Online Arabic-English dictionary
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Salaam Joe-
I appreciate you taking the time to respond. I would appreciate a few clarifications
I am confused... Hans Wehr dictionary is "about modern Arabic" according to Tanveer's link http//quranicteachings.co.uk/dictionaries.htm; also, your post says "The Hans Wehr Dictionary of Modern Written Arabic" - both of these references say "Modern"; what am I misunderstanding when you say that Hans Wehr is a "good CLASSICAL arabic-english dictionary"?
Also, is it your belief that Dictionary of the Holy Quran by Abdul Mannan Omar is NOT a classical arabic-english dictionary, or is your belief that it is not a GOOD dictionary, or am I misunderstanding you here also? (you say "a good classical arabic-english dictionary. in our research, we have only two, i.e. lane's lexicon and hans wehr"
however, those without a training in arabic grammar will have difficulties in using them.
Maybe so. Me, I am rarely deterred by "difficulty" But I agree with what you have said!A Student Grammar of Modern Standard Arabic
The word "Modern" would have deterred me from this publication (as well as Hans Wehr's). Is it your belief that there has been such little change in the meaning of words used within the Quran so that it does not matter whether I use classical or modern arabic-english dictionaries / resources?please be appreciative of 297
Sorry but I am unclear on your meaning. I understand this verse to be in response to disbelieving Jews and was unable to put your reference into the context of my post Palmer interprets this verse as such The Jews objected to Mohammed's assertion that the arch-angel Gabriel revealed the Qur??n to him, saying that he was an avenging angel, and that had it been Michael, their own guardian angel (Dan. xii. I), they would have believed. Would you please clarify what you meant for me?And just a comment
as such, we should be aware that by referring to 'lughat al-Qur'an' (does not matter by whom), we are actually going nowhere, in as far as available translations are concerned.
I think we will have to agree to disagree here. I have found them to be very helpful for me as I compare available translations; I feel confident that I am on the right path; I am also confident that I am NOT "actually going nowhere" - but then again, I am often wrong!PS - since I do not know you Joe, I am unclear on who you mean when you say "we" (e.g. "in our research, we have only two, i.e. lane's lexicon and hans wehr" and "in our effort to translate al-Qur'an we discovered these tools useful". Do you work for a university?
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salaamun alaykum SAboushi n all
before we go any further, allow us to make a few corrections;
a. hans wehr is not classical, but lane's lexicon is. sorry, we overlooked our earlier prose.
b. the usage of lane's lexicon would be quite demanding for newbies, unless one has an excellent grasp of the arabic grammar. the lexicon is excellent, and when cross-checked with hans wehr, we would get a better indication of the translations.
c. the good thing about hans wehr's dictionary is that it does not have too much references on translations of al-Qur'an, hence the 'religiuos baggage' (is there any other better phrase?) perhaps is quite minimal.we hope the above clears the air.
now, on the other comments;
a. we have discovered that al-Qur'an must be read with utmost cautions, especially as the 'shaitan' is ever ready to pounce on those who are careless, and heedless of Allah.
b. when reading al-Qur'an, Allah is addressing the reader directly. al-Qur'an that we have in front of us was first read by 'jibril' to prophet muhammad. then it get written and published as what we now have. CAUTION what we are going to write is not a popular view, but please consider that al-Qur'an is in each and everyone of us - hidden in us. that is essentially the qur'an for each one of us, and everyone of us has the same qur'an (same as the one already manifested to prophet muhammad) - only the level of understandings (this is the sole prerogative of Allah to make) may differ between us (hence why we said the perpetuation of 'truths' inferred by those 'lughat'. the only difference is that none of us is a prophet. so, do not fall into the trap of shaitan. do not ever claim to be a prophet or new messiah. be careful please.
c. always pray for, and have full trust in Allah that He will rightly guide us to the true understanding. insha-Allah.
d. the content of al-Qur'an is not bounded by time and space. Allah may directly be addressing banee israeel, but please remember that we are among them when we fit the descriptions. we are 'iblees' when we fit the descriptions. be careful of Allah. He hears our deepest thoughts, and fancies.
e. 2.97 is about the possibility of 'jibril' directly addressing each one of us. 'jibril' only conveys the message of al-Qur'an, and not anything else as in 2.97. so, in 2.98, Allah warned us not to oppose 'jibril' (among others), which essentially means that we must listen to 'jibril' when it conveys the messages of al-Qur'an. 'jibril' speaks (not necessarily in words, like arabic perhaps) in a language that we understand. 'jibril' may speak to us, just as it has spoken to prophet muhammad. pray to Allah, the Compassionate Mercy, and listen. and take heed.
f. when we appreciate e above, then we could comprehend how (among others) Allah preserves al-Qur'an. the meaning of al-Qur'an will be made understood by Allah to those who serve Allah, and always seek recourse with Allah. it is not just about believing, but having full trust and total faith in Allah, the Lord of creations. and the understanding improves with sincerety, patience, and industry. talk to Allah. get close, please.perhaps we should by now consider to stop referring to other translators, as what is paramount to us (in as far as Allah is concerned) is what we make of al-Qur'an; what we understand; what we believe; how we believe; how much faith we have; how much service we do to Allah, the Compassionate Mercy.
our faith in Allah is not about academic scolarships, where we make references to published translations (lughats, etc.), other than the original arabic text. the books (dictionaries & grammar books) that we recommended were merely tools to assist us. in the final analysis, it is Allah who teaches and reveals the true understanding. in the end, we will not be asked about our academic scolarships, but how we behave in the earth.
lastly, you asked about 'we' or 'us' when we write. perhaps you may want to ponder 14. alone when reading, but refering as 'we'. how come? some food for thought.
peace
joe -
Peace,
lastly, you asked about 'we' or 'us' when we write. perhaps you may want to ponder 14. alone when reading, but refering as 'we'. how come? some food for thought.
I had the same question as SAbboushi but I found this answer a bit vague. Could you please clarify a bit further? I wouldn't want to come to a wrong conclusion, so does this mean you clearly do not work for any uni or organisation (that you refer to) and there are no other people involved when you use the reference we/us/our etc in your posts?
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Hi Joe-
Thanks again for taking the time to post.
I appreciate that you are trying to be helpful; my observation is that maybe you are sharing with me what you would like me to know instead of responding to what I am asking about... which means my questions for the most part remain unanswered... or maybe you have tried kindly to answer them, but that I have been unable to grasp the meaning of your answers--
In any event, thanks for your comments on Hans Wehr's dictionary. And thanks for your concern that I be careful and cautious. I will continue to try my best.
Hi Savage_Carrot- nice to hear from you. Some of your posts have already caught my attention.
With Peace and Regards-
Samir -
salaamun alaykum
perhaps we have not properly addressed this question
A Student Grammar of Modern Standard Arabic The word "Modern" would have deterred me from this publication (as well as Hans Wehr's). Is it your belief that there has been such little change in the meaning of words used within the Quran so that it does not matter whether I use classical or modern arabic-english dictionaries / resources?<<
please do not be deterred by the word 'modern'. hans wehr has the closest to classical explanation of words. for cross checks, please consult lane's lexicon. the two should go hand-in-hand. the grammar books are also important, for the arabic grammar explains the word formations, and shifts in general meanings. classical arabic will deal with more finese in usage of words and phrases. lane has done a brilliant job in his lexicon.
there are other good classical arabic dictionaries, but they are in arabic. if we read through the references made by lane, then you know what we mean. the arabs have not published a good arabic-english dictionary. and for that matter, a standard arabic grammar guide. we sensed a general 'black-out' by the arabs in as far as learning arabic (and al-Qur'an) is concerned.
and perhaps you may want to consider the fact that, a standardization of arabic grammar (their version) was done by the jews during the time of uthman, when they wanted to study al-Qur'an. today, we have to go to western universities to learn arabic grammar as employed by the jews. we took lessons from an ustaz who studied arabic in the uk (soas, univ. of london).
hopefully the above suffices.
offtopic when we consider the 'basmallah' as the first verse of al-fatiha, then we have it as verse 15, though for us it is 14. irrespective, the verse reads (according to popular translations)
001005 Khan You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
001005 Maulana Thee do we serve and Thee do we beseech for help.
001005 Pickthal Thee (alone) we worship; Thee (alone) we ask for help.
001005 Rashad You alone we worship; You alone we ask for help.
001005 Sarwar (Lord), You alone We do worship and from You alone we do seek assistance.
001005 Shakir Thee do we serve and Thee do we beseech for help.
001005 Sherali THEE alone do we worship and THEE alone do we implore for help.
001005 Yusufali Thee do we worship, and Thine aid we seek.in our translation, it is
naAAbudu p586 - (3p; Ind.) we serve / we worship (a god) / we adore / we venerate (s.o., a god or human being) / we idolize / we deify (s.o.)
nastaAAeenu p659 - X (1p; Ind.) we ask for s.o.?s help (against) / we call for s.o.?s help (against) / we turn to s.o. for help (from s.o. in sth., against) / we resort (in or of sth.) / we have a recourse (in or of sth.) | we make use (in or of sth., in or for)
please refer to the respective pages (hans wehr) for the radicals. either you take a pick, or allow 'jibril' to explain the truth about the verse. any which one one picks, it is still right. it is simply a matter of someone's truth, vs Allah's truth. as we always say, don't hurry.
so, how should 'i' explain 'we' then? 'i' would be more than happy if 'we' here refers to the whole ummah, don't you think? perhaps you may want to ponder (better still, meditate) on this issue of 'we' as opposed to 'i'. but don't rush. seek recourse in Allah. seek closely and patiently. insha-Allah. if however an immediate decision to agree or disagree has to be made, then, do not aggree to it, but do not throw it away either. just put it aside. insha-Allah. a comprehension will be arrive in due time. insha-Allah.
and if it must be made known (hope we do not sound bragging peace , please have mercy upon us O Allah), we do not work for anyone (university, or other institutions), but Allah, the Compassionate Mercy. at least that is in our deepest thoughts, and that is what we strive for.
peace
joe -
so, how should 'i' explain 'we' then? 'i' would be more than happy if 'we' here refers to the whole ummah, don't you think? perhaps you may want to ponder (better still, meditate) on this issue of 'we' as opposed to 'i'. but don't rush. seek recourse in Allah. seek closely and patiently. insha-Allah. if however an immediate decision to agree or disagree has to be made, then, do not aggree to it, but do not throw it away either. just put it aside. insha-Allah. a comprehension will be arrive in due time. insha-Allah.
I'm sorry if you thought it was OT, the usage just jarred me awake from my normal laziness, enough to ask the question a second time. Thanks for the reply, I think I'll just leave it at that -. Peace.
Peace Samir,
Thanks, I hope they were the ones I posted on the good days . Welcome to the forum!
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Sorry, means Off Topic .
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Thanks for those who referred me to Omar's dictionary. I have received Omar's dictionary and find it very helpful, particularly for those cases where TIM (Text in Motion) does not (yet) provide the root of a word.
As I find instances where Omar has identified the root of a word that is NOT yet available in TIM, I would be happy to provide the root identification (per Omar) to those who are building TIM. Does anyone know how I can go about making such an offer to see if they are interested?
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Another dictionary
http//www.alislam.org/quran/dictionary/dictionary_quran.pdfMainly copied from Lane.
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Another dictionary
http//www.alislam.org/quran/dictionary/dictionary_quran.pdf
Mainly copied from Lane.Thanks brother JM
Peace, Hamsa
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SAbboushi,
I found out a while ago that the basis of the root info in TIM is PRL
http//www.studyquran.co.uk/PRLonline.htmThe Qur'an Institute (TQI) is pleased to announce that our "Text In Motion" project is going ever stronger. Our developer, Hoag, has been doing an amazing job. May Allah give him time and health to continue on many important TQI projects. We now have an Alpha (initial) version that is being tested at
http//www.textinmotion.com
Please check it out and send comments to liaquat222 yahoo com.
Important Notes It is TQI's stated policy that we give prompt credits to those who assist us in our wide-ranging undertakings related to the Qur'an. "Text In Motion" is based on the innovative work done by Burhan on http//www.openburhan.com.
The Qur'an Institute thanks Burhan for allowing us to utilize his brilliant work for the betterment of humanity. May Allah give him manifold rewards in the world and in the Hereafter.
TQI also appreciate the superb linguistic data provided by Study Qur'an's Project Root List.
Thus, if you want to help input info into TIM, may as well go through the source, i.e. PRL.
pm me if interested.
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Hi Joe Betik
in our research, we have only two, i.e. lane's lexicon and hans wehr. however, those without a training in arabic grammar will have difficulties in using them.
And here we are almost two years after your post and I find you are correct. I want better knowledge so that I can better examine the Quran. And so I realize I must learn Arabic grammar - which makes me realize I need to learn English grammar first (again?) - I figure it will be easier learning (re-learning?) the parts of speech in English before I try to learn Arabic grammar.
so, how should 'i' explain 'we' then? 'i' would be more than happy if 'we' here refers to the whole ummah, don't you think? perhaps you may want to ponder (better still, meditate) on this issue of 'we' as opposed to 'i'. but don't rush. seek recourse in Allah. seek closely and patiently. insha-Allah. if however an immediate decision to agree or disagree has to be made, then, do not aggree to it, but do not throw it away either. just put it aside. insha-Allah. a comprehension will be arrive in due time. insha-Allah.
I would also like to follow up on your point about "we". Would you please post more on this?
Peace-
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salaam SAbboushi, & all,
(please read without prejudice)
my apology please for the late reply, as i have been quite busy with some advertising work.
to tell you the truth, i am not an arab (i am a malay), and don't speak arabic either (only english, malay, & javanese). i did learn some basic arabic from a graduate of soas (school of oriental and african studies) university of london. strange as it may seem, we learnt the jewish method that can be traced back to the times when the jews were translating arabic texts, the qur'an included. and we used hans wehr's dictionery. and perhaps you would have by now noticed, that most arabic grammar books in the market were written by the jews. and refering to lane's lexicon is not a problem to us since he used the same form structures (wazan), and hans wehr also noted that lane's work was also among his source of references.
i am not a trained translator, and neither a linguist, but for me, dictioneries are merely tools, or simply a means. as such we should use them with due caution. the grammar provides the general rule to understanding the phrases or sentences, but i sensed that those who speak arabic as their mother tongue should have a better grasp of the arabic language, thus an understanding of the qur'an.
however, until now, we could not find a translation authored or originated by an arab. most arab translators have edited earlier works by non arabs. the qur'an was understood by prophet muhammad, and his companions who were a good mix of the arab community then - merchants, ordinary people, and even slaves. but now, even arab linguists are claiming to have problems with understanding the qur'an. it is amazing indeed, at least to me.
but i have a high level of surety that the problem lies in the synchronization of the understood with the generally accepted meaning of the text. when the generally accepted is diabolically opposed to the understood, most people tend to dismiss, forget or even deny, the understood. if only they could for a while put the understood aside for contemplation, or pondering, i am sure that the truth will insha-Allah be revealed.
the common attitude is the majority is the truth, and therefore, wins. though in the qur'an we have read that it is always otherwise, most people ignored this very advise. if the generally accepted is a limp, then the guy who has understood in the contrary (hence a normal guy) has to be turned into a limp by his community. and the irony is most of the normal guys accepted this - willingly or otherwise, so a limp they have become!
God has made things easy for man. therefore we should not make things difficult for ourselves. follow the qur'an. the method of learning with God as the Teacher is detailed and spread all over the pages. study with an open mind. don't easily jump into conclusions. what one discovers in his/her private study by his/herself might be the truth, no matter how diametrically opposed they are to the generally accepted. let God teach us. ask God to guide us. ask God with all the humbleness or humility. have due respect for God. spend more time with Him. so be quiet. be silent. be quiet, and be silent most of the time, and dedicate that moments of silence or quetness for God. insha-Allah He will guide us. He will guide us in everything, learning arabic included.
i have posted something short regarding 'we', and here is the link http//free-minds.org/forum/index.php?topic=13751.msg118157#msg118157
we read in the qur'an something like this; "... when you kill a self, you have actually killed a community (ummah)..." (my apology that i do not have the specific verse right now, but if you have read any of the translations, then you could surely recall such a phrase). or another is; "Do not say about those killed in the path of God as 'dead', but 'alive', eventhough you have no understanding of it."
in our understanding, each and everyone of us is a community or an ummah. they make up the unseen (ghayb) in each and everyone of us (read al-muzzammil). generally they are dormant within us, and are activated only when we remember them. when for example we read a story on ibrahim, or moosa, and reflect upon their experiences, we are actually activating them, or they became active (activated), and the more or often we remember them, the more active they become in us. sometimes they even became manifest in us (the enlightened can identify them, either within themselves or in others), usually to impart their knowledge or wisdom. but since most people are unaware (unattentive, oblivious, careless, etc.), they do not recognize it when such events happened to them. so, when you see a close friend is behaving rather perculiarly, say like another person that you know very well, then most likely that person became manifest in your friend, because your friend has been thinking of him/her (the other friend). your friend is not being possessed, because he remembers exactly whatever act he is doing or whatever word he utters (the opposite of being possessed). most manifestations are of parents, grand parents, siblings, spouses, friends, etc., because these are people that most people often remember consciously or otherwise.
in the qur'an God asks us to remember Him. the more often one remembers God, then the more often God is active in him. so perhaps you can now understand why God speaks to the prophets. it's because they spend a lot of time with God - remembering, correcting the relationship, praising, honoring, imploring, having dialogue, etc., with God. and they practice meditations. remember ibrahim? remember moosa? remember maryam? they have conversations with God. have we?
as to whether God will speak to us or not, it is up to Him. for example, when you want to speak to the king of the land, if you are lucky your first conversation is either with the security guard, or the phone operator. sometimes, not even one wants to speak to you! the consequent effort could most probably ended with a conversation with the clerk, then the private secretary, one of the lords, etc. so be patient with God. in the qur'an we are reminded to seek recourse closely and patiently. thus be patient. prophet muhammad had his first message after meditating in the cave of hirak for some years - some said 5, while others said 7. how often and long have we attempted? in the qur'an we are reminded that some meditations are pleasing, while others are hardly enjoyable, but whatever is the experience meditations are for our own good. be patient with God please, especially when we have been oblivious of Him all these while.
when we study the qur'an, please consider that it was originally the speeches uttered by prophet muhammad. then years after his passing, people compiled them into a book. so, the qur'an is a book that should be viewed as something easy to be understood. since it was easily understood by even the slaves (no college graduates, mind you), therefore it should be easy enough for everyone today.
i hope this explanation suffices. but this is just a personal comprehension. i can always be wrong, but then, read and ponder without prejudice, please. don't be too quick to jump into conclusions. we will be held responsible and accountable, for whatever opinions we have accumulated.
may God guide us all.
cheers!
mohammed noh
(j b) -
Hi Joe Betik
And here we are almost two years after your post and I find you are correct. I want better knowledge so that I can better examine the Quran. And so I realize I must learn Arabic grammar - which makes me realize I need to learn English grammar first (again?) - I figure it will be easier learning (re-learning?) the parts of speech in English before I try to learn Arabic grammar.
I would also like to follow up on your point about "we". Would you please post more on this?Peace-
'Learn The Language of the Holy Quran' by Nadwi
'Vocabulary of the Holy Quran' by Nadwi
Dictionary of the Holy Quran by OmarArabic Language Site
http//arabic.tripod.com/
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salaam SAbboushi, & all,
in our understanding, each and everyone of us is a community or an ummah. they make up the unseen (ghayb) in each and everyone of us (read al-muzzammil). generally they are dormant within us, and are activated only when we remember them. when for example we read a story on ibrahim, or moosa, and reflect upon their experiences, we are actually activating them, or they became active (activated), and the more or often we remember them, the more active they become in us. sometimes they even became manifest in us (the enlightened can identify them, either within themselves or in others), usually to impart their knowledge or wisdom. but since most people are unaware (unattentive, oblivious, careless, etc.), they do not recognize it when such events happened to them. so, when you see a close friend is behaving rather perculiarly, say like another person that you know very well, then most likely that person became manifest in your friend, because your friend has been thinking of him/her (the other friend). your friend is not being possessed, because he remembers exactly whatever act he is doing or whatever word he utters (the opposite of being possessed). most manifestations are of parents, grand parents, siblings, spouses, friends, etc., because these are people that most people often remember consciously or otherwise.
mohammed noh
(j b)Salaam
Can you start a different topic and continue to elaborate on this information? would appreciate it very much.
