In the divine revelation:ولا تَزِرُ وازرَةٌ وِزْرَ أُخرى
i.e. no one is to be judged according to the sin of another and no sinful person is to tolerate the sin of another. however, each one is to be judged (rewards according to his acts: كل مجزئ بعمله).Sins recalled sins because they are called as such because they outweigh a person and its singular form is وزر> Al-Akhfash said: No sinful self is punished for the sins of another. In the saying: قد وضعت الحرب أوزارها: rendered in a literal translation as war has put away its weights i.e. it has settled and its weights are relieved so that there is no more fighting.
و وزر ، وزرا و وزراً و وزر: أثم : Committed a sin, as quoted about El-Zagag. In addition, وزر الرجل: a man sinned: he was accused of a sin. in the saying ارجعن مأزورات غير مأجورات: original form موزرات but it followed غير مأجورات in form. It is said that : the origin changed الهمزة hamzh from و in أزر and this is not the standard because the vowel letter حرف العلة for which the letter و became a hamzah ء in وزر does not exist in the word مأزورات ma’azorat. Al-Lyth: رجل موزورغير مأجور: a sinful man not and the past passive form وزر : was made to commit a sin- present passive form يوزر : is made to commit a sin. It was said when they opposed موزور to مأجور, they changed the letter و into a hamzah ء so that both words would harmonize and combine. Others said that: as if مأزور was originally موزور so it was formulated according to the word مأجور.
و اتزر الرجل: a man committed sin and it is formed according to the form افتعل. we would say that it is derived of it:
وزر- يوزر- يزر- وزر-يوزر- موزور. It is said in the talk مأزورات for ماجورات i.e.: not sinful, if he would use a singular form, he would say موزورات and this si the standard. He used instead مأزورات for purposes of combining.
الوزير : "The minister" is the King's assistant who takes his burdens and helps him through providing his opinion and استوزره (made him as a minister): appointed him as a minister and its state: الوزارة و الوزارة: ministry and use of (-). In addition, وازره على الأمر: helped and strengthened him and the original base form آزره. Ibn Sayedah said: Hence some said that the letter (و) in the word (وزير) replaced (ء: همزة)= hamzah. Abou Al-aabas said: it is not the norm because if it lessened, he would change hamzah ء from و in this kind of vowels so that he would change و from hamzah (ء)further.
In the divine revelation:واجْعَلْ لي وَزيراً من أَهلي : rendered in a literal translation as "appoint a minister from my family". It is said the word الوزير in language is derived from الوزر which is the mountain turned to for s h elter in order to be saved against death. In addition,زير الخليفةthe minister of a caliph means the one whose opinion is relied upon and turned to for consultation. Moreover, it is said that the words "وزير السلطان" are used to mean to carry burdens for the sultan in order to manage the kingdom.
Al-Gawhry: الوزير الموازر: the supportive minister is like the form of الأكليل المواكل because he carries his burden وزره i.e. carries his weight for him (to take care of his burdens). استوزر فلان someone was appointed as a minister so that he يوازر الأمرو يتوزر له supports the prince and carries his burdens for him.
In Al-saqifa's talk: نحن الأمراء و أنتم الوزراء : we are the princes and you are the ministers.وزراءwuzraa i.e. ministers is the plural of وزير minister. He is the one who supports him so that he carries for him the weights that he is burdened with and he is the one whom the prince turns to for opinion and planning. Therefore, he serves as a sh elter and a support for him.
وزرت الشيئ أزره وزرا: to cause a thing to become a sin i.e. it made it a burden like what almighty God said : " ولا تَزِرُ وازرَةٌ وِزْرَ أُخرى"
Abou Amro said: أوزرت الشيئ أحرزته : to commit a thing in order to achieve it. وزرت فلان: to overcome a person is to vanquish him. And he said: قد وزرت جلتها أمهارها : i.e. Its majority (Greatest ones) overcome its youngsters in politeness from the entry: وزر, Ibn Bazrag said : A man would say to his partner : إنك لا توزر حظوظة القوم
It is said: قد أوزر الشيئ ذهب به و أعتبأه i.e. to carry a thing is to go for it and carry it.
it is said : قد استوزره i.e. he has made of him a minister
he said: أوزرت الرجل فهو موزرجعلت له وزرا يأوى غليه I sh eltered a man. i.e. I provided a sh elter for him to turn to. Moreover, أوزرت الرجل من الوزر ، و آزرت من الموازرة و فعلت منها أزرت أزرا و تأزرت: i.e. I tered a man from وزر= sh elter and آزرت من الموازرة = to support or sh elter from موازرة= support and the past form أزرت and the noun أزرا and the present verb تأزرت.
Almighty God said:
قال تعالى :
(قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا حُمِّلْنَا أَوْزَاراً مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَلِكَ أَلْقَى السَّامِرِيُّ).طه87
They said: "We broke not the promise to thee, as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people, and we threw them (into the fire), and that was what the Samiri suggested. ( Taha chapter - Verse 87)
William Campbell stated that what is meant here by the word أوزاراِِِْ is (الثقل): i.e. the burden which you are made to carry (حملنا): i.e. made to carry
We should take into consideration that the intended meaning here: the thing burdening a self (person). The word الوزر is named for الأثم: i.e. wrongdoing (sin) because it is such a heavy burden for a person that it continues till the hereafter as well so that the burden pains never ends. Therefore, Almighty God says:
{وساء لهم يوم القيامة حملاً "101"} (سورة طه) ...
El-Sha’arawy and The Tongue of Arabs
Almighty God said
"and evil will it be for them to bear on the day of resurrection;"
قال تعالى :
(فَإِمَّا مَنّاً بَعْدُ وَإِمَّا فِدَاءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ).محمد4
Thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah.s Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.
William said that the word أوزارها indicates those who were wounded and died in the war and may refer to the psychological pains experienced by their folks.
On the other hand, it was stated in the book of The Tongue of Arabs (ووضعت الحرب أوزارها) i.e. its burdens of war machine, weapons and others such horses, bows, spears that are used as war arms machines.
Therefore, the word "وزر" has several meanings and each meaning is to be applied according to its cont ext whether in a sentence or in a Quranic verse.
Thus the word "وزر" does not only mean (a fault or a physical heavy burden), but also has several other meanings which requires a sane rational person to understand it before another person, such as Campbell, would ignorantly discuss it.
The so called William Campbell starts declaring that all languages change their synonyms by the passage of time and years and we should take words according to their modern updated meaning and not on the basis of their old meaning.
This means that if we applied this statement to the Bible we would conclude to such unequalled scandals and Shenouda's interpretations of the Song of Solomon نشيد الانشاد =would be regarded as a sex magazine and the word زنا = adultery which interpreters consider as nations deviation from true worship of God would come to mean what is followed at present "دعارة" = prostitution
For example the word "عرص" , its origin is : العرصة بوزن الضربة : Alaarsah formed as the word Aldarba: i.e. each vast spot between houses which does not include a building and the plural forms: العراص and العرصات.
What is required here from the doctor of donkeys is to cross out the original form of the word and apply its updated meaning which is intended to mean offence or insult.
William Campbell invites us to remain ignorant of words' origins and to understand the word according to its present meaning and this is an invitation for retardation not for civilization and advancement.
The fundamental intention is that he wants to attack the words of Quran in a devilish cunning way so that he says:
The French linguist Andre Martineau states in his book "General Principles in Language Science", (published in 1964)
“we notice that languages constantly change without stopping to perform their functions and in each language we study we find it in a transformation state (even during the time of its studying ). This applies for each language anytime"
He quoted another more appropriate view and opposing to the view of the French linguist Andre Martineau; however, he refuted it.
William Campbell says: Dr. Buccai does not agree with these specialists in language science so that he mentions in one of his books:
(There is a general law whose entire verity is proven in regard to modern knowledge. The original meaning of a word, the old meaning is the one that provides in complete clarity what agrees with scientific knowledge. On the other hand, derived meanings lead to erroneous or invalid meanings)
Then William Campbell the doctor of donkeys says:
However, this law of Dr. Bokay leads us to falsehood. Let's take the example of the word طائر)) i.e. bird. In Al-Isra Chapter 13:17 dating back to the first year of Hegra وكلَّ إِنْسانٍ أَلْزَمْناه طائرَه (أى ما كتب عليه) في عُنُقِه i.e. every man's fate (i.e. what he was destined to) we have fastened on his own neck. However the original meaning of the word (طائر) is the bird with wings. Arabs and Romans were trying to know about the future through bird’s flight direction as a good or a bad omen. Thus, if we use Dr. Buccai principle the meaning of Alasraa verse 13:17 (God has tightened the wing of each man to his neck) and this would spoil the verse meaning … ended.
This is mere lying because the book Tongue of Arabs states : the bird for Arabs means الحظ luck which Arabs calls البخت and الطائر the bird means luck of good or evil.
طائرهم حظهم Their bird is their luck , as Al-AAshy said:
جَرَتْ لَهُمْ طَيرُ النُّحوسِ بأَشْأَم
Misfortune birds brought them bad omens
And Abou Zoayb said:
زَجَرْت لهم طَيْرَ الشمالِ، فإِن تَكُن هَواكَ الذي تَهْوى، يُصِبْك اجْتِنابُها
Bird of north faced them, so if it were the passion you like, its avoidance would afflict you
If William Campbell attempts fraud in Quran, how would he then interpret these poems?
I am reporting to you what was stated in The Tongue of Arabs around (طائر) as follows:
. وقوله عز وجل: وكلَّ إِنْسانٍ أَلْزَمْناه طائرَه في عُنُقِه
( سورة الإسراء)
Almighty God says : "Every man's fate We have fastened on his own neck"
Al-Isra, Chapter #17, Verse #13
The meaning here is that the misfortune they experience is what they were promised in the hereafter, not what they get in this life.
Some said: حظهم Their bird is their luck , as Al-AAshy said:
جَرَتْ لَهُمْ طَيرُ النُّحوسِ بأَشْأَم
Misfortune birds brought them bad omens
And Abou Zoayb said:
زَجَرْت لهم طَيْرَ الشمالِ، فإِن تَكُن هَواكَ الذي تَهْوى، يُصِبْك اجْتِنابُها
Bird of north faced them, so if it were the passion you like, its avoidance would afflict you and you may be shocked of it
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