All classical Arabic lexicons start explaining the meaning of Arabic word “شعر” from “شَعِرَةٌ” by which they refer a sheep or goat having hair growing between the two halves of its hoof, which in consequence bleed, or having an itching in its knees and therefore always scratching with them, as also mentioned in popular Arabic lexicons the “Qamoos” and “Taj al Aroos”. Although, hair growing mentioned in the above explanation of “شَعِرَةٌ” given by all Arabic lexicons but a consecutive problem of bleeding, itching and scratching is also mentioned which diverts the meaning of this word “شَعِرَةٌ” from hair to such a fetal thing that causes injury, cutting, scratching and bleeding.
Al-Zabidi, Al-Feruzabadi and Al-Jawhari also mentioned in their lexicons that “شَعَارِيرُ” is synonym with “شعرٌ” meaning the flies that collect upon the sore on the back of a camel. We know that bleeding and itching are relevant to a sore and cause pain.
However, on the authority of Al-Nawawi, both Taj al Aroos and Qamoos also mentioned that the word “شعار” signifies a person who sleeps with another in one innermost garment; then applied to any special companion, sleeping or accompanying with someone and both lexicons quoted the phrase “شَعَرَهَا” to mean: He slept with her. Ibn Al‐Aarabi said “شَعْرَآءُ” also signifies a testicle, or scrotum, (خُصْيَةٌ,) having much hair. Whereas, Al‐Zejjaj mentioned in “Khalk al-Insan” that “أَشْعَرُ” is an external portion of vulva of a woman or the female organs, where the hair terminates. Lisan Al Arab, Taj al Aroos, Sihah and Qamoos also copied the above meaning of “أَشْعَرُ” and “شَعْرَآءُ” on the authority of Al‐Zejjaj and further added that these أَشَاعِر of the حَيَآء are the two sides of the vulva of a woman or vulva of a camel, where the hair terminates and the أَشَاعِر of a she-camel are the sides of the vulva.
Furthermore, explaining the correct meaning and use of Arabic word “شعر” Abu al-Qasim Mahmud ibn Umar al-Zamakhshari quoted “أَشْعَرْتُ فُلَانًا” in his popular Arabic dictionary and phrase book “أساس البلاغة” (Asas al Balahat), to mean: I made such a one notorious for an evil deed or quality. Ahmad Ibn Muhammad al-Faiyumi wrote in his famous Arabic lexicon “المصباح المنير” (Al-Misbaah al-Muneer), Burhan ud-Din Nasir bin Abi al-Makarim al-Mutarrazi wrote in his famous lexicon “al Maghrib”, Ismail bin Hammad al-Jawhari wrote in his famous lexicon “Taj al-Lughah wa Sihah al-Arabiyyah”, Abu Taahir Majeeduddin Muhammad bin Yaqoob al-Shiraazi al-Fairuzabadi wrote in his famous Arabic dictionary and thesaurus “القاموس” (Al-Qamoos),and Syed Al-Murtaḍá Al-Zabidi mentioned in his classical lexicon “Taj al Aroos” that “اشْعَارٌ” is a noun of stabbing a beast in the right side of its hump so that blood flowed from it or by making a slit in its skin or by stabbing it in one side of its hump with a مِبْضَع (knife) or the like, so that the blood appeared, or by making an incision in its hump so that the blood flowed. All above mentioned classical Arabic lexicons explained the word “أَشْعَرَهُ” to mean: He wounded him so as to cause blood to come.
Syed Al-Murtaḍa Al-Zabidi, explained, in his classical Arabic lexicon “Taj al Aroos”, all accounts of ش ع ر (شعر) from page number 3005 to onwards in which he especially quoted the following Hadith on page 3015 of Taj al Aroos. “في حديث مقتل عثمان، رضي الله عنه أن التجيبي دخل عليه فأشعره مشقصا ، أي دماه به”: In the Hadith of assassination of Usman, may Allah be pleased with him, that Al Tajibi entered him a sharp pointed scuffling scissor thus blooded him with it.
Syed Al-Murtaḍá Al-Zabidi, further explained in “Taj al Aroos” that in a tradition respecting the assassination of Usman Ibn Affan Arabic phrase أَشْعَرَهُ مِشْقَصًا means: He wounded him so as to cause blood to come with “أَشْعَرَهُ” (sharp pointed blade of) a “مشقص”(scissor).
Apart from the above account of “Taj al Aroos” in which “اشعر” the derivative of Arabic root word “شعر” has been taken to mean a “sharp pointed blade” or a sharp pointed dangerous killing device that makes injured and takes someone’s blood out, Ismail bin Hammad al-Jawhari also quoted in “Taj al-Lughah wa Sihah al-Arabiyyah” another similar tradition: “أَشْعرَ أَمِيرُ المُؤْمِنِينَ” to mean: The leader of the faithful was wounded so that blood came from him. To further explain the Arabic word “شعر” an Arabic phrase “اشعرهُ سِنَانًا” is also quoted in “Sihah al-Arabiyyah” to mean: He pierced him with a spear so as to make the spearhead enter his inside and the same is quoted in “Taj al Aroos” to mean: He made the spear-head to enter into the midst of him. Syed Al-Murtaḍá Al-Zabidi quoted another Arabic phrase “اشعرهُ بِهِ” in the same account of “Taj al Aroos” to mean: He made it to cleave to it. ”Abu al-Qasim Mahmud ibn Umar al-Zamakhshari quoted “أَشْعِرَ” in “أساس البلاغة” (Asas al Balahat) to mean: He was slain and Al-Zabidi also confirmed and copied in “Taj al Aroos” the same meaning of “أَشْعِرَ” to mean He was slain but in the end both “Sihah al-Arabiyyah” and “Taj al Aroos” diverted their earlier explained correct meaning of “أَشْعِرَ” from sharp pointed killing device to a distinguishing sign, as when the performance of a religious service is made, or appointed, by God to be a sign and “Taj al Aroos” further modified its earlier statements and mentioned that “اشعر” from “شعر” signifies “hair”. “Sihah”, “Asas”, “Taj al Aroos” and “Qamoos” did the same modification in the meaning of “اشعر” of “شعر” but “Taj al Aroos” referred to “Qutrub” (قطرب) for modified meaning of “اشعر” and “شعر”.
Hence, it is noted in all classical Arabic lexicons that in the end they have changed, their earlier given correct meaning of “اشعر” and “شعر”, on the basis of “Qutrub” (قطرب). This sudden change from making slain, sharp pointed killing device, injuring and blood draining blade to religious service, rituals, rites, gray hair and pubes has been integrated by using so called perfection achieving “Qutrub” (قطرب), which is a special invention of Persian Manichaean scholars of current Islam. These evil inventions are called “تصريف” which were invented to modify the meaning of Arabic words of the Quran to fit them in their dogma by crossing, chipping, grinding, smoothing and filing Arabic words of the Quran in the interpretation. Some of the Tasreefat (تصريفات) are as under in which not only the Quranic root words but also verbs, nouns, pronouns, adverbs, adjective, prepositions and other linguistic articles are modified and drawn the best dogmatic lines of fitment. “تصريف الأفعال العربية”, “تصريف الافعال مع الضمائر”, “كيفية تصريف الافعال في اللغة العربية”, “ﺗﺼﺮﻳﻒ ﺍﻷﻓﻌﺎﻝ موقع”, “كيفية تصريف الأفعال”, “يمكننا تصريف” “كيفية تصريف الفعل باللغة الاسبانية”, “تصريف الفعل يصلي مع الضمائر”, “برنامج تصريف الأفعال العربية”, “تحميل برنامج قطرب لتصريف الأفعال العربية”, “اللّامي برنامج تصريف الأفعال العربية”, “إصدار جديد من قطرب برنامج تصريف الأفعال العربية اليراع”, “تصريف الفعل الماضي والمضارع والأمر”
Thus, employing the above tasreef (تصريف), like other Quranic words the Arabic word “شعر” has also been falsely explained in Arabic dictionaries to mean hair, pubic age, religious rituals and sacred rites.
Abu al-Qasim Mahmud ibn Umar al-Zamakhshari, who had explained earlier in “أساس البلاغة” (Asas al Balahat): “أَشْعَرْتُ فُلَانًا” to mean: I made such a one notorious for an evil deed or quality, he later explained in the same book that “شعَار” is an innermost garment and “اشعرهُ” means: He is clothed or worn cloths or dress. Taj al Aroos recorded the same phrase “اشعرهُ” to mean: He put on him a garment and both “Sihah” and “Qamoos” also confirmed the same meaning of “اشعرهُ”: He put on him a garment as a شعَار, and then Syed Al-Murtaḍa Al-Zabidi again quoted in his classical lexicon “Taj al Aroos”: “اشعرهُ فُلَانٌ شَرًّا” to mean: Such a one involved him in evil. Asas al Balaghat and al Sihah further quoted an Arabic saying “اشعرهُ الحُبُّ مَرَضًا” to mean: Love involved him in disease, and “Sihah” added “اشعرهُ بِهِ” in it to mean: He made it to cleave, or stick to it. Qamoos copied the same phrase in the same meaning and mentioned that “شعَار” means: cleaves to the body of something. Both Taj al Aroos and Qamoos quoted an Arabic phrase “اشعر الهَمُّ قَلْبِى” to mean: Anxiety claves to my heart. Whereas, Abu al-Qasim Mahmud ibn Umar al-Zamakhshari also quoted the similar phrase “اشعرهُ الهَمُ” in “أساس البلاغة” (Asas al Balahat) to mean: Anxiety claves to him as the شِعَار cleaves to the body. Then both Sihah and Taj al Aroos quoted another Arabic saying “أَشْعَرَ الرَّجُلُ هَمًّا” to mean: The man claves to anxiety as the شعَار cleaves to the body, according to which “أُشْعِرَ” renders “the man was made to have anxiety cleaving to him”.
Taj al Aroos quoted with reference to Abu Ziyad that “أَشْعَارٌ” is a property or dimension of “شُعُورٌ”. Whereas, Sihah, Asas, Misbah and Qamoos said the same thing with an addition that “شَعْرَةٌ” is a plural metonymically (as a figure of speech) used to mean hoariness or gray or white hair with or as if with age or pubescence.
Hence, this figure of speech became a permanent feature in Quranic Arabic and entered in all legend Arabic lexicons. This is the reason why the well-known Arabic lexicons Sihah, Asas, and Taj al Aroos quoted this example “رَأَى فُلَانٌ الشَّعْرَة” to mean: such a one saw, or has seen, hoariness or gray or white hair upon his head. This “تحميل قطرب لتصريف الأفعال العربية اللّامي” has permanently modified the meaning of Quranic word “شعر” and its derivatives to mean “hair”, and “pubescence age” or pubic hair and then eventually converted to the religious rites or sacred rituals.
The same lexicon Taj al Aroos mentions that “شَعْرَةٌ” also used, metonymically, to mean “A daughter”. Hence, it were not in the hands of our pagan scholars otherwise they would have taken the words “إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ” (2:158) to mean: Verily Al Safa and Al Marwah are Allah’s daughters (Nauzubillah). This is because figure of speech (metonym) is just a metaphorical concept involve the substitution of one term for another. Therefore, if Quranic word “شعر” and its derivatives are not taken in their original meaning but only in a figure of speech to mean ‘hair’, ‘pubescence’, ‘rites’ or ‘rituals’ and also ‘daughter’. So, why rituals or rites are inserted in the translation of the Quranic verses such as “إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّه” (2:158) and why not pubic hair or daughters? This is because “pubic hair or daughters” won’t look appropriate in the translation and people can catch the evils whereas rituals, rites and signs look more genuine.
Anyway, despite the nonsense belief of Arab pagans that Allah has 3 daughters al-Lat, Manat and Uzzah they could not directly bring this pagan belief in the interpretation of the Quran but they brought it in the shape of Allah’s sacred rights, Allah’s sacred rituals and Allah’s sacred signs. Thus, in the name of Allah’s rituals and signs they sneakily restarted worship of 2 so called daughters of Allah at al-Safa and al Marwah and the third one al-Alat is already standing in its original cuboid shape right in the middle of the forbidden mosque “المسجد الحرام” and receiving prostrations of the whole Muslim nation from all over the world.
In his book “Al-Mufradaat” (المفردات), Al-Raghib brought Persian “شعر” in Arabic to mean ‘poetry’ as a qualified or intelligent rhyme and a kind of knowledge. Therefore, in most of Arabic dictionaries this Arabic word “شعر” is found to mean a stanza of ‘poetry’ (مقطع شعري), knowledge, notice and acknowledgement. The same Persian stanza of ‘poetry’ (مقطع شعري) became slogan, logline, banner, logo, tag, flag and flagship in all Arabic dictionaries to mean Arabic word “شعر” and its plural, adjectives and active participles. Since then, following Persian Manichaeism, the Quranic phrase “شَعَآئِرِ اللّه” has also been translating to mean “God’s flags”, “God’s flagship”, “God’s banners”, “God’s slogans”, and “in God’s knowledge or in His notice”.
Taj al Aroos, al-Ubaab and Sihah took Quranic word “الشِّعْرَى” to mean the star Sirius, which is a certain bright star that rises after الجَوْزَآء (Gemini) in the time of intense heat and it rose aurorally, in Central Arabia, on the 13th of July on the periods of its rising at sunset, and setting aurorally.
In fact, in the interpretation, the Quranic word “الشِّعْرَى” has been replaced by “الذِّرَاعُ المَقْبُوضَةُ” the two so called Sisters of ‘Canopus’ (سُهَيْل) worshiped by Arab pagans and their Iranian Manichaean alliance. Hence, it was invented in the interpretation of the verse 53:49 “وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى” and that is Lord of “الشِّعْرَى” (the idol Canopus). However, according to physician, astronomer, geographer and proto-science fiction writer of Arab descent Abu Yahya Zakariya’ ibn Muhammad al-Qazwini, who belonged to the Persian Jurists family, the word “الشِّعْرَى” is called العَبُور because of its having crossed the Milky Way; and the other is called الغُمَيْصَآء because said by the Arabs to have wept after the former until it had foul thick matter in the corner of the eye, the former is also called الشِّعْرَى اليَمَانِيَّةُ (the Yemenian, or Southern, شعرى) and the latter is called الشِّعْرَى الشَّامِيَّةُ (the Syrian, or Northern, شعرى).
This is the reason why “شعائر” and its personal subject noun “شعریٰ” are also modified to mean substitute and of substitute to make “الصَّفَا وَالْمَرْوَةَ” Allah’s substitutes and “رَبُّ الشِّعْرَى” to mean ‘the substitute of Lord’.
Hence, to bring complete idolism in the interpretation of the Quran relating to “الشِّعْرَى” the phrases such as “رَعَيْنَا شِعْرِىَّ المَرَاعِى” are found in Arabic lexicons to mean: We pastured our cattle upon the herbage of which the growth was consequent upon the rising of Sirius (الشِّعْرَى).
In the “Book of Plants” and “Taj al Aroos” Abu Hanifah al‐Dinawari and Al-Zabidi respectively quoted this Arabic phrase “رْنَبٌ شَعْرَانِيَّةٌ” to mean: lies therein and cleaving to the ground. Al‐Asmai, Ibn‐Shumevl al‐Nadr, Ibn al‐Sikkeet (Yaakoob), Al-Riyashi, Al- Jawhari, Al-Ferozabadi and Al-Zamakhshari also quoted that “شَعَارٌ” means: tangled and “شعَارٌ” to mean ‘a sign of people in war’ mentioned in “Al Sihah”, “Al Misbah” and “Al Qamoos”.
Abu al-Qasim Mahmud ibn Umar al-Zamakhshari quoted Arabic sayings “لَبِسَ شِعَارَ الهَمِّ”, in his lexicon “أساس البلاغة” (Asas al Balahat), to mean: ‘He involved himself in anxiety’ and “جَعَلَ الخَوْفَ شِعَارَهُ” to mean: He made fear to be as though it were his innermost garment by closely cleaving to it.
In “al Ubab”, Al‐Saghani took “شعار” to mean: Death, which is also quoted in “Qamoos” by Al-Fairuzabadi.
However, Ismail bin Hammad al-Jawhari further explained in his lexicon “Sihah al-Arabiyyah” that “شَعِيرٌ” a quasi pas and an active participle of “شعر” to correctly mean: the iron pin that enters into the tang of a knife which is inserted into the handle, being a fastening to the handle or a thing that is moulded of silver or of iron, in the form of a barley corn. The same definition of “شعر” and “شَعِيرٌ” is later on mentioned in “Qamoos” by Tahir Majeeduddin Muhammad bin Yaqoob al-Shiraazi al-Fairuzabadi and also mentioned by Syed Al-Murtaḍa Al-Zabidi in “Taj al Aroos” to mean: a fastening to the handle of the blade.
Qamoos, Taj al Aroos, Asas and Sihah also mentioned that “شعرٌ” and its plural “شَعْرَآءُ” is evil, foul, or abominable. These lexicons have quoted an Arabic phrase “دَاهِيَةٌ شَعْرَآءُ” to mean: An evil, a foul, or an abominable or a severe, or great calamity or misfortune, and one says to a man when he has said a thing that one blames or with which one finds fault, as seen in another Arabic phrase: “جِئْتَ بِهَا شَعْرَآءَ ذَاتَ وَبَر” ‘Thou hast said it as a foul, or an abominable thing’.
Lisan Al Arab mentioned on the authority of Abu Hanifah Al‐Deenawari that “شُعُرٌ” is flesh coming forth beneath the nail. Al‐Saghdni, the author of “al-Obab” and “Tekmileh “fi‐s‐Sihah”, mentioned on the authority of Abu Ziyad that “شُعُرٌ” puts forth strong twigs or branches, which was later added in Taj al Aroos that it has firewood.
Abu al-Qasim Mahmud ibn Umar Al-Zamakhshari further explained “مشعر” in his popular Arabic dictionary and phrase book “أساس البلاغة” (Asas al Balaghat) that the Arabic phrase “دِيَةُ المُشْعَرَةِ” is actually the bloodwit that is exacted for killing kings: it is a thousand camels.
Therefore, the above in depth research in classical Arabic literature and legend Arabic lexicons concludes that the Quranic word “شعر” and its derivatives correctly portray sharp, pointed, killing, blood draining, pointed barbed, sharp blade, harmful, evil, flesh nailing, full of anxiety, severe disease, fear, death and dangerous thing.
Furthermore, as explained in my article “QURANIC PHRASE “شَعَائِرَ اللَّهِ” IS ACTUALLY “حُرُمَاتِ اللَّهِ” CORRECTLY MEANS GOD’S PROHIBITIONS. CORRECT TRANSLATION OF VERSE 22:32” the context of the verse 22:32 is describing “شَعَائِرَ اللَّهِ” to mean “حُرُمَاتِ اللَّهِ” and rendering the Quranic phrase “شَعَائِرَ اللَّهِ” to mean prohibitions imposed by God or a danger plate fixed by God.
To deliver His message Allah has used simple words and common parables which we use and observe in our daily life so that we can correctly understand Allah’s verses revealed in the Quran.
Blocking risky areas, making dangerous areas prohibited or putting prohibitions across the hazards is not new. Pointed thorny bramble walls, bramble fences and sharp pointed metal wired fences have been in use since old times to block the risks and to keep people away from hazards, risks and engenderment. In the modern times barbed wires are used to block the prohibited areas.
Therefore, Quran uses the Arabic word “شعر” to portray practicing prohibitions with the examples of barbed wires, pointed nails, sharp strings, prickling borders, painful, pungent, tingling, reeking, cutting, penetrating, sharp pointed thorns, sharp blades, cutting tools, killing and blood draining installations. Whereas, in the modern times sharp pointed barbed wires and danger plates are installed on all prohibited areas. Hence, it is merely necessary to develop a modern interpretation of the Quran within the same parameters of understanding the Quranic words at the time of their revelation, so that the Quran can go with the advancement of time and lead the modern generations with correct understanding of Allah’s statements revealed in the Quran.
Quran uses quite a few derivatives of Arabic root word “شعر”, the correct meaning of which we have studied in the above lines. However, the derivatives of this Quranic word “شعر” used in different Quranic verses portray the core meaning of their root word “شعر” but as a general rule each verse containing the derivative of any root word will be correctly translated or truly understood only in their columns or contexts without jumping out of their particular columns or context from one verse to another.
Qurans clearly explains this procedure in the verse 73:4 “وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا” ‘And columned the Quran, a context form of grammatical style of understanding (word to word correct translation). A simple and fluent translation of this verse is that the Quran was columned in its context and formed in grammatical style to understand it within its context.
The word رَتِّلِ means ‘made in context‘ or ‘columned’ and تَرْتِيلًا means a formation of تجوید or found in تجوید, which is known as word to word gradual grammatical understanding within the context. The Arabic word “ترتیل” is a synonym of Arabic word “تجوید” which is very popular among Quranic schools throughout the world such as Madrassah Tajweed Al Quran (مدرسہ تجوید القرآن) but unfortunately they don’t implement this Tajweed (تجوید) or grammar within the context or column of Quranic speech to understanding or translating the Quran in its true spirit.
Anyway, Quran uses “شعائر” as plural of “شعر” in the same meaning as described above and “شعور” is the product, after affect or practical implementation on the warning of prohibitions imposed by Allah. Therefore, Arabic word “شعور” correctly means: redolent of hazards, smelling danger, reminiscent of risk, remindful of vulnerability, alert of threat, keenness, mordant, incisive, sharp, penetrating, clever, analytical, to the point, blunt, straightforward, provocative, well-prepared, well-seasoned, safe play, poignant, moving, heartrending, pathetic and touching etc.
However, Persian “شعور” used in the translation of the Quran to mean sense, intelligent, knowledge, perception, consciousness, feeling, realization, apprehension and understanding etc. have nothing to do with the Quranic word “شعور”. Ar-Raghib brought Persian “شعور” and Persian “شعر” in Quranic Arabic and our scholars replaced Arabic “شعور” with the Persian “شعور” in the translation of the Quran and they also falsely added the meaning of Persian “شعور” in their Arabic dictionaries. Whereas, in Arabic the word “فھم” is used to mean Persian “شعور”, i.e. sense, intelligent, knowledge, perception, consciousness, feeling, realization, apprehension and understanding etc. but our deviated Manichean scholars and their disciples who preach the Quran still use Quranic word “شعور” to mean Persian “شعور” and mislead people with the complete wrong translation of the Quran.
Sense, intelligent, perception, consciousness, feeling and realization have been already imbedded in human beings, which differentiate man from animals. Hence, Quran has no concerns or reservations on these inborn attributes of human beings but God urges man with the Arabic word “شعور” to be redolent of hazards, smell the danger, escape from the risks mentioned by God, be mindful of vulnerability, be alert of threat, be keen, be mordant, be incisive, be sharp, be penetrating, be analytical, have flavour of what has been told by God, be certain, be to the point, be blunt to accept the truth, be straightforward, become provocative, be well-prepared, be well-seasoned, have safe play, be poignant, be moving without getting stuck in your false dogma and be pathetic and honest. Hence, the Quranic word “یشعرون” does not denote those who are conscious or who have sense, intelligent, knowledge, perception, consciousness, feeling, realization, apprehension or understanding but those who are keen to split themselves from the told risks or keep them away from the prohibitions or who are alert of the risk, danger and prohibition, who are sharp, who are straightforward, who well prepare themselves, who coincide themselves with Divine orders of prohibition and who move out of the risks without involving themselves in any danger or without getting stuck. If you look into thesaurus of any language including Arabic and English you will find that all three words RISK, DANGER & PROHIBITION come together at one place and Quran uses the same linguistic style to keep RISK, DANGER & PROHIBITION together in a single word “شعر” and its derivatives.
When something gets injured, cracked, split, cut and have a fear because of horrible cutting action (verb) of “شعر” it is called “مَشْعُور”, which is a product of the harmful action of “شعر” and correctly means: feared, split, cracked, cut or pointed etc. Whereas, “مشعر” is a noun of active participle of “شعر” which is correctly translated to mean point, horror, splitter etc. Due to its fetal action it can be called dangerous horror and risky as well. Hence, with the definite article “المشعر” has been used in the Quran for the particular area where it is activated and made prohibited, the particular point, the particular horror and the particular fear of splitting, killing, cracking down and cutting, which is dangerous, full of fear and risky because its worship or rituals will crack your belief in Allah, it will cut your link with Allah and it will split your faith and at the same time it is called a point of inducing fear. This is because this is the fear which leads us to blindly perform religious rituals whether they are right or wrong. This is the reason why “المشعر” is called “الْمَشْعَرِ الْحَرَامِ” in the Quran to mean the prohibited point or prohibited area, “فَاذْكُرُواْ اللّهَ عِندَ” at which you must mention God (2:198).
Now, we are going to analyse the Arabic words of the verse 2:198 to reach the word to word correct translation of this verse of the Quran.
“لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ” (2:198)
“جُنَاحٌ” correctly means: area of work, area of practice, stand, wing and arm (part of a large department, e.g. east or west wing etc.), suit, ward (شِقّة), compartment, division, section, segment, camp (قِسْمٌ في مُسْتَشْفَى), annex, quarter, side, stay (مُلْحَقٌ بِبِنَايَة).
Arabic medical term “جَناحُ الأَنْف” is used throughout the Arab countries to mean “department of nose”. Throughout the Arab world a hotel suit is called “جناح فی فندق” and Arabic term “جناح فی معرض” is used to mean “Pavilion”. United Nation (UN) popular term “يجاوز جناح” is used to mean “outflank” and “جناح” is itself a military term used throughout the Arab world to mean “flank”, and in Arab legal system a term “جناح” is itself used to mean “apartment”.
However, to bring the polytheist pagan beliefs in the translation of the Quran the opening clause of this verse 2:198 “لَيْسَ عَلَيْكُمْ جُنَاحٌ” is falsely translated to mean: “there is no sin on you” in which the same Arabic word “جُنَاحٌ” which we have seen in the above examples of its daily use is falsely taken in the translation of the Quran to mean offence, sin, wrongdoing, harm, fault and blame etc. That means from United Nation (UN) to throughout the Arab world including their military, legal system, health, hoteling and education are committing crimes, doing offences, having blames, are at fault, doing sins and creating harm by using the same word “جُنَاحٌ”???
Moreover, the sentences of the fake translation like “there is no sin on you”, “there is no blame on you”, “there is no crime on you or “there is no harm on you” are self-explanatory that some true Muslims were existed when this fake translation of the Quran was invented and the true believers were not thinking it right to perform this ritual of Hajj on so called “Sacred الْمَشْعَرِ” and obviously they were preaching people not to perform this forbidden ritual but they were kept quiet by inventing misleading translation of these Quranic words “لَيْسَ عَلَيْكُمْ جُنَاحٌ” to mean there is no harm on you. “أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ” if you seek the bounty of your Lord.
Hence, the opening word of the first clause of this verse 2:198, “لَيْسَ” means: not, do not, never, not at all, no way, nothing. “عَلَيْكُمْ” is a typical combination of كُمْ+ عَلَيْin which “كُمْ” is the second person plural objective pronoun to mean: your, yours, your one and yourself, that is used for those believers who are addressed, i.e. who became Muslims after accepting Allah’s message sent in the Quran and “عَلَيْ” is a preposition to mean on, at over. “جُنَاحٌ” correctly means: stay, stand, camp, quarter, section of working department or practicing area (wing) of a large department. Hence, word to word correct translation of these three words of the opening clause of the verse 2:198 “لَيْسَ عَلَيْكُمْ جُنَاحٌ” is as under:
“لَيْسَ عَلَيْكُمْ جُنَاحٌ”: NOT ON YOURSELF CAMP/QUARTER/STAND/STAY (word to word correct meaning). “YOU DO NOT CAMP ON” (fluent correct translation) or IT IS NOT A WING OF YOUR DEPARTMENT (general understanding)
Word to word analysis of the next clause “أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ” of the verse 2:198 is as under:
“أَن” (as a conjunction) to mean: that, in order to, so as to, with a view to, while, (as a pronoun) to mean: that one, which one, this one, it, which, who, that, whose, whom, what, such, that, these, those, this, that, these ones (as an adverb) “إلى حد بعيد” and “إلى هذا الحد” to mean: exceedingly, most, more, closely.
“تَبْتَغُواْ” is the plural verb in passive voice mood and according to all Muslim scholars “تَبْتَغُواْ” is derived from the root word “بغی” but unfortunately its derivatives have been wrongly translated throughout the Quran. If we go further down in the depth of this word “بغی” we will find it liquidizing into actual proto root “ب غ” (Baa & Ghain), which makes three main Arabic words “باغ”, “بغی” and “بغو” with the help of vowels (ا، و، ی). Since, vowels are not required among the consonants of actual root word therefore, “باغ”, “بغی” and “بغو” are not the actual root words but different participles of bilateral proto root “ب غ” (Baa & Ghain) in which according to its grammatical formation “بغو” is the “final product” of proto root “ب غ” (Baa & Ghain), which is made by adding vowel “و” in the consonants of proto root as we have seen in the correct understanding of Arabic word “رسول”, which is a final product of “رسل” and available in the final shape of a complete book of Allah’s messages. For more details please see my articles on “رسول”. Hence, the grammatically final product “بغو” of proto root “ب غ” (Baa & Ghain) is used in standard Arabic to mean: mule, ass, donkey, amalgam, blend, miscegenation, stubborn, heedless, fool-head, impulsive, unyielding, unproductive, obstinate, reckless, self-willed, contrary and bastard (a byproduct of prostitution called “بغاء” in Arabic).
The other participle “باغ” of proto root “ب غ” (Baa & Ghain) is grammatically called an active participle or doer which is made by adding alif in the consonants, such as “طالب” from “طلب”. Hence, the Arabic word “باغ” is used in standard Arabic language to mean: wrong doer, tyrant, unjust, aggressor, person who want to injure someone, person who treats cruelty, cruel, a synonym of Arabic word “ظالِم”, invader, attacker, person who makes an assault or someone assaulting, opposing, against, violent, hostile, inequitable, unfair, characterized by unfairness or injustice, contrary to law person treating others badly and unjustly, seeker of wrong or unlawful desire, and criminal and popular word “باغی” is the gerund or verbal noun of “باغ”.
Whereas, the grammatical formation of the other participle “بغی” of proto root “ب غ” (Baa & Ghain) is achieved by adding vowel “ی” in the consonants of its proto root, which becomes a Gerund. Hence, “بغی” correctly means: wrong doing, wrong, cruelty, a synonym of “ظُلْم” crime, aggression, injustice, offense, oppression, unfairness، outrage, transgression, tyranny, whore, harlot, strumpet, hooker, a synonym of “فاحشة”, adulteress, prostitute.
A popular Arabic term “بَغِي” is used to mean “Prostitute” and “بغاء” is used to mean “Prostitution”.
Therefore, the word “تَبْتَغُواْ” of the verse 2:198 is not actually a desiring of something good or seeking goodness but desiring, longing and seeking for wrong, transgression, cruelty and crime as bad as prostitution. However, our deviated cruel scholars did not let in the translation the desire of wrong doing, crime and offence but only the words “desire” or “seek” were falsely brought in the translation to falsely prove their pagan rituals of Hajj right from the Quran and invented in the translation seeking the bounty of your Lord. Whereas, Allah takes these prohibited rituals of Hajj to be as bad as committing prostitution or committing sever crimes or serious offences.
However, “seek” is called “طلب” in Arabic language and “desire” is called “رغبة”, which are not the part of Arabic text of this verse 2:198 but falsely inserted in the translation of this verse to make people believe that performing rituals of Hajj is seeking or desiring Allah’s blessing and His happiness but Quran says it is to be as bad as seeking prostitution.
The next word of this verse 2:198 “فَضْلاً” means: kindness, happiness and pleasing. This is the same word “فَضْلاً” the correct use of which you normally observe in the announcements in Arab flights in which they start announcing something with the same word “فَضْلاً” to mean kindly or please and end their announcement with “شْکراً” to mean thanks. You can also find “فَضْلاً” as an opening word of the notices of transit flights and reconfirmations of return flights fixed on the window walls of all Arab aeroplanes. Under these Arabic notices their English translation starts with the words “please” or “kindly”. So, in the announcements for the ‘kind’ attention of passengers this Arabic word “فَضْلاً” is correctly used to mean ‘Kindness’ and ‘Please’. Whereas, in the translation of the Quran the same Arabic word “فَضْلاً” has been replaced with similar Persian word “فضل” to mean ‘Blessing’, ‘Bounty’ and ‘Goodness’ etc. This is because our pagan scholars wanted to bring Allah’s bounty and blessing in the pagan rituals of Hajj.
The next word “مِّن” is a preposition to mean of/from and also a subject pronoun to mean who/which/that. The phrase “رَّبِّكُمْ” is a typical combination of كُمْ+ رَّبِّin which “رَّبِّ” means Sustainer of everything, it is also translated to mean Lord and “كُمْ” is a second person plural objective preposition to mean your/yours/yourself/your one.
Hence, the clause “أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ” correctly means: in order to seek kindness of your Sustainer with wrong doing.
Analysis of the next clause “فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ” of verse 2:198 is as under:
“فَإِذَا” means if, when, behold, as soon as, so then and correct meaning of “أَفَضْتُم” are as under: give details and information about something, elaborate, explaining or describing something in detail, “الافاضة” is used to mean amplication, elaboration, immersion. “فیض” means discharge, proclaim, yield, subscribe, give benefit, shower, flood, populate.
“عَرَفَاتٍ” is derived from “عرف” to mean define, introduce, inform and gnostic. However, “عَرَفَاتٍ” is a plural word which is generally taken to means “Sibyls” in standard Arabic language used by both Non-Muslim and Muslim Arabs and it is commonly known as divine wizard, diviner, and ORACLE, which literally means: “commandment”, “revelation”, “prognostication”, “canon”, “divination” and “divine law”. However, the pagan disciples falsely translated his Quranic word “عَرَفَاتٍ” to mean pagans’ worshiping mountain Arafat and its adjacent valley where Arab pagans, Iranian prophet Mani’s Manichaean followers, ancient Hindus and Buddhists used to perform idol worship in the name of Hajj. In the linguistic formation of these words “فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ” the word “عَرَفَاتٍ” to mean valley of Arafat or mount od Arafat does not fit because of the action of the word “أَفَضْتُم”. This is the reason why our confused translators’ statement is not same nor is it matching with the Arabic words of this Quranic statement “فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ” in which the translator Literal said: you flowed/spread from Arafat (a mountain). Yousuf Ali translated: ye pour down from (Mount) Arafat. They perhaps don’t know that the words such as “flowed” and “pour down” are not used with a whole alive human bodies unless they are not liquidized and turn into a runny fluid or only their blood can “flow” or “pour down”! However, had these nonsense translators taken the word “عَرَفَاتٍ” in its correct meaning “Allah’s Commandments” their meaning of “أَفَضْتُم”, i.e. “flowed” and “pour down” would have gone correctly in the words “أَفَضْتُم مِّنْ عَرَفَاتٍ” to mean “flowed or pour down from Commandments”. Rest of the blind pagans and their deviated disciples also distorted this Quranic verse in their evil translations in which they have destroyed the actual statement of Allah just to bring their idol worship in the translation.
Hence, the correct translation of this clause “فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ” of the verse 2:198 is as follows: So then you do explain/populate from gnostic divine commandments.
Analysis of the clause “فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ” of verse 2:198 is as under:
“فَاذْكُرُواْ” is a command verb with prefixed “ف” which makes statement highly important and extremely necessary. However, this verb “فَاذْكُرُواْ” is derived from Arabic root word “ذكر”, which is translated throughout the Quran to mean recall, remember and remind but its core meaning “MENTION” are never used in the translation of the Quran, especially in the translations of those verses of the Quran which have been misused by our pagan scholars to justify the prohibited idolism and its rituals. This is because translation of this Quranic word “ذکر” to mean recall, remember and remind automatically takes you towards performing rituals in which chanting or uttering some words are necessary whilst staying in Arafat, Muzdalifa or Mina and even during circumambulating Kaba and running to and from Safa and Marwah. These utterance and chanting mantras (spells) are commonly called remembrance of gods, recalling gods and reminding yourself that your gods are there and listening you. However, correctly taking Quranic word “ذکر” to mean “MENTIONING” God packs up all rituals and their performers because no uttering and no chanting is involved in “MENTIONING” God on each and every occasion. So, to “MENTION” God to those wrong doers who are involved in unlawful and prohibited activities means to preach them and bring them back to the right track of God. Therefore, “فَاذْكُرُواْ اللّهَ” correctly means in fact “MENTION THEM GOD”, “عِندَ” at, “الْمَشْعَرِ” the barbed area “الْحَرَامِ” of the prohibition or simply dangerous prohibited area or dangerous prohibited point. Those who are adamant to take “الْمَشْعَرِ” to mean a certain point such as mountain etc. They should know that the word “الْحَرَامِ” is again making it unlawful and forbidden. However, from the Quranic prospect all area of performing the rituals of Hajj, including Arafat, Muzdalifa, and Mina is called “الْمَشْعَرِ” and made prohibited with one word “الْحَرَامِ” which is Haram and not the so called sacred by any mean.
Hence, the correct translation of this clause “فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ” of the verse 2:198 is as follows: In fact mention them God at the prohibited barbed area of fearing danger.
Analysis of the clause “وَاذْكُرُوهُ كَمَا هَدَاكُمْ” of verse 2:198 is as under:
“وَاذْكُرُوهُ” and mention them Him. “كَمَا” just as, like what, as. “هَدَاكُمْ” yourself were instructed. “هَدَا” correctly mean instructed.
Hence, the correct translation of this clause “وَاذْكُرُوهُ كَمَا هَدَاكُمْ” of the verse 2:198 is as follows: and mention them Him as you were instructed.
Analysis of the last clause “وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ” of verse 2:198 is as under:
“وَإِن” and if, and that, and while, “كُنتُم” is the combination of تُم + كُنwhich correctly means: you have become, you have been, you have turned out, you have fallen into something, you have done something. “كُن” means: be, become, turnout, and fall into something. “تُم” is used to mean going down to right at end of something. “مِّن” is usually taken as a preposition to mean of/from but the same word “مِّن” is also used as verb in Arabic language to mean: “اِتّقَى” (تَصَاوَن مِّن) be on one’s guard against something, be wary or cautious of, beware of, guard against something, “اِخْتَرَقَ” (مَرَق مِّن) to mean: pass through, penetrate, pierce through, “اِسْتَحَى” (خَجِل مِّن) to mean: be abashed by, be confused by, be ashamed of, be ashamed to face someone, be bashful, be be(come) or feel embarrassed by, be blush, be diffident, be feel shame or embarrassment, be shy, “اِسْتَحَى مِنْ” (اِحْتَشَم مِّن) to mean: be ashamed of, be ashamed to face someone, “اِسْتَقَى” (اِسْتَمَدّ مِّن) to mean: borrow from, derive from, draw from, get from, obtain from, take from, “اِشْمَأَزّ” (قَرِف مِّن – تَقَزّز مِّن) to mean: be abhor, be against, be detest, be disgusted of, be feel disgust (at ; be for), be loathe, abominated, be nauseated by, be revolt at, be sick of, “اِمْتَنَعَ عن” (تَحَرّج مِّن) to mean: abstain from, avoid, eschew, refrain from, shun. “قَبْلِهِ” correctly means as it was before or as it was in earlier time. However, in the current translations of this verse 2:198 the possessive pronoun “هِ”prefixed to the phrase “قَبْلِهِ” has been omitted to invent the wrong translation ignoring the fact that there must be a reason and mean of using this possessive pronoun “هِ” at the end of “قَبْلِهِ”. The next phrase “لَمِنَ” correctly means for/to those who had or who were. The last word of this verse 2:198 “الضَّآلِّينَ” is the definite plural noun of the subject of “ضلل” and doer or active participle of “ضَّآل” which is correctly used to mean “pervert” in standard Arabic language as seen in the popular Arabic term “ضال العدالة” used throughout the Arab world to mean “Pervert Justice” and “طفل ضال” to mean “Bastard Child”. If you further look at this word in the thesaurus you will find it to mean “disgusting bastardized”, “illegitimate errant” Hence, Allah has used extremely strict word “الضَّآلِّينَ” for those errant perverts who have been conducting the prohibited rituals. Hence, “ضَلّ” means: اِنْحَرَفَ, i.e. deviate from what is right, misguided, immoral and false belief, perversion and corruption, false opinion or belief about something, the state of being perverse, moral or mental lapse. Whereas, the words “lost” or “astray” used in the translation of this Quranic word “الضَّآلِّينَ” do not justify Allah’s intent swearing on those who deviate from His prohibitions. So, “لَمِنَ الضَّآلِّينَ” correctly means “you’re from those who were the errant perverts” in which “you’re” is not an addition but according to the grammatical rules of agreement in which the pronoun of addressee is not repeated in each and every clause of speech of a long sentence as the addressee or the persons to whom something is addressed are already there. The same agreement rules are applied in all main languages including English and Arabic.
Hence, the correct translation of the last clause “وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ” of the verse 2:198 is as follows:
And if you have done as it was before, you’re from the errant perverts.
The correct translation of the verse 2:198 is as under:
“لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ” (2:198)
“Not on yourself camp/stay in order to seek kindness of your Sustainer with wrong doing, so then you do explain/populate from gnostic divine commandments then mention them God at the prohibited barbed area of fearing danger and mention them Him as you were instructed and if you have done as it was before, you’re from the errant perverts” (word to word correct translation of 2:198)