BAYYINAH ARS-201 SERIES
Seminar 6
1. Near Synonyms 2. Patterns of Isms of Isms
Near Synonyms In the dictionary sense a synonym is defined as follows: 1. A word having the same or nearly the same meaning as another word or other words in a language. 2. A word or an expression that serves as a figurative or symbolic substitute for another.
The reason I chose the term ‘near synonyms’ because according to the definition above, there is a chance that synonymous words may have the same exact meaning or may be substitutes for one another. Arabic is a precise language in which there are NO two words that are entirely interchangeable without affecting some alteration in meaning. So there are words that are ‘almost’ synonyms but not necessarily synonyms. The Qur’an, as you have observed by now, is a precise, methodical, intricate and demanding book to study. One of the of the core areas of any of any student of Arabic of Arabic or the Qur’an would have to be vocabulary. We have thus far taken an alienated approach to vocabulary studying it under the umbrella of patterns such as
ﺻﺮف
ﻞَ ﻌَْﻓَ أand ﻞَ ﻋَ ﻓﺎetc. Now it’s time to appreciate a deeper and much more interesting
dimension of Arabic vocabulary; near synonyms. When I say deeper, don’t be intimidated. This is actually the ‘fun’ part of Arabic of Arabic study in that it isn’t so grammar intensive. So what makes this study so important or beneficial? You see, if you learn the English meaning of an Arabic word like
ﺪ to be praise or thanks or both, you’re not too far from the true meaning but you
are missing a story, really a history of the of the word. Discussing words like subjects and learning interesting things about them makes them easier to remember and also easier to appreciate. We are going to look at words that often translated the same way like
ﻗﻠﺐand ﻓﺆادand explore why, if both words
mean ‘heart’, not just one of them has been used exclusively. This study will help us appreciate the beauty of the Arabic language in general and the wonder of the Qur’an’s precision in depicting realities. In sum, we are not just not just going to be learning the basic meanings of words, of words, but the shades of meanings of meanings these words carry with them. We will also look at one citation from the Qur’an for each word so we have an actual context to wrap our in class discussion around.
I’ve taken the ambitious goal of going of going through 20 cases of near of near synonyms in this seminar. Let’s see how far we get by Allah’s permission!
1. Praise & Thanks This section has been left blank because only those of you of you who attended benefited from this ﺪٌ ْ َ ﺮٌ ﺷ ْﻜdiscussion! ُ حٌ ﺪْ ﻣَ SUMMARY:
2. Settle Down!
ﻦَ ﻜَ ﺳَ
ﺛﻮىَ
ﺮَ ﻀَ ﺣَ
ْ ﺔََّﺠﻨَ ﻚ اﻟَ ﺟُ وْ زَوَ ﺖَ ﻧَْﻦ أْ ﺳ ُﻜْ اُدمَﻳﺎ آَ ﺎَﻠﻨُْوﻗَ (2:35) . This implies that the event of creation was elsewhere. عٍ رْ زَ ذيِ ﲑِْ ﻏَ دٍﻮاَﺑِﺘﻲِ ﻳَّ ّرُِﻦذْ ﻣِ ﺖُ ﻜ ْﻨَ ﺳْ َ أّ إِﺎَﺑﻨَّ رَ (14:37) (14:37).. Since he relocated his family… Two unique additions to the general meaning: Return to a relaxed environment and Used when the climate, environment, neighbors etc are all exactly as the settler wants them to be. It fits the criteria that the settler has in mind.
ﺸﺎءَ َ ﺚُ ﻴْ ﺣَ ﺎَ ْﻣُِﻮأَّ ﺒَﺘَﻳَ ضِ رْ ﻷَ ﰲاِﻒَ ﺳُ ﻮُﻴِّﺎ ﻟِﻜﻨَّ ﻣَ ﻚَ ِﺬﻟَ ﻛَ وَ ْ ﻋِ ﲔﻣﻘﺎِﻣﻨِ ﺆْ ﻤﻠﻚﺗﺒﻮىءاْﻟِ ﻫْ َﻦأْ ﻣِ وتْ ذﻏﺪْ إِو (3:121)لِ ﻘﺘﺎِ ﻠِﺪ ﻟ َ َ َ َ َ َ َ َ َ ُ ُ ِّ َُ َ To be buried, to stop by, to settle down. ﻞ ُ ﺟُ ﺛﻮىاﻟﺮ – the man died. To remain & (12:56)
intend to remain in the same location in the future where one has been since numerous generations.
ﺑﺪاَ
ﻮنْ ﻜُ ﺳُ is the opposite of motion of motion or disturbance. When used for settling it
implies moving from somewhere to a new location.
َﻮأَّ ﺑَ وَ َﻮأَّ ﺒَﺗَ
The word
ﲔَ ﻠِ ﺳِﺮْ ُﺎﻣَّﻨُﺎ ﻛَّﻨ ِ َوﻟَ ﺎَﺗﻨِﻳﺎَﻢآْ ِ َْﻋﻠَ ﻮُﺘﻠْ ﺗَﻦَ ﻳَﺪْ ﻣَ ﻞِ ﻫْ َﰲأِﻳﺎً وِﺛﺎَ ﺖَ ﻨُﻣﺎ ﻛَ وَ To live as a Bedouin in the outskirts / rural areas. A place where, because of the of the lack of structures, one can see far and wide. A word derived from this is دﻳﺔِ ﺑﺎwhich is another word for the desert. ْ ْ ْ ْ ْ ﺑ ء ﺎ ﺟ و ﻦ ﺠ ﺴ ﻟ ا ﻦ ﻣ ﻲ ﻨ ﺟ ﺮ ﺧ أ ذ (12:100)وِﻣﻦ اﻟﺒﺪِ ﻢ ِ ِ ِ َ َ َ ّ ُ ِ َ َ ِ ّ َ َ َ إِ The opposite of ﺑﺪاin some sense. To live in a city, to take up residence in a city. (28:45)
َ َ ﺧَ ﻲَ ِﻏﻨَ
ﺮَ ﺷَ ﻋﺎ
مِﺮاَ ﺤَ ﺪاْﻟِ ﺠِ ﺴْ ﻤَ ْﺮياﻟِﺿِ ﺣﺎَ ُ ُ ﻫْ َﻦ أْ ﻜُ ﻳَ ﻢْ َّﻤﻦ ﻟَ ِﻚﻟَ ِﻟَذ To remain somewhere for an extended period of time. of time. (2:25)ونِﺎ ﺧﺎِ ﻓْ َ ُ َ َ ُ وَ To live in a place so comfortably that you don’t consider the thought of moving. of moving. To be happy where you are because of being of being well settled. ْ ْ ْ َ ْ َ ﺒﺎًﻴْ ﻌَﺷُ ﻮاُﺬﺑَّ ﻛَ ﻳﻦَِّا (7:92)ﺎِﻢ ﻳﻐﻨﻮا ﻓْ َّن ﻟَﻛﺄ َ َ َ Comes from ﻋwhich denotes two distinct things: the number 10 and to mix, ﻋﲑﺸmeaning associate, interfere and be involved in one another’s affairs. The word ﻋﲑﺸة tribe also comes from this root. ﻋﺎﺷﺮthen means to live together with a family. (4:19)ف ِ وُ ْ ﻤَ ﺑﺎْﻟِ ﻦَّ ﻫُ ﺮوُ ﺷِ ﻋﺎَ وَ (2:196)
3. To Be Human
ﺲإ
ﺴﺎن إis called ﺲ إbecause he is visible to the eye, unlike Jinn. ْ ْ ْ ْ ً ُ He cites 28:29 ِّإ ﻮاُﻜﺜ ُ اﻣِ ِﻷﻫَ ِلَ ﻗﺎَﻧﺎراَ رِﺐاﻟ ّﻄﻮِ ﻧِﺟﺎَ ﻣﻦِ ﺲ ََ آِ ِﻫَﺑﺄِ رَﺳﺎَ وَ ﻞَ ﺟَ ﻷَ اَ ﻮُﻀﻰﻣَ ﻗَﻤﺎَّ َﻠَﻓ راً ﺎَﺖﻧُ ﺴْ َ آ as evidence. ْ ٌ Ibn Abbas narrates that ﺴﻲ because a covenant was made with him and he ّ ِ إis used ْ ِ ﺴﻰ ْﺴﻲﻳِ َ . forgot, from the word ﺴﻮان ﻰ َ َ ْ Imam Raghib assumes the word is derived from ﺲ ُ ;أmeaning a creature predisposed to ْ loving and mutual living. From this prospective, the antonym would be وﺣﺶ. َ Ibn Al Faris combines both of the of the above; a) to be visible and b) to not have attributes of Ibn Qutaybah writes that
wild beasts.
ﻧﺎسُأ
ﺲ إis an Ism Jins; it could mean a person or all of humanity. of humanity. ﺴﺎن إis the same way but ْ mostly gets used for all of humanity. of humanity. The exclusive singular for ﺴﺎن إis ﺴﻲ ّ ِ إand its ٌ ٌ plural is ﻧﺎس, ﻧﺎسُ أand ﻧﺎُأ. UNAAS is used for distinct groups, tribes, nations or otherwise. ْ ٍ ﻧﺎُﻞ أُّ ُﻠﻢﻛِ ﺪﻋْ ﻗ 2:60 ﻢْ ﻣَ س ُ َ َ ّ َ َ َ َ
آدم
ٌ َ َ
ّ ِﻧﺎَ أis used for a massive group of people. of people. ْ ْ ْ ْ ْ ً ً ً (25:49) اًﺜﲑِ ﻛ ﺎ ﻧ أ و ﺎ ﻣ ﺎ ﻌ ﻧ أ ﺎ ﻨ ﻘ ﻠ ﺧ ﺎ ﻤ ﻣ ﻪ ﻴ ﻘ ﺴ و ﺎ ﺘ ﻴ ﻣ ة َ َّ ِ ََ َ َ َ َ َ َ َّ ِ ُ َ ِ ُ َ َّ َ ﺑَ ﻪِ ﺑِﻲَ ﻴِﺤْ ُﻨِﻟ It comes from the root ;أﻟﻒ و دال و ﻣmeaning compassion, softness and agreement. It is the name of the of the father of humanity; of humanity; whenever it is used in the Quran, it deals with the history of human of human creation. Something manifest with great beauty.
ة of our body, meaning our skin. َ َ َ اﻟrefersْtoٌ the outer layer of our (74:29) ِ َ َﻠِّﺣﺔ ﻟَ ﻮاَّ َﻟ َ َ and ﺸﺎر َْ ;أone reason he is called this is because his skin is more Its plural is both
visible than other animals. The word is used when the intent is to highlight the instinctive animal dimensions of people.
ْ نَ ﺪوُ ﺑِﻋﺎَ ﺎَﻨَﻤﺎ ﻟَ ﻬُ ُﻮﻣْ ﻗَوَ ﺎَﻠﻨِ ﻣ ْﺜِ ﻦِ ﻳْ ﻟ ﻦ ﻣ ﺆ ﻧَﻮا أُﻘﺎﻟََﻓ ِ ِ ُ َ َ ُ َ ْ ً (17: 94‐95)ا رﺳﻮﻻ ُ َّ ً َ َُﷲاّ ﺚَ ﻌَﺑََﻮا أُْﻗﺎﻟَ ْ ْ ٌ ًرﺳﻮﻻَّ ﺎ ْ ْ ْ ً ﻠ ﻣ ء ﺎ ﻤ ﺴ ﻟ ا ﻦ ﻣ ﻢ ﻠ ﻋ ﺎ ﻨ ﻟ ﺰ ﻨ ﻟ ﲔ ﻨ ﻤ ﻄ ﻣ ن ﻮ ﺸ ﻤ ﻳ ﺔ ﻜ ﻶ ﻣ ض ر ﻷ ا ﰲ ن ﺎ ﻛ ﻮ َ ِ ِ ِ َ ِ َ ِ َ ِ َ َ ّ ُ ِ ُ َ َّﻞ ﻟُﻗ َ َ َّ َ ّ َ َ َّ َ َ َ ُ َ َ َ (23:47)
4. The Sky Above
ﺂء
Essentially means height without limitation.
Purely linguistically, anything that is above another thing is a
ﺎء and that which is
أرض. This explains the usage in ayah 65:13 ْ ْ ْ ﻦَّ ﻬُ َﻣﺜﻠِ ضِ ﻷرَ ﻦاَ ﻣِ وَ تٍ واَ ﺎَ َ ﻊَﺒْ ﺳَ ﻖَ َﺧﻠَ يَِّاُﷲاَّ Where the sky is used for heights above, the word رضَ أis used for depths below.7:176 ضِ رْ ﻷَ اَإَِ َ ﺧْ َأُﻪَّﻜﻨِ ـَوﻟَ ﺎَ ُِﺎهَﻌﻨَْﺮﻓَ َﺎ ﻟَﺌﻨْ ﺷِ ﻮْ َوﻟَ Though commonly interpreted as the sky, it actually refers to the paths or orbits
assigned to planets and stars. These orbits are usually oval in shape and so the word is appropriate in that they
below is
ﻓﻠﻚ
resemble the shape of a of a ship
ٌ ْ نَ ﺤﻮُ ﺒَﺴ َ ﻚٍ َﻠَﰲﻓِﻞّ ُوﻛَ
ﻠﻚْ ُ! اﻟﻔ
5. Go ahead
ﻗﺪم
To go ahead of someone of someone on one’s feet.
(11:98)
ﺳﺒﻖ
ﻞَ ﺒَﻗَْأ
دُ روُ ﻮْ ﻤَ اْﻟُردْ ﻮِﺲ اْﻟَ ْﺑِوَ رَﺎَّاﻟﻨُُ دَرَوْ َﺄَﺔﻓِﻣَ ﻴﺎَﻘِ اْﻟَﻮمْ ﻳَُﻣﻪَ ﻮْ ﻗَُﺪمُ ﻘْ ﻳَ
اﺳﺘﻘﺪمis to intend to get ahead and move forward ْ ُ To proceed, come side by side, take the lead. ﺳﺒﻖis a bet on racing. ﺑﻖِ ﺳﺎis used for a racehorse and ﻖَ ﺳﺒfor the give and take done after the race. It implies competition in َّ َ getting ahead. ﺎِ ﻤَ ﻹﻳِْﺑﺎِﺎَﻮﻧﺒ ُﻘَﺳَ ﻦَ ﻳَِّﺎاَﻧﻨِﻮاَﺧْ ﻹِ ِوَ ﺎَﻨَﺮ ﻟْ ﻔِﻏْ ﺎاَﺑﻨَّ رَ نَ ﻮُﻮﻟﻳ ُﻘَ ِْﺪِ ﻌْﺑَ ﻣﻦِ ؤواُ ﺟﺎَ ﻦَ ﻳَِّواَ (59:10) ن اﺳﺘﺒﻖis to do ones best to get ahead in a race ْ (12:25) ﻘﺎ اﻟﺒﺎبَ واﺳﺘﺒ َ َ َ َ ُ َ Both أﻗﺒﻞand اﺳﺘﻘﺒﻞare to proceed towards someone or alongside someone َ َْﻓﺄ ْﺑَﻋْ ْ ﻌ ﻀ ﻌ ﺑ ﻞ ﺒ ﻗ (68:30) ﻼوﻣﻮنَﺾ ﻳﺘ ٍ َ ُ َ ََْ ْ َ َ ُ ُْ َ َ َْ ٌ ُ َ َ ْ ُ ﺑﻞَ ﻧﺎَﻄﺮِ ﻣﻤُّ ضٌ رِﻋﺎَ ﺬاَ ﻫَ ﻮاُﻗﺎﻟَﻢْ ِِدﻳِوْ َﻞأَ ﺒِﻘْ ﺘَﺴْ ﻣُّ ﺿﺎً رِﻋﺎَ وهْ َﻤﺎرأَّ َﻠَﻓ (46:24) رﻳﺢِ ﻪِ ﺑِ ﻫﻮ ﻣﺎ اﺳﺘﻌﺠﻠ َ َ ُ َ ُ َ ٌ ِبأَﻟٌ ﺬاَ ﻋَ ﺎَ ِﻓ
6. What’s all that noise?
تٌ ﻮْ ﺻَ ﺪّ ﺻ
ﻫﻤﺲ ﺲ ٌ ْﺴِ ﺣَ
ﲑِ ﻤِ ﺤَ تاْﻟُ ﻮْ ﺼَ َتﻟِ ﻮاَﺻْ ﻷَ ْﺮاَ ﻜَ ﻧَن أَّ إِﻚَ ﺗِﻮْ ﺻَ ﻣﻦِ ﺾْ ﻀُ ﻏْ واَ
(31:19)
The cry of a of a person that has fallen or been hurt. Some have also taken it to mean the opposite; the cry of someone of someone jumping jumping with joy/ with joy/ hooting and howling.
ﺻﺮخ
Used for any time of noise of noise whether made from living or non living things. Ibn AlFaris calls defines it as any sound that hits the ears of the of the listener.
ًﻳﺪاْ ﺪِ ﺪﺻُّ ﺼِ ﺪﻳَّ ﺻ َ َ َ
نَ ﺪوُّ ﺼِ ﻳَُﻪﻣ ْﻨِ ﻚَ ُﻮﻣْ ﻗَاَإذِﻼًَﻣﺜَ ََﺮْ ﻣَ ُﺑﻦْباَ ﺮِﺿُ ﻤﺎَّ َوﻟَ To scream when in danger or terrorized ْ ُ و (35:37) ﺎِﻮن ﻓُﺮﺧَِ ﻳﺼﻄْ َ َ َ َ The sound made by any movement of a of a person. Whispering/ near silence. ً ﻤْ ﻫَ ﻻَّإِﻊُ ﻤَ ﺴْ َ ﻼََﻦﻓِ َ ْ ﺮَّ ﻠِت ﻟُ ﻮاَﺻْ ﻷَ ْﻌﺖاَﺸَ ﺧَ وَ (20:108) ﺴﺎ (43:57)
The sound of a of a footstep. The lightest bit of sound of sound like the subtle crackling of a of a flame
ٌﻜﺂءُﻣ ﺔٌﻳَﺪِ ﺼْ ﺗَ ﺢَ ﺒَﺿَ ﻮارُﺧ ﺷﻬﻴﻖ زﲑﻓ زﲑﻓ
ﺚ ﺰٌﻛْ رِ ﺤﺔَ ﻴْ ﺻَ
ﻆُﻐ ّﻴَ ﺗَ ﺧﺔَّ ﺻﺂ ﻫ ٌﺪ ّ َ ٌْﻏَ لٌ ﻠﺼﺎْ ﺻَ
ﻬﺎَﺴَ ﺴِ ﺣَ نَ ﻌﻮُ ﻤَ ﺴْ َ ﻻَ To whistle or to use instruments that create whistle‐like sounds (flutes etc.) ً ْ َ َ ُﻣَّإﻻِﺖِ ﻴْ ﺒﺪ اْﻟَ ﻋﻨِ ﻢْ َُنﺻﻼَ ﻛﺎَ وﻣﺎ (8:35) ﺪﻳﺔِ ﻜﺎء وﺗﺼ ُ َ َ َ َ َ َ To clap with both hands or to use instruments of percussion. of percussion. ً ْ َ َ ُﻣَّإﻻِﺖِ ﻴْ ﺒﺪ اْﻟَ ﻋﻨِ ﻢْ َُنﺻﻼَ ﻛﺎَ وﻣﺎ (8:35) ﺪﻳﺔِ ﻜﺎء وﺗﺼ َ ُ َ َ َ َ َ Horses panting because of their of their exhausting gallop ً ﺒْﺿَ تِ ﻳﺎَدِﻌﺎَواْﻟَ (100:1) ﺤﺎ The mooing of a of a cow or bull. َ ًﺠﻼْ ﻋِ ﻢْ ِ ِّﻠُِﻦﺣْ ﻣِ هِﺪِ ﻌْﻣﻦﺑِ َ ﻮُﻮمﻣْ ﻗَﺬَ ﺨَ ﺗَّوا ً ﺴ ﺟ (7:148) رٌﻮاُ ﺧَّ ﺪا ُ َ ُ َ َ َ The progressively lower moaning of a of a donkey as it comes a journey’s end. ْ ٌ ْ ٌ ُ َﻟ رِﺎَّﻔﻲاﻟﻨَِﻮا ﻓﺷ ُﻘَ ﻦَ ﻳَِّﻣﺎاَّ َﺄَﻓ (11:106) ﻬﻴﻖِ ﺷ َ وَ ﲑِزﻓَ ﺎَ ِﻓ To extend the exhale after a long inhale. The progressively louder braying of a of a donkey as it begins its journey. its journey. ْ ٌ َ ﲑوٌ ِﺎزﻓِﻓْ (11:106) ﻬﻴﻖِ ﺷ َ َ ُ َﻟ رِﺎَّﻔﻲاﻟﻨَِﻮا ﻓﺷ ُﻘَ ﻦَ ﻳَِّﻣﺎاَّ َﺄَﻓ َ The sound of a of a dehydrated panting dog ْ ْ ْ ْ ْ ْ ْ ْ ْ ِ ﻠْ ْ ﻛﻤﺜﻞاﻟ ُ ﻓﻤﺜ (7:176) ﻛﻪ ﻳﻠﻬﺚُو ﺗﱰَﻪ ﻳﻠﻬﺚ أِ ﻴَﻤﻞ ﻋﻠِ إن ﺗﺤِ ﺐ َ َ ُ َ َ َ َ َ َ ِ َ َ َ ُ َ َ َ The barely audible buzzing of a of a fly ْ ْ ﻫﻠْ َﻢأْ ﻛَ و ُْ َﻟ ﺴﻤﻊْ َوْ َﺪ أٍ ﺣَﻦ أْ ﻣِ ﻢْﻣِ ﺤﺲِ ُﻞ ﺗْ ﻫَ نٍ ﺮْ ﻗَﻣﻦِ ْ ﻠ ﺒ ﻗ ﺎ ﻨ (19:98) ﺰاً رﻛِ ّ ُ َ َ َ َ َ ُ َ َ ّ ُ ُّ (21:102)
To scream at the top of one’s of one’s lungs. The sound of the of the horn being blown. A sound that shakes the insides. A cry that doesn’t carry meaning. (15:73)
ِ ْ ﻣُﻴﺤﺔْ ﻢاﻟﺼْﺬَ ﺧَﻓﺄ ﲔَ ﻗِ ُ َ َّ ُ ُ َ َ
The cry of one of one overwhelmed with rage and fury. The sounds produced by the raging flames of hell. of hell.
اًﲑِزﻓَوَ ﺎًﻈُﻐ ّﻴَ ﺗَﺎََ ﻌﻮاُ َِ ﺪٍ ﻌﻴِﺑَ نٍ ﻜﺎَ ﻣَّ ّﻣﻦِ ﻢَُْرأَ اَإذِ
(25:12)
A harsh deafening sound. A sound that hurts the ear.
(80:33)
ُﺧﺔَّ ﺼﺎَّ تاﻟِ ﺟﺎءَ اَﺈذَِﻓ
The crashing sound of a of a collapsing wall or building. 19:90 The sound of sizzling of sizzling or boiling stew. 44:45‐46
ﻼلّ ﺻ
Is considered a derivative of the of the word
The crackling sound of dry, of dry, hard soil. The sound of a of a nail or peg being driven into the
ﻋﺔَ رِﻗﺎ
ground. 15:26
عَ ﺮَ ﻗَ means to strike one thing against another. بَ عاﻟﺒﺎَ ﺮَ ﻗَ is to knock on a door. Resurrection has been called رﻋﺔِ ﻗﺎbecause a lot of noise of noise will be generated because of things striking against one another on that day. 100: 1&2
7. Executing Authority
ﺮَ ﻣََأ
نَ ذَِأ ﻢَ َ ﺣَ وﺻﻰْ َأ
ﻣﺮْ َ أmeans issue or matter, the plural being ﻮرْ ُﻣُ أ. ﻣﺮْ َ أalso means command and in that ْ case its plural is ﻣﺮِ واَأ. ﻣﺮ ﻳﺄﻣﺮَ أmeans to instruct, to send instructions or to command. ُ َ َ َ ُ It can be used for something good or bad is the most general term in the group. 3:14 34:33 Means to give approval or permission. It also means to command but used only when the command is to conform to divine will. 24:36 Means to stop someone or something for their/ its own benefit. Also used to leash an
ﺑﺔَاّ اُﻤﺔَ ﻜَ ﺣَ means the leash/ reigns on an animal. ﻢَ ﺣَ has also been َ ْ ّ ﻣﻨﻊﻋﻦاﻟmeaning a command that prevents or prohibits understood to mean ﻢِ ﻠُﻈ ِ َ ََ َ wrongdoing. animal.
5:47 Means to take a binding promise or commitment from someone, to command or to urge & bid someone that is under one’s wing.
When attributed to
counsel and the one being commanded needs to understand that it deserves extra attention because it is for his /her own benefit. 19:31, 4:11
ﷲاit means that the command in question is being issued as
8. The Forbidden
ﺣﺮامَ ﺤﺖْ ﺳُ
Things or actions that are forbidden by divine law. Some have identified it as
ﺪﻳﺪِ ﺸَّ اﻟ.
ﻊَﻤ ْﻨَ اﻟ
2:275 Is associated specifically with earnings and wealth. Moneys earned from the selling of haram or gambling etc. would all be
ﺳﺤﺖ.
5:42
9. To Guide & To Be Guided
ﻫﺪىَ
The opposite of
makes changes for the better in his / her character. 11:78
10.
فَ َ َ
ﺺَ ﺤَ ﻣَ
To recognize something after observing its signs, symbols or identifying markers. It is a
ﻢَ ﻠِ ﻋَ ءُ ﺎَﺑﻨَْنأَ ﻮُﻓِ ْ ﻳَ ﻤﺎَ ﻛَ ُﻧﻪَﻮُﻓِ ْ ﻳَ بَ ﺘﺎَ (2:146) ْ ِ اْﻟُُ ﺎَﻴﻨْ ﺗَﻦآَ ﻳَِّا ﻢَ ﺳَ وَ means to brand or tattoo something. To scratch off a off a birth mark. وﺳﺎمِ is the tool ْ used to brand or tattoo. ﺳِ وis beautiful. ﺳﻢ َّ ﻮَﺗَ is to describe something in great َ َ detail. To demand identifying. ْ ٍ ﻚﻵﻳﺎِإنﰲذﻟِ (15:75) َﲔِِّﻠﻤﺘﻮِّت ﻟ َ َ ُ َ َ َ َِّ less comprehensive term than
11.
ﻏﻮىَ . It describes someone who not only accepts the right path but
To Recognize
ﻢَ ﺳَّ ﻮَﺗَ
ﻞَّ ﺿَ َ أ.
It includes natural predispositions like a child suckling from the mother. (20:50) It includes the turning of one’s of one’s world view from disbelief to disbelief to belief. To guide someone to obedience and away from rebellion. Prophets, messengers and da’ees try to call people to guidance, but in the end Allah is the one who grants it. 28:56 Those who are guided to Islam, to show them the right way now that they are convinced of living of living by it. To acquire, internalize and commit oneself to oneself to guidance. 10:108
ﺘﺪىَﻫْ اِ ﺪَ ﺷَ رَ
To guide someone to what is good out of one’s of one’s grace and favor. The opposite of
To Purify
ﺐَ ﻫَ َّ ﺺاَ ﺤَ ﻣَ is the term used to describe the process used to purify gold of its of its impurities. ْ ْﻤﺤﻖاﻟْ ﻳﻦآﻣﻨﻮاوﻳَِّﺤﺺﷲااِ ﻴﻤِوﻟ (3:141) ﺮﻳﻦِِﺎﻓ َ َ َ َ َ َ ُ َ َ ُ ّ َ ّ َ ُ َ To purify something of flaws, of flaws, blemishes or impurities.
ﻛﻰَّ زَ
ﺻﻔﺎَ َﺮأَّ ﺑَ
12.
ﺮَ ﻜِ ﻧَ
I think its bad
Has two implications: (i) estrangement and (ii) unacceptability.
ﺮَ ﻜَ ﻧَْ أmeans to deny as
ﻜﺮَ ْﻨُ ﻣis everything that society finds detestable or that divine law declares unacceptable. ﻜﺮ ُ ُ ﻧis something considered bad universally. (54:6) ﺮٍﻜ ُ ُء ّﻧٍْ َ َإِعِ اَّ عاُ ﺪْ ﻳَ مَ ﻮْ ﻳَ ﻢْ ُْﻋَ لَّ ﻮَﺘََﻓ ﻢَ ﻘِ َﻢوﻧَ ﻘَﻧَ to consider something bad. To recognize something as detestable, to find ْ fault in something, to condemn something, to punish. Thus ﻧﻘﻤﺔِ is something that is َ well as to find someone shocking.
ﻢَ ﻘَﻧَ
ﻧﻔﺲof spiritual of spiritual diseases, immorality and evil inclinations. To declare oneself pure oneself pure of such of such ills. ْ ﻤ ﺑ ﻢ ﻠ ﻋ (53:32) ﻘﻰَ ﺗَّ ﻦ ا ِ َ ِ ُ َ َﻮ أَﻫُ ﻢْ ُ ﺴَ ُﻧﻔَﻛﻮا أُّ ﺰَ ُﻼﺗََﻓ To remove any or all impurities. It is used to describe the process of filtration. of filtration. ً ُّ ﻞٍ ﻦﻋﺴْ ﻣِّ رٌﺎَْوأَﺑﲔِرِﺸﺎَّ ﻠِّة ﻟٍَّ َّ ﺮ ْ ْ ْ ٌ ﻦ ﻣ ر ﺎ (47:15) ﻔﻰّ ﻣﺼ ِ ٍ َ ّ َ َوأَ َ َ َ َ َ ْ of someone or something. َﺑﺮأَأ َﱪأَّ َ ﺗَTo acquire a cure from disease. To be free and clear of someone َ to make someone healthy or heal someone ِ ْ ﺈِﺑِ ﻮْ ﻤﺣﻴـﻲاْﻟْ ُﺑﺮصوأْﻷَ ﻛﻤﻪواْ ﺑﺮىءاﻷُْوأ ن ذ (3:149) ِﷲا ّ َ َ ِ َ َ َ َ َ ُ ِ َ Also means to purify someone of an of an accusation or fault. To free someone. (33:69) ﻮاُﻗﺎﻟَ ﻤﺎ َّ ﻣُِﷲاَّ ُهَﱪأَّ َ َﻓَ ﻮُواﻣْ َﻦ آذَ ﻳَِّﻛﺎَ ﻮاُﻜﻮﻧُ ﺗَﻻَ To purify the inner self
found so unacceptable to someone that whether or not it is universally bad or not, the one finding it unacceptable is willing to punish in retaliation to it. That is why it includes the meanings of punishment of punishment and revenge.
13.
ضٌ ﺮْ ﻗَ
(85:8)
ﺪِ ﻤﻴِ ﺤَ ﺰاْﻟِﺰﻳِﻌَاْﻟِﷲﺎَّ ﺑِ ﻮاُﻣﻨِ ﺆُْنﻳَﻻأَّإِﻢْ ُْﻣِ ﻤﻮاُ ﻘََﻣﺎﻧَ وَ
Borrowing
A loan taken by someone because of one’s of one’s personal needs. It is on the condition that it will be returned. If there If there is a time period allotted for the return, it is
ﻳﻦْ دَ, otherwise it is
ﻗﺮضَ . A ﻗﺮض ﺣﺴﻦَ is coined by Allah in the Qur’an for when He is collecting taking the loan
from His subjects. The term is used to put the subject to shame and to challenge the
reverence he or she may have for Allah.
ﻦٌ ﻳْ دَ
14.
ﻀﻞْ َﻓ
(2:245)
ﺎًﺴﻨَ ﺣَ ﺿﺎً ﺮْ ﻗََﷲاّ ضُ ﺮِﻘُْيﻳَِّااَﻣﻦ ذَّ
Is a more generic term used for all types of transactions of transactions for which one becomes financially responsible; be they business or personal in nature.
ﻮنُْﺪﻳْ ﻣَ when engaged a mixture of accounts of accounts receivable & payable transactions. ً ُّ ﻞٍ ﺟَ أَإِﻦٍ ﻳْ ﺪَ ﺑِ ُﺪاﻳﻨَ ﺗَاَإذِ (2:281) ﻤﻰّ ﻣﺴ َ َ َ A person can be
Favors
Means for something to be more in quantity than what is fair or expected. means extra leftovers in the spoils of war. of war.
ﻮلْ ﻀُ ُﻓ
ﻮلْ ﻀُ َ ﻓis someone does or gives extra all the
ﻞَ ﻀَّ َ ﻓis to prefer someone, to grant someone great honor or provision more than expected or worthy of the of the recipient. ْ ْ ْ ْ ْ (2:237) ﻢ ُ َﺑﻴﻨَ ﻞَ ﻔﻀَ ﻮااﻟُ ﺴَ ﺗَﻻَ وَ time.
ﻦَّ ﻣَ
ﻢَ ﻌَﻧَْأ
ﻦَ ﺴَ ﺣْ َأ 15.
ﺬبِ ﻛَ
(2:253)
ﺾٍ ﻌْﺑَ َﻋَ ْ ُ ﻀَ ﻌْﺑَ ﺎَﻠﻨْ ﻀَّ َﻞﻓُ ﺳُ ﺮُّ ﻚاﻟَ ﻠْ ﺗِ
Favor or goodness. To remind another of one’s of one’s favor and to use it to impose oneself on oneself on another. It is also used for a heavy weight.
ﻦّ ﻣَ ﻣﻨﺎءوْ َن وأٌ ﻣﻨﺎْ َ أall mean a great weighty favor. ْ ْ ﻦ ﻣ ﺪ (3:164) ﲔِﻣﻨِ اﻟﻤﺆَ ﷲا ﻋ َ ُ َ ُ ّ َّ َ ﻘََﻟ ﻤﺔَ ﻌَْ اﻟﻨis the state of well of well being of a of a person. Everything that fulfills a need and becomes a source of happiness. of happiness. It is used for animate or inanimate things and is used exclusively ْ ُ for people. It comes from ﻌﻮﻣﺔُ ﻧwhich means softness. َ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ َ ّ ﺟ و ز ﻚ ﻴ ﻠ ﻋ ﻚ ﺴ ﻣ أ ﻪ ﻴ ﻠ ﻋ ﺖ ﻤ ﻌ ﻧ أ و ﻪ ﻴ ﻠ ﻋ ﷲا ﻢ ﻌ ﻧ أ ي ﻟ ل ﻮ ﻘ ﺗ ذ (33:37) ﻚ َ َ َ َ َ َ ِ َ ِ َ َ َ َ َ َ ِ َ َ ُ َّ َ َ َ ِ ُِ ُ َ إِوَ Is any commendable deed whether it has to do with the self or self or another. ْ ﻦِ ﺠْ ّﺴِ ﻦاﻟَ ﻣِ ﻲِﺟﻨَ ﺮَ ﺧْ َإذأَِ ﻦَ ﺴَ ﺣْ َﺪ أْ ﻗَوَ
(12:100)
A Lie
To misinform deliberately. Inconsistency between the heart and the tongue. To misrepresent an occurrence. (3:78)
اْﻟِ ﷲاوﻳﻘﻮﻟﻮنﻋ بَ ﺬِ َ ّ َ َ َ ُ ُ َ َ
ﻃﻞِ ﺑﺎ
Opposite of
ﻚٌ ْإﻓِ
َﺟﺎء أ
ٌﺒﲔِﻣُ ﻚٌ ْإﻓِﺬاَ ﻫَ ﻮاُﻗﺎﻟَو ّ َ
It is the general term for coming. The arrival has necessarily already occurred.
نَ ﻮﺒ ُﻜْ ﻳَ ﺸﺎءَ ﻋِ ُْ ﺑﺎََأْؤواُ ﺟﺎَ وَ Something coming as a result of an of an action, command or process. Like butter coming out ٌ of milk. of milk. This butter is called ﻮةُﺗَ أ. َّ (12:16)
Another difference between the two is that the latter doesn’t necessarily imply that the act is done.
هُ ﻮُﺠﻠِ ﻌْﺘَﺴْ ََﻼَﻓِﷲاّ ﺮُ ﻣْ َ أََأ
(16:1)
This is an informal derivative of the of the command version of
ﻢَُّﻫﻠَ
(24:12)
Come on!
ﺖَ ﻴْ ﻫَ
ﻖٌّ ﺣَ ْ ْ ْ ْ ْ ْ ْ ْ ْ ﻃ ﺎ ﺒ ﻟ ﺎ ﺑ ﻖ ﺤ ﻟ ا ن ﻮ ﺴ ﻠ ﺗ ﻢ ﻟ ب ﺎ ﺘ ﻟ ا ﻞ ﻫ (3:71) ﻤﻮنَ ﺗﻌﻠﻧَﻖ وأَّ ﻞ وﺗﻜﺘﻤﻮن اﻟﺤ ِ ِ ِ ِ َ ُ َ ُ َ َ َ ُ ُ َ َ ِ َ ِ َّ َ َ ُ َ َ ِ َ َ َﻳﺎ أَ A lie that is meant as an offense against the truth. زاورis to avoid or bypass the truth. َ َ ْ ْ ْ ْ (18:17) ﲔ ِ ﻤِ ﻴَتاﻟَ اَذ ِﻔِﻛﻬَ ﻋﻦَ رُ وَ ﺰاَ ﺗَّ ﻌﺖََﻃﻠَ اَإذِﺲَ ﺸﻤَّ ﺮىاﻟَ ﺗَوَ ورْ ﺰُّ لاﻟُ ﻗﻮَ is something that has doubt, conflict, contradiction in it. زورis a kind of lie of lie that is embellished and made to appear sophisticated so that it seems true. ﻟُّ لاَ ﻮْ ﻗَﻮاُﺒِﺘﻨَﺟْ واَ (22:30) رِ ﺰو To turn away from the truth out of ill of ill intent. To twist the truth skillfully turning into
something entirely different. This is the worst kind of lie. of lie. Some attribute this to the accusation of fornication of fornication
16.
قٌ ﺻﺪِ
Every matter in which there is no truth or validity found after inquiry & research. Useless, incorrect, baseless and useless.
ورْ زُ
Opposite of
أ. It is used with the ﺣﺮف
ل اﻟﺠﺮ. Ibn Al Faris claims that it implies that the one calling is actually yelling & screaming. Others include the meanings of ‘come of ‘come quickly, come here, come now!’. (12: 23) ِﷲا ّ َﻌﺎذَﻣَ لَ ﻗﺎَﻚَ َﺖﻟَ ﻴْ ﻫَ ﺖْ َﻗﺎﻟَوَ بَ ﻮاَﺑْﻷَ ﺖاِ ﻘََﻏ ّﻠَ وَ To call someone over and over again; desparately and relentlessly. It is an ism fi’l!
لَ ﺗﻌﺎَ
17.
مَ ﺪَّ ﻗَ
To send forward
ﻒَ َﺳﻠْ َأ
18.
َﺮأَ ﻗَ
مَ ﺪِ ﻗَ to proceed forward / to walk ahead. To take the lead. َﺪمَّ ﻗَ to do something before the hour of need. of need. The opposite of ﺧﺮ َ أto procrastination. َ ّ َ ْ ْ (2:94) ﺧﺮ َّ َوأَ مَ ﺪَّ ﻗَﻤﺎَ ﺑِ ﺬ ٍ ِﻣَ ﻳﻮَ ُﺴﺎنَ ﻹِ اُﺒﺄَّ َﻨُﻳ َ Also used to inform someone of the of the results of their of their deeds ahead of time. of time. ْ ْ ْ ْ ﻴ ﻟ إ ﺖ ﻣ ﺪ ﻗ ﺪ (50:28) ﺪِ ﻋﻴ ِ ﻮَﺑﺎﻟِﻢ َ ّ ِ َ ُ ُ َ ﻗَوَ ٌ ﻒَﺳﻠَ is of something of something to have already been done or passed. ﻒَﻊ ﺳﻠٌ ﺑﻴis a sale in which َ َ ْ the price is paid ahead of time. of time. Previous generations are called ﺳﻼفَ أ. ْ ْ ْ ْ ْ (4:23) ﻒَﻗﺪ ﺳﻠَ ﻣﺎَﻻ َ َ َ ّ َﲔإِ ﺘَﺧُاﻷَﺑﲔَ ﻌﻮاُ ﻤَ ﺠْ ﺗَنَوأَ ﻒَ َﺳﻠَ also means to proceed or get ahead. ﻒَ َﺳﻠْ َ أis the work one may already have committed in the past. ْ ْ ّ ٍ ﻔْ ﻧَ ﻞُّ ُﻮ ﻛُﺒﻠْ ﺗَﻚَ ِﻫﻨﺎﻟُ (10:30) ﻔﺖَ َﺳﻠَﻣﺎ أَ ﺲ َ
Read & Recite
ﺗَ
ﻌﻠﻢﷲااْﻟْﺪﻳْ ﻗ ﺎَﻴﻨْ َإﻟِﻢَُّﻫﻠَ ﻢْ ِِﻮاَﺧْ ﻹِ َِﻠﲔِ ِﻘﺎَواْﻟَ ﻢْ ﻨ ﻣ ﲔ ﻗ ﻮ ﻌ ﻤ ِ ِ ُ َ ِّ َ ُ ُ َّ ُ َ َ َ Means a height and implies to call someone to a higher place or figuratively to a higher purpose. To call someone with enthusiasm, encouragement and /or respect. ْ ْ ْ ْ ْ ْ ْ ﻨ ﻴ ﺑ و ﺎ ﻨ ﻨ ﻴ ﺑ ء ا ﻮ ﺳ ﺔ ﻤ ﻠ ﻛ إ ا ﻮ ﻟ ﺎ ﻌ ﺗ ب ﺎ ﺘ ﻟ ا ﻞ ﻫ أ ﺎ ﻳ ﻞ (3:64) ﻢْ ُ َ َ َ َ َ َ َ َ ٍ َ َ َ َِ َ َ َ ِ َ ِ َ َ َ ُﻗ (33:18)
The general word for reading be it a book, a letter or just or just a word.
ﺮآنْ ُ ﻗis اﺳﻢﻣﺒﺎﻟﻐﺔimplying something that is read excessively. ْ ِ ؤواُ ﻗﺮْؤم اُ ﻫﺎَ (69:19) ﺑﻴﻪِﻛﺘﺎ َ ُ َْﻗﺮأَ أto makeَ someone else read. َ ْ ؤ ﺮ ﻘ (87:6) ﺴﻰﻼ ﺗََك ﻓ َ َ َ ُ ِ ُﺳﻨَ To follow something and to continue to do so. واْﻟ ﻼ ﺗ ا ذ إ ﺮ ﻤ ﻘ (91:2) ﻫﺎ َ َ َ َ ِ ِ َ َ َ ﻳﺘﻠﻮﺗﻼوة ﺗto read a book or the Qur’an
ﻞَ ﺗَّرَ
سَ رَدَ
ﻣْ َأ
19.
وٌّ ﺪُ ﻋَ
Enemy
ﺊٌ ﻧِﺷﺎ
An enemy who wishes harm on you, who constantly plans to hurt you and is pleased
ﺻﺪﻳﻖ ٌ ُ وٌ ﺪُ ﻤﺎﻋ ْ ﻟ ن ﺂ ﻄ ﻴ (7:22) ﺒﲔِ ﻣ َ َ ُ ّ ّ َ َ َ ﺸَّ ناﻟَّ إِ ﻋﺪاوةis animosity. To no longer be on another’s good side. ﻐﺾُْ ﺑis the opposite of ﺐّ ُﺣ. To hate someone or something. This is a step above ﻋﺪاوة . ﺑﻐﻀﺎءis the intent to humiliate someone. ُ َ ْ ْ ْ ْ ْ ْ ْ ْ (5:64) ﺔِ ﻘﻴﺎﻣِ م اﻟِ ﻳﻮَ إِ ﻀﺎء َ َ َ َ ﺒﻐَواﻟَ ةَوَ ﺪاَ ﻌَﻢاﻟُ َُﺑﻴَ ﺎَﻘﻴﻨَ ﻟَوأَ A hater, an enemy. It combines the above two. ﺷﻨﺌﺎن ُ َ َ with any pain. Opposite of
ءُ ﻐﻀﺂْ ﺑَ
ْ بِ ﺘﺎَ و أ ﺎ ﻣ ﻞ ﺗ ِ ﻦاْﻟَ ﻣِ ﻚَ ﻴْ َإﻟِ ُ ِ َ ُ ا َ ِ ْ ﻣَﻃﲔﻋِ ﺸﻴﺎَّ ااﻟْﺘﻠﻮْ ﻣﺎﺗْﺗﺒﻌﻮاَوا ْ ﻠ (2:102) ﻴﻤﺎنَﻚ ﺳﻠ َ َ ُ ُ َ ُ َ ُ َ َ ُ َ ّ َ ﺗﺮﺗﻴﻞis the decoration and beautification of something. of something. To read something calmly and rhythmically. ً َ ُ ﻞاْﻟِ ﺗِّور (73:4) ﺗﻴﻼِﺮْ ﺮآن ﺗْ ﻘ َ َ َ Was used when something aged. ﻮبَ درس اﻟﺜmeaning the outfit became old and َ َ َ ْ withered. ﻌﻠﻢِ درس اﻟis to pay attention in order to memorize knowledge. It can only be َ َ َ َ done through repetitious reading; it also connotes continuous reading. ْ ْ ْ ْ ْ (3:79) ﺗﺪرﺳﻮنﻨُﺑﻤﺎ ﻛِﺘﺎب و َ ُْ ُ َ ُ َ َ َ َ ِ ناﻟَ ﻤﻮُ ﻠِّ ﻌَُﺗُﻨُﻤﺎﻛَ ﺑَِّﻴﲔِﻧِﺑﺎَّ رَ ﻮاُﻮﻧُﻜﻦﻛِ ـَوﻟَ ﺔً ﺳَ دراِ سُ رُ ﻳﺪَ سَ رَدَ to study ًدراﺳﺎِ رسِ دارسﻳﺪاto read off something off something to one another. َ ُ َ (6:156) ﻠﲔِ ِﻐﺎﻓَ َﻢ ﻟْ َ ِِﺳَ راَدِ ﻋﻦَ ﺎَّﻨُإنﻛِوَ ُّ ﻤُِﻞﻳَّ ﻣََ أor ْ ِﻤْ ُﻳﻣْ َ أ. In either case it is ﻣﻶءْ ﻹِ اis considered a derivative of two of two roots: ﻞ to give dictation. It is assumed that the one giving dictation is reading something to the listener. ْ ْ ْ ْ ً ْ ً (25:5) ﺻﻴﻼ ِ َوأَ ﺮةَ ﻜُﻪﺑِ ﻴَﻋﻠَ َﻤُﻲﺗَ ﻬَِﺎﻓَ َﺘَﺘَاﻛَﲔِوﻟَّ ﻷَ اُﻃﲑِ ﺳﺎَ َﻮاأُﻗﺎﻟَوَ (29:45)
20.
ﻠﺐْ ﻗَ
The heart, the chest & the self
ﺆادُﻓ
ﺪرْ ﺻَ
مٍﻮْ ﻗَُﺂنَﺷﻨَ ﻢْ ُ َّﻣﻨَ ﺮِﺠْ ﻳَ ﻻَ وَ This is a step above the first two ْ ْ (108:3) ُﱰ َ ﻷﺑَ ﻮاَﻫُ ﻚَ ﺌَﻧِﺷﺎَ نَّ إِ (5:8)
Famous part of the of the body that is the center of life. of life. Allah addresses the heart for thought, understanding, and reflection. In short the things attributed to the mind/brain in modern science, Allah addresses to the heart. (7:179)
نَ ﻬﻮُ ﻘَﻔْ ﻳَ َب ّﻻٌ ﻮُﻠُﻗْ ُ َﻟ
ﺆادُ ﻓis a part of the َ ِْﻓَأ. دَﻓﺎ of the heart. It is the outermost layer of the of the heart. Its plural is ةًﺪ ﻢَ ﺤْ َّ اﻟis to roast meat over a flame. ﺪٌ ﻴْ َِﻢﻓٌﺤْ َ ﻟis roasted meat. This word points to extreme heat and intensity. Therefore it is used when extreme emotional states are being discussed. ْ ْ ْ ْ ﲔَ ِﻣﻨِ ﻤﺆُ ﻦاﻟَ ﻣِ نَ ﻜﻮُ ﺘَِﺎ ﻟَِﻗﻠََﻋَ ﺎَﺑﻄﻨَرَّ نَﻻ أَﻮَْﻪﻟِ ﺑِﺪيِ ﺒُْﺘَتﻟْ دَﻛﺎَ إنِﻏﺎً رِﺎَﻓَ ﻮُّمﻣُِأُﺆادَُﺢﻓَ ﺒَﺻْ َوأَ The actions talked about in reference to ﻓﺆادare the ones human beings commit when overwhelmed emotionally. Means chest.
ْ (22:46) رِ ﺪو ِ َوﻟَ ُ ﺼُّ ﰲاﻟِﺘﻲَِّباﻟُ ﻮُﻠﻤﻰاﻟ ُﻘَ ﻌْﺗَﻦ ْ ُ ﺼُ ﰲاﻟthe ﻗﻠﺐis meant. Since that is a location, ﻇﺮفﻣﻜﺎنa Sometimes by saying ﺪور
reference to the chest is made when there is an issue of space of space (constriction or expansion).
ﻧ ﻔﺲ
ْ َ ﻢْ َﻟَأ كَ رَﺪْ ﺻَ ﻚَ َح ﻟْ َ When you want to keep a secret, it is the paralleled with hiding something in a secret place. Therefore, ﺻﺪرis used in context of secret of secret knowledge or motives as well. ْ ْ ْ ْ ﺼ ﻟ ا ﻲ ﻔ ﺨ ﺗ ﺎ ﻣ و ﲔ ﻋ ﻷ ا ﺔ ﻨ ﺎ ﺧ ﻢ ﻠ ﻌ (40:19) ﺪور َ ِ ُ ُ ُّ ُ َ َ ُِ َ َ ِ َ ُ َ ﻳَ (114:5) س ِ ﺎَّراﻟﻨِﺪوُ ﺻُ ﰲِسُ ﻮِﺳْ ﻮَُيﻳَِّا This is the entity where desires, dreams and urges rest. (94:1)
It is also used in reference to secret keeping when the secrets are being kept for a desirable motive.
ﻪِ ﺪﻳِ ﺒُْﻣُﺎﷲا ﷲاَّ ﻣﺎَ ﻚَ ﺴِ ﻔْ ﻧَ ﰲِﻔﻲِﺨْ ُوﺗَ
(33:37)
Good and bad desires rest in the nafs
ْ ْ َﻦوﻣﺎَّ َﻻاﻟ ّﻈَّإِنَ ﻌﻮُ ﺒِإنﻳ َّﺘِ ا ى ﻮ (53:23) ﺲُﻷﻧﻔ َ َ َ َ ُ َ Happiness is also associated with the nafs. ْ ﻃِ ﻓﺈن ً ﻔْ َﻧُﻪﻣ ْﻨِّ ءٍْ َ ﻋﻦَ ﻢْ ﻟ ﱭ (4:4) ﺴﺎ ُ ََ َِ
