Root: ل ى ل
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 92
b) No of constructions: 14 All Nouns
Classical Arabic lexicons state:
(مقاييس اللغة)
اللام والياء واللام كلمة، وهي
اللَّيل: خِلافُ النهار
لسان العرب)
اللَّيْلُ:
عقيب النهار ومَبْدَؤُه من غروب الشمس. التهذيب:
اللَّيْلُ ضد النهار
واللَّيْلُ ظلام
الليل والنهارُ الضِّياءُ
(القاموس المحيط)
اللَّيْلُ
واللَّيْلاةُ: من مَغْرِبِ الشمسِ
إلى طُلوعِ الفَجْرِ الصادِقِ أو الشمسِ
That it signifies the night
contra. of the day; that it is night following the day and it starts
with the setting of the Sun and ends towards the appearance of the true
dawn or emergence of the Sun on horizon. Its distinction is darkness
from the light and heat of the day.
Semantic Domain: Physical
Cosmology.
Alteration of night and day is
one of the unique phenomenon of our universe. Allah the Exalted, the
setter of the sciences, has explicitly elaborated the phenomenon with
the choice of words that it equally appeals to the intelligibility
of a common man and the scientists who observe natural phenomena
in depth.
Allah the Exalted has defined the
features that delineate night and day from each other:
-
And Our Majesty have rendered the Night and
the Day as two symbols-signs-physical realities-reckonings.
-
Therefore, for reckoning, We have
obscured -blotted out the
symbol of Night; and
We have assigned the symbol-reckoning- perception of the Day
by rendering it illuminant, observing, spectator, that makes itself
perceptible to:
the
faculty of observation.
-
The purpose of making
the day illuminant is that you people might engage
in the pursuit of sustenance-livelihood from your Sustainer Lord;
-
And so that with these two
educatory manifestations you people might reckon-know the count-number of the solar years
and other calculations, equations and assessments.
Observe; We have made all and each
physical-material reality existing as
vividly distinct:
demarcated-isolated-alienated-crystal clear,
in classification manner: each is an isolated enclave quite distinct from another.
[17:12]
Recognition of Night is that it
is blotted out, it is obscured. Word choice is such that it does not
signify absolute darkness. The reckoning of the day is rendered:
a Form-IV feminine active participle, signifying that it renders the
detailed features of things explicit for the visual faculty of an
observer. As against the day, objects will not be observable in details
by the focusing of fovea by a person on any object/point during night.
-
He the Exalted is the One Who has
appointed-rendered the Night
for your rest-stillness in it, and the Day as
provider of brightness and vision;
-
It is a fact
that these explicit
tangible manifestations are evidently reflective of Divine Providence
and Will for such people who attentively listen. [10:67]
-
Have they not noticed that Our Majesty
have rendered the Night for their rest/stillness in it, and the Day as
provider of brightness and vision.
-
Indeed in it
are explicit manifestations reflective
for people who wish to
perceive/ recognize the Divine Providence and Will.
[27:86]
-
Allah the Exalted is the One Who has
appointed-rendered the Night for your rest-stillness
in it, and the Day as
provider of brightness and vision;
-
Indeed Allah the
Exalted is possessor of
bounty showered for people,
-
But most of the people do not
appreciate/recognize/express gratitude. [40:61]
The beginning and
phases of the night
The Night is the beginning of the
Day of Muslim Calendar. The believers are directed to start their day by
communal demonstration of their allegiance as subjects to their
Sustainer Lord through a Protocol designated as:
.
And the calendar day starts at:
-
You
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
organize-maintain the assembly for
Ass-sa'laat:
Protocol of Servitude and allegiance
for the point in time of
smooth declining and disappearing of the Sun up to the boundary of night getting
cool and darker.
-
And accomplish compiling the Book at the time of true dawn;
-
It is a fact that
the compilation of the book at true dawn to rising of the Sun
has been a witnessed affair. [17:78]
:
It is a Prepositional Phrase coupled with Possessive Phrase.
:
The verbal noun signifies a state of smooth declining and disappearing
of Sun on the horizon
and smoothly. The Sun declines and touches/rubs the horizon and smoothly disappears
whereby the night starts. In simple terms it signifies Sunset described
by a common word:
-
Therefore, remain coolly perseverant upon what
they say - slander;
-
And express glory with praises of your
Sustainer Lord before the Sun rise and before her setting;
-
And during hours of the
night of
long duration, if not sleeping
then state repetitively praises; and at the extremities - time zones of the Day
so that you feel comfortable - heart satisfied. [20:130]
-
Therefore, remain coolly perseverant upon what
they say - slander;
-
And express glory with praises of your
Sustainer Lord before the Sunrise and before the Sunset; [50:39]
The use of phrase: دُلُوكُ الشمس instead of: غُرُوبُ
الشمس also contains information that the Sun does not set along a
vertical line but at an angle. It is because of the Earth's tilt. The
path of the Sun is curved, tilted relative to the horizon.
The permissible duration for performing the:
is indicated by a prepositional phrase coupled with possessive:
relating to preceding verb. Preposition:
is used spatiotemporally and its general meaning is directional towards
an object signifying the end point and start of a different
spatiotemporal reference. The terminating point in time is when the
night enters into phase signified by:
:
the darkening and cooling of the night.
:
Towards the point in time of the darkening and cooling of the Night,
this ends civil twilight when the geometric centre of Sun has reached 6
degree below the horizon.
And this
duration is described earlier by these words: 
:
early moments of the Night.
This phase and onward flow of night also finds mention:
-
Therefore to reiterate I swear by the twilight
glow, [84:16]
-
And by the night and by that which has
gathered it—what
it has gathered; [84:17]
-
And by the Moon, when it has made itself become
full/complete; [84:18]
The subject of transitive verb can either be taken as the
Night or the Relative Pronoun of which it is the relative clause. The
verb is from Root: و س ق.
Ibn Faris [died-1005] stated
that the expression leads
to the perception of to load with, freight with, pickup, gather: lift
somebody or something up. It is used only twice in these two ayahs in
relation to the Moon.
Later the night becomes darkened and calmed staying as
such for a considerable length of time, and it is paired with the
brightened and hot part of the day:
This part of the
night has plural number of patches that render things veiled by
darkness:
Thereafter comes a single patch of night which is given a
specific name.
-
The Messengers consoled him
saying:
"O Luet
[alai'his'slaam],
indeed We are the Messengers of your Sustainer
Lord; it will never be possible for them to encroach towards you.
-
Therefore, you travel with
your household, in a patch of the Night [illusory dawn-54:34];
Take note, not a
single one of you people should look back
[to see the happenings behind],
-
Take along your
household except your wife. Indeed the same infliction is for her which will strike them.
-
Indeed their appointed time
is the true dawn.
-
Is the true
dawn not so near! [11:81]
-
Therefore you travel with your family in
a patch of night: illusory dawn; and you follow them remaining on their
back-posterior;
-
And none of you people should look
back; and you all keep going
through the course
you people have been advised to follow." [15:65]
Afterwards it did happen:
Words:
and
are used in synonymous meanings signifying true dawn with reference to
eastern side and rising state of the Sun.
The cut-part from the
night is in between the night and:
the
dawn that emerges and is start of daybreak. What is the specific name of
this patch of night?
-
It is a fact that We
had sent upon them that which pelts rock fragments-volcanic ash.
-
Except that it did
not fell upon
the followers of
Luet
[alai'his'slaam].
-
We had already
rescued them at the time of illusory dawn - a part cut-distinguished
from night. [54:34]
سَحَرٌ : It is
a part segmented from the night on the brim of which is:
the
dawn. This word is derived from Root: س ح ر and like
its basic signification of illusion and turning a thing from one manner
to another manner, the time of
سَحَرٌ is also short lived. It
can cause optic illusion of dawn because of the presence of zodiacal
light-astronomical twilight up in the sky. This begins when the Sun is
18 degree below the horizon and persists for the time it reaches 12
degree below horizon when the night terminates-about turns and:
occurs and life starts thriving.
Most plants initiate the process of
photosynthesis at true dawn and take in carbon dioxide and release oxygen in the
atmosphere. Mostly the duration of سَحَرٌ
(also termed by most as: صبح كاذب false dawn) is about 34 minutes. Its
short span is also understood from the advice given to Luet
alai'his'slaam and his companions
while leaving the city at: سَحَرٌ
not to look back because a horribly disturbing scene was about to appear:
when
they would not have gone much far off from the city. The extremity of night is
described in these words:
The night ends - about-faces when the centre of Sun is 12 degree below
the horizon, and a new solar day - a new morning:
starts - breaths.
Like the mentioning of start of night by words: دُلُوكُ الشمس instead of: غُرُوبُ
الشمس the end of night and initiation of
day is mentioned by the delicate line - instance:
-
And you people eat and drink
during the night till the horizontal white line renders itself for you people
distinguishable
emerging from unfolding of the day - daybreak—delineated
from the horizontal line-layer of black-obscure colour;
-
Thenceforward you complete the fast
spatiotemporally moving up to the night-Sun set:
beginning of a new lunar day.
[refer 2:187]
The theme of Ayah is the sex and eating
related activities during specific time location [مفعول فيه]—locative
time adverb is:
:
the night of fasting.
It is ordered to undertake these activities
during the flow of night towards a specific point in time when these activities
must be terminated. The terminal point of time in the flow of night towards
unfolding of the day is:
:
This is the subordinate clause of the preceding verbs. Particle:
broadly functions as Preposition meaning "until", "to the point
of", "up to", "as for as". It either precedes a noun or a sentence. The
subjunctive verb occurs only in subordinate clauses. It indicates an act which
is dependant upon that mentioned in the previous clause, and future to it in
point of time. The verb:
is third person, singular, masculine, mood subjunctive of form-V to which
reflexive causative meanings are associated. Its subject is:
:
the horizontal line which is characteristically white - luminous. The action that it may
do is for the benefit of:
for you people.
The verb:
signifies the rendering of the subject to become distinguishable and perceptible
as distinct from something else in its surroundings or background for an
observer. Here:
becomes distinguishable:
from the horizontal line which is characteristically black - dark - obscure.
The subject of verb:
is from Root: خ ى ط.
Ibn Faris [died-1005] stated
that it leads to the perception of
stretching, lengthening a thing thinly. And that this stretching,
expansion is not vertical, erect. And that it is well known, a needle. Thus the
adjectival phrase:
excludes
the vertical feature from its semantic ambit.
This is the instance when: فَجْرٌ starts and its specific
name is:
the true dawn. The point is further clarified by the addition
of circumstantial clause for the subject of verb by prepositional phrase:
that it is emerging horizontally from the "unfolding of the day -
daybreak". The definite verbal/noun of action:
is from Root:
ف ج ر.
Ibn Faris [died-1005] stated
that
it signifies the state of
blossoming, efflorescence, blooming, unfolding of an object, and from it
is:
الفَجْر
the daybreak which is:
انفِجار الظُّلمة عن الصُّبح
rupturing of darkness caused by true dawn.
The basic requirement of command expressions
is that it must be explicit for the common people to perceive the intended
meanings. The choice of word:
excludes
atmospheric optical phenomenon in
the form of a vertical band of light which appears to extend above and/or below
a light source which is termed as Light Pillar. A column of light can become
visible in atmosphere. Its source can either by Sun when it is near or below the
horizon or it could be caused by the Moon. This phenomenon is caused by
interaction of light with ice crystals in the atmosphere.
:
Its Root is
ص ب ح.
It signifies day break; it is the
time when day becomes distinguishable and visible.
It conveys the perception and
meaning of the point of beginning. It reflects a visible position. Therefore it is used to call someone as beautiful, pretty or elegant
peculiarly in the face, bright in the face. مُصبِج
is the one who enters at the time of morning.
اصبَجَ
means hairy one with whiteness naturally intermixed in it with redness,
shining hair.
This Root signifies comets:
-
And We have indeed decorated the lowest Sky of Earth with Comets,
-
And We have
rendered those a source of hurling for the Shai'teen [Evil Ones amongst Jinn
who come there to listen something] [refer 67:05]
In old times, people observed certain objects appearing suddenly in the
sky and behaving differently from planets. From their appearance they
gave them the Greek name "Komet" meaning "hairy one, hair of the head".
And today we call them "Comet", an astronomical object with long tail.
Man knows about "comets" for the last
2500 years and has observed and recorded about 2000 comets. At the time
of revelation of Qur'aan,
the appearance of large comets was regarded as atmospheric phenomenon
and same was the perception of Aristotle. It was not regarded as
celestial bodies.
"Appearances of large comets were regarded
as atmospheric phenomena until 1577, when Danish astronomer Tycho Brahe
proved that they were celestial bodies.
In the 17th century British scientist Isaac Newton
demonstrated that the movements of comets are subject to the same laws
that control the planets in their orbits.
[source: Pasachoff, Jay M. "Comet." Microsoft®
Encarta® 2006 [DVD]. Redmond, WA: Microsoft Corporation, 2005".
Grand Qur'aan had clarified 1400 years
back that it were celestial bodies
like the planets.
The Arabic word
is much more reflective
with great precision to describe the object than the word "komet" assigned by the
Greeks. It becomes visible only when it reaches near the Sun.
How:
dawn
occurs, what is the process involved? It is equated with splitting of
the seed and stone in endocarp:
:
Active participle from Root: ف ل ق.
Ibn Faris [died
1005] stated
in
مقاييس اللغة:
الفاء واللام والقاف أصلٌ
صحيحٌ يدلُّ على فُرْجةٍ
وبَيْنُونةٍ في الشيء، وعلى تعظيمِ شيء.
That it leads to the perception of fissure and split,
division, separation, triangular spacing-aperture-gap, disunion in a
thing; and to express exaltation for a thing.
Lane's Lexicon:
inf. n.
فَلْقٌ,
He split it,
clave it, or divided it lengthwise;
Neither
Ibn Faris [died
1005] was expert in physical cosmology nor I know even basic knowledge
about it. But experts may find the basic concept of this Root relevant
to how the orbits work.
With the passage of little more time
reveals all
its features - becomes prominently visible:
This happens when the Sun has shifted from 12 degree below the
horizon to 8.5 degree below the horizon. It provides the same level of
illumination on the surface of the Earth as a full Moon directly overhead.
From this point onwards the daybreak continues:
until the daybreak - Sun emerges on the horizon.
1.
دُلُوكُ الشمس
= غُرُوبُ
الشمس
3.
4.
5.
6.
Dark patches of night.
7. سَحَرٌ:
Last patch of night;
8.
When the Night has about-faced
9.
When
the Night has about-faced
10.
:
It indicates instance - the moment in Last Patch of night: سَحَرٌ
when night has about-faced and
horizontal white line renders itself distinguishable emerging:
from: unfolding of the day -
daybreak—it
is
:
True dawn—the time
of start of Fasting and:
.
11.
12.
=
| 1 |
Generic Noun: Definite; Masculine; genitive.
(1)2:164(2)2:187(3)3:27(4)3:113(5) 3:190(6)6:13(7)10:06(8)10:27(9)11:81(10)11:114(11)15:65(12)17:12(13)17:78(14)17:79(15)20:130 (16)22:61(17)23:80(18)31:29(19)34:33(20)35:13(21)39:05(22)39:09(23)45:05(24)50:40(25)51:17(26) 52:49(27)57:06(28)73:06(29)73:20(30)74:33(31)76:26(32)81:17(33)84:17(34)89:04(35)91:04(36) 92:01(37)93:02=37
إسمُ الجِنْسِ
:معرفہ
باللام-مجرور-واحد مذكر
|
|
| 2 |
Generic Noun: Definite; Masculine;
accusative. (1)3:27(2)6:96(3)7:54(4)10:67(5) 13:03(6)14:33(7)16:12(8)17:12(9)21:20(10)21:33(11)22:61(12)24:44(13)25:47(14)25:62(15)27:86(16) 28:71(17)28:73(18)31:29(19)35:13(20)39:05(21)40:61(22)57:06(23)73:02(24)73:20(25)78:10=25
إسمُ الجِنْسِ
:معرفہ
باللام-منصوب-واحد
مذكر |
|
| 3 |
Generic Noun: Definite; Masculine;
nominative. (1)6:76(2)36:37(3)36:40(4) 41:37=4
إسمُ الجِنْسِ
:معرفہ
باللام-مرفوع-واحد
مذكر |
|
| 4 |
Prepositional Phrase: بـِ
Inseparable preposition
+
Generic Noun: Definite; Masculine; singular; genitive. (1)2:274(2)6:60(3)13:10(4)21:42(5)30:23(6)37:138(7) 41:38=7
جار و مجرور= بـِ حرف جر + إسمُ الجِنْسِ
:معرفہ
باللام-مجرور-واحد
مذكر |
|
| 5 |
Prepositional Phrase: بـِ
Inseparable preposition
+ Generic Noun: Definite; Masculine; singular; genitive.(1)28:72=1 جار و مجرور= بـِ حرف جر + إسمُ الجِنْسِ
:مجرور-واحد
مذكر |
|
| 6 |
Generic Noun: Indefinite; broken plural;
feminine; genitive.
(1)19:10(2)69:07(3) 89:02=3 إسمُ الجِنْسِ
:-مجرور-جمع مؤنث
|
|
| 7 |
Generic Noun: Indefinite; broken plural; feminine; genitive.(1)34:18=1
إسمُ الجِنْسِ
:-مجرور-جمع مؤنث |
|
| 8 |
Generic Noun: Definite; Masculine;
accusative. (1)10:24(2)17:01(3)44:23(4)71:05 (5)76:26=5 إسمُ الجِنْسِ
:منصوب-واحد
مذكر
|
|
| 9 |
Noun; Indefinite; Feminine;
singular; accusative. (1)2:51(2)7:142(3)7:142=3
إسم:منصوب-واحد
مؤنث |
|
| 10 |
Noun; Indefinite; Feminine;
singular; accusative. (1)2:187=1
إسم:منصوب-واحد
مؤنث |
|
| 11 |
 Noun;
Indefinite; Feminine; singular; genitive. (1)44:03=1
إسم:مجرور-واحد
مؤنث
|
|
| 12 |
Noun; Indefinite; Feminine; singular; genitive. (1)97:01=1
إسم:مجرور-واحد
مؤنث |
|
| 13 |
Noun; Indefinite; Feminine; singular; nominative. (1)97:02(2)97:03=2
إسم:مرفوع-واحد
مؤنث |
|
| 14 |
Possessive Phrase: Noun: Definite;
singular;
Masculine;
accusative
+ Possessive pronoun: Third person; Singular; Feminine in genitive state
(1)79:29=1
الإِضَافَةُ-إسمُ الجِنْسِ
:منصوب-واحد
مذكر/مضاف + ضمير
متصل واحد مؤنث غائب في
محل جر-مضاف
إليه |
|
ل ى ن
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