Ghusl in Quran
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yes peace
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yes peace
I know 5 6 talks about it
56 O you who believe, if you rise to hold the contact prayer, then wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles; and if you have had intercourse, then you shall purify. And if you are ill, or traveling, or you have excreted feces, or you have had sexual contact with the women, and you cannot not find water, then you shall select from the clean soil; you shall wipe your faces and your hands with it. God does not want to place any hardship on you, but He wants to cleanse you and to complete His blessings upon you that you may be thankfulDoes fa-iahhar means bath here?
And 443 also mention about bath but also does junuban means sexual impurity here
Thank you -
I know 5 6 talks about it
56 O you who believe, if you rise to hold the contact prayer, then wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles; and if you have had intercourse, then you shall purify. And if you are ill, or traveling, or you have excreted feces, or you have had sexual contact with the women, and you cannot not find water, then you shall select from the clean soil; you shall wipe your faces and your hands with it. God does not want to place any hardship on you, but He wants to cleanse you and to complete His blessings upon you that you may be thankfulDoes fa-iahhar means bath here?
And 443 also mention about bath but also does junuban means sexual impurity here
Thank you -
peace centi50
i dnt know if i understood you correctly what u are asking?
anyways this word appears only twice in quran.. and you gave both of the refferences.. according to the sentence structure its appears a state or stage when u finished sexin urdu language the same word we used as " halat -e-janabat" when somebody finished discharging and he is in a condition without bath.
although this root got multiple meanings.. depend on the usage of sentence structure..
like from same root words like
"junoob"=south and
"janib"=towards a side or directionexactly these words are also found in urdu with similar meanings.. depend on usage..
let me know if thats what you were asking?
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Ghusl is covering something and something used can be said too. If it's "bi-ma'i" (with water) it's about bathing, washing, etc.
wejh in its plural form wujooh was used in 56 and its meaning is "being", all which makes somebody.
ghusl of wujooh is covering our beings towards being gentle, which is next word el-merafiq.Ayet 56 is about fixing our behaviour when we're going out, when we can meet others.
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Ayet 56 is about fixing our behaviour when we're going out, when we can meet others.
its something next level , i m afraid i did not get it
it would be helpful if you will detail it please..
peace -
I'll try to explain in 443 first, it has es-salat too...
Word "we" after "hatta ta'lemoo ma teqooloone" (until you know what you're talking) is mostly rendered as "or"/"nor", which is false, and evident changing of Allah's words. "We" means "and" not "or".
Root "jeem-noon-ba" is about "going away", "creating distance of something". Word "junub" is a state of such a people, who're making a distance from something.
In this ayet we were told not to come close to es-salat while we're not able to think clearly. It can be due to intoxicants or some mental disorder in some moment. We should not come close to es-salat until
- we know what we're talking, and (not or)
- we cannot go away...
We cannot go away (create a distance) from the place where we got in that state (under an influence of something or temp. mental disorder). If somebody, for example is drinking in his house or in the bar and gets drunk, he should not leave that place... but there're further info in ayet.
... except we can leave as ones who're finding our way until we to ourselves (reflexive form of a verb gh-s-l) cover.
So, we can leave that place, only to go somewhere where we can cover our state. For example, to sober.
Water is not mentioned here, anywhere, so this is not about covering ourselves with water (ie. washing, bathing), but it can be if somebody can use water to sober up.
Later, we have water in this ayet and it's when we're with our wives, but it's not a state of "junub".
This (and illness and other states mentioned) all need water for "ghusl", so we have to cover ourselves with water after being with our wives and it means full body, because our full body is part of us. If we can't find water we can do what was said after.
Es-Salat is about making contact with others, getting/staying close with them, and we're forbidden to do so while we're not able to think clear.
In 56 we were told about what else we should do if we're going for es-salat and all what was said is about correcting our behavior and being pleasant and best possible with others. This also includes being dressed nicely and looking decent.
Qur'an is not about putting burdens on us, most of Kitab (Regulations, Prescripts) are what we would do even if we are not familiar with the Qur'an, if we're normal and not insane.
If a man is married and was with his wife and he couldn't wash himself for a while, he should know if he should wash his body, full or just a part or nothing. There's no need Qur'an to teach us about obvious. But, the Qur'an is to remind us and to make us sure about everything.
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hmm so how you interpret the full verses. by this understandings.
it would be helpful if you share it here..
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Language(s) en-nas are talking are projection of our world. Everything created is under "action-reaction" and "cause-effect" laws. So, words are states as causes and effects or they're (re)actions.
Something can be white, blue, big, small, pretty, ugly, fat... and it has its "motion" which is a set of its actions.
When Adem a.s. was asked about El-Esma', all of them, he was thinking about things and called them by their characteristics he saw. He gave them names from their characteristics. For this we need deduction, which melaiket (and all other jinn) don't have.
There's no word for "head" (one of words in 56 is translated like this), but there's a word for some state (khal) which can be prescribed to what we know as "head". That word (re's س can be used for head and all other things which have characteristic which that word describes.
I'm a human and I can be called insan, but I can be called by many other names, and none of them is exclusivelly for me. If I'm called insan it's because I have characteristic which word insan is describing. If, under some terms, I loose that characteristic I cannot be called insan.
If you wanna know what words in the Qur'an mean, you have to forget all you heard about them outside the Qur'an and to come to Qur'an only to teach its language (lisan). If you wanna know about any of the words from that or any other ayet I can try to help with what I know, but I cannot translate ayet in English, because, as you can see, my English dictionary is very poor. Even if you get any information from me you should check it in the Qur'an.
What can help you is that there's no synonyms in lisan of the Qur'an and one word has its unique meaning, as any of roots; one form (measure) has its meaning and all the rules are constant without any exception. Lisan of the Qur'an is not same as Arabic language.
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tahhara or tatahhara mean indeed purify, but it is not necessary that purification be washing or bathing or showering it much more general on the one hand nd scpecific of the task we may have at hand.
Hisotrically junuban has been taken to mean something to do with sex. I disagree with that, I think aladin gets close to its meaning. May be a mental state, not necessarily drunkness where we do not concentrate on what we are doing, specifically prayers. Being distracted, junuban, does not help for prayers, we should capable of being inmersed in the communion with God.
In 5.6. itself it says to do the tayyammun for prayers if you do not find water, I guess washing should be sufficient for the purpose of prayers.
For the purpose of cleanliness could be something else, but for the purpose of prayers, tayammun which substitutes for washing should do. The object is to be in the best disposition for prayers not to pass a military review for leanliness, even if cleanlisness is always very much to be recommended for anything.
Salaam
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i wonder whenever i ask to interpret the full verses (which contain complicated) meanings people ignore my request.. ?
in any case i request both of you to give your full interpretation of these two verses so that i can check that method . if you guys get failed in it, then i will understand that your understanding not getting fit with logic what else i can think..
What can help you is that there's no synonyms in lisan of the Qur'an and one word has its unique meaning, as any of roots; one form (measure) has its meaning and all the rules are constant without any exception. Lisan of the Qur'an is not same as Arabic language.
i disagree
i have more than one examples to give..
FOR ROOT ( )
this single root derived words in more than five "different" forms, interestingly in this sentence different is also a word derived from same root called "mukhtalif" in (arabic and urdu) both... as well as lisan of quran..FOR SYNONYM yes "lisan of quran" does use synonym look at this example..
idrib bi AAasaka al hajara fa infajarat min hu = strike with your staff the rock, then vented from it (twelve springs)
idrib bi AAasaka al hajara fa inbajasat min hu = strike with your staff the rock, then gushed from it (twelve springs)you can always tell me the difference in these two occasion what i highlighted as GREEN confused
peace
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if you paint in green your translation of those words you'll see the difference
you missed forms (measures) of words, which have their own meaning too, so the root has its single and unique meaning, as a measure... if you put some root in some measure you'll get new, single and unique meaning, but connected with both - root meaning and measure meaning, it can't be different from them
for example, Fu3uuL is a plural form of Fe3L, and all words in measure Fu3uuL are plurals of Fe3L, they can't mean anything else
or, if you add hemze (with elif) in front of any root you'll get a new root with opposite meaning
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peace Aladin,
You said "if you paint in green your translation of those words you'll see the difference"
You have clearly missed the point with the example of 260 and 7160. Highlighting the translated words in green is completely irrelevant, because the translation is not the original Arabic. The point with this example is to show that two words occur in Quran and by using Quran and Arabic grammar (if you wish) you will not be able to determine any difference whatsoever in the meanings, i.e. you will not be able to confirm or deny they are a synonym (because their meanings overlap in classical Arabic dictionaries).
Of course, despite knowing this, one can still claim "no synonyms in Quran" but it is impossible to prove. I have no idea why anyone would base their method of interpretation of Quran on an impossible to prove theory, but that's just me. Of course, the degree to which you rely on such a theory, when interpreting Quran, would be minimal I'd imagine, but I could be wrong.
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if you paint in green your translation of those words you'll see the difference
we are talking about " lisan of quran" and i gave you an example of synonym.. (burden of proof is your head)
its like
inbajasat is a synonym of infajarat same like vent is a synonym of gushsome interpretators used gush in both occassions ..
i think its not that hard to understand what i asked?
in any case i request both of you to give your full interpretation of these two verses so that i can check that method . if you guys get failed in it, then i will understand that your understanding not getting fit with logic what else i can think..
we will proceed our discussion after getting it done
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I tend to think that indeed there are not real or absolute synonims in the Qur'an. I even think that there are no real synonimes in any language. Whenever a word is used that could be replaed by otheer words, there is always a reason why that word is chosen and not the other or any of the others. It may be a matter of personaly style IF what is being transmitted has not much imortance or only a part of it is of substance and most of it is not.
In a text like Qur'an, i doubt there are real synonims. God is not casual. Speaking of synonims is like saying that the universe was created by chance or similar things. Nothing happens by chance but through causes. And the words in the Qur'an have a reason. That we may be unable to see it is no reason to assert that it does not matter or that writing one word or the other would be the same.
Salaam
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peace Aladin,
You said "if you paint in green your translation of those words you'll see the difference"
You have clearly missed the point with the example of 260 and 7160. Highlighting the translated words in green is completely irrelevant, because the translation is not the original Arabic. The point with this example is to show that two words occur in Quran and by using Quran and Arabic grammar (if you wish) you will not be able to determine any difference whatsoever in the meanings, i.e. you will not be able to confirm or deny they are a synonym (because their meanings overlap in classical Arabic dictionaries).
Of course, despite knowing this, one can still claim "no synonyms in Quran" but it is impossible to prove. I have no idea why anyone would base their method of interpretation of Quran on an impossible to prove theory, but that's just me. Of course, the degree to which you rely on such a theory, when interpreting Quran, would be minimal I'd imagine, but I could be wrong.
I'm not familiar with words "vented" and "gushed", but I see that letters are not same, as in words used in ayets. If those words are synonyms then you can use "vented" or "gushed" as translation of both ayets... can you? Synonyms are words which can be used instead of other words without losing the meaning, and in any sentence.
Btw, what is "peace" many of the people are using here? Is it from 1968?
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I tend to think that indeed there are not real or absolute synonims in the Qur'an. I even think that there are no real synonimes in any language. Whenever a word is used that could be replaed by otheer words, there is always a reason why that word is chosen and not the other or any of the others. It may be a matter of personaly style IF what is being transmitted has not much imortance or only a part of it is of substance and most of it is not.
In a text like Qur'an, i doubt there are real synonims. God is not casual. Speaking of synonims is like saying that the universe was created by chance or similar things. Nothing happens by chance but through causes. And the words in the Qur'an have a reason. That we may be unable to see it is no reason to assert that it does not matter or that writing one word or the other would be the same.
Salaam
I agree with you, and for any language known to me. Synonyms can be used but only with description, as "house" and "bulding where people live"... similar word "home" would be "building where families live". They're similar but not same. In the Qur'an words such as "daar" and "beyt" are as those English words.
Most of the words of lisan of the Qur'an cannot be translated 11 to any language and others cannot be translated with 1 single (English or any) word, and for some it's hard to translate them with many lines of text, if we wanna tell of what that word means.
Btw, what is Salaam?
