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Grourself
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« Reply #19 on: February 02, 2006, 01:42:19 PM » |
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Peace,
Here's the results of my research so far. There were some Hebrew graphics that are not showing but I don't think it matters.
Muhammadun as used in the ?Qur?aan? is not a proper noun. It is a derivative of the verb H-M-D (appreciate/acclaim/praise). The messenger of the reading (qur?aan), is referred to as muhammadun. It is important to understand the full meaning of the words generated by the Arabic root H-M-D. These words retain the essence of this definition. Mahmud, praise; ahmadu, most praised; muhammadun, the praised one.
In the ?Qur'aan?, the word muhammad-un is a *participle and functions as a common **nominative noun.
*PARTICIPLES: come in two varieties: past and present and they have three functions in sentences. They can be components of multipart verbs [a combination of auxiliary verbs and participles, for ex. ?was eating?], or they can function as adjectives or nouns. Past and present participles often function as adjectives that describe nouns. Present participles can function as nouns--the subjects, objects, and complements in sentences.
**NOMINATIVE: serving as or indicating the SUBJECT of a verb- the subject is who or what DOES the verb. In the Arabic language this grammatical singular case ending is ?un?.
Mu-hammad-un = nominative case noun: *indefinite, the subject (the doer) of the verb.
*The indefinite corresponds generally to the English noun with the indefinite article ?a? (plural ?some?) For example: a man, some men. For a noun to be definite it must be preceded by the definite article ?the? or be first in a construct. For example: kitabu-r-rajuli, the man?s book, kitabu rijali, a man?s book. The first word in this construct never takes the definite article. When the second word in this construct in indefinite, the whole phrase is indefinite, otherwise the phrase is definite. )
This is the grammatical breakdown of the word muhammadun:
The case ending ?un? is singular and in this form mu-hammad-un is:
[Note: Tanwin, ?un?, ?an?, ?in?- These case endings indicate a noun or an adjective. The distinction between nouns and adjectives is basically one of usage. That is, the function of a given word in a sentence determines whether it is a noun or an adjective. All adjectives may be used as nouns (but not necessarily vice versa]
1. Derived from the verb HaMiDa {Definition: Root-H-M-D: Hamida-he praised, Hamdun: true praise. This word not only embodies the idea of thankfulness but also has reference to the intrinsic qualities of the object of praise. Hamd is always true and used only about such acts as are volitional. It also implies admiration, magnifying and honoring of the object of praise, humility and submissiveness in the person who offers it. Hamd is a praise which is offered in appreciation of commendable action of one worthy of praise.
It also includes lauding one who has done a favor of his own volition and according to his own choice. It is not only a true praise but also an admiration. The word shukr, thanks, differs from Hamd in the sense that its application is restricted to beneficent qualities and praise. The word Madha, gratitude, differs from Hamd in the sense that it also applies to involuntary beneficence. The word hamd is much more comprehensive than shukr.
2. MU- a participle [muf?al] prefix meaning the person or thing to which the ACTION of the verb H-M-D has been APPLIED. It is attached to a derivative of a verb.
3. haMMad: Derivative of H-M-D: Form II (fa-?a?a-la doubling of the middle root consonant): meaning, carrying out an action TO someone or something else and can also give a verb the meaning of DOING something INTENSIVELY and or REPEATEDLY]
4. Muhammad-in: the genitive case ending. The genitive case is a grammatical case that indicates a relationship, primarily one of possession, between the noun in the genitive case and another noun. In English it is expressed by using the word ?of? or an apostrophe ?s?. It is used with prepositions (in, from, on, upon etc.) as in the case of [Q. 47:2] ?ala, ?upon?.
In [Q. 61:6] aHMaDu is the *elative form of H-M-D.
[*aqtal: an alif is prefixed to the verb with a sukun and there is no vowel on the first consonant. The Elative is a stage of gradation in the Semitic languages that can be used both for a global maximum (superlative/most) and for comparison (comparative).]
It means most appreciated/acclaimed/praised. Isa says "?his designation (ismahu) will be [ahmadu] most appreciated- acclaimed-praised". It functions as an adjective. It is not a proper noun or name.
The word muhammadun can be found in the reading in three places quoted above. As muhammadun [3:144 RASUL like other messengers before him, 33:40 RASULALLAH, God?s messenger & 48:29 RASULALLAH, God?s messenger] and as muhammadin, ?ALA RASUL God descends the truth upon the appreciated one [47:2]. All have the same root, H-M-D. These are not proper nouns.
You also will not find this word, muhammadun, appearing in the reading preceded by ?YAA? which is common of vocative *particles used in calling one who is near, (like O!) and who is far in place or high degree to him who is between near and distant. A few examples from the list of its extensive use are: O Musa, O Isa, O Iblis and even O jibaalu (mountains, yet inanimate objects but they are being addressed by God). There is no O Muhammad.
*[particle: a unit of speech expressing some general aspect of meaning or some connective or limiting relation and including the articles, most prepositions and conjunctions, and some interjections and adverbs]
5:41. O Messenger, let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among the guided,- men who will listen to any lie,- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one's trial is intended by God, thou hast no authority in the least for him against God. For such - it is not God?s will to clean their hearts/thinking. For them there is disgrace in this world, and in the hereafter a heavy punishment.
See Lanes Lexicon Vol. 2 pg. 640c ref. muhammadun: ?a man praised much, or repeatedly, or time after time: endowed with many praiseworthy qualities.?
[Q. 6:61] See Lanes Lexicon Vol. 2 pg. 639c ref. ahmad: He (a man,) came to a state, or result, such as was praised, or commended, or approved; properly, his affair, or case, came to such a state or result: he did, or said, that for which he should be praised, or commended; or that which was praiseworthy, or commendable;?
Mahmud: according to LL means ?the station in which its occupant shall be praised by all creatures (on the day of resurrection)?Vol. 2 pg 640a [17:79]
O MESSENGER
Notice No ?O Muhammad? Why?
5:41. O Messenger, let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among the guided,- men who will listen to any lie,- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one's trial is intended by God, thou hast no authority in the least for him against God. For such - it is not God?s will to clean their hearts/thinking. For them there is disgrace in this world, and in the hereafter a heavy punishment.
5:67 O Messenger. proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And God will defend thee from men (who mean mischief). For God guideth not those who reject Faith.
5:99 The Messenger?s duty is but to deliver (make reach). But Allah knoweth all that ye reveal and ye conceal.
[See also O messenger 5:67, O Prophet 8:64-65, 70 & 9:73, 33:1, 28, 45, 50, 59, 60:12, 65:1, 66:1, 9, O Nuzzila 15:6, O Muzzammil 73:1. O Muddaththir 74:1]
Mahmud: according to LL means ?the station in which its occupant shall be praised by all creatures (on the day of resurrection)?Vol. 2 pg 640a [17:67]
Special Note: ?If Muhammad was the name of the prophet of Islam, why is it that the word Muhammad is not even once mentioned as the name of Islam?s Prophet in classical lexicons??
[3:188] yuhmadu
Mu-Harram-un [2:85] & Mu-Hammad-un
Form II verbs with the prefix (mufal) mu, participle, i.e., the action of the verb is applied the person = the ?sanctioned one? & the ?praised one?
Neither are proper nouns
2:146 Those whom We gave them The Book they RECOGNIZE it, as they recognize their sons, and that a group from them hide/conceal the truth and they are knowing.
Much of the second sura addresses the Bani Israel, the people of the book. These people familiar with the message spoke Hebrew. I note below how they understand the word muhammadun in their language. Religionists have accused them of deliberately translating this word so as to take the ?name? Muhammad out of the prophesies. This word is also used in about 10 other bible verses besides Songs of Solomon 5:16 and if left un-translated it renders the verses indecipherable. It is food for thought.
Muhammad In Hebrew? Mem-chet (het)-mem-dalet-mem
[Songs Of Solomon 5:16]
His mouth is most sweet; yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.'
The 5th chapter of Songs of Solomon is discussing someone. In reading the English translation of Songs 5:16 it finishes the description by saying "He is altogether lovely". The words "altogether lovely" was translated from mahmad ( ).
The way this word is written is Hebrew is . Let's look at the spelling of this word...
It has four characters. Going from right to left they are...
When writing in Hebrew, there is no difference between the word mahmad ( ) and muhammad ( ). The only difference is in the vowels used when pronouncing this word ( ). Hebrew is an ancient language, and there are no vowels. It is made up of 22 consonants. In ancient times, the reader decided on his own which vowels to add in. It was not until the 8th century that vowels were introduced, in the form of dots and lines. However, this has nothing to do with real Hebrew. The word mahmad ( ) in ancient times would most likely have been pronounced "mahamad".
According to Ben Yehuda's Hebrew-English Dictionary, is correctly pronounced "mahamad" (not mahmad) which is very close to muhammad.
Ben Yehuda's Hebrew-English Dictionary defines " " as "LOVELY, COVETED ONE, PRECIOUS ONE, PRAISED ONE". The correct way to say "praised one" in Arabic is muhammad, so this is the same word.
Muhammad ( ) and the word mahmad ( ) are spelled exactly the same way in Hebrew, and both have the same meaning. The only reason they are pronounced different is because of vowels (dots and lines) introduced in the eighth century. The Hebrew word for praised one is:
Regarding the etymology of "Muhammad" as being the "Transferred Proper Noun," (as proposed by one reader), I must say that it's nothing more than a hypothesis.
The sound and surer etymology of the word "Muhammad," on the contrary, is as follows:
Root: H-M-D
Active participle of the Verbal Form I: : HamaDa.
Passive participle of the Verbal Form I: MaHm?d.
Active participle of the Verbal Form II: HammaDa
Passive participle of the Verbal Form II: MuHammaD.
But the surety of etymology in Classical Arabic ends here. Any attempt to trace the Proper Noun to such trilateral VERBAL roots is bound to remain a hypothesis.
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