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RECOVERING Hope and regaining the perspective where Humanity is one, God's Message is one, and our Future CAN become one we all look forward to!


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A BREAKTHROUGH project which helps understand the Qur'an AS REVEALED -not just 'as explained.'


Saturday, October 30, 2010

Day 228; Qur’an 39:67-75, page 465-466

Welcome Friends:  Ahlan wa sahlan!
I noticed something today I wanted to share with you:
It seems that this Qur’anic chapter has the most calls, from God, unto His Worshippers:
يا عبادِ/ يا عبادي…!
Check out verses 10, 16, 17, 53.

Yusuf Ali’s Translation of this Chapter.
Muhammad Asad’s Translation of this Chapter. 
Their commentaries can only be read in verse by verse view.

PAGE 465 Arabic Qur’an.

1.    Before we begin today, let us discuss one word: ‘alaq’ (to help us get a better Reading):

Traditionally, ‘alaq’ is explained as a ‘clot of blood,’ which would cause HQ 96:2 to be understood as giving no distinction to Cognizant Humans as compared to other mammals.  By focusing on ‘form’ rather than ‘substance,’ we lost the true meaning! 
See ten side-by-side explanations at ‘islamitexts’ 96:2- click on RED ‘Translations’ Tab.

Actually, this verse is an excellent example of how interpretation can change with time, dependent on one’s knowledge:

·        When revealed, the first Recipients of the Qur’an understood what this verse meant.
·        Later, people explained the word ‘alaq’ according to what they perceived of visible early human ‘form’ (after a miscarriage) and interpreted it as a ‘clot of congealed, or clinging, blood.’
·        Later, when microscopes were invented, the interpretation of these verses was amended by some commentators who perceived the fetus being ‘leech-like’ (كالعلقة) in its early formation.
·        Later, when laparoscopes were invented, the interpretation of these verses was amended by some commentators who highlighted that the fetus ‘clings’ onto the womb.
·        Later, when the importance of DNA was discovered, the interpretation of these verses was amended by commentators who realized the importance of DNA in everything related to creation…including personality traits, tendencies and habits.
·        And now, dear Reader, take it from someone who has been ‘commenting’ on the Qur’an for 30 years and has often followed and (mistakenly) echoed these interpretations:  They are all contextually and linguistically inaccurate.  Not only that, but by continuing to repeat our predecessor’s perceptions, we cripple our own abilities and perceive the Live Qur’an as a Static Compilation:

On the other hand, we can come close to how the Qur’an’s earliest Recipients understood this verse by going back to their Language and its Context.

Language tells us that the Arabic root-word, ‘a-la-qa’ denotes Relationship, and Context tells us that Cognizant Human alone was created from ‘alaq’ (NOT the ‘human specie’ or ‘Bashar,’ but the cognizant individual).  So, if it is specific to Cognizance, it can be none other than the ‘quickening’ of God’s ‘spirit’ (نفخ فيه من روحه...) which rendered the ‘bashar’ into ‘insaan.’  Put ‘insaan bashar’ in ‘Search this Site.’

2.    Let us now continue with our Reading.

Verse 67 begins by informing any persons unaware of God’s attributes (including the ‘Ignorants’ mentioned in Verse 64) that they underestimate God, telling them quite clearly that their esteem of Him is lacking, and does not rise to its rightful ‘projection’ (qadr):

"وما قدروا الله حق قدره...."
Put ‘qadr’ in ‘Search this Site.’

This assessment of a ‘deficit’ in people’s esteem of God, appears three times in the Qur’an, and in each we find mention of His magnificent attributes (read HQ 6:91, 22:74 within context).

Although we might be ‘cognizant,’ we Humans do lack observation when we focus on one thing, and let everything else blur into the background.

The way I understand this issue now is: 

What has been in the foreground from the moment we were created, whether we notice it or not, is our relationship with God (‘alaq’ علق), FROM WHICH HE CREATED US COGNIZANT HUMANS!

This Relationship is an open channel from His ‘side’ جنب – it spans directly to Him, allowing us to proceed in His direction وجه. 

Our awareness of the ‘Alaq’ from which we were created, would bring everything else into focus, if- If -IF we did not get side-tracked into concentrating on lesser goals.

So, although there is a huge deficit in our ‘esteem’ of God, we CAN begin to breach that gap as we come to know more about Him.  And what is THE Source for such knowledge?  The self-explanatory ‘Arabi’ Qur’an!

Note the definitions of the root-verbs ‘qabaDda[i]’ and ‘yamana’ (قبض....يمن).

QabaDda’ indicates ‘something taken or held’/ a ‘clutch, gathered together.’  Note the seven times this word (its variations) appear in the Qur’an; 3 times related to people taking hold of something; once to birds ‘gathering;’ and 3 times to God ‘assembling’ or bringing together and ‘holding’ control over.  A ‘miqbaDd’ is the ‘grasp/grip/ hilt/ handle’ of a tool, such as a knife, a sword, a doorknob.

Yameen’ means ‘right’ (as in ‘right’ hand), or ‘rightful’ pledge, and it can also mean ‘Power.’  The noun ‘Yumn’ indicates ‘abiding benefit’ or ‘barakah.’ 

So when the Qur’an announces that we underestimate God, and then it goes on to describe the entire Earth being His ‘clutch/ grasp’ on the Day of Resurrection, and the Heavens folded in His ‘Power….’ isn’t it ironic that we immediately demote that magnificent report.. by narrowing it down (in our understanding).. to a ‘handful’ or a ‘right hand?’

Now, although traditional commentators have mentioned such interpretations, they made sure to tell us that such descriptions were ‘figurative’ (as did Ali/ Asad)… but I believe that the entire concept of God’s figurative ‘organs or limbs’ would NOT have evolved had commentators adhered to Arabic Language definitions and NOT repeated each other’s opinions.  THAT in itself, dear Reader, constitutes a large part of the ‘deficit’ we have in our esteem of God.

Every Qur’anic word is Truth.  We might not understand a Truth and it might seem figurative to us, but it remains nevertheless a Reality. 

PAGE 466 Arabic Qur’an.
Now, at the end of this Chapter, we arrive at a scene of magnitude. 
We were being led here, from the very beginning… gradually… just as this lesser Life leads to the Afterlife!

3.   Verse 68 seems to mention the نفخ ‘quickening of events /the swelling and rising’ of صور – the physical manifestations of changing Earth, as it fulfills its final stage of life (as we know it).
There will be two such major ‘events:’

·       The first seems to be like a thunder/lightning/ BOLT OF ENERGY which ‘stuns’ or ‘kills’ living creatures -صعق [ii]
·        The second one….causes us all to RISE IN ANTICIPATION قيام ينظرون .

Put ‘quickening’ and then ‘Ssoor’ in ‘Search this Site.’  Please note that this is NOT about ‘trumpets’ (Ali/ Asad): 
Not only is the explanation of ‘trumpet’ unfounded because there is nothing in the Arabic language to support it, but it is ‘gheyb’ (which we might attempt to understand but will not know for sure until we’ve experienced it)…PLUS there were scholars who were comfortable enough to admit that they did not know what it meant[iii]!  
But perhaps the saddest part is that it is an adopted Biblical Interpretation- or misinterpretation of their original Compilation… which ‘Muslims’ have made their own, only to help render the Qur’an, in the perception of so many generations, into a ‘static’ Compilation (put ‘static compilation’ in ‘Search this Site).

4.    Verse 69 tells us of the entire Earth becoming ‘openly’ radiant and resplendent- [iv]شرق-  in her Lord’s Light, and of the Compilation being ‘set down,’ and of the Prophets and Witnesses being brought forth where justice shall prevail between them all and none shall be wronged. 
I find Asad’s explanation of ‘witnesses’ interesting: ‘man’s newly awakened consciousness.’  Regular Readers already know that ‘shaheed’ does not mean ‘martyr.’

5.     And after these magnificent scenes unfold, we read Verse 70 which makes our hearts tremble:

“And to each Self will be delivered the sum total وفى of its work عمل, and He Knows best what they were doing/committing فعل (the COMPONENT actions which constitute each deed).”

Remember the meaning of ‘waffaa’ and also the difference betweenعمل (‘amala) andفعل  (fa’ala) which all helped us understand this verse.

Note that this verse does not mention the ‘recompense’ being delivered to each Self, but rather, that each Self is presented with the actual sum-total of its WORK…. its actual work, in entirety.  That is a staggering concept which I cannot even imagine.   

6.   But that staggering concept is what distinguishes two contrasting groups of people, the Deniers on one hand, and the Aware on the other (Verses71-75). 

Both shall be ‘led in troops/ throngs’ to their destination, and when they approach it, its doors shall be opened for them, and its keepers shall talk to them:

·        The Deniers shall be asked whether or not they’d received Messengers from amongst themselves presenting to them God’s Signs and warning of this which they shall admit that yes, indeed, they have, but that the word/ sentence of Suffering shall be effectuated against the Deniers… 
They will be told to enter the doors of Hell to rest securely in it خلد – bad indeed is the abode of the Arrogant.

·        The Aware shall be told:  ‘Peace upon you!  How ‘wholesome/ well/ good’ you are, so enter, secure therein.  And they shall respond with ‘Al Hamdulil-Lah!’ and shall give praise to God Who has fulfilled/ made true to them His Promise, and has given them the Earth as their heritage, to [v]بوأ return equally to any part of the garden they wish.. and Good, indeed, is the recompense of the Doers of ultimate Goodness (Muhsin).

Here we noticed that the Deniers were labeled ‘Arrogant’ at the end, while the ‘Aware’ were labeled ‘Doers of utmost Goodness.’  So, although a state of mind might be where we start out, Life inevitably translates our silent state into eloquent deeds, and the Afterlife enables each Self to be presented with the actual sum-total of its WORK before Justice is passed upon us.  Haunting is the statement which seems to be passed by the Deniers upon themselves: Yes, indeed, but the word/ sentence of Suffering shall be effectuated against the Deniers!

7. The final verse describes the Angels/Custodians who, [vi]حف from the periphery of the Structure which upholds this universe (put ‘arch’ in ‘Search this Site’), are in continuous motion and in praise of God’s Glory (‘tasbeeh’).  It seems that they too shall find ‘justice established between them’ depending on their various stations and duties.

The concluding statement to be made in this glorious Afterlife scene, and made in this magnificent chapter is ‘Al Hamdulil-Lahi Rabbil ‘Aalameen!’

Enough said!
Our next Reading is from HQ 40:1-22.  A new Chapter!

Peace unto all!

[i]  قبض: يدلُّ على شيء مأخوذٍ، وتجمُّع في شيء.
تقول: قَبَضْتُ الشَّيءَ من المال وغيرهِ قَبْضاً. ومَقْبِض السَّيف ومَقْبَضُه: حيث تَقبِضُ* عليه. والقَبَض، بفتح الباء: ما جُمِعَ من الغنائم وحُصِّل. وأمَّا القَبْض الذي هو الإسراع، فمن هذا أيضاً، لأنَّه إذا أسرَع جَمَع نَفْسَهُ وأطرافَه. قال الله تعالى: {أوَلَمْ يَرَوْا إلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ مَا يُمسِكُهُنَّ} [الملك 19]، قالوا: يُسْرِعْن في الطَّيَران. من الباب: انقبَضَ عن الأمر وتقبّض، إذا اشمأَزَّ.

يمن: كلماتٌ من قياسٍ واحد. فاليَمين: يَمين اليَدِ. [و] يقال: اليَمِين: القُوَّة. واليُمْن: البَرَكة، وهو ميمونٌ. واليمين: الحَلِف، وكلُّ ذلك من اليد اليُمْنى. وكذلك اليَمَنُ، وهو بلدٌ. يقال: رجلٌ يَمانٍ، وسيفٌ يَمانٍ. وسمِّي الحَلِف يميناً لأنَّ المتحالِفَينِ كأنَّ أحدَهما يَصْفِقُ بيمينه على يمينِ صاحبه.

[ii]  صعق: يدلُّ على صَلْقَةٍ وشِدَّة صَوت. من ذلك الصَّعْق، وهو الصَّوت الشَّديد. ومنه الصَّاعقة، وهي الوقع الشّديدُ من الرَّعْدِ. ويقال إنَّ الصُّعاق الصَّوت الشديد. ومنه قولهم: صَعِق، إِذا ماتَ، كأنَّه أصابته صاعقةٌ.
[iv]  شرق: يدلُّ على إضاءةٍ وفتحٍ. من ذلك شَرَقَت الشّمسُ، إذا طلعت. وأشرقت، إذا أضاءت. وأيّام التَّشْريق سمِّيت بذلك لأنَّ لحوم الأضاحِي تُشرَّق فيها للشَّمس. وناسٌ يقولون: سمِّيت بذلك لقولهم: "أشرِقْ ثَبِير، لكيما نُغير". والمَشْرِقَانِ: مَشْرِقَا الصَّيفِ والشِّتاء. والشَّرْق: المَشْرِق. وقال قوم: إنَّ اللحمَ الأحمرَ يُسمَّى شَرْقاً.  فإنْ كان صحيحاً فلأنَّه من حُمرته كأنه مُشْرِق. ومن قياس هذا الباب: الشّاةُ الشّرقاء: المشقوقة الأُذُن، وهو من الفَتح الذي وصفناه.

[v]  بوأ: أصلان: أحدُهما الرُّجوع إلى الشيءِ، والآخر تساوِي الشّيئين.
فالأوّل الباءَة والمباءَة، وهي مَنزلة القوم، حيثُ يتبوّؤُون في قُبُلِ وادٍ أو سَنَدِ جبل. ويقال قد تبوَّؤوا، وبوّأهم اللهُ تعالى مَنْزِلَ صِدْق.
والمَبَاءة أيضاً: منْزِل الإبل حيثُ تُناخُ في الموارد. يقال أبَأْنَا الإبِلَ نُبِيئُهَا إباءةً -ممدودة- إذا أنختَ بعضها إلى بعض
قال الأصمعيّ: يقال قد أباءَها الرَّاعِي إلى مَبَائِها فتبوَّأَتْه، وبوَّأَها إيَّاهُ تَبْوِيئاً. أبو عُبيد: يقال فلانٌ حسن البِيئَةِ على فِعْلة، من قولك تبوَّأْتُ منْزِلاً. وبات فلانٌ ببيئة سَوء ويقال هو ببيئة سَوْءٍ بمعناه... ومن هذا الباب قولُهم باءَ فلان بذَنْبِه، كأنّه عاد إلى مَبَاءته محتملاً لذنْبه. وقد بُؤْت بالذَّنْبِ.
والأصل الآخَر قولُ العرب: إنّ فلاناً لَبَوَاءٌ بفلانٍ، أي إنْ قُتِل به كان كُفْواً. ويقال أَبَأْتُ بفلانٍ قاتِلَه، أي قتَلْتُه. واستَبَأْتُهُمْ قاتِلَ أخِي، أي طلبْتُ إليهم أنْ يُقِيدُوه. واستبَأْتُ به مثلُ استقَدْت.
ومن هذا الباب قولُ العرب: كلَّمْناهُمْ فأجابُونا عن بَوَاءٍ واحدٍ: [أجابوا] كلُّهُمْ جواباً واحدا. وهم في هذا الأمْرِ بَوَاءٌ أي سواءٌ ونُظَراءُ. وفي الحديث: "أنّه أمَرَهُمْ أَنْ يَتَبَاءَوْا"، أي يتباءَوْن في القِصاص.

[vi]  حف:  ثلاثة أصول: الأول ضربٌ من الصَّوت، والثاني أن يُطيفَ الشيءُ بالشيء، والثالث شِدَّةٌ في العيش.
  تفسير ذلك: الأول الحفيف حفيفُ الشجرِ ونحوِه، وكذلك حفيفُ جَناح الطائر.
 والثاني: قولهم حفّ القوم بفلانٍ إذا أطافُوا به. قال الله تعالى:{وَتَرَى المَلاَئِكَةَ حَافِّينَ مِنْ حَوْلِ العَرْشِ} [الزمر 75]. ومن ذلك حِفافا كلِّ شيءٍ: جانباه.
 ومن هذا الباب: هو على حَفَفِ أمْرٍ أي ناحيةٍ منه، وكلُّ ناحيةِ شيءٍ فإنها تُطِيف به. ومن هذا الباب قولهم: "فلان يَحُفُّنا ويَرُفُّنا" كأنّه يشتمل علينا فيُعْطينا ويَمِيرُنا.
 والثالث: الحُفُوف والحَفَف، وهو شدّة العيش ويُبْسُه. قال أبو زيد: حَفَّتْ أرضُنا وقَفَّتْ، إذا يبسَ بَقْلُها. وهو كالشَّظَف. ويقال: هم في حَفَفٍ من العَيش، أي ضيق ومحْلٍ، ثم يُجْرَى هذا حتى يقال رأسُ فلانٍ محفوفٌ وحافٌّ، إذا بَعُد عهدُه بالدُّهن، ثم يقال حَفَّت المرأةُ وجْهها من الشّعر. واحتفَفْتُ النبتَ إذا جَزَزْتَه.

Thursday, October 28, 2010

Day 227; Qur’an 39:54-67, page 464-465

Welcome Friends:  Ahlan wa sahlan!

Yusuf Ali’s Translation of this Chapter.
Muhammad Asad’s Translation of this Chapter. 
Their commentaries can only be read in verse by verse view.

PAGE 464 Arabic Qur’an.

In our last Reading of the beautiful Verse 53, we heard the call to ‘My Worshippers’ who’d wronged themselves NOT to despair of God’s Mercy.

1.       Today, Verse 54- 55 continue to address God’s Worshippers, inviting them/us to:
·        ‘Aneebuأنيبوا- ’ ‘return to your Lord, to the place you LOVE and are ACCUSTOMED to (put ‘muneeb’ in ‘Search this Site’[i]).  
·       Be Purely Reverent to your Lord’ -‘asslimu[ii],’ before the Suffering befalls you, from which none can relieve you.  
·        Pursue the BEST of what your Lord has sent down to you, before the suffering comes suddenly upon you (when least expected).

This last invitation is linked to Verses 18 and 23 which mention this Revelation as being the ‘Best of Hadeeth/حديث ’ and the ‘Best of Sayings/قول .’

‘Asslimu’ is explained by (Ali/ Asad) as ‘bow to’ the Lord’s will/ ‘surrender unto him.’ 

2.   The next three verses allow us to eavesdrop on what such persons would be saying to themselves at the time of Suffering, desperately begging for a second chance and crying out in regret at having ‘in haste’  ([iii]فرّط)squandered/removed and brushed aside’…something crucial in relation to- ‘with regard to’ God or on the ‘side of’ God (في جنب الله)…
I’ve been thinking of ‘farraTta fee janbil-Lah’ and I feel that this regret is about something CRUCIAL we feel and know, yet might squander, brush aside, or simply rush through without giving it due attention.  Perhaps it is about the ‘divine,’ far-reaching ‘dimension’ to our Cognizance, which is directly linked to God. 
See all six occurrences of جنب  ‘janb’ defined as relating to ‘side’ or to ‘distance [iv]’.

 PAGE 465 Arabic Qur’an.
Such persons’ argument – and the response they get- is highly informative: 
It offers CLEAR EVIDENCE of being INVALID, and that each person’s guidance or misguidance is NOT ‘decreed’ by God, as they allege! See Ali and Asad

3.    Indeed, Verse 59 asserts that, to the contrary of what such a person says (“had God guided me, I would have been of the Aware, and if given a second chance, I would be of the Performers of goodness”), ‘balaaبلى.....’ indeed ‘My’ (God’s) Signs were indeed delivered to you, but you belied them, and were arrogant and became one of the Deniers.  
So, it IS a matter of choice.

4.  Verse 60-61 continue with Dissuasion and Persuasion, showing us how ‘Resurrection’ will feel for both the Arrogant on one hand, and the Aware on the other, who are ‘delivered by virtue of their triumphs’ (27 verses mention such triumphs).

I far prefer Asad’s explanation to Ali’s, regarding the ‘faces of those who lied against God.’  While Ali says ‘turned black,’ Asad seems to indicate that people’s faces might ‘darken’ or ‘lighten’ to reflect their mental or emotional state. 
I have been asked about such verses, and I know that they have caused some concern.

Since the Qur’an only mentions Truths, let us look into these words:  The truth is that neither ‘White’ nor ‘Black’ exist.  In other words, ‘black’ and ‘white’ are NOT colors: 

Light consists of seven wavelengths/colors, the SUM of which is ‘white.’ 
What we call ‘black’ is the ABSENCE of all those wavelengths of Light.

Furthermore, when we look at the 12 instances in the Qur’an where ‘abyaDd’ أبيض is mentioned, we find the word clearly related to Light!
On Feb. 5th we said that the Arabic lexicon also relates ‘aswad’ and abyaDd’ to the commonness of one thing and the rarity of the other.  Two OPPOSITE States of Being.

So, the ‘faces’ of those who have lied against God are actually described at the time of Resurrection as ‘void of all light.’ 
Isn’t that a more accurate interpretation, dear Reader?

5.    Verses 62- 63 announce that God is Creator of all, and is of everything ‘Wakeel,’ and it is He Who Holds control (literally, the ‘reins’) of the Heavens and earth, and those who deny His Signs, it is they who are the Losers (put ‘Losers’ in ‘Search this Site’).  ‘Wakeel’ denotes both dependability and trustworthiness; He is The One to trust and depend on, in all affairs… furthermore, He suffices those who depend on Him.
This verse also ties in with Verse 38.

6.   After all these verses of Dissuasion and Persuasion and the magnificent description of God’s attributes, the Messenger is told to direct a question at them in Verse 64 and label them ‘Ignorants,’ asking them how they can command him to worship other than God!
Then, Verse 65 surprises listeners who clearly hear God’s ‘voice’ addressing the Messenger as the latter dutifully conveys, telling him/listeners of the exclusive information conveyed to him (wahiوحي-) and to those (Messengers) before him, AND ALSO that, were he to associate (partners with God)… his deeds would be invalidated and he would be among the Losers! 

What power in these verses!  I doubt that anyone who studies this can accuse Muhammad of being the ‘author’ of the Qur’an!

Verse 66 continues on what he should do, which is to worship God and be of those who accept little and make the best out of it until it achieves abundance, which is the definition of ‘shukr’ (put shukr in ‘Search this Site’).

These verses are also lessons to us; we should worship God without shirk/ ‘association.’

Dear Reader:
All these verses are setting the atmosphere for a scene of great magnitude, which we shall soon encounter!

Enough said!

Our next Reading is from HQ 39:67-75.

Peace unto all!

[i] Although the definition of ‘nawaba’ doesn’t include the word ‘Home’… as we can see, it does indicate both the familiarity and love we can only find at ‘home.’

[ii] أسلموا is also found in HQ 3:20, 5:44, 22:34, 49:17- put ‘Islaam’ in ‘Search this Site.’

[iii] فرط: يدلُّ على إزالةِ شيءٍ من مكانه وتنحيتِه عنه. يقال فرَّطت عنه ما كرِهَه، أي نحّيته. فهذا هو الأصل، ثم يقال أفْرَطَ، إذا تجاوَزَ الحدَّ في الأمر. يقولون: إيَّاك والفَرْط، أي لا تجاوِز القَدْر. وهذا هو القياس، لأنَّه [إذا] جاوَزَ القَدْر فقد أزالَ الشَّيءَ عن جهته. وكذلك التفريط، وهو التَّقصير، لأنَّه إذا قصَّر فيه فقد قَعَد به عن رُتْبته التي هي له.
ومن الباب الفَرَط والفارط: المتقدِّم في طلب الماء. ومنه يقال في الدعاء للصّبيّ: "اللهمَّ اجعلْه فَرَطاً لأبوَيه"، أي أَجْراً متقدِّماً. وتكلَّمَ فلانٌ فِراطاً، إذا سبقَتْ منه بوادِرُ الكلام. ومن هذا الكَلِم: أفرَطَ في الأمر: عَجَّل. وأفرَطَت السّحابةُ بالوسميِّ: عجَّلَتْ به. وفرّطتُ عنه الشَّيء: نحّيته عنه. وفَرَس فُرُط: تَسبِق الخيل. والماء الفِراط. الذي يكون لم سَبَق إليه من الأحياء.
ويقولون: أفْرَطت القربةَ: ملأتَها. والمعني في ذلك أنَّه إذا ملأها فقد أفْرَطَ، لأنَّ الماء يَسبِق منها فيَسيل. وغديرٌ مُفْرَطٌ: ملآنُ. وأفرطتُ القومَ، إذا تقدَّمتَهم وتركتَهم وراءَك. وقالوا في قوله تعالى:{وَأَنّهُمْ مُفْرَطُونَ}  [النحل 62]: أي مؤخَّرون.

[iv] جنب: أصلان متقاربان أحدهما: النّاحية، والآخر البُعْد.
فأمّا الناحية فالجَنَاب. يقال هذا من ذلك الجَناب، أي الناحية. وقعَدَ فلانٌ جَنْبَةً، إذا اعتزَل الناسَ. ومن الباب الجَنْبُ للإنسان وغيره.
وأمَّا البُعْد فالجَنَابة.
ويقال إنَّ الجُنُب الذي يُجامِع أهْلَه مشتقٌّ من هذا؛ لأنه يبعدُ عما يقرُب منه غيرُه، من الصَّلاةِ والمسجد وغير ذلك.
ومما شذ عن الباب ريح الجَنُوب. يقال جُنِبَ القَومُ: أصابَتْهم ريحُ الجَنُوب؛ وأجنبوا، إذا دخلوا في الجَنُوب. وقولُهم جَنَّب القومُ، إذا قلّت ألبانُ إبلهم. وهذا عندي ليس من الباب. وإنْ قال قائل إنه من البُعْد، كأنَّ ألبانَها قلَّت فذهبَتْ، كان مذهَباً، وجَنْبٌ قبيلة، والنِّسبة إليها جَنْبِيٌّ. وهو مشتقٌّ مِن بعض ما ذكرناه.

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