You're right, dear, our language if very far from the language of the Qur'an.
We're not learning it, we think that we know, mostly all. We were warned about those who think that they're above His ayets...
This is one of a very rare scholars I like to listen.
By the way Aladin do you believe in God (SWT). just wondering
No, but I testify my belief (qalb) in Allah. You don't need arabic, except to communicate with Arabs and others who know it.
en how do you explain, just for example, 754
I didn't say that Allah <> Rabb, but those are two Names of the Same. We cannot be in contact with Him, except through His Names, as those two.
In quoted ayets by bkanwar2, He is Ilaah of en-naas and Rabb of en-naas. Whenever any of Names was used we should think why it was used (as any other word).
Word Rabb means "Upbringing" and it can mean "One Who's upbringing" too. Name Allah, as I tried to explain, means One Who's distracting (from other ilaah), but since He's ilaah of en-naas, He is attracting en-naas (to Him) also.
Huwe Allahu and Huwe Rabb.
What names are for? For others to call somebody by them.
So, His Names (Allah, Rabb, ErRahman, ErRahim, El-Ghafur-...) are for others to call Him, but before the Creation He had no name. He doesn't need His Names, we need them, to know Him by them. He has chosen His Names for us and we should understand them or we won't know "who we're calling".
His Names are El-Esma' and that word is a plural of SEMIYY. Semiyy will tell us something unique and as plural they're all related to the Same.
If we understand name El-Ghafur as "One who's forgiving all sins" then,
He's not forgiving shirk (what is this?) and last sentence is one of two forms of shirk.
Then what is islamic concept of God then brother Aladin.
There's not, ilaah is not a god and Allah is not the God. I tried to explain what those words mean and you can compare them with understanding of god known/acceptable to you.
Islamic concept is not Muslims' view of it.
There's no worship of Allah. He's Rabb, One who's teaching el-insan and He wants us to know and to act based on that knowledge. We are His children, even we're not born from Him (nothing is).
This is why Allah is not god, as mostly that word is understood, but Allah is ilaah of en-naas.
Serbia, Balkans - the land of Ummet, last human nation.
I don't know what "god" means to you, but we should talk about "ilaah", since that's the word used in the Qur'an.
Ilaah is verbal noun (masder) form III, and it describes verb which is related to many subjects, as the word 'ibaad means "persons who are slaves to the same master".
Root of ilaah is obviously hemze-laam-haa, and it has opposing meaning of the root laam-haa(-waaw), because of added hemze at the beggining. This is why Al-laah has opposing meaning of ilaah, and it can be understood as "One who's destructing from (other) ilaah".
Ilaah can be understood as "that/one which/who attracts many", and Al-laah is ilaah of en-naas, ones attracted by Him.
Word aalihet is not a plural form of ilaah, it's an active participle as Allah, but with opposing meaning. Plural of ilaah should be uluh, but that word is not in the Qur'an, since ilaah can be a collective noun also.
Concept of "god", as I understood it, is not ilaah.
They're offspring of Ya'qoob's as (grand)sons, they can't be in Roman time.
Also, 'Ise-bnu Merjeme as came with the last part of Et-Tewrat (+Injeel).
From Qur'an itself the only word of the root n-j-l is injiil, but I do not see from where you get that it means exile.
najl means offspring, descendants issue
Nothing that makes one think of exile.
How could we learn it from the Qur'an ONLY if lexicons are the source of knowledge about the Qur'an?
Word Injeel is from the root jeem-laam, which is recognized also as jeem-laam-waw. Word Injeel is a verbal noun form VII and it's a passive. Word Dejjal is connected with that root too, since adding dal to some roots creates "opposite paired" meaning, as for example "water and blood" (ma' and dem, word ma' is a collective noun, in plural form).
Those mentioned in 333 are chosen, nobody besides them, since it was told "of el-'alemun". If there is somebody else then that statement wouldn't be correct.
Since, Musa a.s. was chosen too, and he's not Adem as, nor Nooh as, he has to be of Aalu Ibrahim as or Aalu 'Imran as.
I know that Eyyub as is of Alu Ya'qoob as, but I'm not sure yet if he was his son or grandson. I'll try to elaborate that in separate topic when I get something what I can share, if Allah wants so.
Muhammed sawa was called Mustafa (Chosen one) too, which is the word from the same root as "chosen" I am talking about. If there's a proof in the Qur'an for that, it's a correct title/name... it's possible anyways.
So the question is there, do Musa and Haroon belong to the family of 3imran or they do not
They certainly do, but we have to use deduction. Allah told us that He has chosen
of all el-'alemun, 333.
Allah told us that He has chosen Meryem sa, and He has chosen her from all women too. This ayet is in a relation with 333, since its obvious that Meryem sa is Aalu 'Imran as his daughter. Aal is a family in the same time.
There's one more person chosen, and guess who? It is Musa a.s., he was chosen too. But where he belongs?
Speaking about "aal", there's a prayer of Zachary as in which he is asking for a son, to be his successor and a successor of Aalu Ya'qoob as. This also means that at least one of parents of Yahya as was of Aalu Ya'qoob as (son or grandson, male of female - there're no daughters in the Qur'an, they're female sons).
All of this is a direct proof that Musa a.s. is of Aalu 'Imran and that Yahya a.s. is a very near successor of Ya'qoob a.s. As, I understood, all of them are from Eyyub as, who was one of brothers of Yusoof a.s., or grandson of Ya'qoob a.s.
From Qoran we can ony deduce
This it the main point we should know. The Qur'an can be understood only by deduction, as Adem a.s. was looking at things and deducted their names, which melaiket (jinn) couldn't do, because they're not able to do so.
In almost each ayet about El-Mesih a.s., his mother s.a., Zachary a.s. and Yahya a.s. are hints about Alu 'Imran. For example, we were told that nobody was called by the same name as Yahya a.s. before him. His name in hebrew form is YO-HANAN and its a common name. There're records about its usage before I century b.c. What is interesting is that there's a word HANAN, which is used only once in ayet with Yahya a.s.
Musa a.s. was raised by fir'aun's family and his mother was his wet nurse only. Nobody from his people, other then his family, knew about this. When he grew up he killed a person and left their country. Nobody still knew about him, until he was sent to fir'aun many years later.
We were told too that Et-Tewrat was sent by Musa a.s., but there's no ayet which tells so. What we know for sure is that when El-Mesih a.s. was sent Beni Israil had "of Tewrat" (minet-Tewrat), not all of it. But he was sent with Et-Tewrat, all of it. The end of what is known as Torah is from a person known as Joshua, who was a son of Moses' and Aaron's sister Miryam.
Miryam is a perfect match for name Meryem, and name Mary doesn't have all letter for a match.
What we're missing too is that El-Mesih a.s. asked for a food from the Sky, because el-Hawariyyun asked for it. Allah told then that they'll get it, but for those after that event who're rejecting is punishment which was never sent before. If we think about Babylonian exile we can understand that it's that punishment, never sent before. Word "Injeel" means "exile", as I understood it.
The language (lisan) of the Qur'an is not language (lughat) of Arabs.
We have to understand ourselves from the beginning. We're of el-'alemoon for sure, but there are a few types
If we're el-insan, then from the start of surah El-'Aleq we can understand that our Rabb (One who breeds us, Breeder, in sense as parents) will teach us what we don't know by El-Qalem. El-Qalem is the Segment of His Speech as explained in ayet with "trees and seas".
If a person is not el-insan (ex. Beni Israil), they should find their Guidance (Huden) in Et-Tewrat and El-Injeel and veryify them from the Qur'an.
The difference between the Qur'an and previous revalation is in deduction, which can be properly used to get a knowledge only by humans (en-nas), as we can find out in ayats about Adem a.s. and melaiket (el-jinn), and many others. Deduction is also used in words of 'Isa, son of Meryem a.s., to Beni Israil, but he explained his words in detail, because Beni Israil couldn't understand him.
So, if we're humans we should come close to the Qur'an ONLY and try to teach its language, which was sent down with the Qur'an, and has all of its attributes (clear, easy, protected, self-explaining...).
Lisan of the Qur'an is descriptive, there're no nouns as we know them in our languages house, Moon, Sky, a human, god, Egypt, a jew, a cow, a mosquito, war, etc. There are descriptions of happenings. If anything in some time (or out of it) can be connected with some description, it can be called by that "name".
Word INS means "visible, evident", and words INSAN means "permanently visible, evident". If I wanna call something by those names I could use them to show that it is not opposite of that. I can call a person by many names and which I will chose depends of what I wanna say. It's lisan of the Qur'an, which has its permanent rules and this is why it's clear and easy.
Word "ezwaaj" is a plural of "zewej"... it's not same as "zewj" (which plural would be "zuwooj". Root z-w-j means "pair" and its verbal noun (masder) means "pair" too. Word "zewej" means "paired" and it can be used for anything, but as you can conclude we should know "paired to what/who?"
If it's paired to a male then it's feminine, no need to use "zewejet" as a feminine singular form, word is in that case feminine by its meaning, as word "umm" is feminine when used as "mother" (mother is not its original meaning, just special).
The other words you asked need detailed explanaition and I suggest that you look youself for all words from their roots in all ayets. Try to think about them and don't hurry, take your time. When time comes you'll be learned.
It's good to find a few words with meaning you're sure in and a few word forms (measure) from which you can learn about words of lisan of the Qur'an. There's no end of learning by El-Qalem, even it's just a part of His Speech.
Was it used in the Qur'an?
You can make a sequence of english letters as "kjsdhfkasfaljjlalh", but that won't be a word. You can also put a few huroof but you won't get meaning with some sequencies.
I'm not talking about arabic lughat nor anything outside the Qur'an. It would be better if you can check what I said yourself and try to think about the Qur'an and its lisan only. Don't be a slave of Lane and others, unchain yourself.
Or was Musa a.s. even there with them? You forgot that his people didn't know about him, he was rised by pharaoh... then he killed a person and left for many years.
I told you what you can do, but, as you wish...
You probably think that this is a single word from its root, but you're wrong. If you tried to think about the Qur'an you could learn. Not your fault, it's what we're doing most of our lives - making mistakes.
Word "fulaan" used in 2528 is from the same root. But, it's not all... as I already wrote somewhere on this forum if you add elif+hemze to any root you'll get a new root with negative meaning.
The other root is hemze+fa-lam and it was used only four times in ayets 677-79 in a story which I haven't found a good explanation about Ibrahim a.s. We should follow millet of Ibrahim a.s. and we know so little about him, sad.
So, whatever "feel" and "fulaan" mean, words "efele", "efelet" and "aafiloon" should have negative meaning of their root.
Meaning of fa-lam is a person who's magnifying himself to the level of comparing himself with Allah.
Meaning of hamze-fa-lam is something which others making as fa-lam (ie. magnifying to the level of comparing it with Allah).
So, "ashabul-feel" are people of Lut a.s. who thought that they're as Allah (or maybe higher, greater), and in the story of Ibrahim a.s. his people took his words as they have to "worship" objects they thought he was talking about (but he was talking about Allah).
"Fulaan" is sheytan. "Aan" at the end of that word describes his permanent state.
Btw, more important word for you should be "ebabeel", as I told you, because you can learn much more from it.
Was Musa a.s. born? They mentioned her father + her mother.
Ayet 2234 is about that.
I hope our ayes will be opened and we'll see that h. Meryem s.a. was ordered to fast when she gave a birth. She was told to "eat and drink" and it was explained to her that her "sawm" is in not talking visible (insiyy) with others.
Our fast was told in form III as "siyaam", which explaines that it's abstention between us, one from others. We should be 'akifoon, separated from other during that time, which is "eyyamem ma'dudat", days 3-4.
Full Moon can be visible today and ones who're witnesses to it (shehide) should fast it, as Allah order ones before us too.
Salam,
You have an interesting point but I am still not sure if it is totally accurate I mean you oppose SALAT vs SHIRK!
"Having people to be close to each other" is I think a consequence of SALAT but it is not SALAT.
Peace,
Herbman
Try to see if shirk is not "association (of partners)" and check if it can be "separation", people from Huden and those who're following it, or separation in Allah's Names/Attributes from Him. I'm sure you'll find it interesting if you find time to check each ayet.
We were born together in same reality and Allah wants us to be together. Es-Salat is a tool for that.
People are taking ayets about salat out of context mostly, but we should always see what about are ayets prior and next to one(s) with salat (or any other topic we're researching).
If you have any issue in a marriage you two should invite your relatives and talk in their presence about an issue. If that helps then thank to Allah and continue your life, if not you're free to divorce. If he leaves you in bed 4 times openly while you're with him, you can divorce too and he has no permition to stop you. That's Kitab (Regulation), but we're doing many things other then Kitab.