why do I get 2:198 so diferent. can somebody tell me where I am wrong?

wrkmmn

2198 please somebody tell me why everybody differs, and why I even get the tense/time so different.

reformist 2198 there is no blame on you to seek goodness from your lord. so when you disperse from the places of identification/recognition, then remember God towards the restricted place of perception, and remember Him as He has guided you, for you were before that astraying.

Monotheist 2198 There is no sin upon you to seek goodness from your Lord. So when you disperse from the elevated place, then remember God at the symbol which is restricted, and remember Him as He has guided you; for you were straying before that.

Asad (219 you will be committing no sin if you seek to obtain any bounty from your Sustainer. And when you surge downward in multitudes from 'Arafat, remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way.

Mine. Sources Quran corpus word meaning, almaany arabic english dictionary, aljazeem arabic english dictionary.
I am sorry if is not that clear but writing this here is a pain.
2198

rbkm mn fla tbtgwa an jna ?lykm lys
your-lord of besides/generosity you-seek(ing) that wing/fault/ward upon you not

?rft mn aftm fadha
traditions/habits of you-have-got-rid then-when

alram almsh?r ?nd allh fadhkrwa
the-sacred the-rite/the-one-that-is-poems with the-God then-they-have-remembered

hdykm kma wadhkrwh
guided-you like/the-way and-they-have-remembered-Him

alalyn lmn qblh mn kntm wan
the-astray-ones surely-from before-him(it) from you-have-been and-certainly

is it the perfective "they(m)" used in the Quran for the perfective of "you(m)" as well?
is it + word + used also as the imperfective of "you (m)" + word + ?

GODsubmitter

You commit no error by seeking provisions from your Lord (through commerce). When you file from 'Arafaat, you shall commemorate GOD at the Sacred Location (of Muzdalifah). You shall commemorate Him for guiding you; before this, you had gone astray.

http//masjidtucson.org/quran/frames/

drfazl

There is no blame on you seeking Mercy from the Most Forgiving because Allah forgives him who looks up to Him; He grants His Grace and Mercy upon him; and as a result he is elevated in ranks high above all the others. Having thus been Graced and ranked, you shall not become head haughty but humble down before your down trodden people, remembering Allah in all His Sacredness that He guided you when you were like them, far astray.

Joe_Betik

Salam,

Here is my personal comprehension

There is no blame on you (pl.) (Laysa AAalaykum junahun) that you seek (an tabtaghoo) ?the excess? (fadlan) from your Lord (min rabbikum). But when (fa-itha) you are overflowing (afadtum) in experience (min AAarafatin), you then remember God (faothkuroo Allaha) with a restrained sense (AAinda almashAAari alharami), and remember Him as He has guided you (pl.) eventhough before this you were certainly among the astray.
Then (Thumma) you (pl.) speak in detail (afeedoo) where (min haythu) people have spoken in detail (afada alnnasu) and ask for God?s forgiveness. Verily God is compassionately forgiving.

Hope this helps shed some lights, but otherwise please ignore it.

Cheers!
Mohammed Noh

Zulf

Salam,

Here is my personal comprehension

There is no blame on you (pl.) (Laysa AAalaykum junahun) that you seek (an tabtaghoo) ?the excess? (fadlan) from your Lord (min rabbikum). But when (fa-itha) you are overflowing (afadtum) in experience (min AAarafatin), you then remember God (faothkuroo Allaha) with a restrained sense (AAinda almashAAari alharami), and remember Him as He has guided you (pl.) eventhough before this you were certainly among the astray.
Then (Thumma) you (pl.) speak in detail (afeedoo) where (min haythu) people have spoken in detail (afada alnnasu) and ask for God?s forgiveness. Verily God is compassionately forgiving.

Hope this helps shed some lights, but otherwise please ignore it.

Cheers!
Mohammed Noh

Peace and thanks for your interpretation!

2.199 I don't understand. What would 'speak in detail' mean here?

2.198 in your interpretation, to me, talks about that it is ok for us to ask Allah for comforts and luxury. We should not feel guilty or bad about this, since all good things are from Allah and are therefor all potential reasons to thank Allah. BUT, we must remember that we are NOTHING without Allah, and these comforts and luxuries are nothing, except reasons to thank Allah, and we should remain sober and know our place in this world and not get arrogant or over-confident. The material world must not get to our heads, leading us astray, making us forget Allah. But we should also not shun this material world, since Allah made it for us, as a blessing, greenhouse and test. We live in this world and should not reject it, because that would be to reject Allah's creation.. an insult. The important thing is to see things for what they are and know we are nothing, and we have nothing, without Allah. We serve Allah by "serving" Allah's creation. We don't serve Allah by sitting in a temple emitting prayers from the mind. We are in this for and context for a reason, and we are allowed to enjoy it as long as we keep our priorities right.

That's one way I think it can be understood.

peace

Mazhar

And there is nothing wrong for you people in that you might undertake an effort for seeking the sustenance of your Sustainer Lord .

Thereat, when you have dispersed from Arafat Ground of Congregation of Hajj, get busy in the remembrance of Allah the Exalted near by Mash'aril-Haraa'm (Muzdalifah).

And remember and mention Him the Exalted according to the guidance He the Exalted has given you .

And before that guidance-Grand Qur'aan you people were certainly amongst those who were neglectful of the protocols of the occasions.

Word by Word grammar-Systactic analysis of 2198

Joe_Betik

Peace and thanks for your interpretation!

2.199 I don't understand. What would 'speak in detail' mean here?

2.198 in your interpretation, to me, talks about that it is ok for us to ask Allah for comforts and luxury. We should not feel guilty or bad about this, since all good things are from Allah and are therefor all potential reasons to thank Allah. BUT, we must remember that we are NOTHING without Allah, and these comforts and luxuries are nothing, except reasons to thank Allah, and we should remain sober and know our place in this world and not get arrogant or over-confident. The material world must not get to our heads, leading us astray, making us forget Allah. But we should also not shun this material world, since Allah made it for us, as a blessing, greenhouse and test. We live in this world and should not reject it, because that would be to reject Allah's creation.. an insult. The important thing is to see things for what they are and know we are nothing, and we have nothing, without Allah. We serve Allah by "serving" Allah's creation. We don't serve Allah by sitting in a temple emitting prayers from the mind. We are in this for and context for a reason, and we are allowed to enjoy it as long as we keep our priorities right.

That's one way I think it can be understood.

peace

Dear Zulf,

To me, to understand 2199, we must study from 2183 to 2218.

In this part (2183-21 of Chapter 2, we learn (among others) about 'shahru ramadan, alssiyam, ayyamin ma3doodat, libasun, almasajid, alhukkam, al-ahillati, alhajji, albayt (pl. albuyoot), sabeeli Allah, almasjidi alharam, alththalimeen, alshshahru alharam, qisas, al3umrah, la tahliqoo ruoosakum, nusuk (pl. manasik), almash3ari alharam,' etc.

To me, we are taught about the necessary things to do, or simply the practices when such and such a thing happens to us. For example, when we experience 'shahru ramadan' or a devulsion of hot news (or upon receiving a 'new' guidance from God), we should immediately perform 'alssiyam' or 'non-talking to humans' (since we haven't got the full details just yet) and we need to dedicate some time to be in full direct contact with God for further explanations. So we have to perform a 'nusuk (pl. manasik)' or a 'solitude' (staying away from people). The number of days to perform 'nusuk' is small as explained that 'ayyamin ma3doodat'. It is mentioned in 2203 that God is indeed very lenient, because we could if we want to just do it in only two days. But we are cautioned in 2196, i.e. 'la tahliqoo ruoosakum hatta yablugha alhadyu mahillahu' or 'you cannot express your minds unless the guidance has reached its maturity,' meaning we cannot talk to people about the new guidance before receiving its full explanations from God. And we may choose not to talk to people about the new guidance when 'mareedan bihi athan min ra/sihi' or 'we were troubled by its principle/idea.?

And so upon getting the first signs of 'shahru rahadan' (the devulsion of hot news/guidance), we immediately perform 'bayt (pl. buyoot)' or 'meditation' in a secluded place (not necessarily a cave or temple, but 'mihrab' is the place chosed by Dawood and Zakariya), irrespective of the subject of 'shahru ramadan'. Meditation here implies pondering on the subject with God as the teacher, the guide, the lord of our comprehension, etc.

It is considered 'hot news' to us because it is out of the ordinary/norms, be it to us individually or even as a group/community. In fact, all past 'anbiya' delivered guidance and news that were very much against the ordinary/norms of their times. So especially for 'lam yakun ahluhu hadiree almasjidi alharam' or 'anyone incompetent to give a lecture on the forbidden occasion of submission', they can opt to perform 10 days (3+7) of 'alssiyam' instead.

For anyone performing 'alssiyam', which essentially implies that one is very much 'fee almasajid' or 'in the occasion of submission' to God, one must not engage oneself in sex even with a lawful spouse. Otherwise, the spouse is 'libasun' or 'a shield/barrier' between one and one's God. The end of 'alssiyam' is when the explanations for the ne guidance stop. It is termed 'laylata alssiyam' or 'the darkness of 'alssiyam'.

For those wanting to know how many days should one perform 'alssiyam', there is no definite answer. The term is 'ayyamin ma3doodat' or 'the days are a few'. God knows best when we should end 'alssiyam'. Oftentimes the explanations stop before ten (10) days. Sometimes even in one day the explanations is complete. At other times out of the blue someone asks us about it. So it is best to leave the number of days wih God. Let God determine the number, since He knows best. And by the way, 'yawm' or 'a day' in our life refers to 'the period when one is in the awake state'. One cannot perform 'alssiyam' during sleep or when unconscious.

Lets say one has personally experienced 'shahru ramadan'. Since later one has performed 'alssiyam', lets say one has gotten a whole comprehension on the guidance. What should one do? We share.

The term is 'nafaqah' (n-f-q). Try here http//corpus.quran.com/qurandictionary.jsp?q=nfq

It is different from 'sadaqah' (s-d-q) here http//corpus.quran.com/qurandictionary.jsp?q=Sdq

We should read 2215. One interesting term is 'ibni alssabeel', but of course the implicated 'sabeel' in this verse is none other than 'sabeeli Allah' or 'the godly path'. So by inference, 'ibni alssabeel' should refer to those people in the godly path. To these people, we must share whatever God has given us in comprehension. Whoever is excluded from 2215 should likewise be excluded.

Sharing a comprehension on the guidance is via 'alhajj'. In 2197 we learn that 'alhajju ashhurun ma3loomatun' or 'Deliberation is the propagation of information.' In this verse we also learn about deliberation, i.e. without adulteration, alterations or disputes.

At times we commit mistakes in 'alhajj' or 'the deliberation'. At other times, for some matters we may receive a more refined explanation. Or that we received a more extensive scope for some explanations. Even at times we could misunderstood the explanations. Humans are humans. So when a realization comes for us to do 'al3umrah' or 'the rectification', we must then immediately do 'the rectification'.

And this should explain the question regarding 2199 .

And now lets go to the second question, ie. 'fadlan min rabbikum'.

But what is 'fadlan'? Lets study the word usage here http//corpus.quran.com/qurandictionary.jsp?q=fDl

Lets look at the entry in Hans Wehr

surplus, overplus, excess, superfluity, overflow; leftover, remainder, remnant, rest; matter of secondary importance, subordinate matter; - pl. 'fudool' that which is superfluous, redundant or in excess, a surplus, overplus, superfluity; waste, refuse; droppings, excrements; - superiority (over); precedence, priority (over), preference (to); grace, favor (to, toward); kindness, graciousness, amiability; erudition, culture, refinement; - (pl. afdal) merit, desert (on behalf of, with respect to), credit (for, in), service(s) (to); benefit, favor, gift, present

Lane's Lexicon here http//www.tyndalearchive.com/tabs/lane

To me 'fadlan min rabbikum' is never about 'the earth's bounty' (gold and glory). It is about the extras (surplus) that God may bestow upon whomever He wishes. And this is also not about the ordinary extras. It is essentially about the bestowal of certain attainment of states (status?) that comes with special privileges. In past 'anbiya' we learn that some of them were bestowed with non-human (godly) capabilities. Some people call it 'mu'jizat' or miracle because they have no knowledge on it, but those overflowing with experience will regard it as 'fadlan mina Allah'.

In conclusion I must say that all these are about personal experiences. Even God, to me is a personal experience indeed.

But as I have written before, I write this in the hope of shedding some lights, but if otherwise please ignore it. Experience is the best teacher indeed.

Cheers!
Mohammed Noh