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TRANSLATION OF QURAN
BY DR. QAMAR ZAMAN
Translation Status
آیات
سورۃ
نمبر
1-7 الفَاتِحَة -1
1-286 البَقَرَة -2
1-200 آل عِمرَان -3
1-176 النِّسَاء -4
1-120 المَائدة -5
1-165 الاٴنعَام -6
1-206 الاٴعرَاف -7
1-75 الاٴنفَال -8
1-129 التّوبَة -9
1-109 یُونس -10
1-123 هُود -11
1-111 یُوسُف -12
1-43 الرّعد -13
1-52 إبراهیم -14
1-99 الحِجر -15
1-128 النّحل -16
1-111 بنیٓ اسرآئیل / الإسرَاء -17
1-110 الکهف -18
1-98 مَریَم -19
1-135 طٰه -20
1-112 الاٴنبیَاء -21
1-78 الحَجّ -22
1-118 المؤمنون -23
1-64 النُّور -24
1-77 الفُرقان -25
1-227 الشُّعَرَاء -26
1-93 النَّمل -27
1-88 القَصَص -28
1-69 العَنکبوت -29
1-60 الرُّوم -30
1-34 لقمَان -31
1-30 السَّجدَة -32
1-73 الاٴحزَاب -33
1-54 سَبَإ -34
1-45 فَاطِر -35
1-83 یسٓ -36
1-182 الصَّافات -37
1-88 صٓ -38
1-75 الزُّمَر -39
1-85 المؤمن / غَافر -40
1-54 حٰمٓ السجدة / فُصّلَت -41
1-54 القَمَر -54
Read Now


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QURAN
MISCONCEPTIONS
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What is the exact meaning of ٱلْبَيْعُ mentioned in (2:275) and how is it different from تِّجَٰرَتُ as mentioned in (2:16)?  
Add Your Comments  Question by: JUNAID On 07 March 2011
Comments by: Junaid On 07 March 2011Report Abuse
I would also like to know why ٱلصَّدَقَٰتِ has been mentioned as antonym of ٱلرِّبَوٰ۟ا in (2:276)!  
 
What is the exact meaning of أَضْعَٰفًا مُّضَٰعَفَةً which is used to define ٱلرِّبَوٰ۟ا in (3:130)?

Comments by: bkanwar2 On 11 April 2011Report Abuse
Dear Brother, if you are familiar a little bit with Arabic. The word (ٱلصَّدَقَٰتِ) is from root (صدق), “Al” is the definite article. It’s actual shape is also (صَدَقَةٌ). Now the only letter that is added to root is (ة) at the end. What does it means? It is converted into the measure of (فَعَلَةٌ).  
 
What are the meanings (فَعَلَةٌ)? It is a verbal noun, a masdar. It means doers of the verb and only denote rational beings. (Wright vol 1 page 207 D).  
 
What does (صدق) means? “Truth”. Put the meanings of root into measure. “Being truthful, at all times”.  
 
Now somebody explain to me where and how would one justify the meanings of “Alms, Charity sacrificing black goats etc. Most likely by ignoring all rules of said language; or else blind following of ones ancestors and by persistence and insistence upon it.  
 
Badar  

Comments by: Junaid On 11 April 2011Report Abuse
Salaam;  
 
Dear Badar, I completely agree with you on the point that ٱلصَّدَقَٰتِ does not mean Alms, charity or sacrificing animals. I also agree with you that the word is from root (صدق). However, there is still a confusion at my end and I must admit that it is due to lack of my ability to comprehend.  
 
I am still unable to understand the meaning of صَدَقَةً and ٱلصَّدَقَٰتُ in context of (9:103) and (9:60).  
I would really appreciate, if you could help me to understand the concept of صَدَقَةً according to the following verses;  
 
(9:103)  
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْإِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ وَٱللَّهُ سَمِيعٌ عَلِيمٌ  
 
(9:60)  
إِنَّمَا ٱلصَّدَقَٰتُ لِلْفُقَرَآءِ وَٱلْمَسَٰكِينِ وَٱلْعَٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ فَرِيضَةً مِّنَ ٱللَّهِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ  
 
Note: Interpretation of ٱلصَّدَقَٰتِ as “Being truthful, at all times” does make a lot of sense, being the antonym of ٱلرِّبَوٰ۟ا as mentioned in (2:276), considering your interpretation of ٱلرِّبَوٰ۟ا as "action of easy reward". However, there is still a bit of confusion when I am trying to put this meaning in (9:60) and (9:103). If you could translate both these verses, it will surely help me to comprehend.

Comments by: bkanwar2 On 11 April 2011Report Abuse
Sure Brother, it may take some time. But I shall start working on these soon.  
 
Badar

Comments by: bkanwar2 On 12 April 2011Report Abuse
(9:103)  
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْإِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ وَٱللَّهُ سَمِيعٌ عَلِيمٌ  
 
You aid and help them being truthful at all time about their worldly possessions and affairs. You help them to be completely pure both physically and spiritually as well to continue to grow like a fruit bearing tree. So they become possessors of goodliness and clean, just like washed with water. Surely, this shall be clear and conspicuous for you and a cause for calm, ease and tranquility for them. And as for one, who is not a deity for adoration and worship, continues to make this heard and know at all times.  

Comments by: Junaid On 12 April 2011Report Abuse
Salaam;  
 
Brother Badar, Thank you for translating the verse. I think "being truthful at all time" fits in, quite well. Just to have a deep understanding, I would request you to kindly elaborate the following points;  
 
**(You aid and help them being truthful at all time about their worldly possessions) by Badar  
 
Who is being addressed?  
 
**(You help them to be completely pure both physically and spiritually as well) by Badar  
 
What does "spiritual and physical purity" means? And how is it linked with growth?  
I think I am getting confused here. Spiritual purity? ... physical purity?  
Is it something to do with the concepts of mysticism?  
OR  
Does this reflects growth and development based on the concepts of justice, equality, peace and harmony?  
 
My apologies for stretching this discussion too far :)

Comments by: bkanwar2 On 13 April 2011Report Abuse
Dear Brother, please understand this fact very clearly that I am just a translator. So nothing is from me, at all.  
 
The other questions have more to do with translating words and verses in isolation and out of context. Also traditionalists would take meanings of "you" to mean prophet. I have a different understanding about origin of Quran. At present, I would not like to discuss it. However, if Quranic principles are eternal, so should be its addressee.  

Comments by: Junaid On 13 April 2011Report Abuse
Salaam;  
 
Point noted brother :)  
Please proceed with the next translation at your convenience.

Comments by: bkanwar2 On 13 April 2011Report Abuse
May have to improve little bit later, but here it is. Are there any takers for this path?  
 
9:60  
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ  
عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ  
وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ  
فَرِيضَةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَكِيمٌ  
 
The truths are only for those of you who are easily led, taught, exercise self restrain, intelligence and wanting to act upon; as well, are very much so inclined and willing to apply their hearts to these. As well they are looking out and waiting for the responsibility that is obligatory upon them. Dedicated and assigned in the path of one who is not a deity for adoration and worship and becoming sons of the path. A path carved out from one who is not a deity for adoration and worship. And one, who is not a deity for adoration and worship; continues to make it know, to restrain from acting in corrupt manner and as wrongdoers.  
 

Comments by: Junaid On 14 April 2011Report Abuse
Salaam;  
 
Dear fellow members of aastana;  
Any commnets on translation of these two verses by Brother Badar?

Comments by: aurangzaib On 14 April 2011Report Abuse
Brothers Junaid, Badar,  
 
It’s Brother Junaid’s invitation to participate that brought me in. I had planned my intervention at the conclusion of Brother Badar’s new research so that he could complete his task without hindrance. Meanwhile, I keep disposing off my own loads of work.  
 
I would for now just humbly refer to some quotes from Brother Badar, and then, without commenting from my end, would just copy three small paragraphs from LANE.  
 
BROTHER BADAR:  
 
1. “What does (صدق) means? “Truth”. Put the meanings of root into measure. “Being truthful, at all times”.  
Now somebody explain to me where and how would one justify the meanings of “Alms, Charity sacrificing black goats etc. Most likely by ignoring all rules of said language; or else blind following of ones ancestors and by persistence and insistence upon it. “  
 
2.(9:103)  
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْإِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ وَٱللَّهُ سَمِيعٌ عَلِيمٌ “  
 
You aid and help them being truthful at all time about their worldly possessions and affairs. You help them to be completely pure both physically and spiritually as well to continue to grow like a fruit bearing tree. So they become possessors of goodliness and clean, just like washed with water. Surely, this shall be clear and conspicuous for you and a cause for calm, ease and tranquility for them. And as for one, who is not a deity for adoration and worship, continues to make this heard and know at all times. “  
 
3.”9:60  
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ  
عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ  
وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ  
فَرِيضَةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَكِيمٌ  
 
The truths are only for those of you who are easily led, taught, exercise self restrain, intelligence and wanting to act upon; as well, are very much so inclined and willing to apply their hearts to these. As well they are looking out and waiting for the responsibility that is obligatory upon them. Dedicated and assigned in the path of one who is not a deity for adoration and worship and becoming sons of the path. A path carved out from one who is not a deity for adoration and worship. And one, who is not a deity for adoration and worship; continues to make it know, to restrain from acting in corrupt manner and as wrongdoers.”  
-------------------------------------------------------------------------------------------------------  
AND NOW, SOME ‘TASREEF’ WITH MEANINGS OF THE WORD “SADAQA” FROM LANE:  
 
1.  
تصدق علیہ  
He gave him (i.e. the poor,) what is termed صدقۃ meaning (an alms, or) what is given for the sake of God, or what is given with the desire of obtaining a recompense from God, and in this sense  
صدق is used in the Kur lxxv.31 Hence, in the Kur (xii.88), و تصدق علینا or this means, And do thou confer a favour Upon us by giving that which is (not like the mean merchandise that we have Brought, but of middling quality,) between good and bad. One says, تصدقت بکذا, meaning I gave such a thing as a صدقۃ ……  
 
2.  
.صدقۃ [An alms to the poor for the sake of God, or to obtain a recompense from God; a portion which a man gives forth from his property by way of propitiation, [to obtain the favour of God,] like زکاۃ, except that the former is primarily applied to such as is supererogatory, and the latter to such as is obligatory: but it is said to be applied to nueh as i obligatory [i. e. to the ;زکاۃ 'q. v.,  
meaning the poor-rate, which is the portion, or amount, of property, that is given therefrom, as  
the due of God, by its possessor, to the poor, according to a fixed rate,] when the person who  
does so aims at conformity with the truth in his deed: [in this latter sense, which is indicated in the S and O &c., and moreplainly in the M, it is very frequently used:] and thus it is used in the Kur IX. 104, and in like  
manner its pl. in ix. 60: (Er-Raghib, TA:) the pl. is صدقات (g, M, O, Msb.) It is said in a  
Trad., لا صدقۃ فی الابل الجارۃ (There is no poor-rate in case of working camels),  
Because they are the riding-camels of the people; ……..  
 
3.  
the pl. of t S~ صدقۃis ; صدقاتU, and .,,which last is the worst; (if;) and the pl. of صدقۃ is صدق  
or صدقات;U5LI [by rule صدقات  
مصدقA man from whom the poor-rate (صدقۃ) of his cattle is exacted. (TA.)  
مصدق One who accepts, admits, assents to, or Believes, another in his information, or narration.  
Also The exactor, or collector of the صدقات i.e. of the حقوق (or dues, meaning poor-rates) of  
the cattle, or of the sheep or goats, and of the camels for the persons to whom pertain the shares thereof.  
--------------------------------------------------------------------------------------------------------------------  
 
Lane obviously is telling a story quite different from Brother Badar, and I would, for now, just leave it for the interested ones to ponder upon.  
 
Would revert in the matter before long. And forgive me for any oversights as I have not been in touch since long.  

Comments by: bkanwar2 On 14 April 2011Report Abuse
Dear Brother Aurangzaib, thanks a lot for very academic comments. I certainly invite all intrested ones to please ponder upon. This is the only way to understand what I am understanding and may be what is right and what is wrong. I think we have enough of prototype for such working together. I am very happy to be walking together with all intrested ones, in the path of our Rabb. But I am not looking towards walking in front of a herd of blind followers.(Sorry no pun is intended by this remark).  
 
Badar

Comments by: Truth seeker On 14 April 2011Report Abuse
It is a complex and a simple issue both, depending on how we understand it.  
Lane is a detailed book, which tells and writes meanings used by people at different times in history without pointing out wether it is right or wrong.  
The way to determine what meaning may be used while understanding this great book, would logically be to go to the root meaning and then see as to how that root has been molded based on the specific dye or measure used there, and then decide the meaning. No matter which grammar dye we use, the basic meaning of the root will have to be present and cannot be changed.

Comments by: bkanwar2 On 14 April 2011Report Abuse
Dear truthseeker, thanks for pointing out again, the simple, obvious and often forgotten facts.  
 
The said language has few very basic undisputed facts.  
1. Every word has a root and meanings of this root.  
2. Words can be derived from these roots by molding them into established (اوزان), measures. These measures have their own meanings. The root meanings are molded to reflect the meanings of the measure these are molded into.  
 
These basic rules are completely ignored in assigning/deriving meanings of "Alms, charity, sacrificing of black sheep/goats to the said root in given measure.  
 
Please read Lane's preface. He clearly states, he is NOT going to discuss, except where necessary the grammatical changes in the roots to bring about new words.  
 
My request to ones who have any knowledge of these two basic rules of language is to please apply this formula.  
 
(صدق) +(فَعَلَةٌ). = (صَدَقَةٌ). Please do the math yourself and find out the results.  
 
For صدق Lanes link is here,  
 
http://www.studyquran.org/LaneLexicon/Volume4/00000390.pdf  
 
For فَعَلَةٌ  
 
Wright vol. 1 page 207 D  
 
http://www.ghazali.org/arabic/WrightArabicGrammarVol1.pdf  
 
Badar  
 

Comments by: Junaid On 15 April 2011Report Abuse
Salaam;  
 
Brother Aurangzaib and Truth seeker, thank you so much for your valuable comments. Brother Badar, Please allow me to go into further details regarding this translation.  
As per my understanding, you have translated الصَّدَقَاتُ as "truths"  
AND لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ as "who are easily led, taught, exercise self restrain, intelligence and wanting to act upon; as well, are very much so inclined and willing to apply their hearts to these"  
 
الصَّدَقَاتُ was the subject matter of verse (9:60) whereas the words وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ have also been used in verse (2:215) where the subject matter is not الصَّدَقَاتُ but another term يُنفِقُونَ and it says;  
مَاذَا يُنفِقُونَ قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ  
Also in (2:177) where وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ has been used in context of وَءَاتَى ٱلْمَالَ عَلَىٰ حُبِّهِ  
 
I would like to request you to kindly translate (2:215) and (2:177) so that I could understand the difference between  
الصَّدَقَاتُ, يُنفِقُونَ and ءَاتَى ٱلْمَالَ with reference to وَٱلْمَسَٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ which are the common words in all three verses i.e. (9:60), (2:177) and (2:215).

Comments by: aurangzaib On 15 April 2011Report Abuse
Dear Sirs,  
 
In the context of this particular discussion, and in pursuance of the important point of adherence to the ROOT MEANINGS raised by Brother Truthseeker, I would just like to add the SECOND IMPORTANT POINT ALSO to be adhered to, while translating.  
 
And that is the CONTEXT of the narration being translated. Now the CONTEXT can be called equally the background, the continuity of subject matter, the actual essential topic under discussion/consideration in the Quranic text, ........whatsoever.  
 
All of us know that a ROOT can often have as many as a dozen or more meanings, slightly or largely differing from each other, literally or in their essence. So, in my opinion, the decisive factor as to which one of those ROOT Meanings is to be taken into account, is the Quranic text / context, as suggested in the above paragraph. In this way, Quran, or Quranic text, will become the sole inconspicuous judge of its own interpretation, rather than personalities.  
 
Still something more is to be pointed out. It is not our own prerogative to accept LANE (or another Lexicon, for that matter) whenever it suits us, and raise objections against him whenever his elaborations don't meet with our standpoint. In my opinion, our policies must be consistent in order to enjoy academic credibility.  
 
I write these lines only with the aim of helping in the discussion, so as friends do arrive at some decision.  
I still am unable to actively enter into discussion.  
 
Thank you.

Comments by: moazzam On 15 April 2011
Excellent advice to translate the Quranic verses for better understanding in its true spirit and due sense.  
"So, in my opinion, the decisive factor as to which one of those ROOT Meanings is to be taken into account, is the Quranic text / context, as suggested in the above paragraph. In this way, Quran, or Quranic text, will become the sole inconspicuous judge of its own interpretation, rather than personalities." (by Aurangzaib)  

Comments by: Junaid On 15 April 2011Report Abuse
That was very well said brother Aurangzaib. I completely agree with you.  
 
**(So, in my opinion, the decisive factor as to which one of those ROOT Meanings is to be taken into account, is the Quranic text / context, as suggested in the above paragraph. In this way, Quran, or Quranic text, will become the sole inconspicuous judge of its own interpretation, rather than personalities.) by Aurangzaib

Comments by: Damon On 15 April 2011Report Abuse
AURANGZAIB: Still something more is to be pointed out. It is not our own prerogative to accept LANE (or another Lexicon, for that matter) whenever it suits us, and raise objections against him whenever his elaborations don't meet with our standpoint. In my opinion, our policies must be consistent in order to enjoy academic credibility.  
 
DAMON: I second this statement down to the letter. I am delighted that you have pointed this out.  
 
Salaam,  
Damon.

Comments by: bkanwar2 On 16 April 2011Report Abuse
Junaid: I would like to request you to kindly translate (2:215) and (2:177) so that I could understand the difference between  
الصَّدَقَاتُ, يُنفِقُونَ and ءَاتَى ٱلْمَالَ with reference to وَٱلْمَسَٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ which are the common words in all three verses i.e. (9:60), (2:177) and (2:215).  
 
Badar: Dear Junaid, I know you really want to understand Quran and are very keen about. But may I request to hold on the horses, it appears either I am completely wrong or still unable to get simple points of the said language across. So let me spend some time on it. One can only explain things with due references. However, verification and understanding will depend upon one’s own efforts.  
 
Aurangzaib: And that is the CONTEXT of the narration being translated. Now the CONTEXT can be called equally the background, the continuity of subject matter, the actual essential topic under discussion/consideration in the Quranic text, ........whatsoever.  
 
Badar: Dear brother please elaborate further on this concept of CONTEXT. What exactly you mean by Background? Are you referring to “Shan-e-Nazool? This is considered as one form of background by some people. What do mean by this subject matter or essential topic? Is there a Gold standard available in your knowledge that you want to use as a touch stone? Please share with us which Gold Standard you are referring to?  
 
Let me put things into context as I see.  
 
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم  
For a timeless distinction of the unchanging and everlasting relationship, with One who is not a deity for adoration and worship.  
 
2:1 Man (mankind) has intensely suffered,  
 
2:2 (for) that suffering, this is, the learned collection of principles, for you. Without a shadow of doubt, a timeless mode of conduct is contained, in it; for all those seeking to safe guard themselves against Maut.(Maut= deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction).  
 
Now do following fit into the above context or not?  
 
9:60  
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ  
عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ  
وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ  
فَرِيضَةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَكِيمٌ  
 
The truths are only for those of you who are easily led, taught, exercise self restrain, intelligence and wanting to act upon; as well, are very much so inclined and willing to apply their hearts to these. As well they are looking out and waiting for the responsibility that is obligatory upon them. Dedicated and assigned in the path of one who is not a deity for adoration and worship and becoming sons of the path. A path carved out from one who is not a deity for adoration and worship. As for one, who is not a deity for adoration and worship; continues to make it known to restrain from acting in corrupt manner and as wrongdoers.  
 
(9:103)  
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْإِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ وَٱللَّهُ سَمِيعٌ عَلِيمٌ  
 
You aid and help them being truthful at all time about their worldly possessions and affairs. You help them to be completely pure both physically and spiritually as well to continue to grow like a fruit bearing tree. So they become possessors of goodliness and clean, just like washed with water. Surely, this shall be clear and conspicuous for you and a cause for calm, ease and tranquility for them. And as for one, who is not a deity for adoration and worship, continues to make this heard and know at all times.  
 
Badar: Dear brother Aurangzaib, you did not comment on this part. Please do so if you agree or not. If not, give your linguistic reasoning, please. (AS A MATTER OF FACT DR. ZAMAN MAY THE RIGHT PERSON. SO MAY I HUMBLY REQUEST DR. SAHAIB TO PLEASE COMMENT).  
 
“My request to ones who have any knowledge of these two basic rules of language is to please apply this formula.  
 
(صدق) +(فَعَلَةٌ). = (صَدَقَةٌ). Please do the math yourself and find out the results. “  
 
Badar

Comments by: aurangzaib On 18 April 2011Report Abuse
Dear Brother Badar.  
 
No. Not at all. We Quranics never take into account "Shaan-e-Nuzool". That for us is an unknown territory.  
 
The word CONTEXT is amply self-elaborating. I had only added some synonyms to make a sensitive issue rather more precise, to avoid any fraction of misconception. The GOLD STANDARD for us is the Divine TEXT of Quran which was emphasized by this humble student to be entirely cohesive and consistent.  
 
Since you very kindly invited a comment on your recent piece of translation, I would only produce the lexical meaning of KHUDH (خذ ), which goes in the absolute opposite direction than that of your presentation, just like صدقۃ and صدقات that I proved opposite to your translation. Kindly check below :-  
 
Alif-Kha-Dhal اخذ = to take in one's hand, received/acquired, derived/deduced/admitted, accepted, accept a covenant, affected/influenced, overpowering influence, take captive, gain mastery, slew/destroy, captivate/fascinate.  
 
Khudh - خذ (prt. m. sing.): Thou take. (Imperative Verb from اخذ )  
 
"You aid and help them being truthful......" lacks lexical substantiation. It also doesn't co-relate with subject matter.  
Other words translated are also radically different from accepted grammatical perspective. If they are proved right in the coming days, with proper authority, your translation would qualify to be "Revolutionary". I wish you success.  
 
You invited, Dear Friend, and I thought it improper not to respond. I do want you to continue without diversions.  
 
Best of luck.  

Comments by: bkanwar2 On 18 April 2011Report Abuse
Thanks Brother for elaboration. I think I am understanding issues better. Let me work in coming days, how Quranic text and context actually helps me to arrive at the undestanding. While using the same Lexicons and Grammar Books/rules.

Comments by: bkanwar2 On 18 April 2011Report Abuse
Dear Brother please realize that Lane's Lexicon is arranged in order of root letters, followed by most common, authentic and earliest root meanings, followed by later and less frequent meanings. A lot of time he has translated quotes, sentences and phrases of frequent use to show meanings of common understanding. These meanings may not be as apparent in root meanings as these become in sentences and phrases.  
 
Now let us take example of word above you have quoted. You still chose not to comment on the direct question, by bringing another query. But that is okay. Let me share, once I have established the meaning of "Sadaqa" not to be traditional meaning and with certainty. It becomes much easier to open ones mind to look for more contextually befitting meanings for other words. Here is where I need help from all of you. I do not want any of you to accept or understand, that, I am claiming to be right or expecting to be accepted as right.  
 
In the meanings of اخذ after giving the frequent root meanings as " he took; he took with his hand; he took hold of a thing". These really do not convey the real concept of the root and one still feels thirsty as to what this root means. However, then examples of frequently used sentences are given.  
 
أخَذَ بِيَدِهِ lit. he took his hand or arm; meaning he aided or assisted him; a phrase of frequent occurrence. Please see further examples in the link below.  
 
http://www.studyquran.org/LaneLexicon/Volume1/00000065.pdf  
 
Once I established meanings of word "Sadaqa” as “eternal truths” it helps to decide meanings of words after and before, in the verse and this becomes a ripple effect. Please check, ponder and then question again and again until hopefully we are on the same page.  
 
Badar  

Comments by: Junaid On 19 April 2011Report Abuse
Salaam;  
 
Brother Badar, my apologies for making you feel overburdened :)  
 
In fact the reason why I requested you to translate (2:215) and (2:177) was, that I feel exactly the same what Brother Aurangzaib has mentioned in his last post.  
 
The interpretation of word خذ as; "to take / receive / accept" seems more appropriate in context with الصَّدَقَاتُ which seems more like an act of collection / contribution, since الصَّدَقَاتُ is for وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ which are the beneficiaries of الصَّدَقَاتُ in (9:60) and the same people are the beneficiaries of wealth contributed according to the concept of ءَاتَى ٱلْمَالَ and يُنفِقُونَ in (2:177) and (2:215).  
As per your interpretation, وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ means "those who exercise self restrain, intelligence and wanting to act upon"  
If you go through verses (2:215) and (2:177) these are clear instructions regarding spending of wealth or giving wealth to وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ and I hope you cannot translate ءَاتَى ٱلْمَالَ and يُنفِقُونَ as truth, which is something different from spending or contributing of wealth.  
 
Note: Dear badar, this is not argument for the sake of argument, rather I am really keen to understand the difference between يُنفِقُونَ , ءَاتَى ٱلْمَالَ and الصَّدَقَاتُ with reference to your latest and quite different interpretation.  
I hope this research will improve your understanding too.

Comments by: bkanwar2 On 19 April 2011Report Abuse
Dear Junaid, sincere people are not a distraction for me, at all. Instead, a cause of energy and vigour for my mind and faculties. I shall continue to work simultanously, on both. Your request for translation and explanation, as asked by Brother Aurangzaib.  
 
Badar

Comments by: bkanwar2 On 23 April 2011Report Abuse
Dear Junaid, for your pleasure and desire. However, brother may I request very humbly? Please do not try to apply method of tasreef to compare this with translations of past. The real principles are absent from traditional translations. When the meaning and concept of word Allah is exactly opposite to its real meanings. It is a waste of time to continue to find solace in traditional translations.  
 
Let us put our energies and effort to work together to bring real meanings of Quran in the lime light as soon as possible. My point of contention and request from begining.  
 
2:215  
 
سْأَلُونَكَ مَاذَا يُنفِقُونَ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ  
 
فَلِلْوَالِدَيْنِ وَالأَقْرَبِينَ وَالْيَتَامَى وَالْمَسَاكِينِ  
 
وَابْنِ السَّبِيلِ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ  
 
بِهِ عَلِيمٌ  
 
Ones making things vague and not making ture meanings know, they ask you to lie. You think and then express in your words, ‘why should I make things vague and not make the true meanings known, and what is a virtuous account for you, for which you are brought into creation and to be rank holders and like a unique pearl, the ones restrained and refrained as sons of the path'. As long as you shall continue to act in goodness, one who is not a deity for adoration and worship shall be with you, making it to be known both intuitively and inferentially.  
 
 
Badar

Comments by: bkanwar2 On 28 April 2011Report Abuse
It seems like as everyone is gone to sleep?  
 
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً  
 
A complete sentence of verbal type; a verbal sentence has two necessary parts. A verb, (فعل), with which the sentence starts with and a Subject (فاعل). Subject is always after verb and its irrab is in Rafa. Additionally, there could be other components in a verbal sentence. Once such additional component is called (مُتَعَلِق فعل).  
 
Now let us analyze above sentence.  
 
خُذْ= a Fail-e-Aamr from root أ خ ذ.  
 
Now let us try to identify Subject based upon its characteristics. It is always after verb and is in Rafa. Only  
 
صَدَقَةً= meets this criteria. Please ponder my brothers what is a subject? What does it mean? Can a subject فاعل could a non living object/thing? Which is implied in traditional translation?  
 
مِنْ أَمْوَٰلِهِمْ = مُتَعَلِق فعل  
 
Comments from my learned brothers are welcome. As if they agree so far, or not.  

Comments by: Junaid On 28 April 2011Report Abuse
Salaam;  
 
Dear brother, I am still here and reading :)  
Actually I am trying not to come up with any new question or comment until you are done with the task.

Comments by: bkanwar2 On 28 April 2011Report Abuse
Thanks Junaid, at least someone is listening.  
 
صَدَقَةً = is (فاعل) which can not be anything, except a living being. It can not be alum, charity or that matter a sacrificial goat even. Since this poor goat is put to the death by us and not getting scarified by herself/himself. The poor goat could be considered an Object but not a Subject.  
 
So by just utilizing syntax rules of the said language shows current understanding to be incorrect.  
 
Furthermore, I have shown with references above that its root meanings changed into measure/Wazan could not be so. This is irrespective of what meanings were attributed later or what is translated from these attributed meanings in any Lexicon. This is purely based upon how the language was used and rules were/are written. Please share any objections/concerns, references to contrary at every step.  

Comments by: aurangzaib On 28 April 2011Report Abuse
Brother Badar,  
 
Aastana translations of Verses 9/60 and 9/103, for your kind perusal and comparison with your own.  
 
 
Verse No.9/60:  
 
The TAXES (sadaqat – dues - the poor rate exacted from rich people’s possessions: LANE) are meant to be spent for the following categories :-  
 
1. The poor (lil fugaraa’);  
2. Those whose economic activity has come to a standstill/an end (al-masakeen);  
3. Those who are working for collection of Sadaqat (aamileena alayiha);  
4. Those whose hearts need to be strengthened/calamity-stricken ones (al- mo’allafatul Quloob);  
5. And those whose necks are under some kind of slavery/dominance/coercion (fir-Riqaab);  
6. Those in debt (ghaarmeen);  
7. Those under assignment by the Authority/Government (fi sabeelil-laah);  
8. Those stuck in between the way to accomplish a mission (ibn as-Sabeel);  
 
as a mandatory policy of the Divine Government (sovereign authority) فریضۃ من اللہ, while the Government keeps full vigilance and exercises wisdom (واللہ علیم حکیم ).  
 
(9:103)  
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْإِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ وَٱللَّهُ سَمِيعٌ عَلِيمٌ  
 
“Receive (Take/Exact = Khuz = خذ ) a mandatory TAX (Sadaqa, as due) from their wealth (min amwaali-him); through that (bi-haa) you will purify their mentality (Tutahhir-hum) and evolve/nourish/develop them (tuzakkihim); in addition to that, encourage, appreciate and admire them (wa Salli alayi-him); verily your words of encouragement (Inna Salaatuka) are a source of solace for them (sakunan la-hum). The divine Authority (Wal-laahu) is supposed to be ever attentive and constantly aware of all these affairs (Samee’un ‘Aleem).  
 
Regards.  

Comments by: bkanwar2 On 28 April 2011Report Abuse
Thanks brother Aurangzaib, I think it would be mutually helpful, as well for the wider audiences; if Team Aastana would comment on the correctness or incorrectness of linguistic rules and technique presented in arriving the understanding above. For example in following part of 9:103  
 
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً if we can identify components of the sentence. If you agree or not that the word ( صَدَقَةً) is a (فاعل ), if not your linguistic reasoning. As well, which word would you consider as (فاعل) and why? Along with Aastana’s due linguistic rationale, as well relevant references if any.  
 
Also if you agree or not that it is derived from root (صدق). What is the meaning of this root? If word صَدَقَةً is at Wazan (measure) of فَعَلَةٌ or not. What is فَعَلَةٌ.? What does this Wazan means? Is it not the case that once a verbal root molds into a given Wazan; its root meaning changes like any other Wazan, to incorporate meanings of root as well Wazan. Just like (فعل) changes into (فاعل) to convey the meanings of doer of the same verb.  
 
Regards  

Comments by: bkanwar2 On 05 May 2011Report Abuse
Dear all,while Team Aastana works on evaluating the principles of understanding the message. Let us see if any person in his right frame of mind would object to universality and utility of these timeless principles.  
 
Badar.  
 
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم  
 
For a timeless distinction of the unchanging and everlasting relationship, with One who is not a deity for adoration and worship.  
 
2:1 الم  
 
Man (mankind) has caused himself to intensely suffer  
 
 
2:2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ  
 
This suffering for you is due to the refusal and deparure from the learned collection of principles. Without a shadow of doubt, a timeless mode of conduct is contained, in it; for all those seeking to safe guard themselves against Maut.(Maut= deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction).  
 
2:3 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّـلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ  
 
These are whom shall be safe and secure with whatever is hidden from perceptual senses and shall continue to remain in a state of dignity and distinction. Additionally, they shall not be among ones hiding resources (the collective wealth of earth) of sustenance provided by us, be physical or intellectual.  
 

Comments by: Junaid On 05 May 2011Report Abuse
Brother Badar;  
 
Really awesome. A feeling that touches your heart as you go through.  
 
(Maut= deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction)  
 
**(they shall not be among ones hiding resources (the collective wealth of earth) of sustenance provided by us, be physical or intellectual. )  
 
Beautiful interpretation :)  

Comments by: bkanwar2 On 06 May 2011Report Abuse
Dear Junaid, if you would recall this discussion was started in previous thread by a question from Faisal. What is الْكِتَابُ. Then the discussion took several colors. This included a vehement opposition by some of irrabs, to extent they want these to be eliminated from current text and consider these a distraction for real understanding. I contended about first trying to understand the book as it is with help of linguistic rules only.  
 
If you would notice in current version of 2:2, I have corrected myself about understanding of word الْكِتَابُ.This word is of such common use, that it is hard for people to even imagine; that its meaning could be different from what is accepted as common use.  
 
This is a Marfa noun. Marafa due to “Al”, it is also a Musdar, verbal noun. Its root is “Ka-Ta-Ba”. Its Wazan is فِعَالٌ. The root meaning is “he wrote from what he learned”. فِعَالٌ Wazan adds meanings of “to refuse or take a flight” to the verbal root that is molded into this Wazan. If one were to use the formula of the language “Root + Wazan = Meanings. This would mean “to refuse and depart from learned written collection”. Just want to share the rationale of above change. Specially some fruit for thought for those who are familiar with basic of the language.  
 
Badar  

Comments by: Truth seeker On 09 May 2011Report Abuse
Dear Badar Can you please elaborate more on the grammar usage in Salat and Zakat as two very widely used terminolgy

Comments by: bkanwar2 On 10 May 2011Report Abuse
Dear Truthseeker, thanks. When people still can not get out of the iron clad of Namaz, Zakaat and Haj. It appears useless to even present linguistic analysis of whole of the verses. Let me try to analyze only these 2 words. I do not like to give means of isolated words. Brother Mubashir, started such thread long time ago, but got side tracked by not relavant posts. What I can do is to analyze all such word patterns in Quran lumped together under concept of so called Salat=Namaz. This will prove that these are not even all words from one root. What to talk about same meanings.  
 
Here is list for start. Now I shall demonstrate real use of tasreef. The first number indicates pattren of words lumped as Salat/Namaz and second number indicates occurence of such pattens.  
 
1 1 أَصَلاَتُكَ  
 
2 58 الصَّـلَاةَ  
 
3 1 الصَّلَوَاتِ  
 
4 2 الْمُصَلِّينَ  
 
5 3 بِالصَّلاَةِ  
 
6 1 بِصَلاَتِكَ  
 
7 2 صَلَاةِ  
 
8 1 صَلاَتَكَ  
 
9 1 صَلَاتَهُ  
 
10 6 صَلاَتِهِمْ  
 
11 1 صَلاَتِي  
 
12 1 صَلُّوا  
 
13 1 صَلَوَاتٌ  
 
14 1 صَلَوَاتِهِمْ  
 
15 2 صَلَّى  
 
16 1 فَلْيُصَلُّواْ  
 
17 1 لِلصَّلَاةِ  
 
18 1 لِّلْمُصَلِّينَ  
 
19 3 وَالصَّلاَةِ  
 
20 1 وَصَلِّ  
 
21 2 وَصَلَوَاتِ  
 
22 2 يُصَلُّواْ  
 
23 4 يَصِلُونَ  
 
TOT. 97  

Comments by: bkanwar2 On 12 May 2011Report Abuse
Dear Truthseeker, let us start off with an analysis of most frequent occurrence.  
الصَّـلَاةَ  
Let us first of all break it down into its components.  
 
ال= the definite article, simply could be understood as “the”  
 
صَّـلَا=is actually root صَلَوَ, we shall discuss the meanings little later. Why is there an “alif” instead of a “Waw” at the end? Its due aajwaf rule one. Which says if first of the three letters of a word has fatha (Zaber), with second being one of either “Waw” or “Yaa” and has a short vowel (Fatha, Kesra or Duma) and is followed by a letter with any of three short vowels too. This second radical letter of “Waw” or “Yaa” is changed into an “alif”  
 
ةَ=it is part of the Wazan, فَعَلَةٌ  
 
فَعَلَةٌ= it is a Wazan for verbal noun “a Masdar” for meanings of “فَاعِلٌ” “a doer of same verb, usually used for rationale beings. ةَ also adds meaning of intensity.  
 
Now for meanings of root صَلَوَ ; please recall this is a verb by pattern. Hence its meanings should contain meanings of such verb. From Lane’s Lexicon the closest meanings would be. “he did act reflecting the acts of Rabb”. I will likely have to elaborate further on this, as people absorb this much.  
 
Lets us put this Root into Wazan. “to act reflecting the acts of Rabb”.  
 
With this enhanced understanding let us improve our understanding of first three verses of Al-Baqra as follows.  
.  
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم  
 
For a timeless distinction of the unchanging and everlasting relationship, with One who is not a deity for adoration and worship.  
 
2:1 الم  
 
Man (mankind) has caused himself to intensely suffer  
 
 
2:2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ  
 
This suffering for you is due to the refusal and departure from the learned collection of principles. Without a shadow of doubt, a timeless mode of conduct is contained, in it; for all those seeking to safe guard themselves against Maut.(Maut= deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction).  
 
2:3 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّـلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ  
 
These are whom shall be safe and secure with whatever is hidden from perceptual senses and shall continue to remain acting reflecting Rabb’s attribute, by not being amongst; ones hiding resources (the collective wealth of earth) of sustenance provided by us, be physical or intellectual.  
 

Comments by: bkanwar2 On 21 May 2011Report Abuse
Dear all Sorry, very busy, change of job etc. Here are next two verses. I shall continue with linguistic explanation/breakdown and rules used as time permits.  
 
2:4 وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ  
 
As well, these are who shall be secure and safe, due what has descended to you through generations. Just like it had descended towards those before you and shall continue to descend in generations afterwards. These shall be ones to know this with certainty, both inferentially and instinctly.  
 
2:5 أُوْلَـئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُون  
 
It (what has descended through generations, i.e., Quran) should be of tremendous help for you to direct towards the complete mode of conduct that is approved by your sustainer, maintainer, foster and accomplisher. As well, it shall be of tremendous help for you to be among them; who have ploughed their way into a continuous and enduring state of success and prosperity in life.  

Comments by: bkanwar2 On 11 June 2011Report Abuse
Sorry for the prolonged absence. Something more to share with you all.  
 
Badar  
 
2:6 إِنَّ الَّذِينَ كَفَرُواْ سَوَآءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ  
 
Really, such are those hiding and disacknowledging the real measure of values for themselves. Weather you make these values obligatory and binding form them, or not. These values shall never help them to become safe and secure from fear.  
 
2:7 خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَّلَهُمْ عَذَابٌ عَظِيمٌ  
 
One who is not at all deity of adoration and worship, has veiled himself, against their alteration of his mode and manner of being way above their understanding and perceptual senses; a veil, which they find enormously distressing.  
 
2:8 وَمِنَ النَّاسِ مَنْ يَّقُولُ آمَنَّا بِاللّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ  
 
And in the confusion about his mode and manner of being, there are those who think and express that we have made ourselves safe and secure from fear of one who is not at all a deity of adoration and worship and thus become retarded and lagers in the era. And they have not yet made themselves, safe and secure from fear.  
 
2:9 يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ  
 
All those trying to give false impression by artful maneuvering of one who is not at all a deity of adoration and worship as well of all those who made themselves safe and secure from fear. They are deceiving nobody except themselves, without having knowledge and understanding of them.  
 
2:10 فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ  
 
In an altered mode and manner of knowledge and understanding, a state foreign to their constitution and injurious to intellect. As consequence, they have done same to, one who is not at all a deity for adoration and worship. And for them this is like a perpetually painful and distressing affair. Because, they have become accustomed to giving untrue account about his modes and manner of being, weather intentionally or unintentionally.  

Comments by: bkanwar2 On 28 July 2011Report Abuse
Dear all, as I said before a friend asked me to work on verses related to Saum. I promised to get these done before end of this week. I have shared with you the understanding from 2:176-79 already. Now from 2:180-84. For sake of continuity, I am putting all together. Please read and deliberate, if the principles presented in these verses make any sense to you. Do see any more fruitful results from this understanding, than what we have traditionally understood and done. May Rabb be with us all. I shall be away likely for couple of weeks. For all those who shall be fasting. Happy fasting to you all.  
 
Badar  
 
2:176 ذَلِكَ بِأَنَّ اللّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ  
 
This is for you, due cries of anguish and pain that, one who is not a deity for adoration and worship, has descended through generations the learned collection of principles. Which are suitable to the requirements of wisdom, justice and reality. However, for sure all those acting contrary to this collection of principles are like those, doing to each other; what is grievous and troublesome and hence living on the other side of gulf than their fellows, distant and far off permanently.  
 
2:177 لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الْآخِرِ  
 
وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ  
 
وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي  
 
الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ  
 
The goodness, justice and honesty is not that you turn away from your right course, in the beginning before it shines to give light, and to depart from it. But the good, just and honest is, whoever seeks peace and security with one who is not a deity of worship and worship, at all times until the end. As well communicates the message and the learned collection of principles and informs mankind about it. The time of bearing fruits is upon it’s becoming an object of love and wide possession. Those shall become close to me, as well unique. They are sons of the path, an object of every person’s desire; guarding themselves and watchful as well seeking to reflect all my attributes in themselves. So as it brings to them the growth and nurture them like a fruit bearing tree. The fulfillers of promise and covenant what was enjoined upon them. When fulfillers of promise, who have being bold, daring in enduring and attempting to fulfill the promise achieve might and strength. If they are harmed and hurt by someone, they do not show crookedness due to their mighty strength. It should be of tremendous help for all those speakers of truth as well all of them seeking to safeguard against Maut. (Maut= deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction).  
 
2:178 يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرُّ بِالْحُرِّ وَالْعَبْدُ  
 
بِالْعَبْدِ وَالْأُنثَى بِالْأُنثَى فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ  
 
وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ  
 
فَلَهُ عَذَابٌ أَلِيمٌ  
 
O those sleepy inadvertent, to be safe and secure. It is prescribed for you that while relating news and information use proper manners by researching, gradually and deliberately. In cases of misrepresentation maliciously calculated to harm another person’s reputation. Be noble and generous with noble and generous, low and mean with low and mean and soft and gentle with soft and gentle. Subsequently, whoever forgives and pardons is among my brotherhood, a thing to follow liberally and freely with a right and just aim. Whatever disease is be physical or moral respond towards it by giving more than what you own and taking less you own. This is for you, an ease from your sustainer, maintainer, foster and accomplisher as well tenderness due beneficence. Subsequently, whoever acts wrongfully, unjustly and tyrannically after this, for him, this is a perpetually painful and distressing affair.  
 
2:179 وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَاْ أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ  
 
For you, in relating the news and information by using proper manners of researching gradually and deliberately; lies faculty of growth, faculty of sensation, faculty of intellect and freedom from grief and sorrow. Hence, preceding all others in understanding and intelligence, perhaps you could be ones able to safeguard and secure yourselves from Maut.  
 
2:180 كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ  
 
Prescribed for you, when anyone of you is presented with the Maut (Maut=deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction), is: if you, leave or abandon either intentionally and by choice, or by constraint of necessity, the good acts; then give a binding command for your children and close relationships and make them cognizant and acquainted with Haq (Haq= what is suitable to the requirement of wisdom, justice, truth and reality), on account of those who are able to safeguard themselves from Maut.  
 
2:181 فَمَن بَدَّلَهُ بَعْدَ مَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ  
 
Subsequently, whoever changes this after what he has heard. It is only a sin or crime against those who shall change it. For sure, one who is not a deity of worship and adoration continues to make it heard and know at all times.  
 
2:182 فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلاَ إِثْمَ عَلَيْهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ  
 
Furthermore, whoever is frightened and terrified from what has been enjoined shall lead to deviation from right course, acting wrongfully, unjustly and tyrannically or by sinning or committing crimes. Subsequently, if he amends and rectifies by becoming good, incorrupt, just and honest amongst them; then there shall not be a crime or sin upon him. For sure, one who is not a deity for worship and adoration is repeatedly forgiving and continuously merciful.  
 
2:183 يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ  
 
O you sleepy inadvertent, those who seek to be safe and secure, prescribed for you is an absolute abstinence, just like it was upon those before you, so perhaps you could be safeguarded and secure.  
 
2:184 يَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ  
 
وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ  
 
وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ  
 
In days of conflict, deal with whomever among you has fallen into an illness foreign to their constitution and injurious to intellect or have gotten dispersed, just like leaves blown by wind. Also deal with them in conflict of backwardness and retardation and hence, getting themselves in difficulty and trouble. Show them the pattern by example to take back the course in which they were in and to stay in it. Whoever, among you becomes gentle and submissive, for him is goodness just like it is for you. So if you all were to absolutely abstain, it is good for all of. You are capable of knowing this, inferentially and intuitively.  

Comments by: Tabrez On 28 July 2011Report Abuse
Salaam Dhulqarnain, your opinion ???  
 
Tabrez Mabadaulat

Comments by: DHULQARNAIN On 29 July 2011Report Abuse
Salaamun Tabrez,  
 
Pardon me but...what, exactly, do you want my opinion on?  
 
If you reply with Arabic text, please also provide the Englisj, thanks.  
 
Dhulqarnain-

Comments by: bkanwar2 On 29 July 2011Report Abuse
Dear all, I know that I said I will be taking off for couple of weeks. But the friend who asked to work on verses related to Saum is off vacationing. In our discussions before, I told him that meanings of word Saum is not fasting. Fasting is it's legal or Fiqi interpretation. Its real meaning is abstinence in absolute sense. However, his next question was abstinence from what? Also he kept bring this verse again and again. Hence, I thought he may feel unsatisfied with translation so far. However, this verse makes it abundantly clear what to abstain from absolutely.  
 
Badar  
 
2:185 شَهْرُ رَمَضَانَ الَّذِيْ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى  
 
وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَى  
 
سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ  
 
وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ  
 
He made it apparent and public, as evil and bad, exposing it as such with intense heat, from what has descended to him, through generations. The one he collected meticulously together part by part, a mode of conduct regarding the confusion and separating it both visually as well perceptually from, what has descended and what is evil and bad. Whoever, amongst you gives information and eye witness making apparent and public what is bad, evil and foul and exposing as such. Therefore, let you absolutely abstain from it. And whoever was to fall, ill into a state foreign to his constitution and injurious to intellect or on account of being dispersed like leaves blown by the wind. Consequently, deal with him in times of conflict of backwardness and retardation, as well rising walls against, one who is not a deity for worship and adoration. Dumb and ignorant, it is an easy and manageable affair. So don’t raise walls, dumb and ignorant, as to make this affair difficult and intricate. And to be perfect and complete and to prepare to become great, one who is not a deity for worship and adoration, is one you should direct your course. So perhaps you could be amongst ones acknowledging his beneficence and speaking of it at large.  

Comments by: Tabrez On 31 July 2011Report Abuse
Salaam Dhulqarnain, Mabadaulat wants to hear your opinion on Bkanwar2's presentation of translation for saum.  
 
Tabrez Mabadaulat

Comments by: Perwez1 On 01 August 2011Report Abuse
Tabrez Mabadaulat, I have noticed that you have a special affiliation with Mr. Dhulqarnain.  
I just wanna know whether you are also a follower of Mr. Ghulam Ahmed Qadiyani like Dhulqarnain?  
If it is so, then let me assure you that you are wasting your time here!!!

Comments by: DHULQARNAIN On 01 August 2011Report Abuse
Tabrez,  
 
I have not studied saum in depth, however, it is my position that saum means to abstain. Allah commands that we abstain fahish, munkar, shirk, kufr, haram etc. I do not view saum as abstaining ritually from food and water.  
 
Dhulqarnain-

Comments by: DHULQARNAIN On 01 August 2011Report Abuse
***Yellow Cow: I just wanna know whether you are also a follower of Mr. Ghulam Ahmed Qadiyani like Dhulqarnain?***  
 
I'm no follwer of ANY HUMAN BEING! I follow 6:106, period. STOP MISREPRESENTING ME!, GOT IT!  
 
You are a follower of a human being--Dr. Zaman. Stop projecting your issues on to me.  
 
Dhulqarnain-  
 
Dhulqarnain-  

Comments by: Perwez1 On 01 August 2011Report Abuse
I think my comments made you nervous :D  
You can;t even see who said what !!!  
It's me Perwez, who is saying that you are a follower of Mirza Ghulam Ahmad Qadiyani.  
All your posts throughout the blog contains references from two people i.e. Abdul Mannan Qmer and Maulana Mohammad Ali.  
Who is this Abdul Mannan Omer? Who is Maulana Mohammad Ali?  
Ain't these two Qadiyanis?  
No sensible person will quote Qadiyani scholars here. Only a Qadiyani can do that.  
 
Here are the details of your Idol, the son of your so called Hazrat Khalifatul Masih;  
 
Abdul Mannan Omar. (1910 - 2006)  
Abdul Mannan Omar the youngest son of Hazrat Khalifatul Masih I passed away at midnight on 28 July 2006, Innalillah wa inna aleyhei raji'oon. He was born on 19 April 1910. He was very highly educated and authored a dictionary and concordance to The Holy Quran as well as many volumes of commentaries on books of Ahadith. He spoke 7 languages fluently. Unfortunately he was extricated from the Ahmadiyya Nizam - E - Jamaat in the late 1950s for conspiring to depose the Khilafat. The second Khalifa discussed this in detail in his famous speech Khilafat - E - Haqqa Islamiyya. Thereafter he attended the Sunni mosque in Delaware - America where he was staying with his daughter at the time of his demise (and where his son Hibbatul Mannan lives) and where his funeral was held on 4 August before the burial which took place in Pakistan. The funeral service (obviously) did not mention the name of his revered father or of Ahmadiyyat. He was running a Qadiyani group in USA.  
 
NOTE: Dr. Qamar never asked anyone to follow him. He has provided a thorough analysis of Qurainc verses using Grammar and lexicons and those who agree with his logic and reason, are beyond all sorts of personality cults. According to aastana, Quran is represented by BISMILLAH AL-RAHMAN ALRAHEEM. Those who understand what AL-RAHMAN and AL-RAHEEM means, know exactly what Quran is.  
 
NOW MY LAST MESSAGE TO YOU:-  
STOP DECEIVING PEOPLE ON THIS FORUM !!!

Comments by: DHULQARNAIN On 01 August 2011Report Abuse
PERWEZ,  
 
***I think my comments made you nervous :D You can;t even see who said what !!! It's me Perwez, who is saying that you are a follower of Mirza Ghulam Ahmad Qadiyani.***  
 
Make me nervous?!..wishful thinking.  
 
My apologies to Yellow Cow for mistaken him for you.  
 
***All your posts throughout the blog contains references from two people i.e. Abdul Mannan Qmer and Maulana Mohammad Ali. Who is this Abdul Mannan Omer? Who is Maulana Mohammad Ali? Ain't these two Qadiyanis?  
No sensible person will quote Qadiyani scholars here. Only a Qadiyani can do that.***  
 
Listen, if I was Qadiyani I would tell you in an instant. I will draw information from whoever makes sense. Mannan, by no means, is perfect, but neither is anything else save Al-Quran. If Mannan and Maulana put forth sound things, then I will accept the sound thing which they put it out. I quoted Mao recently, does that make me a follower of Mao?  
 
You see, I follow 6:106, hence, I follow this ayat:  
 
49:6 O you who believe, if a wicked man/fasiq brings you news, look carefully into it, lest YOU harm a people in ignorance, then be sorry for what YOU did.  
 
You should contemplate this ayat...perhaps it will prevent you from making more silly statements.  
 
***Here are the details of your Idol, the son of your so called Hazrat Khalifatul Masih;...Dr. Qamar never asked anyone to follow him.***  
 
I don't have any idols; I follow 6:106. You are talking about yourself in regard to Dr. Zaman and Aastana Blog. I know he didn't ask you to follow him, but you've idolized him and do it anyway. Zaman and Aastana are two of your idols. Own your own behavior. no projection.  
 
***are beyond all sorts of personality cults.***  
 
This is exactly what you're into and your next comment proves it.  
 
***According to aastana, Quran is represented by BISMILLAH AL-RAHMAN ALRAHEEM. Those who understand what AL-RAHMAN and AL-RAHEEM means, know exactly what Quran is.***  
 
Notice how you began your comment about how Al-Quran is represented..."According to--Aastana..." What you should have said was..."According to ALLAH'S WORDS/AL-QURAN..." Your own words betray you. No, Perwez, it is you who is into idol worship and personality cult. I follow--6:106..which is from Allah.  
 
***NOW MY LAST MESSAGE TO YOU:- STOP DECEIVING PEOPLE ON THIS FORUM !!!***  
 
What's bothering you is that I've shown you and others the flaws in some of your positions and now you're getting...nervous.  
 
Anyway...stop projecting. Own your own behavior. Grow up.  
 
NOW MY LAST MESSAGE TO YOU; STOP DECEIVING PEOPLE ON THIS FORUM !!!  
 
Dhulqarnain-

Comments by: Tabrez On 01 August 2011Report Abuse
Pervez1, Mabadaulat sab ki sunte hai aur apni karte hai.............  
 
Salaam, Dhuqarnain, you said " I have not studied saum in depth, however, it is my position that saum means to abstain. Allah commands that we abstain fahish, munkar, shirk, kufr, haram etc. I do not view saum as abstaining ritually from food and water. "  
 
Mabadaulat wants to know is this abstinence( Fahish, Munkar, SHir, Kufr, Haram ) limited to month of Ramadan if not then why specific month for saum as per your CURRENT understanding? And there are readers of this blog who fast as well so while fasting anything including reading something about sex will ruin their ritual, so take care..........:)  
 
What better could be the time other than Ramdan Kareem bhai to get some research done. Yellow cow with her junique shtyle myte hellp az......  
 
Tabrez Mabadaulat

Comments by: DHULQARNAIN On 01 August 2011Report Abuse
TABREZ,  
 
2:185 The month of Ramadan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the Criterion. So whoever of you is present in the month, he shall fast therein, and whoever is sick or on a journey, (he shall fast) a (like) number of other days. Allah desires ease for you, and He desires not hardship for you, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for having guided you and that you may give thanks.  
 
The following ayats are my criteria for analyzing 2:185 in regard to a food and water saum/fast.  
 
6:106 FOLLOW THAT WHICH IS REVEALED TO THE FROM THY LORD — there is no god but He; and turn away from the polytheists.  
 
41:2-3 A REVELATION FROM THE BENEFICENT, THE MERCIFUL. A Book of which the ayat are fully detailed/fasala, an Arabic Quran for a people who know —  
 
If saum is being used to abstain from food and water in the 2:185, and it might, then we today have NO QURNIC DETAILS on how to perform an annual ritualistic food/water abstinence. That is just the fact of the matter. Whatever the saum was in 2:185 the details on how to perform it was only known to those at the time when Al-Quran was revealed. Any details would have been known to them, but as far as our time period is concerned we have no such details. This leads me to conclude that saum simply means to abstain. Our task now is to see where saum is being used to see if the details are available to us.  
 
Another common mistake people make is to assume that every ayat or every aspect of an ayat pertains to us today. This simply is not the case. 2:185, in regard to saum, is not for us today, because we have no details on how to perform an annual food/water abstinence, hence, it is not for us today. Another example is ayat 33:53:  
 
33:53 O you who believe! do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished-- but when you are invited, enter, and when you have taken the food, then disperse-- not seeking to listen to talk; surely this gives the Prophet trouble, but he forbears from you, and Allah does not forbear from the truth And when you ask of them any goods, ask of them from behind a curtain; this is purer for your hearts and (for) their hearts; and it does not behoove you that you should give trouble to the Messenger of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah.  
 
None of us can enter into the Prophet’s house, because he is gone, hence, the ayat is not for us today.  
As I said above 6:106 and 41:2-3 militate against any ritualistic abstaining from food and water, at least, for us today. So, if one is true to 6:106---follow what is revealed from thy Lod (which is Al-Quran), then I one cannot, per ayats 41:2-3, do any fast of Ramadan, because there are no details on how to perform it. This is why salaa cannot be a ritual prayer---because the details as to how to perform it cannot be found in what was revealed to us from our Lord.  
 
I will look more into this subject.  
 
Dhulqarnain-  
 

Comments by: Waqar On 02 August 2011Report Abuse
Dear Dhulqarnain,  
It's strange that you know that 2:185 and 33:53 does not pertain to us today, but the Creator who calls Himself ALL KNOWER did not understand that and left them in the book and calls His book as the guidance for the mankind.  
 
Please also refer to your reply to brother Aurangzaib at ollowing link http://www.aastana.com/blog/BlogMember.asp?RP=14&UID=264#Rep  
You stated that  
"7. Ayat 6:106 states to “follow what is revealed from your lord”. If the Last Prophet can be referred to as lord, then it makes him prone to be followed along with Allah as an arbab/lord. Of course this is what the sunni/shia world has done anyway."  
 
You are repeating the same common mistake again and again as according to your own logic it should not apply to us as it's addressed to the last prophet.  
 
Regards,  
Waqar

Comments by: DHULQARNAIN On 02 August 2011Report Abuse
Waqar,  
 
***It's strange that you know that 2:185 and 33:53 does not pertain to us today, but the Creator who calls Himself ALL KNOWER did not understand that and left them in the book and calls His book as the guidance for the mankind.***  
 
Al-Quran was sent to the Last Prophet and his people/qawm and the people contemporary with him/al-nas---not mankind in general/al-insan directly, although, the rest of humanity was also intended to read its Message, to wit:  
 
6:19 Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me. And this Quran has been revealed to me THAT WITH IT I MAY WARN YOU AND WHOMSOEVER IT REACHES. Do you really bear witness that there are other gods with Allah? Say: I bear not witness. Say: He is only One God, and surely I am innocent of that which you set up (with Him).  
 
Well, apparently Al-Quran has reached you, eh?  
 
Another ayat tells us that Al-Quran, as a book of guidance, was intended to reach others:  
 
7:157 Those who follow the Messenger-Prophet, the Ummi, WHOM THEY FIND MENTIONED IN THE TORAH AND THE INJEEL. He enjoins them good and forbids them evil, and makes lawful to them the good things and prohibits for them impure things, and removes from them their burden and the shackles which were on them. So those who believe in him and honour him and help him, and follow the light which has been sent down with him — these are the successful.  
These ayats also make the point:  
 
2:37-38 Then Adam received (revealed) words from his Lord, and He turned to him (mercifully). Surely He is Oft-returning (to mercy), the Merciful. We said: Go forth from this (state) all. Surely there will come to you a guidance from Me, then WHOEVER FOLLOWS MY GUIDANCE, no fear shall come upon them, nor shall they grieve.  
Still not every ayat or every aspect of an ayat is intended for each and every time period.  
 
***You stated that "7. Ayat 6:106 states to “follow what is revealed from your lord”. If the Last Prophet can be referred to as lord, then it makes him prone to be followed along with Allah as an arbab/lord. Of course this is what the sunni/shia world has done anyway."***  
 
***You are repeating the same common mistake again and again as according to your own logic it should not apply to us as it's addressed to the last prophet.***  
 
I don’t know what you mean; please rephrase, thank you.  
 
Dhulqarnain-  
 

Comments by: bkanwar2 On 16 August 2011Report Abuse
I know that Dr. Zaman has written a whole book, about Saum. Furthermore, he is actively involved in an attempt to translate Quran based upon language. Hence, clearly suggesting that he does not believe in current translations at all.  
 
Could I very humbly request him to please look at the understanding above, in light of rules of language. Please comment for the sake of knowledge. Thanks.  
 
Badar

Comments by: bkanwar2 On 17 August 2011Report Abuse
A friend asked me to looking into verses claimed to be related to prohibition of Alcohol. There are only 7 verses in Quran. None of these even in current translations prescribe punishment of whipping for users of Alcohol. I have decided to translate all of them, step by step starting with first one. Please ponder and feel free to comment.  
 
Badar  
 
2:219 يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَآ  
 
أَكْبَرُ مِن نَّفْعِهِمَا وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ كَذَلِكَ يُبيِّنُ اللّهُ لَكُمُ  
 
الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ  
 
They inquire from you about the act of concealing a thing and the mode of conduct leading to ease. You think and express in your words, in both these acts there is a great deviation from establish moral standards leading to excessive confusion. In addition, the deviation due both of these acts from established moral standards is far greater than any gains from both. They also ask you, what they can hide. Tell them from me, nothing at all, because this act shall cause you to be separated and disunited. The one who is not a deity for worship and adoration, has set up signs separating two similar things, one apparent and other not equally apparent. So perhaps you could consider and examine these, in order to obtain clear knowledge.  
 

Comments by: Nargis2 On 17 August 2011Report Abuse
Aastanas translation 2:219  
 
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ  
 
تم سے لوگ احکامات کی طرف سے لاپرواہی اور انفاق اور جد و جہد سے گریز سے متعلق دریافت کریں گے۔ کہہ دو کہ ان میں نقصان بڑے ہیں اور لوگوں کے لئے کچھ فائدے بھی ہیں مگر ان کے نقصان فائدوں سے کہیں زیادہ ہیں اور تم سے یہ بھی پوچھیں گے کہ کس مقصد کے لئے خرچ کریں ، کہہ دو " عافیت کے لئیے " ۔ اس طرح اللہ کی مملکت تمہارے لئے اپنے احکامات بیان فرماتی ہے تاکہ تم غور وفکر کرو۔  
 
الخمر مادہ خ م ر معنی مخمور ہونا ۔یعنی ہر وہ چیز جو انسان کو مخمور کر دے خمر کہلائے گی۔کیونکہ شراب انسان کو مخمور کر دیتی ہے اسلئے  
خمر کہلاتی ہے۔لیکن اس آیت میں لفظ الخمر معرفہ معرف بالام آیا ہے جس کا مطلب ہے کہ یہاں الخمر کے عمومی معنی نہیں بلکہ سیاق و سباق کے تحت جس بات کا ذکر ہو رہا ہے وہ الخمر ہے نہ کہ شراب ۔  
 
سیاق و سباق میں ہمیں آیات ۲۱۴ سے ۲۱۸ تک انفاق اور جد و جہد کی ترغیب مل رہی ہے۔ اس لئے الخمر کے معنی وہ نظریہ جو جد و جہد سے لاپروہ کردے کرنا ہونگے۔  
 
المیسر مادہ ی س ر معنی آسانی ۔ جیسا کہ عرض کیا انسان جد وجہد سے جی چراتا ہےاور تن آسانی چاہتا ہے۔ اس لئے المیسر کے معنی ہوئے وہ نظریہ جو تن آسانی پیدا کردے۔  
 
 

Comments by: Perwez1 On 17 August 2011Report Abuse
I would like to know how is it possible that there are any gains in احکامات کی طرف سے لاپرواہی اور انفاق اور جد و جہد سے گریز ?  
Ain't these acts totally negative and harmful?  
 
Why the following sentence is used here then?  
اور لوگوں کے لئے کچھ فائدے بھی ہیں

Comments by: Universal-Lanati On 17 August 2011Report Abuse
For those who benefit from a system suited their own needs, for them there is فائدے, but as it is stated, the  
 
ں مگر ان کے نقصان فائدوں سے کہیں زیادہ ہیں, which is not visible when your in "khamr"

Comments by: Perwez1 On 18 August 2011Report Abuse
Thank you for the clarification dear Universal Lanati. I think this makes sense :)  
I must say your mind is entirely opposite to your name. You deserve appreciation not Lanat :D

Comments by: Universal-Lanati On 18 August 2011Report Abuse
I'm glad to see it made sense to you, that is what I understood though. Senior members may correct me if I'm wrong. Appreciate your kind words, thank you very much.(Well, I would bee insulted if mullah minded people like Dhulqarnain and Dawood appreciated my thoughts, so Lanat from the majority with this kind of a mind structure,followers of orthodox translations without questioning them, is a blessing, hence the nick :)!)  

Comments by: bkanwar2 On 18 August 2011Report Abuse
Thanks Nargis2, I can see similarities, can you?  
 
Dear all, this is the understanding of next verse including word "Khmur", traditionally understood as alcohol. One intresting thing my late father and my beloved wife both were great lovers of "Istkhara". وَالْأَزْلاَمُ is exactly the same act as "Istkhara". Trying to find divine approvals before carrying out anything or an act of susbtance. Just the methodolgy has changed.  
 
Badar  
 
5:90 يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلاَمُ رِجْسٌ مِّنْ عَمَلِ  
 
الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ  
 
O you sleepy inadvertent, those of you who want to safeguard and secure themselves, for sure only the concealing of things and adopting an easy mode of conducting life; as well setting up idols for worship and acts of drawing arrows to find out the intent of god for “do thou” and “do thou not” are amongst your intentional acts of greatest confusion. The cause of becoming distant and remote, so avoid these so perhaps you could be among those, living in a an ultimate, perpetually good and prosperous state.  

Comments by: moazzam On 19 August 2011
Brother Bbkanwar, Sister Nargis! Sister you are right in your understanding of وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا .  
Dear Bkanwar your translation is totally based on linguistic analysis only, no doubt you use perfect and befitted selection of words which makes true sense. But comparatively translation/interpretation of Dr Qamar/Aastana is based upon observing the context of the verse, core message of Quran(ie protection of human rights), tasreef al ayaat, grammar skill as a first priority. By keeping the appropriate meaning selection from lain & lexicon as a second priority which is dependent upon fist one said above to extract most close sense of divine message in a easiest way.  
Mind, I appreciate your translation better than almost all, which could be consulted as a best lexicon. But to make an appropriate sense of the Quranic message the above said requirements must be taken as pre-requisites.  
No doubt, the above said all requisites are 100% dependent at true translation, therefore I personally like to consult yours as a quranic lexicon to interpret the Quran in its true sense. Hope, your speedy, expedite work will ensure the availability of your esteemed research at your earliest.  

Comments by: bkanwar2 On 20 August 2011Report Abuse
Thanks, Brother Moazzam.  
 
Dear all, back to orderly translation in a sequence, where I left, had posted up to 2:10. I would request all of us to please look with an open mind at 2:11-13. Please pay attention to what is going on around us and then decide who these verses fit upon? Who could be real addresse of these verses?  
 
With regards,  
 
Badar  
 
2:11 وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ  
 
And when it is said to them, “you should not be dishonest, corrupt, destructive and unjust in the planet earth”. All of them unanimously say “we are honest, incorrupt, constructive and just”.  
 
2:12 أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ  
 
For sure aren’t them who are dishonest, corrupt, destructive and unjust, but they neither have knowledge nor understanding of this fact.  
 
2:13 وَإِذَا قِيلَ لَهُمْ آمِنُواْ كَمَا آمَنَ النَّاسُ قَالُواْ أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ أَلَا  
 
إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَـكِن لاَّ يَعْلَمُونَ  
 
Furthermore, when it is said to them, “you safeguard and secure yourself, just like him, who is secure and safe from the confusion”. All of them say “shall we safeguard and secure ourselves just like one poor of judgment and unwise”. No in realty aren’t them who are poor of judgment and unwise, but without really knowing it at all.  
 

Comments by: bkanwar2 On 22 August 2011Report Abuse
Dear all, here are next three verses 2:14-16. My untmost thanks to my friend Nur from UK, for his constant help and support in improving my expression in English. Another friend who whishes not to disclose his name. For his critque of translation.  
 
Badar  
 
2:14 وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلَوْا إِلَى شَيَاطِيـْنِهِمْ قَالُواْ إِنَّا مَعَكُمْ  
 
إِنَّمَا نَحْنُ مُسْتَهْزِءُوْنَ  
 
When they meet those who have secured and safeguarded themselves, all of them say, “We want to be safe and secure”. However, when they depart from them towards their remoteness from truth, all of them say, “If we were to be with you, we would become a laughing stock”.  
 
2:15 اللّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ  
 
The one who is not a deity of worship and adoration, is mocking at them by letting them remain confounded, unable to see their right course, going to and fro, and exceeding the just common values and morals.  
 
2:16أُوْلَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلاَلَةَ بِالْهُدَى فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ  
 
مُهْتَدِينَ  
 
You abettors of those who tend to find faults, due to straying and deviating from the method of conduct (based upon universal principles contained here in). Consequently, any gains from their personal efforts in life are based upon an existence without acting according to the right method of conduct.  

Comments by: bkanwar2 On 26 August 2011Report Abuse
Here are next 3 verses.  
 
2:17 مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَاراً فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللّهُ بِنُورِهِمْ  
 
وَتَرَكَهُمْ فِي ظُلُمَاتٍ لاَّ  
 
يُبْصِرُونَ  
 
Their example is just like one who had ignited a fire, from that time forward it willingly gave light; how quickly it becomes altered from its natural state and constitution. Just like this, they have departed from one who is not a deity of worship and adoration, their permanent and original source of light. They have abandoned him, either by constraint of necessity or intentionally by choice; in acting wrongfully, unjustly and tyrannically. They shall never get equipped with mental perception, knowledge, understanding and intelligence.  
 
2:18 صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ  
 
Deaf, dumb and completely blind of sight, as a consequence they shall never be ones returning back.  
 
2:19: أَوْ كَصَيِّبٍ مِّنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَّرَعْدٌ وَّبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي  
 
آذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَاللّهُ مُحِيطٌ بِالْكَافِرِينَ  
 
Among exalted and elevated, until he remained and didn’t deviate from right course. Actions of injustice and tyranny prepared and directed them into what appeared pleasing to them as a result lost senses and reason. This is Maut, so guard and protect. And the one who is not a deity for worship and adoration shall continue to protect and guard, from ones, hiding the sufficient and fulfilling knowledge, due denial of facts and ingratitude to all benevolence.  

Comments by: Nargis On 26 August 2011Report Abuse

Yes I can see the similarities. Brother Bkanwar, can you share your thoughts here , when you have time

 
 
http://www.aastana.com/blog/aastanablog.asp?SID=41&QID=1639

Comments by: moazzam On 27 August 2011
THANK YOU BKANWAR; I LKE IT,PLEASE MAKE YOUR AVAILABILITY ASURED AT THIS BLOG, IF YOU MAY HAVE TIMETO ENLIGHTEN US ABOUT YOUR QURANIC TRANSLATION.

Comments by: Junaid On 28 August 2011Report Abuse
Salaam;  
 
Brother Badar, You have taken time out of your busy schedule to share your work with us here. That is really nice of you and I appreciate that.  
I know you are quite busy with your work right now, however I would still like to request you to kindly translate one verse for me if possible.  
 
Here it is;  
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّ نۦَ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا (33:40  
 

Comments by: bkanwar2 On 13 September 2011Report Abuse
33:40 مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ  
 
اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا  
 
No one can be praised single handedly, among your ancestors,you mankind; But for the message bearers for the One who is not a diety for worship, and those informing the mankind with this announcement of great benefit resulting in knowledge, predominating in thoughtfulness and truth bearing a seal of its authenticity . And the One, who is not the diety for worship, continues to make it clear both inferentially and intuitively, all (such truth) as he has caused to exist.

Comments by: moazzam On 14 September 2011
Dear Bkanwar! Thank you, can you please, elaborate رِّجَالِكُمْ in more details ,in Quran this term has come as an antonym of "NISA" at different places whereas you taken as an "ancestors"??

Comments by: bkanwar2 On 14 September 2011Report Abuse
Dear brother Moazam, I have not taken رِجَالٌ as ancestor. I have choosen to translate it as mankind. I have translated أَبَا as ancestors.  
 
The reason for taking رِجَالٌ as mankind are several. But all are linguistic. Please first of all understand it in Urdu, then it should be easier to understand in language of Quran. In Urdu آدمى is a word commonly used for male gender. But in fact it is only by common use that it is considered of male gender. In fact this word is neutral in gender. For example when we say " Adami Kam Chuor Ha", it includes both men and women. Furthermore, رِجَلَتهٌ is not a word that appears in Quran, although one may find it later in Hadith literature, clearly supporting the point, I am trying to make. Hope this helps.  
 
Badar

Comments by: moazzam On 14 September 2011
Thank you Brother Bkanwar, you are a true lexicographer of Quranic text as a legend.

Comments by: bkanwar2 On 14 September 2011Report Abuse
Dear brother Moazzam thanks. I wish, I could credit for any of your words, but I can not.  
 
Dear all, back to sequential translation in order of verses. Please contemplate. Isn't this description of our own state of Affairs?  
 
Badar  
 
2:20 يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاءَ لَهُم مَّشَوْاْ فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ  
 
قَامُواْ وَلَوْ شَاء اللّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ إِنَّ اللَّه عَلَى كُلِّ شَيْءٍ  
 
قَدِيرٌ  
 
When they start acting deceitfully and wickedly or start practicing in modes or means of evading and eluding. This shall take away their abilities to see and perceive, just like in a flash of lightening. As often a light is brought to reveal state of affairs and make it visible to them. They continue in their course of actions. And when it brings darkness upon them due acting unjustly, wrongfully and tyrannically; they all remain deeply stuck in this state. As though one who is not a deity for worship has destroyed their abilities to listen and see. For sure, One who is not a deity for worship, does what is according to requirements of wisdom, nothing more or less, to everything, he has caused to exist.  

Comments by: moazzam On 15 September 2011
Dear Bkanwar ! How do you describe Allah,Its o k.  
اللَّهُ= one who is not a deity for worship .  
But by lexicon and logically the translation of Dr Qamar seems more appropriate, please elaborate the following points to justify your translation.  
بجلی ان کی بصیرت لے جانے کے درپے ہو۔ جب بھی ماحول روشن ہو وہ اس میں چل پڑتے ہوں اور جب ان پر اندھیرے چھاتے ہوں تو کھڑے ہو جاتے ہوں۔ اگر  
قدرت کا پیمانہ نہ ہوتا تو یقیناّ ان کی سماعت اور بصیرت ختم ہو جاتی۔ یقینا قدرت ہر شئے کے پیمانےمقرر کر تی ہے  
 
1) Has destroyed their abilities to listen and see. یقیناّ ان کی سماعت اور بصیرت ختم ہو جاتی == لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ  
 
,گر قدرت کا پیمانہ نہ ہوتا تو= وَلَوْ شَاءَ اللَّهُ 2) Where is your translation of this part of the verse.  
Thanks.  

Comments by: bkanwar2 On 15 September 2011Report Abuse
Sure brother, one issue in translating is not to carefully take into account "Huraf" or particles. Furthermore, are difficulties with syntax. By this I mean beginning and end of sentences as well its components. Unfortunately, in Quranic text there are no signs indicating end of sentences.  
 
يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ. This is almost one theme or sentence. To translate it, I had to break down into three sentences. This is in order to make it comprehensible and make flow better. Here is the meaning of this part “When they start acting deceitfully and wickedly or start practicing in modes or means of evading and eluding. This shall take away their abilities to see and perceive, just like in a flash of lightening.”  
 
كُلَّمَا أَضَاءَ لَهُم مَّشَوْاْ فِيهِ. Here in start is a compound particle of كُلَّمَا, this translate as “as often as” so using the “tasreef” of text logical meaning of the following words becomes “As often a light is brought to reveal state of affairs and make it visible to them. They continue in their course of actions”.  
 
وَإِذَا أَظْلَمَ عَلَيْهِمْ . now we have another particle at the start that suggest that the theme is continued from behind hence, “And when it brings darkness upon them due acting unjustly, wrongfully and tyrannically. Then is  
 
قَامُواْ a verbal sentence meaning “they all remain deeply stuck in this state”.  
 
وَلَوْ شَاء اللّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ, again at beginning there a particle وَلَوْ translated as “even if, though”. Again using tasreef of syntax and keeping in mind the theme and meanings so far I choose “As though one who is not a deity for worship has destroyed their abilities to listen and see.”  
 
Finally, “إِنَّ اللَّه عَلَى كُلِّ شَيْ قَدِيرٌ ء “ This a very simple sentence. Starts of with particle “ إِنَّ” , “ Allah” is Inna Ka Isam and “قَدِيرٌ” is Inna Ke Ghabar. The rest is Mutaliq e Khabar. Hence translate it, “For sure, One who is not a deity for worship, does what is according to requirements of wisdom, nothing more or less, to everything, he has caused to exist.”  
 
To me this final part of the verse negates the argument that, if god had willed we wouldn’t have done such and such.  
 
Hope this clarifies your concerns. Please realize my choice of words is not final and all this translation is open to improvement as long it remains within the bounds of the text and the language. However, I am not trying to attempt a tafseer. My effort primarily is to create awareness in masses that the text of Quran and current translations of Quran accepted by them as default Quran, is not the case at all.  
 
 
Badar

Comments by: moazzam On 15 September 2011
THANK YOU BADAR.

Comments by: bkanwar2 On 16 September 2011Report Abuse
If anyone still has any doubts that Allah means a deity or an idol for worship. Please consider understanding of these four verses and think and rethink again and again.  
 
Badar  
 
2:21 يَا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ  
 
O you sleepy inattentive, the confusion is how they worshiped your Rabb=(sustainer, maintainer, foster and accomplisher). One who created you according to measures and proportions similar to what he used to create all those before you; so perhaps you could be those, able to secure and safeguard (from Maut).  
 
2:22 الَّذِي جَعَلَ لَكُمُ الأَرْضَ فِرَاشاً وَّالسَّمَاءَ بِنَاءً وَّأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقاً  
لَّكُمْ فَلاَ تَجْعَلُواْ لِلّهِ أَندَاداً وَّأَنتُمْ تَعْلَمُونَ  
 
He is who created for you planet earth and spread it like a carpet for your entertainment as well built and raised unchanging heights of stones from it. Caused water to descend from these heights; which brings forth from earth fruits for your sustenance, therefore you do not create idols and objects of worship for One is not an idol himself. And you could know it inferentially as well intuitively.  
 
2:23 وَإِنْ كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ  
وَادْعُواْ شُهَدَاءَكُم مِّن دُونِ اللّهِ إِنْ  
كُنْتُمْ صَادِقِينَ  
 
And if you are still in doubt in what we have been persistently descending confirming to our worship. Then all bring any sign or example for it, and seek and call for help from all among you; who posses much knowledge but inferior to One who is not deity for worship, if you are really truthful.  
 
2:24 فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ  
 
But if you are unable to do it and certainly you will not be able to do it. Then all try to secure and safeguard against the fire. This fire is a fuel for the confusion and the reason of extreme hindrance and separation from me; cause of reckoning for the ones hiding sufficient and fulfilling knowledge, due denial of facts and ingratitude to all benevolence.  

Comments by: moazzam On 16 September 2011
Dear Badar! Please elaborate لَعَلَّكُمْ تَتَّقُونَ = so perhaps you could be those, able to secure and safeguard (from Maut). especially " (from Maut)" Thanks.

Comments by: bkanwar2 On 16 September 2011Report Abuse
Dear Brother Moazzam, please recall what second verse of Sura 2 says right at the beginning.  
 
Badar  
 
2:2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ  
 
This suffering for you is due to the refusal and departure from the learned collection of principles. Without a shadow of doubt, a timeless mode of conduct is contained, in it; for all those seeking to safe guard themselves against Maut.(Maut= deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction).

Comments by: Nargis On 16 September 2011Report Abuse

Dear brother Badar, your translations didn't make sense to me earlier, i have been reading it many times and understand it now (it was also explained by someone who know Arabic). You are a walking lexicon, so impressed by your hard work and talent.Please come every day on the blog.  
 
Can you explain this  
 
the meaning of Moosa and Esa. At what paradigms ابواب they are at, and what meanings they give on those ابواب? http://www.aastana.com/blog/aastanablog.asp?SID=40&QID=1760  
 
and 4:11-13,(don't think this is about numbers and inheritance) ?  
 
* Can you also translate the terminologies in the Quran, then it will be easy for us to see what they mean at different places?  
 
(Yes I know it is loads of work:- ( pheew)


Comments by: bkanwar2 On 17 September 2011Report Abuse
Dear Sister (I hope you are a sister, your name makes one think as such), I will work on it. I can share with you one thing. In my meager understanding there are no proper names in Quran.  
 
Please share information about the person with Arabic knowledge, if you can. Would love to interact with such person for my own benefit and knowledge.

Comments by: Nargis On 17 September 2011Report Abuse

Hah yes brother i'm a sister :)

"In my meager understanding there are no proper names in Quran."

That's what we said too (but not everybody liked it :( ), See this post from borother Moazzam

"plz put the meaning of all attributes mentioned in quran ie Muhammad,Musa,Yahya,Zakariya, Nouh,Saleh ,Firaoun,haroot,maroot,yajooj majooj,don’t take these as a proper noun,then seek the guidance"

http://www.aastana.com/blog/aastanablog.asp?QID=742  
 
Also have a look at this post, about the names being attributes rather than proper nouns  
 
http://www.aastana.com/blog/aastanablog.asp?QID=730  
 
Please come often to the blog, and share your knowledge


Comments by: DHULQARNAIN On 18 September 2011Report Abuse
Nargis,  
 
***BKANWAR 2"In my meager understanding there are no proper names in Quran."***  
 
***NARGIS: That's what we said too (but not everybody liked it :( ), See this post from borother Moazzam***  
 
***MOAZZAM: Remember our version is, that, the names mentioned in Quran like( Ibraheem,Muses, yaqoob,Mohammad,Yahya, etc) are not their proper noun(bio data) ,rather الأَسْمَاءَ mean their attributes  
PROPHETS AND PROPER NAMES/NOUNS***  
 
PROPER NOUN: A name used for an individual person, place, or organization, spelled with initial capital letters.  
 
http://www.google.com/#hl=en&q=proper+noun&tbs=dfn:1&tbo=u&sa=X&ei=YNtkTtmrCuq80AGO6K2kCg&sqi=2&ved=0CBYQkQ4&bav=on.2,or.r_gc.r_pw.&fp=7d86af9665111856&biw=1280&bih=878  
 
IBRAHIM: accusative masculine proper noun → Ibrahim  
 
http://corpus.quran.com/wordbyword.jsp?chapter=22&verse=78  
 
 
MUSA: nominative masculine proper noun → Musa  
 
ISA: nominative proper noun → Jesus  
 
 
YAQUB: genitive proper noun → Yaqub  
 
http://corpus.quran.com/wordbyword.jsp?chapter=2&verse=136  
 
 
HAROUN: genitive masculine proper noun → Harun  
 
http://corpus.quran.com/wordbyword.jsp?chapter=7&verse=122  
 
 
DHULQARNAIN: RELATIVE TO AL-QURAN, ISTHE GRAMMAR 100% ACCURATE?  
 
***NAGIS: If this means:- Is the grammar used in the Quran 100 % accurate, then YES. Explanation:- from our studies we cant find any errors,***  
 
If what you’re saying is correct, then according to the empirical grammatical evidence above, Ibrahim, Musa, Haroun, Yaqub, and Isa, for examples, are DEFINED as proper nouns. Although, as you had posited in another discussion on this issue, Musa, for example, has no surname, hence, Musa isn’t a proper noun. The problem with your assertion is this, the grammar has already taken into account the absence of a surname, yet, it still defines Musa as proper noun/name. That’s the grammar. When parents name (spell the names the same way as in Al-Quran) their children Ibrahim, Musa, Haroun, Yaqub, and Isa, for examples, and those names appear on their birth certificates, are they not proper names?  
 
So, which is it?  
 
1. The grammar is wrong and there are no proper names?  
 
or  
 
2. The grammar is correct and there are proper names?  
 
Choose one.  
 
Here’s a novel idea, why can’t a name be both a name and an attribute?  
 
Dhulqarnain-  

Comments by: bkanwar2 On 18 September 2011Report Abuse
Dear Dhulqarnain, if you claim to know Arabic grammar you would for sure understand following  
 
أسْبَابُ آلِامْتِنَاعِ مِنَ آلصَّرْفِ (For non Arabic understanding readers, it means " reasons why a noun is debarred from taking the tenwin"; are usually reckoned by the grammarians to be nine in number). Number one of nine is اَلْعَلَمِيَّةُ (it being a proper name). So please either kindly know the grammar or do not try to change it. May Rabb be with you.

Comments by: dawood On 18 September 2011Report Abuse
Br. Badar, SA:  
 
"Badar: Dear Sister (I hope you are a sister, your name makes one think as such), I will work on it. I can share with you one thing. In my meager understanding there are no proper names in Quran."  
 
It would be proper if you spell out with a few examples from the Quran itself that there are no proper names in the Quran. When you do undertake such an exercise, please elaborate it rather extensively for the benefit of those of us who don't know Arabic language.

Comments by: bkanwar2 On 18 September 2011Report Abuse
Dear Dawood, if you would have looked few posts above in this very thread, an example is there. But for your ease here it is again.  
 
33:40 مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ  
 
اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا  
 
No one can be praised single handedly, among your ancestors,you mankind; But for the message bearers for the One who is not a diety for worship, and those informing the mankind with this announcement of great benefit resulting in knowledge, predominating in thoughtfulness and truth bearing a seal of its authenticity . And the One, who is not the diety for worship, continues to make it clear both inferentially and intuitively, all (such truth) as he has caused to exist.

Comments by: Nargis On 18 September 2011Report Abuse

Brother Badar, I have posted your explanation along with others, here http://www.aastana.com/blog/aastanablog.asp?QID=1720#COM9025 but it was ignored completely, hence it was decided not to waste our time on people who don't want to understand or learn, but wants to push their mullah belief on us.


Comments by: DHULQARNAIN On 19 September 2011Report Abuse
Bkanwar,  
 
I'm not clear on your post. It would be appreciated if you would post the English with the Arabic for us non-Arabs.  
 
I did not change the grammar. I gave you the link to the site which defines Ibrahim, Musa, Haroun, Yaqub, and Isa as being proper nouns/actual names. I see no definitive answer in your post to my question.  
 
 
PROPER NOUN/NAME: A name used for an individual person, place, or organization, spelled with initial capital letters.  
 
http://www.google.com/#hl=en&q=proper+noun&tbs=dfn:1&tbo=u&sa=X&ei=YNtkTtmrCuq80AGO6K2kCg&sqi=2&ved=0CBYQkQ4&bav=on.2,or.r_gc.r_pw.&fp=7d86af9665111856&biw=1280&bih=878  
 
 
IBRAHIM: accusative masculine proper noun → Ibrahim  
 
http://corpus.quran.com/wordbyword.jsp?chapter=22&verse=78  
 
 
MUSA: nominative masculine proper noun → Musa  
 
ISA: nominative proper noun → Jesus  
 
YAQUB: genitive proper noun → Yaqub  
 
http://corpus.quran.com/wordbyword.jsp?chapter=2&verse=136  
 
 
HAROUN: genitive masculine proper noun → Harun  
 
http://corpus.quran.com/wordbyword.jsp?chapter=7&verse=122  
 
 
SHUAIB: accusative proper noun → Shuayb  
 
http://corpus.quran.com/wordbyword.jsp?chapter=7&verse=88  
 
 
Here's my question for the third time:  
 
So, which is it? Pick 1 or 2.  
 
1. The grammar is wrong and there are no proper names?  
 
or  
 
2. The grammar is correct and there are proper names?  
 
Choose one.  
 
Dhulqarnain-  
 
 
 

Comments by: dawood On 19 September 2011Report Abuse
SA Br. Badar: Thank you for your reply. It however did not address my concern. I just want to know what is it that make you conclude that "there are no proper names in the Quran"? You read a sentence in Arabic and then you decide that XYZ is not a name in that sentence. On what basis do you conclude that this indeed is true. Since you made a general statement for all names in the Quran not to be proper names, please take a few examples from the Quran and explain in detail (using grammar, lexicon, etc.) as to how have you concluded what you concluded. Thanks.

Comments by: Universal-Lanati On 19 September 2011Report Abuse
dear Dawood, you have stated "Being Arabic blind is however a whole lot better than being intellectually blind. "  
http://www.aastana.com/blog/aastanablog.asp?QID=1720#COM9061  
 
Kindly use your intellect and explain all three statements by Dr Qamar Zaman, Bkanwar, and Lane, in your own intellectual way. http://www.aastana.com/blog/aastanablog.asp?QID=1720#COM9025  
 
Please use your intellect to illuminate others that you mean are intellectually blind, by explaining brother Badar's statement about proper nouns  
 
" (For non Arabic understanding readers, it means " reasons why a noun is debarred from taking the tenwin"; are usually reckoned by the grammarians to be nine in number). Number one of nine is اَلْعَلَمِيَّةُ (it being a proper name). So please either kindly know the grammar or do not try to change it. May Rabb be with you."  
 
This is written in English, you should have no problems in using your intellect and elaborate with your own words for us.  
 
Thank you

Comments by: Universal-Lanati On 19 September 2011Report Abuse
Dawood and Dhulqarnain  
 
why can we see an additional Al in front of the word Rusool here http://corpus.quran.com/wordmorphology.jsp?location=(22:78:26)  
 
But not in front of Ibrahim http://corpus.quran.com/wordmorphology.jsp?location=(22:78:17)  
 
or Musa http://corpus.quran.com/wordmorphology.jsp?location=(7:117:3)  
 
or Shuaib http://corpus.quran.com/wordmorphology.jsp?location=(7:88:8) ?  
 
Why is مَكَّةَ said to be proper noun http://corpus.quran.com/wordmorphology.jsp?location=(48:24:9), when it is not a proper noun ?  
 
Dhulqarnain: Yes, I am a sober person, as should we all be, when it comes to being accurate about what we say of Allah, His Angels, His Books, His Messemgers His Prophets, and Deen Al-Islam,  
 
Please explain this accurately, it is about the information given in the book.  
 
Why is this information linked to all the proper names you posted, "The case marker is a fatḥah instead of a kasrah because the proper noun is a diptote (ممنوع من الصرف)."  
 
Why are only these proper names in diptote, how are they distinguished from other proper nouns in the Quran?

Comments by: DHULQARNAIN On 19 September 2011Report Abuse
***why can we see an additional Al in front of the word Rusool here http://corpus.quran.com/wordmorphology.jsp?location=(22:78:26) But not in front of Ibrahim http://corpus.quran.com/wordmorphology.jsp?location=(22:78:17) ? Why is مَكَّةَ said to be proper noun http://corpus.quran.com/wordmorphology.jsp?location=(48:24:9), when it is not a proper noun ?***  
 
PROPER NOUN/NAME: A name used for an individual person, place, or organization, spelled with initial capital letters; a type of noun that names an individual person, place or group; a proper noun or proper name is a noun representing unique entities such as London, Jupiter, or Toyota.  
 
http://www.google.com/#hl=en&q=proper+noun&tbs=dfn:1&tbo=u&sa=X&ei=Ja93TraODYrKgQey46XIDA&sqi=2&ved=0CCIQkQ4&bav=on.2,or.r_gc.r_pw.&fp=d791de531381e396&biw=1264&bih=870  
 
The Rasools/The Messengers were a type of group, hence, the group is identified as a proper noun/name. There are people today who have the surname Messenger, hence, should one family with that name give a party the invitation might read as follows: “THE Messenger Family would like to invite you to a party this..."  
 
Makka, if it is a city/town, would also qualify it as proper noun/name.  
 
Ibrahim, as a person’s name, is also a proper noun/name. Would you call someone named Ibrahim and say…”Hey, The Ibrahim, come here!” or just… Hey, Ibrahim, come here!”?  
 
Dhulqarnain-  

Comments by: Universal-Lanati On 19 September 2011Report Abuse
Did you not understand my questions? I didn't ask what a proper noun is or why the Rusools are proper nouns, I asked if AL Rasool is written under grammar rules of Arabic having an AL attached to it, why is not the same rule employed to Ibrahim and other proper nouns you have mentioned?You have not answered my question. Please read again and answer through the grammar rules in classical Arabic.

Comments by: ARCHILOCUS On 19 September 2011Report Abuse
Read the definition for proper nouns/names and you have your answer.  
 
Anyway, my reply did answer your question.  
 
If the Arabic grammar designates that both "the rasuls" and "Ibrahim" as being proper nouns/names, then what are you arguing about? Is that going to change? Are you suggesting that the Arab grammaticians have it wrong? What, you don't like that the Arab grammaticians did that? What?  
 
Dhulqarnain-

Comments by: dawood On 19 September 2011Report Abuse
SA, Universal lanati: My question was/is directed at Br. Badar, since he declared that "there are no proper names in the Quran." I don't know Arabic language well, therefore, just want to know how he has come to the above conclusion. It would be instructive to see his examples from the Quran. If you know the answer, please go ahead and provide one instead of going left and right.  
 
With regard to the phrase "Intellectually blind", looks like it had hit hard. Have a nice day.

Comments by: black-sheep On 19 September 2011Report Abuse
Dhulqarnain, do you lack ability to undersanding the questions? why is al not writing with proper name you posting but it is writing with other proper name?  
 
Dawood, why does matter who you talk with, when your'e asked questions for you own claim? you just answar questions without getting angry or personal. you so intellectual but not answar and giving explanation, but why? don't hit hard, only explain with your intellect you have better than others.

Comments by: dawood On 20 September 2011Report Abuse
SA, Blacksheep:  
 
Here is what I asked of Br. Badar: " I just want to know what is it that make you conclude that "there are no proper names in the Quran"? You read a sentence in Arabic and then you decide that XYZ is not a name in that sentence. On what basis do you conclude that this indeed is true. Since you made a general statement for all names in the Quran not to be proper names, please take a few examples from the Quran and explain in detail (using grammar, lexicon, etc.) as to how have you concluded what you concluded."  
 
Do you know the answer to the above question? Please provide one, instead of wasting yours as well as others time.  

Comments by: black-sheep On 20 September 2011Report Abuse
Badar explaining it clearly, do you not see? your intellect not helping you then ask you eyes. his explaining is  
 
" (For non Arabic understanding readers, it means " reasons why a noun is debarred from taking the tenwin"; are usually reckoned by the grammarians to be nine in number). Number one of nine is اَلْعَلَمِيَّةُ (it being a proper name). So please either kindly know the grammar or do not try to change it.  
 
you not anderstanding?

Comments by: black-sheep On 20 September 2011Report Abuse
Why you wasting time here and not answaring this? You not answar becoze you dont know or becoze your intellect not helping?  
 
This is not answar by you, expalin with own wordings if you know, plise not get angry or personal, you self must answar bcoze you are better intellect than other.you self say you are better than other. Takabbor is Shiatans sign too.  
 
"Kindly use your intellect and explain all three statements by Dr Qamar Zaman, Bkanwar, and Lane, in your own intellectual way. http://www.aastana.com/blog/aastanablog.asp?QID=1720#COM9025  
 
Please use your intellect to illuminate others that you mean are intellectually blind, by explaining brother Badar's statement about proper nouns  
 
" (For non Arabic understanding readers, it means " reasons why a noun is debarred from taking the tenwin"; are usually reckoned by the grammarians to be nine in number). Number one of nine is اَلْعَلَمِيَّةُ (it being a proper name). So please either kindly know the grammar or do not try to change it. May Rabb be with you."  
 
This is written in English, you should have no problems in using your intellect and elaborate with your own words for us.

Comments by: dawood On 20 September 2011Report Abuse
Thank you, Blacksheep. Its appreciated you are indeed burning mid-AM (its around 4-4:30 AM when you are writing this) oil in UAE to enlighten me with your input. My INTELLECT however does not help me to decode what you wrote. Can you please elaborate on what Badar said?  
 
By the way, Dr. QZ has not yet declared (according to my knowledge) that there are no proper names in the Quran. He, Dr. QZ used words like "Syedna Musa," etc. in his books/articles. This means he considered or still consider these proper names.

Comments by: black-sheep On 20 September 2011Report Abuse
You welcom. yes im burning but not in hell, onli people who do takabbor like shaitan burn in hell. you must asking him why he saying syedana, weather it is referance to the ability or one parson. but you saying you better than other have more intellectual? If you not andurstanding what Badar say, it mean you untill now have debating without knowing anything about what you are sayng, you defending your believe on basic of guessing. Badar is right, May Rabb be with you and all of you who try to change grammar in qoran with your believe. Why your better intellict not helped you? because you not reading becose you think you andarstanding Allahas book without knows arabic. Other who know arabi are intellct blind but not you becoze you dont know arabi? good logic. Trying to explainasion Dr Qamar Lane and Badar with own wordings It be easyer for you to change the Quran if at last you know some rules. You think Ibrahim and Musa is proper noun but not written andar same grammr rules as other proper nouns, but can you showing empirical evidence for them existence? Good day  
 
dhulqarnain not andurstanding question, so asking in other way. What Arabi grammr rules is Ibrahim mosa Ishaq Ismail written under and what grammr rule is other proper names written under in Qoran? .

Comments by: moazzam On 20 September 2011
 
Dear Brother Bekanwar: Sorry,for late response.  
I agree with your translation of Quranic terms/words, indeed it deserve to be called the true Quranic lexicon, but your interpretation (translation) of whole verse must be analyzed under the following auspices.  
1) Core message of Alkitan.  
2) Tasreef Alayat.  
3) Context of the verse under question.  
4) No doubt, you are a Grammarian and legend in quranic lexicon(I said before)  
Kindly find here under my (being a student of Alquran) opinions for the verse you translated.  
2:2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ  
Orthodox translations: This is the Book; in it is guidance sure, without doubt, to those who fear Allah.  
 
Translation Bekanwar: This suffering for you is due to the refusal and departure from the learned collection of principles. Without a shadow of doubt, a timeless mode of conduct is contained, in it; for all those seeking to safe guard themselves against Maut.(Maut= deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction).  
Dr. Qamarzaman: لفظ متقی کا مادہ "و ق ی " ہے جس کے بنیادی معنی ہیں "بچنا"۔قرآن کی اصطلاح میں " و ق ی " کے معنی ہیں "ا س برے انجام سے بچنا جو احکامات الہی کی معصیت کے نتیجے میں ظہور پزیر ہوتے ہیں" ۔ اس کو دوسرے الفاظ میں یوں بھی کہہ سکتے ہیں " احکامات الہی سے ہم آہنگ ہونا " تاکہ انسان برائی سے بچتے ہوئے اس کے برے انجام سے بھی بچ سکے۔  
 
 
1) الم= suffering.  
2) الْكِتَابُ = the learned collection of principles  
3) لاَ رَيْبَ فِيهِ =without a shadow of doubt  
4) هُدًى = a timeless mode of conduct is contained, in it;  
5) لِّلْمُتَّقِيْنَ = ; for all those seeking to safe guard themselves.  
6) Maut = deprivation of senses, intellectual faculty, grief, sorrows, fears as well complete extinction).  
No doubt, Maut is an ultimate result of violation of Allah’s commandments (" و ق ی " کے معنی ہیں "ا س برے انجام سے بچنا جو احکامات الہی کی معصیت کے نتیجے میں ظہور پزیر ہوتے ہیں" ۔)  
As far as the sense of the Quranic words/terms is concerns, I think you and Dr Qamar are at same wave length. For easy to understand the translation of complete verse it is advised (being a meager student) to use the quranic terms as it is (shouldn’t be translated). For example “ALLAH, ALKITAB, SADAQAH, HIDAYAH, MUTTAQI etc etc.  
The grammatical translation of terms could be analyzed in annexure/appendixes to avoid complexity in running translation of the verses.  

Comments by: moazzam On 20 September 2011
Dear Dawood!  
Dawood:By the way, Dr. QZ has not yet declared (according to my knowledge) that there are no proper names in the Quran. He, Dr. QZ used words like "Syedna Musa," etc. in his books/articles. This means he considered or still considers these proper names.  
Moazzam: There should be no any reflection/quotes of personality cult.  
The society could see the characters syed Moses,syed Eisa,syed Yaqoob, syed Ibraheeb being a role model in each era. XYZ in any society could be either syed Mosa or Firaon of the time.  
Archilocus : If the Arabic grammar designates that both "the rasuls" and "Ibrahim" as being proper nouns/names, then what are you arguing about? Is that going to change? Are you suggesting that the Arab grammaticians have it wrong? What, you don't like that the Arab grammaticians did that? What?  
Moazzam: The men written work could be re-checked analyzed and enhance any time, there should be no bar at all, the file of knowledge could be opened at any time, any place, by any one (who deserves)  
 
 
 

Comments by: bob On 20 September 2011Report Abuse
Dear Dawood  
 
You asserted to be more intellectual than brother Moazam, yet he is the one who got the handle on brother Badars response. You also deliberately overlooked brother Badars response and kept asking for the same explanation, posted even before you asked for it, yet you are more intellectual than brother Moazam? Is this the behavior of intellectuals?

Comments by: DHULQARNAIN On 20 September 2011Report Abuse
Moazzam,  
 
***Moazzam: There should be no any reflection/quotes of personality cult. The society could see the characters syed Moses,syed Eisa,syed Yaqoob, syed Ibraheeb being a role model in each era. XYZ in any society could be either syed Mosa or Firaon of the time.***  
 
Personality cults are the result of human failing and not the rasool’s or nabi’s . That people have and do develop personality cults (as I sense with Dr.Q) will not undo the reality of proper names in Al-Quran. These are entirely separate issues. Ibrahim, for example, as a role model, is not based on him per se, but rather, how he dedicated himself to OBEYING Allah, that is, obeying Allah’s Message.  
 
ARCHILOCUS : If the Arabic grammar designates that both "the rasuls" and "Ibrahim" as being proper nouns/names, then what are you arguing about? Is that going to change? Are you suggesting that the Arab grammaticians have it wrong? What, you don't like that the Arab grammaticians did that? What?  
 
 
MOAZZAM: The men written work could be re-checked analyzed and enhance any time, there should be no bar at all, the file of knowledge could be opened at any time, any place, by any one (who deserves).  
 
I whole heartily agree.  
 
1. Have you, to date, found any error in the Arabic grammar? If so, please post the mistake.  
 
2. Is it your position that the Arab grammaticians made a mistake in declaring names such as Ibrahim as proper nouns/names?  
 
Dhulqarnain-  

Comments by: black-sheep On 20 September 2011Report Abuse
dhulqarnain not andurstanding question, so asking in other way. What Arabi grammr rules is Ibrahim mosa Ishaq Ismail written under and what grammr rule is other proper names written under in Qoran? .

Comments by: DHULQARNAIN On 20 September 2011Report Abuse
***dhulqarnain not andurstanding question, so asking in other way. What Arabi grammr rules is Ibrahim mosa Ishaq Ismail written under and what grammr rule is other proper names written under in Qoran?***  
 
I have no idea what the rule is. I'm not a grammatician and neither are you. The rule, as it stands to date, declares the Ibrahim to be proper name. Now, if you can somehow undo this, well, good luck with that.  
 
English plurals end with an "s", however, sometimes they end in "ium" or "ae", but all, nonetheless, express the plural. So, are you going to say, "well, if a plural term doesn't end in the usual "s", then the term can't be talking about the plural".  
 
Dhulqarnain-

Comments by: Universal-Lanati On 20 September 2011Report Abuse
Good that you admit you don't know the Arabic Grammar, or Arabic.""Why, therefore, do you wrangle concerning that about which you have no knowledge?" (3:66)- Point to be noted for everyone who in the near future will waste time on arguing with someone who doesn't know the basic. Let those who know, do their work. Me and you should consider ourself lucky if they after all their studies and busy schedule, are willing to share it. Instead of mocking and ridiculing them.  
 
Do not laugh at others: (49:11) Do not indulge in absurd reasoning (16:125) "Invite people to the way of your Sustainer with wisdom and exhortation; talk to them in an elegant manner, keeping before yourselves the aims and objects of the Divine Laws and of the moral values." those of you who think you are more intellectuals than others:(53:32) "Do not keep calling yourself virtuous. He only knows best who it is who guards against evil."  
 
Enough wisdom for those who follow the Quran alone.

Comments by: dawood On 20 September 2011Report Abuse
SA Bob:  
 
"Bob: You asserted to be more intellectual than brother Moazam, yet he is the one who got the handle on brother Badars response. "  
 
My conversation with Br. Moazzam goes back to few other places as well on the intellectual part. In that I called it Intellectual Blind Spot. I am no intellectual. Period. I can however infer to a reasonable degree when one is showing this kind of blindness. You can probably say the same thing for me or anyone else. You are entitled to your understanding and comments.  
 
I have not seen Br. Moazzam response showing having a better handle on Br. Badar's comments. Here are Badar's original comments: "Badar: (For non Arabic understanding readers, it means " reasons why a noun is debarred from taking the tenwin"; are usually reckoned by the grammarians to be nine in number). Number one of nine is اَلْعَلَمِيَّةُ (it being a proper name). So please either kindly know the grammar or do not try to change it. May Rabb be with you."  
If Moazzam has explained this or elaborated on it, please refer me to that. I would be happy to read it.  
 
I just want to know through few examples from the Quran as to how Br. Badar has concluded that "there are no proper names in the Quran." If you or anyone else know and can elaborate/explain what Badar meant, please do so.  
 
"Bob: You also deliberately overlooked brother Badars response and kept asking for the same explanation, posted even before you asked for it, yet you are more intellectual than brother Moazam? Is this the behavior of intellectuals?"  
 
Your assertion that I deliberately overlooked is wrong. I don't understand his rationale doing so, that is the reason I am asking for a few examples. If Arabic grammarians have made the error in declaring Musa, Muhammad, etc. to be proper nouns, I would like to see where their fault lies. I am asking to all apply the same rule/logic that grammarian apply and use a few examples from the Quran to present your case. Show clearly where grammarians went wrong, and if possible why?

Comments by: dawood On 20 September 2011Report Abuse
SA, Br. Moazzam:  
 
"Moazzam: There should be no any reflection/quotes of personality cult."  
 
Referring to the work of a scholar in good standing does not mean following a personality cult. Having said that, following anyone (scholar or no scholar) without due reflection and analysis is a cult-following.  
 
"Moazzam: The society could see the characters syed Moses,syed Eisa,syed Yaqoob, syed Ibraheeb being a role model in each era. XYZ in any society could be either syed Mosa or Firaon of the time."  
 
In general, I am in full agreement with the above. This however does not mean or should not mean that Musa, Muhammad, etc. are not proper names in the Quran. I am just asking for your explanation that leads you to conclude that these are not proper names. A few examples using the grammar/lexicon etc. can highlight your point. That is it.

Comments by: ARCHILOCUS On 20 September 2011Report Abuse
***Good that you admit you don't know the Arabic Grammar, or Arabic.***  
 
I never said I didn’t know Arabic grammar or Arabic, I said I didn’t know what rule you were going on about. Here’s what I said:  
 
DHULQARNAIN: I have no idea what the rule is. I'm not a grammatician and neither are you. The rule, as it stands to date, declares the Ibrahim to be proper name. Now, if you can somehow undo this, well, good luck with that.  
 
You still have not refuted that Ibrahim is not a proper noun/name. When are you going to do that and stop with the silly preaching and posturing?  
 
***""Why, therefore, do you wrangle concerning that about which you have no knowledge?" (3:66)- Point to be noted for everyone who in the near future will waste time on arguing with someone who doesn't know the basic. Let those who know, do their work.***  
 
LOL! You see, this why I mock and ridicule your positions. You just make stuff up and then embrace if it is truth. If I didn’t know the basics as you claim,how is it that I know that the so-called five pillars are un-Quranic and stop doing them…years ago? How did I become Quraniyoon if I didn’t know the basics? You see, you just talk and talk and talk and make yourself look like a complete charlatan.  
 
***Me and you should consider ourself lucky if they after all their studies and busy schedule, are willing to share it. Instead of mocking and ridiculing them. ***  
 
LOL! My God, do you hear yourself?? You worship and awe them; they are your gods not mine. Allah is my God and He teaches Al-Quran! If you had any knowledge at all you’d know that “basic” truth.  
 
***Enough wisdom for those who follow the Quran alone.***  
 
You don’t follow Al-Quran Only and Alone. You follow the Aastana executive committee.  
 
Lanati, can you answer the following two questions?  
 
1. What is the essence/core message of Deen Al-Islam?  
 
2. Did Allah change people into apes and swine?  
 
5:60 Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made apes and swine, and he who served the Shaitan; these are worse in place and more erring from the straight path.  
 
Dhulqarnain-  

Comments by: bkanwar2 On 21 September 2011Report Abuse
Brother Moazzam, may be it is my ineptness, that I am misunderstanding you comments and suggestions. I see a major problem by using the Quranic terminologies as such and not translating. This is the very reason you and I have been spending our time on it. If the terminologies and understanding associated with these are correct (please realise common people only understand these terms via meanings/understanding attributed to these terminologies), how come these misunderstandings are ever going to be cleared?  
 
If Allah should remain Allah, how would people know that it does not mean a proper name of our deity for worship. Whereas, in reality it means completely opposite, One who is not a deity for worship. Similarly for other terms.  
 
Dear Dawood to simplify my statement further. In Arabic script common name takes "tenween" which means double Duma, Fatha or Kesra (for Urdu speaking Pesh, Zubar and Zear) at the last letter of noun. Whereas, when same common name or noun is used as proper name, it can not take tenween.

Comments by: DHULQARNAIN On 21 September 2011Report Abuse
Bkanwar,  
 
***If Allah should remain Allah, how would people know that it does not mean a proper name of our deity for worship. Whereas, in reality it means completely opposite, One who is not a deity for worship. Similarly for other terms.***  
 
Allah, means...The God, which is a proper noun, but not a personal name.  
 
Allah did not say that He is deity for worship.  
 
Allah states that He created man to serve for Him. Worship requires rituals, incantations, and insignias of some kind or another. Allah gave man none of those things to do in His service/name. That some will worship Him is due to their own failings/rejection of the guidance.  
 
Dhulqarnain-  
 

Comments by: Amirkhan On 21 September 2011Report Abuse
My brother Dhulqarnain you are saying that (Allah states that He created man to serve for Him.) but how a man can serve Allah? Please tell me in detail. I send you email to your address (odysseusra) for I dont want to discuss anything on this forum because people start insulting instead of answering my questions but you did not reply to me yet. Please dont mind but I will ask questions to you in email and not on this blog.  

Comments by: moazzam On 21 September 2011
Dear Brother Bkanwar! Although your assertion to translate the terminologies is correct in a sense to deliver the divine message in its true spirit . I also agree with your stance ,that people normally takes the sense of terminologies according to their preconceived thoughts, like Salat, saum,sadaqah,taqwa, etc.  
But i meant, these all terminologies could be defined separately as an appendix, to avoid the extra ordinary text length while translation.OR  
Because your translation is 100% based on grammar (words formation), it would be better to provide the true lexicon of Quranic words and terminologies.  
There are some pre-requisites other than the grammar to produce the true sense/translation of complete verses.  
I think the optimum utilization of you Gad gifted skill would be in arranging a unique Quranic lexicon of (word and terminologies).So that any translator like Dr Qamar can consult it.  
 

Comments by: bkanwar2 On 21 September 2011Report Abuse
Your suggestion is on the dot. It has been asked before by other friends. However, one issue that I am unable to concieve a solution; in creating such a document, is figurative use of words in the language. In fact this type of use is plentiful. Lot of time it is the context of sentence or theme of preceeding sentences that helps to decide. Which meanings to use at a given place.

Comments by: dawood On 21 September 2011Report Abuse
Thanks, Br. Badar:  
"Badar: Dear Dawood to simplify my statement further. In Arabic script common name takes "tenween" which means double Duma, Fatha or Kesra (for Urdu speaking Pesh, Zubar and Zear) at the last letter of noun. Whereas, when same common name or noun is used as proper name, it can not take tenween."  
 
Are there any exceptions in this rule? It looks like that grammarians agreed upon the above rule and then went against their own rules to declare proper names in the Quran. Can you or someone please point out their mistakes/errors, etc?  
 
I also found the following information useful. It is copy-pasted from : http://arabic.tripod.com/Noonation2.htm. Can you or someone else please comment on these too, since I don't know Arabic grammar myself? Also, can you point out a good grammar online source that one could read?  
 
1. The only definite nouns that will take tanween are first names of people and some rare names of places, rivers etc.  
2. Most of names of places and rivers, etc. are forbidden to noonation.  
3. Any proper name of non-Arabic origin that have more than three letters is forbidden to noonation.  
4. Proper names of unknown Arabic origins include most of the names of towns and geographical features even in Arabia itself.  
5. Noonation usually happens only with first names of people but not with other proper names (in general), because most of those are forbidden to noonation. Of course, first names have to be of a known Arabic origin too in order to be noonated.  

Comments by: dawood On 21 September 2011Report Abuse
SA Amirkhan: You had quite logical and good questions. Why do you want to deprive us of your insightful questions? Not everyone on the forum is to settle the dispute. Lets continue the journey of learning by providing one's perspective on Quranic Hidaya.

Comments by: bkanwar2 On 21 September 2011Report Abuse
Dear Dawood, grammarians did not go against rules. It is the translators and people writing exegesises of Quran who did not even bother to pay attention to these rules. They atrributed any and every menings of liking to words. Hence, my point above to brother Moazzam. As well in lenghty discussion with another poster by the name of "damon", not to change a dot in current text of Quran, until we are able decode it completely.  
 
If you could get a handle on resources at the follwing two webites, you would need nobody except our Rabb to help you understand Quran.  
 
http://studyquran.org/  
 
http://aboutquran.com/res/lex/Lexicon.htm

Comments by: Damon On 21 September 2011Report Abuse
"badar" - "As well in lenghty discussion with another poster by the name of "damon", not to change a dot in current text of Quran, until we are able decode it completely."  
 
Damon - And in that lengthy discussion I was arguing the point that ADDING one, two, three or more dots is the same as changing the text. Additions and deletions mean that they are "changed" from the original.  

Comments by: DHULQARNAIN On 21 September 2011Report Abuse
Bkanwar,  
 
***If you could get a handle on resources at the follwing two webites, you would need nobody except our Rabb to help you understand Quran. http://studyquran.org/ ***  
 
You recommend Studyquran.org, which I find very useful, but they define Yaqub, for example, as a proper noun/name.  
 
http://corpus.quran.com/wordbyword.jsp?chapter=4&verse=163  
 
Also, Dictionary of The Quran, by Abdul Mannan Omar, pg. 626 defines Yaqub as a proper noun.  
 
Are they incorrect?  
 
If these resources are incorrect can you bring bring a resource which refutes Yaqub as a proper noun/name?  
 
Dhulqarnain-  

Comments by: bkanwar2 On 22 September 2011Report Abuse
Dear all, I shall be leaving for a little break. But before that just want to share following. I am asked to work on first 12 verses of "Sura Al-Nisaa". Commonly understood or misunderstood as "The Women". I want you to please think, how far removed, we are from real understanding of Quran.  
 
Badar  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. You’re Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  
 

Comments by: moazzam On 22 September 2011
Dear Brother Bkanwar! Thanks for clarification, yes, i realize that the figurative use of words in the language restrain your work to use only terminologies. Is it possible to use terms as such and its description in brackets, same as you did in your above post " Rabb (sustainer, maintainer, foster and accomplisher).Thanks

Comments by: Universal-Lanati On 22 September 2011Report Abuse
It looks like that grammarians agreed upon the above rule and then went against their own rules to declare proper names in the Quran. Dawood  
 
You come up with some strange statements and I find it hard to believe you don’t understand something so obvious. Do you think the grammar was invented by the Quran, or the Muslim scholars of today? Grammar is the set of structural rules that govern the composition of clauses, phrases, and words in any given natural language. It was not invented by Muslim scholars, but it is indeed overlooked by them. Like brother Badar just elucidated, a double tanween is NOT to be seen on a proper noun. For example  
Indefinite noun  
 
حَرَجٍ  
 
http://corpus.quran.com/wordmorphology.jsp?location=(22:78:14)  
 
شَهِيدًا  
 
http://corpus.quran.com/wordmorphology.jsp?location=(22:78:27)  
 
And now read the name إِبْرَاهِيمَ  
 
Can you perceive the difference? They did not go “against their own rule”, they IGNORED the rule and gave meanings to Ibrahim along with other supposed proper names/nouns, befitted their preconceived ideas.  
 
I have not seen Br. Moazzam response showing having a better handle on Br. Badar's comments. Dawood  
 
Another amazing statement only you could make. What are you doing here if you don't read the posts? Have you not seen brother Moazzam's explanation about the proper names in previous discussions? He clearly stated they are not proper names. Do you want me to repost the link provided above, or you too tired to click on it? You think he said that because he had no handle on what brother Badar is saying? Kindly get busy and read the posts.

Comments by: dawood On 22 September 2011Report Abuse
SA Univeersal lanati:  
 
“Universal Lanati: You come up with some strange statements … Like brother Badar just elucidated, a double tanween is NOT to be seen on a proper noun. For example Indefinite noun…“  
 
Dear you assert something that perhaps neither you nor I have any knowledge. Even Br. Badar did not respond to my question on this, “Dawood: Are there any exceptions to this rule?” I then quoted verbatim some exceptions from an online learning community. I then requested everyone who has some knowledge about the grammar to comment on these exceptions. None are forthcoming. It is therefore reasonable to assume that the following exceptions taken from http://arabic.tripod.com/Noonation2.htm stand, unless someone disprove these:  
 
1. The only definite nouns that will take tanween are first names of people and some rare names of places, rivers etc.  
2. Most of names of places and rivers, etc. are forbidden to noonation.  
3. Any proper name of non-Arabic origin that have more than three letters is forbidden to noonation.  
4. Proper names of unknown Arabic origins include most of the names of towns and geographical features even in Arabia itself.  
5. Noonation usually happens only with first names of people but not with other proper names (in general), because most of those are forbidden to noonation. Of course, first names have to be of a known Arabic origin too in order to be noonated.  
 
Number 3 above would respond to your question about “IBRAHIM.” Please have a look at page 43, Appendix A at http://www.scribd.com/doc/9264938/Arabic-Nouns  
 
Pages 13 and 36 of the above document will also affirm the above rules, 1-5 and further strengthen my argument. Page 13 writes “Muhammadun” and “Aliyun” under proper names. If you have some idea or someone who is knowledgeable in this, please provide your input.  
 
“Universal Lanati: Another amazing statement only you could make. What are you doing here if you don't read the posts? Have you not seen brother Moazzam's explanation about the proper names in previous discussions? He clearly stated they are not proper names….”  
 
Well, perhaps your definition of having a handle on something is to state it. Not mine. I want to see the grammatical reasoning which led Br. Moazzam to conclude what he did. I may have missed the post of Br. Moazzam in which he talked about “Tanween and other grammatical rules” because of which he concluded that these are attributes. Can you point me to that post? To the best of my knowledge Badar is the first person who is discussing this topic with reference to Tanween.  
 
Further, Badar mentioned two online resources on this issue, meaning these are trustworthy resources as per his knowledge. Go there and see it for yourselves, what names are defined as proper nouns by these sources. For example see this: http://corpus.quran.com/wordbyword.jsp?chapter=4&verse=163. I would be happy to read your incisive comments.  

Comments by: moazzam On 23 September 2011
 
Attributes > common noun >proper noun > Generic templates > Role Model >Rasool  
Dear Dawood Sister Nargis and all Aastana Members!  
A noun (اِسْمٌ )= Name or an attribute of a person , place ,thing or  
quality .  
Nouns that designate material things are called concrete nouns. Nouns that designate immaterial things are called abstract nouns.  
Proper nouns أَسْمَاْءُ عَلَمٍ = Permanent names of persons or places are called proper nouns, cannot be preceded by words such as "some" or "any"); also can’t be written with “TANWEEN”.  
Proper nouns with -aan suffixes are nomina diptota (e.g. عُثْمَاْنُ ، حَمْدَاْنُ ، سَلْمَاْنُ). Fa"laan(u).  
Remember; the state prefix is 'al-, the definite article. It appears in the determinate (definite) state, which makes the common noun to proper noun such as following.  
Alquran, Alrehman, Alkitab, Alraheem Alsami, Al Qadeer etc.  
Common nouns أَسْمَاْءُ جِنْسٍ = Common nouns refer to non-unique or non-particular objects (can be preceded by words such as "some" or "any"), could be written with “TANWEEN” Like Muhammadan, Raheemun, Rajulun, Hameedun, Ahmadun , Quranun, Kitabun etc.  
Other common nouns with -aan suffixes are:  
رَحْمَاْنٌ ≈ "a merciful" (agent noun of "have mercy")  
إِنْسَاْنٌ= "a human being"  
قُرْآنٌ = "a reading (out), the Koran"  
The -aan suffix is commonly used in Semitic languages as an adjectival suffix.  
Let us analyze the attributes for example MUHAMMAD,QURAN,REHMAN,RAHEEM,KITAB.  
The word Muhammad came at four places in Alkita with “TANWEEN” , therefore, this is an attribute a “COMMON NOUN” not proper noun.  
3/144, وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ  
33/40, مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَٰكِنْ رَسُولَ اللَّهِ  
47/2وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِنْ رَبِّهِمْ  
48/29 مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ  
The word “QURAN” appeared in a sense or “Reading” at sixteen different places with “tanween” and with out prefix AL ie 17/106,17/78,15/1, 10/61, 41/3,39/28. Whereas at fifty one places with prefix AL, which has been used for the message written in Alkitab (as a proper noun).  
The word “KITAB” appeared as a common noun at four places in a sense of “Written” ie 2/89,2/101,3/23,3/81, there is no prefix AL and could be written with “tanween”.  
The word “ALKITAB” appeared at fourty five places as a proper noun in a sense of Divine book.  
The word Rehman came at sixty three different places as a proper noun, exclusively with prefix AL, therefore this is the proper name of Allah( 17/110 قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ)  
 
The word رَحِيمٌ (raheem) used in Alkitab to describe an attribute (common noun) whereas the word الرَّحِيمِ has been used as a proper name of Allah with the suffix AL( the same principle applies to all his attributes written through out in Alkitab).  
The above discussion clearly indicates that any attribute could be a proper noun (name) as well, if satisfies the said grammatical rules.  
Same is the case with attributes/names mentioned for prophets,Ibraheem,Muhammad,Yousuf,Dawood etc.  
My version (inferred after deep pondering into Alkitab) is that, all prophets given the name according to there prominent attribute as per their special tasks. And their relevant stories are generic templates possessing eternal guidance beyond time and space.  
Any rasool of the time in any era could be a role model in his society by following that template in particular, so he may be called Musa,Ibrahim,Muhanmmad, Dawood and so on with respect to the application of his prominent attribute in that era.  
 

Comments by: DHULQARNAIN On 23 September 2011Report Abuse
Moazzam,  
 
***MOAZZAM: Proper nouns أَسْمَاْءُ عَلَمٍ = Permanent names of persons or places are called proper nouns, cannot be preceded by words such as "some" or "any"); also can’t be written with “TANWEEN***  
 
Is tanween used in the following two ayats? For example, in ayat 33:40, Muhammad, in the transliteration, is seen as Muhammadun. Is the "un" the tanween?  
 
33:40 Muhammad is not the father of any of your men, but he is the Apostle of Allah and the Last of the prophets; and Allah is cognizant of all things.  
 
http://corpus.quran.com/wordbyword.jsp?chapter=33&verse=40  
 
 
In ayat 12:38, in the transliteration, Ibrahim and Ishaq and Yaqoub end with an "a". Is the "a" tanween?  
 
12:38 And I follow the millata of my fathers, Ibrahim and Ishaq and Yaqoub; it beseems us not that we should associate aught with Allah; this is by Allah's grace upon us and on mankind, but most people do not give thanks:  
 
http://corpus.quran.com/wordbyword.jsp?chapter=12&verse=38  
 
Dhulqarnain-  

Comments by: moazzam On 23 September 2011
Mr. Dhulqarnain! Please re-read my post with concentration, you will find the answer. Kindly try to understand what i said, it seems you totally over looked the theme (essence) of my post.

Comments by: DHULQARNAIN On 23 September 2011Report Abuse
***Mr. Dhulqarnain! Please re-read my post with concentration, you will find the answer. Kindly try to understand what i said, it seems you totally over looked the theme (essence) of my post.***  
 
Moazzam, I read your post and if it was CLEAR to me what you meant I would not have bothered asking you for clarification, now would I? xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx  
***MOAZZAM: Proper nouns أَسْمَاْءُ عَلَمٍ = Permanent names of persons or places are called proper nouns, cannot be preceded by words such as "some" or "any"); also can’t be written with “TANWEEN***  
 
Is tanween used in the following two ayats? For example, in ayat 33:40, Muhammad, in the transliteration, is seen as Muhammadun. Is the "un" the tanween?  
 
33:40 Muhammad is not the father of any of your men, but he is the Apostle of Allah and the Last of the prophets; and Allah is cognizant of all things.  
 
http://corpus.quran.com/wordbyword.jsp?chapter=33&verse=40  
 
 
In ayat 12:38, in the transliteration, Ibrahim and Ishaq and Yaqoub end with an "a". Is the "a" tanween?  
 
12:38 And I follow the millata of my fathers, Ibrahim and Ishaq and Yaqoub; it beseems us not that we should associate aught with Allah; this is by Allah's grace upon us and on mankind, but most people do not give thanks:  
 
http://corpus.quran.com/wordbyword.jsp?chapter=12&verse=38  
 
Dhulqarnain-  

Comments by: naeem sheikh On 23 September 2011Report Abuse
Sorry Dhulqarnain, you haven't caliber to grasp what brother Moazzam elaborated about "noun and Proper noun" how the formation of attributes [the common noun] be changed in to proper noun by using prefix AL. Also the use of suffixes as a tanween at common noun.  
Brother Moazzam clearly indicated that, there is tanween on Muhammad( will be pronounce Muhammadun) at four different places appeared in Quran, therefore, Muhammad is a COMMON NOUN NOT proper noun by the grammatic rules.Understand or not?

Comments by: DHULQARNAIN On 23 September 2011Report Abuse
***Sorry Dhulqarnain, you haven't caliber to grasp what brother Moazzam ….***  
 
Yaaaawwwwnnnnn…yeah, okay, right.  
 
***Also the use of suffixes as a tanween at common noun. Brother Moazzam clearly indicated that, there is tanween on Muhammad( will be pronounce Muhammadun) at four different places appeared in Quran, therefore, Muhammad is a COMMON NOUN NOT proper noun by the grammatic rules.Understand or not?***  
 
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx  
My question concerning Muhammad was if I have understood correctly tanweem to be the “un” attached to Muhammad(un). I wasn’t contesting his position I was seeking confirmation or correction regarding my understanding of tanween not Muhammad, get it?  
 
My second question was why I didn’t see, if I’m understanding tanween correctly, the tanween/”un”, attached to Ibrahim, Ishaq, and Yaqoub? Get it?  
 
You're obviously the spokeswoman and defender of Moazzam, so, do you have the answer to my questions?  
 
Dhulqarnain-  

Comments by: dawood On 23 September 2011Report Abuse
SA Moazzam and NaeemSheikh:  
 
What do you say about the following, taken from http://arabic.tripod.com/Noonation2.htm:  
 
1. The only DEFINITE NOUNS that will take TANWEEN are FIRST NAMES OF PEOPLE and some rare names of places, rivers etc.  
3. Any proper name of non-Arabic origin that have more than three letters is forbidden to noonation.  
5. Noonation usually happens only with first names of people but not with other proper names (in general), because most of those are forbidden to noonation. Of course, first names have to be of a known Arabic origin too in order to be noonated.  
 
Also, see pages 13 and 36 at http://www.scribd.com/doc/9264938/Arabic-Nouns:  
B. Proper Nouns (people’s names)/ (Asmaa’Al-A’laam) Aliun, Muhammadun, both with Tanween. (page 13)  
jaa’a muhammadun wa alleyyun, Muhammad and Ali came. Page 36.  
 
Please show that these are incorrect grammatically.

Comments by: Universal-Lanati On 23 September 2011Report Abuse
Is tanween used in the following two ayats? For example, in ayat 33:40, Muhammad, in the transliteration, is seen as Muhammadun. Is the "un" the tanween? Dhulqarnain  
 
Yes Tanween is used in 33:40, مُحَمَّدٌ  
 
There is no tanween on "Ibrahim, Ishaq or Ishamel" , but there is no prefixed AL attached to it to make it a proper noun إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ .  

Comments by: Universal-Lanati On 23 September 2011Report Abuse
1. The only DEFINITE NOUNS that will take TANWEEN are FIRST NAMES OF PEOPLE and some rare names of places, rivers etc.  
 
If this rule is employed in the Quran, it should be used at every proper noun, first name? If yes, explain, if no explain. Why is this rule not used for إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ? Is Muhammedunn an exception ? Allah is using two different rules in his book for different people and forgot the grammar? Ask the one who wrote it to explain how the rules are applied in the Quran, why the difference on Muhammedun and Ibrahim?

Comments by: DHULQARNAIN On 23 September 2011Report Abuse
Lanati,  
 
***Ask the one who wrote it to explain how the rules are applied in the Quran, why the difference on Muhammedun and Ibrahim? ***  
 
***There is no tanween on "Ibrahim, Ishaq or Ishamel" , but there is no prefixed AL attached to it to make it a proper noun***  
 
Lanati, here is the definition of a proper noun:  
 
PROPER NOUN/NAME: A name used for an individual person, place, or organization, spelled with initial capital letters; a type of noun that names an individual person, place or group; a proper noun or proper name is a noun representing unique entities such as London, Jupiter, or Toyota.  
 
The Prince (Italian: Il Principe) is a political treatise by the Italian diplomat, historian and political theorist Niccolò Machiavelli.  
 
Prince Rogers Nelson, often known simply as Prince, is an American singer, songwriter, musician, and actor.  
 
Erik Dean Prince is the American founder and was the sole owner of the private military company Xe Services LLC, formerly Blackwater Worldwide  
 
According to your position, “The Prince” would constitute a proper noun, because Prince is prefixed with the definite article “the” or “al” in the Arabic. Prince without the definite article woul not constitute a proper noun.  
 
So, here’s my question:  
 
Why would “The” Prince constitute a proper noun (because it has the definite article preceding it), but Prince, as a first or last name, (without the definite article) would not?  
 
Remember now, a proper noun is a proper noun in any language.  
 
Dhulqarnain-  
 

Comments by: dawood On 23 September 2011Report Abuse
SA Universal Lananti:  
"Lanati: ... If this rule is employed in the Quran, it should be used at every proper noun, first name? If yes, explain, if no explain. Why is this rule not used for إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ? Is Muhammedunn an exception ? Allah is using two different rules in his book for different people and forgot the grammar?"  
 
Is Allah using too different rules in His book or you are unable to grasp it? Did you miss #3, above: Any proper name of non-Arabic origin that have more than three letters is forbidden to noonation. This may well be the answer to your questions.  
 

Comments by: Universal-Lanati On 23 September 2011Report Abuse
Lanati, here is the definition of a proper noun: PROPER NOUN/NAME: A name used for an individual person.....Dhulqarnain  
 
Next time, please show me definitions of Arabic grammar rules and how they are used in the Quran. Can you see AL attached to Ibrahim, Ishaq and Ishmail?  
 
Al- is the definite article in the Arabic language; a particle (ḥarf) whose function is to render the noun on which it is prefixed definite. For example, the word كتاب kitāb 'book' can be made definite by prefixing it with al-, resulting in الكتاب al-kitāb 'the book'. Consequently, al- is typically translated as the in English.  
 
Unlike most other particles in Arabic, al- is always prefixed to another word and it never stands alone. Consequently, most dictionaries will not list it as a separate word, and it is almost invariably ignored in collation. By the same token, al- is not a permanent component of the word to which it is prefixed. It is added and removed to toggle between the definiteness and indefiniteness of the word.  
 
As a particle, al- does not inflect at all–not for gender, plurality, grammatical case, etc.  
 
Definiteness  
 
The primary and most profuse function of al- is to render the following word definite. This is known as تعريف العهد. This function is of two types:  
 
ذكري: when the word being referred to has already been mentioned.  
 
 
ذهني: when the word being referred to is understood by the listener. An example is found in the word battle in "The battle is getting worse; I think we should retreat."  
 
There is also a special type of ذهني known as "the al- for غلبة”. The noun on which the al- is prefixed, in this case, is never explicitly mentioned but the listener knows what is being referred to[34]. For example, the word الكتاب al-kitāb (the book) may actually refer to the classical book of Arabic grammar written by Sibawayh. Whenever grammarians talk about "the book", this is what they mean and it is always understood without explanation.  
 
Any proper name of non-Arabic origin that have more than three letters is forbidden to noonation. Dawood  
 
No it's not. Read again.

Comments by: Yellow-cow On 23 September 2011Report Abuse
Any proper name of non-Arabic origin that have more than three letters is forbidden to noonation. Dawod  
 
What you meaning to say, Ibrahim Isaq and Ismael not Arabi word but Mohammad is arabi??

Comments by: dawood On 23 September 2011Report Abuse
" Any proper name of non-Arabic origin that have more than three letters is forbidden to noonation. Dawood  
No it's not. Read again."  
 
Good dear sister, you have refuted the claim posted here: http://arabic.tripod.com/Noonation2.htm  
please give some examples to prove your assertion.

Comments by: Yellow-cow On 23 September 2011Report Abuse
Why you not answar my question and why you talk off thing you not know anything about? You not know gramar but you telling about it and jumping over posts. why you refuted all said to you off tanween and al? where is proof from you

Comments by: dawood On 23 September 2011Report Abuse
Yellow cow, SA: Are you addressing me or someone else? If me, I have already provided links that answer your questions. Once more, please see http://www.scribd.com/doc/9264938/Arabic-Nouns, Appendix A, page 43. There are exceptions to general TANWEEN rule which I also posted above. If you think, these exceptions are not correct please offer your analysis.

Comments by: DHULQARNAIN On 24 September 2011Report Abuse
Lanati and yellow cow.  
 
19:41 And mention Ibrahim in the Book; surely he was truthful , a prophet.  
 
If Ibrahim is not a proper name/noun, then who is the “he” and “prophet” referring to given the ayat says…mention Ibrahim?  
 
Dhulqarnain-  

Comments by: naeem sheikh On 24 September 2011Report Abuse
Dear Dhulqarnain,Dawood: It is sure, that though out in Alquran the word Muhammadun has been appeared with "tanween.  
Also note if there is no tanween at Ibraheem.Ismail,Ishaq,Yaqoob, there is also no suffix Al with their names to determine proper noun. The core message of Alkitab will determine their status of noun,keeping in view its message being an eternal beyond time & space.  
Suppose we consider their names (except Muhammadun)as a proper name even then it will be based on their specific personal attributes being just a generic template.  
Remember;your parent named you "Dawood"even you don't have quality(attribute) of Dawood, but Allah named the rasools with their appropriate prominent attributes.If rasool of the time in any era having the specific attribute resembled with any rasool mentioned in Alquran will become the role model of that society being a Dawood,Ibraheem,Ishaq,Yaqoob etc.  
I request both of you(if you are really truth seekers)please try to grasp the essence of Brother Moazzam's post(reproduced as following) "  
The word رَحِيمٌ (raheem) used in Alkitab to describe an attribute (common noun) whereas the word الرَّحِيمِ has been used as a proper name of Allah with the suffix AL( the same principle applies to all his attributes written through out in Alkitab).  
The above discussion clearly indicates that any attribute could be a proper noun (name) as well, if satisfies the said grammatical rules.  
Same is the case with attributes/names mentioned for prophets,Ibraheem,Muhammad,Yousuf,Dawood etc.  
My version (inferred after deep pondering into Alkitab) is that, all prophets given the name according to there prominent attribute as per their special tasks. And their relevant stories are generic templates possessing eternal guidance beyond time and space.  
Any rasool of the time in any era could be a role model in his society by following that template in particular, so he may be called Musa,Ibrahim,Muhanmmad, Dawood and so on with respect to the application of his prominent attribute in that era.  
WHAT A HARM IN IT TO ACCEPT THIS ALKITAB BEYOND TIME AND SPACE.  
WHAT A HARM IN IT TO ACCEPT QASES(STORIES) WRITTEN IN ALKITAB BEING A GENERIC TEMPLATES, TO SEEK THE GUIDANCE IN EACH ERA.  
WHAT A HARM IN IT TO CALL THE RASOOL OF THE TIME BY RECOGNIZING THEIR ATTRIBUTE AS MUSA/DAWOOD BEING A ROLE MODEL IN THAT SOCIETY BY FOLLOWING PROPHET MOSA'S/DAWOOD'S FOOT STEPS.  
There are/will be Firaon,Haman,Qaroon in each society in each era.  

Comments by: DHULQARNAIN On 24 September 2011Report Abuse
Naeem,  
 
I asked Lanati and yellow –cow the following, perhaps you can answer it:  
 
19:41 And mention Ibrahim in the Book; surely he was truthful, a prophet.  
 
If Ibrahim is not a proper name/noun, then who is the “he” and “prophet” referring to…given the ayat says…MENTION Ibrahim? Who is this “he” and “prophet” in 19:41?  
 
***Dear Dhulqarnain,Dawood: It is sure, that though out in Alquran the word Muhammadun has been appeared with "tanween.***  
 
Agreed.  
 
***Also note if there is no tanween at Ibraheem.Ismail,Ishaq,Yaqoob,***  
 
Agreed.  
 
*** there is also no suffix Al with their names to determine proper noun.***  
 
This is absolutely not true. This is a rule Aastana Blog has thought up. I don’t care what language is being discussed, Arabic included, some proper names are prefixed with “al/the” and some are not. Dawood and I have given you, in addition to al-Quran, other sources defining proper nouns/names. All you and the others are giving are your "versions/conjetures", but no empirical Al-Quranic evidence or other empirical grammatical evidence.  
 
***My version (inferred after deep pondering into Alkitab) is that, all prophets given the name according to there prominent attribute as per their special tasks. And their relevant stories are generic templates possessing eternal guidance beyond time and space. ***  
 
Exactly! What you and Aastana Blog are proffering in this regard of no proper nouns/names in Al-Quran is nothing more than your own versions/conjectures. You aren’t pondering very deeply and your next statement establishes that fact:  
 
***Any rasool of the time in any era could be a role model in his society by following that template in particular, so he may be called Musa,Ibrahim,Muhanmmad, Dawood and so on with respect to the application of his prominent attribute in that era. Remember;your parent named you "Dawood"even you don't have quality(attribute) of Dawood, but Allah named the rasools with their appropriate prominent attributes.If rasool of the time in any era having the specific attribute resembled with any rasool mentioned in Alquran will become the role model of that society being a Dawood,Ibraheem,Ishaq,Yaqoob etc.***  
 
1. What is the word in Al-Quran for “role model” ?  
 
2. Where does Allah say that He made Dawood, Ishaq, Yaqoub, role models for society?  
 
3. Ibrahim and Dawood were not a rasuls/messengers, as were Musa and “Muhammad”. They were prophets. You have to get this right. There is a DISTINCTION.  
 
4. Listen, parents name their children whatever for all sorts of reasons, some, because the name just sounds cool! So that’s no argument in your defense.  
 
5. Other than Isa, where did Allah does Allah say..”I give you this name”? Prophet Dawood’s parents gave him that name. There were other people with the same name—Dawood, at the time of Prophet Dawood. So, are you now going to claim that anyone with the name—Dawood, at that time, was not a proper noun/name either?  
 
6. Whatever attribute(s), in your version/conjecture, Dawood possessed—it was referred to by his proper noun/name—Dawood. There’s no escaping this.  
 
Do you believe that Dawood was a historical figure? Yes or no.  
 
7. Just because Allah has named some people from the past, does not make His Message about them. The core issue is and has always been about the THE MESSAGE/AYATS of Allah.  
 
8. The only role model society needs now is The Messenger Ahmed:  
 
61:6 And when Jesus, son of Mary, said: O Children of Israel, surely I am the messenger of Allah to you, verifying that which is before me of the Torah and giving the good news of a Messenger who will come after me, his name being Ahmad. But when he came to them with clear arguments, they said: This is clear enchantment.  
 
***WHAT A HARM IN IT TO ACCEPT THIS ALKITAB BEYOND TIME AND SPACE. WHAT A HARM IN IT TO ACCEPT QASES(STORIES) WRITTEN IN ALKITAB BEING A GENERIC TEMPLATES, TO SEEK THE GUIDANCE IN EACH ERA. WHAT A HARM IN IT TO CALL THE RASOOL OF THE TIME BY RECOGNIZING THEIR ATTRIBUTE AS MUSA/DAWOOD BEING A ROLE MODEL IN THAT SOCIETY BY FOLLOWING PROPHET MOSA'S/DAWOOD'S FOOT STEPS. There are/will be Firaon,Haman,Qaroon in each society in each era.***  
 
Here’s the harm:  
 
6:106 Follow that which is revealed to thee from thy Lord — there is no god but He; and turn away from the polytheists/mushrikeen.  
 
When you don’t comply with 6:106, which in this discussion you aren't, you don’t comply with the following ayats either:  
 
7:33 Say: My Lord forbids/makes haram only indecencies, …and that you associate with Allah that for which He has sent down no authority, and that you say of Allah what you know not.  
 
17:36 And follow not that of which thou hast no knowledge. Surely the hearing and the sight and the heart, of all of these it will be asked.  
 
Not comply with 6:106 is be of the mushrikeen, the doers of shirk. Allah does not forgive shirk:  
 
4:48 Surely Allah forgives not that a partner should be set up with Him, and forgives all besides that to whom He pleases. And whoever sets up a partner with Allah, he devises indeed a great sin.  
 
Do you see the harm..now?  
 
The only role model society needs now is The Messenger Ahmed:  
 
61:6 And when Jesus, son of Mary, said: O Children of Israel, surely I am the messenger of Allah to you, verifying that which is before me of the Torah and giving the good news of a Messenger who will come after me, his name being Ahmad. But when he came to them with clear arguments, they said: This is clear enchantment.  
 
Dhulqarnain-  
 

Comments by: Yellow-cow On 24 September 2011Report Abuse
19:41 And mention Ibrahim in the Book; surely he was truthful, a prophet.  
 
If Ibrahim is not a proper name/noun, then who is the “he” and “prophet” referring to…given the ayat says…MENTION Ibrahim? Who is this “he” and “prophet” in 19:41? Dhulqarnain  
 
HE is IBrahim wikh is not proper noun, HE is the one who is not a proper nun,Ibrahim. HE is rifarance to the parson with IBahim attribjute not one parson. Bicaus Ibrahim not proper name, it is atribjute and whoewer have attribjute of Ibrahim, is HE a refarance to. Attachmant of HE not make Ibrahim proper nun, HE is isolating from Ibrahim word.  
 
How you make IBrahim proper name when no written as proper name? why it is not propr name in grammar writing?

Comments by: Nargis On 24 September 2011Report Abuse
***WHAT A HARM IN IT TO ACCEPT THIS ALKITAB BEYOND TIME AND SPACE. WHAT A HARM IN IT TO ACCEPT QASES(STORIES) WRITTEN IN ALKITAB BEING A GENERIC TEMPLATES, TO SEEK THE GUIDANCE IN EACH ERA. WHAT A HARM IN IT TO CALL THE RASOOL OF THE TIME BY RECOGNIZING THEIR ATTRIBUTE AS MUSA/DAWOOD BEING A ROLE MODEL IN THAT SOCIETY BY FOLLOWING PROPHET MOSA'S/DAWOOD'S FOOT STEPS. There are/will be Firaon,Haman,Qaroon in each society in each era.*** Naeem Sheikh

There is no harm at all. But for those who are sustained with predetermined concepts and accepted wisdom attributed to the Quran, will need to revise each and every conceptions ascribed to the Quran ;) This is only a stumbling block for those having a firm “system of belief” and an established conviction they are satisfied with. Just imagine the reaction of a person who have travelled for 20 years, and you tell him: - Hey dude, wrong direction… :-O :-O ;)  
 
It is exactly the same as when my personal trainer told me; exercise + pizza and ice cream is nothing but rubbish and waste of time, wrong diet will not provide any results of your exercise.. ... can you imagine my facial expression? exactly like

http://www.youtube.com/watch?v=3wdHxyGcLoQ

Comments by: naeem sheikh On 25 September 2011Report Abuse
Brother Dhulqarnain! Find my point to poit reply (answer) as under.  
1. What is the word in Al-Quran for “role model” ?  
* Uswatun Hasanah.  
2. Where does Allah say that He made Dawood, Ishaq, Yaqoub, role models for society?  
* Wa inna lakum fi rasoolallah uswatunhasan  
3. Ibrahim and Dawood were not a rasuls/messengers, as were Musa and “Muhammad”. They were prophets. You have to get this right. There is a DISTINCTION.  
* Sure they wer Rasool/messengers as per Quran.  
4. Listen, parents name their children whatever for all sorts of reasons, some, because the name just sounds cool! So that’s no argument in your defense.  
* Ok, but name mentioned in Quran are given by Allah no matter "noun or proper noun" but all has been named according to their attributes(not real/physical) personalities at earth,rather the generic templates for the real/physical rasools in the societies being a role models fo their nations.  
5. Other than Isa, where did Allah does Allah say..”I give you this name”? Prophet Dawood’s parents gave him that name. There were other people with the same name—Dawood, at the time of Prophet Dawood. So, are you now going to claim that anyone with the name—Dawood, at that time, was not a proper noun/name either?  
* I don't understand what you mean.  
6. Whatever attribute(s), in your version/conjecture, Dawood possessed—it was referred to by his proper noun/name—Dawood. There’s no escaping this.  
* Answered in paragraph 4.  
Do you believe that Dawood was a historical figure? Yes or no.  
*NO  
7. Just because Allah has named some people from the past, does not make His Message about them. The core issue is and has always been about the THE MESSAGE/AYATS of Allah.  
* Tilka ummahtun qad khalat laha ma kasabat walakum ma kasabtum wala tasaloona amma kanoo yaamaloon.  
I don't know when/where they existed, whether at this planet /galaxy bllion years/million years before??  
8. The only role model society needs now is The Messenger Ahmed:  
* Yes with the attribute Ahmad.  

Comments by: Yellow-cow On 25 September 2011Report Abuse
Nothing more in discuss, word is not proper name. you dong conjection guess in make Ibrahim Ishaq ismail Dawoud one parson spesifik. grammatic proof is they not have al and not prapor nick name of one parson.

Comments by: DHULQARNAIN On 25 September 2011Report Abuse
Naeem,  
 
Good reply. Direct answers to direct questions, much appreciated.  
 
I want to preface my reply by saying this. You will notice that we cannot possibly speak about messengers or prophets without using proper nouns/names and pronouns in regard to them. Do you see this? Also, as I said in my last post, Dawood and I gave brought forth credible sources, Al-Quran included, establishing that proper nouns/names are used in Al-Quran. To date, neither you nor yellow-cow nor Lanati have given as evidence, for your position, other than your opinions/versions. At some point you must bring concrete irrefutable evidence in order to prove your assertion. It is a fact in any language that-- “the” the definite article doesn’t have to prefix a word in order for that word to be considered a proper noun/name. In my prior post I proved this by using :”Prince”. To say that “Al” must prefix a word in order for that word to be a proper noun/name is a false premise.  
 
1. What is the word in Al-Quran for “role model” ?  
 
*** NAEEM: Uswatun Hasanah.***  
 
Agreed.  
 
2. Where does Allah say that He made Dawood, Ishaq, Yaqoub, role models for society? .  
 
***NAEEM: Wa inna lakum fi rasoolallah uswatunhasan***  
 
The problem with this answer is that the above were not messengers,but prophets. If I’m incorrect, then post the ayat where Allah identifies them as messengers. In the following ayats they are identified as prophets not messengers:  
 
17:55And your Lord best knows those who are in the heavens and the earth; and certainly We have made some of the prophets to excel others, and to Dawood We gave a scripture.  
 
37:112 And We gave him the good news of Ishaq, a prophet among the good ones.  
 
19:49 So when he withdrew from them and what they worshipped besides Allah, We gave to him Ishaq and Yaqoub, and each one of them We made a prophet.  
 
3 Ibrahim and Dawood were not a rasuls/messengers, as were Musa and “Muhammad”. They were prophets. You have to get this right. There is a DISTINCTION.  
 
*** NAEEM: Sure they wer Rasool/messengers as per Quran.***  
 
Then please post the ayat as evidence to this claim.  
 
4. Listen, parents name their children whatever for all sorts of reasons, some, because the name just sounds cool! So that’s no argument in your defense.  
 
*** NAEEM: Ok, but name mentioned in Quran are given by Allah no matter "noun or proper noun" but all has been named according to their attributes(not real/physical) personalities at earth,rather the generic templates for the real/physical rasools in the societies being a role models fo their nations.***  
 
What are you talking about?? There has to be a physical being to house the attribute! Attributes are not free floating disembodied in the atmosphere. Some human being or another had to utter what Allah revealed to him. There is no human being walking around without a proper name, hence, the prophets and messengers also would have to have proper names so that they could be identified, sought after, and quoted. For example:  
 
11:84 And to Midian We sent their brother Shu‘aib. He said: O my people, serve Allah, you have no other god save Him. And give not short measure and weight. I see you in prosperity, and I fear for you the chastisement of an all-encompassing day:  
 
Shuaib, was known to his people by that name.  
 
Regardless of why they were named what, the fact remains that Allah has given us a name in which to refer to certain people in history.  
 
5. Other than Isa, where did Allah does Allah say..”I give you this name”? Prophet Dawood’s parents gave him that name. There were other people with the same name—Dawood, at the time of Prophet Dawood. So, are you now going to claim that anyone with the name—Dawood, at that time, was not a proper noun/name either?  
 
*** I don't understand what you mean.***  
 
Okay. You stated: NAEEM: Remember;your parent named you "Dawood"even you don't have quality(attribute) of Dawood, but Allah named the rasools with their appropriate prominent attributes:  
 
Here’s what I’m saying. Whatever attribute a messenger or prophet may have possessed, that individual, nonetheless, had a proper name, if you wish, which reflected said attribute. Regardless, it still is the personal/proper name by which they were recognized. In ayat 3:45, Allah gives the name to the messenger-prophet, Isa.  
 
3:45 When the angels said: O Marium, surely Allah gives you good news with a Word from Him whose name is the '. Messiah, Isa son of Marium, worthy of regard in this world and the hereafter and of those who are made near (to Allah).  
 
In the world to come, Allah will call Isa by name to give to give testimony to something. Now, is Allah calling forth an abstract attribute to speak or a sentient living being to speak?  
 
5:116 And when Allah will say: O Jesus, son of Mary, didst thou say to men, Take me and my mother for two gods besides Allah? He will say: Glory be to Thee! it was not for me to say what I had no right to (say). If I had said it, Thou wouldst indeed have known it. Thou knowest what is in my mind, and I know not what is in Thy mind. Surely Thou art the great Knower of the unseen.  
 
***Do you believe that Dawood was a historical figure? Yes or no.***  
 
**NAEEM: NO***  
 
Do you believe that Allah is The Being who created everything that there is or is He the govt. or both?  
 
7. Just because Allah has named some people from the past, does not make His Message about them. The core issue is and has always been about the THE MESSAGE/AYATS of Allah.  
 
***NAEEM: Tilka ummahtun qad khalat laha ma kasabat walakum ma kasabtum wala tasaloona amma kanoo yaamaloon.***  
 
What is this in English?  
 
***NAEEM: I don't know when/where they existed, whether at this planet /galaxy bllion years/million years before??***  
 
I don’t know what you mean.  
 
8. The only role model society needs now is The Messenger Ahmed:  
 
*** Yes with the attribute Ahmad.***  
 
Who or what is Ahmed, then?  
 
Dhulqarnain-

Comments by: dawood On 25 September 2011Report Abuse
SA Naeem et al:  
 
First, Dhulqarnain has already replied to your unsubstantiated arguments/conjectures. I could have not done it better. Thank you, Dhulqarnain.  
 
A conversation for a particular topic can only be carried forward if some degree of understanding based on certain principles is adhered to. To this end, we are talking about the grammatical rules in Arabic language that render a name a proper name. In response to Br. Badar’s and Moazzam’s views that there are no proper names in the Quran, Dhulqarnain and I have posted some links, certain exceptions in Arabic Grammar to draw your attention to. It is apparent since then that none of you are referring to the Arabic grammar anymore, rather offering us your assertions, aka conjectures, based on certain preconceived notions. It is rather sad and amusing to see you making claims without grammatical basis and yet calling it a research. This reminds me of an encounter a couple of years ago I had with a Mullah-minded person. I had then read Dr. QZ’s book on Adam/Iblees that explains the meaning of ward “sou” (badness). Despite my reference to all dictionaries and logic, the reply was this word stand for “sharamGaheen” (private parts). I am now encountering another mind-set which claims to adhere to research, logic, and reasoning, yet abandon the same logic and reasoning in deference to their preconceived ideas.  
 
My request to you all is, please refer to the links that are posted above and refute those grammatical positions/rules that are posted there in. I frequently try to check these rules with those who speak Arabic because I don’t know the Arabic grammar myself. I would suggest that you may do the same to be clear on these rules. Until then hold your horses and refrain from conjecturing. It is indeed a heavy burden to conjecture about Allah’s book.  

Comments by: DHULQARNAIN On 26 September 2011Report Abuse
Salaamun Dawood,  
 
Thank you, as always, for your kind words and support.  
 
***. It is indeed a heavy burden to conjecture about Allah’s book.***  
 
Ayat 59:21 truly captures your statement:  
 
59:21 Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah…  
 
Because they do not understand Allah correctly they cannot possibly respect or grasp ayat 59:21. As a result of this they cannot help but design and pursue conjecture.  
 
Dhulqarnain-

Comments by: bkanwar2 On 21 October 2011Report Abuse
Dear all, I was asked to work on first 12 verses of "Sura As-Nisaa". Commonly understood or misunderstood as "The Women". I shared with you the first verse before going on a break.  
 
I am back with my snail pace. Since the meanings of first verse is very intresting. It talks about purpose of our creation and our forgetfulness of this purpose. Hence, I want to continue for now with this and put Baqra on hold.  
 
I want you to please think, how far we are from real understanding of Quran.  
 
Badar  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  
 
 
4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى  
 
أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا  
 
As well, I made you to purse a right and even course. Which is like a pearl from me, a cause to raise all heads in pride; and you shall never be ones altering this course, which is pleasing to mind and esthetic senses, with one, which is corrupt, deceitful and wicked. So you shall never let your own pride consume the pride which comes by pursing the right course. Certainly, this has been an ever lasting and grievous transgression of this moral principle.  

Comments by: Nargis2 On 21 October 2011Report Abuse

Aww brother Badar, thank you soo much, can't wait to see your translation of all ayas4:1 to 4:12 :):)


Comments by: moazzam On 22 October 2011
Dear Dhulqarnain! Please correct the orthodox translation which you quoted as following.  
59:21 Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah.  
LET ME PRODUCE THE CORRECT SENSE/TRANSLATION HERE UNDER.…  
Although ,earth,sun,moon,sea,tree,mountain,stars has been used in Alquran, but the Arabic words ALSHAMS, ALQAMAR, ALARD, JIBAL ALQAMAR, SHAJAR has also been used as a QURANIC TERMINOLOGY , AND IMPLEMENTED AS A METAPHPRICALLY AS WELL at different places, the context of the verses determines their appropriate use.  
Remember; the sense of “fear to denial the commandment of Allah” could be implemented at sensible creature only that is ONLY HUMAN BEING.  
59/21  
لَوْ أَنزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ  
 
If we conceived the message written in Quran in the mind of جَبَلٍ [the strong(in nervous system) powerful(in resources) man of the society] you would have seen him خَاشِعًا(humble) and مُّتَصَدِّعً( cleave asunder) for fear of Allah.  
 
خَشْيَةِ اللَّهِ = to comprehend with this term see the verse21/90.  
 
جَبَلٍ = the strong in nervous system and powerful in resources. To comprehend the sense of this term see the verse 12/260,38,18,34/10,21/79  

Comments by: moazzam On 22 October 2011
Welcome back Brother Bkonwar.

Comments by: bkanwar2 On 22 October 2011Report Abuse
Thanks, Brother Moazzam.  
 
Dear all, just to continue. Nothing to justify 2,3 or 4 wives or concubines or salves girls. Read it, think and decide for yourself, what makes sense to you?  
 
Badar  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  
 
4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى  
 
أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا  
 
As well, I made you to purse a right and even course. Which is like a pearl from me, a cause to raise all heads in pride; and you shall never be ones altering this course, which is pleasing to mind and esthetic senses, with one, which is corrupt, deceitful and wicked. So you shall never let your own pride consume the pride which comes by pursing the right course. Certainly, this has been an ever lasting and grievous transgression of moral principle.  
 
4:3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاءِ  
 
مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ  
 
أَدْنَى أَلاَّ تَعُولُواْ  
 
And if you are low in estimation, why have you deviated from right course, which is like a pearl from me, acting unjustly and tyrannically. Therefore, get married to it, which is agreeable to mind and pleasing to your esthetic senses more than its forgetfulness. Reiterating it thrice and even four times; so if you are low in estimation, why don’t you act equitably and justly with everyone? or at least, with what you have sovereignty, dominion upon and is under your protection. This for you is foremost in preventing your deviation from right course and acting wrongfully.  

Comments by: Damon On 22 October 2011Report Abuse
Salaam All,  
 
BADAR - Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind  
 
DAMON - I'm thinking maybe you should change this part from "Created your FEMALE companions" to "Created your MALE companions". I am suggesting this based on the term "nafsin wahidatin" being feminine and being that which was created first. It also says "And He created from HER (minhaa) HER mate (zawjahaa)".  
 
BADAR - And if you are low in estimation, why have you deviated from right course, which is like a pearl from me, acting unjustly and tyrannically. Therefore, get married to it, which is agreeable to mind and pleasing to your esthetic senses more than its forgetfulness. Reiterating it thrice and even four times; so if you are low in estimation, why don’t you act equitably and justly with everyone? or at least, with what you have sovereignty, dominion upon and is under your protection. This for you is foremost in preventing your deviation from right course and acting wrongfully.  
 
DAMON - This is a pretty impressive interpretation and one I have never considered before. Nice.  
 
Damon.

Comments by: moazzam On 23 October 2011
Dear Badar! Kindly correct the following if it’s wrong to spell out your running translation. yours is a new quranic lexicon indeed.  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
 
 
أَيُّهَا النَّاسُ,.= sleepy inattentive  
اتَّقُواْ = guard and protect.  
رَبَّكُمُ = . Your Rabb (sustainer, maintainer, foster and accomplisher  
خَلَقَكُم = created you  
مِّن نَّفْسٍ وَاحِدَةٍ = for a common purpose  
خَلَقَ مِنْهَا زَوْجَهَا.=created your female companions (for the same purpose)  
مِنْهُمَا وَبَثَّ = then spread from two of you=  
رِجَالاً كَثِيرًا =multitudes of mankind  
وَنِسَاءً = and you all forgot (about this purpose)  
. اللّهَ = One who is not a deity for worship  
اتَّقُواْ =so be at guard (against this forgetfulness)  
لُونَ بِهِ تَسَاءَ =seeking knowledge and information from him.  
الْأَرْحَامَ = (your) relationships (with him.)  
رَقِيبًا=preserver and guardian  
 
4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى  
 
أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا  
 
ىآتُواْ الْيَتَامَ = I made you to purse a right and even course=  
أَمْوَالَهُمْ= Which is like a pearl from me, a cause to raise all heads in pride  
وَلاَ تَتَبَدَّلُواْ= and you shall never be ones altering this course.  
بِالطَّيِّبِ= which is pleasing to mind and esthetic senses,.  
الْخَبِيثَ= corrupt, deceitful and wicked.  
تَأْكُلُواْ = consume  
أَمْوَالِكُمْ=your pride (which comes by pursing the right course)  
كَبِيرًا = an ever lasting and grievous  
حُوبًا =transgression of moral principle.  
 
 
4:3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاءِ  
 
مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ  
 
أَدْنَى أَلاَّ تَعُولُواْ  
 
خِفْتُمْ = low in estimation  
أَلاَّ تُقْسِطُواْ =why have you deviated from right course acting unjustly and tyrannically  
فَانكِحُواْ = married to  
 
مَا طَابَ لَكُم = which is agreeable to mind and pleasing to your esthetic senses  
النِّسَاءِ = forgetfulness.  
مَثْنَى =Reiterating  
وَثُلاَثَ = thrice  
وَرُبَاعَ = an four times  
تَعْدِلُواْ = act equitably and justly  
فَوَاحِدَةً =with everyone?  
مَلَكَتْ = dominion upon  
أَيْمَانُكُمْ = you have sovereignty and is under your protection.  
ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ = This for you is foremost in preventing your deviation from right course and acting wrongfully.  

Comments by: bkanwar2 On 23 October 2011Report Abuse
Bravoo Brother, this is excellent. My heart is full of joy and eyes full of tears. There is someone out there who can comprehend it without the lead from me. I always would have thought after giving the break down that I am causing a bias. You have missed only few words in your break down. I do not know it is unintentional or intentional. Or else you are have difficulty getting to their meanings. If it is later please let me know. We can discuss to make sure, I am understanding these correctly.  
 
Badar

Comments by: Nargis On 23 October 2011Report Abuse

so nice to see your post brother Damon, welcome back :)  
 
Brother Badar, this is so interesting and new unique style, i cant wait for rest of it. Aastana is indeed the best platform to present a view, research or understanding of the Quran.  
 
I have to read it many times because my Arabic is perfectly not perfect :-D ...And English is superb only in fights haha.So God bless brother Moazzam who have tried to sort out the words so people like me can understand it easily.  
 
Brother Badar you have said married to it, It means keep a tie/knot/bond to the straight path? (love this part, hope I got it right) i also liked min nafsin as "common purpose" instead of the normal one cell thing. It makes more sense.

And please comment on brother Damons suggestion :-  
DAMON - I'm thinking maybe you should change this part from "Created your FEMALE companions" to "Created your MALE companions". I am suggesting this based on the term "nafsin wahidatin" being feminine and being that which was created first. It also says "And He created from HER (minhaa) HER mate (zawjahaa)".

This is interesting too, thank you brother Damon.  
 
Really nice to learn from you all, I feel my "cerebral cortex" is expanding already- pheew :-D  
 
Brother Badar, please explain how you see the words, like why you translated it like the way you have done it, so we can see the rules you use.  
 
Thank you once again to translate these ayah's on request, really appreciate your efforts,I know its sooo much work


Comments by: bkanwar2 On 23 October 2011Report Abuse
Brother Damon "nafsin wahidatin" to call it that was created first is again to try to explain Quran from out side. By it I means be history based upon Muslim traditions/hadith or other monotheistic religions traditions. Or current trend of explanation based upon science etc. Neither can be consider logical, when Allah means "one who is not a deity for worship". This very understanding cuts the prop underneath all religions. Almost all religions of word revolve around a deity for worship. Hence, there is now way this book should borrow concepts from any other religion.  
 
Here "nafsin" is used in its figurative meanings "purpose". "nafsin wahidatin" "common purpose", or "one purpose".  
 
Sister Nargis, as well Brother Junaid has asked me to explain few words in personal mail. Please let me finish the translation then I will work on it as well. Meanwhile, I would request to try to explore yourself as well and see where you get. This way you will not be holding my fingure only.

Comments by: bkanwar2 On 23 October 2011Report Abuse
Dear all, moving one step forwards and one verse at a time.  
 
Badar  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  
 
4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى  
 
أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا  
 
As well, I made you to purse a right and even course. Which is like a pearl from me, a cause to raise all heads in pride; and you shall never be ones altering this course, which is pleasing to mind and esthetic senses, with one, which is corrupt, deceitful and wicked. So you shall never let your own pride consume the pride which comes by pursing the right course. Certainly, this has been an ever lasting and grievous transgression of moral principle.  
 
4:3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاءِ  
 
مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ  
 
أَدْنَى أَلاَّ تَعُولُواْ  
 
And if you are low in estimation, why have you deviated from right course, which is like a pearl from me, acting unjustly and tyrannically. Therefore, get married to it, which is agreeable to mind and pleasing to your esthetic senses more than its forgetfulness. Reiterating it thrice and even four times; so if you are low in estimation, why don’t you act equitably and justly with everyone? Or at least, with what you have sovereignty, dominion upon and is under your protection. This for you is foremost, in preventing your deviation from right course and acting wrongfully.  
 
4:4 وَآتُواْ النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ  
 
هَنِيئًا مَّرِيئًا  
 
I made them to pursue a right and even course. The forgetfulness of all universal truths and obligations caused the departure of intelligence, understanding and knowledge from you, which I wished and desired from these. This also consumed your high estimation and precious status, consuming it with ease and joy.  
 

Comments by: moazzam On 24 October 2011
Thank you badar; I have query about the preposition"Min" which grammatically means "from" but you used as "for".  
Also justify the sense of نَّفْسٍ as you taken "purpose"( مِّن نَّفْسٍ وَاحِدَةٍ) = for a common purpose) .  
Thirdly just explain "marriage = فَانكِحُواْ "= ?  
The forth and the last one, As you explained the meaning of أَمْوَالَهُمْ = Which is like a pearl from me, a cause to raise all heads in pride.  
But in your last posts you translated أَمْوَالَهُمْ = about their worldly possessions and affairs , why this difference??  

Comments by: moazzam On 24 October 2011
Aastana Members! Here under is the quranic dictionary (lexicon) arranged by Brother badar, could be consulted when and where deem suitable,to take the appropriate sense of the verse as per their context.  
اللَّهِ = One who is not a deity for adoration and worship.  
الرَّحْمَنِ = unchanging and everlasting  
الرَّحِيم = timeless distinction  
الْكِتَابُ = the learned collection of principles  
رَيْبَ = shadow of doubt  
هُدًى = timeless mode of conduct  
لِّلْمُتَّقِيْنَ =for all those seeking to safe guard themselves  
يُؤْمِنُونَ = whom shall be safe and secure  
بِالْغَيْبِ = with whatever is hidden  
وَيُقِيمُونَ = and shall continue to remain acting reflecting  
الصَّـلَاةَ = Rabb’s attribute  
رَزَقْنَاهُمْ = sustenance provided by us, be physical or intellectual.  
 
يُنفِقُونَ = ones hiding resources (the collective wealth of earth)  
أُنزِلَ إِلَيْكَ = has descended to you through generations  
قَبْلِكَ = those before you  
وَبِالآخِرَةِ = and shall continue to descend in generations afterwards  
يُوقِنُونَ = ones to know this with certainty,( both inferentially and instinctly).  
 
أُوْلَـئِكَ = It (what has descended through generations, i.e., Quran)  
هُدًى عَلَى = to direct towards the complete mode of conduct  
هُمُ الْمُفْلِحُونَ = ; who have ploughed their way into a continuous and enduring state of success and prosperity in life.  
كَفَرُواْ = those hiding and disacknowledging (the real measure of values for themselves).  
أَأَنذَرْتَهُمْ = make these values obligatory and binding form them  
اللّهُ خَتَمَ = One who is not at all deity of adoration and worship, has veiled himself(against their alteration of his mode and manner)  
قُلُوبِهمْ عَلَى = of being way above their understanding  
 
أَبْصَارِهِمْ وَعَلَى سَمْعِهِمْ عَلَى, = of being way above their perceptual sense  
غِشَاوَةٌ = a veil  
عَظِيمٌ وَّلَهُمْ عَذَابٌ = they find enormously distressing.  
النَّاسِ مَنْ يَّقُولُ آمَنَّا بِاللّهِ وَمِنَ = there are those who think and express that we have made ourselves safe and secure from fear of one who is not at all a deity of adoration and worship  
 
 
الآخِرِ وَبِالْيَوْمِ = and thus become retarded and lagers in the era.  
يُخَادِعُونَ = All those trying to give false impression by artful maneuvering  
وَمَا يَشْعُرُونَ =without having knowledge and understanding of them  
مَّرَضٌ قُلُوبِهِم فِي = In an altered mode and manner of knowledge and understanding (a state foreign to their constitution and injurious to intellect)  
اللّهُ مَرَضاًفَزَادَهُمُ = As consequence, they have done same to, one who is not at all a deity for adoration and worship.  
وَلَهُم عَذَابٌ أَلِيمٌ = . And for them this is like a perpetually painful and distressing affair  
 
بِمَا كَانُوا يَكْذِبُونَ = . Because, they have become accustomed to giving untrue account about his modes and manner of being ( weather intentionally or unintentionally).  
Dear Bkanwar , plz correct where it need correction.

Comments by: Iqbal kay shaheen On 24 October 2011Report Abuse
Moazzam Bhai Salaam.  
 
While explaining Badar.  
 
لِّلْمُتَّقِيْنَ =for all those seeking to safe guard themselves  
 
Should read (add two more words...)  
 
لِّلْمُتَّقِيْنَ =for all those seeking to safe guard themselves FROM MOT.  
 
I am pretty sure he will correct....  
 
Taking advantage want to save somethings.  
 
http://www.dawn.com/2011/10/18/enjoying-aaloo-andey-with-the-people.html  
http://www.opendemocracy.net/faith-europe_islam/mohammed_3866.jsp  
 
And a Question ? Any takers for this book........  
 
http://www.aboutquran.com/ba/bio/InayatullahKhan/Inayatullah.Khan_MansDestiny.pdf ????????  
 
Please it has been enough time My Question is Where do you think this man "Mashriqi" was wrong. HIGHLIGHT.  

Comments by: Nargis On 24 October 2011Report Abuse
 
http://www.aboutquran.com/ba/bio/InayatullahKhan/Inayatullah.Khan_MansDestiny.pdf ????????  
 
Please it has been enough time My Question is Where do you think this man "Mashriqi" was wrong. HIGHLIGHT.

Ohhuuufff, dear brother, you want people to read 269 pages and analyse where he is right or wrong? Rehm ki bheek de dein bechare scholars ko have mercyyyyy


Comments by: Damon On 25 October 2011Report Abuse
Dear Brother Badar, SA,  
 
I do agree with your rendition of Nafs to mean "Purpose". The Lexicons of Arabic Language do seem to support that understanding.  
 
I only point out your rendition of "wa khalaqa minhaa zawjahaa" to mean "As well created your female companions for the same purpose," because it still resembles a traditional translation because it gives the idea that a male was planet Earth's first human creation followed by the female.  
 
The grammatical construction of the sentence in question does not agree with your rendition. Yours would appear to others as another sexist translation. I am sure that is not your intention, but if you wish for your translation to stand apart from the traditional translations, it is my humble suggestion that you amend that part of your translation. I also believe that the idea that a male was created first followed by a female is also outside of The Quran.  
 
May I humbly suggest that you use the rendition of:  
 
"Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. And He created your companions for the same purpose," ( removing the word "female" ).  
 
Something else that should probably be brought up is that you have translated the word "nafsin" to mean "purpose" and the word "min" to mean "for". As far as my Arabic knowledge takes me, both of these translations are correct and acceptable. But the term "nafsin wahidatin" is the last object referred to before we come to the sentence "wa khalaqa minhaa zawjahaa". This means that the "minhaa" is referring to "nafsin" which was just spoken of.  
 
But in your translation, you change your focus from "purpose" to "companions". Do you see what I am trying to point out? I could give a word for word breakdown of the Arabic verse to pinpoint exactly what I am talking about, but I don't want to take this thread off track. I hope you can see what I am talking about with your translation of that part of the ayah.  
 
SA,  
Damon.

Comments by: bkanwar2 On 25 October 2011Report Abuse
Dear brother Damon, I see your point now, very clearly. I did not understand it before. Brother, it is as much of your translation, as is mine. As much, I agree with your logical point of view, at the same time, I see few linguistically problems. مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا in this زَوْجَهَا has clearly female pronoun attached to it in the form of هَا. Furthermore, even if we were to accept that word zawaja could itself be a female word. We have the problem of what follows this part of the verse. وَبَثَّ مِنْهُمَا here ضَمير تثنيه , هُمَا is used clearly suggesting two of you male and female. Please share your thoughts so we can improve our translation based upon a common understanding. I sincerely apologize for not picking up your point before.  
 
Brother Moazzam, as much I want to thank you for your encouraging remakes of "Badar's Lexicon". For record I would like to say that I am not worthy of this comment. All this information which is basis of translation is preserved in the archives of language. It is open and had been for hundreds of years for all seekers to explore. Hence, I would very politely request you to please do not put such burden on my shoulders that I find myself incapable of bearing. As for the words that you have asked to explain, which are same as brother Junaid had asked. I will try my best tonight. As I get ready to catch my flight early morning. If not tonight, next week most likely, otherwise so long for now.  
 
Badar

Comments by: moazzam On 25 October 2011
Dear Badar, Brother Damon! LET ME MODIFY THE BADAR'S TRANSLATION, THEN SEE THE LOGICAL SENSE OF THE VERSE WITH RESPECT TO GRAMMAR IN THE CONTEXT OF QURAN.  
REMEMBER يَا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ = Common(one) purpose  
OPPOSITE PURPOSE= تَعْبُدُوا الشَّيْطَانَ  
VERSE 4/1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created OPPOSITE PURPOSE FROM the same (purpose), then spread from THESE two, the multitudes of mankind and you all forgot about THE COMMON purpose(مِّن نَّفْسٍ وَاحِدَةٍ ).So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  

Comments by: Dr Shiraz On 25 October 2011Report Abuse
Brother Moazzam, your interperation seems logical. Just wanted to share my understanding of this verse as well.  
 
Based upon lughat-ul-quran, here are some key words.  
 
Alif-Noon-Seen : to be comfortable with someone or something. Naas is plural of ins, hence naas are those people you feel comfortable around (while Jinn are those people you are not comfortable with, since you do not know them very well) So naas is nothing more than a society of people who live comfortably with each other.  
 
Waw-Qaf-Ya : Taqwa means to live by a code or conduct.  
 
Ra-Ba-Ba : The provider of all necessities.  
 
Kha-Lam-Qaf : Khalaq is to construct something new from already existing materials.  
 
Hamza-Lam-He : A protector when you may need him most.  
 
Noon-Fa-Seen : Nafs is the intellect with the potential of development. A thought of ideology. Every person has his own nafs, but a society may also have a collective one.  
 
Wa-Ha-Da : Wahid is something unique, one of a kind.  
 
Za-Wa-Jeem : Zouj are things that are alike and travel towards same destinations or goals. Like the pair of shoes or all wheels of a care. Hence you may say that this word is used for allies who have the same status and power. This may mean allies people or nations.  
 
Ba-Tha-Tha : To present something new that did not exist earlier.  
 
Ra-Jeem-Lam : Strong, bold, brave, determined. (Stronger groups of people)  
 
N-S-W : Weak, fragile, easy to remove out of the way. (weaker groups of people)  
 
Seen-Hamza-Lam : To ask for something.  
 
Ra-Qaf-Ba : To be ready to provide and protect.  
 
 
When arranging these in the gramatical build-up of the verse, I end up with the following.  
 
"O ye civilizations who live by the law. Your Sustainer is the one who constructed you from a uniquely developed intellect. And constructed based on it, its allies. And presented from them, several strong brave, and many fragile. So live by Allah (His law) which you request of, within this system of supply. There is no doubt that Allah (his system) is always ready to provide for you."  
 
I understand that this is not about the creation of the world or humans, but the design of the union of civilizations under the umbrella of islamic laws. It is this unique ideology that made this union of allies possible. There are many different groups, strong ones and weak ones, but they all have the same common purpose. All of these groups are supposed to live by the Quranic laws, something they already have expressed their intentions to, and they should by supplied of necessities from this system. For surely, this system has the ability and potential to provide for them.  
 
And then the following verses define the duties of the strong groups towards the weaker groups in this union.  
 
Please comment if this seems wrong. Thanks  

Comments by: moazzam On 25 October 2011
Dr. Shiraz! Two different concepts reflecting from both of translations, but one thing is common,that is the target to guide the mankind not its creation.  
The difference between two translations are following.  
1) O ye civilizations who live by the law.*****O you sleepy inattentive,  
2) Constructed you from a uniquely developed intellect.***Created you for a common purpose.  
3) And constructed based on it, its allies***As well created OPPOSITE PURPOSE FROM the same (purpose),  
4) And presented from them, several strong brave*** then spread from THESE two, the multitudes of mankind  
5)and many fragile***and you all forgot [about THE COMMON purpose(مِّن نَّفْسٍ وَاحِدَةٍ )]  
6) So live by Allah (His law) ***So be at guard ( against this forgetfulness)  
7) which you request of***One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well  
8) within this system of supply***your relationships with him.  
9) There is no doubt that Allah (his system) is always ready to provide for them****For sure, One who is not a deity for worship, is always a preserver and guardian, over you.

Comments by: Mujeeb On 25 October 2011Report Abuse
Brother Moazzam! Are you not creating chaos for the Members by presenting two different translations, having two different concepts?  
Let us know whether you support Dr. Badar's translation or Dr. Qamar's running translation at Aastana Blog?

Comments by: moazzam On 25 October 2011
Dear Mujeeb! THERE IS NO PERSONALITY CULT AT AASTANA RATHER THIS IS A QURANIC RESEARCH FORUM .NO PERSONAL LIKING AND DISLIKING.  
As far as my support to Dr. Badar's translation is concerns, t think the most suitable translation of Allah's message is, which meet the following criteria.  
1) it should be according to the core message of Alkitab. (that is to provide the guidance for the betterment of man kind)  
2) It should be according to the the grammatical rules.  
3) The context of the verse must support the translation.  
I agree as per one of the senior member's comments given below.  
And that is the CONTEXT of the narration being translated. Now the CONTEXT can be called equally the background, the continuity of subject matter, the actual essential topic under discussion/consideration in the Quranic text.  
 
All of us know that a ROOT can often have as many as a dozen or more meanings, slightly or largely differing from each other, literally or in their essence. So, in my opinion, the decisive factor as to which one of those ROOT Meanings is to be taken into account, is the Quranic text / context, as suggested in the above paragraph. In this way, Quran, or Quranic text, will become the sole inconspicuous judge of its own interpretation, rather than personalities.  
Still something more is to be pointed out. It is not our own prerogative to accept LANE (or another Lexicon, for that matter) whenever it suits us, and raise objections against him whenever his elaborations don't meet with our standpoint. In my opinion, our policies must be consistent in order to enjoy academic credibility.  
 

Comments by: Nargis On 25 October 2011Report Abuse

FEMALE COMPANIONS? women for men? ,,WHY not male companions? arghhhh


Comments by: moazzam On 25 October 2011
Dear Badar! As the context of the subject determine the befitted meanings of the words, Please clarify the following sense of the terminologies/words, to justify these meanings at all places in Quran, you may provide other supportive verses to establish your stance.  
يُّهَا النَّاسُ,.= sleepy inattentive (for example try to fit in verses 3/87,2/188,2/13,2/125)  
نَّفْسٍ as you taken "purpose"( مِّن نَّفْسٍ وَاحِدَةٍ) = for a common purpose) .  
explain "marriage = فَانكِحُواْ " why not bond  
The meaning of أَمْوَالَهُمْ =, a cause to raise all heads in pride.  
But in your last posts you translated أَمْوَالَهُمْ = about their worldly possessions and affairs.  
يُنفِقُونَ = ones hiding resources (the collective wealth of earth)  
لآخِرِ وَبِالْيَوْمِ = and thus become retarded and lagers in the era.  
أُوْلَـئِكَ = It (what has descended through generations, i.e., Quran)  
نِّسَاءِ = forgetfulness. ? How it could justify when the man kind doesn't know this message before? also fit this meaning in verses 4/23,32,34,98 and 7/127.  
 
الْيَتَامَ =Which is like a pearl ? fit these meanings in verses 76/8,93/6,9 and 18/82.  

Comments by: Nargis On 27 October 2011Report Abuse
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you. BKNAWAR

 
 
Dear brother, 4:1 addressed Alnaas النَّاسُ يَا أَيُّهَا , translated to "O you sleepy inattentive"  
 
Are not male and females included in Alnaas? Or does Alnaas only mean "Men"?  
 
If Alnaas means only men, I understand female companions are made for you. But if Alnaas are everyone, male female sleepy inattentive,,,,then it sounds strange to say  
 
Oh you men and women sleepy inattentive, for you I have made female companions...  
 
Its hard to explain what I try to highlight,,Brother Moazzam, Help?

 
 

Comments by: moazzam On 27 October 2011
 
Sister Nargis! As Badar translated, Alnaas 4:1 النَّاسُ يَا أَيُّهَا to "O you sleepy inattentive" I think known words should not be translated, rather , let them in their actual format, because such a break up may create chaos, for example try to fit Badar’s meaning of النَّاسُ in verses 3/87,2/188,2/13,2/125(I already raised query)  
 
Also your question is valid that “Are not male and females included in Alnaas? Or does Alnaas only mean "Men"? If Alnaas means only men, I understand female companions are made for you. But if Alnaas are everyone, male female sleepy inattentive,,,,then it sounds strange to say  
 
Oh you men and women sleepy inattentive, for you I have made female companions.(nargis)  
You are right, if we consider NAFSIN = PURPOSE  
THEN  
“NAFSIN WAHIDAN” = “COMMON PURPOSE” =  
ا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ  
 
“ZAUJAHA زَوْجَهَا “ = OPPOSITE PURPOSE= تَعْبُدُوا الشَّيْطَانَ =NOT THE FEMALE (WOMEN)  
 
 

Comments by: bkanwar2 On 27 October 2011Report Abuse
I am very busy until next week. But issues are piling up. Hence, will keep sharing my two cents worth of input in short posts as time shall permit.  
 
Brother Moazzam, Brother Damon wants to see it translated as follows.  
 
" 4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you."  
 
Brother Damon, please correct me, if I am still understanding it wrong. Also share your take regarding linguistic issues, I pointed out above.  
 
Badar  

Comments by: bkanwar2 On 31 October 2011Report Abuse
Dear all, in response to all above concerns. I would like to summarize these all in one post. My objective at present is not to present a commentary or tafseer of Quran. I think I have shown with ample examples that current translations are neither linguistic based and hence nor correct. Therefore, tasreef, explanation of Quranic verses, concepts and words based upon meaning in other verses can not be used as a method. Because if one were to do so, it would presupose that most, if not all current translation is correct. Therefore, utmost need is, to have reasonable linguistic based translation. Only then we may use one verse or understanding of words in such verse to explain in other, if it would be needed at all.  
 
However, if we were to use such tasreef/method at present, this will lead us to keep going in circles.  
 
I purposefully, at present refrain from such tasreef. The only tasreef, I use is in deciding which linguistic meanings to pick up based upon meanings of other words in a given verse. Other criteria, I use are, if meanings consistent with concept of Universal principles as well lead to freedom from oppression of all kinds for humans. Additionally, such meanings have to be consistent with reason and logic.  
 
With this background, now let us come back to the words and concepts above. النَّاسُ , please see following to understand this word. (I did this one a while ago, needs some improvements linguistically)  
 
Surah 114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
Think with your mind and then make it manifest in your words and actions, that “I seek protection and preservation from all the mental confusion with my Fosterer, Maintainer, Nourisher and accomplisher.”  
 
Surah 114:2 مَلِكِ النَّاسِ  
What is for you, the mental confusion?  
 
Surah 114:3 إِلَهِ النَّاسِ  
A deity for adoration and worship is the mental confusion.  
 
Surah 114:4 مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ  
This mental confusion is, what makes one exceed due limits, so a wrongdoer, unjust, corrupt and wicked. This is the reason for one to go backwards and be held behind; just like a minds whisper, prompting that which is vain, unprofitable and destitute of good.  
 
Surah 114:5 الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ  
Whoever falls back into melancholia, prompting that which is vain, unprofitable and destitute of good, is just like those, who returned back to the mental confusion.  
 
Surah 114:6 مِنَ الْجِنَّةِ وَ النَّاسِ  
These are the ones among you concealing and veiling from their senses, these facts and hence, are in the mental confusion.  

Comments by: moazzam On 31 October 2011
Dear badar! The main query in your translation is the new description of Quranic term النَّاسِ, can you please explain the source and reasons to take the sense of النَّاسِ as a mental confusion?  
 
قُلْ = Think with your mind and then make it manifest in your words and actions.  
أَعُوذُ = I seek protection and preservation  
بِرَبِّ = with my Fosterer, Maintainer, Nourisher and accomplishe  
النَّاسِ= all the mental confusion.  
مَلِكِ = What is for you  
إِلَهِ = A deity for adoration and worship.  
شَرِّ = what makes one exceed due limits.  
الْوَسْوَاسِ = One to go backwards and be held behind; just like a minds whisper (prompting that which is vain, unprofitable and destitute of good).  
الْخَنَّاسِ= a wrongdoer, unjust, corrupt and wicked.  
الَّذِي = Whoever.  
الْجِنَّةِ = ones among you concealing and veiling from their senses  
صُدُورِ فِي = whoever falls back into melancholia  
 
LET ME TRY TO PUT SOME OF QURANIC WORDS/TERMS USED IN THIS SURAH AS IT IS, THEN SEE THE REARRANGED TRANSLATION AS FOLLOWING.  
114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
, قُلْ that “I seek protection and preservation from all the mental confusion with my رَبِّ  
114:2 مَلِكِ النَّاسِ  
What is for you, the mental confusion?  
114:3 إِلَهِ النَّاسِ  
A deity for adoration and worship is the mental confusion.  
114:4 مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ  
(This mental confusion is), what makes a person شَرِّ , so a الْخَنَّاسِ .  
This is the reason for one to becomeالْوَسْوَاسِ ;.  
114:5 الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ  
Whoever falls back into melancholia, prompting that which is الْوَسْوَاسِ, is just like those, who returned back to the mental confusion.  
114:6 مِنَ الْجِنَّةِ وَ النَّاسِ  
These are the ones among you concealing and veiling from their senses, these facts and hence, are in the mental confusion.  

Comments by: bkanwar2 On 31 October 2011Report Abuse
Sure brother, its root is ن و س and not ا ن س as someone said above. Nor it is a plural of any kind. It is combination of particle "ال" plus ن و س written as ناس due اجوف rule number 1. Here is the primary meaning of root ن و س .  
 
http://www.studyquran.org/LaneLexicon/Volume8/  
 
Please open page 120 in above link.

Comments by: Dr Shiraz On 01 November 2011Report Abuse
Peace bkanwar.  
 
Interesting interoperation of surah naas. But where is the guideline or message in this translation that would be universal and timeless for all humans to take political guidance from?  

Comments by: abdullahbashoeb On 01 November 2011
Salam  
 
114:1 ‘Mohammad, go ahead and announce publicly, “Your government  
is based on the constitution of your Cherisher, who is the  
Nourisher of the entire humanity! Therefore, for your proper  
nourishment and development32, come under the protection of  
your Sustainer, Who is the Nourisher of the whole world!  
 
114:2 ‘This statement originates with the One, Whose authority and  
influence permeates the entire universe, on account of the strict  
control His immutable natural laws maintain, everywhere.  
Therefore, the people should accept the exclusive sovereignty of  
His positive social charter for their own good and unlimited  
further development.’  
 
The third component of the last Surah delivered by Mohammad as his  
final address to the entire Ummah, and the successive generations is  
presented below:  
 
114:3 ‘Mohammad, make this declaration right away that the  
constitution, charter of rights and obligations, civil and penal  
codes, offered by the Qur’an are their only protection and the  
source of immense advancement! With the implementation of the  
given set of laws, all kinds of anxieties, depressions, worries, and  
confusions vanish away from the human societies.’  
 
The fourth guiding principle, enunciated by Allah in the last Surah of  
the Qur’an, and delivered by Mohammad for the benefit of the entire  
humanity, is as under:  
 
114:4 ‘Mohammad, command your people to stand on guard for the nascent  
government established upon the constitution of the Qur’an. They  
should be vigilant about those individuals or groups and keep them  
under constant surveillance, which surreptitiously blend in with your  
regular members to whisper malicious propaganda in their ears,  
against your administration. Then, they silently vanish like the  
constellation of the five stars, at daybreak. Also beware of those  
artificial, wicked, and corrupt forces, which promote confusion,  
uncertainty, and dissension within a social setup.’  
 
The fifth article of the last chapter of the Qur’an over emphasizes the need  
for being on the alert with respect to the people, who are very polite,  
cultured, and humble on the outside, but inwardly carry a deadly agenda  
against the Muslims, and their newly formed government. The translation  
is as under:  
 
114:5 ‘Furthermore, Mohammad keep your people sharp-eyed about all  
those characters, who behave like perfect gentle folks, are extremely  
courteous, and very soft spoken, but create doubts, conflicts and  
confusion in the minds of unsuspecting populous. They are real  
sneaky persons.’  
 
The last verse of Allah’s Khutbah informs Mohammad, Messenger,  
through him the entire humanity, that the Qur’an presents  
ideal constitution, perfect charter of rights and obligations, equitable civil  
laws and appropriate penal code. None of this is applicable during his  
lifetime only, but is equally valid for all times to come. The upcoming  
generations shall be similarly benefited, like the present one.  
 
114:6 ‘Mohammad, the set of laws preserved in the Qur’an, are for the  
benefit of all human beings, whether they are standing right in front  
of you, or are absent, being far away from your place, or they belong  
to the future generations, which have yet to be born on this beautiful  
planet, called earth.’  
 
 
Salam  

Comments by: bkanwar2 On 01 November 2011Report Abuse
Dear Dr. Shiraz, if you have not picked up the foremost Universal Principle, for which, this Sura is a further testimony. Then please make yourself fimiliar with it now that, Allah means "one who is not a deity for worship". The biggest and universal confusion for humanity now and ever has been a deity for worship. Which deity and which modes of worship are correct and pleasing to this deity.  
 
Do you not know and see people arround you killing other humans for this purpose. Could there be any bigger principle ever than to eliminate this concept of a deity for worship, in order to eliminate human division?  
 
Regards,  
 
Badar

Comments by: bkanwar2 On 01 November 2011Report Abuse
Dear all, inching the way forwards, one verse at a time, verse 5 of AnNisaa. Might listening ears and seeing eyes start listening and seeing again.  
 
Badar  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  
 
4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى  
 
أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا  
 
As well, I made you to purse a right and even course. Which is like a pearl from me, a cause to raise all heads in pride; and you shall never be ones altering this course, which is pleasing to mind and aesthetic senses, with one, which is corrupt, deceitful and wicked. So you shall never let your own pride consume the pride which comes by pursing the right course. Certainly, this has been an ever lasting and grievous transgression of moral principle.  
 
4:3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاءِ  
 
مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ  
 
أَدْنَى أَلاَّ تَعُولُواْ  
 
And if you are low in estimation, why have you deviated from right course, which is like a pearl from me, acting unjustly and tyrannically. Therefore, get married to it, which is agreeable to mind and pleasing to your aesthetic senses more than its forgetfulness. Reiterating it thrice and even four times; so if you are low in estimation, why don’t you act equitably and justly with everyone? Or at least, with what you have sovereignty, dominion upon and is under your protection. This for you is foremost, in preventing your deviation from right course and acting wrongfully.  
 
4:4 وَآتُواْ النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ  
 
هَنِيئًا مَّرِيئًا  
 
I made them to pursue a right and even course. The forgetfulness of all universal truths and obligations caused the departure of intelligence, understanding and knowledge from you, which I wished and desired from these. This also consumed your high estimation and precious status, consuming it with ease and joy.  
 
4:5 وَلاَ تُؤْتُواْ السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا  
 
وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا  
 
If you shall not pursue right and even course, the unwise and mindless act shall cost your pride. This is what Allah (one who is not a deity for worship) has made for you. They are tired and fatigued after fleeing from their economic and intellectual share from this path. Furthermore they have become destitute. So narrate to them honest and sincere advise and counsel them about what is absent from their minds.  

Comments by: Nargis On 01 November 2011Report Abuse

أَمْوَالَكُمُ = their economic?


Comments by: bkanwar2 On 02 November 2011Report Abuse
No sister, root م و ل here its figurative meanings is used. Meaning "pride".

Comments by: Nargis2 On 02 November 2011Report Abuse

Thank you very much brother. But how do we find out what root alnaas have, or any word?


Comments by: waseemameer On 02 November 2011Report Abuse
Brother Anwar  
Can you please add me in your list of emails  
waseemameer@engineer.com  
Also, how good your Urdu is? Can you use urdu instead of english?(just a thought if you cannot or don't , ignore my question)

Comments by: Dr Shiraz On 02 November 2011Report Abuse
********************************************  
Surah 114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
Think with your mind and then make it manifest in your words and actions, that “I seek protection and preservation from all the mental confusion with my Fosterer, Maintainer, Nourisher and accomplisher.”  
 
Surah 114:2 مَلِكِ النَّاسِ  
What is for you, the mental confusion?  
 
Surah 114:3 إِلَهِ النَّاسِ  
A deity for adoration and worship is the mental confusion.  
 
Surah 114:4 مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ  
This mental confusion is, what makes one exceed due limits, so a wrongdoer, unjust, corrupt and wicked. This is the reason for one to go backwards and be held behind; just like a minds whisper, prompting that which is vain, unprofitable and destitute of good.  
 
Surah 114:5 الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ  
Whoever falls back into melancholia, prompting that which is vain, unprofitable and destitute of good, is just like those, who returned back to the mental confusion.  
 
Surah 114:6 مِنَ الْجِنَّةِ وَ النَّاسِ  
These are the ones among you concealing and veiling from their senses, these facts and hence, are in the mental confusion.  
***********************************************  
 
Can this be defended by grammatical rules at all? I think it is a valid try, but feel like that a lot of grammatical liberty is taken. For instance  
 
in vers 1: where do you get "from" from?  
 
in vers 2: according to what rule are you turning this into a question? What is the use of the word "Malik" here?  
 
in vers 3: A diety is the mental confusion or the reason of mental confusion? What rules are implied here?  

Comments by: bkanwar2 On 02 November 2011Report Abuse
Sister Nargis, one has to know the roots of a given word. Unfortunately current translations are based upon roots that were transmitted based upon hearsay. As well word meanings are used based upon same method. By hearsay, I mean Hadith. Once one is able decide correct root, then look up in Lane. He has arranged his book in Chronological order from most authentic to least. But the order in my experience is not a line in stone. Sometimes I find meanings more in line, based upon other meanings of words in a given verse, which are not given at the beginning. For Nass please follow the link above. If you still have question about language please ask as many. I would love to learn together.  
 
Dear Waseem, Urdu is my mother tongue. I am equally fluent in Punjabi. It is just hard to type in Urdu and have not yet found a good working virtual key board. If some one knows about it, please post a link here.  
 
Dear Dr. Shiraz how advance you consider yourself in the language of Quran. This question is not in any way to imply an insult, but to help me to understand, where to start.  
 
Language is not just rules of grammar. It is lot more complex phenomenon. قُل is from root ق و ل. This root is part of verbs Arab grammarians have labeled as أفَعال القلوب verbs of mind. When one understands this much it becomes apparent that Kul an imperative of root has to be translated, as “to think from your mind then say or utter or manifest in your words and actions”. Reason not only words, because mind not only controls what we say but our actions as well. Hence, our words and actions ought to be in line with each other as they reflect same origin in our body. Hope this helps.  

Comments by: moazzam On 02 November 2011
Dear Abdullahbashoeb,Brother Badar, Aastana Members! My analysis for the translation/elaboration presented by our learned Members is as given below.  
Brother Badar’s is purely linguistic based while observing grammatical rules and context of the verses only , with out consulting a tasreef alayaat principle and core message of Quran. Whereas Brother Abdullahbashoeb’s elaboration is based on tasreef alayaat while observing the core message of Quran only.  
Although both of them applied their valuable thought/conjecture to establish their stance, but readers are feeling huge difference in their approach to explain the Quranic message.  
I humbly suggest, both of my brothers, to combine your expertise to get better results to enlighten the members in a more effective and acceptable way.  
114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
قُلْ “Your government is based on the constitution of your Cherisher, who is the  
Nourisher of the entire humanity! Therefore, for your proper  
nourishment and development32, come under the protection of  
your Sustainer, Who is the Nourisher of the whole world!  
114:2 مَلِكِ النَّاسِ  
This statement originates with the One, Whose authority and  
influence permeates the entire universe, on account of the strict  
control His immutable natural laws maintain, everywhere.  
(Therefore, the people should accept the exclusive sovereignty of  
His positive social charter for their own good and unlimited  
further development)  
114:3 إِلَهِ النَّاسِ  
Make this declaration right away that the  
constitution, charter of rights and obligations, civil and penal  
codes, offered by the Qur’an are their only protection and the  
source of immense advancement! With the implementation of the  
given set of laws( all kinds of anxieties, depressions, worries, and  
confusions vanish away from the human societies).  
114:4 مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ  
Command your people to stand on guard for the nascent  
government established upon the constitution of the Qur’an. They  
should be vigilant about those individuals or groups and keep them  
under constant surveillance, which surreptitiously blend in with your  
regular members to whisper malicious propaganda in their ears,  
against your administration. Then, they silently vanish like the  
constellation of the five stars, at daybreak. Also beware of those  
artificial, wicked, and corrupt forces, which promote confusion,  
uncertainty, and dissension within a social setup.’  
114:5 الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ  
keep your people sharp-eyed about all  
those characters, who behave like perfect gentle folks, are extremely  
courteous, and very soft spoken, but create doubts, conflicts and  
confusion in the minds of unsuspecting populous. They are real  
sneaky persons  
 
114:6 مِنَ الْجِنَّةِ وَ النَّاسِ  
the set of laws preserved in the Qur’an, are for the  
benefit of all human beings, whether they are standing right in front  
of you, or are absent, being far away from your place, or they belong  
to the future generations, which have yet to be born on this beautiful  
planet, called earth.’  
BADAR’S REARRANGED TRANSLATION (I tried to minimize his elaboration by replacing quranic words as it is for member’s ease).  
114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
, قُلْ that “I seek protection and preservation from all the mental confusion with my رَبِّ  
114:2 مَلِكِ النَّاسِ  
What is for you, the mental confusion?  
114:3 إِلَهِ النَّاسِ  
A deity for adoration and worship is the mental confusion.  
114:4 مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ  
(This mental confusion is), what makes a person شَرِّ , so a الْخَنَّاسِ .  
This is the reason for one to becomeالْوَسْوَاسِ ;.  
114:5 الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ  
Whoever falls back into melancholia, prompting that which is الْوَسْوَاسِ, is just like those, who returned back to the mental confusion.  
114:6 مِنَ الْجِنَّةِ وَ النَّاسِ  
These are the ones among you concealing and veiling from their senses, these facts and hence, are in the mental confusion.  

Comments by: bkanwar2 On 02 November 2011Report Abuse
Dear Brother Moazzam, please elaborate upon your concept of core message of Quran. What is your basis of calling it the core message? If it is based upon current translations. Let us be honest with ourselves. All these translations still revolve around a concept of Allah meaning " a deity for worship" either with one form of ritual or other. Whereas, once we know that Allah means exactly opposite to the core of understanding so far propogated by current translations. How can we use such a core message propagated by these translations without taking into account the real meanings? Let alone use such core understanding to get to the real meanings of Quranic text.

Comments by: Nargis2 On 02 November 2011Report Abuse

I think brother Moazzam meant to say that there is two method used in this thread, to translate the Quran, one is that is purely based on grammar/linguistics and the other is to see the message in  
 
1) The context of the verse.  
2) The core message of the Quran( ie to protect the human right and to purify the sef)  
3) The rattal al Quran. RATTIL ALQURANA TARTEELA = TO READ/ PUT/ARRANGE THE VERSES/QASES OF QURAN IN AN OPPROPRIATE MANNERS .SO AS, THE SOLUTIONS TO THE MATTERS UNDER QUESTION MAY BECOME CLEAR TO THE LISTENERS.  
4) The process of TASREEF AL AYAAT. Quran never reveals all at once in ones mind, but issue to issue and matter to matter discussions according to the course of RATAL would make you satisfied.  
It is because, if, any body comes with a certain/specific issue/matter, you may enlighten him with “the best elaboration”.  
 
وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلًا 25/32  
 
وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا 25-33  
 
THE IMPLEMENTATION OF RATAL COULD BE SEEN IN SURAH MUZZAMMIL 73/4  
إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا  
 
أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا  
 
Like one word is understood by its use at another place.  
 
So the other method include the grammar and how the words are used at other places in the Quran. Like Nisa is understood to be women, but when its use is seen in 49:11 or in the story of Moses (Nisa vs abna), it is clear that it is not women.  
 
(Core message of the Quran according to our understanding is to protect humanrights and the Quran is a guidance to provide everyone equality.  
 
Allah is not a deity of worship, we understand it as "Mumlikate Elayha" the state which is equal Rabb for everyone.)  
 
so these two methods are used in this thread, hope I understood it right, brother Moazzam?


Comments by: bkanwar2 On 02 November 2011Report Abuse
Thanks sister, I usually try not to get involved into vain discussions. But this is important. Do you disagree with conclusion above that we so far only understand Quran via the translations writen below the Quranic text? All these Quranic translations revolve around a core message that Allah means a deity for worship. Correct. If you have a different understanding, what is your basis?

Comments by: moazzam On 02 November 2011
Brother Badar! pardon me, i will be back soon to answer.  
"Dear Brother Moazzam, please elaborate upon your concept of core message of Quran. What is your basis of calling it the core message?If it is based upon current translations?"(badar)  
No certainly NOT based on current translation only.

Comments by: Dr Shiraz On 02 November 2011Report Abuse
***  
Language is not just rules of grammar. It is lot more complex phenomenon.  
***  
 
I do not consider myself on any advanced level when it comes to arabic. Language may be a complex phenomenon but should this complexity imply to Quran?  
 
Please tell me how you interoperate 54:17  
 
I am having some difficulty in identifying your approach or baseline.  
 
I do not want to get into some time wasting discussion as well, but I have considered your understanding.  
 
Let us say that Naas is based upon Non-Waw-Seen. You are referring to Lanes dictionary pace 120. There it is stated that nos means to move back and forward. When I read this, I do not get the mental image of being confused, but rather a pendulum. But for the sake of the discussion, let us say that naas is the state of confusion.  
 
But is it the state of confusion that makes us think and look for answers of our problems? According to your interpretation, should not the word rather be "brainwashed", "blind follower", "brain dead". I would think that being confused is a good thing instead of being damned.  
 
then we have the words of rabb, malik and ilah in combination of naas.  
 
Lane says that Mim-Lam-Kaf means to rule, command, have power or authority.  
Rabb is caretaker or sustainer, provider.  
Ilah is someone you would go to when you feel helpless, and get help.  
I do not see these definitions in your elaboration, and can’t make anything out of the combinations of these words and naas.  
 
But I am curious, since you are indicating that you are on an advanced level of language and simultaneously saying that a language is not just grammar, then my question is.....even not the language of Quran?  
 

Comments by: bkanwar2 On 02 November 2011Report Abuse
Dear Shizar, this is why I said this "Language is not just rules of grammar. It is lot more complex phenomenon."  
 
Please realize we are trying to understand a book that was written 1400 years ago. Languages move on. These change rapidly.  
 
Let me elaborate what I mean, by this simple and pertinent example, which would be easy to understand. You just reviewd Lane's page 120. You read it, just like I did first time. But please realize that Lane wrote this translation over 200 years ago. The English language has changed a lot too since that time. It is the nature of every language.  
 
Here he describes meanings as "was in a state of commotion or agitation". Deapite knowing English reasonably well. I had no idea what commotion means? I looked up like any student should be doing. Please see links below. I looked it up again before this post and realized it means a lot more than just mental confusion. It also means civil distrubance, violent distrubance and upheaval.  
 
http://www.merriam-webster.com/dictionary/commotion  
http://www.thefreedictionary.com/commotion  
 
Therefore the meanings for verse in question should be.  
 
"Surah 114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
 
Think with your mind and then make it manifest in your words and actions, that “I seek protection and preservation from all the mental confusion, as well civil distrubance and all upheavals, with my Fosterer, Maintainer, Nourisher and accomplisher.”  
 
Furthermore, languages have two aspects. Spoken and writen. We dealing with later. One has to know, how it is writen to understand writen language.  
 
مَلِكِ is not one word. It is a combination of "Maa", Lee" and "Ke" each with a seperate meaning. Please believe me nothing is from me or that I have no referance from masters of language in archieves. These three will mean "What for you".  
 
(I am out of my allownce for posts, hence so long for now until am)

Comments by: bkanwar2 On 03 November 2011Report Abuse
Dear all, one verse at a time, here is number 6.  
 
Badar  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  
 
4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى  
 
أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا  
 
As well, I made you to purse a right and even course. Which is like a pearl from me, a cause to raise all heads in pride; and you shall never be ones altering this course, which is pleasing to mind and aesthetic senses, with one, which is corrupt, deceitful and wicked. So you shall never let your own pride consume the pride which comes by pursing the right course. Certainly, this has been an ever lasting and grievous transgression of moral principle.  
 
4:3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاءِ  
 
مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ  
 
أَدْنَى أَلاَّ تَعُولُواْ  
 
And if you are low in estimation, why have you deviated from right course, which is like a pearl from me, acting unjustly and tyrannically. Therefore, get married to it, which is agreeable to mind and pleasing to your aesthetic senses more than its forgetfulness. Reiterating it thrice and even four times; so if you are low in estimation, why don’t you act equitably and justly with everyone? Or at least, with what you have sovereignty, dominion upon and is under your protection. This for you is foremost, in preventing your deviation from right course and acting wrongfully.  
 
4:4 وَآتُواْ النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ  
 
هَنِيئًا مَّرِيئًا  
 
I made them to pursue a right and even course. The forgetfulness of all universal truths and obligations caused the departure of intelligence, understanding and knowledge from you, which I wished and desired from these. This also consumed your high estimation and precious status, consuming it with ease and joy.  
 
4:5 وَلاَ تُؤْتُواْ السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا  
 
وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا  
 
If you shall not pursue right and even course, the unwise and mindless act shall cost your pride. This is what Allah (one who is not a deity for worship) has made for you. They are tired and fatigued after fleeing from their economic and intellectual share from this path. Furthermore they have become destitute. So narrate to them honest and sincere advise and counsel them about what is absent from their minds.  
 
 
4:6 وَابْتَلُواْ الْيَتَامَى حَتَّى إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ  
 
إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُواْ وَمَن كَانَ غَنِيًّا  
 
فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ  
 
فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَى بِاللّهِ حَسِيبًا  
 
So why have they separated themselves from my pearl? Until such time they blend themselves into the course that was intended and determined for them. So if you were to become companion with them continue the way of truth and right course with constraining firmness resulting in high estimation and bring them pride. So you shall not consume it, by being ignorant and exceeding just and right limits. As well hastening to self magnification and behaving arogantly. And whoever is free of all needs and in a state of competence, therefore shall refrain from what is unlawful and whoever is crippled physically or stigmatized shall overcome it by increasing his knowledge, mental capacities and good fellowship with others. And when you repel these from yourselves, they are one bringing pride to themselves. And what is a testimony for them in this account, Allah (one who is not a deity for worship) is suffice as reckoner.  
 

Comments by: bkanwar2 On 04 November 2011Report Abuse
Dear all, here is the next verse. Doesn't it feel like nail after nail, into coffin of current religious philosophy?  
 
Badar  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  
 
4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى  
 
أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا  
 
As well, I made you to purse a right and even course. Which is like a pearl from me, a cause to raise all heads in pride; and you shall never be ones altering this course, which is pleasing to mind and aesthetic senses, with one, which is corrupt, deceitful and wicked. So you shall never let your own pride consume the pride which comes by pursing the right course. Certainly, this has been an ever lasting and grievous transgression of moral principle.  
 
4:3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاءِ  
 
مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ  
 
أَدْنَى أَلاَّ تَعُولُواْ  
 
And if you are low in estimation, why have you deviated from right course, which is like a pearl from me, acting unjustly and tyrannically. Therefore, get married to it, which is agreeable to mind and pleasing to your aesthetic senses more than its forgetfulness. Reiterating it thrice and even four times; so if you are low in estimation, why don’t you act equitably and justly with everyone? Or at least, with what you have sovereignty, dominion upon and is under your protection. This for you is foremost, in preventing your deviation from right course and acting wrongfully.  
 
4:4 وَآتُواْ النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ  
 
هَنِيئًا مَّرِيئًا  
 
I made them to pursue a right and even course. The forgetfulness of all universal truths and obligations caused the departure of intelligence, understanding and knowledge from you, which I wished and desired from these. This also consumed your high estimation and precious status, consuming it with ease and joy.  
 
4:5 وَلاَ تُؤْتُواْ السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا  
 
وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا  
 
If you shall not pursue right and even course, the unwise and mindless act shall cost your pride. This is what Allah (one who is not a deity for worship) has made for you. They are tired and fatigued after fleeing from their economic and intellectual share from this path. Furthermore they have become destitute. So narrate to them honest and sincere advise and counsel them about what is absent from their minds.  
 
4:6 وَابْتَلُواْ الْيَتَامَى حَتَّى إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ  
 
إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُواْ وَمَن كَانَ غَنِيًّا  
 
فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ  
 
فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَى بِاللّهِ حَسِيبًا  
 
So why have they separated themselves from my pearl? Until such time they blend themselves into the course that was intended and determined for them. So if you were to be companion with them continue the way of truth and right course with constraining firmness resulting in high estimation and bring them pride. So you shall not consume it, by being ignorant and exceeding just and right limits. As well hastening to self magnification and behaving proudly. And whoever is free of all needs and in a state of competence, therefore shall refrain from what is unlawful and whoever is crippled physically and stigmatized shall overcome it by increasing his knowledge, mental capacities and good fellowship with others. And when you repel these from yourselves, they are one bringing pride to themselves. And what is a testimony for them in this account, Allah (one who is not a deity for worship) is suffice as reckoner.  
 
4:7 لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ  
 
الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا  
 
After fleeing and abandoning, a certain idol (ذُو الّرِجلِ= a one legged idol of Al-Hijaz), which was set up for worship. They become nearer to another one which was generated from one they just abandoned. And after forgetting this new idol for worship and abandoning it, they became nearer to another one generated from one just abandoned, because they feel scant in idols. Much, what is set up as idol for worship is despite an obligatory prohibition.  

Comments by: Nargis On 06 November 2011Report Abuse
since you are indicating that you are on an advanced level of language

he IS!  
 
Brother Badar,  
 
Almawl = pride ?  
Yatama= pearl?


Comments by: bkanwar2 On 08 November 2011Report Abuse
No Sis, I am not. However, you are getting these two words correctly. Reason I say I am not. A friend, whose personal critque has be instrumental in further learning. Just called today asking how come there are two different meanings of Rijaal in two verses. Some fruit for thought some more explnation to seek and explore. I am in my very busy time for couple of weeks. In mean time, I would request respected members of this forum to spend some time upon this root and its derivates and lend some help.  
 
http://www.studyquran.org/LaneLexicon/Volume3/00000209.pdf  
http://www.studyquran.org/LaneLexicon/Volume3/00000210.pdf  
http://www.studyquran.org/LaneLexicon/Volume3/00000211.pdf  
http://www.studyquran.org/LaneLexicon/Volume3/00000212.pdf  
http://www.studyquran.org/LaneLexicon/Volume3/00000213.pdf

Comments by: bkanwar2 On 23 November 2011Report Abuse
Dear all, verse 8 & 9 of An-Nisaa. Don't these sound pertinent and relavant to our current situation. Please think.  
 
Badar  
 
4:1 يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا  
 
وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا  
 
وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا  
 
O you sleepy inattentive, the confusion is what you need to guard and protect against. Your Rabb (sustainer, maintainer, foster and accomplisher), is he who created you for a common purpose. As well created your female companions for the same purpose, then spread from two of you, multitudes of mankind and you all forgot about this purpose. So be at guard against this forgetfulness. One who is not a deity for worship; is he, about whom you are always seeking knowledge and information as well, your relationships with him. For sure, One who is not a deity for worship, is always a preserver and guardian, over you.  
 
4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى  
 
أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا  
 
As well, I made you to purse a right and even course. Which is like a pearl from me, a cause to raise all heads in pride; and you shall never be ones altering this course, which is pleasing to mind and aesthetic senses, with one, which is corrupt, deceitful and wicked. So you shall never let your own pride consume the pride which comes by pursing the right course. Certainly, this has been an ever lasting and grievous transgression of moral principle.  
 
4:3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاءِ  
 
مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ  
 
أَدْنَى أَلاَّ تَعُولُواْ  
 
And if you are low in estimation, why have you deviated from right course, which is like a pearl from me, acting unjustly and tyrannically. Therefore, get married to it, which is agreeable to mind and pleasing to your aesthetic senses more than its forgetfulness. Reiterating it thrice and even four times; so if you are low in estimation, why don’t you act equitably and justly with everyone? Or at least, with what you have sovereignty, dominion upon and is under your protection. This for you is foremost, in preventing your deviation from right course and acting wrongfully.  
 
4:4 وَآتُواْ النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ  
 
هَنِيئًا مَّرِيئًا  
 
I made them to pursue a right and even course. The forgetfulness of all universal truths and obligations caused the departure of intelligence, understanding and knowledge from you, which I wished and desired from these. This also consumed your high estimation and precious status, consuming it with ease and joy.  
 
4:5 وَلاَ تُؤْتُواْ السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا  
 
وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا  
 
If you shall not pursue right and even course, the unwise and mindless act shall cost your pride. This is what Allah (one who is not a deity for worship) has made for you. They are tired and fatigued after fleeing from their economic and intellectual share from this path. Furthermore they have become destitute. So narrate to them honest and sincere advise and counsel them about what is absent from their minds.  
 
4:6 وَابْتَلُواْ الْيَتَامَى حَتَّى إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ  
 
إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُواْ وَمَن كَانَ غَنِيًّا  
 
فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ  
 
فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَى بِاللّهِ حَسِيبًا  
 
So why have they separated themselves from my pearl? Until such time they blend themselves into the course that was intended and determined for them. So if you were to be companion with them continue the way of truth and right course with constraining firmness resulting in high estimation and bring them pride. So you shall not consume it, by being ignorant and exceeding just and right limits. As well hastening to self magnification and behaving proudly. And whoever is free of all needs and in a state of competence, therefore shall refrain from what is unlawful and whoever is crippled physically and stigmatized shall overcome it by increasing his knowledge, mental capacities and good fellowship with others. And when you repel these from yourselves, they are one bringing pride to themselves. And what is a testimony for them in this account, Allah (one who is not a deity for worship) is suffice as reckoner.  
 
4:7 لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ  
 
الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا  
 
After fleeing and abandoning, a certain idol (ذُو الّرِجلِ= a one legged idol of Al-Hijaz), which was set up for worship. They become nearer to another one which was generated from one they just abandoned. And after forgetting this new idol for worship and abandoning it, they became nearer to another one generated from one just abandoned, because they felt scant in idols. Much, what they set up as idol for worship is despite an obligatory prohibition.  
 
4:8 وَإِذَا حَضَرَ الْقِسْمَةَ أُوْلُواْ الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ  
 
وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا  
 
And whenever, such situation exists, the division and sectarianism prevails. More close they bring themselves to the pearl from me, more shall they be tranquil and appeased; as well shall benefit from physical resource as well knowledge and science, due it. So think and express in your words and actions to them, the honest and sincere advice and counsel them about which is absent from their minds.  
 
4:9 وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُواْ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُواْ عَلَيْهِمْ فَلْيَتَّقُوا اللّهَ  
 
وَلْيَقُولُواْ قَوْلاً سَدِيدًا  
 
If you were to relinquish and forsake it, then let fear about those among your future generations. They would become weak, infirm and unsound and scattered, just like very intense wind scatters. Terror and fear would be heaped upon them. Hence, safeguard against averting and turning away from the course of Allah (one not a deity for worship). Hence, let them think and express thought and words that shall tend them in the right direction.  
 
 

Comments by: bkanwar2 On 23 November 2011Report Abuse
Wow it just keeps getting better. Dear all, here is verse 10 of An-Nisaa. Either we don't want to understand it or want to done away with it.  
 
Badar  
 
4:10 إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا  
 
وَسَيَصْلَوْنَ سَعِيرًا  
 
Surely, those who are doing away completely with the pearl from me are doing so due to their own pride, acting wrongfully, unjustly and tyrannically. For sure what they are doing away with completely from apparent is due their ungratefulness and disrespectfulness. Hence, they shall continue laboring in their insanity and madness to deceive and circumvent it.  

Comments by: moazzam On 24 November 2011
Brother b Kanwar! please elaborate, how you extracted the meanings of the words as يَأْكُلُونَ ( doing away completely) , بُطُونِهِمْ ( ungratefulness and dis respectfulness) in verse 4/10?  
Dear Mughal , your comments will also be appreciated.  
Thanks

Comments by: bkanwar2 On 24 November 2011Report Abuse
Sure Brother, يَأْكُلُونَ is from root أكَلَ. literally means eating, but it also means "to consume" something in English. They say أكَلَ عُمُرَهُ. "He consumed his age". Please see Lane Vol 1 page 71. Can not post link it is not working today.  
 
What does word "Consume" means in English? Here is the link.  
 
http://www.merriam-webster.com/dictionary/consume  
 
They also say "نَزَّتْ بِهِ البِطْنَةُ" Lane Vol1 page 221. Meaning " One who exults, or exults greatly or excessively and behaves insolently, unthankfully, or ungratfully or who does so being abundant in wealth".

Comments by: bkanwar2 On 24 November 2011Report Abuse
Correcting myself.  
 
Dear all, there were several Suras, which I translated, only knowing some rules of language. As I have learned and understand more of the language. I thought it is prudent time to visit these with this knowledge.  
 
Junaid Malik, I think I have by mistake deleted your mail. Please let me know which verses you wanted me to work after, An-Nisaa. I think I am done with ones from Nisaa.  
 
Badar  
 
108:1 إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ  
 
For sure, gift which we have given you is most bountiful and generous. It is as plain, smooth and easy to walk upon.  
 
108:2 فَصَلِّ لِرَبِّكَ وَانْحَرْ  
 
So follow it closely, as it is from your Rabb (sustainer, maintainer, foster and accomplisher) as well get to know it soundly and thoroughly.  
 
108:3 إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ  
 
For sure, one hating it or rendering it an object of hatred has likeliness to him, who has cut off all ties, bonds and relationships as well severed from all good and prosperity.  
 

Comments by: moazzam On 25 November 2011
 
Dear Badar ! The sense of you translation is almost same as per usual translation. Please comment on the following, if you observe the differences.  
إِنَّا = For sure we  
أَعْطَيْنَاكَ = Have given you most bountiful and generous gift  
الْكَوْثَرَ = . It is as plain, smooth and easy to walk upon. = Alkitab  
فَصَلِّ = So follow it closely.  
لِرَبِّكَ = as it is from your Rabb (sustainer, maintainer) = to establish the “nizam e raboobiyat” of your Rab  
وَانْحَرْ = as well get to know it soundly and thoroughly. = Be steadfast courageously  
 
إِنَّ = For sure  
شَانِئَكَ = one hating it or rendering it an object of hatred has likeliness to him = Enemy  
هُوَ = who  
الْأَبْتَرُ = has cut off all ties, bonds and relationships as well severed from all good and prosperity.  
 
The running tranaslation of Surah 108.  
1) إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ = Indeed, We have granted you, Al-Kitab  
2) فَصَلِّ لِرَبِّكَ وَانْحَرْ = So follow closely to implement the “nizam e raboobiyat” of your sustainer, maintainer, as well be steadfast courageously.  
3) إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ = Indeed, your enemy is the one cut off (all ties, bonds and relationships as well severed from all good and prosperity).  
 
 

Comments by: Dr Shiraz On 25 November 2011Report Abuse
Dear Moazzam, I would very respectfully like to share my understanding here as well.  
 
The word Inna (indeed, no doubt) is indicating to a fact that is established and hence not open to challange. Hence I would like to think that Kouthar is not an attribute of Al-kitab but the practical system it shapes. This system gives in abundance and do not stop producing unless people stop following al-kitab.  
 
Kausar is never lasting, ever producing system of live (nizam-e-rabubiat) that has been generously presented to us. Once it is established, all we need to do, is to follow its rules and regulations closely, and this will result in that those who oppose, shall automatically be forced to leave their previous way of thinking (after observing results) and would cut of their agenda. In other words, they shall as well as you, leave their wrong path and join you. Hence the purpose of Quran : to join people eliminating things they differ in.  
 
As allways, looking forward to your insight.  

Comments by: moazzam On 25 November 2011
Brother Shiraz! HIKMAH = HKAIRAN KASEER=الْكَوْثَرَ You are right, your elaboration is absolutely correct.  
2/269He gives wisdom who desires , and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.  
يُؤتِي الْحِكْمَةَ مَن يَشَاءُ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرً

Comments by: bkanwar2 On 25 November 2011Report Abuse
Brother, just some linguistic tit bits.  
 
إِنَّا is not a combination of إنَّ نا. Which would be a particle and personal pronoun. It is a combination of إنَّ and root نوأ. For sure or certainly, a gift. Personal pronouns for subject and object are present in the following verbal sentence أَعْطَيْنَاكَ .  
I agree الْكَوْثَرَ is not from كثر but from وثر. It does refer to all principles from Rubb. But first we need to understand all of them not just a few. As to know these throughly and soundly is suggested right after. Having a Kitab witout understanding it, is of no use to anyone.

Comments by: Nargis2 On 25 November 2011Report Abuse

Dear brother Badar , how do we know when In na is a combination of إنَّ and root نوأ instead of a combination نَّا and of إنَّ نا.? when it is used many times in the Quran, does it have same meaning?


Comments by: bkanwar2 On 25 November 2011Report Abuse
Dear Sister, this is going to be my last post for the day based upon 3/day. I will answer your question in this post as well post the translation. Reason, I said this because final Alif there has a Medha. It would mean that there are two Alifs/Hamzas. So only root that would fit in this scenario is given above. Additionally, personal plural pronoun of “Naa”is present in following so to called word. Hence, there is really no need to repeat it. For Medha please see link below.  
 
http://corpus.quran.com/wordmorphology.jsp?location=(108:1:1)  
 
Thanks Junaid for asking to work on this one. Dear all, I am greatly loving the start of this one, see if you feel the same way.  
 
Badar  
 
82:2 وَإِذَا الْكَوَاكِبُ انتَثَرَتْ  
 
And whenever, the source of a spring or well is subjected to dispersion or let be scattered  
 
82:3 وَإِذَا الْبِحَارُ فُجِّرَتْ  
 
And whenever such bounty is slit into halves  
 
82:4 وَإِذَا الْقُبُورُ بُعْثِرَتْ  
 
And wherever corpuses are turned opened, examined and searched  
 
82:5 عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ  
 
Inferential and intuitional knowledge of vital principle, which is needed to take precedence in people as well cause to remain backwards and remain, held behind, is know.  
 

Comments by: bkanwar2 On 26 November 2011Report Abuse
Good catch Khalid, missed 82:1 in cut and paste. Dear all, here you have it all.  
 
Badar  
 
82:1 إِذَا السَّمَاءُ انفَطَرَتْ  
 
Whenever, the bounty to let oneself exist  
 
82:2 وَإِذَا الْكَوَاكِبُ انتَثَرَتْ  
 
And whenever, the source of a spring or well is subjected to dispersion or let be scattered  
 
82:3 وَإِذَا الْبِحَارُ فُجِّرَتْ  
 
And whenever such bounty is slit into halves  
 
82:4 وَإِذَا الْقُبُورُ بُعْثِرَتْ  
 
And wherever corpuses are turned opened, examined and searched  
 
82:5 عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ  
 
Inferential and intuitional knowledge of vital principle, which is needed to take precedence in people as well cause to remain backwards and remain, held behind.  
 
82:6 يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ  
 
O you sleepy inadvertent, it is the lack of resilience, vigor and energy, what deceives you regarding your Rabb (sustainer, maintainer, foster and accomplisher); the ever generous, liberal and honorable.  
 
(Note: الْإِنسَانُ= means "the lack of resilience, vigor and energy". What a surprise? Is it not? Such commonly used and understood word with established meanings)  
 
82:7 الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ  
 
He is who fashioned you according to measure and proportion of another being, until you became like measure and proportion over a long time. Then you turned away from course and manner of being.  
 
82:8 فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ  
 
In what an inclination and desire, whishing and desiring you, what to follow.  
 
82:9 كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ  
 
By no means, nay rather tellers of untrue account, whether intentionally or unintentionally ,about customs and traditions.  
 
82:10 وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ  
 
And for sure, it is incumbent on them to preserve, protect and prevent these from perishing.  
 
82:11 كِرَامًا كَاتِبِينَ  
 
Noble and honorable scribes.  
 
82:12 يَعْلَمُونَ مَا تَفْعَلُونَ  
 
They shall know as long as you remain followers.  
 
82:13 إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ  
 
For sure, the most affectionate and gentle in behavior towards kindred; kind and good in their dealings with strangers, deriving delight and pleasure at all times in it.  
 
82:14 وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ  
 
For sure, they are liberal in bestowing gifts and favors, always at forefront of this.  
 
82:15 يَصْلَوْنَهَا يَوْمَ الدِّينِ  
 
Followers of these principles are following the customs and traditions of all times.  
 
82:16 وَمَا هُمْ عَنْهَا بِغَائِبِينَ  
 
But, they are away from these principles, like these are absent from perceptual senses and mind  
 
82:17 وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ  
 
As long as you do not repel and push aside, what are the customs and traditions for all times.  
 
82:18 ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ  
 
Then, that shall enable you to have knowledge of what are the customs and traditions at all times.  
 
82:19 يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا وَالْأَمْرُ يَوْمَئِذٍ  
 
لِّلَّهِ  
 
At all times you have no dominion and sovereignty on vital principle. For vital principle, as well it’s command for existence; listen and clearly understand, belongs to Allah (one who is not a deity for worship), at all times.  

Comments by: bkanwar2 On 27 November 2011Report Abuse
Dear Junaid, thanks for asking me to work on Sura An-Najam. Although, it appears to be seemingly simple, easy and comprising of short verses, but it is turning out to be a challenge. I like challenges.  
 
Furthermore, through out history this Sura has been subject of all kinds of controversies. As well, it has words that have lots of myths associated to them by current Islamic theology and clergy. So what more could one can ask for. I know you only wanted verses 38-40, but I have decided to start from beginning. I may not be able to finish it soon, but will get there together soon.  
 
Badar  
 
53:1 وَالنَّجْمِ إِذَا هَوَى  
 
And the mythology of stars, whenever it shall fall  
 
53:2 مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى  
 
Whatever caused your friends and fellows to deviate and astray from right course, but failed in attaining their desire still continue to act ignorantly from disbelieve.  
 
53:3 وَمَا يَنطِقُ عَنِ الْهَوَى  
 
But his rational discourse took him towards the inclination of the soul, so in which animal appetites take delight without any lawful inclination.  
 
53:4 إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى  
 
If it were to be brought to his attention; unless be a revelation from god.  
 
53:5 عَلَّمَهُ شَدِيدُ الْقُوَى  
 
It got firmly rooted in his mind as a rigorous knowledge.  
 
53:6 ذُو مِرَّةٍ فَاسْتَوَى  
 
Having endowed with it, he passed beyond. Hence, directing him towards what he sought after.  
 
53:7 وَهُوَ بِالْأُفُقِ الْأَعْلَى  
 
And he is who went at random and heedless like a god.  
 
53:8 ثُمَّ دَنَا فَتَدَلَّى  
 
Afterwords, he became near and approached as a result you were directed to right course by me.  
 
53:9 فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى  
 
And what seemed to be a distance between stars, became extremely close.  
 
53:10 فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى  
 
Then I reveal towards my servant, what I reveal.

Comments by: bkanwar2 On 12 December 2011Report Abuse
Dear all, correcting some of translations done earlier. Here is the latest attempt.  
 
Badar  
 
110:1 إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ  
 
Whenever, the gift from Allah (one who is not a deity for worship) shall be followed, it shall open and unlock  
 
110:2 وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا  
 
As well, shall make you comprehend the confusion about the customs and traditions of Allah (one who is not a deity for worship) amply and plentifully.  
 
110:3 فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا  
 
So be extremely swift to be with decree for length and breadth of land from your Rabb (sustainer, maintainer, foster and accomplisher) and seek protection due to it. For sure, it is always needed when one starts to feel sorry for faults and to change ones life for better.  

Comments by: moazzam On 13 December 2011
Dear Badar! Thank you brother well done, the translation based on 100% linguistic rules.Your translation over all seem in line with mine except you spelled out the already known words/terms. Yes, there is large difference in verse 110/2, because you translated the word النَّاسَ in a same sense of “confusion” ,which doesn’t fit at many other places in Quran, as well,you didn’t make clear the sense يَدْخُلُونَ  
110/1 إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ  
 
Whenever, the gift from Allah (one who is not a deity for worship) shall be followed, it shall open and unlock  
Moazzam: When comes the Help of Allah, and Victory  
إِذَا جَاءَ = When came = shall be followed  
 
نَصْرُ اللَّهِ = The gift from Allah = Help of Allah  
وَالْفَتْحُ = the Victory = open and unlock  
 
110:2 وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا  
As well, shall make you comprehend the confusion about the customs and traditions of Allah (one who is not a deity for worship) amply and plentifully.  
Moazzam:And you see the people entering into the custom/tradition of Allah in multitudes,  
 
وَرَأَيْتَ = As well, shall make you comprehend = And you see  
النَّاسَ = The confusion = The people.  
يَدْخُلُونَ = Entering  
دِينِ اللَّهِ = customs and traditions of Allah.  
أَفْوَاجًا = amply and plentifully.  
 
110:3 فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا  
So be extremely swift to be with decree for length and breadth of land from your Rabb (sustainer, maintainer, foster and accomplisher) and seek protection due to it. For sure, it is always needed when one starts to feel sorry for faults and to change ones life for better  
Moazzam:Then act upon swiftly with the ruling of your rabb and ask protection of Him(with due course of process). Indeed, He ( His deen) is worth to return.  
 
فَسَبِّحْ = So be extremely swift= So follow His commandments  
بِحَمْدِ رَبِّكَ = with decree for length and breadth of land from your Rabb.= with the ruling of your Rabb  
وَاسْتَغْفِرْهُ = And seek protection due to it  
تَوَّابًا = to feel sorry for faults and to change ones life for better  
 

Comments by: bkanwar2 On 22 December 2011Report Abuse
Thanks and sorry for delayed response. I am midst of busy time. What do you consider to be the root of word Nas?

Comments by: bkanwar2 On 31 December 2011Report Abuse
Dear Brother, my intention by this question is not to test you, but to make it interactive and mutually learning encounter. Please share your understanding of root for word "Naas".

Comments by: Saeed On 06 January 2012Report Abuse
Dear brother badar,  
How you translate Allah as  
 
Allah (one who is not a deity for worship)

Comments by: bkanwar2 On 07 January 2012Report Abuse
Dear Saeed Shaib, I wrote following sometime ago. Has been on the net for over 2 years now as a challenge to prove it wrong linguistically.  
 
Dear all, just want to share this with you all. I know lot of you are not familiar with ABC's of Arabic. However, whether we like it or not reality is; our most revered book remains concealed in this language. I have kept my discourse very simple and easy even for novice to follow.  
 
Some friends and others have been asking me to provide them with a certificate of my linguistic abilities. However, I am sure even if I were to do that. Next they would tell, to have one of their liking. Hence, I have decided to provide this as my humble certificate. Have those who are contended with their authorities with certificates, prove it wrong step by step with help of their authorities.  
 
Badar  
 
We are lead through, with a careful linguistic analysis, to a conclusion that the word from Al-Qu'ran اللَّهِ is not the proper noun (name) of our Rabb. It actually stands for allathi الذي = who, La لا = not and finally illah اله. This would mean “One who is not illah”.  
 
 
If one were to incorporate the real meanings of the word “illah” into the translation; this word which actually is a phrase would mean “One who is not a deity for adoration or worship (God)”.  
 
This sounds so radically different. Who am I to say this? What are my credentials?  
 
Why should we trust this non-sense?  
 
 
These are all defensive of held belief, so valid and legitimate questions.  
 
 
Let us instead of worrying about the credentials of the informer of this information; Just explore the language of the Qur'an that is presented from the Qur'an itself.  
 
 
 
First of all let us analyse what traditionalists interpret this word to be?  
 
 
 
And why they are wrong?  
 
 
 
The word is thought to be a combination of a definite article Al ال = in English “The” and illah اله, meaning “God” but in reality “a deity for adoration and worship”.  
 
 
 
Although, in actuality this "Al" is a contraction of the word الذي and legitimately could be written as "Al" ال. Can we trust this assertion despite clear references from the Lexicon of Lane and Grammar of William Wright.  
 
 
 
Let us turn to Qur'an itself for more evidence. In Arabic script as well in the Qur'an, where a preposition “Lee” is added in to a word containing a definite article “Al” ال. Alif is dropped and so Lam of the definite article “Al” joins with “Lam” of preposition. Let us illustrate this point with some word examples from Qur'an itself.  
 
 
 
1. 2:1 لِّلْمُتَّقِيْنَ Alif of “Al” gone, lam is present and preposition “Lee” added.  
 
 
 
2. 4:7 and 4:32, لِّلرِّجَالِ is the word same concept.  
 
 
However, for the word اللَّهِ when the same preposition is added. We find that the “Lam” of the supposed definite article “Al” also disappears. However, following the examples above it should have been written as لِلْاله (in reality one can not type this so called word using an Arabic type writer).  
 
 
Example, 1:2 لِلَّهِ and 115 more places 2:22, 2:98 and on and on, in total 116 occurrences.  
 
 
 
Whereas, Allathi being a different word its whole contraction disappears. This also proves that this word by no means is a proper name as there is no definite article "Al". As if there would have been an "Al", it should look like this الاله and not اللَّهِ  
 
 
Let us continue to analyses this word further. In the middle there is "Alif" like mark (highlighted in red) with a Shadda mark and another Alif above. اللَّهِ (In newer, print version the "alif" above Shadda is taken a fatha shape instead of 'alif" like in this example as well. The gradual changes happening without anybody paying attention to these).  
 
 
 
Shadda has several uses in script. We will only discuss the relevant ones here. One use is to indicate the doubling of a consonant. It is also used to indicate such a doubling only to facilitate pronunciation in the “Sun letters of the Arabic alphabets”. This would be a apparently plausible defensive case for the traditionalist.  
 
 
 
Let us analysis why it is wrong. If it were to be correctly understood, then there would be no reason to keep this shadda in place once the “Al”, if it were really “Al” of definite article. As in the phrase is gone اللَّهِ, as in the example above of لِلَّهِ. However, we find in the Qur'an that this is not the case. Hence, this shadda is not due to “Al” of a definate article coming before the اله word to make it a proper noun, but contraction of Allathi. Although, even if it were to be the case, as illah has already “Alif” at the start which is not considered a “Sun letter”. Hence no shadda would be have been added as cited above.  
 
 
This clearly shows that the persistence of this shadda is due, not to the shadda of “Al”; but in truth, indicates a real doubling of the consonants.  
 
 
 
This means inescapably, that one were to follow the order of pronunciation of, this word. It actually is a sequence of words, a phrase, not just a word . Allathi (written as a contration in script as "Al"), La and illah. This would further imply that the middle shadda is suggesting “two lams” and two alifs”.  
 
 
 
Hence, if translated word for word, this word or more accurately phrase would mean “One who is not a deity for adoration and worship”.  
 

Comments by: Damon On 07 January 2012Report Abuse
Badar, Bhai, Salaam 'Alaiykum,  
 
Concerning the Arabic word "Nas", do you personally see a connection between this word and the words "Insan" and "Nisaa'"?

Comments by: William On 07 January 2012Report Abuse
Hi Badar,  
 
Regarding اللَّهِ I still do not understand how you come to the conclusion that this "word" is a sentence?  
 
See I agree with you, that اللَّهِ is not a deity for adoration and worship (i completely agree) but I believe that this is an actual word, not a phrase!  
 
Although I appreciate your stance, and the make-up of the word, I believe it to be a compound morpheme!  
 
اله means authority, and the word اللَّهِ means the supreme authority, the central authority... namely the central government.  
 
However, I think you may disagree, can you please share your thoughts about this? But can we do it in a separate thread, as this is not related to the main discussion?  
 
I do agree with you to some extent!  
 
Thanks  
 
Regards  
 
William  
 

Comments by: bkanwar2 On 08 January 2012Report Abuse
Demon Bhai, may our Rabb's peace and mercy be upon you and us all.  
 
Word "Insan" is from root "Hemza/Alif, Noon, Seen. Nissa is from root "Noon, Seen, Waw". Whereas, "Naas" is from root "Noon, Waw, Seen". Naas has a root which by definition is a weak verb of Ajwaf class. By rule the Ayn Kalima, Waw will change into alif, if preceding letter has fetha. This is the case here.  
 
Whereas, Hemza, Noon, Seen, is from Hemzated verbs from which word Insan is derived. There is no rule to best of my knowledge that justifies complete drop of first root letter of Hemza at "Fa Kalima" and substituting it at "Ayn kalima" with an "Alif".  

Comments by: bkanwar2 On 08 January 2012Report Abuse
Hi Bill, this is bit difficult concept, but very fundamental. If one understands this, all current religions of world, including Islam in its current prevalant form are rendered null and void by this word/sentence of Quran alone. It is also key to Quran itself. I have described in detail linguistically, as to how I am arriving to the conclusion. It is simple, but I realize not easy. Please point any or all steps in above write up to discuss further, where you feel difficulty.

Comments by: bkanwar2 On 08 January 2012Report Abuse
Dear Junaid and all, hope you will excuse my snail pace. I did 10 verses before. Now next 11-14. This Sura is simple but not easy.  
 
Dear Junaid, thanks for asking me to work on Sura An-Najam. Although, it appears to be seemingly simple, easy and comprising of short verses, but it is turning out to be a challenge. I like challenges. I am forwarding previous 10 for continuity  
 
Furthermore, through out history this Sura has been subject of all kinds of controversies. As well, it has words that have lots of myths associated to them by current Islamic theology and clergy. So what more could one can ask for. I know you only wanted verses 38-40, but I have decided to start from beginning. I may not be able to finish it soon, but will get there together soon.  
 
Badar  
 
53:1 وَالنَّجْمِ إِذَا هَوَى  
 
And the mythology of starts, whenever it shall fall  
 
53:2 مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى  
 
Whatever caused your friends and fellows to deviate and astray from right course, but failed in attaining their desire still continue to act ignorantly from disbelieve.  
 
53:3 وَمَا يَنطِقُ عَنِ الْهَوَى  
 
But his rational discourse took him towards the inclination of the soul, so in which animal appetites take delight without any lawful inclination.  
 
53:4 إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى  
 
If it were to be brought to his attention; unless be a revelation from god.  
 
53:5 عَلَّمَهُ شَدِيدُ الْقُوَى  
 
It got firmly rooted in his mind as a rigorous knowledge.  
 
53:6 ذُو مِرَّةٍ فَاسْتَوَى  
 
Having endowed with it, he passed beyond. Hence, directing him towards what he sought after.  
 
53:7 وَهُوَ بِالْأُفُقِ الْأَعْلَى  
 
And he is who went at random and heedless like a god.  
 
53:8 ثُمَّ دَنَا فَتَدَلَّى  
 
Afterwords, he became near and approached as a result you were directed to right course by me.  
 
53:9 فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى  
 
And what seemed to be a distance between stars, became extremely close.  
 
53:10 فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى  
 
Then I revealed towards my servant, what I revealed.  
 
53:11 مَا كَذَبَ الْفُؤَادُ مَا رَأَى  
 
Whatever is untrue or deception of sight, the sharpness of mind is what makes one to perceive it.  
 
53:12 أَفَتُمَارُونَهُ عَلَى مَا يَرَى  
 
Would you then continue to be in a state of commotion about what is perceived by mind?  
 
53:13 وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى  
 
And, indeed you perceive it now just as it had descended through generations before you.  
 
53:14 عِندَ سِدْرَةِ الْمُنْتَهَى  
 
It is in your possession making you dazzled and perplexed by looking at it and turning away from it; as it is forbidden, relinquishing and forsaking it.  

Comments by: Damon On 09 January 2012Report Abuse
Dear Badar, Bhai, Salaam 'Alaiykum,  
 
BADAR - Word "Insan" is from root "Hemza/Alif, Noon, Seen. Nissa is from root "Noon, Seen, Waw". Whereas, "Naas" is from root "Noon, Waw, Seen". Naas has a root which by definition is a weak verb of Ajwaf class. By rule the Ayn Kalima, Waw will change into alif, if preceding letter has fetha. This is the case here.  
 
Whereas, Hemza, Noon, Seen, is from Hemzated verbs from which word Insan is derived. There is no rule to best of my knowledge that justifies complete drop of first root letter of Hemza at "Fa Kalima" and substituting it at "Ayn kalima" with an "Alif".  
 
DAMON - Thank You for such a fine reply. So is it your position that there are no relations/connections between the three words Insan, Nas and Nisaa' ?  
 
The reason that I ask this is because the word "Nas" means mankind/people (both men and women). Insan is closer to meaning "Human Race" or "Homo Sapien" (both men and women) and I have come to believe Nisaa' to mean weaker or somewhat invalid people (both men and women).  
 
The reason we are all doing the research that we are engaging in is because we realize that Humanity has been duped when it Comes to Islam and The Quran. So we are working to ascertain the truth of certain things and correct them if we can.  
 
I am not solid on these things yet, But I am beginning to have the feeling that there IS a connection between these three words.  
 
I will not try to force something that doesn't fit but I am looking for solid evidence that can help us with this situation.  
 
Allah Hafiz,  
Damon.

Comments by: bkanwar2 On 09 January 2012Report Abuse
Thanks Brother, please do. My call for a team effort is not without reasons. I am finding out that in current text some letters are likely substituted by others. As these sustitutions are legitmate per rules. For example " نَاتٌ " means mankind and it's "ت" could be substituted by a "س". However, the only way to decide, which is the case at given place, is by context of meanings of preceeding and following words. I hope I am not going to confuse you.

Comments by: bkanwar2 On 11 January 2012Report Abuse
Dear all, now verse 15-20.  
 
Badar  
 
53:1 وَالنَّجْمِ إِذَا هَوَى  
 
And the mythology of starts, whenever it shall fall  
 
53:2 مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى  
 
Whatever caused your friends and fellows to deviate and astray from right course, but failed in attaining their desire still continue to act ignorantly from disbelieve.  
 
53:3 وَمَا يَنطِقُ عَنِ الْهَوَى  
 
But his rational discourse took him towards the inclination of the soul, so in which animal appetites take delight without any lawful inclination.  
 
53:4 إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى  
 
If it were to be brought to his attention; unless be a revelation from god.  
 
53:5 عَلَّمَهُ شَدِيدُ الْقُوَى  
 
It got firmly rooted in his mind as a rigorous knowledge.  
 
53:6 ذُو مِرَّةٍ فَاسْتَوَى  
 
Having endowed with it, he passed beyond. Hence, directing him towards what he sought after.  
 
53:7 وَهُوَ بِالْأُفُقِ الْأَعْلَى  
 
And he is who went at random and heedless like a god.  
 
53:8 ثُمَّ دَنَا فَتَدَلَّى  
 
Afterwards, he became near and approached as a result you were directed to right course by me.  
 
53:9 فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى  
 
And what seemed to be a distance between stars became extremely close.  
 
53:10 فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى  
 
Then I reveal towards my servant, what I reveal.  
 
53:11 مَا كَذَبَ الْفُؤَادُ مَا رَأَى  
 
Whatever is untrue or deception of sight, the sharpness of mind is what makes one to perceive it.  
 
53:12 أَفَتُمَارُونَهُ عَلَى مَا يَرَى  
 
Would you then continue to be in a state of commotion about what is perceived by mind?  
 
53:13 وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى  
 
And, indeed you perceive it now just as it had descended through generations before you.  
 
53:14 عِندَ سِدْرَةِ الْمُنْتَهَى  
 
It is in your possession making you dazzled and perplexed by looking at it and turning away from it; as it is forbidden, relinquishing and forsaking it.  
 
53:15 عِندَهَا جَنَّةُ الْمَأْوَى  
 
It is in your possession, ultimately veiled and concealed, time and space tested refuge and asylum to which one should betake himself for rectification.  
 
53:16 إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى  
 
When they conceal, it causes the ultimate dazzling and perplexing and inability to find right course. Why do then they conceal it?  
 
53:17 مَا زَاغَ الْبَصَرُ وَمَا طَغَى  
 
What causes to decline, deviate and turn it aside? Is it endowment of mental perception, understanding and knowledge or is it exceeding the just limits, self exaltation and hence in a state of commotion.  
 
53:18 لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى  
 
Indeed, he saw and perceived on account of signs put up by my Rabb (sustainer, maintainer, foster and accomplisher), his greatness in estimation and nobility.  
 
53:19 أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى  
 
Will you then continue to perceive his accounts narrated to you differently than factual accounts, about his nobility and illustrious rank?  
 
53:20 وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى  
 
And mankind mediates measures of knowing him, the easiest, other than the preceding description.  
 

Comments by: bkanwar2 On 13 January 2012Report Abuse
Somebody asked me to translate just 4:24. I do not like translating isolated verses due loss of information from context of prceeding verses. But I did it, as I have only translated first 10 verses and do not have time right now to do 13 intervening veres. Plus this one is cited frequently infamously due its traditional meanings.  
 
Badar  
 
4:24 وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلاَّ مَا  
 
مَلَكَتْ أَيْمَانُكُمْ كِتَابَ اللّهِ عَلَيْكُمْ وَأُحِلَّ  
 
لَكُم مَّا وَرَاءَ ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم  
 
مُّحْصِنِينَ  
 
غَيْرَ مُسَافِحِينَ فَمَا اسْتَمْتَعْتُم بِهِ  
 
مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ  
 
جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ  
 
الْفَرِيضَةِ إِنَّ اللّهَ  
 
كَانَ عَلِيمًا حَكِيمًا  
 
And those which have become inaccessible and unapproachable due to the forgetfulness, except those which are in your possession. What shall safe guard and protect you, a bound collection of principles from Allah (one who is not a deity for worship), a cause of high and elevated status, as well, what are your rights and dues and obligations. Which are revealed for you, so that you don’t act wrongfully, unjustly and tyrannically due pride and possessions. Becoming inaccessible and unapproachable other than those whose deeds don’t profit them. Why then you do not seek profit from these principles. In these are principles to make you purse the even and right course. Do not deviate from these principles unjustly and tyrannically as these are obligatory. Other than these obligatory principles, there shall be no charge against you, if you follow only those that please you, out of these. For sure, Allah (one who is not a deity for worship), is always making it know, to remain prevented and restrained from acting in an evil and corrupt manner.  
 

Comments by: bkanwar2 On 18 February 2012Report Abuse
I have been very busy as well likely lazy too lately. Thanks for asking to look into Sura At-Tawba. Here is 1st verse please contrast and compare with traditional understanding.  
 
Badar  
 
9:1 بَرَاءَةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ  
 
An utmost healer of all diseases, a favor, bestowed from Allah. (one who is not a deity for worship). As well a source of ease for those of you enjoining it, upon themselves, due a disposition to engage and partner with this healer of diseases.

Comments by: bkanwar2 On 19 February 2012Report Abuse
Here is next verse.  
 
Badar  
 
9:2 فَسِيحُواْ فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي  
 
اللّهِ وَأَنَّ اللّهَ مُخْزِي الْكَافِرِينَ  
 
As a result of this engagement and partnership, they shall be able to make apparent and get to know truly and with certainty difficulties and dangers about the planet earth, in order to make it their permanent abode. For sure, you would be powerless and unable to accomplish this without Allah (one who is not a deity for worship). Whereas also be rest assured, Allah renders, all those hiding the sufficient and fulfilling knowledge due to denial of facts and ingratitude to all benevolence, as utterly hopeless, worthless and marked with disgrace.  

Comments by: bkanwar2 On 19 February 2012Report Abuse
A correction in understanding of word "Rasool".  
 
Badar  
 
9:1 بَرَاءَةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ  
 
An utmost healer of all diseases, a favor, bestowed from Allah. (one who is not a deity for worship). As well a communication sent for those of you enjoining it upon them, due a disposition to engage and partner with this healer of diseases.  
 
9:2 فَسِيحُواْ فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي  
 
اللّهِ وَأَنَّ اللّهَ مُخْزِي الْكَافِرِينَ  
 
As result of this engagement and partnership, they shall be able to make apparent and get to know truly and with certainty difficulties and dangers about the planet earth, in order to make it their permanent abode. For sure, you would be powerless and unable to accomplish this without Allah (one who is not a deity for worship). Whereas also be rest assured, Allah renders, all those hiding the sufficient and fulfilling knowledge due to denial of facts and ingratitude to all benevolence, as utterly hopeless, worthless and marked with disgrace  

Comments by: bkanwar2 On 03 March 2012Report Abuse
Dear all, next and 3rd verse. Please pay attention to understanding of "يَوْمَ الْحَجِّ الْأَكْبَرِ" it is underlined for you.  
 
Badar  
 
9:1 بَرَاءَةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ  
 
An utmost healer of all diseases, a favor, bestowed from Allah. (one who is not a deity for worship). As well, a communication sent for those of you enjoining it upon them, due a disposition to engage and partner with this healer of diseases.  
 
9:2 فَسِيحُواْ فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي  
 
اللّهِ وَأَنَّ اللّهَ مُخْزِي الْكَافِرِينَ  
 
As result of this engagement and partnership, they shall be able to make apparent and get to know truly and with certainty difficulties and dangers about the planet earth, in order to make it their permanent abode. For sure, you would be powerless and unable to accomplish this without Allah (one who is not a deity for worship). Whereas also be rest assured, Allah renders, all those hiding the sufficient and fulfilling knowledge due to denial of facts and ingratitude to all benevolence, as utterly hopeless, worthless and marked with disgrace  
 
9:3 وَأَذَانٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللّهَ بَرِيءٌ مِّنَ  
الْمُشْرِكِينَ وَرَسُولُهُ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَاعْلَمُواْ أَنَّكُمْ غَيْرُ  
مُعْجِزِي اللّهِ وَبَشِّرِ الَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ  
 
As well, an announcement from Allah (one not a deity for worship) via his communication, to remove the state of commotion, the greatest, repeated cause of conflict; that Allah is free and far above from all associations and so is, his communication. Therefore, you all return to this pearl. For sure, it contains moral and physical good for you in all circumstances. Certainly, you should return to this pearl. As well, know it with certainty and as mater of fact that you will remain powerless with out Allah’s rejoicing announcement. All those hiding the sufficient and fulfilling knowledge due denial of facts and ingratitude to all benevolence, shall remain painfully, as particles of rubbish floating over water.  

Comments by: bkanwar2 On 04 March 2012Report Abuse
Dear all, next verse.  
 
Badar  
 
9:1 بَرَاءَةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ  
 
An utmost healer of all diseases, a favor, bestowed from Allah. (one who is not a deity for worship). As well, a communication sent for those of you enjoining it upon them, due a disposition to engage and partner with this healer of diseases.  
 
9:2 فَسِيحُواْ فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي  
 
اللّهِ وَأَنَّ اللّهَ مُخْزِي الْكَافِرِينَ  
 
As result of this engagement and partnership, they shall be able to make apparent and get to know truly and with certainty difficulties and dangers about the planet earth, in order to make it their permanent abode. For sure, you would be powerless and unable to accomplish this without Allah (one who is not a deity for worship). Whereas also be rest assured, Allah renders, all those hiding the sufficient and fulfilling knowledge due to denial of facts and ingratitude to all benevolence, as utterly hopeless, worthless and marked with disgrace  
 
9:3 وَأَذَانٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللّهَ بَرِيءٌ مِّنَ  
 
الْمُشْرِكِينَ وَرَسُولُهُ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَاعْلَمُواْ أَنَّكُمْ غَيْرُ  
 
مُعْجِزِي اللّهِ وَبَشِّرِ الَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ  
 
As well, an announcement from Allah (one not a deity for worship) via his communication, to remove the state of commotion, the greatest, repeated cause of conflict; that Allah is free and far above from all associations and so is, his communication. Therefore, you all return to this pearl. For sure, it contains moral and physical good for you in all circumstances. Certainly, you should return to this pearl. As well, know it with certainty and as mater of fact that you will remain powerless with out Allah’s rejoicing announcement. All those hiding the sufficient and fulfilling knowledge due denial of facts and ingratitude to all benevolence, shall remain painfully, as particles of rubbish floating over water.  
 
9:4 إِلاَّ الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا وَلَمْ  
 
يُظَاهِرُواْ عَلَيْكُمْ أَحَدًا فَأَتِمُّواْ إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ إِنَّ  
 
اللّهَ يُحِبُّ الْمُتَّقِينَ  
 
Except for those enjoying the pearl upon selves, among those associating partners, they have put their affair into a good and proper state. They shall not suffer any loss or diminution in respect to purpose of existence. However, if it is not apparent and perceptible to them, just like number one; then make it completely clear to them with out any ambiguity. Enjoin them to remove and pull themselves away from being altered for worse and stinking. For sure, Allah (one who is not a deity for worship) approves and loves all those safeguarding against moral extinction.  
 

Comments by: bkanwar2 On 27 March 2012Report Abuse
Dear all, I am wrapping up Sura An Naas today. It is by no means exhaustive in linguistic break down and was not intended to be one. However, if it were to stimulate anyone to look up the explanations for confirmation leading to further queries. Please feel free to call upon for mutual learning.  
 
Badar  
 
Dear all, couple of friends has repeatedly asked that I need to give detail linguistic explanation and referencing for translation in order to make an appeal to common people. As without this, why would anyone want to pay attention as compared with what has been accepted as authentic for generations and has been endorsed as such to date?  
 
Their point is valid. However, my dilemma has been that neither most common people know the language at all, nor do they have time to learn.  
 
Furthermore, how much to explain? That it remain comprehensible without getting too academic. Also I have limited time at my disposal although, I wish there were more than 24 hours in a day.  
 
I am making an attempt at a small verse of a small sura. Please give your input, if you like to. Also remember the learning of a new language is a continuous and ongoing process. If my future learning teaches me something different, I would always be willing to revisit to improve my understanding.  
 
Badar  
 
Al Naas ( Historically: People or Mankind or Humanity.)  
 
Surah 114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
 
Reflect and then express in your words that, I seek protection from the state of commotion with Rabb. (Sustainer, Foster, Maintainer and Accomplisher.)  
 
(قُلْ it’s root is ق و ل. This root belongs to class of verbs that are called by Arab grammarians as أفعال القلوب, meaning verbs of mind plus having a و as second letter of root puts it in classification of أجوف. When this class of verbs are changed into imperative, these lose the “waw” due أجوف . third rule. Now let us put this much knowledge to understand the meaning. Root’s meaning “he said”. Now please bear in mind it is a verb of mind. Furthermore, no words can be uttered without thinking the words first in the mind. Plus it is in an imperative form. Hence, its meaning as “Reflect and then express”.)  
 
(أَعُوذُ= its root is ع و ذ. It is فعل مضارع that its 1st person singular verb of present or future tense. Important thing to keep in mind is that it is a معتدى/intransitive verb. In fact it is doubly intransitive. What is معتدى or intransitive verb? These are verbs that require one or more objects to convey their meanings. Since meanings of this root implies “he seek protection”. It should naturally follow that one would seek protection with something/someone against something/someone. This point is important to bear in mind to explain following words in the verse.)  
 
(بِرَبِّ it is combination of a preposition “بِ” and noun “ربّ”, when written together, these form, what is called a جار ومجرور. Now the noun “ربّ” is from root  
 
“ر ب ب” meaning “he is sustainer, maintainer, foster and accomplisher”. Preposition “ب” has several meanings depending upon context, but most appropriate here would be “with”. This would constitute as a first object to explain “أَعُوذُ” as subject of the sentence. Now we need another object to explain the meanings completely. As “I seek protection with sustainer, maintainer, foster and accomplisher” does not explain that what it is against which, I am seeking protection with the “ربّ”. Doesn’t it?  
 
(This brings into question the meanings of next word “النَّاسِ”. The word is combination of definite article “ال” simply consider it to be equivalent of “the” in English. This is followed by word “ناس”, it is from root “ن و س”. Again since it has letter “Waw” at number 2 in the root, it belongs to أجوف. Rule number 1 of the group says that if preceding letter has “fetha/Zuber” the letter at number 2 will change into an “alif”, hence “ناس”. The primary meaning of this root is “state of commotion”. Now if we were to put this meaning, it shall provide two objects needed by subject of the sentence as required by language rules discussed in the beginning, that is “أَعُوذُ” “I seek protection”.  
 
Surah 114:2 مَلِكِ النَّاسِ  
 
What is for you the state of commotion?  
 
(مَلِكِ this in traditional translation is considered as one word. It is translated as “The king or the ruler”. My purpose is not to be exhaustive, but it is incorrect to translate this word into English as “the King or the ruler” as there is not definite article “al” before this noun, if it were to be a noun at all. In fact it is not a noun it is even not one word. It is a combination three words. First one is “ما” which إسمِ إستفام or interrogative noun, followed by preposition “لِ” again could have several meanings depending upon context, but here “for” and finally “ك” a personal pronoun meaning “you”. Next word النَّاسِ is explained above).  
 
Surah 114:3 إِلَهِ النَّاسِ  
 
A god (deity for worship) is the cause for state of commotion.  
 
(Again إلَهِ is translated as “The God”, but there is no definite article “al” again prefixed to it. Hence, its correct translation would be “a god” or more meaningful “a deity for worship”. Next word النَّاسِ is explained above).  
 
Surah 114:4 مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ  
 
A disposition for state commotion is a basis for a man to become a wrongdoer, unjust, corrupt and wicked. An unprofitable idea and imagination which occurs in mind like a disorder, the cause to recede, remain backwards and lag behind, often and repeatedly.  
 
(مِن root is same. It is often considered a preposition. However, it has other meanings as well. Due to context most appropriate here would be “a disposition for”.  
 
شرٍّ is a noun from root ش ر ر, meaning “a man became wrongdoer, unjust, corrupt and wicked”  
 
الْوَسْوَاسِ is from root و س س, meaning unprofitable idea or imagination of mind like a disorder.  
 
الْخَنِّاس is from root خ ن س which means “to recede back or remain backward or lag behind. In addition it is at the measure/ وزن of فَعَّالٌ adding meaning of repetition to root meaning.  
 
Surah 114:5 الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ  
 
All those falling for this unprofitable idea and imagination which occurs in mind like a disorder, shall be among those returning back to the state of commotion.  
 
(الَّذى is a conjunctive pronoun meaning “who, which, that”.  
 
يُوَسْوَاسُ its root is و س س meaning is given above. In addition it a future tense from بَاب أفْعَلَ which added meanings “ himself fall for”.  
 
صُدُور from root ص د ر meaning to “to return back”  
 
النَّاس root and meanings give before.  
 
Surah 114:6 مِنَ الْجِنَّةِ وَ النَّاسِ  
 
A manner of acting, like those, bereft of reason, unsound in mind and intellect as well in the state of commotion.  
 
(مِن again not as a preposition, but appropriate meaning would be “a manner of acting” due to context.  
 
الْجَنَّة combination of definite article “al” and an adjective from root ج ن ن “ meaning “bereft of reason, unsound in mind and intellect”  
 
وَ a connector of words and clauses hence “as well”  
 
النَّاس root and meanings given before.  

Comments by: bkanwar2 On 30 March 2012Report Abuse
Dear All, here is Sura Al Falaq. I did these few years ago. However, with increased understanding of language and its rule. I needed to revisit. In addition, it is an opportune time to give linguistic referencing/breakdown as suggested by few friends. As always please feel free to comment.  
 
Badar  
 
Surah 113:1 قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ  
 
Reflect and then express, that I seek protection with Rabb, from calamity of becoming  
 
(قُلْ أَعُوذُ بِرَبِّ these three words are explained in Sura An Naas, hence no need for repetition.  
 
الْفَلَق is combination of definite article “al” meaning “the” root ف ل ق root meaning to split into half, but appropriate here would be “a calamity . This is a definite noun.)  
 
Surah 113:2 مِن شَرِّ مَا خَلَقَ  
 
As follower of wrongdoer, unjust, corrupt and wicked, never consistent with measures of my creation and existence.  
 
(مِن here is not a preposition appropriate meaning due context would be “follower”  
 
شَرِّ explained in Naas  
 
مَا here a negative when used with perfect, as is the case, denies the past.  
 
خَلَقَ root خ ل ق, it a 3rd person singular perfect verb, meaning “he created according to definite measures and proportions”)  
 
Surah 113:3 ‏ ‏وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ  
 
As well, from darkness of wrongdoings, injustice, corruption and wickedness, whenever it shall prevail.  
 
(و connector of clause meaning “as well”  
 
مِن here it is used as preposition due context meaning “from”  
 
شَرِّ explained in An Naas  
 
غَاسِقٍ a noun at measure/ وزن of فَاعِلٌ and root is غ س ق meanings “darkness”  
 
إِذَا it is a conjunct or time adverb, meaning “when or whenever” and gives future meaning to even past.  
 
وَقَبَ 3rd person past perfect verb, root و ق ب meaning “it prevail”)  
 
Surah 113:4 وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ  
 
As well, from the bewitching charm of wrongdoings, injustice, corruption and wickedness in the judgment, management and conducting, regulating or ordering of affairs  
 
(وَمِن explained above  
 
شَرِ as in Naas  
 
النَّفَّاثَاتِ it is definite noun feminine plural from root ن ف ث meanings “the bewitching charm”  
 
فِي a preposition with several meanings here “in”  
 
الْعُقَدِ definite noun root ع ق د meaning “ the judgment, management and conducting, regulating or ordering affairs”)  
 
Surah 113:5 وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ  
 
As well, from envying, wrongdoer, unjust, corrupt and wicked, whenever, I shall feel envy.  
 
(وَمِن شَرِّ all three explained before.  
 
حَاسِدٍ from root ح س د it is a noun, at measure/ وزن of فَاعِلٌ meaning “envying”  
 
إِذَا explained above  
 
حَسَدَ past perfect verb 3rd person singular root ح س د meaning “he became envious”)  

Comments by: bkanwar2 On 31 March 2012Report Abuse
Dear all, shall any one still has any doubts in his/her mind about existence of a god. A god meaning "a deity for worship" and any connection of this concept with Quran should have that completely cleared by this Sura.  
 
Badar  
 
Surah 112: 1 قُلْ هُوَ اللَّهُ أَحَدٌ  
 
Reflect then express, he, who is not a deity for worship(not a god), is one and only.  
 
(قُلْ explained before  
 
هُوَ third person singular noun used as subject of the sentence  
 
اللَّهُ a combination of ألذَّى لَا إله meaning “One who is a deity for worship( not a god)”  
 
أَحَدٌ root same a noun meaning “one and only”)  
 
Surah 112: 2 اللَّهُ الصَّمَدُ  
 
The course needs to be repaired and directed to One who is not a deity for worship (not a god).  
 
(اللَّهُ explained above  
 
الصَّمَدُ a definite noun root ص م د meaning “he tended, repaired, betook himself, or directed himself or his course or towards him or it”)  
 
Surah 112: 3 لَمْ يَلِدْ وَلَمْ يُولَدْ  
 
Never ever shall he produce a god and never ever shall a god be produce out of him.  
 
(لَمْ a particle for absolute negation  
 
يَلِدْ root is و ل د. This is classifies as verb class called مِثَال where 1st letter of three letter  
 
root is either a ي or و. The first و is droped in مُضارع future/present tense. However, if it is مُضَاع مهجول a future passive voice the و is restored like يُولَدْ)  
 
Surah 112: 4 وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ  
 
And never ever shall he have likeliness to a god in a slightest degree. One and only is sufficient.  
 
(وَلَمْ explained above  
 
يَكُن from root كَانَ meaning “to be”  
 
لَّهُ a combination of “لَ هُ” meaning “like him”  
 
كُفُوًا a noun from root ك ف ى meaning “he or it sufficed”  
 
أَحَدٌ explained above).  

Comments by: bkanwar2 On 13 April 2012Report Abuse
Dear all, translating from one language to another is one of very difficult and tedious work. However, when I embarked upon understanding Quran via its language. I promised to myself that I have be utmost honest to myself. Not to let my held belief become a hurdle, irrespective how different the meanings might come out. Not an easy thing once again.  
 
Today one of common acquaintance called to point out one of my errors in Al Falaq. I am not sure that he would like me to disclose his name. Hence, I am not, but sincere thanks and gratitude for reading it with such a care. Since honesty also demands that I correct my understanding as well share with you all, like I did before. I am marking correction in red.  
 
Badar  
Surah 113:1 قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ  
 
Reflect and then express, that I seek protection with Rabb, from being disunited.  
 
(قُلْ أَعُوذُ بِرَبِّ these three words are explained in Sura An Naas, hence no need for repetition.  
 
الْفَلَق is combination of definite article “al” meaning “the” root ف ل ق . This is a definite noun.)  
 
Surah 113:2 مِن شَرِّ مَا خَلَقَ  
 
As follower of wrongdoer, unjust, corrupt and wicked, never consistent with measures of his creation and existence.  
 
(مِن here is not a preposition appropriate meaning due context would be “follower”  
 
شَرِّ explained in Naas  
 
مَا here a negative when used with perfect, as is the case, denies the past.  
 
خَلَقَ root خ ل ق, it a 3rd person singular perfect verb, meaning “he created according to definite measures and proportions”)  
 
Surah 113:3 ‏ ‏وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ  
 
As well, from darkness of wrongdoings, injustice, corruption and wickedness, whenever it shall prevail.  
 
(و connector of clause meaning “as well”  
 
مِن here it is used as preposition due context meaning “from”  
 
شَرِّ explained in An Naas  
 
غَاسِقٍ a noun at measure/ وزن of فَاعِلٌ and root is غ س ق meanings “darkness”  
 
إِذَا it is a conjunct or time adverb, meaning “when or whenever” and gives future meaning to even past.  
 
وَقَبَ 3rd person past perfect verb, root و ق ب meaning “it prevail”)  
 
 
 
Surah 113:4 وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ  
 
As well, from the bewitching charm of wrongdoings, injustice, corruption and wickedness in the judgment, management and conducting, regulating or ordering of affairs  
 
(وَمِن explained above  
 
شَرِ as in Naas  
 
النَّفَّاثَاتِ it is definite noun feminine plural from root ن ف ث meanings “the bewitching charm”  
 
فِي a preposition with several meanings here “in”  
 
الْعُقَدِ definite noun root ع ق د meaning “ the judgment, management and conducting, regulating or ordering affairs”)  
 
Surah 113:5 وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ  
 
As well, from envying, wrongdoer, unjust, corrupt and wicked, whenever, I shall feel envy.  
 
(وَمِن شَرِّ all three explained before.  
 
حَاسِدٍ from root ح س د at measure/ وزن of فَاعِلٌ meaning “envying”  
 
إِذَا explained above  
 
حَسَدَ past perfect verb 3rd person singular root ح س د meaning “he became envious”)  
 

Comments by: bkanwar2 On 14 April 2012Report Abuse
Dear all, this Sura can be used as a pro-to type to high light the point once again , I am trying to make. The current translation of quran is not based upon language at all. It is almost all based upon tradition/hadith/history. There would be no understanding of this sura without these three inputs. None at all. Can anybody think or claim to understand it without these three, albeit the language itself. Please consider this to ponder upon.  
 
Badar  
 
Surah 111: 1 تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ  
 
I want to direct course to a gift for prolongation of life, it is made plain and even. Become lost and suffer diminution, due lack of deep sincerity and seriousness of mind to it, leading to perdition or death.  
 
تَبَّتْ it is a verb, root is ت ب ب, the two ب are combined due rule of إدغام indicated by shadda above. ت in the end traditionalist think is for third person female. I think it is a particle but so far unable to find meanings of this particle despite my best efforts. The root meanings, “he became lost or suffers diminution or perdition or death.  
 
يَدَا traditionalists call it to mean hands. However the word that is used to mean hands its root is only يد and there is no Hemza as third letter of root. Hence, to me it is an imperfect مُضارع of root و د أ it belongs to week verb class مِثال according to rule when a ي is added at the beginning as sign of مُضارع the first letter of root a “waw” is dropped. Its root meanings “he made it plain and even”.  
 
أَبِي is not father its root is بى and it is first person imperfect أ is added as mark of first person. Root meanings “to direct course to a gift for prolongation of life”.  
 
لهب is noun from root ل ه ب meaning opposite of “sincere and earnest”  
 
و is conjunct particle explained before here word “leading” is used  
 
تَبَّ explained above  
 
Surah 111: 2 مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ  
 
That, in it, is more competence, sufficiency and ultimate pride for him, without collecting wealth.  
 
مَا a relative noun meaning ‘that, which, whichever”  
 
أَغْنَى comparative noun إسمِ آلتَّفْضِيلِ root غ ن ى meaning competence sufficiency”.  
 
عَنْهُ it is combination of particle عنْ meaning “for” and هُ a pronoun meaning “him”  
 
مَالُهُ again combination of مال from root م و ل . Second letter waw change due to rule described before as alif. Meaning usually wealth, but due context used “pride”, in end it has attached personal pronoun as above.  
 
و ما a particle meaning “but or without”  
 
كَسَبَ a verb root same meanings “he collected wealth”  
 
Surah 111: 3 سَيَصْلَى نَارًا ذَاتَ لَهَبٍ  
 
One shall follow closely, what he has rendered apparent and evident, as a master owner of it, without lacking deep sincerity and seriousness of mind to it.  
 
سَيَصْلَى it is imperfect مُضارع from root ص ل ى it is prefixed at the beginning by letter س, it is a marker for future time. The root meaning is “to follow closely neck to neck, in a horse race runner up horse is called صلى.”  
 
نَارًا in a noun from root ن و ر again “waw” changed due rule described before. It’s meaning usually “light” but also “he rendered apparent and evident”, this is picked due to context.  
 
ذَاتَ from root ذ و meaning “possessor, owner or master”  
 
لَهَبٍ noun described above.  
 
Surah 111: 4 وَامْرَأَتُهُ حَمَّالَةَ  
 
الْحَطَبِ  
 
Or else it becomes like an affliction and distressful thing for him, just like the collected firewood is to its carrier.  
 
وَامْرَأَتُهُ again waw connector particle usually considered to be as a word to mean woman. However, it is from root أ م ر with personal pronoun attached at the end. Meaning, “an affliction and distressful thing”.  
 
حَمَّالَةَ it is verbal noun a measure of فعَّالة from root ح م ل root meanings  
 
“he carried it” due measure brings meanings of intensity and repetition, hence “carrier”.  
 
الْحَطَبِ definite article “al” followed by a noun that has the same three letter root meaning “the collected firewood”.  
 
Surah 111: 5 فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ  
 
In order, to obtain promise of safety and security excel in it, to purse journey with energy.  
 
فِي a particle with several meanings here “in”  
 
جِيدِ it is verb and not a noun as if it were it would have a tenween of kesra due فِي at the beginning but it does not. It is from root ج و د , meaning excellent.  
 
حَبْلٌ noun from root same three letter meaning usually “he twisted like a rope” but figurative meanings have been used here due context “to obtain promise of safety and security”.  
 
مِّن a particle with several meanings, here “during”  
 
مَّسَدٍ a noun from a root which has same three letters, meaning “he pursued a journey laboriously and with energy”.  

Comments by: bkanwar2 On 15 April 2012Report Abuse
Dear all, this Sura, specially the last verse is yet another big below to my held beliefs.  
 
Badar  
 
Surah 110: 1 إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ  
 
Whenever, gift from one who is not a deity for worship shall transpire as the opener and teacher.  
 
إِذَا it is conjunct, usually denotes future time and implying a condition in which case it is always prefixed to a verb.  
 
جَاءَ is a verb, root ج ي أ again week verb of إجوف class. Please recall the rule 1 whenever, a ya or waw, are second letter of root. These will change into alif, if preceding letter has fetha as vowel and third letter has vowel as well.  
 
نَصْرُ is a noun from root ن ص ر means “an aid, help, gift”  
 
اللَّهِ explained before, it is phrase meaning “one who is not a deity for worship”.  
 
وَ explained before translated here “as”  
 
الْفَتْحُ Definite article “al” explained before and noun from root ف ت ح (he opened or he taught”).  
 
Surah 110: 2 وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا  
 
Then, it shall make you comprehend the confusion. All shall enter into customs and habits, of one who is not a deity for worship, as followers in multitude.  
 
Waw explained before  
 
رَأَيْتَ a verb with a second person pronoun attached at the end which is “ta”. It’s root is ر أ ى, meaning “to see with eyes or with mind”  
 
النَّاسَ explained before it means the confusion.  
 
يَدْخُلُونَ third person plural imperfect, root د خ ل meaning “he entered”  
 
فِي a particle with several meanings, “in”  
 
دِينِ a noun from same letters root meaning “customs and habits”.  
 
اللَّهِ explained before  
 
أَفْوَاجًا it is plural fractus or broken plural from root ف و ج meaning “group of people, company of followers or in multitude  
 
Surah 110: 3 فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا  
 
Then declare your Rabb’s freedom from everything derogatory to his glory, as well, seeking him to conceal everything. As a consequence of seeking him to conceal, it is him you keep repenting often and repeatedly.  
 
فَسَبِّحْ prefixed particle ف a particle of classification and gradation, meaning and, so, then, thereupon etc  
 
سَبِّحْ an imperative verb form 2 of root س ب ح being second form adds meaning of “often” root meaning “he went to and fro in accomplishment of his needful affairs”.  
 
بِحَمْدِ a prefixed preposition ب with multiple meanings here “with” then a noun from root ح م د meaning “ he praised).  
 
وَ explained before  
 
اسْتَغْفِرْهُ in the end is personal pronoun meaning “him”. The rest of the word is from root غ ف ر “he covered everything or rectified” it is verb’s 10th form. Which further ad’s meaning of “seeking, asking for or demanding to verbal root.  
 
إِنَّهُ combination of particle إنَّ meaning “surely, truly and for sure” هُ meaning “him”  
 
كَانَ is a weak verb means “was and were”, but used for universal truths, it is translated as “is”  
 
تَوَّابًا it is a verbal noun at the measure of فَعَّالٌ which added meanings of often and repeatedly to root, which is ت و ب “repent”.  

Comments by: bkanwar2 On 17 April 2012Report Abuse
Dear all, this sura should further remove any doubts that in quran word Allah really means "one who is not a diety for worship".  
 
Badar  
 
Surah 109: 1 قُلْ يَا أَيُّهَا الْكَافِرُونَ  
 
Think and express, O you lethargic in unwise actions whomever are hiding sufficient and fulfilling knowledge, due to denial of facts and ingratitude to all benevolence.  
 
قُلْ has been explained before in detail means “think and express”  
 
يَا is an interjection, a sound to call upon someone, translated as “O”.  
 
أَيُّهَا combination of conjunct pronoun أىَّ here translated as “whomever”. هَا is a particle for calling attention of one who is asleep, inattentive.  
 
الْكَافِرُونَ is definite plural third person noun due to prefixed “al” followed by root ك ف ر literal meanings “he veiled or concealed a thing”. One has to read the lexicon's explanation of root to understand the meaning rendered here “hiding sufficient and fulfilling knowledge, due to denial of facts and ingratitude to all benevolence.”  
 
Surah 109: 2 لَا أَعْبُدُ مَا تَعْبُدُونَ  
Neither I am an object of worship, nor are you to be worshippers or servants.  
 
لا is a negative particle meaning “not”  
 
أَعْبُدُ is first person imperfect verb from root ع ب د with "a dhuma" at second letter of root makes it means “an object of worship”.  
 
مَا has several uses but due context here translated as negative “nor”  
 
تَعْبُدُونَ second person imperfect “you are worshipper or servants”.  
 
Surah 109: 3 وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ  
 
Since you were not to be worshippers or servants, why would I be an object of worship?  
 
وَلَا waw conjunct particle translated as “since”. لَا as “not”.  
 
أَنتُمْ is second person pronoun  
 
عَابِدُونَ is a third person plural noun from root ع ب د at measure of فاعلون adding meaning of carrying out meanings in the root, which is “he worshiped and became servant.”  
 
مَا here as interrogative pronoun as “why”  
 
أَعْبُدُ explained above  
 
Surah 109: 4 وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ  
 
Since I am not a worshiper, why do you all became worshiper?  
 
وَلَا explained above  
 
أَنَا first person pronoun translated as “I”.  
 
عَابِدٌ singular of عَابِدُونَ explained above.  
 
مَا interrogative noun as “why”  
 
 
Surah 109: 5 وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ  
 
Since you were not to be worshippers or servants, why would I be an object of worship?  
 
Repeat of verse 3 for emphasis, explained above.  
 
Surah 109: 6 لَكُمْ دِينُكُمْ وَلِيَ دِينِ  
 
For you all are your habits and customs, and for me are my habits and customs.  
 
لَكُم ,in it ْ كمْ is a second person pronoun meaning “you” and prefixed preposition لِ meaning “for”  
 
دِينُكُمْ a noun from root د ي ن meaning "customs and habits" with attached second person pronoun as above.  
 
وَلِيَ waw as conjunct meaning “and” followed by preposition لِ meaning “for” ى first person pronoun as “me”.  
 
دِينِ explained above.  

Comments by: bkanwar2 On 17 April 2012Report Abuse
Dear all and Sister Shazia this should suffice your curiosity about origin of Quran. (sorry this forum can not post links?)  
 
Badar  
 
Surah 108: 1 إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ  
 
Indeed, what we contend to give you is comparatively, the easiest and plain.  
 
It is a combination of particle إنَّ and first personal plural pronoun نا  
 
 
Only disagreements with this break down from work of Leads University UK . The أ is also separate it is a letter of interrogation meaning “what”.  
عْطَيْ from root ع ط و a verb “contend to give” then there two attached pronouns meaning “we” and “you” in order  
 
There is “al” at the start explained. Then كوثر a definite noun with attached ك at the start. I am humbly disagreeing with all traditionalists including work at Leads. Its root is و ث ر and not ك ث ر as traditionally thought to be the case. If we take traditionalist view correct. Then there is no rule in Arabic grammar to explain this construction. The ك is a particle of comparison and root و ث ر meaning “he made it easy and plain”.  
 
Surah 108: 2 فَصَلِّ لِرَبِّكَ وَانْحَرْ  
 
It separates and puts apart for you, Rabb and let you know him intelligently and thoroughly.  
 
Again disagree these three letters are the root. “Fa”, at start is not a particle, "lam" at the end has shadda of Tejweed. It means “he separated and puts apart”.  
 
At start is preposition “lee” meaning “for” at end personal pronoun “ka” meaning you in middle “rabb” explained before.  
 
“Waw” at start conjunct particle, second person imperative from root ن ح ر with several meanings here due context picked up “know intelligent or soundly”  
 
Surah 108: 3 إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ  
 
But if you hate him, he is who has severed all the bonds and relationships.  
 
 
 
a particle explained above  
 
 
 
a noun with attached personal pronoun “ka” at end. Root is ش ن أ at measure of فَاعِلٌ adding meaning of doer to root “he hated him”.  
 
 
 
Third person personal pronouns mean “he”  
 
 
 
The definite article “al” followed by interrogative letter أ translated as “who” and finally noun from root ب ت ر meaning “he cut or severed ties or bond of relationships”.  
 

Comments by: bkanwar2 On 18 April 2012Report Abuse
Dear all, I would like to request all. Please look at it irrespective of your belief. Then look deep down into your hearts and honestly comment. Who this Sura is depicting?  
 
Badar  
 
Surah 107: 1 أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ  
 
What will make you to be able to comprehend about him who is giving untrue accounts, about the customs and habits, whether intentionally or unintentionally?  
 
أَ is interrogative letter (INTG) meaning "what" , رَأَيْتَ is a verb (V) from root ر أ ى meaning "he saw a thing from eyes or mind" with a second person pronoun (PRON) attached at the end meaning "you".  
 
a relative noun (REL) meaning "one who or he who"  
 
a third person imperfect verb (V) passive voice, from root ك ذ ب meaning " he gave untrue or false accounts whether intentionally or intentionally".  
 
a particle at the beginning (P) and definite noun from root د ي ن explained before meaning "customs and habits"  
 
Surah 107: 2 فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ  
 
Consequently, this for you is like, who is repelling reason harshly and making it disordered due to the consequence of love and desire.  
 
A conjunct particle "Fa" explained before (CONJ), ذا meaning "this or that" preposition "lee" meaning "for" and second person personal pronoun "ka".  
 
explained above.  
 
third personal singular verb root د ع ع meaning "he pushed or repelled him harshly"  
 
Here again I very humbly disagree and context fully supports my disagreement. The root here is ت ي م and not ي ت م as traditionally believed to be the case. Additionally, it is not a noun, it is imperfect third person verb with "al" as a contraction of الذى just like in word Allah. meaning " his reason departed or became disordered in consequence of love and desire".  
Surah 107: 3 وَلَا يَحُضُّ عَلَى طَعَامِ  
 
الْمِسْكِينِ  
 
 
 
As well, it instigates you, into not using intelligence, prudence and discretion, leading to the state of abasement and humiliation.  
explained before several times.  
 
a third person singular imperfect verb from root ح ض ض meaning "he excited or instigated him"  
a particle with several meanings here "into"  
 
a noun from root ط ع م with several meanings used figurative meanings due to context " he possessed intelligence and prudence or discretion"  
 
a definite noun from root س ك ن meaning " he became base, lowly or humiliated"  
 
 
Surah 107: 4 فَوَيْلٌ لِّلْمُصَلِّينَ  
 
Therefore misery and grief are for those who are cunning and crafty in contentions.  
 
at start a particle "F" explained before. A noun from root و ي ل meaning "woe" use its meaning as it is an old English word as well.  
 
particle "lee" at the begining followed by "al" as contraction from "allathi" followed a noun, again not the root ص ل ى but from ص ل ل. Here used figurative meaning " he was cunning and crafty" due to context.  
 
Surah 107: 5 الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ  
 
Such are they, stay away from them, clearly they are heedless and neglectful.  
 
relative noun translated as "such are"  
 
third person singular pronoun meaning "they"  
 
a particle with several meaning due context picked up "stay away"  
 
Noun with attached pronoun at the end. I humbly disagree again root is not ص ل ى but it is ص ل ت. Both context and construction of word support my position. It meaning "he is clear conspicuous"  
 
a plural noun from root س ه و meaning " he became neglectful or heedless".  
 
 
 
Surah 107: 6 الَّذِينَ هُمْ يُرَاؤُونَ  
 
Such are they to be unable to perceive.  
 
relative plural noun translated as "such are"  
 
a pronoun explained before  
 
imperfect verb plural from root ر أ ي meaning "he was unable to see with eyes or mind"  
 
Surah 107: 7 وَيَمْنَعُونَ الْمَاعُونَ  
 
As well, refusing and remaining prevented, these are who have gone far and beyond the limits.  
 
a conjunct at start followed by a plural imperfect from م ن ع "he refused or remained prevented"  
 
a noun with prefixed contraction of "al" from ألذى due context followed by plural third person noun from root م ع ن meaning "he went far limits or bounds"  

Comments by: moazzam On 19 April 2012
Dear Badar your translation seems very logical indeed, in line with the core message of Quran, also context supportive and linguistically perfect as well.  
 
** Common inference/sense of Quranic words between Badar & usual interpreters [described in different way]  
أَرَأَيْتَ= have you seen [comprehended] = what will make you to be able to comprehend.  
 
الَّذِي يُكَذِّبُ= who deny = about him who is giving untrue accounts.  
بِالدِّينِ= code of conduct = about the customs and habits, whether intentionally or unintentionally.  
فَذَلِكَ الَّذِي= certainly such is the (man) who = consequently, this for you is like, who.  
يَدُعُّ= repulses (with harshness), = repelling [reason] harshly.  
الْيَتِيمَ = who has no support/shelter= who is disordered due to the consequence of love and desire.  
الْمِسْكِينِ = the indigent =who is in the state of abasement and humiliation.  
وَلَا يَحُضُّ عَلَى طَعَامِ= And encourages not the feeding[usual translation].  
 
*** Here is the difference between badar’s and others translation/inference.  
Badar : الْيَتِيمَ يَدُعُّ = who is repelling reason harshly and making it disordered due to the consequence of love and desire.  
وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ= As well, it instigates you, into not using intelligence, prudence and discretion, leading to the state of abasement and humiliation.  
 
فَوَيْلٌ لِّلْمُصَلِّينَ= Therefore misery and grief are for those who are cunning and crafty in contentions.  
الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ= Such are they, stay away from them, clearly they are heedless and neglectful.  
الَّذِينَ هُمْ يُرَاؤُونَ= Such are they to be unable to perceive.  
وَيَمْنَعُونَ الْمَاعُونَ= As well, refusing and remaining prevented, these are who have gone far and beyond the limits.  
 
**** I differ with brother Badar in respect of the sense taken for the Quranic term “SALAH” used in the following two verses.  
فَوَيْلٌ لِّلْمُصَلِّينَ= Therefore misery and grief are for those who are cunning and crafty in contentions.  
الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ= Such are they, stay away from them, clearly they are heedless and neglectful.  
 
 
 
 

Comments by: bkanwar2 On 22 April 2012Report Abuse
Dear brotrher Moazzam and team at aastana, I am thrilled to see linguistic based comments. One request, please in future, say that real linguistic understanding of the quranic text and traditional translations. Instead, of Badar's translation, whereever you have confirmed it based upon linguistic rules and agree.  
 
Please and kindly share your understanding of verses, as translation, as well linguistic reasoning for mutual learning, where you are differing. Thanks once again

Comments by: bkanwar2 On 13 May 2012Report Abuse
Dear all, I have been asking and calling for help for a long time to come forward and help in the daunting task of restoring Quran to it's original meanings. A task that I keep finding myself too little and increasingly less capable.  
 
I think together we can change ourselves and things around us more quickly. A model of one man show is a recipe for failure. However, unfortunately it has become so ingrained in our culture and thinking that we have almost became slaves of this thinking. Please pay attention to first verse of Sura. It starts of by saying that "to rise, one needs efforts".  
 
I have been also hoping for a long time to have help of a native speaker of Arabic. Finally, someone has looked at and given her input. Even more importantly the person is a female. Bravo, my sister, not only historically women have done great. I know if they can get out of the oppression that has been heaped upon them. They can do wonders again. My sister has a toddler at home. She works outside home as well. This makes her efforts even more special. My hats off for her and her family. Thanks a lot for your input and to make me think more, without your help it would not be possible.  
 
I have corrected my understanding based upon input and help from my sister. As well there were few areas that I was not sure linguistically in previous version. (Sorry I can not post links to colored text links at the begining of word explanation from Leeds University site here)  
 
Badar  
 
 
 
 
Surah 108: 1 إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ  
 
 
 
For sure to rise with efforts, what we contend to give you is comparatively, the easiest and plain.  
 
 
 
It is a combination of particle إنْ a contraction of particle إنَّ meaning “verily, truly or for sure” and following is attached, not the first personal plural pronoun نا as is traditionally believed and understood. This is based upon 2 reasons. Firstly, it does not make any sense to have a first person pronoun here as well in the following construct of أَعْطَيْنَاكَ as it impossible to translate these two as pronouns and have a meaningful sentence. Also إِنَّا last “Alif” has Medda suggesting these are actually two alifs. Hence it is actually ناء which could be written as نآ so its root would be ن و أ meaning “he rose with efforts”.  
 
 
 
Only disagreements with this break down from work of Leads University UK. The أ is also separate it is a letter of interrogation meaning “what” and it is not a part of 4th form of verb.  
 
 
 
عْطَيْ from root ع ط و a verb “contend to give” then there two attached pronouns meaning “we” and “you” in this order.  
 
 
 
There is “al” at the start explained. Then كوثر a definite noun with attached ك at the start. I am humbly disagreeing with all traditionalists including work at Leads neither that its root is و ث ر nor it is ك ث ر as traditionally thought to be the case. If we accept the traditionalist view as correct. Then there is no rule in Arabic grammar to explain this construction of noun. The ك is a particle of comparison at the beginning and the root is و ث ر meaning “he made it easy and plain”.  
 
 
 
Surah 108: 2 فَصَلِّ لِرَبِّكَ وَانْحَرْ  
 
 
 
Therefore, always follow it very closely; as it is from your Rabb and get to know it intelligently and thoroughly.  
 
 
 
At the start is the particle “Fa” meaning “then or therefore” followed by imperative of verb form 2, from rootص ل ى meaning “to follow closely” as being a verb form 2, it adds meaning of “intensity or repetition”.  
 
 
 
At the start is a preposition “lee” meaning “for” at end personal pronoun “ka” meaning you in middle “rabb” explained before.  
 
 
 
“Waw” at start conjunct particle, second person imperative from root ن ح ر with several meanings here due context picked up “know intelligent or soundly”  
 
 
 
Surah 108: 3 إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ  
 
For sure, it removes you away from him who severs all the bonds and relationships.  
 
 
 
a particle explained above  
 
 
 
a noun with attached personal pronoun “ka” at end. Root is ش ن أ at measure of فَاعِلٌ adding meaning of doer to root “it or him removes away or aloof”.  
 
 
 
Third person personal pronouns mean “he”  
 
 
 
The definite article “al” followed by interrogative letter أ translated as “who” and finally noun from root ب ت ر meaning “he cut or severed ties or bond or relationships”.  
 
 

Comments by: bkanwar2 On 26 May 2012Report Abuse
Surah 106:1 لِإِيلَافِ قُرَيْشٍ  
After resorting, getting accustom and familiar with great collection.  
 
لِ is preposition with several meanings due context its meanings in sense of بَعْدَ has been used which means “after”.  
This is followed by إِيلَافِ. However, this word’s measure/وزن as used in current quranic print is not explainable. However, Lane points out that there were three readings of this word. Beside this one other two being لِإلَافِ and final as لِإلَفِ. The final form was a reading of prophet himself. However due to unknown reasons first two were adopted. The first one used currently in Quranic text has no measure to explain it. This is the one in current text. Its root is أ ل ف meaning “he resorted to it, he became familiar with it or accustomed with it”.  
Traditionally, it is considered as proper noun and name of the tribe of Prophet. But a proper noun is debarred from taking a Tenween. Hence it can not be a proper name and name of a tribe. It is a common noun. It is from root ق ر ش at measure of فُعَيْلٌ, root meaning is “he collected” plus measure adds meaning of enhancement “great”.  
 
Surah 106:2 إِيلَافِهِمْ رِحْلَةَ  
الشِّتَاءِ  
وَالصَّيْفِ  
Their familiarity with it shall help to endure patiently through the seasons of dearth and abundance.  
 
Explained above, plus suffixed 3rd person plural noun meaning “their”.  
A verbal noun from root ر ح ل at the measure فِعْلَةَ called a noun of kind adding meaning of “manner, mode or way of verb, to root meaning which is “he endured patiently”  
A definite noun from root ش ت و commonly used for winter. But also signifies “dearth, drought”.  
Waw a conjunct followed by a definite noun from root ص ع ف, commonly used for “summer” but a season in which land is rained upon.  
 
Surah 106:3 فَلْيَعْبُدُوا رَبَّ  
هَذَا الْبَيْتِ  
Therefore, let they be bondsman of Rabb, this is the nobility.  
 
Fa is a particle meaning “therefore, then” follows by “lam” of imperative followed imperfect plural verb from root ع ب د, usually mean “he worshiped” but due context and other concepts else where worship is not the object of creation of humans, as well word Allah itself means “One who is not a deity for worship” meaning of “bondsman” is chosen.  
Explained multiple times before  
Means “this and that”  
a definite noun from root ب ي ت with several meanings but due context chosen “nobility”. Additionally, these two words together form a compound phrase called مركب إشارى pointing to acting as bondsman of Rabb.  
 
Surah 106:4 الَّذِي أَطْعَمَهُم مِّن جُوعٍ  
وَآمَنَهُم مِّنْ خَوْفٍ  
One who provides them with means of sustenance, while devoid of these; as well provides them with tranquility of mind and heart in fear.  
 
Singular relative noun meaning “one who”  
V – 3rd person masculine singular (form IV) perfect verb from root ط ع م “supplying with means of sustenance”, Followed by 3rd person plural noun.  
A preposition with several meanings here “in”  
a noun from root ج و ع literally meaning “he was hungry” however due to context in relation to meanings of previous word as means of sustenance used “devoid of these, instead of hungry”.  
“ waw” a conjunct meaning “as well, and”  
V – 3rd person masculine singular (form IV) perfect verb from root أ م ن “ he became tranquil in heart and mind”, followed by 3rd person pronoun.  
A preposition with various meanings here “while”.  
A noun from root خ و ف “he feared”.  
 

Comments by: bkanwar2 On 28 May 2012Report Abuse
Surah 105:1 أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ  
بِأَصْحَابِ  
الْفِيلِ  
Why do not you see how your Rabb dealt with companions of the weak in judgment and opinion?  
 
Hemza as letter of interrogation, meaning “why”, followed by لَمْ a negative particle meaning “not”.  
2nd person masculine singular imperfect verb, jussive mood due to لَمْ and its root is ر أ ى meaning “he saw it”.  
it is an interrogative noun from root ك ى ف meaning “how”.  
a past perfect verb from root ف ع ل meaning “he acted or dealt”.  
a well know noun from root ر ب ب with 2nd person pronoun in nominative case, meaning “your Rabb”  
A preposition “bee” meaning “with” a plural noun from root ص ح ب meanings “companions”.  
The definite noun from root ف ي ل meaning “he was weak in judgment and opinion”. It appears that initially no meaning as elephant was related to this root.  
 
Surah 105:2 أَلَمْ يَجْعَلْ كَيْدَهُمْ  
فِي تَضْلِيلٍ  
Hasn’t he made their deceit and evasion to repeatedly lead them into straying from right course?  
 
Hemza as letter of interrogation, meaning “why”, followed by لَم a negative particle meaning “not”.  
3rd person masculine singular imperfect verb, jussive mood due to لَمْ, from root ج ع ل “he created or caused”.  
N – Accusative masculine noun from root ك ي د “deceit and evasion”  
PRON – 3rd person masculine plural possessive pronoun.  
a particle with several meaning here “into”.  
It is verbal noun at the measure of تَفْعِيلٌ from verb form II adding to the root meaning of frequency or repetition. The root is ض ل ل meaning “straying from right course.”  
 
Surah 105:3 وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ  
And if message is brought to them, they become frightened fleeing like dispersed companies one following another.  
 
a conjunct “waw” meaning and followed by Hemza as letter of interrogation  
followed by verb from root ر س ل “he brought the message”.  
 
 
على a preposition with several meanings, “to, toward, upon”. Followed by plural  
Personal pronoun meaning “them”.  
 
noun from root ط ي ر meaning “he took fright and ran away”.  
 
a plural of plural from root أ ب ل at the measure of أفَاعِيلٌ given meaning of  
Multiple of multiple to root and root meaning “a company in dispersion” plus measure’s  
Meanings “dispersed companies one following another.”  
 
Surah 105:4 تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ  
It casts them away create an institution of hindrance regarding written decisive declaration.  
 
An imperfect verb from root ر م ي meaning, “he/it cast away, threw or flung a thing”. Followed by a 3rd person plural noun.  
a preposition “Ba” with several uses and meanings here its meaning of reason or cause is picked up due context “ to create”.  
N – genitive feminine indefinite noun from root ح ج ر at measure of فِعَالَة used for office or institute. Like خِلَافَةٌ the office of successor. Root meaning “he prevented, hindered or withheld from it” root meaning plus measure meaning together “an institute of hindrance”.  
A preposition with several meanings here due to context “regarding”  
A noun from root س ج ل at the measure of فِعِّيلٌ , an adjective adding meaning of intensity to root “what had been written decreed”.  
 
Surah 105:5 فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ  
Consequently, it made them like chewed food blown away by violent winds.  
 
“Fa” is conjunct meaning “consequently” followed by a perfect verb from root ج ع ل meaning “he made a thing” followed by 3rd person plural pronoun.  
 
A prefixed preposition “ka” mean "like", followed by a noun from root ع ص ف “the wind blew vehemently”.  
 
a verbal noun from root أ ك ل meaning “he eat or chewed it” at measure of مَفْعُولٌ an adjective from given root “ eaten or chewed”.  

Comments by: bkanwar2 On 10 June 2012Report Abuse
Surah 104: 1 وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ  
 
Deep distress and misery are for each and every one intensely repelling, finding faults and openly criticizing it.  
 
A noun from root و ي ل usually meaning “woe to him” here translated as “deep distress and misery”  
A particle “lee” explained before, followed by a noun from root ك ل ل “each and every one”.  
A noun from root ه م ز at measure of فُعَلَةٌ root meaning “he repelled him or it” whereas measure adds meaning of intensity.  
Again a noun same measure but root ل م ز “he found fault of criticized him”  
 
Surah 104: 2 الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ  
 
Such a one is who assembles together pride of possessions and keeps counting it time and again.  
 
A singular relative pronoun meaning “he who or one who”.  
A perfect verb from root ج م ع meaning “he collected or he assembled”.  
A noun from root م و ل meaning “he became wealthy; he had pride due to wealth”.  
 
“Waw” a conjunct followed by a 3rd person ii form verb from root ع د د meaning “he counted”.  
 
Surah 104: 3 يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ  
 
He assumes that his pride of possessions shall make him last for ever.  
 
An imperfect verb from root ح س ب meaning “he thought or assumed”.  
a particle meaning “that”.  
A noun from root م و ل meaning above followed by 3rd person singular noun meaning “he”.  
A perfect verb of iv form root is خ ل د “he lived for ever or became immortal”. Followed by 3rd person singular noun as above.  
 
Surah 104: 4 كَلَّا لَيُنبَذَنَّ  
فِي الْحُطَمَةِ  
 
Not at all, surely he shall be cast away as of no importance into the fine crush.  
 
a particle meaning “nay, not all”  
 
Intitial “La” for emphasis followed by 3rd person singular imperfect passive verb from root ن ب ذ meaning “he caste away as of non importance”. Finally a “noon” of emphasis.  
a particle meaning “in”.  
A definite noun from root ح ط م “it broke or broken into pieces” measure فُعَلَةٌ meaning of intensity “crushed into very small pieces”.  
 
Surah 104: 5 وَمَا أَدْرَاكَ مَا الْحُطَمَةُ  
 
Then what skill will make you know, what is the fine crush?  
 
“Waw” a conjunct followed by an interrogative noun meaning “what”.  
A verb singular 3rd person verb form iv, followed by a 2nd person singular pronoun Meaning “you”.  
An interrogative noun.  
A definite noun same root as explained above.  
 
Surah 104: 6 نَارُ اللَّهِ الْمُوقَدَةُ  
 
A diversion from Allah (One who is not a deity for worship) is the reason to be relinquished.  
 
A noun from root “ن و ر usually mean as “light or fire” it also means “to flee and to divert” due context this meaning is used.  
Not a personal name or noun. It is explained multiple times. It is phrase meaning “one who is not at all a deity for worship”.  
The definite noun from root و ق د derived from verb form iv. “to be relinquished”.  
 
Surah 104: 7 الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ  
 
This is which shall make you familiar about the disease affecting mind.  
 
A relative singular female pronoun.  
A 3rd person singular female imperfect verb form viii root ط ل ع “he made familiar” this is picked up over other meanings due context.  
A preposition with several meanings, here “about”.  
A definite noun from root ف أ د with several meaning used “disease affecting mind”.  
 
Surah 104: 8 إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ  
Surah 104: 9 فِي عَمَدٍ  
مُّمَدَّدَةٍ  
 
For sure, disease affecting mind shall confer upon them complete closure, due enduring it for extended time.  
 
A particle إنَّ meaning “verily, indeed, truly” followed by a pronoun here translated to what it is referring “the disease affecting mind”.  
A particle meaning “upon” and 3rd person plural pronoun meaning “them”.  
A noun from root أ ص د meaning “complete closure”.  
A preposition meaning “due”.  
A noun from root ع م د “he supported it or endured in it”.  
A passive noun from verb form ii root م د د meaning “he extended for long time”  
 
 

Comments by: bkanwar2 On 10 June 2012Report Abuse
Surah 103: 1 وا لْعَصْرِ  
 
I think of the gift for safety.  
 
”Waw” is usually used as conjunct. It is also consider as a letter for swearing and in fact in modern Arabic still it is used for this purpose. However, Wright points out more uses and meanings as “I think of”, “I remember” “O that!” (Wright VOL. 2 page 217 rem at the bottom of the page).  
 
A definite noun from root, ع ص ر usually translated as “time”. Although, this meaning is also present in lexicon. However, if one were to pay close attention to root meanings there is no meaning that even comes close to meaning of time. Literal meaning is “he squeezed it” or “extracted the juice”. This root tropically also means “a gift” as well means “protection”. These two meanings are chosen due to context of other Suras so far.  
 
Surah 103: 2 إِنَّ الْإِنسَانَ لَفِي خُسْرٍ  
 
Indeed, it needs to be preserved from being lost or circumvented.  
 
An accusative particle meaning, “indeed, certainly surely”.  
It is usually considered a definite noun from root أ ن س meaning “man” or even mankind. Since having a definite article at the beginning would limit the scope or define its meaning to only certain man. Which would not fit the purpose and meaning traditionally considered as correct, a grammatical rule was created. The rule is that, this “al” is a defining “al”, for whole of the genus. Hence here it would mean “the whole mankind”, instead of just “the man”. This appears an attempt to make grammar rule to rationalize already established meaning and not to get to real meanings by following the rules of grammar.  
 
(Unfortunately, this whole mind frame of current Muslims is a major problem and hurdle in understanding Quran. They accept and staunchly believe that current translation of Quran is the real Quran. This even applies to followers of Quran only. They are willing to accept another person’s translation as authority without considering that the person in question no mater how well intended. He was not able to finish the task of translation of whole of the quran).  
 
Despite, all this jargon to explain "al" at the begining, there is no form/measure to explain this construct as a noun in the language. However, if it were considered to be a verb of form VII إنْفَعَلَ from root ص و ن and middle “waw” changing into “elif” due “ajwaf” rule of weak verb. Also the first letter ص is substituted with س. Its actual shape should be ألإنصَان without substitution of first letter. With such substitution allowed in the language, it became ألْإنسَانَ . The “al” here is contraction of “Allathi” just like in “Allah”. The root meaning is “he preserved it, or kept it”. The form/measure adds meanings of “need to be”  
The “Lam” is further emphasis. It is difficult to translate in English with so much emphasis. It is followed by a particle with several meanings. Here due context “from” is chosen.  
A undefined noun from root خ س ر meaning “he lost or lost and suffered diminution or he circumvented”.  
 
Surah 103: 3 إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ  
وَتَوَاصَوْا بِالْحَقِّ  
وَتَوَاصَوْا بِالصَّبْرِ  
 
If those do not safeguard it by laboring in the incorrupt manner, then you direct and urgently admonish them with what is suitable, according to wisdom, justice and facts; as well you direct and urgently admonish them with the endurance and self restrain.  
 
Traditionally it is considered as an exceptive particle meaning “except”. But it can also be combination of إنْ لَا meaning “if not”. This meaning is used here due to context over meaning of except.  
A plural relative noun meaning “those”  
A 3rd person plural perfect verb of form IV from root أ م ن meaning “he became safe or secure”  
“waw” conjunct translated as “by” followed by a 3rd person perfect verb from root ع م ل meaning “he worked, acted or labored”  
A definite active plural participle from root ص ل ح meaning “it and he became good, incorrupt or just”  
“waw” conjunct translated as “then” followed by a 3rd person perfect verb with prefixed 2nd person pronoun meaning “you”. Its root is و ص ي meaning “he enjoined”.  
”Bee” a particle meaning “with” followed by a definite/defined noun from root ح ق ق meaning “it was or became suitable to requirements of wisdom, justice, truth and facts”.  
It is explained above.  
”Bee” a particle explained above followed by a defined/definite noun from root  
ص ب ر meaning “he became enduring and withheld his tongue and soul from inpatients”.  
 

Comments by: moazzam On 11 June 2012
Excellent Bekanwar, well done.The sense i taken is as following[almost inline with urs] .  
 
 
103: 1 وا لْعَصْرِ I think of the gift for safety  
..  
**** Certainly the extract/conclusion  
 
103: 2 إِنَّ الْإِنسَانَ لَفِي خُسْرٍ Indeed, it needs to be preserved from being lost or circumvented.  
 
 
**** Verily Man is in loss.  
 
103: 3 إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ If those do not safeguard it by laboring in the incorrupt manner  
**** Except those are safety and security providers and do "islahi aamaal"  
 
وَتَوَاصَوْا بِالْحَقِّ then you direct and urgently admonish them with what is suitable, according to wisdom, justice and facts;  
**** then you direct and urgently admonish them with HUQQ /rights [with what is suitable, according to wisdom, justice and facts].  
 
وَتَوَاصَوْا بِالصَّبْرِ as well you direct and urgently admonish them with the endurance and self restrain..  
 

Comments by: bkanwar2 On 15 August 2012Report Abuse
With improved linguistic learning needed to revisit some translations done earlier. Except for one word, I think I can humbly say I am understanding it all.  
 
Surah 1:1 بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ  
Among eternal sign conveying knowledge about one who is not a deity for worship is the extreme eternal compassion.  
 
بِسْمِ it is a combination of ب a preposition, which has several meanings but one here picked up based upon its use as” the instrument of whose aid we avail ourselves”  
إسم from root س م و radical “waw” is dropped and replaced at the beginning with “hemza”. The hemza is also dropped when word is used at the beginning of sentence with a preposition. This root means “sign to identify sometime”.  
اللَّهِ a sentence written as such meaning “one who is not a deity for worship”  
الرَّحْمَنِ الرَّحِيمِ two both from root ر ح م meaning “he had mercy, compassion or pity or forgave”. Both nouns are definite due presence of definite article “al”. This “al” is to make, this mercy a one and only kind of the mercy.  
الرَّحْمَنِ is at the measure of فَعْلانٌ it is a measure which meanings of intensification to the root.  
الرَّحِيمِ is at the measure of فَعِيْلٌ which give meaning to eternity and permanence to the root meaning.  
 
Surah 1:2 الْحَمْدُ لِلَّهِ رَبِّ  
الْعَالَمِينَ  
The praise for (one who) is not a deity for worship, (he) is the Rabb (sustainer, maintainer, foster and accomplisher) for all those one can learn.  
 
الْحَمْدُ a definite noun from root ح م د meaning “he praised, eulogized or commended”.  
لِلَّهِ it is a combination of لِ لا إلهٌ meaning “ for (one who) is not a deity for worship, or for not god”.  
رَبِّ the definite noun due to being part of compound meaning “sustainer, maintainer, foster and accomplisher”.  
الْعَالَمِينَ this a noun plural noun from root ع ل م at the measure of فَاعَلٌ meaning of root “ he know it, or acquaint with it”. The “al” here is contraction of “alathi”  
 
Surah 1:3 الرَّحْمَنِ الرَّحِيمِ  
The extreme eternal compassion.  
 
الرَّحْمَنِ الرَّحِيمِ Both these nouns are explained above.  
 
Surah 1:4 مَالِكِ يَوْمِ الدِّينِ  
What for you are the customs and traditions at all times?  
 
مَالِكِ it is a combination of interrogative nounمَا meaning “what” preposition لِ meaning “for” and second person personal noun meaning “you”. It is not one word like traditionally considered.  
يَوْمِ a common noun from root ي و م meaning usually “a day” but it actually means “time in absolute sense”  
الدِّينِ a definite noun from root د ي ن meaning “customs and traditions”  
 
Surah 1:5 إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ  
You beware of; making us an object of worship also you beware of, to think of us as a beast.  
 
إِيَّاكَ it is a phrase meaning from Lane, in root أيا “you beware of”.  
نَعْبُدُ it is imperfect first person plural from root عَ بُ دَ meaning “he had made an object of worship”. The pronoun نَ at the start is nominative and translated as “we”. I am translated as “us” which usually in English is a subjective noun. However, “us” can be used as indirect object. This is the case here.  
نَسْتَعِينُ it is imperfect verbs x form, its root is ع و ن traditionally it is meant “he aided” but one were to read this meaning is only for noun and not the verb root. In root meaning Lane writes that “She was or became such as termed عَوَان which “a beast”.  
 
Surah 1:6 اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ  
We direct against fleeing the path thought to be universally original, straight, undeviating and unceasing.  
 
اهْدِنَا an imperative verb with a personal pronoun attached at the end. The root for verb is ه د ى meaning “he directed”. The personal pronoun at the end is considered as subjective case and translated as “us” but at several places in Quran it is translated as “we”; Hence, due context it is translated as “we”.  
الصِّرَاطَ A definite noun from root ص ر ط meaning “a path” furthermore, it is at the measure of فِعَالٌ which adds meanings of “flight or refusal” (Wright Vol. 1; page, 113 B). Therefore, meaning “fleeing from the path”.  
الْمُسْتَقِيمَ A definite noun/adjective from root ق و م it is a noun of time and place from verb’s X form. Therefore, a meaning of “Universally thought to be” is added.  
 
Surah 1:7 صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ  
لا الضَّالِّينَ  
Those fleeing the path, if you were to inform them, it would be nothing but the object of anger for them even confounded and perplexed unable to see the right course.  
 
صِرَاطَ explained above.  
الَّذِينَ is a relative plural noun “those”  
أَنْعَمْتَ it is a combination of أ a letter of interrogation, followed by particle نعَمْ usually means “yes” but Lane has discussed in detail under root أ ج ل meaning “to provide information” and ت a particle of allocation added at end to “you”.  
عَلَيْهِمْ combination of a particle على with several meanings used “to” and a third parson plural pronoun.  
غَيْرِ a particle with several meanings used “nothing but”  
الْمَغْضُوبِ the passive participle from root غ ض ب meaning “an object of anger”  
عَلَيْهِمْ explained above.  
وَلا due to context translated as “even”  
الضَّالِّينَ A active plural noun from root ض ل ل meaning “he was confounded and perplexed unable to see the right course”.  
 

Comments by: Nargis On 19 August 2012Report Abuse

Woow This is very interesting Brother Badar, how would 1:1 بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ  
 
" Among eternal sign conveying knowledge about one who is not a deity for worship is the extreme eternal compassion. "  
 
fit in the إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ  
 
(27:30:5)

 

Comments by: bkanwar2 On 23 August 2012Report Abuse
Thoroughly impressed sister, now this is, what I think is love of Quran; hence to The Rabb. My dear sister, if one were to accept current translation correct it is the name of a person. But if one were to pay attention to language it is a verbal noun from root "Lam Waw Miim" with future particle of "Sa" prefixed at beginning, then this whole sentence will have completely different meaning.

Comments by: bkanwar2 On 01 September 2012Report Abuse
When I share my linguistic based understanding of Quran. I get various responses. Traditionalist utterly reject it, just because it is not what they were led to believe. Some call it an effort with an agenda behind it. Others say how do you know it is real. When asked what do you mean by real, they reply "it is of divine origin".  
 
My question to them is, please read following and give an honest answer. Could these be words from a mortal man?  
 
 
2:1 الم  
 
Man (mankind) has suffered intensely.  
 
 
2:2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ  
 
This suffering for you is due to the refusal and departure from the learned collection of principles. Without a shadow of doubt, a timeless mode of conduct is contained, in it; for all those seeking to safe guard against, a life, lacking faculty of growth, intelligence, knowledge as well, full of sorrow and grief.  
 

Comments by: bkanwar2 On 01 September 2012Report Abuse
Folowing are questions put forward by someone at a different forum. Below is my response, in case some one has similar questions in mind.  
 
Badar Bhai,  
 
Are you sure Q 2:1 means what you wrote ? I thought no one knows for sure what does "alif laam meem" mean or stands for?  
Secondly " kitaab " has been translated as " book " for the last 1400 years. Are you certain without a shadow of doubt that " kitaab " means something else , instead of a " book " ?  
Thirdly how do you explain that if the author of Book/Quran is supreme being He allowed rampant mistranslation of the book for 1400 years ? Didn't it defeat the purpose of revealing a book of guidance ?  
Wrong translation means zero guidance.  
Fourth do you know someone who is willing to authenticate your translations ?  
 
I apologise but these are blunt questions which merit answers.  
 
Ehtsham, no need for apology.  
 
2:1 الم  
It is not just three letters. Please check it in printed Quran. It is written as آلَمّ first elif has medda over it. It would mean two elifs or better hemzas. Followed by Miim has Shadda over it. It would again double Miim.  
 
In Arabic verb has 15 forms. The ninth form is إفْعَلَّ . Now replace Fa Ayan Lam with root letter elif Lam Miim one gets آلَمّ . Look up root meaning from lexicon. “He or man suffered pain” It being ninth form of verb, further adds meanings of intensiveness with permanence to the root meanings.  
 
Similarly Kitab is from root “Ka Ta Ba” which means “he wrote what he learned or heard” . Kitab as a word from this root is at measure of فِعَالٌ this measure adds meanings of “flight from or refusal” of root meanings. Hence, I rendered meanings above.  
 
Now to very important philosophical questions of why and how wrong translations.  
 
Please pay attention to whole of Universe and progress of knowledge and science and laws that apply to this phenomenon.  
 
Did Newton ever say that I am going to wait for god to come and tell me how the law of motion works? Or put other way around did god come running to tell him how?  
 
People agree that Einstein’s genius is not that he invented or discovered laws of relativity. These laws were already discovered years before him. He just put these in term for people to understand. Did god come running to him or he went running to god to ask him if he was correct. He showed the people how he did it. Repeated testing of his hypothesis produced same results making it a law.  
 
Do I know any one to authentic my translation? Well number one, any one can do it. I am openly sharing my methodology.  
 
However, ones who may be capable of doing it, all are running business of religion, with vested interests. Do you know any one who is ready to spoil his/her thriving business?  
 

Comments by: bkanwar2 On 02 September 2012Report Abuse
I was struggling with one word in this Sura. This word was الْعَالَمِينَ as how to convey its meanings/concept in English without adding too many words and brackets. Hence, I kept working. Now I think I can say with reasonable certainty that I understand it all. Those who are interested may like to Google English words of "learn and learning" to comprehend the depth and profoundness of this concept.  
 
 
Badar  
 
Surah 1:1 بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ  
Among eternal sign conveying knowledge about one who is not a deity for worship is the extreme eternal compassion.  
 
بِسْمِ it is a combination of ب a preposition, which has several meanings but one here picked up based upon its use as” the instrument of whose aid we avail ourselves”  
إسم from root س م و radical “waw” is dropped and replaced at the beginning with “hemza”. The hemza is also dropped when word is used at the beginning of sentence with a preposition. This root means “sign to identify sometime”.  
اللَّهِ a sentence written as such meaning “one who is not a deity for worship”  
الرَّحْمَنِ الرَّحِيمِ two both from root ر ح م meaning “he had mercy, compassion or pity or forgave”. Both nouns are definite due presence of definite article “al”. This “al” is to make, this mercy a one and only kind of the mercy.  
الرَّحْمَنِ is at the measure of فَعْلانٌ it is a measure which meanings of intensification to the root.  
الرَّحِيمِ is at the measure of فَعِيْلٌ which give meaning to eternity and permanence to the root meaning.  
 
Surah 1:2 الْحَمْدُ لِلَّهِ رَبِّ  
الْعَالَمِينَ  
The praise for one not a deity for worship is a master owner and proprietor (Rabb) of all the learning.  
 
الْحَمْدُ a definite noun from root ح م د meaning “he praised, eulogized or commended”.  
لِلَّهِ it is a combination of لِ لا إلهٌ meaning “ for one not a deity for worship, or for not god”.  
رَبِّ the definite noun due to being part of compound meaning “sustainer, maintainer, foster and accomplisher”.  
الْعَالَمِينَ this a noun plural noun from root ع ل م at the measure of فَاعَلٌ meaning of root “ he know it, or acquaint with it”. It would become عَالمٌ which is usually translated as "a learned or scholar", but also means "learning".  
 
Surah 1:3 الرَّحْمَنِ الرَّحِيمِ  
The extreme eternal compassion.  
 
الرَّحْمَنِ الرَّحِيمِ Both these nouns are explained above.  
 
Surah 1:4 مَالِكِ يَوْمِ الدِّينِ  
What for you are the customs and traditions at all times?  
 
مَالِكِ it is a combination of interrogative noun “Ma” meaning “what” preposition لِ meaning “for” and second person personal noun meaning “you”. It is not one word like traditionally considered.  
يَوْمِ a common noun from root ي و م meaning usually “a day” but it actually means “time in absolute sense”  
الدِّينِ a definite noun from root د ي ن meaning “customs and traditions”  
 
Surah 1:5 إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ  
You beware of; making us an object of worship also you beware of, to think of us as a beast.  
 
إِيَّاكَ it is a phrase meaning from Lane, in root أيا “you beware of”.  
نَعْبُدُ it is imperfect first person plural from root عَ بُ دَ meaning “he had made an object of worship”. The pronoun نَ at the start is nominative and translated as “we”. I am translated as “us” which usually in English is a subjective noun. However, “us” can be used as indirect object. This is the case here.  
نَسْتَعِينُ it is imperfect verbs x form, its root is ع و ن traditionally it is meant “he aided” but one were to read this meaning is only for noun and not the verb root. In root meaning Lane writes that “She was or became such as termed عَوَان which “a beast”.  
 
Surah 1:6 اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ  
We direct against fleeing the path thought to be universally original, straight, undeviating and unceasing.  
 
اهْدِنَا an imperative verb with a personal pronoun attached at the end. The root for verb is ه د ى meaning “he directed”. The personal pronoun at the end is considered as subjective case and translated as “us” but at several places in Quran it is translated as “we”; Hence, due context it is translated as “we”.  
الصِّرَاطَ A definite noun from root ص ر ط meaning “a path” furthermore, it is at the measure of فِعَالٌ which adds meanings of “flight or refusal” (Wright Vol. 1; page, 113 B). Therefore, meaning “fleeing from the path”.  
الْمُسْتَقِيمَ A definite noun/adjective from root ق و م it is a noun of time and place from verb’s X form. Therefore, a meaning of “Universally thought to be” is added.  
 
Surah 1:7 صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ  
لا الضَّالِّينَ  
Those fleeing the path, if you were to inform them, it would be nothing but the object of anger for them, confounded and perplexed unable to see the right course.  
 
صِرَاطَ explained above.  
الَّذِينَ is a relative plural noun “those”  
أَنْعَمْتَ it is a combination of أ a letter of interrogation, followed by particle نعَمْ usually means “yes” but Lane has discussed in detail under root أ ج ل meaning “to provide information” and ت a particle of allocation added at end to “you”.  
عَلَيْهِمْ combination of a particle على with several meanings used “to” and a third parson

Comments by: bkanwar2 On 23 September 2012Report Abuse
Concepts and Contradictions  
 
Even in causal discussion and belief most common as well Muslim scholars will say about the concept of god in Islam.  
1. Can’t have any physical or mental form, shape or image.  
2. He is the one and only.  
3. Nothing is like him  
4. Human brain is incapable of comprehending and understanding him.  
Then they also believe and tell that they believe Allah is such god, but the fail to admit and comprehend that Allah as deity for worship has,  
1. Chosen to house in Kabba in Mecca  
2. He likes to be worshipped by certain rituals  
3. He has certain personal likings and disliking  
4. He can be pleased and made angry by certain acts  
5. He has revealed himself and talked to certain chosen ones.  
6. Sits on a pulpit in 7th sky, and on and on.  
Now please tell me, if above concept creates contradictions or following linguistic meaning of word Allah is more consistent.  
 
Allah = Allathi La Illah = “One who is not at all a deity for worship”.  

Comments by: moazzam On 24 September 2012
Brother Bkanwar! Agreed with your concerns based on logic inline with Al-Kitab as well, about "ALLAH"  
Allah = Allathi La Illah = “One who is not at all a deity for worship”.=The unique Laws of nature/eternal values/principles/parameters functioning in the universe.

Comments by: bkanwar2 On 24 September 2012Report Abuse
Thanks Brother, I wish this meaning of Allah, which is the core and basic message could be comprehended by a significant number sooner. This is the only hope to get my lost brothers and sisters out of the mess they are getting deeper by every passing day.

Comments by: bkanwar2 On 29 November 2012Report Abuse
Journey continue at snail's pace.  
 
2:255  
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ  
 
"One who is not a deity for worship, does not at all belong to genus/species of illah (deity for worship), except he is the absolute sustainer of existence full of intelligence and knowledge."  
 
 

Comments by: fendi On 29 November 2012Report Abuse
salam dr. badar,  
 
why use "he" not "she" or why not use something which is not gender specific to refer to the "One who is not at all a deity for worship."? :)  
 
cheers.  
./fendi

Comments by: fendi On 29 November 2012Report Abuse
dear dr. badar,  
 
the comment below was made at some other blog, pertaining to your translation of surah 4:1, can you provide some feedback. tq  
 
cheers.  
 
--  
 
Anonymous said...  
 
This is a com-pletely wrong and illogical translation.  
 
يُّهَا النَّاسُ,.= sleepy inattentive  
 
There is no arabic word for sleep here. This is not correct. Naas means people or mankind.  
 
اتَّقُواْ = guard and protect.  
 
Ittaqoo does not mean guard or protect. Ittaqoo means regard or respect, seek shelter, seek the support  
 
رَبَّكُمُ = . Your Rabb (sustainer, maintainer, foster and accomplisher  
 
This is illogical. How can you guard your sustainer and maintainer? Your sustainer and maintainer guards you. Not the other way around.  
 
خَلَقَكُم = created you  
مِّن نَّفْسٍ وَاحِدَةٍ = for a common purpose  
 
Incorrect. What happened to the word 'min'? Min means 'from'. Nafsin means self or person. wahidatin means the first or the single most.  
 
خَلَقَ مِنْهَا زَوْجَهَا.=created your companions (for the same purpose)  
 
This is incorrect. min-haa means from her (singular). zaujahaa means her mate (singular).  
 
The rest is too confused and incorrect. Can I lodge a complaint? This is misleading and wasting time.  
 
Thursday, November 29, 2012 3:07:00 PM

Comments by: bkanwar2 On 01 December 2012Report Abuse
salam dr. badar,  
 
why use "he" not "she" or why not use something which is not gender specific to refer to the "One who is not at all a deity for worship."? :)  
 
cheers.  
./fendi  
 
Your argument is valid. However, brother/sister, I am translating a text. In this text "Huwa" is a male pronoun only could be translated as "he" not "she".  
 
Overall, this is a limitation of our expression/language. Arabic has no pronoun to refer to neuter gender to best of my knowledge.  
 
For objection about translation. I will have to get back when I have more time.  
 
Regards

Comments by: bkanwar2 On 02 December 2012Report Abuse
"The rest is too confused and incorrect. Can I lodge a complaint? This is misleading and wasting time"  
 
Before, I present the linguistic argument. Let me comment on this part. One has to understand the point I am humbly bringing to attention. That currently we do not understand Quran at all. Unless, one understands this, yes it will be a waste of time. It also means, one is happy with status co.  
 
At the same it is never my claim that I know it all. My understanding of language is evolving and continues to evolve. So far, since very few people are willing to positively and constructively critique my translation. I have to be my own critique. However, if some other people will actively get involved with understanding of Quran via its language. The process could be expedited.  
 
Regards  

Comments by: bkanwar2 On 26 February 2013Report Abuse
86:1 وَالسَّمَاءِ وَالطَّارِقِ  
And the elevated, plainly distinguished path that is rendered even and plain to travel upon.  
86:2 وَمَا أَدْرَاكَ مَا الطَّارِقُ  
And what will make you comprehend after doubting it, that the path rendered even and easy to travel upon is-  
86:3 النَّجْمُ الثَّاقِبُ  
The manifestly shinning brilliantly  
86:4 إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ  
Is it not totally highly esteemed, hence desired for emulation, since it is a protector over self.  
86:5 فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ  
Therefore, let him consider and investigate which has been forgotten. For which purpose he has been created?  
86:6 خُلِقَ مِن مَّاءٍ دَافِقٍ  
He has been created to work hard to move himself forwards.  

Comments by: moazzam On 26 February 2013
Brother Badar Kanwar! Salam .  
 
EXCELLENT WORK ON LINGUISTIC BASED-APPROACH.  
No doubt the ARABIC discrete words could be translated by linguistic skill only, but the translation/elaboration of Quranic text shouldn't be carried out only through linguistic skill , rather its context, rattal and tasreef alayaat MUST be observed/considered along with the linguistic argument as [you are producing].  
THE SUBJECT OF SURAH 84 AND 85 [ESPECIALLY ] MUST BE KEPT IN VIEW WHILE TRANSLATION OF SURAH 86.  
Although the linguistic meaning of " الْإِنسَانُ " could be taken as "which has been forgotten", In quraan this title has been given to HUMAN BEING through out in Quraan.  
 
86:5 فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ now let HUMAN BEING[man] but think from what he has been given the code of ethics.  
87: خُلِقَ مِن مَّاءٍ دَافِقٍ the code of ethics has been given from the wahy which forwards promptly [to solve the problems].  

Comments by: bkanwar2 On 02 March 2013Report Abuse
Dear Brother thanks. Insan is just like Nisa. It can not mean human. Please take root Alif Noon Siin, which is considered as its root , and apply any Wazan of the language to make this word from the root. There is no way one can make Insan from this root.

Comments by: moazzam On 06 March 2013
Brother Badar !  
I’m sorry, I couldn’t make you understand my stance.  
Al Naas ( Historically: People or Mankind or Humanity.)  
As far as the derivation of meaning by linguistic and grammatical skill from the “Arabic root” is concerns, I do agree with you.  
But to understand the appropriate sense/meaning of the Quranic word/term, we have to look into its entire sentence , its context, rattal alquraan, tasreef alayaat and the subject of the relevant surah .  
For example following is a linguistic analysis of the word “النَّاسِ”,  
“ال” simply consider it to be equivalent of “the” in English.  
The word “ناس”, it is from root “ن و س”. The letter “Waw” in the root, it belongs to أجوف. if preceding letter has “fetha/Zuber” the letter “waw” will change into an “alif”, hence “ناس”. No doulbt the meaning of this root are given under  
 
 
“ناس”. =agitation, commotion, excitement, excitation, restlessness, eruption, chaos, mess, clutter,uproar,delirium  
distemper, tumult, unrest, disorder, distress  
 
 
 
All above mentioned are the characteristics of A HUMAN BEING [described in quraan]  
 
NOW YOU LOOK AT YOU DIFFERENT TRANSLATION YOU POSTED EARLIER  
 
(1). 86:5 فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ  
Therefore, let him consider and investigate which has been forgotten. For which purpose he has been created?  
 
(2). Surah 103: 2 إِنَّ الْإِنسَانَ لَفِي خُسْرٍ  
 
Indeed, it needs to be preserved from being lost or circumvented.  
 
(3). يُّهَا النَّاسُ,.= sleepy inattentive.  
 
(4). Surah 114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
 
Reflect and then express in your words that, I seek protection from the state of commotion with Rabb. (Sustainer, Foster, Maintainer and Accomplisher.)  
 
(5). النَّاسَ explained it means the confusion.  
 
 
 

Comments by: bkanwar2 On 09 March 2013Report Abuse
Dear all, couple of friends have repeatedly asked that I need to give detail linguistic explanation and referencing for translation in order to make an appeal to common people. As without this, why would anyone want to pay attention as compared with what has been accepted as authentic for generations and has been endorsed as such to date?  
Their point is valid. However, my dilemma has been that neither most common people know the language at all, nor do they have time to learn. Additionally, I am not able claim to know it all.  
 
Furthermore, how much to explain? That it remain comprehensible without getting too academic. Also I have limited time at my disposal although, I wish there were more than 24 hours in a day.  
 
I am making an attempt at verses of a small Sura. Please give your input, if you like to. Also remember the learning of a new language is a continuous and ongoing process. If my future learning teaches me something different, I would always be willing to revisit to improve my understanding.  
 
As I said above, it is time to revisit this Sura with some additional understanding.  
 
Besides, this translation has been on the net for almost 9 months with out any critique or interest.  
 
This changed understanding has more to do with Syntax than meanings of words. I am adding new understanding as well leaving older one for sake of comparison.  
 
Al Naas ( Historically: People or Mankind or Humanity.)  
 
Surah 114:1 قُلْ أَعُوذُ بِرَبِّ النَّاسِ  
 
Reflect and then express in your words that, I seek protection from the state of commotion with my Rabb. (Sustainer, Foster, Maintainer and Accomplisher.)  
 
(قُلْ it’s root is ق و ل. This root belongs to class of verbs that are called by Arab grammarians as أفعال القلوب, meaning verbs of mind plus having a و as second letter of root puts it in classification of أجوف. When this class of verbs are changed into imperative, these lose the “waw” due أجوف , third rule. Now let us put this much knowledge to understand the meaning. Root’s meaning “he said”. Now please bear in mind it is a verb of mind. Furthermore, no words can be uttered without thinking the words first in the mind. Plus it is in an imperative form. Hence, its meaning as “Reflect and then express”.)  
 
(أَعُوذُ= its root is ع و ذ. It is فعل مضارع that its 1st person singular verb of present or future tense. Important thing to keep in mind is that it is a معتدى/intransitive verb. In fact it is doubly intransitive. What is معتدى or intransitive verb? These are verbs that require one or more objects to convey their meanings. Since meanings of this root implies “he seek protection”. It should naturally follow that one would seek protection with something/someone against something/someone. This point is important to bear in mind to explain following words in the verse.)  
(بِرَبِّ it is combination of a preposition “بِ” and noun “ربّ”, when written together, these form, what is called a جار ومجرور. Now the noun “ربّ” is from root  
“ر ب ب” meaning “he is sustainer, maintainer, foster and accomplisher”. Preposition “ب” has several meanings depending upon context, but most appropriate here would be “with”. This would constitute as a first object to explain “أَعُوذُ” as subject of the sentence. Now we need another object to explain the meanings completely. As “I seek protection with sustainer, maintainer, foster and accomplisher” does not explain that what it is against which, I am seeking protection with the “ربّ”. Doesn’t it?  
(This brings into question the meanings of next word “النَّاسِ”. The word is combination of definite article “ال” simply consider it to be equivalent of “the” in English. This is followed by word “ناس”, it is from root “ن و س”. Again since it has letter “Waw” at number 2 in the root, it belongs to أجوف. Rule number 1 of the group says that if preceding letter has “fetha/Zuber” the letter at number 2 will change into an “alif”, hence “ناس”. The primary meaning of this root is “state of commotion”. Now if we were to put this meaning, it shall provide two objects needed by subject of the sentence as required by language rules discussed in the beginning, that is “أَعُوذُ” “I seek protection”.  
 
Surah 114:2 مَلِكِ النَّاسِ  
 
What is for you the state of commotion?  
 
(مَلِكِ this in traditional translation is considered as one word. It is translated as “The king or the ruler”. My purpose is not to be exhaustive, but it is incorrect to translate this word into English as “the King or the ruler” as there is no definite article “al” before this noun, if it were to be a noun at all. In fact it is not a noun it is even not one word. It is a combination three words. First one is “ما” which إسمِ إستفام or interrogative noun, followed by preposition “لِ” again could have several meanings depending upon context, but here “for” and finally “ك” a personal pronoun meaning “you”. Next word النَّاسِ is explained above).  
 
Surah 114:2 مَلِكِ النَّاسِ  
 
There are two issues with the above understanding. First the way I have translated it. It appears to be a sentence in Arabic. However, it is not. It is a compound or Murakab. Furthermore, the word Maliki can not be three words like I thought it should be. This is due to language rule, which states if preposition “Lee” is prefixed to second and third person pronouns, it’s “Kesra” changes into “Fetha”. Therefore, if my above understanding were to be correct then this word should have been “Malaki” and not “Maliki”.  
 
So in this case it would be a word from root Miim Lam Kaf at the measure of فَاعِلٌ. The root meaning is “he posed command or authority”. Now keeping these two points in mind, let us try to translate above verse.  
 
The authoritative force that causes the state of commotion.  
 
 
Surah 114:3 إِلَهِ النَّاسِ  
 
A deity for worship is the cause for state of commotion.  
 
(Again إلَهِ is translated as “The God”, but there is no definite article “al” again prefixed to it. Hence, its correct translation would be “a god” or more meaningful “a deity for worship”. Next word النَّاسِ is explained above).  
 
Surah 114:3 إِلَهِ النَّاسِ  
 
Similarly, this verse is also a compound and not a sentence. Hence should not be translated as a sentence. Which is what I did above, therefore, let me correct it.  
 
The concept of deity for worship causes the state of commotion.  
 
Surah 114:4 مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ  
 
A disposition for state commotion is a basis for a man to become a wrongdoer, unjust, corrupt and wicked. An unprofitable idea and imagination which occurs in mind like a disorder, the cause to recede, remain backwards and lag behind, often and repeatedly.  
 
(مِن root is same. It is often considered a preposition. However, it has other meanings as well. Due to context most appropriate here would be “a disposition for”.  
شرٍّ is a noun from root ش ر ر, meaning “a man became wrongdoer, unjust, corrupt and wicked”  
الْوَسْوَاسِ is from root و س س, meaning unprofitable idea or imagination of mind like a disorder.  
الْخَنِّاس is from root خ ن س which means “to recede back or remain backward or lag behind. In addition it is at the measure/ وزن of فَعَّالٌ adding meaning of repetition to root meaning.  
 
Surah 114:5 الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ  
 
All those who shall fall for this unprofitable idea and imagination which occurs in mind like a disorder, shall be among those returning back to the state of commotion.  
 
(الَّذى is a conjunctive pronoun meaning “who, which, that”.  
يُوَسْوَاسُ its root is و س س meaning is given above. In addition it a future tense from بَاب أفْعَلَ which added meanings “ himself fall for”.  
صُدُور from root ص د ر meaning to “to return back”  
النَّاس root and meanings give before.  
 
Surah 114:6 مِنَ الْجِنَّةِ وَ النَّاسِ  
 
A manner of acting, like those, bereft of reason, unsound in mind and intellect as well in the state of commotion.  
 
(مِن again not as preposition, but appropriate meaning would be “a manner of acting” due to context.  
الْجَنَّة combination of definite article “al” and an adjective from root ج ن ن “ meaning “bereft of reason, unsound in mind and intellect”  
وَ a connector of words and clauses hence “as well”  
النَّاس root and meanings give before.  

Comments by: Nargis On 13 March 2013Report Abuse

Br BKanwar, I think your efforts are absolute praiseworthy and fantastic. some of your translations doesn't make sense to me, but I need to read more. But still, I learn alot from you and love that you keep your method intact even though you faced disagreements by many.  
 
I need to read your post again and check the info about verbs so it sinks in.  
 
Can you explain " أجوف. and " جار ومجرور. " ?  
 
The state of commotion, is this referring to people or their condition, intellectual position or understanding?  
 
And I don't understand how to seek protection WITH Rab?

 
 

Comments by: Damon On 14 March 2013Report Abuse
BROTHER BADAR: "Dear all, couple of friends have repeatedly asked that I need to give detail linguistic explanation and referencing for translation in order to make an ~ APPEAL~ to common people. As without this, ~ WHY ~ would anyone want to ~ PAY ATTENTION ~ as compared with what ~ HAS BEEN ACCEPTED ~ as authentic for generations and has been endorsed as such to date?"  
 
DAMON: Brother Badar I think you would be taking on too much of a work load for yourself and may end up stressing or tiring yourself out in the effort of catering to other people who are too lazy (physically and intellectually) to learn the language themselves as You, Moazzam and Dr. Qamar have. If you, Nargis, Dr. Qamar and Moazzam can do it, then so can others. The problem is that the "Common People" wish not to do the work that you and many others have done and wish instead to be spoon fed. And by spoon feeding people, we still have to accept that most of these common people will still REJECT our understanding anyway. I just don't think it's worth it.  
 
The only suggestion I can humbly offer you is that you continue with your translation work and let those who understand and can appreciate your efforts do so and those who do not understand or appreciate your efforts (and who will reject your work no matter how hard you try to please them) do so.  
 
These people who are requesting that you stress yourself to explain everything to them and who do not "HAVE THE TIME or RESOURCES" to learn Arabic; how many of them have time to watch the soccer or cricket matches? How many of them have time for other frivolous things such as senseless conventions by traditionalists and social gatherings at their N2I oriented Masaajid? How many of them seem to always "have time" to go out to watch movies at the cinema or waste time surfing the internet looking for entertainment?  
 
These people who cannot "afford" to learn the language due to lack of resources and financial constraints, how many of them have the latest high tech cell phones with all of the latest apps? How many of them are living in $100,000 homes with two garages for each of their two cars? How many of them have no problem with paying their cable bill and their many different cell phone bills each month? How many of them make sure that their children have the latest in video game technology such as Wii and Play Station 3 and all of that other useless, senseless CRAP??!!  
 
NO, it's not that they're not ABLE to learn the language, they're not WILLING to learn it and they would much rather have people such as Dr. Qamar and Your good self cater to them and serve them an understanding on a silver platter and when you do serve it to them on a platter 99% of them are going to REJECT our understandings anyway.  
 
We have to reach a point where we just say "To Hell With These People" and just continue to work on our program. Once Yours and Dr. Qamar's translations are complete, I will have much better tools to use distribute to those who are interested in ESTABLISHING JUSTICE!! We can argue with these people all day about grammar and linguistics, but I am 100% convinced that the rejectors who would argue with us on grammatical and linguistic issues are not interested in SOCIAL JUSTICE anyway. They are content to argue with us over grammar and linguistics (both of which they lack an understanding of by the way) and sit back like armchair scholars and just let the world burn to ashes. I have personally washed my hands of such people and I hope that you will observe people and understand where I am coming from so that you can wash your hands of them as well.  
 
Salaam Saheb,  
Damon.

Comments by: bkanwar2 On 19 March 2013Report Abuse
Dear Brother Damon, thanks for your concerns and advice. I have concluded the same about the state of affair of our people in particular as well in general, with a sad heart. However, this is all we have got. There is not going to be an establishment of a society based upon principles of justice unless there is critical maas of people who start to believe in these principles like they believe right now in their gods of worship. It does not mater as to if Quran remains in concealment or becomes fully manifest. It will remain useless with out the people for which it is meant for. There has to be critical mass willing to adopt these principles for these to produce any results. Until such time it is just a struggle of few with out any results.

Comments by: bkanwar2 On 20 March 2013Report Abuse
Sister Nargis: "The state of commotion, is this referring to people or their condition, intellectual position or understanding? "  
 
Sister our mental concepts/condition is dipicted in our words and actions. Is it not? So state of commotion which starts in minds manifests in our words and actions. Please look at all of so called Muslims and Muslim world. Can you find a state of commotion or not?  
 
Sister Nargis: "And I don't understand how to seek protection WITH Rab?"  
 
Once we realize and understand the difference between meanings of Allah as "One not a deity for worship" and Rabb as "Ones sustainer, maitainer, foster and accomplisher" . It would be a starting point of such protection. This will lead to an urge to find out what if anything he wants from us. Once we find out this by understanding the complete Quran. As well start to believe and adopt all if it. This shall provide complete protection with Rabb.  
 
Sister Nargis: "Can you explain " أجوف. and " جار ومجرور. " ? "  
 
What is it, that you are having difficulty, with these two terms/concepts? Please share your understanding so far, so we can discuss, if there is a need.  

Comments by: bkanwar2 On 20 March 2013Report Abuse
Someone asked me to tanslate following verse  
 
33:40 ما كان محمد ابا احد من رجالكم ولكن رسول الله  
وخاتم النبيين وكان الله بكل شئ عليما  
 
An eternal praise can’t be attributed to any single ancestor from you men. But, it is the message from one who is not deity for worship which produces vivid impression of his highest signs. One who is not deity for worship has certain and true knowledge in totality about all that exists.  
 

Comments by: moazzam On 21 March 2013
My stance regarding verse 33/40 after pondering in to all the Quranic verses relevant to “MUHAMMAD” is that this verse is the declaration that, Muhammad is not a proper noun rather the eternal attribute which exist in each era [not the dead personality] holding the position of “Rasool allah and Khatem annabiyeen”.  
 
True sense of verse 33/40: 33:40 ما كان محمد ابا احد من رجالكم ولكن رسول الله  
وخاتم النبيين وكان الله بكل شئ عليما  
 
The praise worthy [muhammad] can’t be the ancestor of any rajul among you but he is the Rasool allah and khatem annabiyeen, Allah has certain and true knowledge in totality about all that exists.  
 
Rajul رِجَالٌ= the authoritative/prominent/strong people of a society with out discrimination of gender refer to verse . فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ,  
24/37 رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ  

Comments by: bkanwar2 On 04 April 2013Report Abuse
I was asked to translate this verse.  
 
Badar  
 
38:72 فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ  
 
So when, I fashioned and proportioned him over along time, also breathed from my own "vital principle of quality of abstaining from unlawful things, conflicting with accepted standards of good conduct and ability of understanding, clemency, broadmindedness and fidelity"; so you use this vital principle to guard yourselves against becoming lowly and submissive.  
 
 
Fa a connective particle meaning "so" , "then" followed by particle إذَا meaning "when"  
 
Green verb of form II, from root س و ي meaning "he fashioned and proportioned it according to requirements of its case or wisdom" plus Verb form II, adds meaning of "over a long time". This is followed by 1st person pronoun and then 3rd person pronoun meaning "I" and "him" respectively.  
 
Waw a connector particle meaning "and", "then" etc. This followed by in inverted commas, a perfect triliteral verb from root ن ف خ meaning "he breathed into it", followed by 1st person pronoun "I".  
 
in red, a preposition, meaning "in" followed by in grey 3rd person singular pronoun meaning "him", "it"  
 
a preposition with several meanings "from"  
 
Light blue is noun from root ر و ح meaning vital principle". However, described in detail under root ن ف س in Lane, please for all understanding in green above see this root.  
 
In blue connector particle, followed by plural 2rd person imperative verb from root "و ق ع " "root meaning, "he guarded himelf, extraordinarily"  
 
in red preposition meaning "with" followed by in grey 3rd person pronoun meaning "him", "it"  
 
accusative masculine plural active participle from root "س ج د " meaning "he became lowly, submissive"  
 

Comments by: moazzam On 04 April 2013
Brother Bkanwar ! We have to understand the sense of verse 38/72 with respect to its context especially focus on verse 38/71 the addressees are MALAIKA.  
38:72 فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ  
 
(1) : فَإِذَا = So when.  
سَوَّيْتُهُ = I fashioned and proportioned him [over along time].  
(2) : وَنَفَخْتُ فِيهِ مِن رُّوحِي = also when through due course of process he becomes follower/understood of Allah’s commandments/laws/vital principle in its true letter and spirit, refer to verses 3/49,5/110 and 21/49وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا.  
 
(3) : فَقَعُوا لَهُ سَاجِدِينَ = then surrender to him being submissive.  
 
فَقَعُوا = occurs/cause , refer to verses إِذَا وَقَعَتِ الْوَاقِعَةُ56/1 , 7/134 وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْ  
 
 
 

Comments by: bkanwar2 On 14 May 2013Report Abuse
I have been looking at Sura Naml Verses 60-64 as these contain following words.  
 
أَإِلَهٌ مَّعَ اللَّهِ  
 
These would mean, "how come a deity for worship along with Allah" . Now if we unpack meaning of Allah. It would mean "how come a deity for worship along with, one who is not a deity for worship".  
 
Here is 27:60  
أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ لَكُم مِّنَ السَّمَاءِ مَاءً فَأَنبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ لَكُمْ أَن تُنبِتُوا شَجَرَهَا أَإِلَهٌ مَّعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ  
How come, he who has proportioned and fashioned man according to exact proportions that he could be exalted and upraised and that he was naturally disposed to do good. Then, made abode for you among the exalted and illustrious; so that we lead you to grow like them. Repeatedly, you look with your eyes then roll back, as incapable of becoming bright. What is wrong with you that you keep growing perplexed about it? How come a deity for worship is possible, along with, one who is not a deity for worship? Nay, they are people acting unjustly and inequitably.  
 

Comments by: bkanwar2 On 03 July 2013Report Abuse
 
It is one of the Sura of Quran. Which whenever recited causes a condition of trance upon its audiences, even without understanding any of its meanings. I recently heard it yet once again during a marriage ceremony. It intrigued me to explore as to what it means. Below is my humble understanding.  
 
Badar  
 
55:1 الرَّحْمَنُ  
 
The ultimate mercy.  
 
55:2 عَلَّمَ الْقُرْآنَ  
 
Teach him, that it was collected with intense labor, part to part and portion to portion.  
 
55:3 خَلَقَ الْإِنسَانَ  
 
It was created according to definite and certain measures, those are forgotten.  
 
55:4 عَلَّمَهُ الْبَيَانَ  
 
Teach him that he has become separated and cut off.  
 
55:5 الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ  
 
Which is clear like sunshine, but that made his sight dazzle: so that he became perplexed, unable to see right course, despite, achieving glory and honor, through it.  
 
55:6 وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ  
 
And when it was left off then the affair became complicated and confused, so as to be subject of disagreement and difference between them; hence, making them lowly and submissive.  
 
__._,_.___

Comments by: Damon On 05 July 2013Report Abuse
I think you've done a good job here Brother Badar. I especially appreciate the way you had rendered the fifth ayat. Please keep up the good work Saheb.

Comments by: bob On 09 July 2013Report Abuse
Agreed with brother Damon

Comments by: bkanwar2 On 13 July 2013Report Abuse
Thanks brothers. I am so glad to see someone is independently able to understand, without having to ask to provide linguistic references.

Comments by: bkanwar2 On 24 July 2013Report Abuse
Some one asked me following in response to translation of Allah.  
 
Badar Bhai,  
 
Huzur's father's name was Abd Allah. How would you translate and decode the meaning of this name ?  
 
Tx,  
 
 
قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا  
 
If I were to lie, labeling him as an object of worship, one who is not deity of worship? Then it was to hasten me away from the collection of principles which was created for me, reverting away from it.  
 
Badar  

Comments by: bkanwar2 On 25 July 2013Report Abuse
Someone asked me the other day. Are going to pray Tarawee? Without implying any disrespect towards those praying it. I said, that I would rather spend that much time in trying to understand just one word of Quran myself. Instead of standing like a stupid behind someone without understanding a single word.  
 
 
 
Next few verses in the order as below.  
 
 
 
Badar  
 
 
 
55:1 الرَّحْمَنُ  
 
 
 
The ultimate mercy.  
 
 
 
55:2 عَلَّمَ الْقُرْآنَ  
 
 
 
Inform him, that it was collected with intense labor, part to part and portion to portion.  
 
 
 
55:3 خَلَقَ الْإِنسَانَ  
 
 
 
It was created according to definite and certain measures, those are forgotten.  
 
 
 
55:4 عَلَّمَهُ الْبَيَانَ  
 
 
 
Inform him that he has become separated and cut off.  
 
 
 
55:5 الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ  
 
 
 
Which is clear like sunshine, but that made his sight dazzle: so that he became perplexed, unable to see right course, despite, achieving glory and honor, through it.  
 
 
 
55:6 وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ  
 
 
 
And when it was left off then the affair became complicated and confused, so as to be subject of disagreement and difference between them; hence, making them lowly and submissive.  
 
 
 
55:7 وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ  
 
 
 
To be the exalted and noble, upraise it. As well lay it down as the measuring scale  
 
 
 
55:8 أَلَّا تَطْغَوْا فِي الْمِيزَانِ  
 
 
 
That you do not start exalting yourself about the measuring scale  
 
 
 
55:9 وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ  
 
 
 
Then establish the measuring scale with due justice and equity, without deceiving and circumventing the measuring scale.  
 
 
 

Comments by: fendi On 25 July 2013Report Abuse
salam,  
 
Huzur's?  
 
cheers.

Comments by: Damon On 25 July 2013Report Abuse
BKANWAR2: "I said, that I would rather spend that much time in trying to understand just one word of Quran myself. Instead of standing like a stupid behind someone without understanding a single word."  
 
DAMON: LOL. This is a "Classic" response Badar Bhai. If anyone asks me that question I'm going to give the same response you had given.  

Comments by: fendi On 26 July 2013Report Abuse
ok, google and got it ..... guess it is referring to prophet's dad  
 
cheers.  
 
huzur  
 
Web definitions  
Your Honor/Holiness, His Honor/Holiness. It is normally used to address the current Khalifat al-Masih..  
 

Comments by: Iqbal kay shaheen On 29 July 2013Report Abuse
Dear Badar bhai,  
 
I don't get it, 55:9 only got one scale, you explained it twice and what happened to Wazan "Weight" the unit of which happens to be Newton. anyway.  
 
And Establish weighing unity through installments and do not let meezaan "Measuring scale" go waste.  
 
And now how is that?  
 

Comments by: bkanwar2 On 30 July 2013Report Abuse
Sorry friends very busy travelling for work. Thanks to one of my best friends Khalid Naseer who read this translation critically. Hence, I had to go back to linguistic sources and the result is following revision of above verses.  
 
55:1 الرَّحْمَنُ  
 
The ultimate mercy.  
 
55:2 عَلَّمَ الْقُرْآنَ  
 
For knowledge, it was collected with intense labor, part to part and portion to portion.  
 
55:3 خَلَقَ الْإِنسَانَ  
 
It was created according to definite and certain measures, those are forgotten.  
 
55:4 عَلَّمَهُ الْبَيَانَ  
 
Inform him that he has become separated and cut off.  
 
55:5 الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ  
 
Which is clear like sunshine, but that made his sight dazzle: so that he became perplexed, unable to see right course, despite, achieving glory and honor, through it.  
 
55:6 وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ  
 
And when it was left off then the affair became complicated and confused, so as to be subject of disagreement and difference between them; hence, making them lowly and submissive.  
 
 
55:7 وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ  
 
And uplift the exalted and noble and lay it as the measuring scale  
 
55:8 أَلَّا تَطْغَوْا فِي الْمِيزَانِ  
 
That you do not exceed limits set in the measuring scale  
 
55:9 وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ  
 
Rather establish the measuring scale with due justice and equity, without deceiving and circumventing the measuring scale.  

Comments by: bkanwar2 On 31 July 2013Report Abuse
 
55:1 الرَّحْمَنُ  
 
The ultimate mercy.  
 
55:2 عَلَّمَ الْقُرْآنَ  
 
For knowledge, that it was collected with intense labor, part to part and portion to portion.  
 
55:3 خَلَقَ الْإِنسَانَ  
 
It was created according to definite and certain measures, those are forgotten.  
 
55:4 عَلَّمَهُ الْبَيَانَ  
 
Inform him that he has become separated and cut off.  
 
55:5 الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ  
 
Which is clear like sunshine, but that made his sight dazzle: so he became perplexed, unable to see right course, despite, achieving glory and honor, through it.  
 
55:6 وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ  
 
And when it was left off then the affair became complicated and confused, so as to be subject of disagreement and difference between them; hence, making them lowly and submissive.  
 
55:7 وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ  
 
And uplift the exalted and noble and lay it as the measuring scale.  
 
55:8 أَلَّا تَطْغَوْا فِي الْمِيزَانِ  
 
That you do not exceed limits set in the measuring scale  
 
55:9 وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ  
 
Rather establish the measuring scale with due justice and equity, without deceiving and circumventing the measuring scale.  
55:10 وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ  
 
And those who want to do good lay it down for all mankind.  
 
55:11 فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ  
 
In it lies a fruit for cheerful mode of conduct and habits, like a calyx possessing flower petals.  
 
55:12 وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ  
 
And those loving it shall be possessors of quickness, swiftness and the most excellent.  
 
55:13 فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ  
 
Then, O how come you both languish and give false accounts regarding your Rabb?  
 

Comments by: burberrie On 07 August 2013Report Abuse
hi dr. badar,  
 
is it possible to get translations of 3:144, 33;40, 48:29, 47:2 and 61:6 from you? :)  
 
regards  
burberrie

Comments by: bkanwar2 On 13 August 2013Report Abuse
Sorry do not visit often due schedule. Will do my best and soon.

Comments by: bkanwar2 On 15 August 2013Report Abuse
Next few verses, don't these reflect our condition?  
 
55:1 الرَّحْمَنُ  
 
The ultimate mercy.  
 
55:2 عَلَّمَ الْقُرْآنَ  
 
For knowledge, that it was collected with intense labor, part to part and portion to portion.  
 
55:3 خَلَقَ الْإِنسَانَ  
 
It was created according to definite and certain measures, those are forgotten.  
 
55:4 عَلَّمَهُ الْبَيَانَ  
 
Inform him that he has become separated and cut off.  
 
55:5 الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ  
 
Which is clear like sunshine, but that made his sight dazzle: so he became perplexed, unable to see right course, despite, achieving glory and honor, through it.  
 
55:6 وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ  
 
And when it was left off then the affair became complicated and confused, so as to be subject of disagreement and difference between them; hence, making them lowly and submissive.  
 
55:7 وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ  
 
And uplift the exalted and noble and lay it as the measuring scale.  
 
55:8 أَلَّا تَطْغَوْا فِي الْمِيزَانِ  
 
That you do not exceed limits set in the measuring scale  
 
55:9 وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ  
 
Rather establish the measuring scale with due justice and equity, without deceiving and circumventing the measuring scale.  
 
55:10 وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ  
 
And those who want to do good lay it down for all mankind.  
 
55:11 فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ  
 
In it lies a fruit for cheerful mode of conduct and habits, like a calyx possessing flower petals.  
 
55:12 وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ  
 
And those loving it shall be possessors of quickness, swiftness and the most excellent.  
 
55:13 فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ  
 
Then, O how come you both languish and give false accounts regarding both, the ultimate mercy as well your Rabb?  
 
55:14 خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ  
 
Measures and proportions of creation, which are forgotten in hubbub of ones boasting oneself based upon wealth and the particulars of one’s ancestral nobility or eminence.  
 
55:15 وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ  
 
And measures and proportions of creation that are veiled and concealed from senses due to confusion and rebellion.  
 
55:16 فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ  
 
Then, o how come you languish and give false account about both; the measures and proportions of creation as well your Rabb?  
 
55:17 رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ  
 
Rabb of all, which are manifest as well that are not manifest.  
 
55:18 فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ  
 
Then, O how come you languish and give false accounts about both, manifest and not manifest as well your Rabb?  
 

Comments by: bkanwar2 On 20 January 2014Report Abuse
I am working on Sura 28, just want share here as well. I am writting explanation of one verse at time for anybody wanting to verify or ask questions.  
 
Badar  
 
28:1  
 
طسم  
 
It has been caused to vanish and disappear  
 
In traditional translation these are considered as separate letter of Alphabet, called حروف مقطعة. These are said to have meanings only known to Allah and his prophet. My guess is that this is part of whole fairy tale based translation. Likely, in order to give Quran a whole mystical and mythical color.  
 
However, the linguistic fact is that most words are derived from three letter root. These roots are first form of verb. The first form of verb incorporates the subject pronoun in itself. It is hidden. Hence, by nature these three letter roots/first form of verb is a whole sentence.  
 
It is also permissible in Arabic to substitute certain letters with others. A ط can be substituted for د. This is the case here. Therefore, one does not find a root Tay-Siin-Miim. However, once using the rule of substation of letters, one can easily find both forms under root Dal-Siin-Miim and its meaning. So the Myth is busted with facts and the truth.  

Comments by: Damon On 21 January 2014Report Abuse
Salaam 'Alaiykum Brother Badar,  
 
Long time no hear. Where have you been Akhee?  
 
If you still have my e-mail address I would like to discuss something with you concerning some Quranic conclusions I have recently come to. Please get in touch whenever you can.  
 
Salaam,  
Damon.

Comments by: bkanwar2 On 21 January 2014Report Abuse
I am still kicking Brother Damon. I will mail you soon.  
 
This is the explanation of the the next verse. Please do not believe anything I present, verify and scrutinies. I am as fallible and as likely to make mistakes as any one.  
 
Regards,  
 
Badar  
 
28:1  
 
طسم  
It has been caused to vanish and disappear  
 
In traditional translation these are considered as separate letter of Alphabet, called حروف مقطعة. These are said to have meanings only known to Allah and his prophet. My guess is that this part of whole fairy tale based translation. Likely, in order to give Quran a whole mystical and mythical color.  
 
However, the linguistic fact is that most words are derived from three letter root. These roots are first form of verb. The first form of verb incorporates the subject pronoun in itself. It is hidden. Hence, by nature these three letter roots/first form of verb is a sentence.  
 
It is also permissible in Arabic to substitute certain letters with others. A ط can be substituted for د. This is the case here. Therefore, one does not find a root Tay-Siin-Miim. However, once using the rule of substitution of letters, one can easily find both forms under root Dal-Siin-Miim and its meaning. So the Myth is busted with facts and the truth.  
28:2  
 
تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ  
 
That is why I warned regarding the fleeing and separation from the learned collection of principles.  
 
تِلْكَ It is a demonstrative pronoun meaning, “these” or “that”  
 
آيَاتُ Here most explain it as “Feminine noun in nominative case from root “Humza-Ya-Ya”. This is wrong, why? If one were to look carefully in printed version of Quran. At the beginning there is a Hamza, followed by Alif, a Ya, Alif and then a Ta with Duma/Pesh. Therefore, its root has to be Alif-Ya-Alif. This root has meaning of "beware or warning". The first Hamza can be explained as a letter of interrogation and last “Ta” is first person pronoun. Hence this word is a verb and not a noun, as claimed traditionally.  
 
الْكِتَابِ This is a definite verbal noun from root Ka-Ta-Ba, root meaning, “he wrote from what he learned and heard”. It is at the measure of verbal noun فِعْالٌ . This measure adds meanings of “to flee or run away” to its root.  
 
الْمُبِينِ This is a verbal adjective from IV form of verb and root is “Ba-Ya-Noon”. It is in active voice. Its root meaning is “he/it became separated, severed, disunited or cut off”  
 
 

Comments by: bkanwar2 On 01 February 2014Report Abuse
Quran and life hereafter  
 
Muslims believe that human race is created to worship one and only God, which they identify as Allah. Furthermore, they also believe in performing “good deeds”, which are limited to few ritual acts of worship. They further believe that they will be rewarded in a life hereafter by having an abode in Jannah or Haven. In which they will have no pain, suffering and this will be a life of eternal bliss. They will not have to work in haven to get this bliss; rather they will be provided with this as a result of reward of their good deeds in this life.  
Now let us examine this belief pragmatically and logically.  
Any good deed done under coercion and for sake of a reward, could it be really considered a good deed? Also is it really ethical to help someone in need, or to keep ones promise only for the sake of reward? Or one shall be doing these just because these moral values, which one should be fulfilling period, irrespective or a reward?  
Additionally, if one were to look at human life even causally, one can clearly see that they get bored by having no change. Humans like changes. Even their concepts are contrasting, for good, there is bad, for moral there is evil, for happiness there is unhappiness. One can get the point. If we have a life that is good all along and has no contrast, we will get bored soon. Won’t we?  
So what good is going to be such a life, which is blissful but full of boredom, lack of growth and achieving everything without use of intellect, if it does exist?  
Finally let us examine if Quran support existence of such a life!  
2:1, لِّلْمُتَّقِيْنَ  
This is not one word. Let me break it down in its constituent words and then reconstruct it to understand.  
لِ أل مَوتَ تَقِي ينَ  
لِ it is a preposition. It is has several meanings one is “for”. This preposition exerts certain influences on the following words. First of all, if there is an أل its alif is dropped and both Lams are joined in writing. So let us apply to above break down to see the effects of this rule.  
للْ مَوتَ تَقِي ينَ  
Furthermore, the whole word takes genitive state or in Arabic “Jer”. Let us look at it. Taqi is from the root Ta-Qaf-Ya. The word above in Arabic is a plural, which without لِ at the beginning would have been تَقُونَ but under the influence of لِ it becomes in genitive state or “Jer” as تَقِي ينَ In writing these are combined and written as تَقِيْنَ  
Now let us put together this much understanding and see how the above break down is reversed?  
 
لِلْ مَوتَ تَقِيْنَ  
Now finally مَوتَ . This is a well-known word. Its root is same three letters. This is in the verb class of weak verbs called Ijwaf. This class has lot of change rules. If this verb is changed into imperative, middle letter is dropped and the previous letter changes its Harkat corresponding to weak letter which is dropped. Here this letter is Waw, so it will give Duma or Pesh onto Miim and get dropped. Last letter will become silent. Let us see in Arabic مُتْ  
Now let us put this in above break down to keep reversing to the original word.  
 
لِلْ مُتْ تَقِيْنَ  
Now in Arabic if two similar consonants are together they can be combined and marked with a sign called Shadda or Tesded. Arabic is cursive in writing. So let us apply these rules to further revers above break down.  
لِلْمُتَّقِيْنَ  
What is the meaning for this combination of words?  
For all those eager to safe guard against Moot. What is Moot? It is opposite of life or in Arabic حَيَّ .What is the meaning of حَيَّ in Arabic? It means possessing faculty of growth, intellect, sensations and free of sorrow and grief.  
Now let put this meanings in above word and what لِّلْمُتَّقِيْنَ  
“for all those eager to safe guard against a life devoid of faculty of growth, intellect, sensations and full of sorrow and grief”  
So my question to all believers of QURAN is this? Please compare your concept of Haven or Jannah and tell me how come the same book can promise a life in hereafter, as a reward, that it is wanting to safe guard in first place?  

Comments by: bkanwar2 On 03 March 2014Report Abuse
2:42 وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ  
 
You absolutely do not become inattentive about that which is suitable to the requirements of wisdom, justice, truth and fact from that which is false, unfounded, and wrong. Also you do not be among concealers of wisdom, justice, truth and facts, if you know these.  
 
2:43 وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ  
 
Then establish above principles. The close adherence and the pursuit of these principles leads to the state of bliss, comfort and augmentation. Then, be humble, adopt humility and always be persistent in these traits.  
 
 
 
 
So it does not appear that Quran is wanting to establish something, for which one requires100 other explanations, how to establish. Syntactic rule of a language and a book dictate that it should mention things in a sequence and not in a vacuum, isn't?  
 
 
Why do you all say?

Comments by: moazzam On 06 March 2014
Good work as usual Brother Bkanwal. stay blessed.

Comments by: Maniza On 21 March 2014
Dear Bkanwal, in the above post you say, " you absolutely do NOT become INattentive," is it not supposed to be attentive?  
 
Thanks Maniza  
 
p.s the post above this I am going to share on our facebook page, hope you dont mind

Comments by: bkanwar2 On 26 March 2014Report Abuse
Sister Maniza, it can not be attentive as the whole sentence would become of no value. I do not claim any ownership on this text or its concepts, except a vehicle for its translation. You can or anybody can use it as one likes.  
 
Concept God, and its major prevalent understanding, as well it relates to Quran. Qurans concept stands out in contrast to all others.  
 
The English word God although usually written with capital “G” is not a name. It is rather a title given to an entity or deity, which is worthy of human worship and adoration.  
 
Theists, are people who believe in existence of one or more Gods or a deity or deities for worship and adoration. Furthermore, they equate their God as source of this world.  
 
Atheists, are literally those people who deny the existence of any such entity or deity; although, in modern times this concept was advance against the religious concept of a deity for worship. Now most of them interpret this concept not only as referring to no entity for worship, but non-existence on any entity behind this universe altogether.  
 
Agonists, are people who believe that this mater of existence of God is not knowable or they are not in a position to know it.  
 
Finally, there is Quranic concept of Allah. This literally means “One who is not a deity for adoration and worship”.  
 
Naturally, this meaning of Allah not only stands in contrast to all above prevalent concepts, as well as an alternative to all above three prevalent concepts regarding God as ultimate reality. At the same time it opens up a series of question.  
 
1.If he is not a deity of worship, what he is?  
 
 
2.How can we understand him?  
 
 
3.What is the relationship between us and him, if it is not of worship? Is there really a relationship?  
 
 
4.What are his characteristics? Just to name a few.  
 
Quran is significantly devoted to answering these questions. If number of occurrence of a concept/word could be considered as a measure of its significance in given book: then the word Allah has been used 2814 times in its different forms. Following Sura stands out as the foremost in this regards.  
 
Surah 112: 1 قُلْ هُوَ اللَّهُ أَحَدٌ  
 
Reflect then express without any falsehood; he, one who is not a deity for worship is unique.  
 
 
Surah 112: 2 اللَّهُ الصَّمَدُ  
 
 
 
The course needs to be repaired and directed to the one, who is not a deity for worship.  
 
Surah 112: 3 لَمْ يَلِدْ وَلَمْ يُولَدْ  
 
He never brings into existence a deity for worship and nor shall he ever be bringing a deity for worship into existence.  
 
Surah 112: 4 وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ  
 
Nothing that exists has likeliness to him as a contender in uniqueness.

Comments by: bkanwar2 On 16 April 2014Report Abuse
My Request to Dr. Zamman. Kindly look at this and give your input, if you could reach the same understanding, based upon the language alone. Regards.  
 
Badar  
 
2:1 الم  
 
Man has intensely suffered  
 
2:2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ  
 
This is suffering for you is due fleeing away from the learned collection of principles. Without a shadow of doubt a mode of conduct is present in this collection for all seeking to safe guard against the life devoid of intelligence and knowledge.  
 
2:3 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّـلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ  
 
These principles shall help them, to safeguard from the absence of mind, particularly from self and others, by its being exclusively occupied by the contemplation of divine things; thereby enduring the happiness in a state of deprivation regarding basic needs, as well, from what we have bestowed upon them as remedy for such a state.

Comments by: bkanwar2 On 17 April 2014Report Abuse
The only person that I trust with translation was having difficulty understandin 2:3. Therefore I redid it.  
 
2:1 الم  
 
Man has intensely suffered  
 
2:2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ  
 
This is suffering for you is due fleeing away from the learned collection of principles. Without a shadow of doubt a mode of conduct is present in this collection for all seeking to safe guard against the life devoid of intelligence and knowledge.  
 
2:3 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّـلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ  
 
These principles shall help them, to safeguard from the absence of mind toward themselves and others, by being exclusively occupied in contemplation of divinity. This establishes a false sense of happiness despite state of deprivation towards basic needs as well as from that what we have bestowed upon them as remedy for such a state.

Comments by: bkanwar2 On 13 May 2014Report Abuse
Few questions are repeatedly brought up in discussions everywhere and especially on this forum.  
 
Why argue about existence of god?  
 
Why do we need Quran?  
 
Are there any principles in Quran that could be of any use to humans now?  
 
These are all valid and legitimate questions. So I decided to take a step back and think about these. Since, if one cannot answer these questions rationally than why waste time bothering about these issues?  
 
Well argumentation is an essential part of human life. By argument, I do not mean raised voices or throwing frying pan on each other (Although, unfortunately this is the only form of argument most Muslims are familiar with). Argument defined as, an act of marshaling of evidence of one kind or other to prove or disprove certain hypothesis.  
 
We do argue all the time. If we want to buy a car we might argue for several days or weeks as to which one to buy and why? Similarly if stakes are high like in case of decision about existence of god and making a life time commitment. Shouldn’t one be making some effort, instead of relying on an accident of birth or hearsay?  
 
God is a title, given to an entity or deity that deserves human worship. Historically, there are several contenders, Yahweh, Hera Mazda, Allah, and Brahma, just to name a few. Question asked is not that if Allah exists and Yahweh does not exist. But is there any entity out there that can be logically proven to exist as deserving candidate for human worship. Unfortunately, this cannot be proven logically.  
 
There can hardly be anyone who would not agree with the notion that for humans to exist and prosper together they need certain moral principle that can be agreed upon as foundation for a peaceful society. More important is to agree upon the source of such principles.  
 
Here, I would like to borrow words from a great human, Immanuel Kant, “Though logically proving god’s existence might be impossible, it is morally reasonable to, act as if there be a god”.  
 
This is a very profound statement that Kant made.  
 
Now let me try to show how it relates to Quran?  
 
Allah, linguistic meaning is “One who is not a deity for worship”. Not only logically impossible to prove existence of an entity for worship, Quran is denying the same concept as follows.  
 
لَا إِلَهَ إِلَّا اللَّهُ The first two words meaning is an absolute denial of any entity for worship. Therefore, shouldn’t it be considered an Oxymoron to translate it as “there is absolutely no deity for worship except Allah”. With true meaning of Allah included it really means. “There absolutely is no deity for worship, neither is Allah = (“One who is not a deity for worship”).  
 
So Quran is absolutely denying existence of an entity for worship. Yet it is affirming the existence of an entity, calling it as Rabb ( a sustainer, maintainer, accomplisher and foster) same as, god Vishnu of Hinduism.  
 
ذَلِكُمُ اللّهُ رَبُّكُمْ  
 
The relationship of humans with this entity is not of worship, rather of a bondsmanship, as his surety bond.  
 
قَالَ إِنِّي عَبْدُ اللَّهِ  
 
Furthermore, Quran describes Allah by multiple moral attributes. How should one be expected to act while being a bondsman or surety bond? To act according to the moral attribute of the entity one considers oneself as surety bond, or not to act?  
 
Does someone still feel Quran is of no value at present time?  
 
 

Comments by: bkanwar2 On 04 June 2014Report Abuse
Is it just me or other people can not see Arabic text on this site. It appears gibberish.

Comments by: Damon On 04 June 2014Report Abuse
It's not just you. There's something wrong with the site.

Comments by: Maniza On 29 June 2014
Dear BkAnwar  
 
When you say," there is no other deity to be worshipped" means there indeed exist deities.

Comments by: bkanwar2 On 29 June 2014Report Abuse
I do not say anything. I only share linguistic based understanding of Quran.  
 
Allah means " One who is not at all a deity for worship".  
 
Are there any deities for worship? Historically, numerous Yahweh, Hera Mazda, as well word Allah has been made into a deity for worship by religion Islam and its followers.  
 
Regards

Comments by: bkanwar2 On 02 July 2014Report Abuse
I called Islam a religion based upon falsehood. I am sure; I made lot of believers of Islam upset. But truth needs to be told. How can one make such an outrageous claim?  
 
Can this claim be substantiated?  
 
There is hardly anyone who would argue that Quran is not the bases of Islam.  
 
Furthermore, although there may not be a consensus about definition of a Muslim, however, no one would be considered as Muslim without following two beliefs.  
 
1. Allah is the one and only deity for worship.  
2. لَا إِلٰهَ إِلَّا الله مُحَمَّدٌ رَسُولُ الله  
 
1. However, linguistic understanding of word Allah suggests that it means, “One who is not at all a deity for worship.  
 
2. Whenever, someone presents a verse of Quran pointing out meanings that are against held beliefs of Muslims. They are always very quick to point out that this is out of context. It is not honest and correct. I agree with their position on this issue. However, the first Kalima, THE VERY BASIS OF BECOMING MUSLIM IS TO BE FOUND NO WHERE IN QURAN AS SUCH.  
 
The question one needs to consider. Is this not an intellectual dishonesty? Why are not Muslim quick to ask the question that, why this combination of out of context verses is correct and honest?  
 
If above two assertions are correct, which these are; then how could Religion Islam be considered true?  
 
Regards,  
 
Badar  
 

Comments by: bkanwar2 On 23 July 2014Report Abuse
Anyone who is familiar with Religion Islam and Muslims would know following basic concepts.  
 
1. Quran is the basis of their religion and beliefs.  
2. The fundamental belief is that Allah is the one only deity for worship  
3. The purpose of creation or life is to worship Allah  
4. All of them claim that they understand Quran. However, matter of fact is none of them understands it. When pushed hard they would point some other person who they believe understands it. This can continue ad infinitum.  
5. They feel whoever does not believe as above is misguided and their only way to salvation in this world and hereafter is by believing just like they do.  
 
Now let us look objectively what have they accomplished based upon the above beliefs? The reality of the situation that they are the most suffering creation in this world, despite what they consider as true beliefs. Ones who believe and practice these beliefs more and more are the worst.  
 
When this reality is pointed out to them most of them are very quick in responding. There is nothing wrong with religion Islam it is Muslims who are wrong religion is great. One needs to ask what is that in religion that they are not practicing that is great.  
 
Everyone has thoughts at one time or other in his life that what is the purpose of life? Why I am here? Some say there is none. Philosophers and learned struggle and statter to answer these questions with any conviction.  
 
 
This is where about 10 years ago I decided to explore and understand Quran myself via its language. First thing I realized that the language is lost even to natives. However, it can be understood with some effort. Based upon this understanding following is what I understand about question raised above.  
 
Allah does not mean one and only deity for worship, rather it means “One who is not at all a deity for worship”  
 
http://free-minds.org/forum/index.php?topic=9599853.msg237622#msg237622  
 
This changes everything upside down. Following questions start to arise immediately,  
 
1. If Allah is not a deity for worship than what is he?  
2. Also what is our relationship with him?  
3. Therefore, his worship could neither be purpose of creation nor purpose of our life.  
 
 
Quran is answering all these questions as following.  
 
6:102 ذَلِكُمُ اللّهُ رَبُّكُمْ  
 
This Allah is your Rabb. What is Rabb, an accomplisher, sustainer, maintainer and foster.  
 
Okay so Allah is my Rabb. But what am I to my Rabb?  
 
19:30 قَالَ إِنِّي عَبْدُ اللَّهِ  
 
Think and then express in your words that I am an Abd of Allah.  
 
What is an Abd? Traditionally it is translated as Slave, servant or worshiper. However, there is one more meaning “a bondsman”.  
 
English Lexicon gives all above meanings of slave, servant and worshiper for word bondsman. In addition there is one more important meaning “Someone who signs a bond that states that they have taken responsibility for someone else's obligations".  
 
Therefore, the correct meaning of  
 
19:30 قَالَ إِنِّي عَبْدُ اللَّهِ  
 
Think and then express in your words, I am a bondsman to Allah.  
 
Now the legitimate question would be why to use this meaning? Why this is correct and why a servant, slave or worshiper is wrong? This is a very valid concern.  
 
Here one has to remember the meanings of Allah. If Allah means a deity for worship then all these are correct. However, if Allah means “One who is not at all a deity for worship”, then the only meaning that makes sense is “bondsman”.  
 
Now let us recap so far.  
 
Allah does not mean “a deity for worship”  
 
Allah is our Rabb.  
 
We are asked to think and contemplate about these fact and after due contemplation, if we agree to say “I am a bondsman to Allah. If we replace meanings of word bondsman, 19:30  
 
9:30 after thinking and contemplating, I express that I sign bond that states that I have taken responsibility for Allah’s obligations.  
 
What are Allah’s obligations?  
 
He is Rabb and as Rabb his foremost obligation and the praise is described as,  
 
1:2 رَبِّ الْعَالَمِينَ  
 
The Rabb of all the disciplines of Knowledge.  
 
Therefore, as his bondsman my foremost responsibility and purpose of life and creation is to be Rabb of all disciplines of knowledge.  
 
 
I get cursed, ridiculed and scolded every day. People ask me for my degrees and qualifications.  
 
My request to all is to forget about my qualifications. Please look at traditional understanding above and one presented below for same questions. Please use you’re thinking brains and decide for yourself that which understanding has a potential of solving problems faced by Muslims today?  
 
Regards,

Comments by: bkanwar2 On 17 August 2014Report Abuse
Who is a Musrik?  
 
Is shirk a sin?

Comments by: Damon On 18 August 2014Report Abuse
The concept of "sin" is a Biblical-Christian, RELIGIOUS concept that has no basis in The Qur'an. The concept of "sin" is an Non-Quranic concept.

Comments by: bkanwar2 On 19 August 2014Report Abuse
Agreed, "Sin" means violation of God's will. When Allah means " One who is not at all a deity for worship" or "not a god". How could a concept that relates to god be related to one, who is not a god.  
 
What then is Shirk and a Mushrik?  
 
Regards

Comments by: bkanwar2 On 19 August 2014Report Abuse
When you say it is a "The concept of "sin" is a Biblical-Christian" are you talking in reference to concept of original sin or sin as a concept altogether?

Comments by: Damon On 20 August 2014Report Abuse
I am talking about the concept of sin altogether. It is religious in essence whereas Islam IS NOT a religion.

Comments by: bkanwar2 On 20 August 2014Report Abuse
Thanks for clarification. When people even agree there may different reasons but agreement usually brings a halt to an argument. I just wanted make sure we really and philosophically on the same page and not superficially.  
 
So what to do think of terms Shirk and a Mushrik?

Comments by: bkanwar2 On 20 August 2014Report Abuse
 
Let me state these concepts in logical terms.  
 
The basic concepts are  
 
Statement 1: Allah = is one and only = A  
 
Statement 2: All other gods = B, C, D, E, F ........  
 
Statement 3: If one considers B, C, D, E, F ....... = A (Allah) = Shirk  
 
According to prevalent traditional concepts of Muslims and Islam, the statement 3, is a Shirk and one stating or practicing it is considered a Mushrik. I need lots of yas or nays  
 
Regards,

Comments by: Damon On 22 August 2014Report Abuse
Linguistically and, more important, QURANICALLY, the terms "SHIRK" and "MUSHRIK" do not mean what the mullah's of traditional Islam say that they mean.  
 
I like to keep things RIGHT and EXACT!  
 
Shirk is an act and it means to either ACCEPT or SUBSCRIBE a partner or partners to any individual, group of individuals or collective entity. In Arabic, a commercial company or a corporation is called a شركة [sharikatu]. What is a company or corporation other than A PARTNERSHIP between human beings?? The word for PARTNERSHIP in Arabic is شراكة [shiraakati].  
 
And this is the most interesting part of all. When I studied these two words and the root that they come from I came to realize that this root word and it's derivatives cannot and does not apply to non living, non thinking, formless, shapeless figments of our imagination (as the mullah's teach). This word only applies to human beings. By looking at example usages and context of this root word and it's derivatives I soon realized that they were all examples of human interaction. The ONLY non human interactive definition given to these words are the RELIGIOUS, MULLAH MINDED definitions supplied by Traditional Islam Mullahs.  
 
A مشرك [mushrik] is a PARTICIPANT of a shiraakati [partnership]. So how can a person be a partner or share partnership with a non physical, non talking, formless spirit that people call "God"? It's not only impossible but it's absolutely silly.  
 
A partnership involves talks, meetings, negotiations, putting everyone's minds together for the collective good of the company. A partnership involves exchanges of ideas, solutions and problem solving and MUTUALLY deciding on the best course of action. You cannot do this with a spirit or non physical entity that you cannot see, touch and talk to.  
 
Because of this, I am in full agreement with Dr. Qamar Saheb as far as his understanding of the terms SHIRK and MUSHRIK. In fact, I would say it was his understanding and explanation of these terms that have allowed me to finally see the usages and contexts of this root word (SHaRiKa) and understand the very human connotations of this word and get out of that mindset of shirk meaning subscribing partners to a spirit.

Comments by: bkanwar2 On 27 August 2014Report Abuse
Let me add something more, so statement 3 is shirk and it's doer is a Mushrik.  
 
The basic concepts are  
 
Statement 1: Allah = one and only = A  
 
Statement 2: All other gods and everybody else = B, C, D, E, F ........  
 
Statement 3: If one considers B, C, D, E, F ....... = A (Allah) = Shirk  
 
Now let me add, Statement 4: If one considers A = B,C,D,E,F .......,  
 
is statement 4, any different than statement 3? No it is not.  
 
But wait a minute isn't this exactly what Muslims have done with Allah? Who is one and only even according to their own admission. Haven't they put him in line as one of another god with numerous other gods in history?.  
 
So what they have done with Allah, is this not Shirk? Who then are Mushriks?  
 
Please think. Also remember god is title given to an entity that deserved to be worshiped.  
 
Regards,  
 

Comments by: bkanwar2 On 06 December 2014Report Abuse
Dear all revised the understanding of Sura ArRehman. All Critique comments shall be greatly appreciated.  
 
 
55:2 عَلَّمَ الْقُرْآنَ 55:1 الرَّحْمَنُ  
 
The greatest concern for the suffering and misfortunes of others is to pass on knowledge which was compiled together part by part.  
 
(In Quran above are considered two different verses and hence mistakenly considered two sentences. Linguistically, this cannot be correct. Firstly, we know that division of Quran into Sura and Ayas is a later phenomenon and an addition. Furthermore, the word in 55:1 is a definite noun. A noun only cannot form a full sentence, although a verb alone can, in the Arabic language. However, if combined with 55:2 it becomes a full sentence with Subject-verb-Object).  
 
55:3 خَلَقَ الْإِنسَانَ  
 
Forgeries led it to be forgotten completely.  
 
55:4 عَلَّمَهُ الْبَيَانَ  
 
Teach him, which, he has become separated and cut off.  
 
55:5 الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ  
 
The abstinence from it got sight to dazzle, hence perplexed and unable to see right course without thinking about it.  
 
55:6 وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ  
 
After it was left then the affairs got complicated and confused as a result disagreements and differences; therefore, they became lowly and submissive.  
 
55:7 وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ  
 
And such one is exalted who takes it up to design the balance.  
 
 
55:8 أَلَّا تَطْغَوْا فِي الْمِيزَانِ  
 
Then you never ever to exceed the just limits set in the balance  
 
55:9 وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ  
 
And you establish it then constrain yourselves to recourse to it for protection with justice. Then you shouldn’t ever cheat the balance.  
 
55:10 وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ  
 
And the earth is designed for this balance to benefits all those who inhabit it.  
 
55:11 فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ  
 
In this balance lies an enjoyable fruit for mode of conduct and habits. A possession that is like of the best calyx for flowers  
 
55:12 وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ  
 
Which is beloved and approved and that gains its possessor the bounty of sustenance.  
 
55:13 فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ  
 
So why do you languish in your mode of conduct and about your Rabb? Hence you are considered liars about both.  
 

Comments by: bkanwar2 On 19 January 2015Report Abuse
I have been trying to understand Quran via learning its language for some time now. The path has been at the simplest rocky. I ask and get asked questions. Why? Some say “it is the eternal word of god and there has nothing changed in it or can be changed”. These folks do not even get the point that what they consider as the real Quran is the translation of Quran, written after over two hundred years its supposed origin.  
 
There are folks who think that it is a worthless book which has lost its relevance to present time. As evidence they bring forwards and high light contradictory themes from same translation to prove their point.  
 
There are also Taliban types who by practicing its translated themes bring force to arguments above.  
 
However reality is, there are over 1.2 billion humans, who believe in this book and do not want to depart from it. Although, their belief is just a belief and they have no knowledge of its actual text. Their belief is in only what was translated 200 years later as Quran and now accepted by all as the real Quran.  
 
For them it is a way of life, as well their ancestral way of life. It is the very source they derive their values of society. Something which is very precious for most humans and they like to cling on to at all cost.  
 
However, it is very apparent that the current understanding of Quran and even worse more closer adherence to its current meanings is not leading them to be successful in this life (although their religious leaders keep promising them a pie in the sky in hereafter).  
 
So if they were to quit their way of life, how can they survive? How would they be able to determine the values for their society?  
 
One answer is to adopt democracy, where values can be decided and determined by individual majority.  
 
However, democracy has its own short comings. For brevity, I will point out only two that can and have undermined the social fabric in western democracies and hence, given ammunition and strength back to religious revival in west again. These are  
 
1. Subjectivism, and  
2. Relativism, in determining values.  
 
The reason for these both is lack of a big central, timeless value in the value tree from which other eternal values blossom.  
 
Current Quranic translation revolves around the central concept of Allah. Allah is understood as one and only deity for worship. The purpose of human life and creation is to worship and obey Allah. Therefore, it is impossible to accept anything, even by not literally practicing Muslims, that is not consistent with this concept.  
 
Here is where real Quran and not its current understanding stand as rescuer of situation.  
 
The real understanding of word Allah is “one who is not at all a deity for worship.” It is completely opposite to how it is understood now. This changes everything upside down. It also not only negates the current religion Islam but all other religions. It also negates the Atheistic concept in the sense of a no entity behind this Universe. Furthermore, Quran calls this entity as Rabb (an accomplisher, sustainer, maintainer and foster) for all and everything. This concept is Universal as well binding in contrast with the concept of god, which is divisive by its nature. This common unifying value blossoms into all other eternal values for human society.  
 
With this back ground, I humbly present the preamble of Quran as understood via it language.  
 
Surah 1:1 بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ  
 
A substantive with which to know, one who is not at all a deity for worship is the extreme eternal sympathy, concern for suffering of others and mercy.  
 
Surah 1:2 الْحَمْدُ لِلَّهِ رَبِّ  
الْعَالَمِينَ  
 
The only praise for, one who is not at all a deity for worship, is that he is the Rabb  
(sustainer, maintainer, foster and accomplisher) of all the disciplines of knowledge.  
 
 
Surah 1:3 الرَّحْمَنِ الرَّحِيمِ  
 
Which is in itself, is the extreme eternal sympathy, concern for suffering of others and mercy.  
 
 
Surah 1:4 مَالِكِ يَوْمِ الدِّينِ  
 
A possessor of this custom and tradition at all times.  
 
 
Surah 1:5 إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ  
 
You beware of; making us an object of worship also you beware of, to  
think of us as a beast.  
 
 
Surah 1:6 اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ  
 
We direct against fleeing the path thought to be universally original,  
straight, undeviating and unceasing.  
 
 
Surah 1:7 صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ  
الْمَغْضُوبِ عَلَيْهِمْ وَ  
لا الضَّالِّينَ  
 
Those fleeing this path, if you were to inform them, it would be  
nothing but the object of anger for them, confounded and perplexed  
unable to see the right course.  
 
 

Comments by: burberrie On 24 January 2015Report Abuse
dear Dr. Badar,  
 
from "ONE" who is not at all a deity for worship, then subsequently proceed to use "US" and "THEM", does not make much sense together, linguistically i think. also any idea why Quran use "he" for the Rabb language wise?  
 
cheers,  
./burberrie

Comments by: bkanwar2 On 12 March 2015Report Abuse
This is only for Dr. Qammar to respond. I would very humbly request and insist that he must respond to following, please  
 
1. Classic Arabic has a rule where certain Alphabets can be subtituted for others. True or false? If true, have you come across this rule applied in the text of the Quran. Please give examples.  
 
Regards  
 

Comments by: bkanwar2 On 13 March 2015Report Abuse
Sorry burberrie, did not mean to ignore your question. I am not here often these days.  
 
Use of pronoun to refer to the Rabb is limitation of human language. Only way we can undestand him via concepts which arise in language. However, there is nothing like him. Please see I have to use "him" twice already to refer to the Rabb. I could say Rabb again and again. However, this is not how ordinary language works. Once a noun is known in the begining of discussion it is subsequently refered by a pronoun. Which he, she, it etc.  
 
Hope this helps

Comments by: bkanwar2 On 13 March 2015Report Abuse
2:1 الم  
 
Man (mankind) has intensely suffered.  
 
2:2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ  
 
This suffering for you is due to departure from the learned collections of principles. Without a shadow of doubt, a timeless mode of conduct is contained in this collection of principles; for all those, seeking to safeguard against a life, full of fear, grief, sorrow, as well, devoid of intellectual faculty and growth, leading to complete extinction.  
 
2:3 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّـلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ  
 
These are ones, who should be able to safe guard from absence of mind about self, as well others, due mind’s preoccupation contemplating divinity. Thereby, they remain stuck in the state of unawareness and privy, from what we have given to them as intellectual and physical means of sustenance, instead of utilizing and dispensing these means of sustenance to all.  

Comments by: bkanwar2 On 19 March 2015Report Abuse
No response from Dr. Qammar Zaman? I wait every day.

Comments by: Nargis On 21 March 2015Report Abuse
1. Classic Arabic has a rule where certain Alphabets can be subtituted for others. True or false? If true, have you come across this rule applied in the text of the Quran. Please give examples.  
****  
 
Dr Is very busy with the translation, but I'm copy pasting an old post, don't know if its answering your question?  
 
The word Quran can be derived from basic root letters either ق ر ء or ق ر و  
The alphabets ء ، و ، ی are called حروف عللت which means weak alphabets, so that while making words these alphabets can be changed with each other . e.g.  
 
The root letters ق و ل can make words like قال قیل قول. All these words are made from basic root letters ق و ل. Another word نبی can be derived from alphabets ن ب ی or ن ب و or ن ب ء.  
 
So is the case of letter Quran. It can be derived either from ق ر و or from ق ر ء. if derived from ق رء it will have the meaning of reading but if you derive from ق رو it wil mean era or period,  
 
The word Quran from ق ر ء is made under the paradigm فعلان which is an adjective meaning thereby a writing which is too much read.  
But if it is made in dual form of a noun then it is made by adding ا ن to the noun e.g. قلم is singular, but if you add ا ن to قلم then قلمان will mean two pens .  
 
The same way if you say the word قرو then it will mean one period or era, but if you add ان to قرو then it will become قروان . Now as explained earlier ء , و and ی are interchangeable so قروان is changed to قرءءن which is written as قرآن and it will mean the DESCRIPTION OF TWO ERAs i.e. era of Islam and Kufr.  
 
Changing of قرءءن to قرآن is done by another rule of grammar called اضعام

Comments by: bkanwar2 On 25 March 2015Report Abuse
Thanks Sister Nargis. These are grammatical reasons, which are widely known and established. I am talking about permissibility of ص being substituted for س and vice versa. There are many other letter that can be legitimately substituted according to Lane. He cites these with examples of words with substituted alphabets in the introduction to each letter/alphabet.  
 
Regards,

Comments by: Nargis On 02 April 2015Report Abuse
oh ok, someone else brought that up long time ago but I can't remember the references he gave :/

Comments by: bkanwar2 On 04 April 2015Report Abuse
Dear Sister, could you please ask and post Dr. Zamman's understanding of this issue.  
 
Regards,

Comments by: bkanwar2 On 22 May 2015Report Abuse
“All truths are easy to understand once they are discovered; the point is to discover them."  
-- Galileo Galilei,  
 
(Acknowledgement: My utmost gratitude for Abun Nur, for editing and giving valuable input about concept clarification in English Language).  
 
Surah 111: 1 تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ  
 
A pronouncement of advice about one’s state of utter spiritual ruin is made clear. It is from hatred and refusal of a thing requiring action because of violent emotional feelings. This is, “one’s state of utter spiritual ruin”.  
 
Syntactical Explanation: This is a verbal sentence.  
 
تَبَّتْ It is the verbal sentence including both predicate or verb/action of the sentence or فعل. As well subject or agent of the sentence or ألْفَاعِلُ.  
يَدَا this is the verbal adjective, or مَفْعُول  
أَبِي لَهَبٍ This is called “about predicate or verb/action” or مُتَعَلِّق فعل  
وَ This is a connective particle.  
تَبَّ This whole verbal sentence.  
 
Grammatical/Lexical Explanation:  
 
 
تَبَّ it is a verb root is ت ب ب, the two ب are combined due rule of إدغام indicated by shadda above. ت at the end traditionalist think is for third person female.  
I think it is a particle. Lane, cites it as particle allocution, which means “a formal or authoritative speech or advice”.1  
The root meanings, “he became lost or suffers diminution or perdition or death”2. The English word perdition means, state of final spiritual ruin and utter destruction. These meanings are chosen due attachment of “particle of allocution” at the end.  
 
يَدَا traditionalists call it to mean hands. However word that is used for hands its root is only يد or يدى and there is no Hemza as third letter of root. 2  
Hence, to me it is an imperfect مُضارع of root و د أ 3 it belongs to week verb class مِثال according to rule when a ي is added at the beginning as sign of مُضارع the first letter of root a “waw” is dropped. Its root meanings “he made it plain or clear”.  
 
أَبِي is not father, its root is أَبِي and it is a noun from this root. The root meanings “he refused; or refrained, abstained voluntarily or of his own free will of a thing or affair”. 4  
 
لهب is noun from root ل ه ب “ardent, inflamed etc”  
 
و is conjunct particle here it is translated as “this is”.  
 
تَبَّ explained above.  
 
Surah 111: 2 مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ  
 
What enables more freedom from all needs for one? One’s substantive thought and actions or whatever one earns as wealth?  
 
Syntactic Explanation: This is a nominal sentence. It is interrogative followed by its answer.  
 
مَا This is an interrogative noun or إسم إستفهام. This is subject or مُبْتَدَا of the sentence.  
أَغْنَى This the predicate of the sentence or خَبر  
عَنْهُ This about the predicate or مُتعلقِ خبر  
مَالُهُ This again is the Subject of sentence.  
وَمَا كَسَبَ This is the predicate of sentence.  
 
Grammatical/Lexical Explanation:  
 
مَا has several uses and meanings here “what” is more appropriate.  
 
أَغْنَى comparative noun إسمِ آلتَّفْضِيلِ root غ ن ى meaning “freedom from needs”. “more” is added due this a comparative noun.  
.  
 
عَنْهُ it is combination of particle عنْ meaning “for” and هُ a pronoun meaning “him”.  
 
مَالُهُ again combination of مال from root م و ل . Second letter waw change due to rule described before as alif. Meaning usually wealth, but it also means “something of/with substance”5,6, in end it has attached personal pronoun as above.  
 
و ما a particle meaning “or whatever”  
 
كَسَبَ a verb root same meanings “he collected or earned wealth”  
 
Surah 111: 3 سَيَصْلَى نَارًا ذَاتَ لَهَبٍ  
 
One shall closely follow intellectual light that imparts knowledge and truth; not be a possessor of violent emotional feelings.  
 
Syntactical Explanation: This a verbal sentence.  
 
سَيَصْلَى It is the verbal sentence including both predicate or verb/action of the sentence or فعل. As well subject or agent of the sentence or ألْفَاعِلُ.  
نَارًا This is verbal adjective or مَفْعُول of the sentence  
ذَاتَ لَهَبٍ This is called “about predicate or verb/action” or مُتَعَلِّق فعل  
 
Grammatical/Lexical Explanation:  
 
سَيَصْلَى it is imperfect مُضارع from root ص ل ى it has prefixed at the beginning letter س, it is a marker for future time. The root meaning is “to follow closely neck to neck, in horse race runner up horse is called صلى.”  
 
نَارًا in a noun from root ن و ر again “waw” changed due rule described before. It’s meaning usually “light” but also “he rendered apparent and evident” or “enlightment” 7,8 , this is picked due to context. The meanings of English word enlightment are used in the translation.  
 
ذَاتَ from root ذ و meaning “not a possessor”  
 
لَهَبٍ noun described above.  
 
Surah 111: 4 وَامْرَأَتُهُ حَمَّالَةَ  
الْحَطَبِ  
 
The aforementioned, shall help one, in quality of mind by keeping safe from harm or injury to inner personality that is turned toward the unconscious of the individual made to keep in existence i.e., good virtues, therefore, take upon the utmost responsibility as the helper in these regards.  
 
Syntactic Explanation: This is a nominal sentence.  
 
وَامْرَأَتُهُ This is subject or مُبْتَدَا of the sentence.  
حَمَّالَةَ الْحَطَبِ This the predicate of the sentence or خَبر  
 
Grammatical/Lexical explanation:  
 
وَامْرَأَتُهُ again waw connector particle followed by a word usually considered to be as a word to mean "woman".  
However, it is compound or مُركبِ إضافى. The first word is from root م ر أ and it followed by third person singular pronoun.  
Root م ر أ has an explanation in Lane, as “manly perfection; consisting in abstinence from things unlawful things; or preserving soul from filthy actions; or in a quality of mind by preserving which man is made to preserve in good manners and habits.  
 
حَمَّالَةَ it is verbal noun a measure of فعَّالة from root ح م ل root meanings  
“he bore or took responsibility upon himself” due measure brings meanings of intensity and repetition, hence, “utmost” is added.  
 
الْحَطَبِ definite article “al” followed by a noun that has the same three letter root meaning “ he aided or assisted in it”. Both of these words together form a compound or مُركبِ إضافى.  
 
 
Surah 111: 5 فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ  
 
Excellence is in these virtues; make a covenant of perseverance in these throughout life.  
 
Syntactical Explanation: There two sentences first three words constitute, what is called “a local sentence” or جُمْلَةٌ ظَرْفِيَّةٌ 9. This is followed by a nominal sentence but interconnected.  
 
Grammatical/Lexical Explanation:  
 
فِي a particle with several meanings here “in”  
 
جِيدِهَا it is noun from root ج و د , meaning “he excelled”. هَا this a third person singular feminine possessive noun.  
 
حَبْلٌ noun from root same three letter meaning usually “he twisted like a rope” but it also means “he made a covenant”.  
 
مِّن a particle with several meanings, here “on account of or for the sake of”  
 
مَّسَدٍ a noun from a root which has same three letters, meaning “he pursued a journey laboriously and with energy  
 
References:  
1. E.W.Lane; An Arabic-English Lexicon, 1968, Vol. 1, Page 37  
2. http://ejtaal.net/aa/#hw4=1309,ll=3073,ls=85,la=4950,sg=1257,ha=913,br=1079,pr=173,vi=396,mgf=875,mr=808,mn=1587,aan=752,kz=3025,uqq=450,ulq=1844,uqa=465,uqw=1913,umr=1204,ums=1015,umj=967,bdw=980,amr=714,asb=1106,auh=1789,dhq=626,mht=990,msb=267,tla=100,amj=1051,ens=1,mis=620  
3. Ibid; Vol. 8, page 2932.  
4. Ibid; Vol. 1, page 12-13.  
5. A.A Nadwi; Vocabulary of Quran, page 621.  
6. John Penrice; A dictionary and Glossary of the Kor-an. Reprint 1991, India. Page 142.  
7. Hans Wehr; Arabic-English Dictionary. 4th Edition, Page. 1182.  
8. F J Steinngass; Arabic-English Dictionary. 1884, Page. 1155.  
9. W. Wright; Arabic Grammar. 3rd Edition, Dover Publications, INC. 1932. Vol 2, page 251.  

Comments by: bkanwar2 On 08 June 2015Report Abuse
Dear all, am I the only one, seeing words of wisdom for lot of aliments and difficulties faced by Mankind today, or someone can see as well.  
 
Surah 106:1 لِإِيلَافِ قُرَيْشٍ  
 
For community harmony, community practices need to be met in unity, a little from here and a little from there.  
 
Syntactical Explanation:  
 
This is not a sentence. This is a phrase or مُركبِ إضافى. A sentence in Arabic is a combination of words, which denotes news, an order or a desire. However, contrary to a sentence a phrase implies none of these meanings.  
 
Grammatical/Lexical meanings:  
 
لِإِيلَافِ This combination is called a phrase as مُركبِ جارى and together these two words constitute as مُضَاف of phrase or مُركبِ جارى.  
 
قُرَيْشٍ This called as مُضَاف إلَيْه  
 
 
لِ is preposition with several meanings due context, “for” is selected.  
 
إِيلَافِ. This word’s measure/وزن as used is إفْعَالٌ. This is a substantive or verbal noun. Lane points out that there were three readings of this word. Beside this one other two being لِإلَافِ and final as لِإلَفِ. The final form was a reading of prophet himself. However due to unknown reasons first two were adopted. Its root is أ ل ف meaning “he became familiar, socialable, companionable, friendly, or amicable with him”. A derived substantive noun from these root meanings should mean, as “social harmony” seem to depict all these concepts.  
 
قُرَيْشٍ Traditionally, it is considered as proper noun and name of the tribe of Prophet. But a proper noun is debarred from taking a Tenween. Hence it can’t be a proper name and hence name of a tribe. It is a common noun. It is from root ق ر ش at measure of فُعَيْلٌ, root meaning is “he collected from here and there”. Additionally, measure/scale فُعَيْلٌ which is diminutive which when used as substantive add meanings of “a little”.  
 
Surah 106:2 إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ  
وَالصَّيْفِ  
 
Community harmony brings to them the ability to endure patiently cold winters and hot summers.  
 
Syntactical Explanation:  
 
This is a nominal sentence.  
 
إِيلَافِهِمْ This is the subject or مُبْتَدا as well it is a phrase or مُركبِ إضافى.  
 
رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ This the predicate of sentence or خَبر  
 
Grammatical/Lexical Explanation:  
 
إِيلَافِ Explained above, plus suffixed 3rd person plural noun meaning “them”.  
 
رِحْلَةَ A verbal noun from root ر ح ل at the measure فِعْلَةَ called a noun of kind adding meaning of “manner, mode or way of” to verb root meaning which is “he endured patiently”.  
 
الشِّتَاءِ A definite noun from root ش ت و commonly used for winter. But also signifies “dearth, drought”.  
 
وَالصَّيْفِ Waw a conjunct followed by a definite noun from root ص ع ف, commonly used for “summer” but a season in which land is rained upon.  
 
Surah 106:3 فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ  
 
Therefore, all become bondsmen to the foundation which enables growth and development, eventually fulfilling potential; this is the quality of excellence.  
 
 
Syntactic Explanation:  
 
This is a verbal sentence.  
 
فَلْيَعْبُدُوا This verbal sentence serving as verb or فعل. As well subject or agent of the sentence or ألْفَاعِلُ.  
 
رَبَّ This is the verbal adjective, or مَفْعُول of the sentence.  
هَذَا الْبَيْتِ This is called “about predicate or verb/action” or مُتَعَلِّق فعل  
Grammatical/Lexical Explanation:  
 
فَلْيَعْبُدُوا Fa is a particle meaning “therefore, then” follows by “lam” of imperative followed imperfect plural verb from root ع ب د, usually mean “he worshiped” but due context and other concepts elsewhere worship is not the object of creation of humans, as well word Allah itself means “One who is not a deity for worship” meaning of “bondsman” is chosen.  
 
رَبَّ it is noun from root “Ra Ba Ba”. It means “a sustainer, accomplisher, maintainer and foster”. To better expression and convey this concept in English it is translated as “foundation which enables growth and development, eventually fulfilling potential”.  
 
هَذَا This a demonstrative noun, meaning “this and that”  
 
الْبَيْتِ a definite noun from root ب ي ت with several meanings but due context chosen “nobility”. Additionally, these two words together form a compound phrase called مركب إشارى pointing towards, acting as bondsman, to Rabb.  
 
Surah 106:4 الَّذِي أَطْعَمَهُم مِّن جُوعٍ  
وَآمَنَهُم مِّنْ خَوْفٍ  
This quality of excellence brings to them more intelligence and prudence, so long desired; also more tranquility of heart and mind, while in fear.  
 
Syntactical Explanation:  
This is a relative and conjunctive sentence. It is connected to preceding verse. Since الَّذِي stands at the beginning of sentence this is also considered a nominal sentence.  
 
الَّذِي A conjunct noun is also subject or مُبْتَدَا of the sentence. It relates to هَذَا الْبَيْتِ in preceding sentence.  
أَطْعَمَهُم This the predicate of the sentence or خَبر  
مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ These constitute about the predicate or مُتعلقِ خبر  
 
Grammatical/Lexical Explanation:  
 
 
الَّذِي Singular relative noun meaning “that which”. However, to clarify the phrase that it relates to in this sentence is used for clarity of concept, which is “this quality of excellence”.  
 
أَطْعَمَهُم This is a phrase or مُركبِ إضافى. It has a comparative noun إسمِ آلتَّفْضِيلِ , from root ط ع م “supplying with means of sustenance”, also tropically means “possessing, intelligence, prudence and discretion” followed by 3rd person plural noun.  
 
مِّنْ A preposition with several meanings here “in”  
 
جُوعٍ a noun from root ج و ع literally meaning “he was hungry” as well tropically means “he desired”.  
 
وَ “ waw” a conjunct meaning “as well, and”  
 
آمَنَهُم This is a phrase or مُركبِ إضافى . It has a comparative noun إسمِ آلتَّفْضِيلِ , from root أ م ن “ he became tranquil in heart and mind”, followed by 3rd person pronoun.  
 
مِّنْ A preposition with various meanings here “while”.  
 
خَوْفٍ A noun from root خ و ف “he feared”.  

Comments by: bkanwar2 On 25 June 2015Report Abuse
Dear all, it is not my place to write an exegesis of Quran. I feel that I am nobody; as well I do not want to clutter the translation with my personal understanding. Therefore, I have refrained from such practice so far. However, this Surah although only consists of four verses is conceptually of paramount importance. Its words are difficult to translate in English without having to increase length of translation and using additional words in translation. However, I have tried to stick to syntactic, grammatical and lexical constrains as much as possible. Meanwhile, I feel it is no justice to such profound concepts. Therefore, I am going to try to explain, as I understand it personally.  
 
This is more for believers of Quran. There are many who will receive it. Please ponder, comment or even yell if you like. Unfortunately, a pitch silence helps nobody.  
 
I would like all, especially believers of Quran to respond to refute the concepts understood based upon language in order to defend their traditional concepts and beliefs.  
 
112:1. The verse is instigating all thinking beings to use their minds to contemplate. It is further imparting concept of an entity that most either believe to be a God, which conceptually is an object or deity for human worship or no entity at all. Quran while acknowledging in this verse existence of an entity, thereby denying atheistic claims of nothingness, at the same time is denying existence of concept God altogether. Hence, it is making all religions of the world as null and void. For ease of comprehension, I have unpacked the word Allah in Arabic.  
 
Furthermore, the claim about this entity is that it is unique or one and only. Thereby, eliminating any claims of gender orientation. Therefore, third person pronoun “one” is used in translation, instead of traditional “he”.  
 
112:2 The verse is describing this entity as everlasting and not a God.  
 
112:3 The verse traditionally is translated as “he begets not nor shall he be begotten”. However, questions that come to mind are.  
 
1. Why does it make any sense that after describing it just in verse 1 as unique, a mention of ability to reproduce or not is made. There are ample things in this universe that we know can and can’t reproduce. What is the uniqueness about this?  
2. Does this translation of begetting makes any conceptual or syntactical sense in relation to previous verses?  
3. Do we know any entity that is everlasting? If not, how could we understanding any physical characters even if it has some described to us except may be as a fairy tale.  
 
Therefore, this verse is re-emphasizing the concepts in previous 2 verses. It is telling that this entity has never reinvented itself ever from what it has been, nor anyone shall try to reinvent, from what it is?  
 
What is one? One is not at all an object for worship or god, who is everlasting.  
 
112:4. The verse reiterates One’s uniqueness. Just imagine how concept of Allah as god, instead of NOT GOD is different? All gods of all religions are conceptually entities or deities for human worship. The difference is only created by rituals of worship but not at conceptual level of understanding of God.  
 
Therefore, any traditional believers of Quran please tell how conceptually their concept of Allah is different from all other gods, besides difference in rituals of worship.  
 
1. Isn’t the concept presented by Quran as “One who is not at all a deity for worship”, unique?  
2. Has anybody in history of mankind ever presented this concept before?  
3. If accepted and adopted wouldn’t it solve a lot of conflicts faced by humans since eternity?  
 
Regards,  
 
 
 
Surah 112: 1 قُلْ هُوَ اللَّهُ أَحَدٌ  
 
Surah 112:1 قُلْ هُو ألْذى لا إلهُ أحَدٌ  
 
You reflect then express without any falsehood that one, who is not at all an object for worship is unique.  
 
Syntactical Explanation:  
 
There is a verbal sentence. It is followed by a nominal sentence.  
 
قُلْ This is a verb and a verbal sentence.  
 
هُوَ This is the subject or مُبْتَدا the nominal sentence that follows the verbal sentence.  
 
ألْذى لا إلهُ This the predicate of sentence or خَبر.  
 
أَحَدٌ This is called about predicate or  
 
Grammatical/Lexical Explanation:  
 
قُلْ This is second person imperative verb from root ل و ق . A verb in Arabic is a full sentence. It is verb of class called القلوب أفعال meaning verbs of mind. Root’s literal meaning is “he lied or said something that was false”. Add meanings or second person imperative as well it being a verb of mind. One gets the meanings above.  
 
هُوَ This is third person pronoun. This is traditionally translated as “he”. This wrong, why? Just by virtue of this very verse. It is claiming a total uniqueness; therefore, a better choice of third person pronoun in English is “one”, as the gender is not discussed for the one.  
 
اللَّهُ Please see write up “linguistic riddle solved for those who want to learn” for detailed explanation of this fundamental concept.  
 
أَحَدٌ This is common noun from root أ ح د meaning “one and only or unique”  
 
 
Surah 112: 2 اللَّهُ الصَّمَدُ  
 
The eternal is one who is not at all a deity for worship.  
 
Syntactical Explanation:  
 
This is a nominal sentence. In fact in this sentence Subject is at the end or مبتدا موخر  
 
الصَّمَدُ This the subject of sentence or مبتدا  
 
اللَّهُ This is predicate or خبر  
 
Grammatical/ Lexical Explanation:  
 
اللَّهُ Please see “Linguistic riddle solved for those who want to learn”.  
 
الصَّمَد This a definite noun from verb root ص م د difficult to translate into one word noun in English. Besides several other meanings it has meanings of “everlasting”.  
 
 
Surah 112: 3 لَمْ يَلِدْ وَلَمْ يُولَدْ  
 
One has never introduced himself anew, nor shall one ever be introduced as anew.  
 
Syntactical Explanation:  
 
There are two forceful negative sentences.  
 
لَمْ Negative particle when used with imperfect forceful negation “nothing at all”.  
 
يَلِدْ Imperfect verb as a whole sentence  
 
وَلَمْ As above  
 
يُولَدْ Imperfect verb as a whole sentence.  
 
Grammatical/Lexical Explanation:  
 
لَمْ This a negative particle. When used with Imperfect verb it gives meanings of negation with intensity, hence translated as “nothing at all”. Additionally, it gives its imperfect verb Jussive state or Jezm.  
 
يَلِدْ It is from root و ل د. It is third person active mood. It usually means “to beget”. This what traditionalists use as its meanings. However, they are absolutely wrong, why? Someone that is claimed to be unique in the beginning, he is not going to beget as there lot who do beget. This root has also tropical meanings of “he innovated”. This is difficult concept and expression to convey in English without adding more words. Therefore word “anew” is used. This means “in a new different way”.  
 
يُولَدْ As above only this is in passive mood.  
 
Surah 112: 4 وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ  
 
Nothing at all could have likeliness to one in uniqueness.  
 
Syntactic Explanation:  
 
This is a verbal sentence. It has verb of class Kana. Kana although a verb, but its sentence components are labelled just like nominal sentence; its subject is called Kana’s noun and its predicate is called Kana’s predicate.  
 
وَلَمْ This a negative particle with meaning of forceful negation when used with imperfect.  
 
يَكُن This the verb of sentence.  
 
لَّهُ This is the subject or agent of the sentence or ألْفَاعِلُ. It has a preposition attached to it at the beginning.  
 
كُفُوًا This is predicate of Kana, due being in Nasab.  
 
أَحَدٌ This called Kana’s noun or Ism.  
 
Grammatical/Lexical Explanation:  
 
وَلَمْ Two particle together meaning "and not"  
 
يَكُن An imperfect verb “Kana” in jussive mood due to presence of negative particle in front. This would mean “can have”  
 
لَّهُ A particle followed by 3rd person pronoun translated as “ to one”.  
 
كُفُوًا It is a common noun from root ك ف أ. Its root meanings are “like, equal or match”.  
 
أَحَدٌ This is common noun from root أ ح د meaning “one and only or unique”  

Comments by: bkanwar2 On 28 June 2015Report Abuse
Just to instigate minds of all and especially believers to think. I have following questions.  
 
1. All, and due believer’s belief, believe today that understanding of Quran is the same, what supposedly was prophet’s understanding.  
2. However, when it comes to understanding of so called word “Al-Kauthar”, they do not know what is its meaning? Some will say, abundance or abundance of virtue, many bounty, a river in Paradise, it is going to a pond at time of judgement etc.  
3. My question especially to believers of Quran. If the current understanding of Quran is same as prophet’s? How come he couldn’t understand it and give real meaning to his followers. Supposedly, Quran was in his mother tongue for clear understanding. I want an answer and not just pitch silence.  
 
Regards,  
 
Surah 108: 1 إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ  
 
Truly, what we have given ‘you’ as natural talent that is comparatively easy and plain.  
 
Syntactic Explanation:  
 
This is a nominal sentence. It has Inna إِنَّ at the start. This imparts certain changes in iraab إعراب of its subject and predicate. Its subject gets نَصب or accusative case and predicate رَفع or nominative case.  
 
إِنَّا It is a combination of particle إنَّ and first personal plural pronoun نا  
 
أَعْطَيْنَاكَ This is a whole sentence as well the predicate of sentence or خَبر. This is a verbal sentence. Due pronoun at end it is nominative case or رَفع  
 
الْكَوْثَرَ This is called Subject or إنَّ إسم. This is due being in نَصب or accusative case.  
 
Grammatical/Lexical Explanation:  
 
إِنَّا It is a combination of particle إنَّ which means “Verily, certainly or truly” and it is followed by first personal plural pronoun نا  
 
 
أَعْطَيْنَاكَ The أ is also separate it is a letter of interrogation meaning “what”.  
عْطَيْ from root ع ط و a verb “he gave as gift” then there two attached pronouns meaning “we” and “you” in order. The word gift in English also means “natural talent”  
 
الْكَوْثَرَ This word is difficult. I think traditionalist have no clue about its construct and hence meanings. There are likely wrong on both accounts. Let us see what it is traditionally thought to be and why it is wrong? It is believed to be a definite noun from root ك ث ر. However, if one accepts this to be correct than immediate problem is that to best of my knowledge there is no measure or of measure فَوْعَلَ.  
 
Here is my theory for explanation of construct of this word. The “Al” at begging is not of definite article rather it is “Al” as contraction of word Allathi or ألْذى. It is followed by particle of comparison كَ and followed by a common noun from root is و ث ر meaning “he made it easy and plain”.  
 
Surah 108: 2 فَصَلِّ لِرَبِّكَ وَانْحَرْ  
Therefore, always follow it very closely as it is for you a foundation, which enables growth, development and eventually fulfilling potential. Hence, get to know it soundly and thoroughly.  
 
Syntactical Explanation:  
 
This is a verbal sentence.  
 
فَصَلِّ This is the verb  
 
لِرَبِّكَ This is the one of the two Objects or مَفْعُول of verbal sentence.  
 
وَانْحَرْ This second object of the verbal sentence preceded by connective particle.  
 
فَصَلِّ At start is the particle “Fa” meaning “then or therefore” followed by an imperative of form II of verb of root, ص ل ى “He followed closely” as it being in II form of verb this adds meaning of “intensity or repetition”.  
 
لِرَبِّكَ There are two phrases, first one is لَرَبِّ This combination is called a phrase as مُركبِ جارى and together these two words constitute as مُضَاف of next phrase formed all three words together called مُركبِ إضافى.; Whereas, last word a personal pronoun كَ and is known as مُضَاف إلَيْه.  
 
At start is preposition “lee” meaning “for” at end personal pronoun “ka” meaning “you or your” in middle is root “ra ba ba” explained before in Surah Quriash in detail.  
 
وَانْحَرْ “Waw” at start conjunct particle, second person imperative from root ن ح ر with several meanings here due context picked up “know intelligently or soundly”  
 
Surah 108: 3 إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ  
Truly, you acknowledge this, or you are who is defective, incomplete and imperfect.  
 
 
Syntactical Explanation:  
 
This is a nominal sentence. It has Inna إِنَّ at the start. This imparts certain changes in iraab إعراب of its subject and predicate. Its subject gets نَصب or accusative case and predicate رَفع or nominative case.  
 
إِنَّ This a particle  
 
شَانِئَكَ This Subject or Ism of Inna.  
 
هُوَ الْأَبْتَرُ This is predicate of Inna. It is whole nominal sentence. It is actually هُوَ ألْذي أبْتَرُ. Here هُوَ is the Subject of the sentence. الْأَبْتَرُ is not a definite noun as if it was? It couldn’t be considered Predicate of sentence as a Predicate is usually a common noun. Additionally, translation is going to be incoherent. This whole sentence serves as predicate of the sentence of Inna.  
 
Grammatical/Lexical Explanation:  
 
إِنَّ A particle meaning “Truly, verily or certainly”  
 
شَانِئَكَ This is a مُركبِ إضافى . A nominative noun with an attached personal pronoun “ka” at the end. Root is ش ن أ at measure of فَاعِلٌ adding meaning of doer to root “he acknowledged”.  
 
هُوَ الْأَبْتَرُ This is a nominal sentence. It is actually هُو ألْذى أبْتَرُ. In the end is noun from root ب ت ر meaning tropically “ defective, incomplete or imperfect”. هُو as pronoun is referring to شَانِئَكَ.  
 

Comments by: bkanwar2 On 05 July 2015Report Abuse
Dear all, this is the Month of Ramadan; all Muslims are busy in revitalizing their Emans. Whatever, it means? However, one thing is for sure they claim to believe in Quran, again whatever that may mean? If their claims are correct? One would like them to read the translation of Surah Al-Feel below and answer following questions.  
1. Can they imagine any meanings of this Surah, if the fairy tale of attack on Kaaba was not available?  
2. Why would god reveal this kind of story for all times to come?  
3. Doesn’t this god really appear very impotent that since Mohammad’s time Kaaba has been destroyed three times by attacking humans and one time by rain? Why the Muslim deity for worship didn’t come to save his home, like it did before?  
4. Please read this translation and think and look up in a mirror. Who do see being depicted in this Surah? Is it not us Muslims? If you understand this much, may you be able to revitalize your Eman.  
5. Translation is followed by linguistic explanation for inquisitive minds for verification, if one is willing to do.  
 
Surah 105:1 أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ  
Haven’t you at all considered?  
How your foundation, which enables growth, development and eventually the fulfilling of potential, has a forceful effect upon the people around, weak in judgment and opinion?  
Surah 105:2 أَلَمْ يَجْعَلْ كَيْدَهُمْ  
فِي تَضْلِيلٍ  
Hasn’t that weak judgment, constructed their deceitfulness and evasion, leading them into repeatedly straying from the right course?  
Surah 105:3 وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ  
Hence, it heaps neglect like flocks of birds, upon them.  
Surah 105:4 تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ  
You cast them out because of creating hierarchies by written decrees.  
Surah 105:5 فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ  
Consequently, they became like remains of violently eaten beast by birds of prey.  
 
Surah 105:1 أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ  
Haven’t you at all considered?  
How your foundation, which enables growth, development and eventually the fulfilling of potential, has a forceful effect upon people around weak in judgment and opinion.  
Syntactic Explanation:  
This is a verbal sentence. Its verb is a transitive verb therefore would need object to explain.  
 
أَلَمْ There is word of interrogation followed by particle of negation.  
 
تَرَ This verbal sentence serving as verb or فعل. As well subject of the sentence or ألْفَاعِلُ.  
 
كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ This altogether is a nominal sentence.  
These all words together constitute verbal adjective/object, or مَفْعُول of the verbal sentence.  
 
كَيْفَ This is the subject or مُبْتَداof nominal sentence.  
 
رَبُّكَ This the predicate of sentence or خَبر.  
 
فَعَلَ بِأَصْحَابِ الْفِيلِ These constitute about the predicate or مُتعلقِ خبر.  
 
Grammatical/Syntactical Explanation:  
 
أَلَمْ An interrogative letter is followed by a particle of negation. This particle of negation used with imperfect makes it jussive as well imparts meanings of forceful negation.  
 
تَرَ. Second person masculine singular imperfect imperative verb, jussive mood due to لَمْ and its root is ر أ ى meaning “he saw it or considered it”.  
كَيْفَ This is an interrogative noun from root ك ى ف meaning “how”.  
فَعَلَ This past perfect verb from root ف ع ل meaning “he did it or acted or impacted”.  
رَبُّكَ This is a phrase or مُركبِ إضافى. A well know noun from root ر ب ب with 2nd person pronoun in nominative case, meaning “your Rabb”. Rabb conceptually is translated as “foundation, which enables growth, development and eventually fulfilling potential”, instead of traditional “sustainer, maintainer, accomplisher and foster”.  
بِأَصْحَابِ A preposition “bee” meaning “with” a plural pronoun from root ص ح ب meanings “companions or associates”. Together the preposition and word form a phrase called as مُركبِ جارى and together these two words constitute as مُضَاف of phrase called مُركبِ إضافى.  
الْفِيلِ This is called as مُضَاف إلَيْه of the مُركبِ إضافى. It is a definite noun from root ف ي ل meaning “he was weak in judgment and opinion”. It appears that initially no word meaning, as an elephant was related to  
this root in Arabic. However, when word “phel” meaning Elephant was incorporated from Persian and since Arabic has equivalent alphabet to Persian “Pa”, the first letter was substituted by alphabet “Fa”.  
 
Surah 105:2 أَلَمْ يَجْعَلْ كَيْدَهُمْ  
فِي تَضْلِيلٍ  
Hasn’t that weak judgment, constructed their deceitfulness and evasion, leading into repeatedly straying from the right course?  
Syntactical Explanation:  
This is a verbal sentence.  
أَلَمْ There is word of interrogation at beginning followed by a particle of negation.  
يَجْعَلْ This is the verbal sentence having both verb as well subject of the sentence or ألْفَاعِلُ. The pronoun of Imperfect due construction is referring to what is described in previous verse, as a subject.  
كَيْدَهُمْ This constitute verbal adjective/object, or مَفْعُول of the verbal sentence .  
فِي تَضْلِيلٍ This called “about verb/action” or مُتَعَلِّق فعل.  
Grammatical/Lexical Explanation:  
أَلَمْ An interrogative letter is followed by a particle of negation. This particle of negation used with imperfect makes it jussive as well imparts meanings of forceful negation.  
 
يَجْعَلْ This is 3rd person masculine singular imperfect verb, jussive mood due to لَمْ, from root ج ع ل meaning “he created or made”.  
 
كَيْدَهُمْ This is a phrase called the مُركبِ إضافى. An accusative masculine noun from root ك ي د “deceit and evasion”3rd person masculine plural possessive pronoun.  
 
فِي تَضْلِيلٍ This combination is called a phrase as مُركبِ جارى.  
A particle with several meaning here “into”, it is followed by a verbal noun at the measure of تَفْعِيلٌ from verb form II adding to the root meaning of frequency or repetition. The root isض ل ل meaning is “He strayed from right course.”  
Surah 105:3 وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ  
Hence, it heaps neglect like flocks of birds, upon them.  
Syntactic Explanation:  
This is a verbal sentence.  
وَأَرْسَلَ This is verb of sentence, a particle is the beginning.  
عَلَيْهِمْ This constitute object, or مَفْعُول of the verbal sentence. However, subject of the sentence or ألْفَاعِلُ is in previous sentence and presence of particle “waw” clearly implies as continuation of topic from before.  
Therefore, object is translated as “it” referring to previous sentence subject.  
طَيْرًا أَبَابِيلَ This is called “about subject or verb/action” or مُتَعَلِّق فعل.  
Grammatical/Lexical explanation:  
وَأَرْسَلَ a conjunct particle “waw” with several meanings, due context translated as “hence”, it is by singular IV of verb from root ر س ل “to let it loose or ease”.  
 
عَلَيْهِمْ This combination is called a phrase as مُركبِ جارى .There is a preposition at beginning with several meanings, “on account of” is chosen due to context. Followed by plural Personal pronoun meaning “they”.  
 
طَيْرًا A noun from root ط ي ر meaning “he took fright and ran away”.  
 
أَبَابِيلَ plural of plural from root أ ب ل . It is not possible to find scale/measure of this word. Hence a real linguistic meaning is not possible to determine; traditional meanings “dispersed companies one following another.”  
 
Surah 105:4 تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ  
You cast them out because of creating hierarchies by written decrees.  
Syntactic Explanation:  
This is a verbal sentence.  
تَرْمِيهِم This is whole verbal sentence which includes verb, Subject and object.  
بِحِجَارَةٍ مِّن سِجِّيلٍ This is called “about subject or verb/action” or مُتَعَلِّق فعل.  
Grammatical/Lexical Explanation:  
تَرْمِيهِم An imperfect second person singular verb indicative mode from root ر م ي meaning, “he/it cast away, threw or flung a thing”, followed by a 3rd person muscular plural object pronoun.  
بِحِجَارَةٍ This combination is called a phrase as مُركبِ جارى . A preposition “Ba” with several uses and meanings, here it’s meaning of reason or cause is picked up due context “because of”. This is followed by genitive feminine indefinite noun from root ح ج ر at measure of فِعَالَة used for office or institute. Like خِلَافَةٌ the office of successor. Root meaning “he prevented, hindered or withheld from it” root meaning plus measure meaning together “an institute of hindrance”. However, for conceptual clarity we have chosen “hierarchies”.  
مِّن سِجِّيلٍ This combination is called a phrase as مُركبِ جارى . A preposition with several meanings here due to context “by” is chosen. An indefinite noun in genitive case from root س ج ل at the measure of فِعِّيلٌ , an adjective adding meaning of intensity to root “he decreed”.  
Surah 105:5 فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ  
Consequently, they became like remains of violently eaten beast by birds of prey.  
Syntactical Explanation:  
This is a verbal sentence.  
فَجَعَلَهُمْ This is verb and subject of sentence.  
كَعَصْفٍ مَّأْكُولٍ This is called “about subject or verb/action” or مُتَعَلِّق فعل.  
Grammatical/Lexical Explanation:  
فَجَعَلَهُمْ “Fa” is conjunct particle meaning “consequently” followed by a perfect singular verb from root ج ع ل meaning “he made a thing” followed by 3rd person plural object pronoun.  
كَعَصْفٍ This combination is called a phrase as مُركبِ جارى . A prefixed preposition “ka” mean “like”, followed by noun from root ع ص ف “ meaning “violently”  
 
مَّأْكُولٍ A verbal noun from root أ ك ل meaning “he eat or chewed it” at measure of مَفْعُولٌ an adjective given root “ a beast eaten partially by another beast or bird of prey”.  
 

Comments by: bkanwar2 On 30 August 2015Report Abuse
61:1 سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ  
 
Whatever is in the skies and earth, all is vitalized by one who is not at all a deity for worship. It is the unparalleled holding of knowledge and wisdom.  
 
61:2 يَا أَيُّهَا الَّذِينَ آَمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ  
 
Pay attention! These are what will safeguard, from that you assert in beliefs, you shouldn’t be acting upon.  
 
61:3 كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ  
 
Hatred with, one who is not at all a deity for worship that you assert in beliefs, you shouldn’t be acting upon, is most grievous act.  
 
61:4 إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنيَانٌ مَّرْصُوصٌ  
 
For sure, one who is not at all a deity for worship is loved by all those seekers of knowledge without cloudiness of mind in accessing it; as though they were created without any minute confusion in mind.  

Comments by: Nargis On 03 September 2015Report Abuse
heyy Badar, thank you for detailed explanations, I love reading your posts.  
Is " the one who is not deity etc" referring to the creator ? Is alsamawati and alardh always THE earth and THE skies?

Comments by: bkanwar2 On 11 September 2015Report Abuse
Thanks Sis and sorry for late response. A concept of creator requires a seperate entity. Quranic concept of Rabb is about being as "one unified whole" from which everything rises. Metamorphically you could think of may be a tree. The earth and the skies are also used metamorphically

Comments by: bkanwar2 On 15 September 2015Report Abuse
Dear all, indeed the 6th and 7th verses are for Aastana's team. What do you say?  
 
73:1 يَا أَيُّهَا الْمُزَّمِّلُ  
O you pay attention, one who is fallen behind due exaggerated sense of self pride.  
 
73:2 قُمِ اللَّيْلَ إِلَّا قَلِيلًا  
Stand up against the darkness until only a little is left.  
 
73:3 نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا  
Judicious about it, until it is further greatly diminished out of that little left.  
 
73:4 أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا  
If it increases and raises its head; its rebirth shall separate you again.  
 
73:5 إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا  
For sure, we anticipate facing this would be an unpalatable saying for you.  
 
75:6 إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا  
Truly, the stance against the darkness is very difficult to tread and to be able stand firm is an exception.  
 
75:7 إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا  
Indeed for you it is like a long swim in the river.  

Comments by: Nargis On 02 October 2015Report Abuse
Sorry Bknavar for late reply. I love to read your comments and there is so much to learn from you. I Just need to go through them slowly and try to understand the details you give :)

Comments by: bkanwar2 On 02 October 2015Report Abuse
Beauty is always in the sight of beholder. Thanks for kindness.

Comments by: bkanwar2 On 02 October 2015Report Abuse
Dear all, repeatedly questions are put forwards from several quarters. Who is the author of Quran? What is it origin? What is the jest of its theme or message? Is it new? Is it timeless? Is it relevant to current times? Isn't it obsolete now?  
 
All above questions are important and pertinent. However, I maintain a position that I am not in a position to answer above questions. If I were to try it would be mere conjunctures and speculations. I want to desist from such an approach. I leave such approach to experts of religion and theology.  
 
However, language based translation of Sura Al-Muzzammil comes very close to answering these questions. For consideration of all, here we present.  
 
Regards,  
 
73:1 يَا أَيُّهَا الْمُزَّمِّلُ  
 
A desire for you to pay attention, one who is fallen behind due to an exaggerated sense of self pride, egotism.  
 
73:2 قُمِ اللَّيْلَ إِلَّا قَلِيلًا  
 
Stand up against the scarcity of intellectual enlightenment and willful ignorance until little is left.  
 
73:3 نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا  
 
Be reasoned about it, until it is further greatly diminished out of that little left.  
 
73:4 أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا  
 
If it increases and raises its head, dispose of it by gathering together, making it unmistakable.  
 
73:5 إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا  
 
For sure, we anticipate facing this would be an unpalatable axiom for you.  
 
75:6 إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا  
 
Truly, the march against the lack of intellectual enlightenment and willful ignorance is very difficult to tread, and to be able to stand firm against it is exceptional.  
 
75:7 إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا  
 
Indeed for you it is like a long swim mindful of intellectual enlightenment.  
 
75:8 وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا  
 
And preserve in the memory assurance conveying knowledge of your foundation (Rabb), and open yourself towards implementation in this direction.  
 
75:9 رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا  
 
The foundation for all perspectives, being not at all a deity for worship, except the totality is from whom you drive and deduce all knowledge.  
 
75:10 وَاصْبِرْ عَلَى مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا  
 
And be reasoned towards whatever others say and cut them off in pleasing manner.  
 
75:11 وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا  
 
Alternatively you may abandon me for the habitual liars’, possessors of short-term advantage; although their time of prosperity is numbered.  
 
75:12 إِنَّ لَدَيْنَا أَنكَالًا وَجَحِيمًا  
 
For sure in our potentiality are examples for self-control and tolerance.  
 
75:13 وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا  
 
Which empowers over rage, indeed a relief of utmost quality.  
 
75:14 يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَّهِيلًا  
 
Anytime you face confusion about the natural disposition for virtue, be steadfast against it.  
 
75:15 إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَى فِرْعَوْنَ رَسُولًا  
 
Certainly, upon reasoning of the knowledge-based information, we let you have your own will. However, as soon as some were enabled of your own will, you turned rebellious and corrupt towards that information.  
 
75:16 فَعَصَى فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا  
 
Corrupted and consequently rebellious against this information; accordingly, we took it in our control for the prevention of disastrous consequences.  
 
75:17 فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا  
 
If you hide the benevolent information in denial of all obligations then how would you guard against the time when your progeny shall become corrupt?  
 
75:18 السَّمَاءُ مُنفَطِرٌ بِهِ كَانَ وَعْدُهُ مَفْعُولًا  
 
The ideal substantive origins were created as a phenomenon with lasting promise.  
 
75:19 إِنَّ هَذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا  
 
For sure this memorandum is for whoever desires an easy path towards his foundation (Rabb).  
 
75:20 إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ فَاقْرَؤُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَى وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَاقْرَؤُوا مَا تَيَسَّرَ مِنْهُ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا  
 
حَسَنًا وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ  
 
For sure your foundation shall serve as signs, so that you shall be able to establish a relationship with exquisite writing in order to address the lack of intellectual enlightenment and willful ignorance; accordingly act rationally with it repeatedly, as a distinct community amongst all those living with you. The totality being not at all a deity for worship has determined the lack of intellectual enlightenment and ignorance as forbidden; knowing that you cannot deny it, accordingly, it returns to you. Therefore collect what is easy part by part through a collective effort, and put it together part by part. It is known that there shall be among you those whose constitution and temperament have changed, holding them behind causing violence in the planet earth. These are exceeding just limits in order to rival the eminence of the totality being not at all a deity for worship. Accordingly falling behind in getting to know thoroughly the easy path to the totality being not at all a deity for worship. Accordingly, collect together part to part what is easy, for from that then establish it, for the close following and pursuit of the correct course for prosperity. Furthermore, respond to the totality being not at all a deity for worship with love and affection, best of requital. Whatever good shall proceed from you, you shall find it with the totality being not at all a deity for worship; the possessor of virtue, the greatest reward. Therefore seek it as covering from the totality being not at all a deity for worship. For sure, the totality being not at all a deity for worship is a concealed source of eternal mercy.  

Comments by: bkanwar2 On 03 October 2015Report Abuse
" Badar Bhai,I agree with the point raised by EH,a few weeks ago, that the translation is much longer than the actual sentence. This means that the English version of the ayas is not a literal translation,but an interpretation. Sultan."  
 
Dear all above is a critique that was made. In any honest scientific work all critiques have to be taken seriously and responded with appropriate references. However, progress is only made if critique is accompanied with fact based analysis and references. I present my response as follows.  
 
Regards,  
 
73:1 يَا أَيُّهَا الْمُزَّمِّلُ  
 
A desire for you to pay attention, one who is fallen behind due to an exaggerated sense of self pride, egotism.  
 
 
يَا أَيُّهَا This combination of words in Arabic grammar terminology is called مُنادى. Which simply is understood as a particle for raising attention.  
 
Simply “O you”.  
 
However, paying close attention to the word makes it abundantly clear that it has three of the words of same class or meaning i.e., raising attention, يا ,أ ىٌّ and ها.  
 
There is no reason in the world to say “O you” like traditional translation claims. Therefore, let us look up these as separate words.  
 
يا is used to raise attention of everyone, irrespective of proximity to the caller “all near and distant”.  
أيٌّ Besides being used as مُنادى it is also used in sense of ألْذّى meaning “one who”.  
ها is used to wake someone up from sleep.  
 
Keeping all the discussion above in mind the only fluent way to translate يَا أَيُّهَا “A desire for you all to pay attention”.  
 
الْمُزَّمِّلُ This is a combination of ال and which here is not used as a definite article (traditionalists who object to linguistic analyst of word Allah, where I contend that its ال is a contraction of ألْذّى) have themselves translated here as ألْذّى (which I am glad they have as it strengthens support from current translation of Quran for ألْذّى can be contracted and used as ال ) : it is followed by a verbal noun from 2nd form of root ز م ل. The root meaning as “He limped, by reason of pride or self-conceit, in his going.  
 
So let us put together as literal translation,  
 
“O you one who limped behind by reason of pride in moving.” Please compare, it with following.  
 
“A desire for you all to pay attention, one who is fallen behind due to an exaggerated sense of self pride, egotism.”  
 
Please decide for yourselves is later an interpretation or just a better translation. Therefore, for people not to keep complaining that English in not comprehensible. (All references will be made available upon request).  
 

Comments by: bkanwar2 On 27 October 2015Report Abuse
Dear all we know what traditionally word Jiin means. Here is a language based understanding of whole Sura.  
 
72:1 قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا  
 
Reason possible action and then make it manifest by hastening towards understanding the mode of conduct, that those who lack reason will be frightened and take flight, saying certainly we have heard a wonderful collection of substantive principles.  
 
72:2 يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا  
 
A mode of conduct towards the right direction; therefore, with it we can become safe and secure and never ever shall we take copartner with our one and only foundation (inherent power/Rabb).  
 
72:3 وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا  
 
And that this substantive mode of conduct is highly elevated and dignified; a great wealth from our foundation (inherent power), that is to be sought after as a companion even more than children.  
 
.72:4 وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا  
 
And that this mode of conduct is a total transgression of limits, from one who is not at all a deity for worship, thought so and expressed proliferated unwise amongst us.  
 
72:5 وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا  
 
And editorial consensus thought that never should you think and express a lie based upon the laying of a claim or title in heedless negligence or a lack of reason against one who is not at all a deity for worship.  
 
72:6 وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا  
 
And that this mode of conduct (reasoning) would help seekers, giving protection to navigate through this journey of heedless negligence and lack of reason, therefore acting as a provision for the journey against their inequitable and tyrannical conduct.  
 
72:7 وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَدًا  
 
And if they thought like you did, never ever even once, one who is not a deity for worship has restrained anyone’s free will.  
 
72:8 وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا  
 
And that editorial consensus would like to touch on, for sake of knowledge, by experiencing it to be satisfied; kept guarded, sound and sturdy and like a shining star.  
 
72:9 وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا  
 
رَّصَدًا  
 
And that editorial peers used to argue with contention about it (modes of conduct) for the understandings, thus whoever seeks understanding, seeking and searching attain the distinguished quality; it is like a guiding star on a roadway.  
 
72:10 وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا  
 
And the editorial peers cannot separate those more inequitable, corrupt and inconsistent who are on the planet earth, or inconsistent among themselves. Their inherent foundation is the right course to follow.  
 
72:11 وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا  
 
And that editorial peers among us are the virtuous as well as the base and vile, these are parties of editorial peers differing in their desires.  
 
72:12 وَأَنَّا ظَنَنَّا أَن لَّن نُّعجِزَ اللَّهَ فِي الْأَرْضِ وَلَن نُّعْجِزَهُ هَرَبًا  
 
And that editorial peers, understood that it would never go backwards about totality, which is not at all a deity for worship; never ever on the planet earth shall they go backwards or flee from totality.  
 
72:13 وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى آمَنَّا بِهِ فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا  
رَهَقًا  
And that editorial peers after perceiving the right mode of conduct, made themselves safe and secure with it. Consequently, whoever secures and safeguards with his inherent foundation. They shall neither have fear of being deficient nor of being inequitable and tyrannical in conduct.  
 
72:14 وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ فَمَنْ أَسْلَمَ فَأُوْلَئِكَ تَحَرَّوْا رَشَدًا  
And those editorial peers in the midst of (community), so as to influence us, are the ones free of vice all the time as well as those acting inequitably. Although, whoever is the clearer of obstructions or obstacles of vice, those are ingenuous followers of right course.  
 
72:15 وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا  
 
And as far as those acting inequitably, they are to be in universal spiritual ruin, cut off from vine that grows grapes.  
 
72:16 وَأَلَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا  
 
And that if they had persisted upon the mode of conduct surely editorial peers would have irrigated them from source of water.  
72:17 لِّنَفْتِنَهُمْ فِيهِ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا  
 
And editorial peers shall put them into arbitration, there in, to separate good (balanced) from bad (excessive). As to who stood against and prevented from remembrance of their inherent foundation. It makes him enter into a distressing affair to ascend.  
 
72:18 وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا  
 
And that the acts of prostrations for one who is not at all a deity for worship will not promise anyone to be with totality, one who is not a deity worship.  
 
72:19 وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا  
And that when one who stands surety by signed and witnessed bond as a virtuous craft to totality, which is not at all a deity for worship, is established, to try to find or discover by the searching or questioning of it, they become almost glued to it as a firm and stable mass, forming one body.  
 
72:20 قُلْ إِنَّمَا أَدْعُواْ رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا  
Reason potential actions and then make manifest, only trying to find or discover by searching or questioning with the purpose belonging to each inherent foundation and never should ego copartner anything with it.  
 
72:21 قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا  
 
Reason possible action and then make manifest, indeed ego neither at all possesses the power to determine, arbitrate, or otherwise settle issues or disputes to harm you, nor for walking straight path.  
 
72:22 قُلْ إِنِّي لَن يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَدً  
 
Reason possible action and then manifest, I certainly neither will deviate from the right course of solidarity with, one who is not at all a deity for worship and nor will I exist as relinquisher of right course or as a base or vile in it.  
 
72:23 إِلَّا بَلَاغًا مِّنَ اللَّهِ وَرِسَالَاتِهِ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ  
خَالِدِينَ فِيهَا أَبَدًا  
 
Besides attaining the utmost point towards which one directs his course to attain the state that is intended by one who is not at all a deity for worship as well ones communications and whoever rebelled against one who is not at all a deity for worship and one’s communication. Therefore, certainly for him is a fire of universal spiritual ruin, abiding in it perpetually.  
 
72:24 حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا  
 
Until when they see that good promise only then they will know who weaker helper and are more numbered in persistent error.  
 
72:25 قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا  
 
Reason possible action and then make manifest, that I know closer I come to what you promise or to that my foundation bought me into being for whole life time.  
 
72:26 عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا  
 
The discipline of knowledge unperceived by senses shall not be revealed for anyone from its imperceptions  
.  
72:27 إِلَّا مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا  
 
Except who is pleased with communication, otherwise in order to understand the mode of conduct, pursue it, based upon evidence and consolidate it, as well as follow it watchfully.  
 
72:28 لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَيْءٍ عَدَدًا  
 
Indeed for the sake of knowledge that really can lead to utmost point towards which one directs his course to attain the state that is intended really help to reach the utmost point sought for repair of affairs, from communications their inherent foundation and to be guarded with them also to have sound understanding everything considered as a being.  
 

Comments by: bkanwar2 On 21 November 2015Report Abuse
Dear All, please reflect and then decide whose condition is depicted here.  
 
Regards,  
 
107:1 أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ  
 
Have you reflected about one who habitually gives untrue account whether intentionally or unintentionally regarding the state of “submission” and “obedience”?  
 
107:2 فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ  
 
As a consequence of this action such individual is driven into the isolation.  
 
17:3 وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ  
 
Hence, one doesn’t initiate an action against the methods of sustenance for perpetual oppression and humiliation.  
 
107:4 فَوَيْلٌ لِّلْمُصَلِّينَ  
 
Therefore, great sorrow is for such deluded individuals.  
 
107:5 الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ  
 
Those are neglectful and heedless about that which is conspicuous for them.  
 
107:6 الَّذِينَ هُمْ يُرَاؤُونَ  
 
Whereas, those of them who keep reflecting about it.  
 
107:7 وَيَمْنَعُونَ الْمَاعُونَ  
 
Therefore they keep guarding with the great attentiveness.  
 

Comments by: bkanwar2 On 23 November 2015Report Abuse
As an aid for any Ahl-e-aqal's Aqal. In case they want to use it to overcome bewilderment of "how come"?  
 
 
107:1 أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ  
 
Have you reflected about one who habitually gives untrue account whether intentionally or unintentionally regarding the state of “submission” and “obedience”?  
 
Syntactical Explanation:  
 
This is an interrogative verbal sentence with a relative sentence/clause.  
 
Grammatical/Lexical Explanation:  
 
أَرَأَيْتَ The red is letter of interrogation, it followed by in black verb and in green is suffixed second person pronoun. This as a whole is a verbal sentence. Its meanings “Have you reflected”. The verb root is Ra-Alif-Ya, its meanings “he saw, considered or reflected”.  
 
الَّذِي This is a conjunctive/relative noun and used here substantively. It is relative sentence’s/clause’s subject or مُبْتَدا. Its meanings “he who”  
 
يُكَذِّبُ This is a third person imperfect verb (second form) in nominative case. It is predicate or خَبر of the relative sentence. The verb root is “Ka-Thal-Ba”. It means “he told untrue account whether intentionally or unintentionally”. Since it is the second form which would add meanings of repeatedly or frequently to the root. Hence, habitually is added in translation.  
 
بِالدِّينِ This is a combination of a preposition “Ba” followed by a definite noun from root “Dal-Ya-Noon” It is compound or phrase called مُركبِ جارى . This in syntax constitute, about the predicate or مُتعلقِ خبر. The root meanings “he became lowly or submissive or obedient”.  
 
107:2 فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ  
 
As a consequence of this action such an individual is driven into the isolation.  
 
Syntactical Explanation:  
 
This is a copulative nominal sentence.  
 
Grammatical/Lexical Explanation:  
 
فَذَلِكَ The beginning is with copulative particle “Fa”. This is followed by a demonstrative noun meaning “this” which is the subject or مُبْتَدا of the sentence. The copulative particle “Fa” usually connects two clauses, showing that the latter is immediately subsequent to the former in time, or that it is connected with it by some internal link, such as that of cause and effect. It may be rendered as “consequently”. However, this demonstrative noun “this” can only make sense, if bring forward the concept that “fa” is connecting “this” with. Hence, translation of “As a consequence of this? This what? The action clause before. The action of submission and obedience. Therefore, meanings of “as consequence of this preceding action”.  
 
الَّذِي يَدُعُّ الْيَتِيمَ This is a relative clause or sentence. It as a whole constitute as the predicate or خَبر of the nominal sentence. However, it has its own part being clause or sentence. الَّذِي is a conjunctive noun used substantively as subject or مُبْتَدا as of relative sentence. It is connecting/relating some concept from previous verse. Hence, it is translated as “such an individual”.  
 
يَدُعُّ This an imperfect verb in indicative case. It is predicate or خَبر of the relative sentence. It is root is “Dal-Ayn-Ayn” meanings “he pushed or repelled or drove”. Finally is الْيَتِيمَ which is definite noun. This in syntax constitute, about the predicate or مُتعلقِ خبر of relative sentence. The root is “Ya-Ta-Miim”, its root meanings, “he became isolated or solitude”.  
 
17:3 وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ  
 
So, one doesn’t rise with passion against the subsistence of perpetual oppression and humiliation.  
 
Syntactical Explanation:  
 
This is a copulative and negative sentence.  
 
Grammatical/Lexical Explanation:  
 
وَلَا “Waw” is a copulative particle. It is followed by a negative particle “La”. “waw” is translated as “so” and “La” as does not.  
 
يَحُضُّ This is an imperfect third person singular verb in indicative case. Its root is “Ha-Dad-Dad”. Its meaning is “he instigated or rouse with ardor”. It has third person pronoun built in it as subject or agent of the sentence or ألْفَاعِلُ.  
 
عَلَى It is particle with several meanings, due context “against” is used. It is  
 
طَعَامِ الْمِسْكِينِ It is a phrase or مُركبِ إضافى.. It is combination of two nouns, first is from root “Tay-Ayn-Miim”. It is an adjective at the measure of فَعَالٌ . Its root has several meanings, however due context “subsistence” as used. The second noun is definite noun from root “Siin=Kaf-Nun”. It is at measure of مِفْعِيلٌ which is adjective meaning doing something like machine, mechanically or habitually. The root meaning “lowliness, humiliation, oppression or poverty of mind. The meanings of perpetual is added from measure’s meaning. This is syntactically called “about subject or verb/action” or مُتَعَلِّق فعل  
 
107:4 فَوَيْلٌ لِّلْمُصَلِّينَ  
 
Therefore, great sorrow is for such deluded individuals.  
 
Syntactic Explanation:  
 
This again a copulative sentence.  
 
Grammatical/Lexical Explanation:  
 
فَوَيْلٌ The beginning is with copulative particle “Fa” explained above. It followed by interjection meaning “Alas, Woe or great sorrow”.