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اورعوام الناس کے طبقے کی اُن (اہل یہود) میں اکثریت ہے۔اس طبقے کی تعریف/خاص بات یہ ہے کہ الکتاب /ا للہ تعالیٰ کی نازل کردہ کتاب میں درج کا علم نہیں رکھتے سوائے اُس تمنا و خواہشات کی تسکین کرنے والے مواد کے جو انہیں الکتاب کے حوالے سے بتایا/سماعتوں میں ڈال دیاگیا ہے۔ Root: م ن ى |
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اور یہ کہ سوائے گمان کرتے رہنے ،سوچے سمجھے بغیر سمجھناکہ جو کچھ انہیں بتایا جاتا ہے نازل کردہ کتاب میں ہے،کے علاوہ وہ اورکچھ نہیں کرتے۔(البقرۃ۔۷۸) |
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چونکہ جھوٹ پر مبنی اختراعات دانستہ مقصد کے زیر اثر کی جاتی ہیں اِس لئے خود اپنی مذمت و ملال نتیجہ اور اختتام ہو گا اُن لوگوں کیلئے جو اپنے ہاتھوں سے منفرد کتاب کو لکھتے ہیں ۔ |
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بعد ازاں لوگوں سے کہتے ہیں ”یہ کتاب اس مواد پر مبنی ہے جو ا للہ تعالیٰ کی جانب سے رسول اللہ کو بھیجا گیا تھا“۔ |
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۔۔ان کا مقصد اپنے ذہن اور ہاتھوں سے تصنیف کردہ کتاب کے ذریعے معمولی دنیاوی مفادات کا حصول ہے۔۔ |
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چونکہ اپنی اس کمائی کی کم مائگی کا احساس ہو جائے گا اس لئے خود اپنی مذمت اور ملال کرنا ان کا انجام اِس وجہ سے ہو گا جو ان کے ہاتھوں نے لکھا۔ |
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اور حیف ہے اُن پر اُس کے سبب جوکسب یہ لوگ بناتے ہیں۔(البقرۃ۔۷۹) Root: و ى ل |
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اورلوگوں سے وہ کہتے ہیں ”ہمیں آگ نہیں چھوئے گی مگر گنتی کے دنوں کیلئے“۔ Root: م س س |
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اِن سے پوچھو ”کیا تم لوگوں نے ا للہ تعالیٰ سے اِس بات کاعہد لیا ہے؟ اگر ایسا ہے پھر تو ا للہ تعالیٰ اپنے عہد کے خلاف نہیں کریں گے(کیونکہ کبھی اپنے وعدے کے خلاف نہیں کرتے) Root: ع ھ د |
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یا تم ا للہ تعالیٰ سے وہ بات منسوب کرکے کہتے ہو جس کا تم لوگوں کو علم نہیں؟‘‘ |
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نہیں!گنتی کے دنوں کیلئے جہنم میں رہنے والی بات غلط ہے۔حقیقت یہ ہے کہ جس کسی نے بھی برائی کمائی اور اُس کی خطاؤں نے اُس کو گھیرے میں لئے رکھا۔ |
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تو اِس کے سبب یہ وہ لوگ ہیں جو جہنم میں رہنے والے ہوں گے۔ Root: ص ح ب |
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یہ لوگ ہمیشہ وہاں رہیں گے۔ |
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اور جو لوگ (نازل کردہ قرء ان پر) دل کی شاد سے ایمان لائے اور انہوں نے صالح اعمال کئے ۔ |
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یہ لوگ ہیں جو اصحابِ جنت ہیں ۔ Root: ص ح ب |
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یہ لوگ ہمیشہ وہاں رہیں گے۔(البقرۃ۔۸۲) |
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George Sale and Johm Medows Rodwell were the pioneer translators of Qur’ān in English whose mala-fide intentions and dishonest scholarship is loudly evident in prefaces of their work. They erroneously translated as:
George Sale: But there are illiterate men among them, who know not the book of the law, but only lying stories, although they think otherwise.
Johm Rodwell: But there are illiterates among them who are unacquainted with the Book, but with lies only, and have but vague fancies.
In English, illiterate is an adjective and offensive term for somebody who lacks education, especially somebody who cannot read and write.
Majority of later translators followed them using the same offensive term. However, some like Muhammad Asad, M.M. Pickthall used the word "unlettered" which also denotes not-well-educated.
Arthur John Arberry is an exception who correctly translated the word as:
And some there are of them that are common folk not knowing the Book, but only fancies and mere conjectures.
In classical exegeses تفسير الجلالين translated it as: عوام ordinary common people or average citizens: ومنهم) أي اليهود (أميون) عوام (لا يعلمون الكتاب) التوراة
A little focused attention to the structure of the sentence will show its meanings self evident:
This is an inverted nominal
sentence, simple by structure and semantically declarative. The normal style is that Subject
[مبتدأ
A prepositional or adverbial phrase can never be the subject of a nominal sentence. When these two entities appear in the beginning, a place reserved for the subject, they are in fact related to the predicate [comment-خبر].
Why this sentence is in the inverted order? The normal structuring of a nominal sentence may be inverted to achieve rhetorical benefit. There are a few situations in which inverting the structure is prohibited, and there are others in which inverting the structure actually becomes mandatory. One such mandatory situation is when the subject/topic to be talked about is purely indefinite and the predicate is a prepositional or adverbial phrase.
This Unitary Verbal Passage/Ayah begins with
[wāw],
the Recommencing particle. It is a discourse coordinator, that signals the speaker's
identification of an upcoming unit which is coordinate in structure to
prior unit. Here the discourse is the conduct of
a group/Elite-upper
segment-knowledgeable-scholars-literary club-clergy of Jews.
It is a prepositional phrase,
relating to the elided fronted predicate of
inverted nominal sentence. The Preposition
signifies the relation which subsists between the part and whole, a
subset of the Set, one group different from the other group of
constituent body. The masculine plural pronoun refers back to the
community under discussion, i.e. Jews-
This is sound-plural indefinite masculine nominative noun which is the
delayed subject/topic of the sentence. They are the one constituent
group of the Community:
about whom the ascription in the predicate clause
is elided. The Arabic language and the
Grand Qur’ān, in particular, demonstrates respect and regard for the
listener and reader. They are presumed as rational and intelligent
people who retain in their memory the earlier stated information while
listening to the whole speech, or reading the text.
The listener, reader, we are just told, in
2:75, this information about one
group of them, "indeed there has been a group of them who used to
listen to the Word/Parlance/Message of Allah; and thereafter they deliberately alter
it, out of context in different angle/perspective. They do this afterwards
when
they had analyzed/ comparatively studied/deliberated upon it and in a state of
being aware/understood it."
The rational
and intelligent readers are supposed to know that such an act can and is
done only by those who are recognized in the society as scholars,
professional writers, religious leaders, elite class, or clergy. It is a
group in a community/society/nation comprises of minority -a small
number-a small percentage of the total whole.
The aforementioned act cannot,
and is not done by the ordinary literate masses who constitute the major
part of the society. Would a rational and
intelligent reader construe this indefinite subject:
as
"illiterate, unlettered, uneducated" group, in contrast to the group who
listens the Word/Parlance/Message of Allah the Exalted, and after having
understood it by critical analysis, alters its context for narration to
general public? Does commonsense permits a
rational person to presume that the large majority of people of a
society barring a small number of scholars and clergy are illiterate,
unlettered, uneducated?
:
An indefinite noun is used
in contrast to another minor/small number
group. It denotes nothing except general masses, a majority group of
community i.e. Jews-
the majority of whom is and has all along been educated.
Tomorrow, they can attain hundred percent literacy rate.
The Root of this word is " ء م م". Lane's Lexicon, compiling many quotes from Classical Arabic Lexicons, states about it: [Quote] "It signifies the source, origin, foundation, or basis of a thing, or of anything; its stay, support, or efficient cause of subsistence. Anything to which other things are collected, or adjoined. The main or chief part of a thing; the main body thereof; and that which is a compriser, or comprehender of [other] things; the place of collection, or comprisal, or comprehension, of a thing, the place of combination thereof....And hence the head, or Chief, of a people, or company of men; because others collect themselves together to him." [unquote]
A little attention to the context of discourse and the meanings of this Relative Adjective noun [الإسم المنسوب] quoted from Lane's Lexicon will quite vividly enable us to discard the unsubstantiated opinion of all those translators who give it the meanings of "illiterate, unlettered, uneducated, not capable of reading or writing any book".
:
It
is the large body of people of the community who collect themselves together to
rely upon the other segment. The information about other segment, a minority
group, is that they distort the Message of Allah the Exalted, write books with
their own thoughts and hands and tell this general body of people that it were
from Allah the Exalted. This fact is unambiguously
made evident by disclosure of their adjectival trait in the immediately
following clause:
The peculiar trait of these
is that they do not know-ascertain and acquire knowledge
of the contents of the Revealed Book.
They are, however, aware with regard to the
Revealed Book only such wishful fascinating hearsay-conjectural myths
made popular and widespread in society.
The
Relative Adjective indefinite Subject noun of preceding inverted nominal
sentence
is portrayed by this adjectival clause which particularizes the
perspective of so calling/naming them. Further it makes evident the
elided predicate of preceding nominal sentence that they retain their
such habit/psyche-peculiar feature.
Negation Particle.
:
This is the complete Verbal sentence which is
negated, comprising of Verb, Subject and Object. Verb is Imperfect; Third Person; Plural;
Masculine; [و] Subject
Pronoun, nominative state, referring back to
.
The object of verb is:
which is the definite noun, denoting specified and known Book-the
Revealed Book.
This verbal sentence leaves no
room for any rational person, if he is not
slave to conjectural gossips, to let a
thought come to his mind that this is being talked about those persons
who cannot read or write a book It is not said that they
do not know a book
which could give leverage to someone to construe or guess that they are
illiterate people. "They do not know The
Book". If I say to you, "The majority of
Israelites do not know the contents of At-Toraat", would you presume
that I am suggesting or alleging that "the majority of Israelites
are illiterate, unlettered, uneducated, not knowing reading and writing
books". If not, and surely you will not
presume like this to expose yourself as thoughtless unintelligent, then
why should you accept translation of word
as "unlettered folk, illiterates, lacking knowledge of reading or
writing a book"?
They are, however, aware with regard to the Revealed Book only such wishful/hopeful fascinating hearsay/conjectural myths made popular and widespread in society.
This is restrictive-confining clause relating to the verbal sentence.
Restriction/Confining Particle.
Noun: Indefinite; broken plural;
feminine; accusative. This is exclusion
from the fact of their not knowing the Book,
signifying that they do know this in relation to the Book.
Its Root is "م ن ى".
The basic perception is to inspire a fascinating desire and hope. Its
actualization and positive affect upon the targeted is possible only
through an object, a cause which will relay the thought generating hope
and desire. A physical object named by this Root, i.e.
quite picturesquely explains the concept and perception of it.
It denotes
the semen, which creates desire and hope of offspring only on pouring/ ejaculating
and lodging into the "receptacle" of one's wife.
:
It
is something in relation to the Revealed Book which is known to:
general
body of people who otherwise do not have the knowledge of the Revealed
Book. Knowledge is acquired only when things-statements are placed
before someone, or is made to listen to those statements, or these are
widespread talk of the town like. The peculiar feature of
is that they have a pleasurable, fascinating hopeful element inherent in
it. This renders them the capability of getting firmly embedded in the
memory/knowledge of general public. This is particularly because the
perceivers, narrators and writers of these wishful, fascinating, hope
creating conjectural myths attribute it to the Revealed Book of Allah
the Exalted.
The lack of knowledge of the Revealed Book and their knowledge about it restricted to widespread conjectural fascinating hopeful and alluring statements perceived as the words of Allah the Exalted renders the general body of people in this state.
As such, they the common people, keep doing-knowing nothing except conjecturing-supposing-assuming the widespread-popular material as being from the Revealed Book.
Recommencing particle, or it can also be considered as parenthetical
clause initiator.
Negative Particle.
Personal Pronoun ;third
person; plural masculine; nominative. This is the Subject of Nominal
Sentence, referring back to
.
Restriction/Confining Particle. This particle
after the negation particle adds connotation of certainty to the
predicate.
This Verbal Sentence is the Predicate. Verb:
Imperfect; third person; plural; masculine; Subject pronoun
و in nominative
state, referring back to
and thus to
.
The
Mood of the verb is Indicative denoting
that it keeps happening.
Recurrences:
Recurrence: (1)2:78(2)45:24=2
: (1)2:81(2)2:275=2
:
(1)2:25(2)2:39(3)2:81(4)2:82(5)2:217(6)2:257(7)2:275(8)3:107(9)3:116(10)7:36(11)7:42(12)10:26(13)10:27
(14)11:23(15)13:05(16)23:11 (17)58:17=17
:
(1)2:82(2)4:57(3)4:122(4)7:42(5)29:07(6)29:09(7)29:58(8)35:07(9)40:58(10)42:22(11)47:02=11
:
(1)2:25(2)2:82(3)2:277(4)3:57(5)4:57(5)4:122(6)4:173(7)5:09(8)5:93(9)7:42(10)10:04(11)10:09(12)11:23(13)13:29(14)14:23(15)18:30(16)18:107(17)19:96(18)22:14(19)22:23(20)26:227(21)29:07(22)29:09(23)29:58(24)30:15(25)30:45(26)31:08(27)32:19(28)34:04(29)35:07(30)38:24(31)38:28(32)40:58(33)41:08(34)42:22(35)42:23(36)42:26(37)45:30(38)47:02(39)47:12(40)48:29(41)65:11(42)84:25(43)85:11(44)95:06(45)98:07(46)103:03=46
:
(1)2:82(2)
7:42(3)10:26(4)11:23
: (1)2:82(2)7:42(3)7:44(4)10:26(5)11:23(6)25:24(7)46:14(8)59:20(9)59:20=9
Relative adjective
Adjectives can also be made by adding iy(un) ـِيٌ (masculine) iyat(un) ـِيَةٌ after a noun. This is called the relative adjective ‘Ismu-a-nasbiyati اِسْمُ الْنِسْبَةِ.
Appositive Particle: It is of two types:
(1)
Conjunctive
particle [مُتَّصِلَةٌ];
(2) Disjunctive [مُنْقَطِعَةٌ]
[When
it is followed by a word beginning with consonant ب
and م it will be without "Jazem-
"
and when followed by a
ساكن/أل
consonant it will be
having
vowel sign
to break the clusterاجتماع الساكنين
إعرا ب القرآن Syntactic Analysis
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1 |
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1379 |
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2 |
جار و مجرور: حرف جر + ضمير متصل في محل جر-جمع مذكر غائب |
[جار و مجرور متعلق بخبر مقدم محذوف] |
|
3 |
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مبتدأ مؤخر مرفوع بالواو لأنه جمع مذكر سالم |
|
4 |
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5 |
فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكر غائب |
فى محل رفع صفة الموصوف |
|
6 |
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مفعول به منصوب و علامة نصبه-الفتحة |
|
7 |
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8 |
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9 |
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10 |
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11 |
ضمير منفصل مبني جمع مذكرغائب |
[ضمير منفصل فى محل رفع مبتدأ] |
|
12 |
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13 |
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1391 [الجملة الفعلية فى محل رفع خبر] |
|
1 |
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1392 ويل مبتدأ |
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2 |
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متعلقان بمحذوف الخبر |
|
3 |
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الجملة صلة الموصول |
|
4 |
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مفعول به |
|
5 |
جار و مجرور + الإِضَافَةُ = بِ حرف جر + اسم مجرور-جمع مذكر/مضاف + ضمير متصل-جمع مذكر غائب في محل جر-مضاف إليه |
متعلقان بالفعل |
|
6 |
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7 |
فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكرغائب |
|
8 |
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مبتدأ |
|
9 |
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متعلقان بمحذوف خبر |
|
10 |
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11 |
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12 |
لام التعليل + فعل مضارع منصوب بأن مضمرة بعد لام التعليل/و- ضمير متصل فاعل-الألف-فارقة/جمع مذكرغائب/باب اِفْتَعَلَ |
|
13 |
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متعلقان بالفعل قبلهما |
|
14 |
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مفعول به |
|
15 |
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صفة |
|
16 |
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ويل مبتدأ |
|
17 |
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متعلقان بمحذوف الخبر |
|
18 |
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متعلقان بمحذوف خبر |
|
19 |
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الجملة |
|
20 |
الإِضَافَةُ = اسم مرفوع -جمع مذكر/مضاف + ضمير متصل-جمع مذكر غائب في محل جر-مضاف إليه |
فاعل |
|
21 |
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|
22 |
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مبتدأ |
|
23 |
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|
24 |
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متعلقان بويل |
|
25 |
فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكرغائب |
1416 الجملة صلة |
|
1 |
|
1417 |
|
2 |
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب |
|
3 |
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4 |
فعل مضارع منصوب و علامة نصبه الفتح/صيغة:واحد مؤنث غائب/ نَا-ضمير متصل مبنى على السكون فى محل نصب مفعول به |
|
5 |
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فاعل |
|
6 |
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7 |
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8 |
اسم مفعول- منصوب-واحد مؤنث |
|
9 |
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10 |
الهمزة-للاستفهام +فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع المتحرك/ فاعل-جمع مذكرحاضر/باب اِفْتَعَلَ |
|
11 |
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12 |
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13 |
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14 |
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15 |
فعل مضارع منصوب و علامة نصبه الفتح/صيغة:واحد مذكر غائب/ /باب افعال |
|
16 |
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|
17 |
الإِضَافَةُ = اسم منصوب واحد مذكر/مضاف + ضمير متصل-واحد مذكر غائب في محل جر-مضاف إليه |
|
18 |
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19 |
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20 |
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21 |
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22 |
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23 |
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24 |
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1440 |
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1 |
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1441 |
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2 |
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3 |
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4 |
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5 |
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6 |
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7 |
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8 |
الإِضَافَةُ = اسم مرفوع جمع مؤنث/مضاف + ضمير متصل-واحد مذكرغائب في محل جر-مضاف إليه |
|
9 |
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10 |
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11 |
اسم:معرفہ باللام-مجرور-واحد-مؤنث |
|
12 |
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13 |
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14 |
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1454 |
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1 |
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1455 |
|
2 |
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3 |
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب/باب افعال |
|
4 |
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5 |
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب |
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6 |
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7 |
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8 |
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9 |
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10 |
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11 |
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12 |
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1466 |
Proper Name; singular; masculine; Genitive.
[Recurrence: 829-First Occurrence in 01.01] لفظ الجلالة مجرور للتعظيم
+ Relative pronoun
with "ن"
having been assimilated. [Recurrence:
50-First Occurrence in 2:23]
جار و مجرور
= حرف جر + الاسم
الموصول في محل
جر 
Allah: Proper Noun: Nominative.
[Recurrence: 973; First in 2:07]
لفظ الجلالة مرفوع للتعظيم بالضمة
Separable Preposition.
حرف جر
Relative pronoun;
الاسم الموصول 
Condition noun;
اِسم شرط
=
Demonstrative Pronoun:
:
Plural and
