a HOT Question, Please I need every body help in a SOUL Question?

Al_Araf

Salam arnab. I read your post wherein you convey a claim that the word nisa, means the one delayed. I disagree with this claim. This is the reason for my disagreement.

Nisa.... NSA... N is the germinating seed.... S is the thorns .... A is Allah

This is entirely consistent with the seed, protected by a woman, from Allah, we recognize this as a representation of a woman who is expecting.

This cannot be a reference to a man. The reference to a man, rajl, is completely different.

Rajal... RJL... R the head of a man.... J the foot.... L the staff of authority. This is entirely consistent with the man travelling on foot shepherding or exerting authority.

You recognize these as you recognize your own children.

Allah taught man the names of all things.

unknownuser

trial in your possessions and your souls

3186

You shall certainly be tried respecting your wealth and your nafs, and you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon.

unjust and nafs

have been unjust to your nafs

254

And when Musa said to his people O my people! you have surely been unjust to your nafs by taking the calf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful.

4113

And were it not for Allah's grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great.

Allah is not unjust but they are unjust to their nafs

3117

The likeness of what they spend in the life of this world is as the likeness of wind in which is intense cold (that) smites the seed produce of a people who haw done injustice to their souls and destroys it; [band Allah is not unjust to them, but they are unjust to their souls.

ask forgiveness after you have been unjust to your nafs

3135

And those who when they commit an indecency or do injustice to their nafs remember Allah and ask forgiveness for their faults-- and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done.

if one asks for forgiveness and also the rasul asks for forgiveness from Allah?Allah is merciful

464

And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to their nafs, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.

unjust to their nafs and percieve not

6123

And thus have We made in every town the great ones to be its guilty ones, that they may plan therein; and they do not plan but against their own nafs, and they do not perceive.

exceeding limits is unjust to own nafs

2231

And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own nafs; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.

unjust to their nafs and die in that state will end up in hell

497

Surely (as for) those whom the angels cause to die while they are unjust to their nafs, they shall say In what state were you? They shall say We were weak in the earth. They shall say Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort

keeping nafs in waiting after talaq

2228

And the divorced women should keep their nafs in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.

2334

And (as for) those of you who die and leave wives behind, they should keep their nafs in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.

Salam,
Arnab

unknownuser

Salam arnab. I read your post wherein you convey a claim that the word nisa, means the one delayed. I disagree with this claim. This is the reason for my disagreement.

Nisa.... NSA... N is the germinating seed.... S is water.... A is Allah

This is entirely consistent with the seed of a woman germinated through water from Allah, we recognize this as a representation of a woman who gives birth.

This cannot be a reference to a man. The reference to a man, rajl, is completely different.

Rajal... RJL... R the head of a man.... J the foot.... L the staff of authority. This is entirely consistent with the man travelling on foot shepherding, a common practice in the Middle East.

Salam Al Araf,

Your post is based on either pure imagination or you are severely misinformed.

It is incredibly difficult to understand the ancient pictographs and how they help to define the words we know today in the Semitic languages. This is an ADVANCED STUDY. A study done by those who have first MASTERED the Semitic languages.

I do not believe that studying the ancient pictographs alone can give one a proper understanding of the definition of Semitic words.

In short, you are wrong in your conclusions and need to study further.

The "s" is NOT a pictograph of water. S is representative of two teeth or the sharp rays of the sun. This is not MY conclusion this is the conclusion of those who have studied the Semitic languages before me.

Furthermore, the "Rosh" is a pictograph of a head. Not specifically a MANS head...IT IS A head of a person (not gender specific).

Otherwise, every word that starts with Rosh in your analysis would refer to a MAN and we know that is not the case.

I will present a word study of the two words in question and then present a study how those words are USED in the QURAN. Then you will understand why I am making the claim that you are refuting.

Salam,
Arnab

unknownuser

Salam,

Word Study of Nisa and Nisha and Other forms of the Root

Hebrew

From Gesenius Hebrew and Chaldee Lexicon of the Old Testament

to take up, to lift up, to raise
(ie to lift up one's hand, head, voice, eyes or contenance)
to take, to take away, which is often done by taking up
(ie take a lamb from a flock, take away a veil from one, take away one's life)
to simply "take" (take a wife, take up one's weapons, etc)
to accept the person of anyone (take one's company)
to take the sum of any thing, to number
to take upon one's self, to bear, to carry, to take up and bring, to bring
to bear or endure
to bear up under any thing, to take charge of
NIPH
to be lifted up, elevated, exalted
to be borne, carried
PIEL
to lift up, to exalt
to help, to aid (English "to give one a lift&quot
to make gifts
to take or carry away
(pg 714)

From Strong's Concordance and Hebrew and Greek Lexicon and The Brown Driver Briggs Hebrew and English Lexicon

Strongs H5375

nasa' nasah
naw-saw', naw-saw'
A primitive root; to lift, in a great variety of applications, literally and figuratively, absolutely and relatively - accept, advance, arise, (able to, , suffer to) bear (-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honourable (+ man), lade, lay, lift (self) up, lofty, marry, magnify, X needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, + swear, take (away, up), X utterly, wear, yield.
BDB Definition

to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (figuratively)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1421

Strong's H5377

nasha'
naw-shaw'
A primitive root; to lead astray, that is, (mentally) to delude, or (morally) to seduce - beguile, deceive, X greatly, X utterly.
BDB Definition

to beguile, deceive
1a) (Niphal) to be beguiled
1b) (Hiphil) to beguile, deceive
1c) (Qal) utterly (infinitif)
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1425

H5378

nasha'
naw-shaw'
A primitive root (perhaps identical with H5377, through the idea of imposition); to lend on interest; by implication to dun for debt - X debt, exact, give of usury.

H5378

nasha'
BDB Definition

to lend on interest or usury, be a creditor
1a) (Qal) creditor (participle)
1b) (Hiphil) to act as a creditor
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1424

H5387

nasiy' nasi'
naw-see', naw-see'
From H5375; properly an exalted one, that is, a king or sheik; also a rising mist - captain, chief, cloud, governor, prince, ruler, vapour.
BDB Definition

one lifted up, chief, prince, captain, leader
rising mist, vapour
Part of Speech noun masculine
A Related Word by BDB/Strong?s Number from H5375
Same Word by TWOT Number 1421b, 1421c

From The Theological Word Book of the Old Testament

1421 - nasa'
Hebrew Word nasa'
Strong's Cross Reference 4984, 5375, 5379, 7721,
Definition lift, carry, take.

Derivative TWOT Number 1421a
Derivative Transliteration ne su a
Derivative Strong's Cross Reference 5385
Derivative Definition what is carried about (Isa_461, only).

Derivative TWOT Number 1421b
Derivative Transliteration nasi'
Derivative Strong's Cross Reference 5387
Derivative Definition I, prince, captain, leader.

Derivative TWOT Number 1421c
Derivative Transliteration nasi'
Derivative Strong's Cross Reference 5387
Derivative Definition II, rising mist, vapor (e.g. Jer_1013; Jer_5116).

Derivative TWOT Number 1421d
Derivative Transliteration massa'
Derivative Strong's Cross Reference 4855, 4859
Derivative Definition I, load, burden, lifting.

Derivative TWOT Number 1421e
Derivative Transliteration massa'
Derivative Strong's Cross Reference 4853
Derivative Definition II, burden, oracle.

Derivative TWOT Number 1421f
Derivative Transliteration mass'
Derivative Strong's Cross Reference 4856
Derivative Definition lifting up (partiality 2Ch_197).

Derivative TWOT Number 1421g
Derivative Transliteration massa a
Derivative Strong's Cross Reference 4858
Derivative Definition the uplifted (cloud, Isa_3027).

Derivative TWOT Number 1421h
Derivative Transliteration mas'et
Derivative Strong's Cross Reference 4864
Derivative Definition uprising, uplifting, burden, portion.

Derivative TWOT Number 1421i
Derivative Transliteration si'
Derivative Strong's Cross Reference 7863
Derivative Definition loftiness (figurative of pride, Job_206).

Derivative TWOT Number 1421j
Derivative Transliteration se et
Derivative Strong's Cross Reference 7613
Derivative Definition exaltation, dignity Gen_493), swelling (Lev_132), uprising (Job_4117).

The Qal from of this root is used almost six- hundred times with basically three separate meanings "to lift up"; "to bear, carry, support"; and "to take, take away." The root appears in Ugaritic as ns' "lift, rise" and in Akkadian as nasu. An additional sixty occurrences use the Niphal, Piel, and Hithpael stems. There are only two instances of the Hiphil stem, Lev_2216 and 2Sa_1713, the latter being textually dubious. The total for all stems of this verb is 655.

The meaning "to lift up" is used both literally and figuratively in many phrases. "To lift up the hand" in taking an oath (Deu_3240, Eze_205, Eze_206, Eze_2015 etc.), in doing violence (2Sa_182, as a signal (Isa_4922) and in punishment (Psa_1012). "To lift up one's head" in restoration to honor (Gen_4013, Gen_4020), in showing cheerfulness and independence (Job_1015; Zec_24; Psa_833), and as a figurative expression for the lintels of the gates of the city (Psa_247, Psa_249). "To lift up one's face or countenance" as an indication of a good conscience, confidence, favor, or acceptance (2Sa_222). "To lift up the eyes" often pleonastically before verbs of looking or seeing (Gen_1310, Gen_1314), in love or desire to men (Gen_397), towards God (Psa_1231), and to an idol (Eze_186, Eze_1812, Eze_1815). "To lift up the voice, " also used pleonastically before verbs of weeping and crying (Gen_2738; 1Sa_304), and to indicate rejoicing (Isa_2414). "To lift (anything) with the voice" such as the name of the Lord, (Exo_207), prayer (Psa_1194; Jer_716; Jer_1114), a song (Num_237), and reproaches (Psa_153). The heart "lifts one up" thus inciting action (Exo_3521, Exo_3526; Exo_362), or presumption and pride (2Ki_1410). It is also in this category of lifting up or taking up that the first of three important meanings appears connecting this word with sin. Men can take up, incur, or contract iniquity and sin by profaning the Tabernacle (Exo_2843; Num_1822), by hating their neighbors (Lev_1917), by touching animal carcasses (Lev_229), or by profaning the offerings of the Lord (Num_1832).

The second semantical category, of bearing or carrying, is used especially of bearing the guilt or punishment of sin. Thus Cain complains in Gen_413, "My punishment is greater than I can bear." The expression "he shall bear his iniquity" occurs frequently (Lev_51, Lev_517; Lev_718; Num_531; Num_1434, etc.). This leads easily into the idea of bearing the guilt of another by representation or substitution (Lev_1017) or of the scapegoat (Lev_1622). The root sabal, "to bear a burden" in Isa_5311 is paralleled in the next verse by nasa' "the Servant bore the sins of many, " as in Isa_534. Such debits could also be passed from father to son on a temporal basis affecting one's earthly existence (Num_1431, Num_1433). But Israel was wrong in fatalistically applying it to a continuing and necessary state of affairs, especially on into eternity, as they had argued (Eze_1819-20), for the opposite is clearly stated in Deu_2416.

The third category stressed the taking away, forgiveness, or pardon of sin, iniquity, and transgression. So characteristic is this action of taking away sin, that it is listed as one of God's attributes (Exo_347; Num_1418; Mic_71. Often this form of nasa' is used in prayers. of intercession, e.g. by the messenger of Joseph's brothers (Gen_5017), by Pharaoh (Exo_1017), by Moses for Israel (Exo_3232; Num_1419), by Abigal for Naboth (1Sa_252, and by Saul to Samuel (1Sa_1525). It is used by Joshua in his farewell address (Jos_2419). No doubt the classical expression of this meaning is to be found in Psa_321, Psa_325. Sin can be forgiven and forgotten, because it is taken up and carried away.

The passive, intensive, renexive, and causative ideas of the three basic categories are often seen in the other stems listed but without application to the doctrine of sin except perhaps for such unusual instances as the Hiphil in Lev_2216, cause one to bear iniquity.

nasi' I. Prince, captain, leader, chief, ruler. It is used 128 times, 60 times to denote various leaders of Israel (Num_116, Num_144; and chapters Num 2, 7, 34).

The same word denotes the non-Israelite chieftains of Ishmael (Gen_1720; Gen_2516), the Midianite leaders (Num_2518; Jos_1321), the Canaanite prince of Shechem (Gen_342), the prince of Egypt (Eze_3013), Meshech and Tubal (Eze_382-3; Eze_391), and the princes of the earth (Eze_391.

Some, including Ephraim Speiser, (AB Genesis, p. 170) argue that nasi' designates an official who has been "elevated" or "lifted up" in or by the local assembly. Hence it means "lifted up" and thus "elected." Usually the phrase "these are the ones chosen (or called)" (Num_116) is cited in support of this etymology. The term applies to any ruler of God's people (Exo_2228 ). massa' H. A burden, i.e. a prophetical speech of a threatening or minatory character (RSV Oracle). The word appears twenty-seven times, only in prophetic contexts, with the exceptions of Pro_301; Pro_311.

Two different translations have been given to this word from pre-Christian days. The earliest to be commonly received was "burden." This was the view of the Targum of Jonathan, Aquila, the Syriac version, Jerome (on Nah_11), Luther, Calvin Hengstenberg, and J. A. Alexander. However, others took it to mean "oracle, " "utterance, " or "prophecy, " positing a hypothetical root ndid' "to utter" or "to receive." In this camp can be listed the LXX, Cocceius, J. D. Michaelis, Lowth, and E. J. Young.

The most definitive argument supporting the former translation is found in E. W. Hengstenberg's Christology of the 0 T on Zec_91 (111, pp. 339-43). The argument correctly notes that 1. The contents of these prophecies consist exclusively of threatenings; 2. The word massa' is never followed by the genitive of the speaker, such as ne um of YHWH, but is always connected with the genitive of the object, e.g. the massa' of Babylon, of Moab, etc. Unless there Intervenes an additional item such as in Zec_91; Zec_121; Mal_31 ("the massa' of the Word of the Lord" 3. The word massa' exhibits no examples of a noun derived from nasa' in the sense of "to utter"; and 4. even the so-called exceptions of 1Ch_1522, 1Ch_1527 (see massa' ); Lam_214; Zec_121; and Jer_2333ff. are proofs of this view rather than evidences to the contrary.

The proper rendering of Lam_214 is that the false prophets "have seen vain burdens and captivities for thee"; not "vain and misleading prophecies." The predicted burdens and threats of dispersion directed against the imperial powers never materialized. The word madduhim, can only mean "dispersions" or "captivities, " so therefore mas'ot must relate to the enemy.

Neither is Zec_121 a passage of cheer. A similar point can be made in the Jer_2333, Jer_2334, Jer_2336, Jer_2338 passage. The offense of the scorners was not that they imputed the negative meaning of burden to massa' by which Jeremiah meant a cheerful prophecy, but rather that they poked fun at these severe announcements of judgment from the Lord. They asked, in a mocking tone, what new burdensome word he had for the fine folks of Jerusalem. But this all proves that they caught the point it was a burden, not just a prophecy or utterance!

Isaiah uses this burden from for his messages against the foreign nations. It occurs at Isa_131 (Babylon), Isa_1428 (Phillstia), Isa_151 (Moab), Isa_171 (Damascus); Isa_191 (Egypt), Isa_211 (Babylon), Isa_2111 (Dumah), Isa_2113 (Arabia), Isa_221 (Valley of Vision), and Isa_231 (Tyre). He also uses it in the midst of hissix woes in Isa_306 (the beasts of the Negeb). These messages are all minatory in nature, although occasionally there is subjoined a rose-tinted promise such as the one in Isa_1916-25.

Additional burdens deal with Nineveh (Nah_11), Judah (Hab_11), Damascus (Zec_91), Jerusalem (Zec_121), Israel (Mal_11), Zabad who murdered King Joash (2Ch_2427), and King Joram (2Ki_925).

Even the two passages in Proverbs are not exceptions. Agur's words in Pro_301 are a heavy burden laid upon reason, which quickly turns to exalting itself. This speech is mainly a rebuke, hence it is described as a "burden." Lemuel's word in Pro_311 likewise is a "burden in which his mother corrected him."

mas'et. Uprising, uplifting, burden, portion. There are seventeen occurrences of this word.

Basically it refers to smoke which rises (Jdg_2038, Jdg_2040) or a signal which is lifted up (Jer_61). (Cf. the Lachish letter no. 4 line 10). The same basic motion is found in the lifting up of hands in prayer (Psa_1412).

In line with the argument of massa' (prophetic speech, see above), it refers to the burden of reproach in Zep_318. The same thought is found in Lam_214. The predicted burden or calamity aimed at the imperial powers by the false prophets never materialized.

The most interesting meaning is a portion, gift, present, or contribution which is carried to someone else. In Gen_4334 it refers to the portions given to Joseph's brothers from his table, but in 2Sa_118 it is David's present given to a loyal and unsuspecting Uriah. The ten tribes of Israel claim ten shares in King David as opposed to the two shares of Judah and Benjamin (2Sa_1943 (the relative word nisse't). Jeremiah is also released and given a pre sent or largess (Jer_405).

Amos 511 uses it for a forced gift or an unjust exaction or taxation. This is exactly what the late Phoenician use of the word means, payment or tax. Therefore, it was also applied to sacred payments or contributions (2Ch_246, 2Ch_249; Eze_2040).

Bibliography Feinberg, Charles, The Prophecy of Ezekiel, Moody, p. 258. Hengstenberg, E.W., Christology of the Old Testament, Clark, 1875, pp. 339-43. Richardson, TWB, pp. 85-86. THAT, II, pp. 109-16. W.C.K.

1424 - nasha
Hebrew Word nasha
Strong's Cross Reference 5378
Definition I, lend on interest or usury, be a creditor.

Derivative TWOT Number 1424a
Derivative Transliteration mashsha'
Derivative Strong's Cross Reference None
Derivative Definition lending on interest (Neh_57, only).

Derivative TWOT Number 1424b
Derivative Transliteration mashsha'a
Derivative Strong's Cross Reference None
Derivative Definition loan,

According to the context in which the verb from occurs, a man either has a creditor or he acts as a creditor against another. He "makes exactions" of the person indebted to him, often in the heartless manner implied in the old term "usury, " the modern "loan shark." So serious a matter was this reckoned to be that in a psalm celebrating God's choice and care of David the latter is characterized as one having divine protection against this abuse (Psa_8922 presents a problem as to whether to take the sense from this root, rendering it "let death exact upon them" (i.e. their "debt to nature&quot or from nasha' "deceive, " "let death come upon them suddenly, or unawares." That these two roots are distinguished from one another in biblical Hebrew is clear, and nasha' I relates to an Arabic verb "postpone, sell on credit" while nasha' II relates to Arabic "remove." The second root is also apparently kindred with shaw "wickedness, falsehood, vanity " Nevertheless a sort of morpho-semantic conflation may be involved in the case of this homonymic pair. v An interesting parallel to this latter suggestion is afforded by the common Semitic root badal, which in biblical Hebrew means "separate." Whatever its connection with biblical Hebrew, the relationship of Ugaritic bdl "merchant" to Ethiopic (Tigre branch) badla "change, exchange, barter" can easily be seen. Yet in Ethiopic Tigrinya and Amharic baddala means to "wrong someone, commit a sin, " an apparent semantic tie being found in the Tigre expression kanfar badla "change the lip" (= to break a promise), with an interesting Iranian Arabic cognate meaning to lie or deceive. Some such relationship between the two nasha' roots in Hebrew may have existed historically though now hidden from our eye by lack of in spirational evidence.

(For still other approaches to the perplexities of this root, reference should be made to the Collected Writings of E. A. Speiser, Oriental and Biblical Studies, p. 140, as well as KB, where a relationship is seen to Akkadian rashu "creditor" and Aramaic dialects where rshy and rsh' have such meanings as "lay claim, take a loan." Speiser elucidates the ancient practice of usury by showing that loans were discounted with a normal interest, the "usury" consisted of a second interest exacted after a defaulting debtor was taken into servitude. (CF neshek.)

In the Qal, the sense of the participial from can be either debtor or creditor by context, the former also by use of a prepositional object, as bi "on, against me." in the Hiphil, the meaning is regularly "to exact, act as creditor." mashsha'. Usury, debt (RSV interest).

mashsha'a. Loan, debt. Both noun derivatives can refer to either the loan, the debt incurred, or the interest (usury) charged. Neh_1031 adds an interesting procedural note, referring to the loan as "pledged by the hand." M.C.F.

1425 - nasha
Hebrew Word nasha
Strong's Cross Reference 5377
Definition II, beguile, deceive. Occurs in the Niphal and Hiphil only.

Derivative TWOT Number 1425a
Derivative Transliteration mashsha'on
Derivative Strong's Cross Reference 4860
Derivative Definition guile, dissimulation (Pro_2626, only).

Derivative TWOT Number 1425b
Derivative Transliteration mashshu'ot
Derivative Strong's Cross Reference 4860
Derivative Definition deceptions (Psa_7318; Psa_743).

Occurring just once in the Niphal stem, this verb is used mainly in the Hiphil in the sense of "lead astray, seduce, mislead, deceive, " even for self-deception, as indicated in Jer_379 by addition of "your souls."

The debate as to how to translate Psa_5515 and the possible historic relationship in usage between this and the Preceding verb (which see has already been discussed.

The best known occurrence of this verb, of course, is in the famous passage in Gen 3 (at v. 13), where Eve makes her defense by shunting the blame for her offense off to the deceptive serpent. In all, this verb is employed little more than a dozen times in the OT, the concept of misleading or deception being conveyed also by several other verbs or special idioms. An example of the latter is the use of ganab "steal" in the sense of stealing away hearts or persons. pata "flatter, entice, deceive, " rama "beguile, deceive, " and shaqar "lie, deal falsely, " given in decreasing order of occurrences, are the other most frequently found synonyms. M.C.F.

From Vines Expository Dictionary of Old Testament Words

Found under the heading Prince
A. Nouns.
nashi' (H5387), "prince; chief; leader." This noun appears 129 times in biblical Hebrew. An early occurrence of nashi' is in Gen_236 "Hear us, my lord thou art a mighty prince among us...." The books of Numbers and Ezekiel use the word most frequently. Elsewhere it rarely occurs.
Though the origin and meaning of nashi' are controversial, it is clearly associated with leadership, both Israelite and non-lsraelite. M. Noth proposed the idea that the nashi' was originally a tribal representative or a "deputy, chief." Ishmael was promised to give rise to twelve "princes" (Gen_1720; cf. Gen_2516); the Midianites had "princes" (Num_251, as well as the Amorites (Jos_1321), the peoples of the sea (Eze_2616), Kedar (Eze_2721), Egypt (Eze_3013), and Edom (Eze_3229). Also Israel had her "princes" ("rulers&quot "...On the sixth day they gathered twice as much bread, two omers for one man and all the rulers of the congregation came and told Moses" (Exo_1622). The "princes" ("leaders&quot of Israel did not only participate in the civil leadership; they were also regarded as pillars in Israelite religious life, the upholders of the covenantal way of life "And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him and Moses talked with them" (Exo_3431; cf. Jos_2230). Hence, Israel was to obey her "leaders" "Thou shalt not revile the gods, nor curse the ruler of thy people" (Exo_222.
The Septuagint translation is arxon ("ruler; lord; prince; authority; official&quot, and the KJV has these translations "prince; captain; chief; ruler."
Another noun, neshi'im, is related to neshi'. The word, which is found 4 times, means "clouds" "Whoso boasteth himself of a false gift is like clouds and wind without rain" (Pro_2514; cf. Psa_1357; Jer_1013; Jer_5116).
B. Verb.
nashsha' (H5375), "to lift up, carry." This verb appears 654 times in the Old Testament; once in Gen_441 "Fill the men's sacks with food, as much as they can carry...."

Other Hebrew Forms

From Strong's Concordance and Hebrew and Greek Lexicon and The Brown Driver Briggs Hebrew and English Lexicon

H5379

nisse'th
nis-sayth'
Passive participle feminine of H5375; something taken, that is, a present - gift.
BDB Definition

gift, portion (as something taken up)
Part of Speech passive participle or infinitive feminine
A Related Word by BDB/Strong?s Number from H5375
Same Word by TWOT Number 1421

H5382

nashah
naw-shaw'
A primitive root; to forget; figuratively, to neglect; causatively, to remit, remove - forget, deprive, exact.
BDB Definition

to forget, deprive
1a) (Qal) to forget
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to cause to forget, allow to be forgotten
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1428

H5383

nashah
naw-shaw'
A primitive root (rather identical with H5382, in the sense of H537; to lend or (by reciprocity) borrow on security or interest - creditor, exact, extortioner, lend, usurer, lend on (taker of) usury.
BDB Definition

to lend, be a creditor
1a) (Qal)
1a1) to lend
1a2) creditor (participle) (substantive)
1b) (Hiphil) to lend
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1427

H5384

nasheh
naw-sheh'
From H5382, in the snese of failure; rheumatic or crippled (from the incident to Jacob) - which shrank.
BDB Definition

vein, nerve, tendon (in the thigh)
Part of Speech noun masculine
A Related Word by BDB/Strong?s Number from H5382, in the sense of failure
Same Word by TWOT Number 1429

H5385

nesu'ah nesu'ah
nes-oo-aw', nes-oo-aw'
Feminine passive participle of H5375; something borne, that is, a load - carriage.
BDB Definition

what is borne or carried about, load
Part of Speech noun feminine passive participle
A Related Word by BDB/Strong?s Number from H5375
Same Word by TWOT Number 1421a

H5386

neshiy
nesh-ee'
From H5383; a debt - debt.

H5386

neshiy
BDB Definition

debt
Part of Speech noun masculine
A Related Word by BDB/Strong?s Number from H5383
Same Word by TWOT Number 1427a

From The Theological Word Book of the Old Testament

1427 - nasha

Hebrew Word nasha
Strong's Cross Reference 5383
Definition I, lend, be a creditor.

Derivative TWOT Number 1427a
Derivative Transliteration ne shi
Derivative Strong's Cross Reference 5386
Derivative Definition debt (2Ki_47, only).

Derivative TWOT Number 1427b
Derivative Transliteration mashsheh
Derivative Strong's Cross Reference 4874
Derivative Definition loan (Deu_152, only).

1428 - ni shaya
Hebrew Word nasha
Strong's Cross Reference 5382, 7876,
Definition II, forget, deprive.

Derivative TWOT Number 1428a
Derivative Transliteration ne shiya
Derivative Strong's Cross Reference 5388
Derivative Definition forgetfulness, oblivion (Psa_8813).

Because of the phenomenon of homonyms we have a translation problem in Job_116. ASV translates it, "God exacteth of thee, " with marginal note, "or, remitteth (Hebrew "causeth to be forgotten&quot. "There is a probable Ugaritic cognate, given in UT 19 no. 1661 nsy (?) and a sure Ethiopic (Tigre branch) one, nasa "vanish from memory, " tanasa "forsake, forget."

Interestingly also, in Jer_2339 there is the employing of an absolute infinitive of a root nasha' as modifier of our final-he root. Here the RSV reads, rather, nasa' "surely lift you up, " perhaps on the strength of finding sin as the middle radical in several of the cognate languages. But since this is a normal variant between Hebrew and Arabic (plus Ugaritic and Ethiopic), only some Aramaic dialect occurrences would tend support to such an emendation.

A rendering of the verb as "deprive" occurs in Job_3917, where in reference to strange behavior by the ostrich the idea "deprived of her wisdom" is expressed under the figure, "caused her to forget wisdom, " as though she really ought to know better.

ne shiya. Forgetfulness. Occurs in a description of Sheol or Destruction (Abaddon), "the land of forgetfulness, " i.e. oblivion (Psa_8812 ). M.C.F.

1429 - nasheh
Hebrew Word nasheh
Strong's Cross Reference 5384
Definition a vein or nerve in the thigh. . (Gen_3232). Relation to above roots uncertain.

Hebrew Word ne shi
Strong's Cross Reference None
Definition See no. 1427a.

Hebrew Word ne shiya
Strong's Cross Reference None
Definition See no. 1428a.

Hebrew Word ne shiqa
Strong's Cross Reference None
Definition See no. 1435a.

ARAMAIC

From Strong's Concordance and Hebrew and Greek Lexicon and The Brown Driver Briggs Hebrew and English Lexicon

H5376

nesa'
nes-aw'
(Chaldee); corresponding to H5375 - carry away, make insurrection, take.
BDB Definition

to lift, bear, take, carry
1a) (Peal) to take
1b) (Ithpael) to make a rising, make an insurrection
Part of Speech verb
A Related Word by BDB/Strong?s Number corresponding to H5375
Same Word by TWOT Number 2874

From The Theological Word Book of the Old Testament

2874 - nesa'

Aramaic Word nesa'
Strong's Cross Reference 5376
Definition lift, carry, take away. The same as in Hebrew, where the word common.

ARABIC

From PRL http//www.studyquran.co.uk/PRLonline.htm

Nun-Siin-Ayn/Alif = staff/stick, ruling power and glory.

minsa'ah n.f. 3414

nasi n.m. 937
Lane's Lexicon, Volume 8, pages 286

= Nuun-Shiin-Alif = lived, arose, become elevated/high, grow up, create/produce/originate, it happened/occurred, raise, to found/build, began, specifically discussing 736 = rising in the night, first part/hours of the night, every hour of the night in which one rises, every hour of the night.

nasha'a vb. (1) pcple. act. f. 736

nash'ah n.f. 2920, 5347, 5662

nashsha'a vb. (2) impf. pass. 4318

ansha'a vb. (4)
perf. act. 66, 698, 6133, 6141, 1161, 2111, 2314, 2319, 2331, 2342, 2378, 2845, 3679, 5332, 5635, 5672, 6723
impf. act. 1312, 2920
n.vb. 5635
pcple. act. 5672
pcple. pass. 5524
Lane's Lexicon, Volume 8, pages 44, 45

The meanings all concur and are consistent and DO NOT mean a FEMALE or a WOMAN.

Salam,
Arnab

unknownuser

Salam,

A Word Study of Rajul

Hebrew

From Strong?s Hebrew and Greek Dictionary and Brown Driver Briggs? Hebrew Definitions

H7270

ragal
raw-gal'
A primitive root; to walk along; but only in specific applications, to reconnoitre, to be a tale bearer (that is, slander); also (as denominative from H7272) to lead about - backbite, search, slander, (e-) spy (out), teach to go, view.

BDB Definition

to go on foot, spy out, foot it, go about, walk along, move the feet
1a) (Qal) to be a tale-bearer, slander, go about
1b) (Piel)
1b1) to slander
1b2) to go about as explorer, spy
1c) (Tiphel) to teach to walk
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 2113

H7272

regel
reh'-gel
From H7270; a foot (as used in walking); by implication a step; by euphemism the pudenda - X be able to endure, X according as, X after, X coming, X follow, () foot (), X great toe, X haunt, X journey, leg, + piss, + possession, time.

BDB Definition

foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with preposition)
1e) three times (feet, paces)
Part of Speech noun feminine
A Related Word by BDB/Strong?s Number from H7270
Same Word by TWOT Number 2113a

From The Theological Word Book of the Old Testament

2113 - ragal

Hebrew Word ragal
Strong's Cross Reference 7270, 8637,
Definition go on foot, spy out. - Denominative verb.

Derivative TWOT Number 2113a
Derivative Transliteration rekel
Derivative Strong's Cross Reference 7272
Derivative Definition foot.

Derivative TWOT Number 2113b
Derivative Transliteration ragli
Derivative Strong's Cross Reference 7273
Derivative Definition foot soldier.

Derivative TWOT Number 2113c
Derivative Transliteration marge lot
Derivative Strong's Cross Reference 4772
Derivative Definition place of the feet, feet (Rth_34, Rth_37; Dan_106).

regel. Foot. This primary, feminine noun is found only in Hebrew, Aramaic, and some later Semitic dialects. It appears 245 times in the OT. In the overwhelming number of occuffences it means the "foot/feet" of human beings. However, it is also used in poetic passages in an anthropomorphic sense for an attribute of God (Exo_2410) and for God's transcendent nature (2Sa_2210; Psa_1810) and similar passages. It is applied to the "living beings" of Ezekiel's prophetic vision (Eze_17ff) to the seraphim (Isa_62), and cherubim (2Ch_313). Although the greater number of usages are in the plural (Exo_2314), it follows general Semitic grammar and as with other paired organs of the body appears in the dual (Isa_283) and on rare occasion in the singular (Deu_25). Although it usually means "foot" there is some limited extension to the "leg" (Deu_25). It is used in referring to the feet of cattle (Gen_3314), undefined animals (Job_3915), birds (Gen_89; Lev_1121-23), and unclean creatures such as insects and other arthropods (Lev_1142). It is used of the feet of Pharaoh pef sonified as a beast (Eze_322) and of idols (Psa_1157). regel is used with many extended meanings such as "pace" (Gen_3314), "time" or "number of times" (Exo_2314) and "leg of a table" (Exo_2526). Since walking was the primary means of travel during the centuries of Israel's history, the term took on many colloquial meanings. Some of these are not unlike modern expressions, while others are difficult to interpret in modern speech. A fine example is in the plea of Jacob before Laban (Gen_3030), the Hebrew says literally, "at my feet, " however the versions all seek better sense to fit the context. The RSV reads "wherever I turned, " KJV "since my coming." Both are closer to the actual sense. The root regel also implies "presence" (Deu_1124), .'swiftness" (2Sa_21, "immediacy" (Num_2019). It is used in connection with the "big toe" in warfare (Jdg_16-7) and in rituals (Ex). Some of the most interesting usages are in euphemistic expressions for bodily excretions (Jdg_324; 1Sa_243 ), for unkempt appearance as in mourning (1Sa_1924), to show homage at the feet (2Ki_437 and numerous other passages). In a rare usage (Isa_720) it is used of the pubic hair (i.e. hair of the legs). The main force of the word throughout the OT is the individual whose feet are mentioned as traveling or holding dominion.

ragli. Men on foot, foot soldiers. A secondary adjective developed from the noun reget, ragli appears twelve times in the OT in historical contexts (Exo_1237, "And the people of Israel journeyed fromramses to =th, about six hundred tho'usand men on foot, besides women and children" RSV). W.W.

Hebrew Word ragli
Strong's Cross Reference None
Definition See no. 2113b.

Aramaic

From Strong?s Hebrew and Greek Dictionary and Brown Driver Briggs? Hebrew Definitions

H7271

regal
reg-al'
(Chaldee); corresponding to H7272 - foot.
BDB Definition

foot
Part of Speech noun feminine
A Related Word by BDB/Strong?s Number corresponding to H7272

Arabic

From Lane?s Lexicon courtesy of Project Root List

Ra-Jiim-Lam = to go on foot, urge with foot, walk, tie by the feet, let (a female) suckle her young, be curly (hair), set free with his mother. rajjala - to comfort anyone, comb the hair, grant a respite. tarajjala - to go down without rope. rijlatun - vigour in walking. rijlun - foot, soldiers, good walker, tramp. arajil - hunters, pedestrian. rajulun - male human being, man, a person with heir. rajilun - foot, footmen (slow walkers). rijlain - two feet. arjul (pl.) - feet.

Other References that may be of interest

International Standard Bible Encyclopedia

Foot
foot (, reghel, , karsol (only twice in parallel passages 2Sa_2237 = Psa_1836, where it probably means ankle); , pous) The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (Gen_184; Luk_744). This has therefore become almost synonymous with the bestowal of hospitality (1Ti_510). At an early date this service was considered one of the lowest tasks of servants (1Sa_2541), probably because the youngest and least trained servants were charged with the task, or because of the idea of defilement connected with the foot. It was, for the same reason, if rendered voluntarily, a service which betokened complete devotion. Jesus taught the greatest lesson of humility by performing this humble service to His disciples (Joh_134-15). The undoing of the latchets or leather thongs of the sandals (Mar_17; Luk_316; Joh_127) seems to refer to the same menial duty.
Often the feet and shoes were dusted on the highway, as is being done in the Orient to this day, but if it were done in an ostentatious manner in the presence of a person or a community who had refused hospitality to a stranger, it was understood in the same sense in which the cutting in two of the tablecloth was considered in the days of knighthood it meant rejection and separation (Mat_1014; Act_1351).
The roads of the desert were not only dusty but rough, and the wanderer was almost sure to ruin his ill-made shoes and wound his weary feet. A special providence of God protected the children of Israel from this experience during the long journey through the wilderness. ?Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years? (Deu_84; Deu_295).
In the house shoes and sandals were never worn; even the most delicate would put on shoes only when going out (Deu_2856). The shoes were left outside of the house or in a vestibule. This was especially done in the house of God and at the time of prayer, for whenever or wherever that might be, the law was ?Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground? (Exo_35; Jos_515; Act_733). This custom still prevails among the Moslems of our day. Probably it was the idea of defilement through contact with the common ground which gave rise to its moral application by the Preacher, ?Keep thy foot when thou goest to the house of God? (Ecc_51 (Hebrew 417)).
Nakedness of the feet in public, especially among the wealthier classes, who used to wear shoes or sandals, was a token of mourning (Eze_2417 and probably also Jer_225 and Isa_202-4). A peculiar ceremony is referred to in Deu_259, Deu_2510, whereby a brother-in-law, who refused to perform his duty under the Levirate law, was publicly put to shame. ?And his name shall be called in Israel, The house of him that hath his shoe loosed.? See also Rth_47, Rth_48.
Numerous are the phrases in which the word ?foot? or ?feet? is used in Biblical language. ?To cover the feet? (1Sa_243) is synonymous with obeying a call of Nature. ?To speak with the feet? is expressive of the eloquence of abusive and obscene gesticulation among oriental people, where hands, eyes and feet are able to express much without the use of words (Pro_613). ?To sit at the feet,? means to occupy the place of a learner (Deu_333; Luk_1039; Act_223). Vanquished enemies had to submit to being trodden upon by the conqueror (a ceremony often represented on Egyptian monuments; Jos_1024; Psa_86; Psa_1101; compare Isa_4923). James warns against an undue humiliation of those who join us in the service of God, even though they be poor or mean-looking, by bidding them to take a lowly place at the feet of the richer members of the congregation (Jam_23). We read of dying Jacob that ?he gathered up his feet into the bed,? for he had evidently used his bed as a couch, on which he had been seated while delivering his charge to his several sons (Gen_4933). ?Foot? or ?feet? is sometimes used euphemistically for the genitals (Deu_2857; Eze_1625). In Deu_1110 an interesting reference is made to some Egyptian mode of irrigating the fields, 'the watering with the foot,' which mode would be unnecessary in the promised land of Canaan which ?drinketh water of the rain of heaven.? It is, however, uncertain whether this refers to the water-wheels worked by a treadmill arrangement or whether reference is made to the many tributary channels, which, according to representations on the Egyptian monuments, intersected the gardens and fields and which could be stopped or opened by placing or removing a piece of sod at the mouth of the channel. This was usually done with the foot. Frequently we find references to the foot in expressions connected with journeyings and pilgrimages, which formed so large a part in the experiences of Israel, e.g. Psa_9112, ?lest thou dash thy foot against a stone?; Psa_9418, ?My foot slippeth?; Psa_1213, ?He will not suffer thy foot to be moved,? and many more. Often the reference is to the ?walk,? i.e. the moral conduct of life (Psa_732; Job_2311; Job_315).
Figurative In the metaphorical language of Isa_527 ?the feet? are synonymous with ?the coming.?

Salam,
Arnab

nimnimak_11

To be honest i'm not sure about this question -\ ??? ??? -
Don't know what to think ???

belH

Peace all,
Arnab, Let us focus on My topic

Peace

My conclusion to the next topic is a guess and not truth (from Quran). Thus, it could be wrong.

The following verses show the Female was created from the Male Soul (Adam) for the Earthy-Lifes purposes of mating (human production) and dwelling in tranquility with them.

(&#1633

O mankind! reverence your Guardian-Lord Who created you from a single Soul; and from it (the Soul) He created his mate; and from them twain scattered (like seeds) countless men and women; fear Allah, through Whom ye demand your mutual (rights) and (reverence) the wombs (that bore you) for Allah ever watches over you.` (4-1)

(&#1633

And among His Signs is that He created for you mates from your Souls, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect. (30-21)

(&#1634

And Allah has made for you mates of your own Souls. And made for you out of them, sons and daughters and grandchildren, and provided for you sustenance of the best will they then believe in vain things, and be ungrateful for Allah's favors?(16-72)

Now in the Judgment Day, the following will happened

(&#1639
And when the souls are joined (81-7)

Can I conclude that Humans will not be Male and Female but one Complete Soul (not missing the Female Part or the Male Part) as was created in the beginning (the Creation of Adam Single Soul).
If this is true, can we say that When God explained that Heaven In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched (55-56) is because Humans (Male or Female) will be.Males.

Please be easy on me &, as I said this conclusion is not from God but from my understanding of Quran verses. D

Peace

Peace every one,

I found a Straightfrward verse that says that we will be resurrected as we were created, SINGLE SOUL

(

And your creation or your resurrection is in no wise but as an Single soul for Allah is He Who hears and sees (all things). (31-2
!
Here are more verses

(&#65279
"And behold! ye come to Us Singls as We created you for the first time Ye have left behind you all (the favours) which We bestowed on you We see not with you your intercessors whom ye thought to be partners in your affairs so now all relations between you have been cut off, and your (pet) fancies have left you in the lurch!" (6-94)

(&#65279
And they will be marshalled before thy Lord in ranks, "Now have ye come to Us as We created you first aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!" (18-4

(&#65279
The Day that we roll up the heavens like a scroll rolled up for books even as We produced the first Creation, so shall We return them (as they were before) a promise We have undertaken truly shall We fulfil it. (21-104)

(&#65279
!

What do you Think,
Peace

Please, let me know if you agree that the following will happen

(

And your creation or your resurrection is in no wise but as an Single soul for Allah is He Who hears and sees (all things). (31-2

(&#1639
And when the souls are joined (81-7)

Peace

Al_Araf

Salam arnab. It appears that you replied during my edit of my own post. My edit is this

Nisa... NSA.... N the germinating seed...S the thorns... A Allah. This is consistent with a woman being the one who protects the germinating seed that comes from Allah. A representation of a woman who is expecting a child. This cannot be a representation of a man.

Rajl... RJL... R a mans head... J the foot... L the staff of authority. The intial letter R has always been a pictograph of a mans head, and not the pictograph of a womans head, and since rajl is the converse of nisa which cannot be a representation of a man, the conclusion is clear, rajl is the word for man. The idea that one must always assume a word that begins with R means man is a false path, it depends on what other letters are before an after the R, and the context and clarity of the sentence.

I have read your post, I thank you for the effort. In intellectual honesty I examined both sides of the discussion. Whereas you have a good understanding of the meaning of the similar word in Aramaic and Hebrew, using the definitions you provide in the Quran sentences makes the sentences incomprehensible. Using the defintions I have provided makes the sentences crystal clear. As a result, the only rational course is to conclude nisa means woman and rajal means man.

Currently, because of the lack of any better clarity on the issue, I will continue to read nisa as woman and rajl as man. Readers are advised to draw their own conclusions in this debate. This in no way reflects on arnab's knowledge or hard work. Inshallah Allah will inform us of what is best.

Arnab there may be another problem lurking in this debate. Please take a few days to think about what I will say next. The words from the mouths of the messengers of Allah, came out as sounds, not written letters. The scribes converted these sounds into what the scribes believed were he correct pictographs and letters on paper. Different scribes, schooled in different languages, used sometimes different letters to represent the same sound. In closely related languages juxtaposition errors occurred inadvertantly. I believe this may have happened between Aramaic, Hebrew, and Arabic. I believe the resolution of the juxtaposition error, is to begin from the sound, locate the correct letter that represents the sound, and defines the object at the same time. For example Tent pictogram, B, Beth, Beh, house. Some of the letters have got juxtaposed to where the pictogram, the letter, and the word, are not consistent.

I am currently studying this issue and it is too early to provide answers on this issue at this time.

Allah gave the names to all things.

ayman

Peace Belal,

(&#1639
And when the souls are joined (81-7)

The exact translation for the word "zuwijat" is "paired" not "joined". Also, what so you think the English meaning of the word "soul" is? As far as I know, in English the word "soul" is interchangeable with "spirit", which is "ruh" in Arabic. When we hear in the great reading the word "anfusikum" it would normally be interpreted as "yourselves" not as "your souls". I think therefore that a better translation of "nafs" is "self" (the self is the real you).

So 817 can be better translated as

And when the selves are paired.

Peace,

Ayman

farida

Peace

My conclusion to the next topic is a guess and not truth (from Quran). Thus, it could be wrong.

Can I conclude that Humans will not be Male and Female but one Complete Soul (not missing the Female Part or the Male Part) as was created in the beginning (the Creation of Adam Single Soul).
If this is true, can we say that When God explained that Heaven ?In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched (55-56)? is because Humans (Male or Female) will be?.Males.

Please be easy on me &, as I said this conclusion is not from God but from my understanding of Quran verses. D

Peace

Salaam

Please read this

Soulmate (or soul mate) is a term sometimes used to designate someone with whom one has a feeling of deep and natural affinity, friendship, love, intimacy, sexuality, spirituality and/or compatibility. A related concept is that of the twin flame or twin soul ? which is thought to be the ultimate soulmate, the one and only other half of one's soul, for which all souls are driven to find and join. However, not everyone who uses these terms intends them to carry such mystical connotations.
One theory of soulmates, presented by Aristophanes in Plato's Symposium, is that humans originally were combined of four arms, four legs, and a single head made of two faces, but Zeus feared their power and split them all in half, condemning them to spending their lives searching for the other half to complete them
Some followers of the New Age religion believe that souls are literally made and/or fated to be the mates of each other, or to play certain other important roles in each other's lives.
According to theories popularized by Theosophy and in a modified form by Edgar Cayce, God created androgynous souls, equally male and female. The souls split into separate genders later, perhaps because they incurred karma while playing around on the earth, or "separation from God". Over countless reincarnations, each half seeks the other. When all karmic debt is purged, the two will fuse back together and return to the ultimate.

http//en.wikipedia.org/wiki/Soulmate
peace

belH

Peace Belal,

The exact translation for the word "zuwijat" is "paired" not "joined". Also, what so you think the English meaning of the word "soul" is? As far as I know, in English the word "soul" is interchangeable with "spirit", which is "ruh" in Arabic. When we hear in the great reading the word "anfusikum" it would normally be interpreted as "yourselves" not as "your souls". I think therefore that a better translation of "nafs" is "self" (the self is the real you).

So 817 can be better translated as

And when the selves are paired.

Peace,

Ayman

Peace Ayman,
I'm 100% sure that Nafs is Soul and Ruh Is Spirit.
The Soul is the Self as well; thus, your self is your Soul.
The Soul is the personality that defines a humanbeing; the Soul is what makes the Choice; the Soul is the Ego (According to Freud).

Freud, Maslaw and many other researchers have tried to understand humans (Their Behaviors) but failed to reach to a sound Theory.

The following verse is a True theory about Human Psychology that tell us How humans behave;
(&#65279 (&#65279 (&#65279 (&#65279
Here how it was translated by Yousuf Ali

By the Soul, and the proportion and order given to it; (7) And its enlightenment as to its wrong and its right 8 Truly he succeeds that purifies it, (9) And he fails that corrupts it! (91-10)

Here How I translate after more than seven years of research in Human Psychology (Human Self, Human Soul)

And the Soul whom He (God) perfected (7) Who made its Stressed feelings and Comfort feelings 8 Truly he succeeds whom purifies it (9) and fails whom corrupts it (10)

This topic is very long and cannot be covered in this thread (maybe another one); but for know you can call Nafs... Nafs or Self and answer this verse

(

And your creation or your resurrection is in no wise but as an Single Nafs
for Allah is He Who hears and sees (all things). (31-2

I'm sure that God promise us that as he created us as a Single Nafs (Adam Nafs) he will resurrect us as a Single Nafs. Thus

(&#1639
And when the souls are joined (81-7)

Peace

belH

Salaam

Please read this

Soulmate (or soul mate) is a term sometimes used to designate someone with whom one has a feeling of deep and natural affinity, friendship, love, intimacy, sexuality, spirituality and/or compatibility. A related concept is that of the twin flame or twin soul ? which is thought to be the ultimate soulmate, the one and only other half of one's soul, for which all souls are driven to find and join. However, not everyone who uses these terms intends them to carry such mystical connotations.
One theory of soulmates, presented by Aristophanes in Plato's Symposium, is that humans originally were combined of four arms, four legs, and a single head made of two faces, but Zeus feared their power and split them all in half, condemning them to spending their lives searching for the other half to complete them
Some followers of the New Age religion believe that souls are literally made and/or fated to be the mates of each other, or to play certain other important roles in each other's lives.
According to theories popularized by Theosophy and in a modified form by Edgar Cayce, God created androgynous souls, equally male and female. The souls split into separate genders later, perhaps because they incurred karma while playing around on the earth, or "separation from God". Over countless reincarnations, each half seeks the other. When all karmic debt is purged, the two will fuse back together and return to the ultimate.

http//en.wikipedia.org/wiki/Soulmate
peace

Peace,
I think that proofs my conclusion and the Quranic verses ( I do not agree with Gods Parts D)
Thanks for your search
Peace

ayman

Peace Belal,

I'm 100% sure that Nafs is Soul and Ruh Is Spirit.
The Soul is the Self as well; thus, your self is your Soul.

I agree with you and I know what you mean because you extensively explained it. However, in English the terms "soul" and "spirit" are interchangeable. So an English speaker reading your post without your extensive explanation may assume that you are talking about the spirit. So instead of explaining that you actually mean "self" when you are using the word "soul", why not use "self" directly to avoid confusion in English?

The Soul is the personality that defines a humanbeing; the Soul is what makes the Choice; the Soul is the Ego (According to Freud).

But personality and making a choice (ego would fall under making a choice) are also tied to one degree or another to our physical mind and hormones.

We have seen people's personality change when they get drunk, which is a physical influence. The self encompasses all that makes the real us. The self thus has a physical component and relies on the physical senses. The term "soul" is not the best term to convey this fact without much explanation.

From a linguistic point of view, translating passages such as 244 and many others with "your souls" is not as correct in the context as yourselves

244 Do you order the people to do good, but forget yourselves, while you are reciting the Scripture? Do you not understand?

Clearly in 361 the term is used to mean "ourselves" and not "our souls"

Whoever debates with you in this after the knowledge has come to you, then say ?Let us call our children and your children, our women and your women, ourselves and yourselves, then, let us call out, and we shall make God?s curse upon the liars.?

There are many passages in the great reading that talk about killing the self. There is even a passage that talks about suicide. Surely this passage is talking about killing "one's self" and not killing "one's soul". Of course, no one takes a knife and cuts his soul or takes a gun and shoots his soul or throws his soul from a balcony. A person would do this to him-"self".

So clearly, the "self" is all of the real you, including your physical and non-physical aspects.

The "self" is what gives you consiousness and allows you to be present. Thus, when we are sleeping and the self is absent, we don't feel the passage of time. Sleeping is a physical activity. Same thing when we are given an anesthetic (a physical chemical), we cease to be consious or present and don't feel the passage of time. So the self at least in this low life is closely tied to our physical aspect.

Freud, Maslaw and many other researchers have tried to understand humans (Their Behaviors) but failed to reach to a sound Theory.

The theories on human behavior have merits but are not all-encompassing. This doesn't mean that they are not sound theories. Some parts are sound.

The following verse is a True theory about Human Psychology that tell us How humans behave;
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Here how it was translated by Yousuf Ali
By the Soul, and the proportion and order given to it; (7) And its enlightenment as to its wrong and its right 8 Truly he succeeds that purifies it, (9) And he fails that corrupts it! (91-10)
Here How I translate after more than seven years of research in Human Psychology (Human Self, Human Soul)
And the Soul whom He (God) perfected (7) Who made its Stressed feelings and Comfort feelings 8 Truly he succeeds whom purifies it (9) and fails whom corrupts it (10)

Thank you for sharing your very interesting translation. I am just going to go over one word which is consistently mistranslated in most translations (however, the FM translation got it right and I would like to give Layth credit for this). I am talking about the Arabic word "dassaha" in 9110.

I don't think that "corrupts" captures the real meaning of the Arabic "dassaha". The same word is used in 1659 to denote "burying", "hiding" or "covering" in the sand. This meaning is also confirmed in Classical Arabic dictionaries.

So 9110 should be better translated as "and fails who covers it". This corrected translation provides a major clue on what the "self" is and its role. This is one of the areas that existing philosophical and behavioral theories outside the great reading have not directly touched upon.

This topic is very long and cannot be covered in this thread (maybe another one); but for know you can call Nafs... Nafs or Self and answer this verse
(
And your creation or your resurrection is in no wise but as an Single Nafs
for Allah is He Who hears and sees (all things). (31-2
I'm sure that God promise us that as he created us as a Single Nafs (Adam Nafs) he will resurrect us as a Single Nafs. Thus
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And when the souls are joined (81-7)

But when checking all the occurrences of the various forms of the word ?zwj? in the great reading, one can see that it cannot mean ?joined?, either linguistically or logically. The term ?zwj? is used to attach two things together but the two parts are still distinct as opposed to joining them into one entity. So a husband and wife are paired not joined into a single person.

For example, 567 talks about ?three pairs? not ?three joints? or ?three jointed?.

In 5021-27, each individual self (i.e. there are many selves) is clearly paired with a ?driver and witness?. This ?driver and witness? is called the ?qarin? meaning something like the ?constant companion? or ?counterpart?. So perhaps this is the ?pairing? talked about in 817.

If the resurrection goes through a similar process as the original creation then perhaps out of the first single self will come out other selves. If this is the case, then in this process the selves are not ?joined? but would be multiplied. Each self would be paired with its ?qarin?. There would then be three types of pairs as indicated in 567.

Peace,

Ayman

belH

Peace Belal,

I agree with you and I know what you mean because you extensively explained it. However, in English the terms "soul" and "spirit" are interchangeable. So an English speaker reading your post without your extensive explanation may assume that you are talking about the spirit. So instead of explaining that you actually mean "self" when you are using the word "soul", why not use "self" directly to avoid confusion in English?

But personality and making a choice (ego would fall under making a choice) are also tied to one degree or another to our physical mind and hormones.

We have seen people's personality change when they get drunk, which is a physical influence. The self encompasses all that makes the real us. The self thus has a physical component and relies on the physical senses. The term "soul" is not the best term to convey this fact without much explanation.

From a linguistic point of view, translating passages such as 244 and many others with "your souls" is not as correct in the context as yourselves

244 Do you order the people to do good, but forget yourselves, while you are reciting the Scripture? Do you not understand?

Clearly in 361 the term is used to mean "ourselves" and not "our souls"

Whoever debates with you in this after the knowledge has come to you, then say ?Let us call our children and your children, our women and your women, ourselves and yourselves, then, let us call out, and we shall make God?s curse upon the liars.?