A Continued Call: لِّلْمُتَّقِيْنَ
-
salamun alaykum,
who are almuttaqeen?
lets read al-baqarah
transliteration
- Alif-lam-meem
- Thalika alkitabu la rayba feehi hudan lilmuttaqeena
- Allatheena yu/minoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona
- Waallatheena yu/minoona bima onzila ilayka wama onzila min qablika wabial-akhirati hum yooqinoona
- Ola-ika AAala hudan min rabbihim waola-ika humu almuflihoona
the message (The Monotheist Group)
21 ALM.
22 This is the Book in which there is no doubt, a guidance for the righteous.
23 Those who believe in the unseen, and hold the outreaching, and from Our provisions to them they spend.
24 And those who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain.
25 These are the ones guided by their Lord, and these are the successful ones.my personal comprehension
21. Feel.
22. That is the message without doubt, therein, guidance for the mindful/alert/aware/enlightened.
23. They are those who believe in the ghayb/hidden, and establish/correct/honor the relationship, and whatever We gave them, they give out.
24. And they are those who believe in what was revealed to you (s), and what was revealed before you, and in the end/finally they are certain.
25. These people act in accordance with the guidance of their Lord, and these people, they are the successful ones.notes
• verse 1 & 2 - the 'feel' here is more than 'gut feeling'. this is an 'advanced' stage of 'feel' that one is attained by God which in the qur'an is detailed so that we can strive to achieve/attain. it is attained by progression - from merely a sensational feeling of surety or anxiety to a feel of cognizance on the state of things. but the key factor here is the sense of peacefulness/calmness/serenity/tranquility one is at heart - in a way, this sense is likened as the compass, where one can have a sense of surety of the message or otherwise. at this state, one's mind is at rest (non-thinking state), and whatever he speaks is the truth, not only for the listeners but above all is for him/herself. some people term this delivery of the message as 'laduni', but it beats me. people who have been attained this state by God are termed as 'almuttaqeen', and at other places also 'ulil albab' or the chosen ones. so, not everyone is attained such a state, but those who honestly strives to be close to God and be correctly guided by God. insha-Allah. for them there is definitely a message in the feel. please read other surah with 'a-l-m' as the opening verse. insha-Allah you'll be attained the correct comprehension.
• verse 3 - these are people who believe in the ghayb/hidden, such as God who is present in absence, and they establish/correct/honor the relationship/bond with ghayb/hidden, thus when a message is sent to them by the ghayb/hidden they know assuredly about the message. and they propagate the message they had received, fully, without doctoring them - to add or subtract, to hide or complicate. thus they deliver as is.
• verse 4 - these people, they believe in what was sent to them and those before them, because they know the messages are the same or similar in principle or value. in later verses we are told that 'they know the message like they know their children.' thus they are assured of the truthfulness of the message they had received.
the above verses implied that everyone of us could receive direct messages from God. however, to receive correct messages from God one must among other things
• acknowledge, correct and honor the relationship/bond/salat with God - thus following the directives explained in the qur'an, not only on the way/method to approach/qiblat Him, but also on what to do when messages are delivered/revealed, etc. the salat/relationship/bond is the core/fundamental, as only with correct approach/qiblat one can expect to be close to God. establish/observe/correct/honor the salat/relationship/bond with God at the appointed/determined times (11114 and others) - moment of waking up, during sunset and during the night.
• spend time with and for God and be prompt on the appointed/determined times as mentioned above which we were told in the qur'an
• if you want to be sharp in mind, perhaps you may want to consider to observe, closely/attentively, at the moment of waking up for God may manifest to you, and insha-Allah you will have a personal experience with God. you may read further in al-qalam.
• if you want to have a feel of the greatness/al-azeez of God, then perhaps you may want to consider to establish/observe/correct/honor the salat/relationship/bond with God during the sunset. insha-Allah you could 'enjoy' the pleasure or feel of having appointed God as your God and Rabb. you may read further in bani israel.
• if you want to secure direct messages from God, then perhaps you may want to consider spending some parts of the night meditating/contemplating/pondering on God. you may read further in al-muzzammil.
• for the really serious, meditate/ponder/contemplate in the hills/mountains. we have read in the qur'an about God acknowledging that the mountains/hills are appropriate places for meditating/contemplating/pondering. people make holes (caves) in the mountains/hills as places for meditating/contemplating/pondering.
• perhaps you may want to consider communicating with God. talk about your happiness, miseries, fear, etc., because He is attentively listening. in relationships, communication is mandatory. thus, you may tell, ask or plead, but be respectful with God. He will communicate with you, insha-Allah. perhaps it is a speech (al-muzzammil), a feel, an overwhelming power/energy, etc. it is all His choice, as far as communicating with man is concerned.
• when a message is delivered to you, do not straight away tell people about it - in fact it is immature to tell people about it (read 2187). but please spend ten days meditating/contemplating/pondering without talking with people (saum). preferably spend the ten days in seclusion, so that you could fully concentrate on God without disturbs. thus in the verse, having sex during the 'saum' is not allowed because the female is the shield to the male and the male is a shield to the woman, when in direct communion with God - a shield here implies a barrier between a person and God. if you want an interruption free communication with God, then refrain from having sex during the 'saum'. (please consider reading 'layl' metaphorically or in the context of the phrase of 'laylata alssiyami'.)
• when it is time to deliver the message (hajj/persuasion), do it accordingly - no doctoring, don't cut short or go overboard, or make it difficult for people, etc.
• sometimes you have propagated a misunderstood message. but it is ok. God has allowed for 'umrah' or corrections/rectifications, meaning you must correct the propagation of the misunderstood message. essentially 2196 shows that God knows about the possibility of man misunderstanding some of the messages since some ayat/signs/signals are 'mutashabihan'/allegorical/difficult to understand, the possibility of being misunderstood. thus, ask for God's forgiveness and do the 'umrah'/corrections/rectifications.
• everyone who has been given/revealed/divulged with a message will be asked about what they do about the message, whether they act accordingly or otherwise, whether they tell people about it or otherwise, whether they tell in full or doctored, etc. thus be careful about God's message and don't take His ayat/signs/signals lightly.
if you are willing to consider the above, then you will undoubtedly see how God is 'alrrahmani alrraheemi' (al-fatihah). and how He teaches man accordingly by progression (al-'alaq and others).
please consider to ponder the above appropriately. do not dismiss or adopt out-rightly. when you are not sure, just ask God about them. you will be attained an appropriate comprehension, insha-Allah.
may God guide us all on the correct/honorable path. insha-Allah.
be at peace
mohammed noh -
Brother Mohammad, thanks for detailed answer. My questions to you are,
Why do humans who are already, the righteous, the mindful/alert/aware/enlightened need guidance.?
Is Rub trying to tell laws of leading life for all intellegent beings or only mindful/alert/aware/enlightened ones?
If purpose is only to guide people with such characteristics, than issue will be the ones who do not posses these characters, were also created by him. How come a creation that has been created with flaws, will be questioned for which they were not made capable of? Just to name only few questions.
Please ponder on this linguistic understading, and comment what you feel.
This is an eternally bound book of the law for you. No business or affair has been left out of it. An honorable manner of conducting life and protection for those who want to safe guard themselves against being senseless deprived of intellectual faculty, full of sorrow & grief, stagnant, sleepy or drunk and life less". (all meanings of Moaat).
With regards,
Badar
-
salamun alaykum badar & all,
i'll try to address your queries.
badar
Why do humans who are already, the righteous, the mindful/alert/aware/enlightened need guidance.?
please note that in my comprehension 'almuttaqeen' is 'the mindful/alert/aware/enlightened'. 'the righteous' is used by the monotheist group (of which i am not a member). when i used obliques, it suggests more than one possible meaning. so, 'almuttaqeen' may mean 'the mindful' or 'the alert' or 'the aware' or 'the enlightened'.
'almuttaqeen' or 'the mindful' or 'the alert' or 'the aware' or 'the enlightened' here refers to those who are 'mindful or alert or aware or enlightened' with regards or in relation to 'the feel' in reference, since they have recognized or appreciated, and are familiar with, the fact that there is a 'message' or 'kitab' in 'the feel', and there is guidance in the 'kitab' or 'message'.
for example, as one makes a decision to go somewhere or do something, s/he suddenly notices a strong convulsion or an agitation in the chest. the mindful or alert or aware or enlightened would naturally pay attention to the feel in his/her chest, for such a strong convulsion or an agitation in the chest at that time/moment only suggests that it is not the right place to go or the right thing to do at that particular moment/time - that is the message . what s/he should do is to take a moment to calm down or reclaim the peacefulness in his/her heart (or be tranquil or be calm). only when s/he is calm, s/he could go to that particular somewhere or do the intended thing. insha-Allah things will be easy or comfortable when one goes to that somewhere or does that particular thing.
the guide is 'be calm' or 'be at peace' or 'be collected' when doing whatever is it that one wants to do, reading this post is an example. be calm when reading my posts, for example. thus the opening and closing of my posts is 'be at peace' (salam) or simply a wish of 'peace'.
and everyone needs correct guidance, irrespective whether it is something trivial or mundane. even 'almuttaqeen' need correct guidance from God. we read in al-qur'an that even 'ulil albab' are often cautioned by God. so, who are we? do you think that we need not correct guidance?
correct guidance have already been given to us all, or everyone, everywhere and every time, but we paid little attention to it. it might have been in something as simple as the feel described in the above example. so, if simple matters like that have been frequently dismissed, what hope could one get to be correctly guided for more important matters?
as for your 'meanings of Moaat', i must beg for your pardon, since i have no knowledge of 'moaat'. please educate me though.
may God guide us on the correct/honorable path. insha-Allah.
peace
mohammed noh -
Thanks brother for your reply again, I should have explained it, more. I thought you were reading the discussion from start. Following is my undesrtading of 22 based on linguistics of classic Arabic.
This is an eternally bound book of the law for you. No business or affair has been left out of it. An honorable manner of conducting life and protection for those who want to safe guard themselves against being senseless deprived of intellectual faculty, full of sorrow & grief, stagnant, sleepy or drunk and life less". (all meanings of Moaat).
In red is linguistic meaning of so to called word "almuttaqeen" here in this verse, "LiLMutaqeen", which should be broken down to Li, Al, Moaat, Taqeena. Hence, the understanding above is "Li= for those, alMutaqeen= the ones who want to safegaud themselves, from Moaat= being senseless deprived of intellectual faculty, full of sorrow & grief, stagnant, sleepy or drunk and life less.
Hope now it makes sense.
With lots of regards.
Badar
-
Thanks brother for your reply again, I should have explained it, more. I thought you were reading the discussion from start. Following is my undesrtading of 22 based on linguistics of classic Arabic.
This is an eternally bound book of the law for you. No business or affair has been left out of it. An honorable manner of conducting life and protection for those who want to safe guard themselves against being senseless deprived of intellectual faculty, full of sorrow & grief, stagnant, sleepy or drunk and life less". (all meanings of Moaat).
In red is linguistic meaning of so to called word "almuttaqeen" here in this verse, "LiLMutaqeen", which should be broken down to Li, Al, Moaat, Taqeena. Hence, the understanding above is "Li= for those, alMutaqeen= the ones who want to safegaud themselves, from Moaat= being senseless deprived of intellectual faculty, full of sorrow & grief, stagnant, sleepy or drunk and life less.
Hope now it makes sense.
With lots of regards.
Badar
This is a great attempt at explaining the opening statement of our Creator in this chapter. It makes perfect sense also. I started looking at word Mutaqeen in Arabic dictionaries/lexicons and could not find such a word. Paying attention to the grammatical construction of this so called word shows that it is probably not one word and is in fact two words connected with a teshdeed sign . Now if we look at these two words, Moaat and Taqeen separately in lexicons of Arabic language, we readily find the meanings given by the brother, where taqee means enabling to guard yourself, and then suddenly it explains the bigger meaning and concept presented to humans by his Creator.
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salamun alaykum br badar & all,
Thanks brother for your reply again, I should have explained it, more. I thought you were reading the discussion from start.
my apology for my inability to make out what was 'moaat', since it wasn't indicated in your earlier post. i don't make wild guesses. still, my apology.
Following is my undesrtading of 22 based on linguistics of classic Arabic.
This is an eternally bound book of the law for you. No business or affair has been left out of it. An honorable manner of conducting life and protection for those who want to safe guard themselves against being senseless deprived of intellectual faculty, full of sorrow & grief, stagnant, sleepy or drunk and life less". (all meanings of Moaat).
In red is linguistic meaning of so to called word "almuttaqeen" here in this verse, "LiLMutaqeen", which should be broken down to Li, Al, Moaat, Taqeena. Hence, the understanding above is "Li= for those, alMutaqeen= the ones who want to safegaud themselves, from Moaat= being senseless deprived of intellectual faculty, full of sorrow & grief, stagnant, sleepy or drunk and life less.
Hope now it makes sense.
With lots of regards.
Badar
my feel at the moment
• there is no necessity to comment on your understanding, especially since i am not a linguist and my grasp of arabic grammar is rudimentary indeed. thus at times i will ask for others' comments, especially from the language experts though.
• you have a right to an understanding of your own, but your understanding must be correct for only you, and not necessarily likewise to the others. in as far as my personal comprehensions is concerned, it is the truth but only to me (otherwise i will never share them), and not necessarily likewise to the others. therefore we may/could have differences in understandings, but this is to be expected since God will attain one to an understanding befitting one's efforts and ability to grasp.
• when people have differences in understandings or opinions about something, everyone must respect each others understandings or opinions. no one should impose one's understanding onto anybody else. one can only suggest the others to consider and reconsider to ponder or contemplate, or better still meditate to get the truth from God.
• if everyone can embrace/adopt this attitude, then this forum, or even the whole world possibly, could be a better place to be/live in, where every matter is discussed in the most cordial, respectful and peaceful manner. being at peace as is, is 'islam' in my current personal comprehension.
may God guide us all on the correct/honorable path. insha-Allah.
peace
mohammed noh -
Salamun alaykum
salamun alaykum,
who are almuttaqeen?
lets read al-baqarah
transliteration
- Alif-lam-meem
- Thalika alkitabu la rayba feehi hudan lilmuttaqeena
- Allatheena yu/minoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona
- Waallatheena yu/minoona bima onzila ilayka wama onzila min qablika wabial-akhirati hum yooqinoona
- Ola-ika AAala hudan min rabbihim waola-ika humu almuflihoona
the message (The Monotheist Group)
21 ALM.
22 This is the Book in which there is no doubt, a guidance for the righteous.
23 Those who believe in the unseen, and hold the outreaching, and from Our provisions to them they spend.
24 And those who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain.
25 These are the ones guided by their Lord, and these are the successful ones.my personal comprehension
21. Feel.
22. That is the message without doubt, therein, guidance for the mindful/alert/aware/enlightened.
23. They are those who believe in the ghayb/hidden, and establish/correct/honor the relationship, and whatever We gave them, they give out.
24. And they are those who believe in what was revealed to you (s), and what was revealed before you, and in the end/finally they are certain.
25. These people act in accordance with the guidance of their Lord, and these people, they are the successful ones.notes
• verse 1 & 2 - the 'feel' here is more than 'gut feeling'. this is an 'advanced' stage of 'feel' that one is attained by God which in the qur'an is detailed so that we can strive to achieve/attain. it is attained by progression - from merely a sensational feeling of surety or anxiety to a feel of cognizance on the state of things. but the key factor here is the sense of peacefulness/calmness/serenity/tranquility one is at heart - in a way, this sense is likened as the compass, where one can have a sense of surety of the message or otherwise. at this state, one's mind is at rest (non-thinking state), and whatever he speaks is the truth, not only for the listeners but above all is for him/herself. some people term this delivery of the message as 'laduni', but it beats me. people who have been attained this state by God are termed as 'almuttaqeen', and at other places also 'ulil albab' or the chosen ones. so, not everyone is attained such a state, but those who honestly strives to be close to God and be correctly guided by God. insha-Allah. for them there is definitely a message in the feel. please read other surah with 'a-l-m' as the opening verse. insha-Allah you'll be attained the correct comprehension.
• verse 3 - these are people who believe in the ghayb/hidden, such as God who is present in absence, and they establish/correct/honor the relationship/bond with ghayb/hidden, thus when a message is sent to them by the ghayb/hidden they know assuredly about the message. and they propagate the message they had received, fully, without doctoring them - to add or subtract, to hide or complicate. thus they deliver as is.
• verse 4 - these people, they believe in what was sent to them and those before them, because they know the messages are the same or similar in principle or value. in later verses we are told that 'they know the message like they know their children.' thus they are assured of the truthfulness of the message they had received.
the above verses implied that everyone of us could receive direct messages from God. however, to receive correct messages from God one must among other things
• acknowledge, correct and honor the relationship/bond/salat with God - thus following the directives explained in the qur'an, not only on the way/method to approach/qiblat Him, but also on what to do when messages are delivered/revealed, etc. the salat/relationship/bond is the core/fundamental, as only with correct approach/qiblat one can expect to be close to God. establish/observe/correct/honor the salat/relationship/bond with God at the appointed/determined times (11114 and others) - moment of waking up, during sunset and during the night.
• spend time with and for God and be prompt on the appointed/determined times as mentioned above which we were told in the qur'an
• if you want to be sharp in mind, perhaps you may want to consider to observe, closely/attentively, at the moment of waking up for God may manifest to you, and insha-Allah you will have a personal experience with God. you may read further in al-qalam.
• if you want to have a feel of the greatness/al-azeez of God, then perhaps you may want to consider to establish/observe/correct/honor the salat/relationship/bond with God during the sunset. insha-Allah you could 'enjoy' the pleasure or feel of having appointed God as your God and Rabb. you may read further in bani israel.
• if you want to secure direct messages from God, then perhaps you may want to consider spending some parts of the night meditating/contemplating/pondering on God. you may read further in al-muzzammil.
• for the really serious, meditate/ponder/contemplate in the hills/mountains. we have read in the qur'an about God acknowledging that the mountains/hills are appropriate places for meditating/contemplating/pondering. people make holes (caves) in the mountains/hills as places for meditating/contemplating/pondering.
• perhaps you may want to consider communicating with God. talk about your happiness, miseries, fear, etc., because He is attentively listening. in relationships, communication is mandatory. thus, you may tell, ask or plead, but be respectful with God. He will communicate with you, insha-Allah. perhaps it is a speech (al-muzzammil), a feel, an overwhelming power/energy, etc. it is all His choice, as far as communicating with man is concerned.
• when a message is delivered to you, do not straight away tell people about it - in fact it is immature to tell people about it (read 2187). but please spend ten days meditating/contemplating/pondering without talking with people (saum). preferably spend the ten days in seclusion, so that you could fully concentrate on God without disturbs. thus in the verse, having sex during the 'saum' is not allowed because the female is the shield to the male and the male is a shield to the woman, when in direct communion with God - a shield here implies a barrier between a person and God. if you want an interruption free communication with God, then refrain from having sex during the 'saum'. (please consider reading 'layl' metaphorically or in the context of the phrase of 'laylata alssiyami'.)
• when it is time to deliver the message (hajj/persuasion), do it accordingly - no doctoring, don't cut short or go overboard, or make it difficult for people, etc.
• sometimes you have propagated a misunderstood message. but it is ok. God has allowed for 'umrah' or corrections/rectifications, meaning you must correct the propagation of the misunderstood message. essentially 2196 shows that God knows about the possibility of man misunderstanding some of the messages since some ayat/signs/signals are 'mutashabihan'/allegorical/difficult to understand, the possibility of being misunderstood. thus, ask for God's forgiveness and do the 'umrah'/corrections/rectifications.
• everyone who has been given/revealed/divulged with a message will be asked about what they do about the message, whether they act accordingly or otherwise, whether they tell people about it or otherwise, whether they tell in full or doctored, etc. thus be careful about God's message and don't take His ayat/signs/signals lightly.
if you are willing to consider the above, then you will undoubtedly see how God is 'alrrahmani alrraheemi' (al-fatihah). and how He teaches man accordingly by progression (al-'alaq and others).
please consider to ponder the above appropriately. do not dismiss or adopt out-rightly. when you are not sure, just ask God about them. you will be attained an appropriate comprehension, insha-Allah.
may God guide us all on the correct/honorable path. insha-Allah.
be at peace
mohammed nohReading your posts and understanding of certain verses of The Qur'an , especially the one above has been an enjoyable experience Brother Joe . My own understanding is very similar to yours except that I have not been able to articulate them as yet . When I first read this post my mind went straight back to my own understanding of 171 , and after that I just keep thinking about " The Journey" from Al Masjid al Haram to The Fartherest Masjid ( al Aqsa ) which I have written about briefly in another thread .
I am sure that if we or I combine your approach and understanding to and of the Qur'an with Abraham Marslow's text on " The Transpersonal Psycology i.e ."The Farther Reaches of Human Nature" / Hierarchy of Human Needs , we will be able to get a better understanding of what the "Journey" in 171 and 531-18 is all about . At present , my take on the journey itself is that of Spritual and Intellectual one , where the messenger was able to reach the summit or peak enlightenment or 'being conciousness' . Of course , we as believers are encouraged by god to strive to emulate the feat of our role models , the prophets and messengers . Thank you for your sharing your understanding with us all here .
Peace and may god increase our knowledge and wisdom .
almarh0m
-
salaam
alhamdulillah.
and perhaps br almarh0m could start the ball rolling by posting his understanding on 'the journey' mentioned in 171. and also of 531-18.
btw, though i have read surah 53 (an-najm), i have not put down my understanding in writing .
so, wait we shall for br almarh0m, shall we? and thanks in advance.
peace
mohammed noh -
Dear ALL, Dear BKanwar,
I think I have found a very good support to what you are looking, I am personnaly very enthousiast of that finding for your reasearch, maybe you know it already anyway here is the link, a copy of an old Quran, strangely some words are "cut" when going to next line, and some verses are written letter by letter not attached at all, very strange isn't it.
http//goldkoran.mse.jhu.edu/htdocs/mrsid/Koran/
enjoy and peace
-
May Rub shower his blessing upon you for your efforts and enthusiasm in the noble cause. I am hoping that a team of dedicated and self motivated people will be able to accomplish this task better and sooner. The task of decoding the eternal message of their creator. I see this wish and hope may get to realisation soon. Thanks again for your efforts, Herbman.
Badar
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Sister Samia, One needs to understanding few basic concepts.
Language and speech are not one and same.
Main purpose of language is to convey information. Nowadays a language, i.e., transfer of information can take various forms. It can be spoken or written, or signed for those who can not hear, Braille for blind or sent in Morse code or semaphore or many other forms when necessity arises 1. However, in earlier times of human history speech was the only form. Later we learned to preserve this information principally conveyed via sound waves, by making symbols representative of sound waves. This method of written preservation continued to evolve. The speech sound themselves are nothing unless one understands, what information is attached to these sound codes. This is what Lexicon is.
For instance just, take word Moaat (death). Phonetically it is only three sounds, Mim, Waw and Ta. So is its written representation. However, this word creates a film of events in our mind based on information that we associate with it. Hence, this all information was needed to be preserved, which it was.
Now to your query. Why I have decided to use from, .
If I look through the lexicon there is no such word as . Furthermore, I can not find a grammatical explanation and rationale of adding Mim and Ta, to root Taqee.
Also several grammar books including Alkitab by Master Arab Grammarian Sibawayh, says that fetha, kesra and dumma are nothing but a different form of their corresponding long vowels, Alif, Ya and Waw. The only difference is quantity i.e., of sound. Hence, Sibawayh calls the wovels Waw and Yaa as Illah to imply ?weakness? or ?phonetic changeability. In certain situations Illah letters are subject to reduction or elision. What Sibawayh considers as elision or "Hadhf", is in many cases a reduction of a long vowel into a short vowel 2. Hence, if I were to take this information into consideration and apply to word in question from AlKitab. The dumma would be a reduction of Waw, now this word becomes a combination of two well know words, and . The meanings of these two words from Lexicon are apparent.
- Vowels and Consonants An Introduction to the sounds of Languages. 2001. Blackwell. Peter Ladefoged
- Sibawayh the Phonologist. A Critical Study of the Phonetic and Phonology Theory of Sibawayh as presented in his Treatise Al-Kitab. A.A.AL-Nassir Monograph No.101993 Kegan Paul International. pp33-34
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Language and speech are not one and same.
Main purpose of language is to convey information. Nowadays a language, i.e., transfer of information can take various forms. It can be spoken or written, or signed for those who can not hear, Braille for blind or sent in Morse code or semaphore or many other forms when necessity arises 1. However, in earlier times of human history speech was the only form. Later we learned to preserve this information principally conveyed via sound waves, by making symbols representative of sound waves. This method of written preservation continued to evolve. The speech sound themselves are nothing unless one understands, what information is attached to these sound codes.
That's fine. When I am speaking and I say , my interlocutor understands that I mean "death". When the sound coming from me has a shorter "wau", they will understand I am asking them to die . Letters and vowels are conveying what we pronounce/say as accurately as posiible. If I say and my system of language makes it , something is wrong with this system.
For instance just, take word Moaat (death). Phonetically it is only three sounds, Mim, Waw and Ta. So is its written representation. However, this word creates a film of events in our mind based on information that we associate with it. Hence, this all information was needed to be preserved, which it was.
Now to your query. Why I have decided to use from, .
If I look through the lexicon there is no such word as .
Of course you may not find it. Arabic lexicons start with the first letter of the root. If you search under "meem/ " you will not find it, nor would you find mu7sin/ ; mu'min / ; mu7san/ ; muslim/ ...etc. Try and search under "wau qaaf alif maqsuura/ ).
Apart from the root, Arabic has a morphology/pattern system, allowing it to grow indefinitely.Also several grammar books including Alkitab by Master Arab Grammarian Sibawayh, says that fetha, kesra and dumma are nothing but a different form of their corresponding long vowels, Alif, Ya and Waw. The only difference is quantity i.e., of sound. Hence, Sibawayh calls the wovels Waw and Yaa as Illah to imply ?weakness? or ?phonetic changeability. In certain situations Illah letters are subject to reduction or elision. What Sibawayh considers as elision or "Hadhf", is in many cases a reduction of a long vowel into a short vowel 2. Hence, if I were to take this information into consideration and apply to word in question from AlKitab. The dumma would be a reduction of Waw, now this word becomes a combination of two well know words, and . The meanings of these two words from Lexicon are apparent.
I am sure that is not all what Sibawayh, or any other grammarian, said regarding 3illa letters ( )and just ignored the rules that apply to deleting or interchanging them. Study it well, and see if you can apply it whenever you want and on whatever word you choose. Then we can take it from there.
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That's fine. When I am speaking and I say , my interlocutor understands that I mean "death". When the sound coming from me has a shorter "wau", they will understand I am asking them to die . Letters and vowels are conveying what we pronounce/say as accurately as posiible. If I say and my system of language makes it , something is wrong with this system.
Sister, there is nothing wrong with that system. The Linguitic field is well expounded now. The phenomenon, of consonant and vowel weakening are real. So are tone changes and conveying meaning by just changing tones of the speech. May be I need to discuss those more in detail, provided any intrest.
With regards,
Badar
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Brother if you follow this thread from the top, it will be clear as to what these words mean, and not necessarily what is usually translated.
May Rab give us his continued guidance.To be honest I didn't read the whole thread lol
I'm a sister by the way ) -
That's fine. When I am speaking and I say , my interlocutor understands that I mean "death". When the sound coming from me has a shorter "wau", they will understand I am asking them to die . Letters and vowels are conveying what we pronounce/say as accurately as posiible. If I say and my system of language makes it , something is wrong with this system.
Dear Sister, is my understading correct that you are implying that word , does exsist in Arabic, meaning "to die", a verb?
Badar
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Brother Mazhar, thanks. We already discussed this. Sister Samia rightly pointed out this. I did my own research, first teshdeed, is euphonic, for nunation only. It does not change the meanings. First part of this so called word remains Li, followed by another vertical line with mark of Jezm. This verticle line with Jezm is a Lam of particle Al (not Alif of La as I thought initially), when combined with Li, initial Alif of Al, is dropped in writing. So from start until first Jezm is "Li, Al". Thanks again for participating.
Badar