Shaving head one of the wrong misleading practice in Al-Hajj
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Salam to all ,
Brother member Student , you inquiries/doubting about "Halk Rass " is correct as it does not make sens how this action/ command in verses 2/196 and 48/27 was explained during ages and then translated to English to be " Shave your Head " its absolutely misleading and its about making fun of the systeme of allah , this is how this expression should be translated in this two verse and then i analyse
2/196 Perform the Al-Hajj ( pilgrimage) and the Al-'umrah ( visit) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and take off not your war helmet (from you'r head ) until the gifts have reached their destination. And whoever among you is sick or has hurt in his head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the Al-'umrah (visit) to the Al-Hajj (pilgrimage) (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the Al-Hajj (pilgrimage), and of seven when ye have returned; that is, ten complete . That is for him whoso folk are not present at the Al-Masjed Al-Haram / The restricted House . Observe your duty to Allah, and know that Allah is severe in punishment.
2/196
48/27 Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the Al-Masjed Al-Haram / The restricted House , if Allah will, in safety , no war helmet on your head , and shortening ( Al-Salwah) , not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand.
48/27
What does "Halk Rass " mean
First a comparative look to the root " / H L K " from Makayees Alogha dictionary
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(H L K ) is derived to three sources- shave ( take off ) hair from the head ( and the action of shave ( take off ) is taken for other usages)
- rounded or circled tools or machines
- high / top of something
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first derive " Halakt Rassi " mean shaved my head
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they say the year ( year with no rain ) has ( took off / Shaven Halaket ) the money.
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the second derive is "Al-Halakah " metal circle and the all weapons are called "Al-halakah".
[ . .
and "Al-Halk" is the ring of the kind as its roundedthe third derive is " Halik" is an expression to point to a high place /mountain building.. etc and its from this derive where we use the expression of "Halaka " mean fly.
The command of "Halk Rass in the verses 2/196 and 48/27 is simply commanding the believers to not take off their war helmet mean they should be careful and be ready for any unsuspected attack , and it has nothing to do at all about shaving hair or any other explanation . the key for this is through reading reasonably the two verses , in the verse 2/196 ,you read this
2/196 (...) And if ye are in safety , then whosoever contenteth himself with the 'umrah for the pilgrimage (shall give) such gifts as can be had with ease (...)
We read also the mentioning of feeling in safety in the other verse
48/27 Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the "Al-Masjed Al-Haram / The restricted House" in safety (...)
The believers Entered the "Al-Masjed Al-Haram / The restricted House" in security , they were feeling safe so in this state of safety with no war or attack around they simply were taking off their war helmet .
And the other word that was also wrongly explained and translated as cutting hair shortly " " shortening is simply pointing to shorting the Salwah and has nothing to do with cutting hair shortly , 48/27 Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the Al-Masjed Al-Haram / The restricted House , if Allah will, in safety , no war helmet on your head , and shortening ( Al-Salwah) , not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand.
the Prophet and his companions were traveling to the restricted house and in this case the Salwah should be shortened , we read that command in verse
4/101 And when ye go forth in the land, it is no sin for you to shorten the Salwah if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you.
4/101
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I made a change with better English translation of the command in verses 2/196 and 48/27 "Halk Rass " what was wrongly translated as " shaving your head "
2/196 Perform the Al-Hajj ( pilgrimage) and the Al-'umrah ( visit) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and don?t uncover your heard (mean don?t take off your war helmet ) until the gifts have reached their destination. And whoever among you is sick or has hurt in his head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the Al-'umrah (visit) to the Al-Hajj (pilgrimage) (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the Al-Hajj (pilgrimage), and of seven when ye have returned; that is, ten complete . That is for him whoso folk are not present at the Al-Masjed Al-Haram ( The restricted House) . Observe your duty to Allah, and know that Allah is severe in punishment.
2/196
48/27 Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the Al-Masjed Al-Haram / The restricted House , if Allah will, in safety , uncovering your head, (mean you will be taking off your war helmet sign of safety) , and shortening ( mean shortening Al-Salwah not cutting hair shortly ) , not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand.
48/27
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peace AK,
background
http//mypercept.co.uk/articles/Quran-2196-critical-thinking.html
then see
http//free-minds.org/forum/index.php?topic=9597976.msg289407;topicseen#msg289407peace Bro Ayman,
2196 And complete the conference/symposium and the visit for God.
So if you are prevented/restrained then (give) what is easy of the offering/gift and do not relieve/cancel your chiefs/representatives (of this duty) until the offering reaches its permitted/lawful place (al bayt al atiq, see 2233),
so whoever from among you was sick (singular) or with him hurt/harm/annoyance from his chief then redeem from abstinence/fast or charity or observance.
So when (time adverb) you (plural) are safe/secure (i.e. in the designated vicinty) then whoever benefited/enjoyed in/with the visit to the conference/symposium then (give) what is easy of the offering so whoever couldn't find (singular) then an abstinence/fast three days during the conference/symposium and seven when you (plural) returned, this is ten complete.
That is for one whose people are not at-hand/present (at) the inviolable time of acknowledgement/SJD, and be conscious of God and know that God is severe in punishment.If you, or anyone, finds any fault in the above, please let me know. Thanks.
Salam Wakas ,
Thx , i read it before, yes the author do recognize that its not about shaving head but relive or cancel chief or representative doesn't make much sens and also it not mentioned at in the verse, the verse clearly talk about the head not the chiefs , so it's about uncovering/ covering the head by taking off / taking the war helmet , but there still a slight connection between the chief / the order and the concept of taking off the war helmet from the head , the connection is disobeying the command by leaving the fight .
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peace AK,
Please read the article carefully and go through each point.
It says "if you (plural) are prevented/held-back then what is easy of the hadiy/gift...." but if we choose your translation it does not seem to take this into account, and does not tell us how the hadiy gets where it needs to be.
And also you have seemingly chosen an idiom as "dont uncover your head, i.e. do not take off your war helmet" - do you have evidence of this? I'm not sure if they used war helmets at that time, but I guess it is possible.
And lastly, you have not explained how a harm of one's head is a problem for what the verse says. Again, I recommend re-reading the article carefully and go through each point.I'm not sure what you mean in 4827 when you say "not cutting hair shortly" - can you explain the reasoning behind this?
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peace AK,
It says "if you (plural) are prevented/held-back then what is easy of the hadiy/gift...." but if we choose your translation it does not seem to take this into account, and does not tell us how the hadiy gets where it needs to be.
Salam Wakas ,
As per the situation the believers were in according to the verse we are studying ( 2/196) , its claire that Al-Hady / Gift needs a force /power / work so to reach its place , so the command in ( 2/196) is to not "Halk Rass " mean "do not cover your head" , why ? because Al-Hady / Gift needs to reach it place first , the command "Halk Rass " is conditioned by the reaching of Al-Hady / Gift to its place , to understand why its conditioned and what the command "Halk Rass " mean we need to know what was the situation in wich the belivers where in that time , we will know it from other verse , wich is
48-25 It is they who disbelieved and obstructed you from the Inviolable Masjed , and Gift/Al-Hady debarred from reaching its place . And if it had not been for believing men and believing women, whom ye know not - lest ye should tread them under foot and thus incur guilt for them unknowingly; that Allah might bring into His mercy whom He will - If had been separated We verily had punished those of them who disbelieved with painful punishment.
Do you have any doubt brother that Gift/Al-Hady mentioned in the verse below being detained from reaching its place and that the disbelievers obstructed the prophets and his companion from reaching the Inviolable Masjed that they were in war situation , so it make a perfect sens that the command "La Tahliko Roassakoum " mean "do not uncover your heads" , they were in war situation , uncover it from what ? , surely from war helmet
And also you have seemingly chosen an idiom as "dont uncover your head, i.e. do not take off your war helmet" - do you have evidence of this? I'm not sure if they used war helmets at that time, but I guess it is possible.
come on brother , how come there where no war helmets at that time , do you think they were before bronze age or what ? the Quran mention Daoud / David using iron for war purpose centuries before Al-Omyeen do you think they were unaware about this industry ?
And lastly, you have not explained how a harm of one's head is a problem for what the verse says. Again, I recommend re-reading the article carefully and go through each point.
harm of one's head doesn't mean headache it mean someone who was hurt-ed in his head in the battle so it's a permission to not fight so in this case the ones who are hurt-ed in their heads will cover it ( taking off the war helmet ) so they will not participate in the battle , in that case they need to pay a ransom for not participating in the battle , you can read that in
2/196 (...) And whoever among you is ill or has hurt in his the head a ransom of fasting or charity or Nask.
I'm not sure what you mean in 4827 when you say "not cutting hair shortly" - can you explain the reasoning behind this?
Its a clarification i putt it between baguette to explain that the command in 4827 when its says about "shortening " doesn't mean cutting hair shortly as it was explained in religious books and tafasseer and also all english translation i have seen including Corpus Quran http//corpus.quran.com/translation.jsp?chapter=48&verse=27 ,
"shortening " mean shortening the "Al-salwah
48/27 Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the Al-Masjed Al-Haram / The inviolable Masjed , if Allah will, in safety , uncovering your head, (mean you will be taking off your war helmet sign of safety) , and shortening ( mean shortening Al-Salwah not cutting hair shortly ) , not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand.
My respect
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w/salaam AK,
I have personally not seen pictures of Arab warriors with helmets on, nor artefacts of such, but perhaps they did exist, I'm not sure. In any case, it is not a main point.
And please consider what you are saying you claim it is about a hurt of one's head, but what about other body parts, do they not count towards a significant injury, e.g. even if they are severed off?! Further, having a hurt in one's head (even though one is wearing a helmet) you expect them to fast/abstain etc? Please explain the logic.
What is "al salwah"?
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w/salaam AK,
I have personally not seen pictures of Arab warriors with helmets on, nor artefacts of such, but perhaps they did exist, I'm not sure. In any case, it is not a main point.
And please consider what you are saying you claim it is about a hurt of one's head, but what about other body parts, do they not count towards a significant injury, e.g. even if they are severed off?! Further, having a hurt in one's head (even though one is wearing a helmet) you expect them to fast/abstain etc? Please explain the logic.
What is "al salwah"?
Salam Wakas ,
Sorry for late reply.
As you can see the verse doesn't mention anything about what you mentioned ( significant injury or severed off or having hurts in one's head even though one is wearing a helmet ) . it only mention two things a hurt in the head or being sick , i personally think why only the hurt on the head is mentioned and not other significant injury is that the verse consider the hurt in the head as being the only significant injury to uncover the head / take off the war helmet ( mean not participating in the fight ) and i think the Quran didn't mention anything else simply to avoid excuse for not participating in the fight as surely people will get hurt-ed in their arms and legs and will look for excuses , but i do acknowledge that a very severe hurt in the chest or stomach would recommend a leave of the fight , but as long as it's not mentioned in the verse so there is a reasonable logic behind.
Al-Salwah is written that way in the Quran i have between my hand , there is a "H" at the end it should be pronounced "H" not "t " , all words that end with the what is know as " "" "T" marbah "bound t " should be pronounced as "H"
All this should be prounced "H"
My understanding is that there is nothing called " "" "T" marbah "bound t " at the end of a word the " T" sound / phenetic when its at the end is only "t maftah ( , meaning "open t ". , always written as below
Position in word Isolated Final Medial Initial
Glyph formExamples for "t " at the end of the word
Al-Salawat
Al-aa'deyat
Al-Moreyat
Al-MoghiratExemple for "h" at then end of the word wrongly prononced "t" and wrongly named "t" bounded t/
Al-Salawah not Al-salat
Al-Zakawah not Al-zakat
Al-Madinah not Al-Madinato or Al-Madinatti
Al-Madrassah not Al-Madrassato or Al-MadrassatiAs you can notice there is diffrence between Al-Salawah and Al-Salawat and the verse 2-238 is clearly mentioning that
2-238
other thing is that the concept of pronouncing words that end with "H" and pronounced it as "t " if its true then all word ending with "H" should be pronounced with "t " at the end so you have to pronounce
Allah as Allat
You can see what is the diffrence
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w/salaam AK,
I have personally not seen pictures of Arab warriors with helmets on, nor artefacts of such, but perhaps they did exist, I'm not sure. In any case, it is not a main point.
Salam ,
16-81 And Allah has made for you of what He has created shelters, and He has made for you from mountains places of retreat, and He has made for you garments to preserve you from the heat and garments to protect you in you fighting; even thus does He complete His favor upon you, that haply you may submit .
As you can see they were using garment over their bodies to protect them from hurt while they are fighting , so logically they will consider their head to be covered and protected with a ( war helmet ) more then anything else .
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Lane's detailed effort .................we should try find helmet in it.
1 , (S, K,) and , (S, M, Msb,) aor. , (S, Msb, K,) inf. n. (S, * M, Msb, K) and (S, * Msb, K *) and , (S, * K,) He removed the hair of his head , (K,) as also ; (S, K and , (K,) inf. n. (TA or the latter verb has an intensive signification, (O, Msb,) and applies to many objects, (S, Msb,) as in the phrase, (S and you say also, ; but not save in the case of sheep (S with respect to the hair of human beings and of goats is like with respect to wool. (M, TA.) . (S, K. *) And ; which was a day fought by Teghlib (S, K) against Bekr Ibn-W??l; (S because their distinctive sign was shaving (ق, (S, K,) on that day. (S.) -b2- , or , (S, K, *) is an expression occurring in a trad. (S the latter is rare; or is an incorrect variation of the relaters of traditions (K A 'Obeyd says, it is , for which the relaters of traditions say ; and the original form and meaning is , (S,) or , (TA,) i. e., May God wound her body, and afflict her with pain in her (S, K *) but this explanation is not valid accord. to the T, it is a form of imprecation uttered against a woman, meaning may she be bereft of her husband, or became a widow, so that she shall shave off her hair and Az says that means she is unlucky and annoying ISd says, it is said to mean she is unlucky ; but I am not sure of it. (TA.) Accord. to Aboo-Nasr (S, TA) Ahmad Ibn-H?tim, (S,) one says on the occasion of an event at which one wonders, , as though from and and syn. with (S, TA *) and he cites this verse ?
? (TA, and so in some copies of the S,) meaning my people have women who have wounded and scratched their faces and shaven off their hair so, says IB, IKtt relates this verse, and so Hr in the Ghareebeyn but ISk, thus ?
? and IJ explains it by saying that originally denotes the case of a woman who, when some one honourable in her estimation has been smitten, or wounded, takes a pair of sandals, and beats with them her head, and wounds or scratches it, and shaves off her hair; and the poet means, my people have come to the condition of wounded, or scratched, and shaven, women. (TA.) is a form of imprecation, meaning May God afflict him with pain in his , and wound his body but the relaters of traditions say , with the fem. alif, making them act. part. ns.; the latter meaning a woman annoying her people (Msb or both these words are inf. ns., like . (TA in art. . ) -b3- They said also, ; i. e. among them is trial, or trouble, and distress, affliction, calamity, or adversity and . (TA.) -b4- Also . aor. , inf. n. , He peeled the thing; or stripped off, or otherwise removed, its superficial part or he peeled, stripped, pared, scraped, or rubbed, off the thing syn. . (TA.) -b5- And (assumed tropical He, or it, destroyed; and cut off entirely, like as the razor does hair. (TA.) -b6- And, aor. as above, (assumed tropical He (a man) pained, or caused to suffer pain. (IAar, TA.) -A2- , (S, K,) aor. (K) and , (TA,) He hit, or hurt, his ; (S, K a verb similar to , and and , meaning ? he struck his head ? and ? his upper arm ? and ? his breast ? and He (God) afflicted him with pain in his ; as explained in a phrase mentioned above. (S.) -b2- And (tropical He filled it, namely, a watering-trough or tank, (K, TA,) up to its ; (TA as also . (Sgh, K.) -A3- i. q. ; (K like , with the pointed . (TA.) -A4- , aor. , inf. n. , (assumed tropical The udder rose to the belly, and became contracted -b2- and also (assumed tropical The udder contained much milk (Kr, ISd, TA thus it has two contr. meanings. (TA.) -A5- , aor. , He (a man) suffered pain or had a complaint of his . (IAar, TA.) 2 , inf. n. see 1, first sentence. -A2- He clad him with a . (TA.) -b2- He turned a circle. (TA.) -b3- (tropical he cancelled the stipend, or pay, or allowance, of such a one. (TA.) -b4- -b5- He bent his finger round like a . (TA.) -b6- said of the moon, It had a halo around it; (K, * TA as also . (K.) -b7- Said of a bird, inf. n. as above, (tropical It soared in its flight, (S, K, TA,) and circled in the air. (TA.) -b8- Said of the , (K,) meaning the Pleiades (ا, (T in art. ,) (assumed tropical It was, or became, high (K or it became overhead. (T ubi supr? see .) It is said that , in the former part of the day, means (assumed tropical The sun's rising high from the east and in the latter part of the day, the sun's going down but Sh says, I know not except as meaning the being, or becoming, high. (TA.) -b9- (assumed tropical He raised his eyes towards the sky. (TA.) -b10- , inf. n. as above, (assumed tropical The she-camel's milk became drawn up (IDrd, K) to her belly (IDrd, TA.) And accord. to ISd, (assumed tropical The milk went away. (TA.) And is said of the water in a drinking-trough, meaning (assumed tropical It became little in quantity; and went away. (TA.) -b11- (tropical The eyes of the camels sank, or became depressed, in their heads. (AA, K, TA.) -b12- , inf. n. as above, (assumed tropical The ripening dates became ripe to the extent of two thirds (AHn, K and signifies the same; or they began to be ripe (K in art. ن next the base; (TA in that art. as also . (TA in art. .) -b13- (tropical It (a draught of ح caused his belly to become inflated. (Ibn-' Abb?d, K, TA.) -b14- He threw the thing to him. (K.) 4 see 1, near the end. 5 They sat in rings, or circles. (S, K.) The doing thus before prayers is forbidden. (TA.) -b2- See also 2. 7 . (K voce .) 8 see 1, first sentence. Q. Q. 1 He cut, or severed, his . (Msb, See also art. .) -A2- and see 2. -A3- , (TA,) inf. n. , (S,) He said so says ISk (S others say . (IAth, TA.) the place of the ; and the place of slaughter in an animal (AZ, TA or the fore part of the neck (Zj in his ? Khalk el-Ins?n ?) or the passage of, or place by which pass, the food and drink, into the (TA or i. q. (S, Msb, K the latter is the windpipe; the passage of the breath; (Zj ubi supr?, Az, Msb which has branches branching from it into the lungs, called the (Zj ubi supr?, and Msb is of the masc. gender (Msb and its pl. is , (S, Msb,) and sometimes ; (Msb or , which is extr.; and pl. of pauc. ; (TA and is allowable on the ground of analogy; but it has not been heard from the Arabs (Msb is of the measure , (TA,) the being augmentative, (Msb,) accord. to Kh; but of the measure accord. to others (TA and its pl. is , and, by contraction, . (Msb.) -b2- (tropical The part through which the water runs of a watering-trough or tank, and of a vessel pl. . (TA.) -b3- And signifies (tropical The water-courses, and valleys, of a land; and the narrow, or strait, places, of a land, (K, TA,) and of roads. (TA.) -b4- . (Z, TA.) -b5- The of a date is (assumed tropical The part at the extremity of two thirds thereof or a part near to the base thereof. (TA.) -A2- Unluckiness . (IAar, K.) Hence, . (TA.) The state of being bereft of a child by death; syn. . (K, TA.) So in the prov., or, accord. to the A, it means shaving of the head . (TA.) (tropical Numerous cattle (S, K because the herbage is cropped by them like as hair is shaven or shorn. (K.) You say, (S) Such a one came with, or brought, much cattle. (AZ, S in art. .) -A2- The sealring (IAar, S, K) that is on the hand , or in the hand, (IAar, TA,) of a king (IAar, S, K or a seal-ring of silver, without a . (ISd, K.) Such a one was made prince, or governor, or commander. (TA.) see . -b2- Also Camels branded with the mark termed ; (K and so . (S, K.) . One says to a beloved child, when he belches, , i. e. May thy head be shaven time after time, (Ibn-'Abb?d, K, *) so that thou mayest grow old, (Ibn-'Abb?d, TA,) or mayest thou be preserved so as to have thy head shaven, and to grow old. (A, TA.) -A2- As meaning A ring; i. e. anything circular; as a of iron, and of silver, and of gold; (TA a of a coat of mail, &c.; (Mgh the of a door; and a of people; (S, K in this last instance meaning a ring of people; (Msb, TA it is also with fet-h to the ; i. e. ; (S, Mgh, Msb, K mentioned by Yoo, on the authority of Aboo-'Amr Ibn-El-'Al?, (S, Msb,) and with kesr; (K i. e. ; mentioned by Fr and El-Umawee, as of the dial. of Belh?rith Ibn-Kaab; accord. to the O; or , accord. to the L (TA or there is no such word as , (S, K,) in chaste speech, (TA,) except as pl. of ; (S, K accord. to Aboo-'Amr Esh-Sheyb?nee; (S or it is a dial. var. of weak authority; (K accord. to Th, allowed by all, though of weak authority; (S or it is used by poetic license; (Mgh Lh says that the of a door is and ; Kr says the same of the of a company of men; Lth says that it is the former in this case, but that some say the latter; A 'Obeyd prefers the latter in the case of a of iron, but allows the former; and prefers the former in the case of a of people, but allows the latter; and Abu-l-'Abb?s prefers the former in both cases, but allows the latter (L the pl. is , (S, Msb, K,) which is anomalous in relation to , (S, Msb,) or a quasipl. n., (TA,) but regular in relation to , (Msb, TA,) like in relation to ; (Msb and, (K,) accord. to As, (S,) , (S, K,) as pl. of meaning a of men and of iron, (TA,) like (S, K) pl. of , and pl. of ; (S or this is a regular pl. of ; (TA and , (AA, Yoo, S, K,) which is pl. of ; (TA and , (K,) which is pl. of ; (TA and in relation to a company of men. (TA.) You say, , meaning, (app., Ibn-'Abb?d,) (assumed tropical I outwent him, or preceded him. (Ibn-'Abb?d, K.) And a prov., applied to a company of men united in words and action. (TA.) And They pitched their tents in one series, (K, TA,) so as to form a ring the last word being a pl. of or of . (TA.) And it is said in a trad., , i. e. Rings of men . (TA.) -b2- (tropical one of these is the mouth of the vulva, at its extremity; and the other is that which closes upon the and opens for the menstrual discharge; (K or, as some say, the other is that whence the urine is emitted; one says, (tropical The seminal fluid fell into the entrance of the womb. (TA.) (assumed tropical The anus; syn. and . (Mgh in art. .) -b3- also signifies A brand upon camels, (K, TA,) of a round form, like the of a door. (TA.) -b4- And A coat of mail (K or coats of mail (S, Mgh or arms, or weapons, in general, (M, Mgh, Msb,) and coats of mail, and the like. (M, TA.) It is said in a trad., . (TA.) -b5- And A rope. (K, TA.) -b6- And, of a vessel, (AZ, K,) and of a watering-trough, (AZ,) (tropical The portion that remains vacant after one has put in it somewhat (AZ, K) of food or beverage, up to the half; the portion that is above the half being thus called (AZ of a wateringtrough, (tropical the fulness; or less than that. (Aboo-M?lik, K.) One says, and (tropical . (AZ, TA.) see . see , in three places. see . see 1, in six places. . are six; namely, ' and , to which are appropriated the furthest part of the ; and and , to which are appropriated the middle thereof; and and , to which are appropriated the nearest part thereof. (TA.) (assumed tropical Ripening dates that have become ripe as far as the ; which is said by some to be near the base (TA or that have begun to be ripe (K in art. ن next the base; (TA in that art. and so ; and a single date in that state is termed (K in art. or ripening dates that have become ripe to the extent of two thirds; as also , (S, K,) and , (K, TA,) like (TA ) and the last signifies, (K,) accord. to Ibn-'Abb?d, (TA,) dates partly ripe (K, TA) and partly unripe (TA n. un. with (S, K such dates are also termed , held by ISd to be a kind of rel. n., though the reason of the insertion of the in this word, he says, was unknown to him (TA and (TA from a trad. the pl. of is . (TA.) see , in two places. see . see . , (S, K,) indecl., with kesr for its termination, because changed from its original form, which is , of the fem. gender, and an epithet in which the quality of a subst. is predominant; (S (tropical Death (S, K, TA) that peels off; (TA as also , (K,) allowed by Ibn-'Abb?d; and, accord. to the Tekmileh, also. (TA.) One says, (tropical . (ISd, TA.) Pain in the . (S, K.) see . i. q. (ISd, TA and (AZ, S and ; not (AZ, S, K and . (AZ, S.) The pl. of is . (TA.) Shorn hair of a goat. (S, K.) see what next follows. a shaver; (S, TA and a shearer of goats (T, TA pl. (T, S, K and is syn. with ; (TA The saying means may God cause thy mother to be bereft of her child so that she shall shave off her hair. (S.) And occurs in a trad. as an epithet applied to a woman cursed by Mohammad; (TA meaning One who shaves off her hair in the case of an affliction (K, TA or who shares her face for the sake of embellishment. (TA.) It is also applied to a wound on the head (ٌ That scrapes off the skin from the flesh. (TA in art. .) -b2- (tropical Sharp; applied to a knife (TA and so ; applied to a sword; and also to a man. (Ibn-'Abb?d, K.) (assumed tropical Such a one is looking at me intently, or sharply; as also . (T, TA in art. .) -b3- (assumed tropical Quick, or swift; and light, active, or agile. (TA.) -b4- (assumed tropical Lean, or light of flesh; slender, and lean; or lean, and lank in the belly. (TA.) -b5- Accord. to A'Obeyd and the K, it means An udder and accord. to the K, it means also full (TA but it is an epithet applied to an udder; and thus applied, it has this latter meaning, i. e. (tropical full; (T, S, TA so ISd thinks; (TA as though the milk in it reached to its (S, TA or big, so that it rubs off the hair of the thighs by reason of its bigness (TA and it has also the contr. meaning; (T, TA raised (IAar, T, Kr, ISd, TA) towards the belly, (Kr, ISd, TA,) and contracted, (T, Kr, ISd, TA,) so that its milk has become scanty, (IAar, T, TA,) or has gone away (Kr, ISd, TA pl. and (S, TA) and . (TA. ) Accord. to As, means (assumed tropical The she-camel's udder became nearly full. (TA.) And one says meaning A she-camel having much milk (TA or having great abundance of milk, and a large udder and camels having much milk (En-Nadr, TA and the pl. of is and . (TA.) -b6- (tropical A high mountain, (S, K, TA,) rising above what surrounds it, and without vegetable produce or, as some say, a mountain having no vegetable produce; as though it were shaven, or shorn; of the measure in the sense of the measure but Z says that it is from , said of a bird (TA and a high, or an overtopping or overlooking, place. (S.) One says also, , meaning (assumed tropical He fell from a high to a low place. (Har p. 37.) And its pl. signifies (assumed tropical The vacant spaces between heaven and earth. (TA.) -A2- (tropical Unlucky (K, TA) to a people; as though peeling them; and so , accord. to the copies of the K; but correctly , as in the O and Tekmileh. (TA.) -A3- A tendril, or twining portion, of a grape-vine, (S, K, TA,) and of a colocynth and the like, (TA,) hanging to the shoots (S, K, TA because it has a circular form, like a . (T, TA.) (tropical A year of drought, barrenness, or dearth so in the saying, (tropical . (TA.) -b2- And (tropical The cutting, or abandoning, or forsaking, of kindred, or relations; syn. ; (Kh?lid Ibn-Jenebeh, K, TA and mutual wronging, and evil-speaking (Kh?lid Ibn-Jenebeh, TA or that which destroys, and utterly cuts off, religion; like as the razor utterly cuts off hair occurring in a trad., in which and are termed the disease of the nations ( ِ. (TA.) -b3- See also , last sentence but one. see , fifth sentence, and last sentence but one. see A razor; (K the instrument of shaving. (TA.) -b2- (S, K) (assumed tropical A very rough ; (K, TA as though it shaved off the hair, (S, K,) by reason of its roughness pl. . (S.) The place of the shaving of the head, in Min?. (Lth, K.) -A2- , applied to camels see . see -b2- and , in two places. -b3- Also A vessel less than full. (K.) -b4- (assumed tropical Lean, or emaciated; applied to sheep or goats. (Ib-'Abb?d, K.) -b5- (assumed tropical A desert in which is no water. (TA.) see , in two places. see . see . -
Lane's detailed effort .................we should try find helmet in it.
No necessarily the term as in my opinion the term is a modern ( Arabic ) language word not Arabic tongue , therefore you can see from Lane's translation the existence of the word "Al-halakah / The ring " from the root "H L K " , also notice this of a coat of mail
(A, TA.) -A2- As meaning A ring; i. e. anything circular; as a of iron, and of silver, and of gold; (TA a of a coat of mail, &c.; (Mgh the of a door; and a of people; (S, K in this last instance meaning a ring of people;
(K, TA,) so as to form a ring the last word being a pl. of or of . (TA.) And it is said in a trad., , i. e. Rings of men . (TA.) -b2- (tropical) one of these is the mouth of the vulva, at its extremity; and the other is that which closes upon the and opens for the menstrual discharge; (K) or, as some say, the other is that whence the urine is emitted; one says, (tropical) The seminal fluid fell into the entrance of the womb. (TA.) (assumed tropical) The anus; syn. and . (Mgh in art. .) -b3- also signifies A brand upon camels, (K, TA,) of a round form, like the of a door. (TA.) -b4- And A coat of mail (K) or coats of mail (S, Mgh) or arms, or weapons, in general, (M, Mgh, Msb,) and coats of mail, and the like. (M, TA.) It is said in a trad., .The confection of coats of mail was mentioned in the Quran as a industry perfection-ed by Daoud / David
34-11 "Make coats of mail and balancing well the rings of chain armor, and work righteousness. Indeed I, of what you do, am Seeing."http//img805.imageshack.us/img805/4580/coatofmail.jpg
Coat of mailhttp//img525.imageshack.us/img525/3410/mailcoif.jpg
Mail Armor coif -
No necessarily the term as in my opinion the term is a modern ( Arabic ) language word not Arabic tongue , therefore you can see from Lane's translation the existence of the word "Al-halakah / The ring " from the root "H L K " , also notice this of a coat of mail
(A, TA.) -A2- As meaning A ring; i. e. anything circular; as a of iron,
The confection of coats of mail was mentioned in the Quran as a industry perfection-ed by Daoud / David
34-11 "Make coats of mail and balancing well the rings of chain armor, and work righteousness. Indeed I, of what you do, am Seeing."Do they have aby relationship? A ring of iron will remain a ring, it does not itself become an armour. A ring of iron and helmet and armour are two distinct things poles apart.
Lane is not saying what is being perceived, he says of a coat of mail.
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Do they have aby relationship? A ring of iron will remain a ring, it does not itself become an armour. A ring of iron and helmet and armour are two distinct things poles apart.
Lane is not saying what is being perceived, he says of a coat of mail.
let me think is there a relation between a helmet and a A ring of iron , i think helmet are made from iron ? , don't you think ? and i think a helmet is of the shape of " Halkah / round " , don't you think ?
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let me think is there a relation between a helmet and a A ring of iron , i think helmet are made from iron ? , don't you think ? and i think a helmet is of the shape of " Halkah / round " , don't you think ?
The difference is as wide as one can perceive difference between a "ring" and "hat". I can't think that a ring is hat merely because both are somewhat circular.
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The difference is as wide as one can perceive difference between a "ring" and "hat". I can't think that a ring is hat merely because both are somewhat circular.
Salam ,
I think you are thinking in English about an Arabic term , witch will make confusion in understanding , Do you know that the term helmet is not an Arabic tongue term but it was introduced lately ?
So the only link for those who are really serious in looking and searching is analyzing the term and its uses in the past , hence the lanes's effort you provided show clearly the link between the term " a helmet and a A ring of iron , i think helmet are made from iron and a helmet is of the shape of " Halkah / round "
If you still not convinced , i 'll appreciate if you provide your understanding about the concept of "Halk Rass " in verses 2/196 and 48/27 with evidence and proof.
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There is no such possessive phrase in both Ayah quoted.
La tahlikou Roaousakoum the verb tahlikou from the root HLK , the noun Roaousakoum from the root RAS hence the source is "Halk Rass "
I'll appreciate if you do not turn around and go straight to the question and i am one million % sure that you know what i am talking about , and i 'am two million % sure that you don't have the answer , if you have proof and evidence of what are you going to say show it , and i appreciate if you are more serious.
I swear front of Allah and the people if it turns that what are you going to provide about the term "Halk Rass " found in verse 2/196 and 48/27 is correct then you will never saw me posting in this website .
2/196
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La tahlikou Roaousakoum the verb tahlikou from the root HLK , the noun Roaousakoum from the root RAS hence the source is "Halk Rass "
I'll appreciate if you do not turn around and go straight to the question and i am one million % sure that you know what i am talking about , and i 'am two million % sure that you don't have the answer , if you have proof and evidence of what are you going to say show it , and i appreciate if you are more serious.
I swear front of Allah and the people if it turns that what are you going to provide about the term "Halk Rass " found in verse 2/196 and 48/27 is correct then you will never saw me posting in this website .
2/196
Salamun Alaika,
I fail to find in the grammar of four languages that I little know and understand, that a complete Verbal sentence can become a Possessive Phrase, as is done innovatively in the post.
The Verb is imperfect, second person; plural; masculine; in Jussive Mood visible by elision of Noon and addition of alif, caused by Prohibitive particle. The object of Verb is plural and is indivisible unit being part of possessive phrase. Carrying of an act upon "the heads of you people" is suggested that it should not be done. How can it be considered and translated as "Halk Rass " "the ring of head" and then construed as "helmet"?
