: later it was used to mean making any sound:*** hullar rajul: the man should: istahalas sabiyyu: the child started crying as soon as it was born: al-hilaal: the first and second day of the moon: some say that it is also used to mean even the third day or up to the seventh day of the moon: this way it would mean the 26 th or the 27 th night of the moon in a lunar calendar: hilaal is so called because when people sight the moon they call out to others about it: * Ibn Faaris says basically the root of the word means to raise the voice: ahlash shajr: sighted the moonn for the month:* al-halaal and al- hilaal also means the first rain*( but a rain which falls with a sound). Al-halal: means the brain of an elephant about which it is said that is veritable poison: * hallal: the Jews and the Christians recite this word while reciting the beads which is a Hebrew and Syrian word**’: hallal means to say as we say la ilaaha illal laah: **. The Qur’an says in respect of haraam things (forbidden things): wama uhilla bihi li- ghairil laah: 2:173 that is, any thing which is sacrificed or given in a name other than God’s : any thing which is dedicated to anybody excepting God is haraam: according to the Qur’an, any other concept ( the idol) excepting God is shirk for a momin: dedication must be fully understood: a goat or sheep is dedicated in the name of somebody (a religious deity, for example ): a goat or sheep is a halaal (permitte ) animal but since it has been dedicated to someone other than God, it becomes haraam (forbidden) : similarly when it is said that this food is ‘niyaaz’ or dedicated to so and so (i.e.holy man) then the food, although it is pure and halaal but it becomes haraam because it has been dedicated to other than God: *Taj **Muheet ***Raghib. Page 1767 Because in this dedication ‘shirk’ is reflected and this is againt ‘tauheed’ or the oneness of God: the Qur’an wants to keep man’s beliefs free from the shadow of shirk: because shirk leads to ignominy of any kind. Hallum Hallum: means 1) to come : halluma ilaina: means come to us: 2) bring: hallum shuda’akum: 6:151 bring your witnesses: Hoom Hoom: hoom rijaalun: they are all men: surah munafiqoon says: humul lazeena yaqulun..: 63:7 they are the ones who say. 2) zarabahum: means he thrashed all of them: surah Baqarah says: summa araduhum alal malaa-ikatih: 2:31 they were presented to the malaa-ikah: 3) ghulamuhu : means slave to all of them. Surah Taha says: hibaaluhum wa isiyyuhum…: 20:66 their ropes and their sticks…. Huma Huma rajulaan: they are both men: huma imra’ataan: both are women: surah Tauba says: iz huma fil ghaar: 9:40 when both were in the cave. 2) zarabuhuma: he beat both of them: surah Baqarah says: fa’azal la humash shaitaan…: 2:36 so shaitaan induced both of them… page 1768 3) ghulamahuma: means the slaves of both: ( this is for masculine as well as feminine) : surah Taha says: bi-sihrihima: 20:63 (these two) due to their sorcery…: Heh, miim, daal Al-humud: for the fire to be extinguished: khamaditan naar is said when the flames of the fire die down : hamadat humuda when it dies down completely: when it turns to ashes it is called haba yahbu : al-humudu fil ard: for life to be extinguished from the earth: that is, for it to be minus vegetation and for no rain to fall in it*: the Qur’an says: wa taral arda haamidah: 22:5 you find the land dead where there is no sign of life. Heh, miim, rah Hamaral ma’a yah’mirhu: he spilled the water: or dropped it: haarad dam’a: he shed tears: inhamarad dam’u wal matar: tears and rain flowed: al-hammaar: a cloud which rains profusely*. Heh, miim, zain Al hamz: to pinch: to push: and beat: to bite: “ al-haamizu:” one who pinches: who creates division in the party: one who creates division among friends: one who indulges in back- bite: this meaning with exaggeration is of al-hoomzah:al-mihmaz: al-mihmaaz: a pointed thing made of iron: a sort of spike : which is fixed to a rider’s boot: he uses it to spur the animal on: *** this is what we call to mahmaiz or spur on: Raghib says that al- hamz means to wring or back-bite: *** Ibn Faaris says its basic meaning is to press or wring and hoomzah and hammaaz means one who finds faults. *Taj **Taj, Muheet, Raghib ***Taj and Muheet ****Raghib. Page1769 Surah Mominoon says hu’mazatish shayateen: 23:97 all the schemes of the rebellious opponents with which they plan to create division among the party of the momineen: surah Qalam says: hammaaz: 68:11 surah Humazah says:” humazah: 104:1 the meaning of the word is the same every place: and that is, those who create or intend to create division with their machinations: Maulana Abeedullah Sindhi says that it means a person who perceives the darker side of everything and who finds fault with everyone’s work: has no appreciation for any of the good things in the universe: or appreciates any good work: this is a capitalist mentality: a capalist thinks because he has so much wealth, he possess all the good things of the world: and whoever is poor possess no qualities: (Al- maqamal Mahmood): Heh, miim, siin Al-Hams: means secret voice: a slight sound of a tread: al-hamees: the sound of the camel’s tread: * the Qur’an says: la tasma’-u illa hamsa: you will not hear anything but a faint murmur. Al-hams: to chew food with the mouth closed so that no sound emits: al-hams also means to wring : to beat forcibly and repeatedly: al-muhamasa: to murmur quietly among themselves*: surah Taha says: fala tasma’u illa hamsa: 20:108 you will hear only a faint sound and nothing else: Heh, miim, miim Hum: Ibn Faaris says this word basically means to melt, to flow and crawl slowly: al-hum: sadness and sorrow: hum and gham (sadness) differ in that gham is the feeling that is produced after some event has taken place: and hum is the pain which one experiences at the thought of some catastrophe which is about to take place: ** hammahu wa ahammah: made him sad and restless: surah Aali Imran says: wa taa’i’fatun qad aham mathum anfusuhum: 3:153 a party that is disturbed by its own thoughts: that is, the people of this group were not actually experiencing some misery, but they were being troubled by the thought of what could happen: *Taj, Muheet, Raghib **Taj. page 1770 al-humm: to intend to do something: to resolve to do something: * humma bish shaiyi: intended to do something but did not actually do it**: walaqad hammat bihi wa hamma biha lau-la un- ra- aa burhaana rabbihi: 12:24 Aziz’s wife decided (in her heart) to entice Yusuf and maybe Yusuf would have become inclined too if God’s law had not come clearly before him: * that is, Aziz’s wife only had her passion before her and nothing else that would stop her from her evil intentios, but Yusuf had God’s law that prevented him from doing the execrable deed: whenever there is a tie between human desire and some permanent or lofty value then a momin sacrifices human desire in favor of the lofty value: this is what faith in lofty values means. Surah Momin says: wa hammat hullu ummatin bi-rasulihim li-yakhuzuh: 40:5 every qaum tried or made schemes to hurt their prophet: or intended to: al-himmah: (a deed ) for which firm intent is made: firm intent: beginning of an intent: * al-muhimmaatu minal umur: very important matters: *. Huna Huna: hahuna: means here: at this place: inna hahuna qaa’idoon: 5:24 we are seated here : also 69:35 hunalik: there: hunalika da’a zakariyya 3:37 Zakaraiyya called out there: hunalikab tuliyal muminoon: 33:11 Heh, nuun, alif Al-hani’u: any thing in possessing which there is no harm and which has no bad result: this word is used to mean food although it is also used for other things too :*** ta’aamun haniyun: means delightful food: at-tahni’ah: against the law: to congratulate: * surah Nisa’a says: fa-kuluhu hani’an mari’aa: 4:4 eat it happily: (bring it readily to use): *Taj **Muheet ***Raghib. Page 1771 Hoon Hoon: hoon nisatun: they are all women: 2) Hunna: zarabahunna: he thrashed all those women: 3) Ghulamuhunna: the slave of all those women: Surah Baqarah says : hunna libaasul lakum: 2:187 they are like clothing for you: Surah Nisa says: funkihu hunna bi-izni ahli hinna wa’aatuhunna ujurahunna:….: 4:25 bring them into nikaah with the permission of their owners and give them their Mehar. Huwa Huwa rajhulun: he is a man: huwal laahul lazi…: 59:22 indeed it is Allah. Heh, waw, daal Al-haud: to refer towards haq (the truth) with softness and facility:* the Qur’an says: inna hudna ilaik: 7:156 we look towards you or refer to you: or turn to you: al-huud: Jews* haad: he became a Jew: Yahuda: it was the name of one of Hazrat Yaqoob’s sons: *. Surah Baqarah says: illa mun kaana hooda…: 2:111 excepting those who are Jews…: surah Ma’idah says: wal lazeena haadu: 5:69 and the people who became Jews: (for details see heading ‘Moosa’) . Hoodh A.S. The qaum of Nooh was replaced by the qaum of Aad: 7:69 details can be found in heading ‘Nooh’: towards this qaum , his brother, Hoodh was sent as a prophet : 7: 65 these people were very strong bodily: and were heftily built: *Taj, Muheet, Raghib. ---------------------------------------------------------------------------------------------------------- Page 1772 These people were very strong and sturdy: and were heavily built: 7:69 and had fertile lands 26:134 civilization-wise and culturally too they were ahead of the qaum of Nooh: they used to build very strong forts: 26:169 and used to build monuments on mountains: 26:128 they also had knowledge and wisdom: 46:26 but were oppressive : they used to hold the poor and the oppressed in their iron grip: 26:130. Hazrat Hoodh delivered the same message to them that Hazrat Nooh before him had given to his qaum: i.e. ya qaumi budul laaha malakum min ilaahin ghairuhu…:n7:65 O, my qaum, bow before God: nobody other than Him is your Lord! As was usual, there was opposition to this message from the well-to-do: 7:66 and they became so blind in their opposition that their wisdom too did not serve them: 46:26 and they had to be destroyed by a destructive storm: 51: 41:42 and their roots were uprooted: 7:72 the Qur’an has called this qaum as “ Aad the first”: 53:50. (What was the relationship between qaums that were destroyed through natural calamities and their deeds can be found in my book “Jooy-i-Noor” under the heading ‘Hazrat Nooh’: Heh, waw, rah Haaral bina’a haura: he demolished the building: fahaar: so it was demolished: inhaar means to blow up and demolish: wahuwa haa’iroon wa-haar : tahawwar: he was demolished: tahawwur: for something to fall into the pond or well: tahawwarar rajul: the man entered the situation without thinking: * that is, fell into it like the banks of a river cave in suddenly: the edge that falls down is called tahawwur: * the Qur’an says: ala shafajurfin haarin funhaara bihi: 9:109 on the edge of a bank that will fall and which can take you down with it. Haan: yahoon: huna: to be insulted: demeaned: haana huna means to become easy: that is, this word appears for softness and facility and also for insult and demeaning**: *Taj, Muheet, Raghib **Taj. ------------------------------------------------------------------------------------------------------------ --page 1773 Ibn Faaris says that it basically means peace, quiet and contentment : Raghib says that when man adopts humility then this humility is commendable but if some powerful force creates humility in man forcibly then there is an element of being insulted in this and this is bad**: hawwanash shaiya wa’ahanahu: to consider something as lowly: to demean it: al-hayyin: easy : al-hawanu wal- mahana: weakness and feebleness*: insult and hatred***. Hayyin : static and content: imra’atun haunah: a content woman who works with dignity and with ease: saara- ala- heenatihi: as was his habit he walked softly and with ease: Surah Nahal says that when these baddus (desert dwellers) are told about the birth of a girl (to any of them) then his face becomes sad: and he tries to avoid facing his people and thinks: vayumsikhu- ala- hoonin-um- yadussuhu fit- tawaab: 16:59 should he let the girl (about whose birth he has been given the news) live or bury her out of fear of ignominy or insult (that accompanied the birth of a girl-child at that time). Sural Al-Furqaan says about the jahannam or hell: yakhlud feehi muhaana: 25:69 this contains the element of insult and infamy: surah Maryam says: huwa alayya hayyeen: 19:9 it is easy for me: surah Noor says: tahsaboonahu hayyina wahuwa indal laahi azeem: 24:15 you consider it an insignificant matter although according to the laws of God it is a big thing. Surah Al-Fajr says rabbi ahanun means to weaken in respect and demeaned in respect of rizq or sustenance: Thus wherever in the Qur’an it, is said azaabun muheen 2:90 it means the punishment which not only demeans but which also weakens the qaum: in subjugation both these two things happen: that is, demeaning and weakening: and also means the nations which are dependant on others: *Taj **Raghib ***Muheet. Page 1774 Surah Al-Furqaan says: yamshun ilal ardi hauna: 25:673 they move about in this world with complete equanimity: there is neither furtiveness nor fear for them: because they are not weakened and demeaned: they are aalaun: 3:138 dominant over all: if this holds a meaning of speed then this means they adopt a medium instance and do not preen: 31 :17-18 and if yamshuna alal ard means power and dominance in this world then it would mean that their government is not oppressive : As said earlier, surah Al-Fajr says that when man faces the punishment or azaab or shortage or strictness of riz or sustenance, then he says: rabbi ahanun: 89:16 my Rab or Lord has demeaned me for nothing: the Qur’an says that God never demeans nobody for nothing: every man’s deeds make him successful and also demeaned: you were demeaned because you had profusion of rizq but you la- tuikrimoonal yateema wala tahazzoona ala ta’aamil miskeen : 89:17:18 you did not respect those who were left alone in society and did not induce others to feed those who suffered some setback : you used to collect all inheritance and gobbled it up, and used to collect wealth on all sides: 89:18-19 this was the reason that you faced paucity of rizq and you became demeaned. Heh, waw, yeh Hawa: yahwi: hawiyya: to fall down rom up: hawashshaiyi: the thing fell down from above: hawatil uqaabu tahwi huwiyya: the eagle dived downwards in order to grab its prey: al-mahwah: means atmosphere or space and also the low land between two mountains*: al-hawiyyu: ears to rin ‘hmm, hmm’ sound:** hawaa’in: every empty space especially the space between the earth and the sky: also meanscoward: * al-hawa: human desire or wish: *Taj **Muheet. ------------------------------------------------------------------------------------------------------------ page 1775 hawiyyah: yahwahu: hawyan means to like, or love: istahwa: istihwa: 6:71 he wanted to fell him: to bring him down: or took away his intellect: or garnished his desire for him: hawa sadruhu yahwi: his chest became bereft: * Ibn Faaris says basically the root means 1) to be empty and 2) to fall. The Qur’an says: wan najmi iza hawa: 53:1 (the rising) star is witness to it when it is going down: surah Hajj says about a mushrik (one who worships other gods too): au- tahvi bihir reehu fi makaanin saheeq: 22:31 the wind may blow it away to a far off place: this meaning has both meanings i.e. to throw afar and to drop: surah Najam says: wal mutafikatah ahwa: 53:54 he vacated the destroyed bastis (dwelling places): or dropped it: surah Ibrahim says wa- af’idatuhum hawa’un: 14: 43 their hearts were being bereft of courage. Surah Ibrahim contains the prayer by Hazrat Ibrahim : faj’al af’idatan minan naasi tahwi ilaihim: 14:37 and make it so that people’s hearts lean towards them: surah Baqarah says: la tahwa anfusukum after istakbarhum: 2:87 that is, you turned away and became rebellious if the prophets were not to your liking. Human thoughts are called hawa as compared to the wahi in surah Najam: ma- yantiqu, unil hawa inn huwa illa wahyun yuha: 54:4-4: this noble Qur’an (whatever it says) is not comprised of the personal thoughts of the prophet but it is the wahi (from God): and which is sent to it: surah Baqarah says: wala init taba’ta ahwa’ahum baadal lazi ja’aka minal ilm…: 2:120 if you follow their personal thoughts even after receiving the wahi…. This makes obvious that the Qur’an is not against all human desires 3:13 it is against the desires and thoughts which are not kept in check according to the wahi: wa inna kasiran yuzilloona bi-ahwai’him bi-ghairi ilmin 6:120 most of them are those who, because they do not have the guidance of the wahi, mislead people away from the right path. *Taj. ------------------------------------------------------------------------------------------------------------ -page 1776 these are the emotions or feelings which make man climb down from the loftiness of human- ness and bring it down to an animal level: wa mun yahlil alaihi ghazabi faqad hawaya: 20:81 and whoever followed the wrong path and was deprived of our Blessings fell into the depths of ignominy: the wahi intends to take man up to loftiness: but man diverts from this path and follows his own self interests: and thus falls into disrespect and lowliness: walau shey’na la-rafa’naahu biha wala kinnahu akhlada ilal ardi wat taba’a hawahu: 7:176 if he (man) had followed Our Will or Our laws, then We would have taken him to loftiness: but he clung to his economic interests: that is, he gave up the wahi and instead started following his own thoughts and interests. This is the lowly life that has been called haawiyah : 101:9:10 i.e. a life in which one’s intellect fails to show him the way and the man wanders around in difficulties and ignominies: a lowly existence: and in the words of the Qur’an : naarun haamiyah: raging fire. As such if man lives according to the laws of the wahi then he can live a heavenly life: and if he becomes unbridled and rebellious ( which is said as giving in to the devil) then it results in hellish life. Man should understand well that as per the Qur’an, human emotions are not despicable, in burying which one can attain “spiritualism”: no, absolutely not: the Qur’an simply says that when human desires and the ways of the wahi are in conflict , then for the sake of lofty ideals, these desires must be sacrificed: : the emotions for a higher life are linked to the permanent values given by the wahi: to keep human desires within the bounds of the wahi is the height of human-kind: or the road to development of the human personality: when the two are not in conflict then satisfying the human desires is not condemnable. Hiya Hiya: hiya imra’atun: she is a woman: the Qur’an says: hayyah: 210:20 that is a snake: Page 1777 Heh, yeh, alif Hayya al-amra tahyi’ah: he sorted the matter: readied it: smoothed it*: surah Kahaf says: wa hayyi lana min amrina rashada: 18:10 make the right situation available for us: al- hai’ah: some thing’s condition or situation: form*: ** Raghib says hai’at can also be felt: (that is its form etc): and it can be unseen too : i.e. the mental image or the feelings in the heart which are not before us palpably but with insight we can glean them: surah Aali Imran says: that Hazrat Isa said to the Bani Israeel: inni akhluqu lakum minat teeni kahai’atit tayr :3:48 literally the ayat means ‘for you I will make a shape like the bird out of earth’: figuratively it means that ‘I will give you a renaissance which will enable you to rise from the dust and fly into the skies: that is, you will attain the height of knowledge and deed: here the haiyat (form) is not palpable but is meant figuratively (which can be seen through insight). Heh, yeh, te-h Haita laka: Fraa says that it is the title of the Hurons which somehow traveled to Makkah and the people there started using it: some think that it has been derived from the Hebrew word hailakh: **** it means ‘come here’: come quickly: haita is also an exclamatory word: Mujahid says it is a word which is said to instigate, (i.e. to buck up)*: Al-heet: very low land*: Ibn Faaris says it basically means to shout and hayyat bih means called out to him : Surah Baqarah says: haatu burhaanakum: 2:11 present your evidence: bring it forth quickly: Khalil says that haat actually is derived from aata yuti: its alif has been replaced by hah: surah Yusuf says: haita laka: 12:23 come here. *Taj **Raghib ***Muheet ****Lane with reference to Gharibul Qur’an by Mirza Abul Fazal. ------------------------------------------------------------------------------------------------------------ Page 1778 Al-haij: to become mobile: to bring into motion: haajal ibl: he disturbed the camels at night (when they were at peace) : haajal bahr: the sea became choppy and disturbed: ** haajatil ibl: the camels became thirsty: haajan nabt: means the vegetables dried up: ** haajal baqal: for a vegetable to be long and yellow and for it to dry up: * al-haa’ijah: the land where the vegetables (grow on it) have become yellow and dried up: * the Qur’an says about the crop: summa yaheej: 39:31 then they dry up: Ibn Faaris says the word basically means 1) to flare up and 2) for plants to dry up. Heh, yeh, laam Haala alaihit turaaba hailan wa haiyyelahu wa ahlahu : he put mud over it: that is, he buried the matter: funhaala wa tahaiyyala : so the earth was put on it , or fell from above: ramlun haalin wa aheel: sand in motion (blown by the wind): al-hai-lu wal haal : the sand that falls down: kaseebun aheel: : the sand dune whose sand falls down: alhuyuul: the specs which can be seen in the light that comes in through ventilators: al-haalah: the circle seen around the moon*. Ibn Faaris says that it means to give without measuring a thing which can be measured: that is, to push it along just like that (the way shifting sand shifts): The Qur’an says: yauma tarjuful ardu wal jibaalu wa kaanatil jibaalu kaseeba mahila: 73:14 the time when the earth or the mounts will shake up: and mountains will become like sand dunes which fall down (because they have become loose ) on its own: this is a very appropriate likeness of big wigs at the time of the Qur’anic revolution : that is, seemingly they will appear very powerful like the mountains but their power would have ended like a crumbling sand dune at the banks of a river: *Taj **Muheet. ------------------------------------------------------------------------------------------------------------ -page 1779 this is indeed the condition of the wrong sort of culture: it cannot face the vicissitudes of time and the moment it is faced with the Qur’anic revolution, it falls down like a crumbling sand dune. Heh, yeh, miim Al-huyaam: extreme thirst: a sickness due to which a camel becomes so thirsty that it is difficult to satiate it: ** Ibn Faaris says it means extreme thirst. Al-ahyam: the camel which is afflicted by the sickness of thirst and which can not be satiated: haima’u is the feminine: and heem is the plural*: the Qur’an says: fasharibuna shurbal heem: 56:55 you will drink (fervently) like the camels who drink thirstily as if they are afflicted by the thirst sickness: rajulun hai-mun: means a thirsty man: rajulun haayim: wa huyum: a surprised man: haama fil amri yaheem: he was at a loss in the matter: al-hiyaam: the sand which if held in the hand does not stay but slips away gradually from the hand: * Raghib says it means dry sand: al-hai-ma: a desolate desert that has no water*. Haamatin naaqatu thayeem: the camel went where it felt like for grazing: lailun aheem: a starless night: (and therefore travelers are lost and can not fix their direction): al-heem also means lands which are porous or sandy and absorb water*.* Let us view the above meanings in and reflect on what the Qur’an has said about poetic mentality: the Qur’an has said that poetry is not befitting of a messenger( a prophet) 36:86 ( see heading shiin, ain, rah): a prophet brings with him the revolutionary message of God: he has a purpose before him and his every step leads towards this purpose: he never dithers: he does not follow his emotions but traverses the straight path guided by the wahi: on the other hand, a poetic mentality is : fi- kulli waadin yaheemun: 26:225 like a camel who is extremely thirsty and is wandering in extreme thirst in the desert of his emotions Page1780 i.e wanders aimlessly and without irection because his thirst is unquenchable: all his life he wanders this way: this is the difference between a Messenger and a poet: a poet wanders thirstily in a land of his emotions just like a camel in thirst whose thirst can never be quenched because he is suffering from a sickness: his journey is bleak because there are no landmark stars on the way : as against this a Messenger calmly traverses on his way towards his fixed destination : poetry is the following of emotions and prophet hood is the following of truths: muslims were entrusted with “prophet hood”: that is, not only to follow God’s laws oneself but take them others too : but man gave this up and now wanders aimlessly and directionless , like a thirsty camel which wanders in a desolate place but doesn’t find any place where he can quench his thirst: thirst for him is like a sickness : because the thirst is not real: how execrable this depiction is : and the irony is that this qaum (of muslims) which has turned into a qaum of poets also has this book (the Qur’an) under its arm: that is like having the stream in front of one and still the search for quenching the thirst continues, how can this thirsty camel’s thirst be quenched? Heh, yeh, miim, nuun Hai- munit- taa’iru- ala- firaakhihi: means the bird spread its wings over its young ones in order to protect them : hai mana ala kaza: he became his protector:* Allah has called the Qur’an the mahai-mun of all previous celestial books: 5:48 that is, the preserver of all truths related in those previous books: even Allah is muhai’mun himself: that is, He protects the universe like a mother bird protects its young ones. *Taj. ------------------------------------------------------------------------------------------------------------ --psge 1781 Ibn Faaris says that al-mhaimun is derived from amn : Hai-haat Al-hai’hu: one who is removed to one side because of his dirty clothes: hai’haat is a word which means “better that it is removed”: * the Qur’an speaking in the words of the deniers (kaafirs) of the life after death says: hai’haata, hai’haata lima tu’adoon: : 109:6 for me , it is my Deen (that is, let me believe in my way of life, and do not interfere) : how farfetched is the thing which you are being told will definitely occur: that is, they tell their their friends ‘ the prophet tells you that you will be raised to life after death, how impossible can you get’: Page 1782 Yeh Yeh: ghulami: my slave: nemati yallati: 2:40 sometimes it is removed or only implied like wali-ya deen: (here yeh after deen has been removed and only deen has remained): Ya It is a word for addressing: in the meaning of “O” : ya ardubla’i: O, Earth, swallow it: sometimes it is only implied: like rabbi la tazarni farad: 21:89 (O) my Rab (Lord) do not let me be alone : here the word before Rab is only implied not actually written : after ya, the word ayyuhal is added : like ya ayyuhal lazeena aamau: 9:28 O, Believers! Yeh, alif, siin Alyaas: to despair and lose hope: ya’oos : one who loses hope: istayaas: lost hope: * surah Yusuf says: falammas ta’asu minhu: 12:80 when they lost all hope in him: wala ta’asoo mir ruhillaahi innahu laa’asu: ….: 12:87 do not despair of God’s kindness: nobody but the deniers do so. *Taj ------------------------------------------------------------------------------------------------------------ -paghe 1783: surah Raad says: afalam ya’asil lazeena aamanu : 13:31 scholars say here it means afalam ualam : that is, do they not come to know about it: * Ibn Faaris this is among the basic meanings too: i.e. to know or comprehend: but Raghib says that this is a figurative meaning: **surah Mumtahina says: qad ya’isu minal aakhirah…: 60:13 here it means to refuse or deny : i.e. the denial which is born of hopelessness: Consider the above ayat of surah Yusuf once more : you will find a great principle about the rise and fall of nations in it : the ayat says: wala ta’asoo mir roohil laah: innahu la ya’asu mir roohil laahi illal qaumul kaafiroon: 12:87 do not despair of Allah’s benevolence, because nobody despairs of God’s kindness except the kaafirs: at another place this has been said as: la taqnatu mir rahmatil laah: 39:53 also see 29: 23 Islam does not want anyone to be pessimistic: a momin believes in the laws of God, the result of good deeds and their veracity: and he traverses the righteous path with the belief that if due to some difficulty or due to some error on his part he has come to suffer loss, then this does not shake his belief or lose hope on his belief: he staggers but recovers: rectifies the wrong he has committed and once more starts following the right path: this is what is meant by not losing hope in God’s kindness: one who loses hope is one who is following a path that is based on conjecture: when he meets failure then he stops right there and and loses hope of ever reaching his destination: but he who believes in the path being correct never loses hope: this is the reason that the Qur’an says hopelessness and devilishness (Ibleesiyat) are akin : see heading beh, laam, siin: but God’s kindness is not invoked by sitting around and doing nothing: it has been said: wad’uhu khaufan wa tama’a: in order to be free of misery and to invoke benefit, call upon the laws of God: inna rahmatallaahi qareebun minal muhsineen: 7:56 have faith that God’s kindness is near those who live a balanced life. Another thing is notable here: a man is engulfed in misery and he finds no way out: *Taj **Raghib. ------------------------------------------------------------------------------------------------------------ - Page 1784 But he does not lose hope: he is not disappointed: he takes it as an inevitability of events: he does not let hopelessness set in him: this man does not despair of ‘God’s kindness’: but if he decides when facing some setback that he is not able to face the misery then despondence sets in: thus any man who has faith, and who is self confident never lets despondence set in: he has self confidence and is therefore hopeful: but a man who loses faith in himself and lets despondence set in becomes a victim to depression: he becomes frustrated and this might even lead him to commit suicide: he who commits suicide considers himself value- less: he thinks there is no cause any more for him to remain alive: he falls from grace in his own eyes: since all depends on material means in a materialistic concept of life, therefore when those means come to an end for some reason, then man becomes despondent: but the possibility of human endurance can never end: nobody should say at any time, that I can do no more: he can acknowledge that he is out of material means but he should never lose faith in himself: kufr is actually a denial of self and then a denial of the personality of the Almighty: besides, by having hope in the human personality, man learns to depend on the higher values of life which he gets through the wahi: it is the guidance of the wahi that prevents him from avoiding the tribulations in life and which do not let him be despondent: he is not even afraid to face the ultimate death because he knows that death may make him part with his body but his personality will live on: Note that despondence or hopelessness is actually kufr or denial. Yajooj wa majooj The nation on behal of whose protection from attacks Zulqarnain had built a wall: 18:94 details canl be found in heading alif, jiim, jiim: ------------------------------------------------------------------------------------------------------------ -page 1785 Yaqoot Al-yaqoot: it is a Persian word also used in Arabic: hard and crystal clear jewels of different colors: usually red: The Qur’an says: ka’anna hunnal yaqootu wal marjaan: 55:58 as if they are yaqoot and marjaan: Ya laita It is the compound of ‘ya’ and ‘lait’: it means “Only if” : see heading ‘ya’ and ‘lait’: Yeh, beh, siin Yabisa: for something damp to dry up: al-yabsu: a thing which is wet and then it dries up: a goat whose teats dry up and it stops giving milk: * al-yabas: a place with water then the water is gradually eliminated: in the Torah al-yaabisaatu has appeared for dry land as against bahr (river or sea):** the Qur’an says that Hazrat Moosa was told: fazrib lahum tareeqan fil bahri yabasa: 20:77 lead the Bani Israeel by the way which was under water previously but which is now dry: Surah Anaam says: wala ratbiw wala yabisin illa fi kitaabin mubeen: 6:59 there is no wet or dry thing (wet or dry fruit) in the universe which does not have the necessary laws in the book of nature: Yeh, te-h, miim Al-yutm: to become lonely and alone: by oneself: this is its basic meaning: Usma’i says that al-yateem means land which is different from the surrounding lands: Ibnul Airaabi says that al-Maitam is said for any thing which is lonely and by itself: *Taj **Muheet. page 1786 Raghib thinks that any unique and lonely thing is yateem: * durratun yateemah: means a unique pearl which is one of a kind: An orphan is also called yateem because he is left alone: Haraali says that for the father not to be present when he is needed is called yutm: this is why until the child attains maturity he is called yateem: but after maturity he is no more called yateem: as against this a girl is called yateemah until she is wedded even though she may be adult:: among animals a young one is called yateem if he loses his mother because in animals it is the mother which nurtures the young: they do not really need the father after birth: if a human child’s mother dies, then the child is not called yateem: it is called munqati’un or hajji’yun: if it loses both mother and father then it is called lateem: the plural is aitaam and yataama both: imra’atun mu’tim: a woman whose children become orphans or yateem: that is, whose husband dies*: Lissanul Arb says that yateem means a woman who has no husband : that is, he has either died or wasn’t there in the first place: the Qur’an says yataman nisaa’i 4:127 means such women. Keep these meanings of yatama in mind and then recall surah Nisaa’s ayat which says: wa inn khiftum alla taqsitu fil yataama funkihu ma taaba lakum minan nisaa’i masna wa sulaasa wa ruba’a…: 4:3 if you find that you will not be able to do “justice” with the yutama ( will not be able to fulfill their rights), you can wed either two, three, or even up to four of them : After the advent of Islam the small group of muslims had to fight many a battle in which many women became (imprisoned and were turned slave-girls(as was the practice): many adult girls could not find husbands: this was a problem which needed to be solved quickly: *Taj, Muheet, Raghib. Page 1787 The difficulty was due to: 1) the ordinary order by the Quran was to wed one woman (fawahidah 4:3): 2) the muslim women wee not permitted to marry kaafir men or the mushriks or those with the (followers of the previous celestial ) books; they had to wed muslim men only and their numbers were greatly reduced. To overcome this emergent problem the Qur’an had temporarily relaxed the rule for monogamy and said that these women (an-nisaa 4:3) who were left without husbands or had become widows or were unmarried: subject to one’s choice , these women were provided the protection (of a man or husband) : this is the only ayat in the Qur’an where polygamy or more than one marriage has been allowed: if such conditions do not prevail then the law of a single marriage will prevail. Yatim: yatma: means to weaken or become feeble: to become unable or become tired: also to become an outcast: Yatm also means sadness and worry and also to delay or neglect: because delay is made often in helping the orphans or they are neglected: al-yatam also means need : or requirement: * The Qur’an exhorts looking after the orphans: and described as the reason for the destruction caused by the capitalist system as : la- tukrimunal yateem: 89:17 here yateem does not only mean those who fathers have expired: it means all those people who have been left helpless in society: anyone who feels that he is alone in society and nobody is there to help him and his misery is entirely his own (and not shared by anyone) there is nobody to commiserate with him or help him then such a society is destroyed: because such a person (yateem) is not respected : the Qur’an creates a society in which nobody can even feel that he is left alone: that there is nobody to help him: *Taj, Muheet, Raghib. Page 1688: That is why Allah has told our Prophet Muhammed : alam yajidka yateeman fa’aawa: 93:6 isn’t it a fact that he found you to be an orphan and provided the means for your upkeep: this makes clear that a yateem is someone who is without sanctuary: and to provide shelter or sanctuary for such a person is the responsibility of the society that is established to enforce God’s laws: Yahya A.S. Hazrat Yahya has been said to be among the prophets of the Bani Israeel by the Qur’an: 6:85 he was the son of Hazrat Zakariyah: 19:7 a prophet with the book and a firm and a decisive man since childhood: 19:12 and man of many good traits: 19:13:15 some think that Youhana , as mentioned by the Bible, is the same Hazrat Yahya: the Bible in respect of “Youhana” says that : ‘I tell you that verily nobody greater than Youhana has been born who baptizes: Renan in his book, Life of Jesus, writes that the centre for Youhana’s education was Judea but he was famous far and wide and Hazrat Isa had also visited him: he writes, after that, Youhana and Hazrat Isa established a strange but revolutionary system in the desert until in the year ‘29 Youhana was arrested after which Hazrat Isa had returned to his homeland: Yeh, daal, yeh Al-yad: means hand: is used as a feminine: the plural is aydin but this word is used to mean so many things that it is not possible or relevant to mention them here: it is used as we use the word ‘hand’: like place and honor: protection: expertise: power and authority: dominance and over-powering: helper: help and reply to call for help: a reward or favor: ------------------------------------------------------------------------------------------------------- -page 1789 this word also means shame and chagrin: insult: the Qur’an says about the prophets: oolil aydi wal absaar: 38:45 i.e. they possessed both strength and insight: on the other hand about their opponents is said: that they always tried to: faraddu aidiyahum fi afwahihim: 14:9 stop (or prevent) them from speaking: Ibn Qateebah has said it also means that in their anger (frustration) they begin to wring (or cut their own) hands***. This word will be translated according to the context in the Qur’an wherever it appears: the Qur’an uses the phrase baina yadaihi at several places: literally it means between his both hands: that is in front*: the Qur’an has called itself: musaddiqal lima baina yadaih: as such lima baina yadaih means ‘ that which is in front of it’: the Qur’an calls itself the supporter of the moral values which had been sent before its advent: and some of these were present in society even at the time of the advent of the Qur’an: such as ‘do not lie’: ‘do not steal’ etc: the Qur’an supported such values: it did not support the entire book of yore because it considers these books as ‘tampered with’: for the right meaning of ‘musaddiq’ see heading saad, daal, qaf. Surah Zaari’aat says: wus samaa’a baninaaha bi-ayd: 51:47 We have created the sky (the planets or space) with power and authority: also see heading alif, yeh, daal. Surah Taubah says the people with the book act according to it in return for: un- yad :9:29 living in peace which it enables them to: ** Surah Furqaan says: yauma ba’azzuz zaalimu ala yadaihi: 25:27 this means to chew one’s hands (one’s fingernails) in anger :about human deeds it is said: bima qaddamat aydeehim: 2:95 has appeared at several places : that is, all that their hands have sent before them: *Taj and Muheet **Raghib (with reference to Gharibal Qur’an by Mirza Abul Fazal ***Al-Qartain vol.1 page 235. ------------------------------------------------------------------------------------------------------- - Page 1790 obviously the word here means not just the hand but the man himself: surah Baqarah says: wala tulqu bi-aydikum ilat tahlukatah: 2:195 means do not annihilate yourself: surah Hijraat says la tuqaddimu baina yadayil laahi wa rasulihi 49:1 meaning orders and decisions: For explanations regardingh cutting of the hand of a saariq (thief) see qaf, tha, ain and yadi baiza’ in the heading beh, yeh, daad and daad miim, miim). Yeh, siin, rah Al-yasar: al-yasr: softness: al-yusr: ease: abundance: the profusion of comforts: strength: well-being economically: it is the opposite of usr (paucity): *yasira wa yasuril amr: the matter became easy : made the work or matter easy: tayassara wus taisar: became easy: became available easily: * 73:20, 2:296 Ibn Faaris says it basically means to open and be light: al-yasaar: left hand: to the left side: (is the opposite of yameen)*: al-yaseer wal yasoor: easy: small thing: * al-maisaratu wal yasaar: strength: well being: free from need**: 2:280 al-maisir: gamble: chance: the camel which is won or lost in gambling*: The Qur’an has used yusr against usr: 2:185 surah Bani Israeel says : faqul lahum qaulan maisoora: 17:28 talk to them politely (softly): surah Ahzaab says: yaseera: 33:14 means at least: very few: few in number: for some time or in few in number , it can have both meanings: Surah Baqarah says about khamrun and maisarun, feehima ismun wa-ismuhuma akbaru min naf’ihima: 2:219 maisirun has come from yusr which basically means ease: although the Arabs call every type of gambling maisar but if it is not confined to the particular type of gambling which is played by arrows in a certain manner and in which a camel’s meat was divided accordingly( win or loss) , then it would mean any wealth or riches that a man gets easily: *Taj **Raghib. ------------------------------------------------------------------------------------------------------------ page 1791 although this type of wealth (that is acquired easily) is generally welcomed, it produces laziness and slackens the will to work (see heading alif, te-h, miim), are more hurtful then the benefits derived from this wealth: therefore, this sort of wealth has been forbidden to acquire: as such it has been called : rijsoon min amalish shaitaan : that is, a work of the devil: 5:90 and this has been said to be a hurdle in the system of salaat advocated by the Qur’an: 5:91 the Qur’an teaches that a manm should eearn by his efforts and whatever is more than his needs be made available for the sustenance of others: 2:219 obviously wealth if acquired easily (without much effort) will make a man habitual of such effortless acquisition and will thus weaken his capabilities, like a rich man is who is unable to do much work for himself: such easily acquired wealth increases the lust for more wealth and instead of giving to others man is always trying to grab whatever he can for himself: like any gambler does : therefore any wealth that is acquired without much effort is maisir or gambling: especially the trade of nowadays which apparently is trade but actually maisar: if one goes deep into the matter then he will find that the entire capitalist system is maisar: in this system every man endeavors to reap the benefits of the work of others: The Qur’an has said that if you want to acquire real ease and comfort in life then face difficulties: ma’al usri yusra: 94:5 the individual or nation which is shy of facing difficulties can never really acquire ease which creates real happiness: although he can attain yusr (easy money) which makes it habitual of ‘ism’ (laziness and weakness) and which leads to destruction: Yaqoob A.S. Hazrat Ibrahim’s son was Hazrat Ishaq and his son was Hazrat Yaqoob : Allah has mentioned as him being among the prophets… ------------------------------------------------------------------------------------------------------------ - page 1792 wama yunzila ila ibrahima wa isma’ila wa ishaaqa wa yaqoob…: 2:136 his( Hazrat Yaqoob’s) title was israeel or (man of God) : and his descendants were called Bani Israeel (descendants of Israeel): surah Aali Imraan says: illa ma harrama israeelu ala nafsihi…: 3:92 excepting that which Israeel had made haraam for himself: surah Maryam says: min zurriyati ibrahima wa israeel…: 19:58 the progeny from Ibrahim and Israeel. Hazrat Yusuf Yusuf was his son. Ya’ooq It was an idol of the qaum of Nooh: 71:23 the Arabs were well familiar with this name: the tribe of Banu Hamdaan used to worship an idol of this name. Yaghoos: It was also an idol of the qaum of Nooh: 71:23 and the Arabs were famil;iar with this name too: the tribe of Banu Murad used to worship an idol ofthis name: Yaqteen Al-yaqteen: a vine which spreads out on the ground: like that of melons, gourds etc: some say that yaqteen means a gourd vine: also that yaqteenah means gourd: * the Tajul Uroos says that a plant with the life of one year is called yaqteen: also that every big leaf is yaqteen: the Qur’an says: shajaratan min yaqteen: 37:146: means a plant with short leaves but which provides shade: *Taj, Muheet, Raghib. ------------------------------------------------------------------------------------------------------------ -page 1793 Yeh, qaf, zha Al-yaqzha: awakening: it is the opposite of naum (sleep): it has the connotation of astuteness( being wide awake) : rajulun: yaqizu wa yaqa’iz: a man awake: its plural is ai- qaaz: as against raqud: 18:18 abul yaqzaan: means a cock (the masculine of hen): * Yeh, qaf, nuun Yaqinal amra wa aiqanahu wus taiqanahu wa-tayaqqanah: he came to know about the matter and find out the truth about it: yaqnun wa yaqan: for some matter to be evident and proven : yaqeen: it is the opposite of doubt: that is, for doubts to be removed and to be proven as true: * maut too is also called yaqeen because every living being has to face it and events daily give testimony to it: * Surah Anaam says about Hazrat Ibrahim that after observing the universal laws (malakutis samawati wal ard) reached the truth: 6:76 surah Hijr says: wa’bud rabbaka hatta yatiyakal yaqeen: 15:99 it means that you continue observing the laws given by your Rab (Lord) till your claim (that following this system will prove very rewarding) are proven as palpable truth : also 74:47. Thus eemaan would mean to trust someone that he is telling the truth and yaqeen would mean for it to be proven as palpable truth: latarawunnaha ainal yaqeen: 102:6 you will see as proven fact : the Qur’an says that the momineen have yaqeen on the aakhiraat or the hereafter, which means that they have faith on the future results of their deeds : 2:3 when they establish this system (of God) these results are factually made evident: this way their eemaan turns to yaqeen: 2:2 *Taj ------------------------------------------------------------------------------------------------------------ -page 1794 this is what belief or faith in the future means: this way man travels from yaqeen to eemaan and has faith that in the life hereafter (aakhirat) too is a reality: The distinction I have drawn between yaqeen and eeman is to only for the reader’s comprehension, otherwise eemaan is another name for yaqeen: and yaqeen cannot be produced without eemaan: these two words are alternatives: or one can say that yaqeen is born when the eemaan is proven by the results: Yeh, miim, miim Al-yamaam: to intend: * al-yumm: river: also mans sea:* 28:40, 28:7, 20:39. An –nayammum: to intend to do something: to intend: * 5:6, 4:43, 2:267 see heading miim, siin, hah. Yeh, miim, nuun Al-yumn: barkat : (profusion not physically but in effect): al-maimanah: barkat: towards the right side: al-yaman: on the right side: al-yameen: right hand: on the right side: it also means strength:** yameen: the plural is aimaan: promise : a swear: the Arabs used to strike their right hand over the other when they swore: * Surah Kahaf says: zaatal yamini wa zaatash shimaal: 28:30 it can also mean “from the right end of the valley” and also “from the corner of the mubarak (blessed) valley”: To mean barkat the words ashaabil yameen 56:27 have been used and also ashaabul maimanah: 56:8 but they can also mean “those on the right side”: *Taj and Muheet **Ibn Qateebah with refence to Al-Qartyain Vol.2 page 180 page 1795 at-tooril aiman: 19:52 to mean power the word appears in surah Sa’affaat : faragha alihim zarban bil yameen: 37:93 Ibrahim struck the statues (idols) with full might or power: in the same surah, a little earlier it is said: qaalu innakum kuntum ta’tu nana unil yameen: 37:28 they will say that you used to come to us with tremendous strength and means : (and thus used to prevent us from adopting the way of the haq [truth]): At several places the Qur’an has said: ma malakat aimaanukum: literally it means ‘whose posessors: at some places this phrase means those who are your subordinates or under you: as in 4: 36: but at other places it means slaves and slave-girls: surah Noor says: wal lazeena yabtaghooonal kitaaba mimma malakat aimanukum: 24:33 those slaves of yours who enter into makatibat (or a pact in writing) with you: i.e. enter into a pact for their freedom: Before Islam’s advent slavery prevailed in Arab culture :slavres used to work outside the home and slave-girls within: this was the society in which Islam made its advent: when the Arabs turned to Islam, they had these slaves and slave-girls: Islam had made its appearance to free mankind but if it advocated freedom for all slaves (who were present in society at that time) at once then this would have created imbalance in society: young women in such large numbers without husbands (the slave-girls) , if let loose in society would certainly create chaos and would have given rise to corruption in society: therefore Islam didn’t order them all to be freed from bondage at once but closed the door to any more slavery: and at the same time gave such orders for slaves and the slave girls then present in society that would gradually induct as free men and women in society as respectable human beings and till they did so they would be treated humanely: whatever has been said in the Qur’an under ma malakat aimanukum has been said about these slaves and slave women: thereafter the door to further slavery was closed: therefore there was no further need for these orders: although if a situation arises again in the future like when a nation accepts Islam and comes out of paganism then the orders about slaves and slave-women would also apply to them. Page 1796 As per the above meanings of ma malakat aimanukum, if we view various places in the Qur’an where the phrase has appeared, it will become clear that these orders are for the slaves and slave-girls of that time: and that’s all: (not for all times) : as wal lazeena hum lifurujihim haafizuna illa ala azwajihim au ma malakat aimaanuhum means 7:29:30 i.e. those who protect their chastity or go only to those women (for having sex) whom they possess (everywhere this subject has cropped up the past tense has been used): for more details see heading miim, laam, kaf It is unfortunate that Muslim rulers found it a convenient way to open the door to slavery and presented the ayaats of the Qur’an as an argument (or in support of their deed): what can be more silly than accusing the Qur’an of perpetuating slavery. Yeh, nuu n, ain Yana’as-samar: yain a’u: yan’a: for the fruit to ripen and be ready for picking: al-yanih: fully ripened fruit: al-yaani’u: mature fruit: red*: the Qur’an says: wa yan’ihi: 6:100 the ripening of the fruit: for it to become red (due to ripening): Yahood The nation or the qaum of Bani Israeel: for details see heading “Moosa” and heading heh, waw, daal. Yusuf A.S. Hazrat Ibrahim was the father of Hazrat Ishaq; his son was Hazrat Yaqoob and his son was Hazrat Yusuf: the Qur’an has mentioned the tale about him in a single surah: (no other prophet’s tale has been related so unifiedly): in childhood his brothers had put him in an abandoned well: 12:15 from there, a caravan took him to Egypt: there (after going through various stages) , he became the leader of the qaum in an authoritative way: 12: 56, 14:101: *Taj and Muheet ------------------------------------------------------------------------------------------------------------ -page 1797 he brought over his family and kith and kin to live with him in Egypt too: in this way, the Bani Israeel i.e. descendants of Hazrat Yaqoob shifted to Egypt from Kan’aan : Surah Anaam mentions Hazrat Yusuf while speaking of other prophets …dawooda wa sulemana wa ayyuba wa yusufa wa moosa wa haroon….6:85 and in surah Momin, a momin man of the court of the Pharaoh describes Hazyrat Yusuf as a messenger: 40:34 this shows that Hazrat Yusuf had communicated his message (about God) to the qaum in Egypt. The story of Hazrat Yusuf’s life and his wonderful characteristics can be found in my book ‘ Jooyi Noor:”. Yeh, waw, miim Yaum: means day: the time from sunrise to sunset: this word is used by the Arabs to mean a certain time or era: there is no distinction in it for day or night, morning or evening: it could mean an year or a century: a thousand years or even fifty thousand years: like with waqt and saa’at , after yaum ‘iz’ is added and yaumaizin almost means the same as waqtaizin and saataizin : * so, waqt, saa’a and yaum are nearly of the same meaning i.e. time: the plural of yaum is ayyaam: * Ibn Faaris says yaum means day : and he has also said that figuratively it means a great thing. It also means government (power) and wealth **: tilkal ayyamu nuda wiluha bainan naas: 3:139 here ayyam means government and state: **. Ayyam: also appears to mean the great and unforgettable events of history: like ayyamal Arb which means waqa’il Arb **: i.e. the events of Arabia: at various places in the Qur’an ayyamul laah has come to mean this: as wa zikrihum bi-ayyamillaah: 14:5 *Muheet *Taj. ------------------------------------------------------------------------------------------------------------ - Page 1798 For the confrontation between ther Pharaoh and Hazrat Mlosa ,it has been said: these ayyamul laah occurred because liyajzi-a qauman bima kaanu yaksiboon: 45:14 so that a qaum was punished for its (evil) deeds: therefore some scholars say that ayyam means results of bad deeds and punishments too.* The evolution as created by God continues unbridled in the universe: about this the Qur’an says that when God , according to His amr [the initial law of His will] wants to bring forth some scheme, then He creates a complete blueprint for this plan in the world of amr: then its implemention begins from the lowest stage: yudabbirul amra minas sama’i ilal ard: then that scheme rises up by going through its evolutionary stages: these stages are completed in yaums which according to man’s calculations is a thousand years long: summa ya’ruju ilaihi fi yaumin kaana miqdaaruhu alfa sanatin mimma tu’addoon: 32:5 obviously here yaum means either stage or era or evolutionary period : this yaum is sometime fifty thousand years long: 70:4 researchers about evolution are better qualified to testify as to how long these evolutionary periods are. Therefore, wherever the word ‘yaum’ is used in the Qur’an it will not mean ‘day’ which is only 24 hours long: the meaning would be time, or period, or Age, or some ‘stage’: as maaliki yaumid deen: 1:3 would mean the era when all opponents (of Islam) are defeated and only the laws of God enjoy supremacy and dominance: or the era in which the results of men are compiled according to adl and justice: or the time of manifestation of results: wal amru yaumaizil lil laah: 82: 19 the era when predominance will only be to God’s laws: (for more details see heading daal, yeh, nuun). Yunus A.S. Hazrat Yunus is among the prophets of Bani Israeel: his Hebrew name was Jonah which in Arabic became Yunus: the Torah carries his tale in the Book of Jonah: *Taj ------------------------------------------------------------------------------------------------------------ -page 1799 his time was around 700 A.D. it is guessed: the Qur’an says: inna yunusa la’inal mursileen: …37:139 . In the Torah (in the Book of Jonah) there are is details about him: but (as against the usual style of the Torah,) it contains things about him which are not befitting a prophet: the Qur’an has only said that he became disappointed with his qaum and came out intending to go somewhere other than that place : and on the way boarded some boat: the boat was entrapped in some whirlpool: the sailors probably decided to throw some boarders into the sea (to lighten the boat and save most of the passengers): he too was thrown into the river where a big fish swallowed him: but ultimately he survived and reached the shore: see 37:139:146, 21:87:88. Prophets have generally migrated to a place more conducive to their missions if their present place of abode was found not conducive to their mission: but this migration took place only when told to do so under God’s orders: it seems that Hazrat Yunus migrated from his qaum of his own accord i.e. his decision to do so was not in compliance to God’s orders: was before time: therefore later he repented this decision: 37:142 our Prophet Muhammed was warned not to be like the Fish Man (68:28) :(also see heading alif, beh, qaf): The Qur’an has also said that the basti (dwelling) he was sent to as a Prophet (i.e. Nainwa) had a population of over one lakh: in other words it was a very big city of those times: the residents of Nainwa denied his invitation (to accept (Islam) but later accepted Islam and so avoided the azaaab (punishment which would befall them if they had not) for some time: 37:148 the residents managed to avoid destruction a bit by doing this but after some time (in nearly 690 BC) they returned to the previous path again: another prophet of the Bani Israeel (whom the Qur’an has not mentioned but who is mentioned in the traditions of the Jews) warned them of the punishment from or wrath of God: they did not desist and as a result they were attacked on one side by the Babylonians and on the other they faced big flood: and so the city of Nainwa was destroyed: The Qur’an has called him zan- nun: 21:87 and also as ashaabil huut: Page 1800 LILLAHIL HAMD ((Thanks be to Allah) That LUGHAATUL QUR’AN is hereby completed. It will be followed by an Epilogue which has revised and necessary corrections and amendments have been made. Thank Allah that by its completion the labor of my life has been protected in the book. I guess that now that in the presence of Lughaatul Qur’an there will be no difficulty in comprehending the Qur’an. This, however, is a human endeavor which is subject to error: I have laid a foundation in comprehending the Qur’an and others can improve it: reflection and deliberation in the Qur’an can never end, therefore, there can be no last human word in this context. Pervez. Page1801 E P I L O G U E. Page 1802 EPIL0GUE I had written in the beginning (page 34) that if during the writing and printing of the Lughaatul Qur’an some more points are thrown up, or some suggestions , or points needing clarifications were received from readers, then we will publish an epilogue with the book: and this epilogue is being published accordingly: most of the additions and amendments here pertain to the earlier part: the ayats should be matched with the Qur’an : this is necessary. Even after these additions and amendments it can not be claimed that whatever has been written in this book is the last word: this is but a human effort which is always subject to error. Preamble (of the epilogue). I have wriittenthat on page 73 under no.3 that where waw or yeh appear in the roots it is difficult to determine the rot: this means that when the last letter of the root is waw or yeh then in that root both areallowed. ------------------------------------------------------------------------------------------------------------ page 1805 Alif page 190 In number 5, alam tara has been said to portray wonder: but this phrase usually means an invitation to reflect or deliberate: similar are afala, and awala, afalam and awalam. Alif, beh, daal page 192 Do not take the last part to mean that jahannam ends after some period: that jahannam will expire after a time and those who dwell in it will go to some other place after being extricated from it: at several places in the Qur’an it has been made clear that there is no question of getting out of jahannam: all that has been said is that it does not enjoy the sort of perpetuity like God enjoys: the next para explains this. Page 1806 Ibrahim page 193 On page 261 among the meanings of ummah ‘im-aam’ also appears: it also means a man who is the embodiment and fountainhead of all types of khair or goodness: at another place the Qur’an verifies the meaning of ‘im-aam’: inni ja’iluka imaama: 2:124 therefore as has been mentioned under the heading alif, miim, miim, ummah in ayat no. 16:120 means imam and also follower both. Alif, beh, yeh page 196 1) al-uba’u may be omitted from where it has been said iba’u wal uba’u . 2) Instead of ya baa it should be yaba. Alif, jiim, jiim page 202 Sami’ta- ajjattal qaum should mean I heared mixed sound of movements and people’s voices. Page 204 When a nation or qaum overpowers a qaum, then that subjugated nation recuperates or undergoes renaissance after a time: this does not mean that God wishes nations to subjugate nations so that the weaker nations undergo renaissance: instead the Qur’an teaches that strong nations must help remove the weaknesses of the weaker nations so that they too can come up; the Qur’an says that if stronger nations do not do this, then the weaker nations will one day rise and throw away the yoke of slavery or subjugation. Alif, jiim, rah page 205 Lane has given this meaning with reference to Qamooos. Alif, jiim, laam page 206 Ajalun also means a fixed period and also the limit where that period ends. ------------------------------------------------------------------------------------------------------------ page 1807 Alif, hah, daal page 207 Instead of ahadul ahdeen it will be ahadul ahadain: Alif, kha, dhal Instead of makhuz it should be ma-khaz. Alif, dal, miim page 214 Maybe Adam is the name of some personality towards which this name has been linked in this tale of the Qur’an: or somebody had been called by this name during this era: I have not called him a prophet because the Qur’an has not mentioned him in respect of prophets. 2- The reason for mentioning the tale about Adam in the Qur’an is to tell man what he would face if he followed any path except shown in the wahi and to tell him that the only way to get back towards a jannati or heavenly life is to adhere to God’s ways: but at the same time it has refuted through this tale the false belief that the Christians had propagated that every child is born a sinner and he comes burdened with the sins of the First parents and these sins can not be washed away without having faith on the atonement of Hazrat Isa: or that woman is the fountainhead of all evil because she induced Adam to sin: or to refute the belief as the Hindus propagate that the forces of nature are gods, and man should worship them etc. : through this tale all false beliefs have been refuted. Alif, rah, beh page 221 The meaning of at-taabi-eena ghaira oolil irbati minar rijal has been said to be“ those who have no need for nikaah” : this may include servants who do lowly chores who do not possess much intellect and who are not bothered with any thing other than their meals: or who can not in any way be attractive: this term of the Qur’an is very composite. Page 1808 Alif, rah, daad page 221 Instead of irazah it should be arazah: Alif, rah, kaf page 224 Al-arak: this fodder is not sour but saltish and bitter: camels eat it after taking their meal so that it can help digest the food. Alif, zain, rah page 224 Al-azru’s first meaning is ‘let the waist be cut’: al-izaar : its meaning should be any thing that can work as the satar for your body (cover, especially for the genitals) instead of any thing which can act as a satar. Alif, zain, feh page 225 Instead of at-ta-azzaf it should be at-ta-azzuf : which means near: or close by. Alif, siin, feh page 228 Instead of sorrow of the heart (huzni dil) it should be khooni dil ( heart burning) Alif, siin, nuun page 229 Instead of Al-asin it should be al-aasin. ------------------------------------------------------------------------------------------------------------ ---page 1809 Alif, siin, yeh page 229 It also includes the root alif, siin, waw. Alif,. saad, rah Add this: Raghib says that al-isr means those maters which obstruct good page 233 deeds and which prevent one from reaching or doing those deeds. Alif, feh., kaf page 236 1) almutafikaat: afak mans to lie: also to divert someone from his rightful path: thus i’tafak can hold the connotation of deviating from the right path and fabricating lies: al-mutafikaat also mean the winds which have deviated from their right path: therefore al-mutafikaat may mean those dwellings (those who live in them) who have not stayed on the right path or who perform wrong deeds: fabricated lies, that is: the Qur’an’s style reflects that they were certain bastis (dwellings where people lived) that were destroyed. 2) Fasa yaquloona haaza ifkun qadeem: 46:11 they will say this is the same lie which has been fabricated since old times: at another place this has been expressed as: sehrun mustamirru: 54:2 the lie that has been perpetrated since old times: 3) in Surah Noor the Qur’an warns the muslims not to fabricate false accusations and not to propagate such things in society: see 24:18, 24:4 it has also related an instance in this regard: a group falsely accused another: innal lazeena ja’u bil ifki oos’batun minkum: 24:11 the people who have fabricated these lies is a group among you: in the entire narration the Qur’an does not mention as to who it was who was falsely accused : it has only said that when the news (which was fabrication of false accusation) reached the momineen, they should have reacted by saying haaza ifkun mubeen: 24:14 or haaza buhtanun azeem: 24:16 this is the same thing which has been clarified at another place by saying that when some faasiq tells you something, then investigate it: 47:6. ------------------------------------------------------------------------------------------------------- Page 1810 Only this much has been said by the Qur’an but this event has been referred to Hazrat Aisha (one of the fondest wives of the Prophet SAW) and a whole story seems to have been built around it : it has said that even the Prophet SAW himself was very troubled about this event , so much so that he had sent Hazrat Aisha to her parents’ house and only when God had absolved her through an ayat, had he brought her back: It can be clearly seen that it was a fabricated tale: which was fabricated with ulterior motive: but we muslims treat it as an historical event and when the opponents of Islam argue about it we tend to get angry: although in answer to such allegations we must say what the Qur’an has said: haaza ifkun mubeen: i.e. this so-called event is ifkun mubeen (an open lie) and a big accusation : 24:16. Alif, kaf, laam page 238 Raghib says that akali maal means the infaaqi maal ( spending of wealth) because mostly money is spent on edibles and for meeting economic needs. The last para should begin so: ‘Ibn Faaris has said that the basic meaning of this root …’ Alif, laam, kaf page 242 First line: Al-maaluku should be al-maaliku. Taj has been referred to in para two with two asterisk: this root has appeared under the heading miim, laam, kaf. Alla page 246 First line : should be: alla ta’lu. ------------------------------------------------------------------------------------------------------------ page 1811 Alif, laam, waw (alif, laam, yeh) page 252 Allama Hameedud Deen Farahi, while writing in his compilation Ta’leefal Qur’an page 11, says : Although alaa-un is said to mean (with consensus) benevolence, its usage in the Qur’an and in Arabic poetry shows that this is not its meaning: apparently it means “strange workings” for which the Persian word ‘miracle or karishma can be used…’ With reference to Johri he says that ala’a means the good qualities, also. He has presented many Arabic verses as proof of this. Ila page 253 In no.4, instead of wal amru ilaik it should be ‘ilaik’ 27:33. Alif, miim, tha page 255 “Against qa’un safsafan” means that amtan is its opposite. Alif, miim, rah page 256 Towards the end of the second para : but we think that it means that God’s law , in regard to destruction of qaums is that such qaums become prone to a life of luxury, demand abundance, lazy and of capitalist mentality: there is increase of well-to-do people who create imbalances in society and thus destroy the qaum or cause its deterioration. . Alif, miim, siin page 260 Instead of ams it should be ‘al-ams’ : ------------------------------------------------------------------------------------------------------------ --page 1812 Alif, miim, laam page 260 Two asterisk in the reference (**) have been left out i.e. this is written in Taj. Alif, miim, miim page 261 Ummatun: fu’latun or fu’alahtun: fu’la means something which is much intended; it may therefore mean the imam or the leader: fu’ala means he who thinks a lot about someone: as such with this meaning, ummah in ayat no. 16:120 would mean one who turns to God time and again. Alif, miim, nuun page 265 Beginning paragraph: ‘when the return for peace be ‘: here instead of amn it should be aman: Imma page 269 Seconmd line: it should be ‘even if He gives them ‘azaab’ or punishment. Alif, miim, waw page 269 Second line: Instead of ‘abud’ , should be abd. In page 270 number 3: the reference to ayat no 97: 9 should be actually ayat no 87:9. Alif, nuun, siin page 275 Third para: for the difference between insaan and basher see heading beh, shiin, rah. Alif, heh, laam page 280 First line: the Muheet has said it means a lot of things; then with reference to Abu Hanifah says that it specifically used to mean wife. ------------------------------------------------------------------------------------------------------------ -page 1813 Alif, waw, beh page 282 Here two asterisk refer to Raghib but Muheet is additional so it should be deleted; Raghib has not written the word ‘Ikhtiyaar’: only intent: therefore ’ikhtiyaar’ should be deleted. Page 283 should be at the end of his heading; If in this ayat ‘jibaal’ is taken to mean mountains, then it would mean that Hazrat Daud used to employ the mountains for which nature has created them: for protection, to let the forests grow on them to make wood available, to provide minerals and stones: these are some of the purposes for which God has created the mountains and by doing this the mountains obey Him. Beh page 292 No.4, the ayat instead of innakum zalamtum bit-tikhaazi kum should be zalamtum anfusakum bit-tikhaazi kum; Beh, alif, siin In the first line instead of bi’sa (big) should be ‘bad’; Beh, kha, laam page 300 The translation of the entire thing by Raghib is: “ bukhl (miserliness) is of two kinds: one is to be miserly with what one has acquired: i.e. abstain when spending is needed: the second kind is the one who is pained to see someone else spending what he has acquired when needed: this is more condemnable”: then he presents 4:37 in support of his contention. Beh, daal, laam page 304 In the ayat 2:20, istibdaala zawaj has an additional alif: should be ‘istibdaala zauj’: Page 181 4 Beh, daal, waw page 305 Second para. Baadi yer raya 11:12 can also mean that those who have followed you have not done so after deliberation but have started doing so blindly (without any deliberation). Beh, rah, daal page 310 Second para: the referenc3should be to ayat no. 21:69 instead of 21:96. Beh, rah, kaf page 316 After the last ayat on the page it should be the following: tabaraka: to be the fountainhead for all kinds of khair (goodness) and barkat (benevolence) : tabarakal lazi….means the personality in whom khair and barkat have reached the ultimate: thus the meaning of the ayat would be that the personality which is the fountainhead of all kinds of goodness and benevolence is the personality of God: and the entire universe is provided sustenance from this fountainhead: a nation which wants to reflect this trait of God must also be responsible for providing sustenance to the world. Beh, siin, laam page321 The translation for what Raghib has written in this context is as per the meaning of prevent: al-basl means deprived : also would mean that which is mortgaged with somebody: Explaining the difference between basl and haraam, he writes that haraam is general and basl means to prevent with force or anger. Beh, shiin, rah page 323 Start of the first para: from “bisharah” to “impart news” is with reference to Aqrabal Muwarid. Page 1815 Instead of ‘basharah’ the word sould be ‘basharatun”; At the end under this heading must be added: the Quran has used the words basheerun wazeerun for the prophets : 519 basheerun means he who gives the good news about the happy results of good deed (aamaali swaleh) : and nazeerun is he who warns of the destructive results of traversing the wrong path; at another place basharan has also been used along with nazeeran :17 :105 this too means one who gives good news. Beh, saad, rah page 323 Baseerah: a spot of blood or blood mark to identify the prey. Basarah means hard ground and also soft, white, stone (Taj) ; Raghib has added shinning too. On page 324 , delete ‘mein’ or ‘in’ from the eleventh line. 2) Add the following at the end of the heading: istabsharash shaiyi: saw something very closely (Taj and Muheet) ; Raghib has said that ‘istabsar’ means to ask for insight: it can also man absar: i.e. to see: the Qur’an says wa kaanu mustabsireen : 29:38 i.e. they had insight and were wise and perceiving; The Qur’an has said that the qaums or nations of Aad and Samood despite possessing intellect and insight were destroyed: at another place this has been explained by saying : wa ja’alna lahum samaw wa absaraw wa af’idah: We had granted them the power to hear, see, and think (deliberate) : fama aghna unhum sam’uhum wala absaaruhum wala af’idatuhum min shaiyin iz kaanu yajhadoona bi-ayaatil laah 46:26 but since they were rebellious of God’s laws, their hearing, or sight or insight could do them no good and they were destroyed: ; the Qur’an has said that if intellect is not made subservient to wahi then it can not protect man from annihilation. Page 1816 Let’s see how man’s intellect works: man is born with animal instincts in him: these create different kinds of desires in him: if his life is dominated by the intellect and empotions (without the guidance of the wahi) then his intellect will try to justifu these desires and try to satisfy the desires some way: thus that desire will turn into a wish: and when man decides to satisfy that wish then it will turn into a will: man’s intellect will thus be a means to satisfying his desire. If the intellect is mature, then it might try to expostulate to man how harmful the satisfaction of that desire may be: i.e. intellect can at the most protect only self interests: it can go no further: intellect can not distinguish between what is wrong and right: this is possible only for the wahi (celestial guidance) which is the last word on the universal good or bad for the entire mankind and also for the strength and weakness of a man himself: therefore man can avoid destruction only if he employs the intellect under the guidance of the wahi; Today, the big nations of the world are on the brink ofdisaster because they do not put their intellect under the guidance of the wahi. And we, the muslims, are in ignominy because we are neither invoking the wahi nor using our intellect. Beh, tha, laam page 326 Baatil is described as an effort which fails to produce any result: this does not mean that there are efforts in this world which are result-less: as per the makafaatil aml created by God, every deed has a result: baatil produces results which are not intended to be the results: ------------------------------------------------------------------------------------------------------------ -page 1817 futile effort: and that which produces weakness in man: this is the result of baatil which can be rectified only by adhering to haq : Beh, tha, nuun page 328 First line: batan means stomach: the internal part: the plural is butun; Where reference is made to 55:54 , first add “its plural is bata-inn;” Addition in the end: zaahiril ismi wa baatinah: 6:121 means the various forms (seen and unseen forms) of sin: this includes even the thoughts that cross the mind. Beh, ain, daal page 331 It is said in the beginning baa’dan wa bu’da: here instead of baa’dan , bu’dan is right. Beh, ghain, laam page 334 Add to the end of the page: Since an ass comes into being through the mating of a mare and a donkey therefore this animal is also called baghl which is born out of the coupling of two different genres. Beh, ghain, yeh page 336 Add the following with regard to the tale of Hazrat Maryam: But if baghiyyan is taken to mean ‘evil-doer’ then the ayat would mean that Hazrat Maryam said that ‘I am living a life of celibacy (under the Hekel) therefore there is no question of my mating with anyone: another meaning can be of wrong-doing: but I am not corrupt also: therefore how can I give birth to a child’: this is during the time when Hazrat Maryam was living a celibate life as a nun under the Hekel: later, when she came to know of the teachings of God, she left the life of a nun and started living a normal life with the child: since it was un-thinkable , i.e. leaving sisterhood and living the life of a mutahil [a family life] ( therefore , they considered Hazrat Maryam’s life as a life of corruption) Hazrat Isa had refuted their self made shariat (way of life) and defended his mother even as a child. ------------------------------------------------------------------------------------------------------------ Page 1818 Note that although baghiyun is masculine in gender, it is used to mean woman only. Beh, qaf, ain page 237 Instead of ‘nez’(besides) it should be ‘al-boog’a’. Beh, qaf, yeh pahe 239 Second para: for the other meaning of ‘wajhi rab’ see heading waw. jiim, heh. Beh, kaf, rah page 340 First line : the plural of al-bikr is ‘abkaar’. Beh, laam, daal page 343 Baladal faras should be replaced by balladal faras. Beh, laam, siin 344 Add at the end of the first para: but if the meaning of ba’as is deeply l;ooked into then the meaning of yaumi yub’asoon would have different meaning than this: ba’as means to remove the obstructions to one’s freedom: to leave free or open: Iblees has been told that he could not break the moral bonds of man and make him free of all bonds: he will come into play when man breaks all moral bonds and becomes free of all moral bondage himself: when they become free thus, then you (Iblees or the devil) will not be needed any more: therefore you do have rope till then : the fact is that in the beginning it is rather difficult to break moral bonds but when once they are broken then man subconsciously is drawn into the vortex. ------------------------------------------------------------------------------------------------------------ -page 1819 Add at the end of the ending: also see heading qaf, nuun, tha and yeh, alif, siin. 3) on page 345 instead of heading beh, kha, ain, add beh, laam, siin. Beh, heh, laam page 358 Instead of inniyi it should be inni. Beh, yeh, nuun page 370 Add at the end of the heading: Istabanal amr: the matter was disclosed: made open: became evident: the Qur’an says: walitas tabi-eena sabeelul mujrimeen: 6:55 so that the way of the mujrimeen (criminals) becomes veryclear: tabayyanash shaiyi: the thing became evident or it was made manifest: tabayyantahu: I opened it, made it clear and comprehended it : 49:6. Te-h feh, te-h, page 380 It means the disheveled hair not any disheveling. At the end of the same sentence, Ibn Abbas’ saying is that ‘tafus’ means to cut or shave off the hair, to trim the moustache or the hair of the armpit. The, laam, waw page 382 First word of the first line: instead of talunah it should be talaunah. Second para first line: tilawatun should be replaced by tilwun or tuluw wun the entire thing as Raghib says is as follows: Tala means to follow somebody in a way that nobody else comes in between: this sometimes occurs physically and sometimes means to follow in spirit: and in this meaning the root of the word is tuluw wun or watilwu: when it means to read or deliberate then its root is tilawah. ------------------------------------------------------------------------------------------------------------ -page 1820 Te-h, miim, miim page 385 Where it is said ‘now we have taken your dominance and power to the peak’ then this means that the opponents who were at loggerheads with the Prophet SAW for years have been made to surrender: though Deen (the system of God) had made progress even after the prophet’s death: And if Deen is taken to mean the deen of Islam, then the meaning could be the completion of the deen which reached its zenith in the Qur’an. Te-h, miim, daal page 4013 Al-saamid means a four –legged animal or human child which starts eating food a little: it is in its initial years. Samma page 404 In ayat no 2:165 the meaning of wajhil laah could also be God’s personality but His personality comes before us in the shape of His ayaats: the basis of the ayats is the law of God. Summa page 404 One meaning of summa is also ‘even so, although”: as in yurifoona ne’matil laaha summa yunkirunaha: 16:83. Teh, nuun, yeh page406 Sanyul hayyah should be replaced by sinyul hayyah; Page 407: After the third line from top, add: i.e. will keep all for oneself : will not leave anything (for others). Page 407: third line from bottom: delete the English word: add to the end of this para: kitaaban muta shabihan masaniya can also mean that the teachings of the Qur’an resemble that of earlier books and is in principle their re-iteration. ------------------------------------------------------------------------------------------------------------ --page 1821 Jiim, beh, beh page 412 Al-jubb also means, Raghib says, a deep hole or ditch whose bottom is fathomless: Raghib says this means a deep well or ditch which is dug in hard hground. Jiim, beh, rah page 423 The reference of “one who joins broken bones” is Taj, Muheet and Raghib. Page 414 : delete the words ‘its incidence’. Jiim, beh, laam page 415 About Hazrat Daud being the conquerer of the mountains, see heading alif, waw, beh in this epilogue. Page 416 : instead of leaders of the qaum it should be leader of the qaum. Jiim, beh, waw (yeh) page 417 Add: jabal ma’aa fil hauz which means collected water in the pool: its plural is jawabin (al-jawabi): the Qur’an says: wajifaanin kal-jawab: 37:13. (Taj, Muheet, Raghib). Jiim, hah. Miim page 419 Seconmd line: jahamal ba’eer shoul be replaced by al-ba-eer. Jiim, daal, rah page 422 Second line: instead of al-jidr it sould be al-jadr. ------------------------------------------------------------------------------------------------------------ -page 422 Jiim, rah, zain page 425 Add at the end: it can also mean that whatever is on earth, we keep deteriorating it (the cycle of spring and autumn).jiim, rah, feh . page 426 Last para: second line: instead of spilled- over should be take out and to cut . Jiim, rah, yeh page 427 Al-jaariyah is feminie of jaarin and al-jaari which means one that flows, runs fast : the plural of jaariyah is jaariyaat and jawaar: the qur’an says: al-jariyati yusra: 51:3 since it flows and sails in water, a boat is also called jaariah: its plural is jawar and jaariyaat. Jiim, ain, laam page 434 There are quite a few meanings for ja’al in the dictionary: Muheet says it means to exchange: as ja’alna aaliyaha saafilaha: 15:74 i.e. we exchanged its lower part with its upper part. And also means to to name something such as: ja’alnakum ummatan wasatan: 2:143. And to believe: as yaj’a’luna ma’al laahi ilaahan aakhar: 15:96 : although all these have the connotations ‘to do or to make’ but these examples make the usage of the root clear. Jiim, laam, laam page 437 Second line: mo’ammar or aged is additional : instead it should be azeemal martibat (highly placed or high ranking). Raghib says that jalaal embodies more excellence than respectable place. Page 1823 Jiim, miim, miim page 441 Delete the word ‘sairabi’ in the sixth line. Jiim, nuun, hah page 443 Last para, first line: this word has appeared at several places to mean ‘sin’: In this text in place of ‘this word’ read ‘junaah’. Jiim, nuun, nuun page 444 Second line: Raghib says that jinn means to make something haasah or to hide it. Page 444: Eighth line: the plural of janeen is jinnah 53:32. Jahannam page 454 First para: the asterik means that Taj is in the foot note. Jiim, waw, beh page 456 First line: instead of the writing between the brackets read the following: ( because when one replies then (the answer) goes out of his mouth and travels thedistance to the listener’s ears : the question travels this distance too: but this word is particular to the answer). 2) Addition: a question is of two types: one is inquire about something: and secondly to ask for help or assistance: as such replies are also of two kinds: and to satisfy and help both would constitue the answer: that is, to answer somebody’s question or to fufil someone’s demand. Jiim, waw, waw page 459 The end of the fifth line: “sky as al-jaawwu” : here write outer space instead of sky. ------------------------------------------------------------------------------------------------------------ -page 1824 page 460 : first line: explaining the difference between ityaan and maji-un, Raghib says that ityaan also means to intend to do something (although that deed may not be performed). 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Raqamli texnologiyalar
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tavsiya etilgan
iqtisodiyot kafedrasi
steiermarkischen landesregierung
asarlaringizni yuboring
o'zingizning asarlaringizni
Iltimos faqat
faqat o'zingizning
steierm rkischen
landesregierung fachabteilung
rkischen landesregierung
hamshira loyihasi
loyihasi mavsum
faolyatining oqibatlari
asosiy adabiyotlar
fakulteti ahborot
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fanidan bo’yicha
fakulteti iqtisodiyot
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