Ramadan : Does Verse 2:184 is abrogated by 2:185 ?
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Small basic bibliography (but in french sorry)
Belot, Jean-Baptiste (1955), Dictionnaire arabe-français « El-faraïd », Beyrouth, Imprimerie catholique.
Bohas, Georges (1997), Matrices, Étymons, Racines, Leuven-Paris, Peeters.
Bohas G., Bachmar K. (2014), Les étymons en arabe. Analyse formelle et sémantique. Recherches, n°23, Beyrouth, Dar El-Machreq.
Kazimirski, A. de Biberstein (1860), Dictionnaire arabe-français, Paris, Maisonneuve et Cie.
Khatef, Laïla, Statut de la troisième radicale en arabe le croisement des étymons, thèse de doctorat soutenue à l’Université Paris 8 en 2003.-
Al quran of course ! and first..I think you know http//www.studyquran.co.uk/PRLonline.htm. So you can compare triliteral roots arabic where these 2 roots are associated.
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History of alphabet arabic and starting with https//en.wikipedia.org/wiki/Phoenician_alphabet
Nothing relevant to the question. Where is a Root with only Two consonants?
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Salam,
Here is a small interesting Quranic study to complete my study about the meaning of the word ma'dūdātin as a "weak plural form" (between 3 and 10) in (2184).
Let's compare two verses (From "The Monotheist Group (The Quran A Monotheist Translation))
- (1243) 1243 And the king said "I'm still going to be dreaming of being fat with seven thin ones, and seven (multiple) green pods and some others who are dry. vision means if you are able to interpret the visions. "
- (2261) The example of those who spend their money in the cause of God is like a seed that sprouts seven (multiple) pods, in each pod there is one hundred seeds; and God multiplies for whoever He chooses, and God is Encompassing, Knowledgeable.
What interests us here is the comparison between identical expressions in the English translation but with a slight subtle difference in Arabic
- (1243) "wasab'a / multiple sunbulātin / ears (of corn)
- (2261) "sab'a / multiple sanābila / ears (of corn)
Why this difference wanted by God? Because it is context dependent
- (1243) Context of dearth period = A weak Plural form which expresses this dearth period (a few..)
- (2261) Context of abundance = A strong Plural form which expresses this generosity (a lot ..)
Now, the ending of the word sunbulātin in (1243) corresponds to the ending of the word ma'dūdātin in 2184.
We can admire the precision of the Quranic language that does not always glimpse its translation into other languages such as English or French.
Peace.
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You know Brother classical dictionnary are useful but keep in mind that you can find almost all what you want to justify your OWN interpretation of texts (quran here - Cf. below).
This research must be confirmed by EVIDENCES (quran himself first, real history..).So let me show you again ?vidences by searching the expression "Ayyaman/Ayyamin ma'doodat.." (in four occurrences inclued 2184)
- (2203) (280 is similar) And remember God during a few limited number of days. Whoever hurries to two days, there is no sin upon him; and whoever delays, there is no one who is being righteous. And be aware of God, and know that it is to be gathered.
=> 3 days (Hajj)
Salam Iyyaka,
Sorry my question is a bit out of topic.
In 2203, whoever hurries relative to ayyaman ma'dudat then it is ok, whoever delays relative to ayyaman ma'dudat then it is also ok
Hurrying that is ok is 2 days as stated in the verse (1 day less than ayyaman ma'dudat is ok but cannot be lesser).
What about delaying? logically speaking, 11 days is ok (1 day more than ayyaman ma'dudat). But what about more than 1 day delay? How many more days in delay are still ok?
Wassalam,
Ade - (2203) (280 is similar) And remember God during a few limited number of days. Whoever hurries to two days, there is no sin upon him; and whoever delays, there is no one who is being righteous. And be aware of God, and know that it is to be gathered.
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Salam Iyyaka,
Sorry my question is a bit out of topic.In 2203, whoever hurries relative to ayyaman ma'dudat then it is ok, whoever delays relative to ayyaman ma'dudat then it is also ok
Hurrying that is ok is 2 days as stated in the verse (1 day less than ayyaman ma'dudat is ok but cannot be lesser).What about delaying? logically speaking, 11 days is ok (1 day more than ayyaman ma'dudat). But what about more than 1 day delay? How many more days in delay are still ok?
Wassalam,
AdeSalam ade_cool,
To be honest, for answering you with full evidences, i will need to expose at least all the rhetoric analysis of surah 2 and it is too big for this forum.
But i can try to answer you.First, the context of 2203 is about the Hajj.
The second thing important to know is that the performance of "Hajj", in the quran, is mainly divided into 2 temporal sequences.
The verse 2203 is about the second and last temporal sequence and express the goal of this second sequence.
The duration of this second temporal sequence is NORMALLY of 3 full days. [NB right now i hesitate on this question - 3 days for all the Hajj or for just the second temporal sequence)
So it is from the 4th day that the delay begins and not the 11th day as you underline it.
As Allah does not give more precision and he uses the expression "Ayyaman/Ayyamin ma'doodat.." we can logically think that people stayed a few extra days, between 4 and 10 days instead of the recommended 3 days.Another interesting fact why does not Allah specify these 3 days precisely without using the expression "Ayyaman/Ayyamin ma'doodat." ? Because it depends if you could execute the first sequence of Hajj (phase of offering).
If this is not the case, and you are not an inhabitant of the place of the Hajj, then it is not 3 days of reminders of god that you have to perform but 10 days (3 days in Hajj + 7 days once arrived home = 10 days).
The verses 2196 and 2203 are connected together..Peace to you brother and i hope my response is clear.
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Salam Iyyaka,
Apologies but I am confused now.
Previously my understanding is you are establishing that ayyaman ma'dudat = 3-10 days.
Now, after ayyaman ma'dudat has been established to be 3-10 days, I am reading 2203.
In the beginning of the verse, God commands to remember Him in 3-10 days. And then the verse continues, if for some reasons we are in hurry and cannot do within 3-10 days, then it is ok only 2 days. And then the verse continues, if we want to stay longer than what was commanded in the beginning (3-10 days), then it is also ok.
But from your answer it seems the maximum delay is 10 days. The reason why I am confused is because it would seem redundant to say it is ok if you delay when it is not really a delay (still within ayyaman ma'dudat, i.e. still within 3-10 days as mentioned in the beginning of the verse).
I hope you understand my confusion.
Wassalam,
Ade -
Salam ade_cool,
Sorry for my ugly english and no problem brother (it is my fault).
Read again the end of my previous post => Verses 2203 is connected with 2196.
So, you have 2 options
Option (1) For the Hajj, you have NORMALLY to remember Allah, with strong insistence, 3 full days.
Option (2) But if you canno't offer a sacrifice, and you don't live in the city of the Hajj, it is recommended by Allah to remember Allah 3 days + 7 days = 10 days
So by saying "ayyaman ma'dudat" Allah covers the 2 situations.. the first part of the 2103 is a general recommendation and also a help for understanding the second part of (22036)
Indeed, The second part of ayat 2103 is about the people who are staying in the place of the Hajj (didn't come back home).
For them, 3 days is enough normally. If they come back home after 2 days it is ok too and more 3 days until 10 it is ok too (with "ittaqā" of course..)I hope it is more clear. Don't hesitate if not.
Peace brother
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Salam ade_cool,
Sorry for my ugly english and no problem brother (it is my fault).
Read again the end of my previous post => Verses 2203 is connected with 2196.
So, you have 2 options
Option (1) For the Hajj, you have NORMALLY to remember Allah, with strong insistence, 3 full days.
Option (2) But if you canno't offer a sacrifice, and you don't live in the city of the Hajj, it is recommended by Allah to remember Allah 3 days + 7 days = 10 days
So by saying "ayyaman ma'dudat" Allah covers the 2 situations.. the first part of the 2103 is a general recommendation and also a help for understanding the second part of (22036)
Indeed, The second part of ayat 2103 is about the people who are staying in the place of the Hajj (didn't come back home).
For them, 3 days is enough normally. If they come back home after 2 days it is ok too and more 3 days until 10 it is ok too (with "ittaqā" of course..)I hope it is more clear. Don't hesitate if not.
Peace brother
Salam Iyyaka,
Brother, there is nothing wrong with your English
Thanks for explaining further! I am starting to understand what you are saying ...I will let you know if I have further questions.
Wassalam,
Ade -
peace,
Now, as a non expert in classic arabic grammar rules, i made my research. As i said, Nouman ali KHAN (well-know traditionnal shcolars) knows this rule.
And I give you also what an expert said about the richness of Classical Arabic to express plural
"
you have to know that Arabic, unlike French or English, expresses the plural in a very special and rich way, in addition to the plural Dual, which does not exist in French/English, there is a plural "Killa" (little) and a plural "kathra" (a lot).
When you take a word, and its plural is broken (adding other letters) it is called a broken plural (jam3 tekssir) and this plural can give an indication of the number-1) It is a plural "Killa" (between 3 and 10) and suddenly it is built on three schemes (1) Af3ila (2) Af3ul (3) Af3al (4) Fi3la
-2) or It is a plural "kathra" and it has about thirty schemes (F3oul, Af3ilae etc...)
I give you an example The word CHAHR which means MONTH
To put it in the plural "Killa" we will say ACHHUR (on the Af3ul sceme)
whereas in the plural "Kathra" it gives CHHOUR(on the F3oul scheme)the 2 plurals obtained, are translated into English by MONTH (plural) without any indication.
While an arab-speaking world knows that "Achhur" does not exceed 10 (between 3 and 10)
while CHHOUR can go from 3 to infinity.you have an illustration of that in the Qur'an
(92) "Travel the land for four months; and know that you will not reduce Allah to impotence and may Allah cover the disbelievers with disgrace."
=> Here because the number of months is 4, the Koran uses the plural killa, ie ACHHUR.
see also the same use for the 4 sacred months, or the months of the Hajj...As soon as their number exceeds 10, the plural changes and becomes a plural Kathra
(936) "The number of months, with Allah, is twelve , in the prescription of Allah,"
=> Here the plural used is CHHOUR, because the number exceeds 10.While in English, translation does not change.
To be honest not all the shcolars Believe in these rule (number 10 as a max) for "ayyāman maʿdūdātin"
This is an interesting observation. It would be interesting to find out if this is consistent in Quran. Would require a lot of research however.
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Salam Wakas,
I think i have demonstrated by quranic's proofs the function of "ayyaman ma'dudat" as a weak plurial form between 3 and 10.
I recognized that they are scattered in several posts but many convincing QURANIC signs have been brought.
I am waiting for counter-examples by the Quran.
Allah's word is precise and detailed.Yes this study needs a summary article.
Peace
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peace Iyyaka,
To clarify, in my previous post I was not referring to any proofs regarding "ayyāman maʿdūdātin". I was referring to " there is a plural "Killa" (little) and a plural "kathra" (a lot)...." to which I said "This is an interesting observation. It would be interesting to find out if this is consistent in Quran. Would require a lot of research however.".
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peace Iyyaka,
To clarify, in my previous post I was not referring to any proofs regarding "ayyāman maʿdūdātin". I was referring to " there is a plural "Killa" (little) and a plural "kathra" (a lot)...." to which I said "This is an interesting observation. It would be interesting to find out if this is consistent in Quran. Would require a lot of research however.".
Ok sorry - i misunderstood.
Peace -
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Salam spodacus,
Sorry but i don't know how can i help you on this subject with the question of weak/strong plurial !
i imagine this question (number of people in the cave) has been already treated in this forum (i didn't make research).
I have 2 arabic linguistics to find the good number and also rhetorical proofs (but too big for this forum).
Peace
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Salam, if you ever had the time to post your research, I would be very much interested in reading it. Thanks! peace
Sorry,
ERRATUM - "I have 2 arabic linguistics to find the good number" => "I have 2 arabic linguistics proofs to find the good number". The word "proof" was missing in my previous intervention.
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Salam!
As-salat, Ramadan/fasting and Hajj/zikr have a fast relation. There are total 10 days. One has to fast for these 10 days, however, if he wishes to perform hajj then it is of 3 days maximum. 2196 tells that a person who does not find ھدی he/she can fast 3 days during Hajj. And after that 7 days' fast. This is for those whose family is not in the vicinity. If he/she is in hurry then perform hajj for 2 days {2203} and 7 days of fasting. If he/she is travelling then fast during other days but complete the count of 10.
Month or moons الاھلتہ/شھر of Ramadan and Hajj are the same. میقات للناس و الحج، while As-salat is also موقوتا.
I have shared my understanding. Apologies for any mistakes. Would request you all think on these lines and hope you will see the connection.
Peace! -
No abrogation anywhere in the Qur'an, not even here.
What was said in 2184 is about Siyaam of "those before you", this is why it's in a separate aayet. What was said in 2185 is about Siyaam for us.
Šehru rameDaane is "revelation of lasting remedy". "A problematic verb" used is in a jussive mood, which gives some explanation in the context, in this case it's telling that whoever witnessed "revelation of lasting remedy" (ie. the Qur'an, which is the main topic here) he already made Siyaam, no need for it. But, whoever was on a journey or was ill (the reasons not to witness) then they'll do Siyaam other day.
