Day 252; Qur’an 47: 20-28; page 509-510

Welcome Friends:  Ahlan wa sahlan

Today’s Reading was tough!

In our last Reading, I explained the final verses saying: “….for God Alone -knows your movement and your repose..” … without looking into the definition of the word ‘taqallubتقلّب- ’ (see footnote [i]).  As it turns out, ‘taqallub’ is not simply about the physical, but also about all our mental shifts of position! Think, dear Reader, how much more this verse now tells us about God:  He knows all the workings of our minds, each subtle ‘change of mind/heart’ we feel… and where we, AND our minds/hearts eventually find ‘lodging مثوى…!

The more we interact with the Qur’an, the more we get out of it!

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.

COMMENTS:

PAGE 509 Arabic Qur’an.

1.  We already discussed Verse 19 in our last Reading; see Verses 19- 22 in Asad’s explanation.  I will just add  a few comments.

Verse 19 then, is about God knowing ALL our shifts of position, including the ‘mental.’  We notice that in Verses 20-30 which speak to ‘Those who had attained Faith,’  telling them/us about ‘Those in whose hearts/minds is an Affliction/Impairment- الذين في قلوبهم مرض…’ 

This group is so labeled eleven times in the Qur’an, and is traditionally considered to be the same as ‘Munaafiq/[ii] Hypocrites,’ but as we can see in these three verses, they were mentioned separately and certified as ‘impaired.’ 

Why the distinction between the two?  It seems that although the characteristics of the ‘Hypocrites’ and ‘Those of Impaired Hearts/ minds’ do meet, and the individuals who belong to these two groups do overlap, they are not identical.  The Qur’an is true and precise, hence the distinction.

The three most apparent characteristics of ‘Those in Whose heart/mind is an Impairment,’ are that they are ‘fearful’ (HQ 5:52), and are in ever-increasing ‘confusion/turmoil/rijs’ (HQ 9: 125) probably due to their inner ‘Ddagheenah’ or Prejudice /[iii] (HQ 47: 29).  (‘Ddagheenah’ is NOT ‘hatred/vengefulness,’ as is traditionally explained- see footnote-[iv].)

In other words, their ‘Impaired Judgment’ is caused by Prejudice.

Wow. 

The Qur’an condemns prejudice, and calls it an ‘impairment/ maraDd’ of the hearts/minds. 

In Verse 21 we find that, when Decisiveness ‘in the matter’ is called for (عزم الأمر), these ‘Prejudicial’ persons are not ‘True to God,’ and therefore not empowered. 

Remember: Being ‘true/ truthful’ means being ‘empowered.’  There is nothing more powerful than Truth.  That is the full meaning of ‘Ssadaqa’ صدق!!  See definition ([v]).

ASIDE:

Dear Reader:

The Qur’an shows us that ending up in a state of ‘wailing’ ‘wailالويل- ’ is reserved for Those Who FALSELY represent Truths… those who lie to others, belie God’s Words, and defraud each other.

And if Prejudicial people are in a state of IMPAIRMENT, caused mainly by being false to God and themselves, what does that say about many of us who use our so-called ‘religions’ and ‘scriptures’ to justify prejudice against one another?

May Our Lord forgive us, enlighten us, and help us fulfill our best potential on this earth.

2.    In Verse 23, New Readers should note that, although it may seem that God has ‘enforced’ a state of ‘deafness’ and ‘blindness’ upon such persons, it is actually far from it.  We do have a freedom of choice, and ample chance to exercise our free will.  Put ‘free choice will’ in ‘Search this Site.’ 

See our earlier post where we read HQ 6:39 in Ali’s interpretation- with his commentary regarding man’s stubborn refusal to listen:

‘Those who reject our signs are deaf and dumb,- in the midst of darkness profound: whom God willeth, He leaveth to wander: whom He willeth, He placeth on the way that is straight (HQ 6:39).

We commented at the time:

“It is interesting to note that, as humans we are free, both to listen to sound advice, and to follow through.  Following through IS the crucial part.  Following through is proof that we have fully understood what is best for us.  HQ 8:23 tells us that, if God had forced such persons to listen, they would still NOT have followed through!  On that basis, the basis of human FREEDOM to listen to advice and to follow through, HQ; 8:24 calls on the Faithful once again, telling them/us very clearly (all in plural), to respond to God and the Messenger when invited to THAT WHICH GIVES US LIFE.

‘That which gives us life’ is this Qur’an, the Message of the Creator and Sustainer of Life.”

3.   Verse 24 poses a question and presents a statement of fact:

Do they not then ‘recognize the full implications’ of the Qur’an?  Or are, upon certain hearts/minds, their locks (clamping them shut)?

 This is similar to HQ 4:82 (see both):

                                                                                      Do they not then ‘recognize the full implications’ of the Qur’an?  For had it been from any (source) other than God they would have found in it much discrepancy.

New Readers:  Put ‘Qur’aan kitaab’ in ‘Search this Site.’

We discussed the word ‘tadabbaara’ earlier and said:

“We should be fully aware of the significance of the word ‘tadabbara’ تدبّر, which means to ‘follow through to the end result,’ realizing the consequences and full implications of something.”

4.   Verses 25 – 28 are about those who literally ‘reverse direction, turning on their heels’ after Guidance is made clear to them; well-explained by both Yusuf Ali and Muhammad Asad, except for the explanation of the word ‘SsakhaTta.’ 

I prefer Asad’s ‘condemn’ to Ali’s ‘wrath;’  God is NEVER angry/ wrathful (see footnote [vi])!

Refer to our earlier post which discussed Death as it approaches Wrong-doers:  Being reluctant to depart this earth, their consciousness/ spirit clings tight to their bodies as they literally sink into the depths of ‘mawt,’ their physical death, and need to be taken forcefully.

We find reference again -in Verse 29-30 to ‘Those Whose hearts/minds are Impaired.’ They do not realize that God shall ‘bring out and expose’ their Prejudice.  In fact (no matter how they try to hide it), their impairment is betrayed by their ‘slant’ of speech and warped behavior!

PAGE 510 Arabic Qur’an.

5.  In Verse 31 (as I understand it), God assures listeners/us (in the first person plural ‘you’) that ‘We’ shall indeed try ‘you’ until We ‘mark out’ the  ‘high strivers/ mujaahideen’ amongst ‘you,’ and the ‘Ssabireen/ patiently persevering,’ and We shall (also) try/test your mettle/your records. 

How aptly it connects to Verse 30 which ends with ‘…and God knows your works!’

‘Exerting oneself’ so as to accomplish something is ‘jihaad,’ a word which has -for too long- been wrongly explained as ‘Holy War’ (the Arabic equivalent to ‘Holy War’ would be ‘Hharb muqaddassahحرب مقدسة’ which is unknown). 

The command ‘Jaahidu,’ as we can see in the 17 instances where this word is mentioned in Qur’an, is mostly about exerting oneself financially and physically, which could be in an ‘armed struggle,’ but that would be only one manner of ‘jihaad.’

‘Khabar’ has two connotations, related to having knowledge or ‘record’ of something, OR to one’s ‘mettle’ (literally, land or vegetation that is made supple -see definition [vii]).      

Verse 32 tells us that ‘Those who had Denied and Barred from the path of God, and broken apart from the Messenger "شق" after Guidance had become clear to them, will not ‘afflict/disadvantage’ God in the least, and their works will be voided.

(For more on them see إن الذين كفروا صدوا)

Verse 33 speaks directly to Those who had attained Faith, calling upon them/us to obey God, obey His Messenger, and not to invalidate, or void, their deeds/ works.

Verse 34 informs them that ‘Those who Denied and Barred from the path of God’ then (eventually) died as Deniers, God shall never absolve them.  This ties in with verse 32, and shows us that, as long as such persons are alive, they have a chance to seek forgiveness!

Verse 35 instructs the Faithful (while at war) not to be humbled (‘هون’) and call for a truce/ peace when they are ‘prevailing,’ and God is with them, and He won’t separate them from their deeds.

(الأعلون-: the superior/ the uppermost)

6.   Then Verses 36-38 speak of this lesser, immediate life and show us how biased we are towards our worldly assets, and how our ‘prejudice’ becomes obvious when we are asked to give any of it away!  This proves once again that our perpetual ‘jihaad’ is in extending ourselves physically and financially, spending on others and on rightful causes.

The chapter actually ends on a note of warning to Those Who had attained Faith…. and we understand that Truth will prevail, with or without us. 

If we were to turn back, we automatically become dispensable: Other people shall take our place and they will not be the likes of us!

Read these beautiful verses in Ali or Asad’s explanations.

Here are Yusuf Ali’s beautiful comments:

“Complete self-sacrifice, if voluntarily offered, has a meaning: it means that the persons devotion is exclusively and completely for the Cause. But no law or rule can demand it. And a mere offer to kill yourself has no meaning. You should be ready to take risks to your life in fighting for the Cause, but you should aim at life, not death. If you live, you should be ready to place your substance and your acquisitions at the disposal of the Cause.”

“Here the case of the special devotee and of the average man with his human foibles are distinguished. Stinginess is not a virtue: it hurts more the finer-nature of the individual practising it that it hurts the Cause. God is free of all wants and independent of any need that we can meet. His Cause is similarly independent of human aid. But it uses human agency for our own human advancement. The need to be able to serve God’s cause is ours. We are the needy beggars who should claim the privilege before the Lord of Bounties unbounded.

If we desert the Cause, the Cause will not fail. Better men than we will uphold the flag. But we should fall, and others will take our place, who are not so timid, half- hearted, or stingy.”

Enough said!

 

Our next Reading is from HQ 48: 1-15; a new Chapter!

Peace unto all!

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[i]‘Taqallub’ comes from the root-verb ‘qalaba’  قلب

 ‘Qalaba’قلب ([i]), as defined earlier, bears two connotations:

·          The purest, most esteemed part of a Cognizant Human (or of anything).

·          A turnover (from one side to another, or inside-out).

But different verb-forms express different meanings:

·          فعل – faعala: To ‘do or act.’

·          انفعل – infaعala: To ‘react’ in response to something ([i]).

·          تفعّل -tafaع عala: To ‘repetitively/insistently do or act.’

Taqallaba follows the third verb-pattern, and is mentioned 9 times in the Qur’an.

Any act involving ‘taqallub’ usually means a change, usually from one side to the other or back and forth. We use this word when the weather is ‘variable’ (طقس متقلّب) and when we find ourselves ‘tossing and turning’ in bed. We also use it for changes of mood, and say that some people are ‘mutaqallib’ by nature; ‘moody,’ or often changing their minds.

[ii] We defined ‘munaafiq’ from ‘nafaqa[ii]’ in an earlier post where we said;

The verb ‘anfaqa-أنفق’ means to spend, while ‘nafaqa-نفق’ means to die.

The noun ‘nafaq’ is an outlet or tunnel, while ‘nafqaa-نفقاء ’ is the hidden exit to a rodent’s burrow, camouflaged from the outside.  When escaping, the rodent hits against it with its head, and exits. 

All these connotations combine to describe the Hypocrites.  They have exited the state of Faith and Reverence to God.  Their true beliefs burrow deep inside them, where no one can hold them accountable.  They are masters of quick escape from duty and responsibility, having camouflaged ‘exits’ everywhere.

[iii]  ضغن: يدلُّ على تغطية شيءٍ في ميل واعوِجاج، ولا يدلُّ على خَير. من ذلك الضِّغْن والضَّغْن: الحِقْد. وفرسٌ ضاغن، إِذا كان لا يُعطِي ما عندهُ من الجري إلاّ بالضَّرب. ويقال ضَغِنَ صَدرُ فلانٍ ضِغْنَاً وضَغَناً. وقناةٌ ضَغِنةٌ: عَوجاء.

ويقال ضَغَنَ فلانٌ إلى الدُّنيا: ركَنَ ومالَ. وضِغْنِي إلى فلانٍ، أي ميلي إِليه. والذي دلَّ على ما ذكرناهُ من تغطية الشيء قولُهم إنَّ الاضطغانَ الاشتمالُ بالثَّوب.

[iv] ‘Ddagheenah,’ as we can see in our more than 1,000 year old Lexicon, is always a detrimental biased state which a person privately ‘leans to,’ best translated in English as ‘Prejudice.’

[v] We encountered the definition of ‘Ssidq’ earlier, where were amazed to find that it was about the POWER of Truth.

من معجم المقاييس: (صدق) يدلُّ على قوّةٍ في الشيء قولاً وغيرَه. من ذلك الصِّدْق: خلاف الكَذِبَ، سمِّيَ لقوّته في نفسه، ولأنَّ الكذِبَ لا قُوَّة له، هو باطلٌ. وأصل هذا من قولهم شيءٌ صَدْقٌ، أي صُلْب.  ورُمْح صَدْقٌ.. والصِّدِّيق: الملازم للصِّدْق. والصَّدَاق: صَدَاقَ المرأة، سُمِّيَ بذلك لقوّته وأنَّه حقٌّ يَلزمُ. ويقال صَدَاقٌ وصُدْقة وصَدُقة. قال الله تعالى: {وَآتُوا النِّسَاءَ صَدُقَاتهنَّ نِحْلَةً} [النساء 4]. و[من] الباب الصَّدَقة: ما يتصدَّق به المرءُ عن نفسه وماله.

عن الراغب الأصفهاني: والصدق: مطابقة القول الضمير والمخبر عنه معا، والصدقة: ما يخرجه الإنسان من ماله على وجه القربة كالزكاة، لكن الصدقة في الأصل تقال للمتطوع به، والزكاة للواجب، وقد يسمى الواجب صدقة إذا تحرى صاحبها الصدق في فعله. قال: }خذ من أموالهم صدقة{ [التوبة/103]، وقال: }إنما الصدقات للفقراء{ [التوبة/60].

[vi] ‘SsakhaTt-  سخط/ is the opposite of ‘riDdwaanرضى- / …as we can see in Tanzil.  I found the concept difficult to explain because it is about God, and should not denote ‘sentiment.’  The closest words to explain the concept are ‘disapproval of and displeasure in someone,’ versus ‘approval of and pleasure in someone.’  Let me know if you find something better, dear Reader.

[vii]  خبر:  أصلان: فالأول العِلم، والثاني يدل على لينٍ ورَخاوة وغُزْرٍ.

  فالأول الخُبْر: العِلْم بالشَّيءِ. تقول: لي بفلان خِبْرَةٌ وخُبْرٌ. والله تعالى الخَبير، أي العالِم بكلِّ شيء. وقال اللهُ تعالى: {وَلاَ يُنَبِّئكَ مِثْلُ خبِيرٍ} [فاطر 14].

  والأصل الثاني: الخَبْراء، وهي الأرض الليِّنة.  والخَبِير: الأكّار، وهو مِن هذا، لأنّه يُصْلِح الأرضَ ويُدَمِّثُها ويلَيِّنها. وعلى هذا يجري هذا البابُ كلُّه؛ فإنهم يقولون: الخبير الأكّار، لأنه يخابر الأرض، أي يؤاكِرُها.  و[من] الذي ذكرناه من اللِّين تسميتُهم الزَّبَدَ خبِيراً. والخَبير: النَّبات الليِّن.

Day 251; Qur’an 47:1-19; page 507-508

Welcome Friends:  Ahlan wa sahlan

This Chapter is so beautiful!  Its verses are clear and direct, with Persuasion and Dissuasion taking turns at pulling our heartstrings… in a breathtaking cadence.

Yusuf Ali’s Translation of our new Chapter.

Muhammad Asad’s Translation of our new Chapter. 

Their commentaries can only be read in verse by verse view.

سورة محمد

Muhammad

From the Introduction of Yusuf Ali:

“We have now finished more than five-sixth of the Quran. The remaining sixth consists of short Surahs, but these are again grouped according to subject matter.

We begin the first of such groups with a group of three Surahs (47 to 49), which deal with the organisation of the Muslim Ummah or community both for external defence and in internal relations. The present Surah deals with the necessity of defence against external foes by courage and strenuous fighting, and dates from about the first year of the Hijrah, when the Muslims were under threat of extinction by invasion from Makkah.”

From the Introduction of Muhammad Asad::

“MEDINA PERIOD

THIS IS undoubtedly one of the earliest revelations - perhaps the earliest - of the Medina period; as pointed out in the note on verse 13 below, may have been revealed during the Prophet’s hijrah. The view of Ad-Dahhak and Said ibn Jubayr (cited by Zamakhshari) that it is a Meccan surah lacks both internal and external evidence, and cannot be accepted. The title is based on the mention of the name of the Prophet Muhammad in verse 2; but since the surah deals prominently with various aspects of fighting (qital) in God’s cause, it was often designated by the Prophet’s Companions and their immediate successors as Surat al-Qital.

COMMENTS:

Before we begin, I’d like to make 3 comments for the benefit of New Readers:

Firstly, that this chapter is named ‘Muhammad,’ after the Messenger, peace upon him.  As we may have noted, five other Qur’anic chapters are named after Messengers: Noah, Hud, Jonah, Abraham, Joseph.

We discussed something similar earlier and said:

The Qur’an mentions ‘Muhammad’ by name 4 times only, and once as ‘Ahmad.’ 

As for Moses and Jesus, peace upon them, the Qur’an discusses their lives and beautiful teachings in many, many verses, PLUS it:

·     Mentions Moses by name - with reverence- no less than 136 times.

·     Mentions Jesus by name - with reverence- 25 times.

The second comment I’d like to make, is about the first part of Verse 4, which led this Chapter to be dubbed by some ‘the Chapter of Qitaal,’ or ‘Battle/ Mutual fighting.’  I don’t think that this Chapter deserves to be so dubbed; the rest of its 38 verses are not about ‘combat’ at all! 

Anyway, Verse 4 seems to have been among the first to give the ‘green-light’ to the Faithful, allowing them to put up a fight when assaulted by Those Who Denied, especially in battle.

Thirdly,  many of these verses seem to have been revealed at a time of great difficulty with calls for steadfastness as some contemplated desertion, which leads to the conclusion that they were probably revealed very early-on, in Yathrib/ Medina.  But it is also true that the subject-matter of certain verses might be expected of something revealed during the three years of ‘the Ban,’ when the Believers were put virtually under siege and not allowed to buy provision or interact with anyone, so much so that their state was one of famine (see the verses that speak of the life of this lowly/immediate world, contrasting it with Heaven and its bountiful ‘rivers of water, milk, and honey).  This uncertainty stems from the fact that only one generation would know for sure what was revealed where and when, while subsequent generations are NOT supposed to think of Qur’an as ‘Meccan versus Medenite’ verses, but as one unit -contemporary for all time- revealed for its own benefit.

PAGE 507 Arabic Qur’an.

1.  The verses begin by contrasting Those who had Denied and barred people from the path of God, on one hand, with Those who Attained Faith, performed good deeds, and had faith in what was sent down upon Muhammad, on the other. 

‘Those who had Denied’ eventually end up with ‘lost’ works, while ‘Those Who had attained Faith’ end up with their  misdeeds ‘covered’ by their Lord, and their   concerns بال[i] put aright. 

Verse 3 informs us what each category had been doing, telling us that this is how God ‘strikes,’ for Cognizant Humans, their examples. 

Note:

Actually, ‘Those who had Denied and barred people from the path of God’ are mentioned 5 times in the Qur’an, three times here,  in this chapter alone,  الذين كفروا وصدوا ةعن سبيل الله  see Verses 32 and 34.

2.  Verse 4 begins by stating that (in a war scenario -as it says later), when ‘you do encounter Those who Denied, then 'the striking/restraining/falling upon the necks' until when you have DISARMED them, tighten the bond, after which there is either generosity or ransom (for captives) until the war has released its burden…’ Isn’t it interesting that the connotation of ‘disarming’ has never been mentioned by any commentator, although this is one important meaning of the word 'thakhana'?  See  [ii] ثخن  below…. this falls in with other connotations of the word 'Ddaraba' (see entire page about this word), where we realize that 'Ddarb al riqaab' is a NOUN, indicating a measure or an action to be taken whereby one gains the upper hand and has the enemy 'by the neck.'  What commentators have overlooked is that there is NO VERB (as in 'strike') and no SUBJECT (as in 'you') and NO OBJECT (as in 'them').  This gives us an entirely different perspective on the issue, where it is left up to the defenders/fighters themselves, to decide how best to enact that measure, and how best to overpower their enemy!  THIS IS SO MUCH DIFFERENT than both Ali and Asad's explanation, where they make it into a direct command: 'Smite (at) their necks!'  Readers who know Arabic would translate such words as: اضربوا رقابهم -iDdribu riqaabahum- which the Qur'an does NOT say, but rather leaves the 'the striking/restraining/falling upon the necks' as a term which includes the full spectrum of actions taken in one-to-one combat, with the intention of overpowering and disarming the enemy, and NOT annihilating them.

3.    The last part of Verse 4, together with Verses 5-6, show us the recompense of Those who are killed in the path of God.  I find it interesting that when the Qur’an says that God will ‘yahdeehim' commentators have explained this as ‘God will guide them…’  which seems strange for someone who has already departed this life!  But the definition of the word, as we stated earlier, is not just about 'guiding’ but about 'gifting, and granting' us… as in a ‘hediyyahهدية-  .’

 Then the verses challenge Those Who Denied, to travel the earth and see the consequence which befell their predecessors, upon whom was destruction and loss because they spurned/disliked what God had sent down.

4. Then come the verses which always strike at my heart-strings, Verses 7-11, which call upon Those who had Attained Faith, asking them/us to succor/ make successful the cause of God, promising them/us success if they/we did that. … asking Those Who Denied to travel the earth and see the consequence which befell their predecessors.  These beautiful verses end with:

ذَٰلِكَ بِأَنَّ اللَّـهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِ‌ينَ لَا مَوْلَىٰ لَهُمْ ﴿١١﴾

“That is because God is Protector of Those who have attained Faith, 

and The Deniers have no Protector.”  

PAGE 508 Arabic Qur’an.

5. Verse 12, on its own, has beautiful Persuasion and dismaying Dissuasion, comparing Those Who Denied to ‘cattle grazing!’

Verses 13-14 draw yet further comparison, and mention ‘your town which evicted you.’  Speaking to prophet Muhammad, this township was ‘Mecca.’

6.   Verse 15 is beautifully Persuasive, telling us about ‘Jannah’ the Garden, letting us know that this information is only a ‘likeness’ (mathal مثل-), and then it get Dissuasive, telling us about the lot of those snug in the Fire, those who are drinking a fiery liquid which cuts, again and again, at their bowels!

7.   Verses 16 and 18 inform the Messenger about those who come to listen to him, then leave him, wondering at what they had heard… (and they actually don’t seem to get the Message) because they continue to ‘follow their plummeting desires.’  They are asked whether they are ‘awaiting the Hour which comes suddenly upon them’…?

Verse 17 gives us a wonderful statement regarding Those who are Guided; God shall increase their guidance/ gift and bring them their Awareness.  This is VERY important as it shows us how guidance can only evolve into further guidance, begetting us the most precious gift of all:  ‘Awareness!’

But this cannot happen unless we start out upon the right path. 

New Readers:  Put ‘taqwa awareness’ in ‘Search this Site,’ and note how ‘awareness’ is the opposite of ‘aggression.’  This is quite fitting, in a Chapter which gives the Faithful ‘the green light’ to take up arms:  Fight those who fight you, but without being the Aggressors!

In the final verse to today’s Reading, we clearly hear the ‘voice of God’ as He speaks to the Messenger, telling him to ‘know’ that there is no God but God.  He tells him to ask God to forgive his misdeed, as well as the misdeeds of the Believers, men and women…. but then God addresses us all in the first person plural as He says”…for God Alone knows ‘your’ movement, and your’ repose.

Put the ‘voice of God’ in ‘Search this Site.’

Finally, dear Readers, do try to listen to this Chapter.  Although its full impact can only be felt by those who understand Arabic, listening to it while reading the interpretation is also powerful.

How to do that:

Click Tanzil here, go down to ‘Recitation’ and highlight Al-Afasy, go down to ‘Translation’ and choose Muhammad Asad, then go back to ‘Recitation’ and click to begin listening, hovering your mouse over the Arabic highlighted verses to get the English interpretation. 

Fantastic. 

P.S.

Yusuf Ali’s interpretation is also good, but I am upset by the fact that certain governments, when reprinting his work, have taken the liberty of supplanting Ali’s choice of wording - ‘God’ -with their choice of wording- ‘Allah.’  This single act is the main reason for the wedge driven between the Qur’an and non-Arabic speakers! 

Enough said!

 

Our next Reading is from HQ 47: 20-28.

Peace unto all!

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[i] وأما الأصل الثاني فالبَال: بالُ النفس. ويقال ما خَطَر بِبالي، أي ما أُلْقِيَ في رُوعي. فإنْ قال قائل: فإنَّ الخليلَ ذكَرَ أنّ بال النَّفْس هو الاكتراث، ومنه اشتقَّ ما باليتُ، ولم يخْطِر ببالي. قيل له: هو المعنى الذي ذكرناه، ومعنى الاكتراث أن يَكْرُثَه ما وقعَ في نفسه، فهو راجعٌ إلى ما قلناه. والمصدر البَاَلةُ والمبالاةُ. ويقولون: لم أُبَال ولم أُبَلْ، على القصر.

وممّا حُمِل على هذا: البال، وهو رَخَاء العَيْش؛ يقال إنه لَرَاخي البال وناعِمُ البال. 

[1] [ii] ثخن: يدلُّ على رَزَانة الشيءِ في ثِقَل. تقول ثَخُنَ الشيءُ ثَخَانَةً. والرّجُل الحليمُ الرّزِين ثَخِين. وقد أثْخَنْته أي أثْقَلْته، قال الله تعالى: {حَتَّى يُثْخِنَ في الأَرْضِ} [الأنفال 67] وذلك أنّ القتيلَ قد أُثْقِل حتى لا حَرَاكَ به. وتركتُه مُثْخَناً، أي وَقِيذاً. وقال قومٌ: يقال للأعزل الذي لا سِلاحَ معه: ثخين؛ وهو قياسُ الباب، لأنّ حركتَه تَقِلُّ، خوفاً على نَفْسه