Page-1: Tafsir of A’uzu Billahi Minash –Shaitanir Rajim" تفسير"أعوذ بالله من الشيطان الرجيم" : Lexical and Grammatical Discussion: Word-by word- meanings of أعوذ بالله من الشيطان الرجيم:

 

Tafsir of A’uzu Billahi Minash –Shaitanir Rajim" تفسير"أعوذ بالله من الشيطان الرجيم"  :   

Lexical and Grammatical Discussion:   

“اعوذ Verb of the present tense,(فعل مضارع) in the shape of افعل (الف with Fathah)( فتحة) .  واحد متكلم ([First person singular number, it refers to the speaker talking about himself or herself). The subject of this verb is the hidden pronoun- انا - means- I.     اعوذ was in its origin اعوذ,( عين with Sakin (ساكن)and واو  with (ضمة)Dammah , like اقتل ). Then Dammah became burdened on واو. So Dammah was moved to عين and واو remained with Sakin. Finally, the word changed into اعوذ   (الف with Fathah and عين with Dammah). مصدر or verbal noun of this verb is,عوذ, معاذand عياذ بالله.  - Here, الباء is حرف الجر, fixed with Kasrah. (مبنى على الكسر) . It is like a preposition that gives  Kasrah to the attached word. (Usually Dammah is nominative with واو, Fathah is nominative with الف, and Kasrah is nominative with ى ياء) (  من is حرف الجر. It is fixed with Jazm ( مبنى على السكون).  Fathah is given to it when  two sakins meet together.”(Ref.1) “   الشيطان in the shape of فيعال is singular, and the plural is الشياطين.  الرجيم -in the pattern of فعيل with the meaning of مفعول.  رجيم mens مرجوم or coursed. (Ref.2)

 “  الشيطان الرجيمis an adjective pharase.   ال is used with two nouns to indicate that both of them are definite, and they are الموصوف and الصفة. Here   الشيطان   is   الموصوف  and    الرجيم    is الصفة . In this adjective phrase, one noun describes the quality of another noun. “The noun that describes the quality of another noun is called an adjective or الصفة, and the qualified noun is called الموصوف.”(Ref. 3)  (Dammah is a short vowel mark approximating the sound of "u", Fathah is a short vowel mark approximating the sound of "a” and Kasrah is a short vowel mark approximating the sound of "i”). So, Alif  -Lam   (ال)In الشيطان  and الرجيم got no meaning.

Word-by word- meanings of أعوذ بالله من الشيطان الرجيم:

اعوذ :

“ اعوذ derived from عوذ العين with Fathah) means to take refuge  (الالتجاء), اعوذ means- I seek refuge  عوذ, به يعوذ عاذ means- لجاء اليه واعتصم; he sought refuge in him.

بالله :

“بالله here الباء  (with Kasrah) means: with.”(Ref.4) “This الباء is الالصاق باء or باء for attachment. So, بالله means “attached with the name of Allah” (According to English, here بالله means: in Allah). بالله should be pronounced in a narrow tone.  Because the glorious word الله -   is pronounced with Kasrah for حرف الجر attached with it e-i الباء.  اعوذ بالله means- التجىئ الى رحمة الله تعالى وعصمته  I  take refuge in Allah’s Rahmat and His safeguard.”(Ref.5)

وقال ابن منظور: والله اصله الاه على فعال بمعنى مفعول لانه مألوه اى معبود                   

Ibn Manzur said: “And the origin of the word الله is الاه (الهمزه With Kasrah) in the pattern of فعال (الفاء with Kasrah) Means as مفعول because الله is مألوه means- a being to whom Ibadah is offered (- معبودMa’bud)

قال الليث بلغنا ان اسم الله الاكبر هو الله لااله الا هو وحده“Al-Layth said: “We have been informed of that the greatest name of Allah is Allah, there is no Ilah but He alone.”(Ref.6)

Abdullah Ibn Abbas said about the glorius word Allah - هو الذى يألهه كل شئ ويعبده كل خلق      

"He is the being that everything seeks refuge in Him and every creature offers His Ibadah”(Ref.7). Ibnun Nazzar described in his bookانه لا يجوزان يطلق عليه تعالى اسم ولا صفة توهم نقصا.  واتفقوا على  “And Islamic scholars agreed on this point that it is not permissible to call Him Almighty by a name or an attribute that creates the imagination of deficiency with that name ". (Ref.8) (No one has ever denied the oneness of Allah, nor will anyone do so until the Day of Judgment. Rather, it is the concept of Ilah (إله) that has been the subject of misguidance and Satanic claims. In other words, Satan raised questions about the very concept of Ibadah.

من :

“من – Kasrah with Mim is A particle that gives a kasrah (ـِ) to the following noun, means- “from” لإبتداء الغاية فى الأماكن  or to indicate the starting point of a place or location. For example-  خرجت من بغداد الى الكوفة  I went out from Bagdad to Kufa. It is also used to indicate a part of something. As Arabs say- هذا من الثوب. This is part of the clothes. (Ref.9)

References:(المراجع)

1. اعراب القران الكريم, Volume -1, page -18, Author-Dr Mahmud Sulaiman Yaqut, Professor of الصرفand, النحو, Tanta University, Egypt, Faculty of Literature, printed by-دار المعرفة الجامعية

2. التبيان فى اعراب القران, Author Abul Baqa Abdullah Ibnul Husain Al-Akbari, page -6, printed in-2001 A.D.
3. الهدايه فى النحو  Translated by Ali Abdur Rasheed, page-97, Published by-aliarasheed@gmail.com     

4.  لسان العرب, Volume-3, page 498, writer- Abul Fadl  Jamaluddin Muhammad Ibn Mukarram Ibn Manzur Al-Afriqi Al-Misri, printed by دار صادر بيروت

5. Mafatihul  Gayeb, Renowned as  “Tafsir Al-Kabir,” with Tafsir of Abus Saud in its margin, Author: Muhammad Ar-Razi Fakhruddin  Ibnul Allamah  Zia Uddin Umar, Volume-1, page-7 & 50, 1st Edition

6.  لسان العرب, Volume-13, page 469& 467 writer- Abul Fadl  Jamaluddin Muhammad Ibn Mukarram Ibn Manzur Al-Afriqi Al-Misri, printed by دار صادر بيروت

7. Jameul Bayan An Tafsir-i- Ayil Qur’an,  this book is known as Tafsirut Tabari, It was refined, checked, adjusted its text, and comments were made on it by Dr. Bashar Awad Ma’roof and E’sam Fares Al-Harstani, Volume -1, 1st edition, 1994, Page 54.

8.  شرح الكوكب المنير المسمى بمختصر التحرير Author –Muhammad Ibn Ahmad Ibn Abdul Aziz Ibn Ali Al-Futuhi Al-Hambali, renowned as Ibnun Nazzar Volume-1, Page 289

9. لسان العرب, Volume-13, page 422, writer- Abul Fadl  Jamaluddin Muhammad Ibn Mukarram Ibn Manzur al-Afriqi al-Misri, printed by دار صادر بيروت                                                   

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