What is the difference between "Nissa, Amraat and Azwaj"
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Can any body explain the red part?
2232 When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their husbands (Azwajehunna), if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not.
Is it remarrying an ex husband?
siki
Yes.
I think this verse proves that divorce is not to be performed by men on their own, but by council or any authority. This verse is addressing this authority. -
Can any body explain the red part?
2232 When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their husbands (Azwajehunna), if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not.
Is it remarrying an ex husband?
siki
yes unless you are a sunni
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I do not know if I have wrong lexicon or you guys have different version. Nisa's root to be Nun-Siin-Waw. Here is relavent page from Lane.
http//www.studyquran.org/LaneLexicon/Volume8/00000287.pdf
If it is Nun-Siin-Alif/Ayan
Here are relavent pages,http//www.studyquran.org/LaneLexicon/Volume8/00000039.pdf
http//www.studyquran.org/LaneLexicon/Volume8/00000040.pdfPlease tell me how come women is the obvious meaning.
Peace and love.
Badar
Assalam Aalaikum @Badar
Badar the obvious meaning is derived from this ayah Sura Nisa 4.1 where Allah,swt defines
from that soul countless men and women / and baththa minhuma rijalan katheeran wa nisa'a /
baththa / Allah has dispersed, is a verbal form V (reciprocal), 'pointing' to the 'source', of 'one single soul' / nafsin wahidatin / which is grammatically feminine
min-huma is a dual, masculine and feminine pronoun reference that governs and defines rijalan / and nisa'a / as Men and Women, respectively.
Grammatical confirmation that rijalan / and nisa'a / are Men and Women,
rijalan / is a broken plural, masculine
nisa?a / is feminine singular, indicated by the feminine marker, extended alif & hamza /
The feminine form of rajul / rijal / rajula(tun) = "a woman" is NOT in the Quran. Nor is it used in 'Classical' Arabic or 'Standard' Arabic.
The individual who continues to suggest that 'rajul' means 'feet walk, etc.', does NOT realize that rajul / rajil are Active Participle's. Nor does the individual know the difference between a Verb, Verbal Noun and Active Participle as it relates to the word.
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Thanks for detailed reply. Please bring a linguistic referance, suggesting that actually was oppsite of as male and female. Love and peace.
Badar
has no feminine marker, thus its masculine, its again a 'broken plural', denoted by the after meaning 'Men'
In Sura Al-Baqarah 2.282 we see another form of the Active Participle 'Rajul' means to 'walk, step, come'
rajul-ayni (dual, male & female) farajulun / = Urge witnesses to come forward (male & female)
will always be Nisa'i and mean 'Women', again the extended alif with hamza is the feminine marker
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Thank you for keeping the discussion on linguistic grounds only. You are mixing up several issues here. Before I discuss the issue of . Please give a lexical referance showing that roots of Nun Siin Waw or Nun Siin Alif ( roots for) even come close to implying a lexical meaning of women in general as an opposite for men, except may be a pregnant women under Nun Siin Alif.
Badar
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Thank you for keeping the discussion on linguistic grounds only. You are mixing up several issues here. Before I discuss the issue of . Please give a lexical referance showing that roots of Nun Siin Waw or Nun Siin Alif ( roots for) even come close to implying a lexical meaning of women in general as an opposite for men, except may be a pregnant women under Nun Siin Alif.
Badar
Assalaam Alaikum
The 'mixing' seems to be on your part.
Plural for 'Women' is its root is derived from insu'un / & insa'a un / which both mean 'male human being'
Then further decomposed to.....
insi / (feminine & masculine) means human beings, plural; Root word anisa See Hans Wehr Arabic English Dictionary 4th Ed. Page 38-39 (anisa)
Im not sure why this intent on making Nisa'a refer to Men and Women, when Allah has defined the word as referring to Women, period.
Same question as it relates to raja-lun / rija-lan, why this fixation on changing the meaning from Men to include Women?
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Salaamun All,
Yes.
I think this verse proves that divorce is not to be performed by men on their own, but by council or any authority. This verse is addressing this authority.I did not understand this. Can you please spread some more light and explain me. And also what is your understanding about 2230?
Take care...
Khan -
See Hans Wehr Arabic English Dictionary 4th Ed. Page 38-39. Nobody consider this as a lexicon of Classic Arabic. It incorporates lexical meanings of Modren Arabic, not the same language. The Classic Arabic as a spoken language is dead, means no body speaks and understands it. Yes even natives. However, the language is preserved well in script. Please try to understand this and do not try to put meanings to the words that Rab did not intend.
Now tell me what grammatical rules are applied to root to make it . Peace and love.
Badar
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See Hans Wehr Arabic English Dictionary 4th Ed. Page 38-39. Nobody consider this as a lexicon of Classic Arabic. It incorporates lexical meanings of Modren Arabic, not the same language. The Classic Arabic as a spoken language is dead, means no body speaks and understands it. Yes even natives. However, the language is preserved well in script. Please try to understand this and do not try to put meanings to the words that Rab did not intend.
Now tell me what grammatical rules are applied to root to make it . Peace and love.
Badar
uuh I gave you the grammatical rules.....broken plural / & extended alif
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I am sorry but incorrect. Look here EH Palmer as a referance for broken plural rules. Tell me, how can one construct from to and in the end?
http//books.google.com/books?id=gdHjvHF-E2kC&pg=PA377&dq=arabic+grammar+by+Edward+H+palmer#PPA110,M1
As for , I do not know what relavance it has see below from Lane's Lexiocon it is used for lengthening only
http//www.studyquran.org/LaneLexicon/Volume1/00000039.pdf
Peace and love,
Badar
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I am sorry but incorrect. Look here EH Palmer as a referance for broken plural rules. Tell me, how can one construct from to and in the end?
http//books.google.com/books?id=gdHjvHF-E2kC&pg=PA377&dq=arabic+grammar+by+Edward+H+palmer#PPA110,M1
As for , I do not know what relavance it has see below from Lane's Lexiocon it is used for lengthening only
http//www.studyquran.org/LaneLexicon/Volume1/00000039.pdf
Peace and love,
Badar
Assalaam Alaikum @Badar
Sorry, But I am NOT 'incorrect'.
If I may refer you to Dr. Abdullah Abbas Nadwi as a 'credible' and 'reputable' resource "Learn The Language of The Holy Quran' page 176 & 180 discusses 'broken plural' /
Another reputable and informative resource the 'ARABIC ONLINE' website, chapter 'Irregular Plural Nouns' http//arabic.tripod.com/Nouns5.htm
Biographies
"Dr. Abdullah Abbas Nadwi initial publication of "Learn The Language of The Holy Quran' in 1989. Its author is not only an Alim of great eminence, a graduate of Nadwah al-Ulama', Lucknow, India but also holds a Ph.D in Arabic Studies. He is Professor of Arabic Literature at Umm al-Qura' University, Makkah Mukarramah and Special Education Consultant to Sheikh Abul Hasan Ali Nadvi and to Nadwat al Ulama."
E.H. Palmer http//chass.colostate-pueblo.edu/history/seminar/palmer.htm
'A Grammar of the Arabic Language' By Edward Henry Palmer, Published in 1874 -
I am so glad that you did not get upset. Thanks for bringing these referances. I am busy this morning but will get back into linguistic discussion this afternoon. I still have several concerns about this and I will try to express as best I could. I purposely ignored William Wright so I could see what referances you are using. By the way Wright seems to follow same line of thinking as you are citing. Thanks again and may he bless your efforts to utmost.
Badar
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I am so glad that you did not get upset. Thanks for bringing these referances. I am busy this morning but will get back into linguistic discussion this afternoon. I still have several concerns about this and I will try to express as best I could. I purposely ignored William Wright so I could see what referances you are using. By the way Wright seems to follow same line of thinking as you are citing. Thanks again and may he bless your efforts to utmost.
Badar
Assalaam Alaikum Badar
Why would I get upset? We are having a great discussion. We are learning here. I look forward to your next post.
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Thanks that is the spirit for learning. This word is proving to be more difficult than even Allah. Please read this link from Lane starting from left column at bottom and middle one. While, I absorb it and explore more on this word. Peace and love.
http//www.studyquran.org/LaneLexicon/Volume3/00000211.pdf
Badar
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Thanks that is the spirit for learning. This word is proving to be more difficult than even Allah. Please read this link from Lane starting from left column at bottom and middle one. While, I absorb it and explore more on this word. Peace and love.
http//www.studyquran.org/LaneLexicon/Volume3/00000211.pdf
Badar
Badar, Im familiar with Lanes, but that doesnt address the grammatical morphology, we have addressed that. Lanes is a lexical compilation, NOT a grammatical reference.
Brotha we cant change Allah's meanings and grammatical structure.
has no feminine marker, thus its masculine, its again a 'broken plural', denoted by the after meaning 'Men'
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Brother you keep claming that has no feminine opposite. However, I posted this link from Lane for you to see that in a saying of Aisheh a feminine opposite is given as well . He further discusses that , can be used to indicate BOTH "A MAN AND HIS WIFE". This means that this word could also be used as common gender. It has been assigned this concept of only meaning of just man later. It's lexical meaning is "one who has been born and afterwards attained puberty". I will post the true meanings of 41 soon. Thanks for your help. May one who is not illah bless you more.
Badar
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Brother you keep claming that has no feminine opposite. However, I posted this link from Lane for you to see that in a saying of Aisheh a feminine opposite is given as well . Although, Lane rejects that as not authentic. He further discusses that , can be used to indicate BOTH "A MAN AND HIS WIFE". This means that this word has common gender, nor man neither woman. It has been assigned this concept of only meaning of man later. It's lexical meaning is "one who has been born and afterwards attained puberty". I will post the true meanings of 41 soon. Thanks for your help. May one who is not illah bless you more.
Badar
Badar, Its obvious you do NOT wish to accept the grammatical morphology of the word . Again it CANNOT be FEMININE because there is no FEMININE MARKER. Secondly, the broken PLURAL denotes the word is MASCULINE, meeting these criteria, the word ALONE means 'Men'
You need to research these terms .....broken plural / & extended alif
Thirdly, I already gave the CORRECT meaning of Sura 41.....again
and baththa minhuma rijalan katheeran wa nisa'a /
min-huma is a dual, masculine and feminine pronoun reference that governs and defines rijalan / and nisa'a / as Men and Women, respectively.
rijalan / is a broken plural, masculine
Morphological Definition
Relating to or concerned with the formation of admissible words in a language.
The branch of linguistics that deals with word structure and with functional changes in the forms of words, such as inflection and compounding .
A study and description of word formation (as inflection, derivation, and compounding) in language
The system of word-forming elements and processes in a language
Lexical Definition of a term, also known as the dictionary definition, is the meaning of the term in common usage. As its other name implies, this is the sort of definition one is likely to find in the dictionary. A lexical definition is usually the type expected from a request for definition, and it is generally expected that such a definition will be stated as simply as possible in order to convey information to the widest audience.
Note that a lexical definition is descriptive, reporting actual usage within speakers of a language, and changes with changing usage of the term, rather than prescriptive, which would be to stick with a version regarded as "correct" regardless of drift in accepted meaning. They tend to be inclusive, attempting to capture everything the term is used to refer to, and as such are often too vague for many purposes.
When the breadth or vagueness of a lexical definition is unacceptable, a precising definition or a stipulative definition is often used.