Page-04 : Lexical and Grammatical discussion on اعوذ بالله من الشيطان الرجيم : Root Words and meanings: What is Harakah?

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

Lexical and Grammatical Discussion:   

“  اعوذ Verb of the present tense, (فعل مضارع) in the shape of افعل (الف with Zabar).  واحد متكلم (One speaker), similar to “first-person, the singular number” in English. The subject of this verb is the hidden pronoun- انا - means- I.     اعوذ was in its origin اعوذ,( عين with Jazm and واو with Pesh, like اقتل ). Then Pesh became burdened on واو. So  Pesh was moved to عين and واو remained with Jazm. Finally, the word changed into اعوذ   (الف with Zabar and عين with Pesh). مصدر or verbal noun of this verb is,عوذ, معاذnd عياذ. بالله  - here  الباء  is حرف الجر , fixed with Zer. (مبنى على الكسر) . It is like a preposition, which gives  Zer to the attached word. (usually Pesh is nominative with واو, Zabar is nominative with الف and Zer is nominative with ياء (.   من is حرف الجر. It is fixed with Jazm( مبنى على السكون).  Zabar  is given to it when  two Jazms meet together.”(Ref.1) “   الشيطان in the shape of فيعال is singular, and the plural is الشياطين. الرجيم  -in the shape of فعيل with the meaning of مفعول.  رجيم mens مرجوم or coursed.(Ref.2)

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

Root Words and meanings:

“ اعوذ derived from عوذ,( العين with Zabar (means-–to take refuge  (الالتجاء), اعوذ  means- I seek refuge,

به يعوذ عوذا  عاذ means- لجاء اليه واعتصم, he sought refuge in him. بالله here  الباء  (with Zer) 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 Zer for حرف الجر attached with it e-i الباء.

  اعوذ بالله means- التجىئ الى رحمة الله تعالى وعصمته  I  take shelter to 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 Zer) in the shape of فعال (الفاء with Zer) Means as مفعول because الله is مألوه means- the deity who’s Ibadat is done or who has been worshiped. (- 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 does His Ibadat.”(Ref.7)    Ibnun Nazzar described in his book لا يجوزان يطلق عليه تعالى اسم ولا صفة توهم نقصا واتفقوا على أنه " “And Islamic scholars agreed to 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)

“من – means- “from” or ابتداء غاية or beginning of the end . For example-  خرجت من بغداد الى الكوفة  I went out from Bagdad to Kufa  .”(Ref.9)

What is Harakah?

  (Zer, Zabar, and Pesh are called Harakah.)The mark zer (زير which means "under" or "below" in Persian) is also called kasrah in Arabic. It consists of a tiny slash running diagonally from upper right to lower left and appears under the letter to which it applies.  The mark Zabar زبر (meaning "over" or "above" in Persian) is also called fatha in Arabic. It consists of a tiny slash running diagonally from upper right to lower left and appears above the letter to which it applies. The mark peshفيش (meaning "before, in front of" in Persian) is also called Zammah or Dammah in Arabic. It looks like a very tiny و. It appears above the letter to which it applies.)

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 made comments 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