"אנא" meaning in Arabic

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  "lang_code": "ar",
  "pos": "noun",
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          "english": "I feel assured that those of my readers who have not studied philosophy, will still derive profit from many a chapter. But the thinker whose studies have brought him into collision with religion, will, as I have already mentioned, derive much benefit from every chapter. How greatly will he rejoice! How agreeably will my words strike his ears! Those, however, whose minds are confused with false notions and perverse methods, who regard their misleading studies as sciences, and imagine themselves philosophers, though they have no knowledge that could truly be termed science, will object to many chapters, and will find in them many insuperable difficulties, because they do not understand their meaning, and because I expose therein the absurdity of their perverse notions, which constitute their riches and peculiar treasure, “stored up for their ruin.” God knows that I hesitated very much before writing on the subjects contained in this work, since they are profound mysteries: they are topics which, since the time of our captivity have not been treated by any of our scholars as far as we possess their writings; how then shall I now make a beginning and discuss them? But I rely on two precedents: first, to similar cases our Sages applied the verse, “It is time to do something in honor of the Lord: for they have made void thy law” (Ps. cxix. 126). Secondly, they have said, “Let all thy acts be guided by pure intentions.” On these two principles I relied while composing some parts of this work. Lastly, when I have a difficult subject before me—when I find the road narrow, and can see no other way of teaching a well established truth except by pleasing one intelligent man and displeasing ten thousand fools—I prefer to address myself to the one man, and to take no notice whatever of the condemnation of the multitude; I prefer to extricate that intelligent man from his embarrassment and show him the cause of his perplexity, so that he may attain perfection and be at peace.",
          "ref": "c. 1190, Maimonides, דלאלת אלחאירין [dalālat al-ḥā'irīn, The Guide for the Perplexed], :",
          "roman": "dalālat al-ḥā'irīn",
          "text": "ואנא אעלם אן כל מבתד מן אלנאס ליס ענדה שי מן אלנט׳ר פאנה סיסתנפע בבעץ׳ פצול הד׳ה אלמקאלה. פאמא אלכאמל מן אלנאס אלמתשרע אלמתחיר כמא ד׳כרת פיסתנפע בג׳מיע פצולהא ומא אשד אגתבאטה בהא ומא אלד׳הא עלי סמעה. ואמא אלמכ׳תלטון אלד׳ין קד אתסכ׳ת אדמגתהם באלארא אלגיר צחיחה ובאלטרק אלממוהה ויט׳נון ד׳לך עלומא צחיחה ויזעמון אנהם אהל נט׳ר ולא עלם להם אצלא בשי יסמי עלמא באלתחקיק פאנהם סינפרון מן פצול כת׳ירה מנהא ומא אעט׳מהא עליהם לכונהם לא ידרכון להא מעני ולאן יבין מנהא איצ׳א תזייף אלבהרג׳ אלד׳י באידיהם אלד׳י הו ד׳כ׳ירתהם ומאלהם אלמעד לשדאידהם. ואללה תעאלי יעלם אני לם אזל אסתהיב כת׳ירא ג׳דא וצ׳ע אלאשיא אלתי אריד וצ׳עהא פי הד׳ה אלמקאלה לאנהא אמור מסתורה לם יוצ׳ע פיהא קט כתאב פי אלמלה פי הד׳ה אזמאן אלגלות אלתי ענדנא מא אלף פיהא פכיף אבתדע אנא בדעה ואצ׳ע פיהא. לכני אעתמדת עלי מקדמתין אלואחדה קולהם פי נט׳יר הד׳א אלמעני עת לעשות לי״י וכו׳ ואלת׳אניה קולהם וכל מעשיך יהיו לשם שמים פעלי האתין אלמקדמתין אעתמדת פימא וצ׳עת פי בעץ׳ פצול הד׳ה אלמקאלה. ובאלג׳מלה פאני אלרג׳ל אלד׳י אד׳א אנחצר בה אלאמר וצ׳אק בה אלמג׳אל ולא אג׳ד חילה פי אפאדהֵ חק תברהן אלא באן יואפק ד׳לך פאצ׳לא ואחדא ולא יואפק עשרהֵ אלאף ג׳אהלא פאני אות׳ר קולה לנפסה ולא אבאלי בד׳ם ד׳לך אלכ׳לק אלכת׳יר ואדעי תכ׳ליץ ד׳לך אלפאצ׳ל אלואחד ממא תנשב פיה ואדל חירתה חתי יכמל ויסתריח:",
          "translation": "I feel assured that those of my readers who have not studied philosophy, will still derive profit from many a chapter. But the thinker whose studies have brought him into collision with religion, will, as I have already mentioned, derive much benefit from every chapter. How greatly will he rejoice! How agreeably will my words strike his ears! Those, however, whose minds are confused with false notions and perverse methods, who regard their misleading studies as sciences, and imagine themselves philosophers, though they have no knowledge that could truly be termed science, will object to many chapters, and will find in them many insuperable difficulties, because they do not understand their meaning, and because I expose therein the absurdity of their perverse notions, which constitute their riches and peculiar treasure, “stored up for their ruin.” God knows that I hesitated very much before writing on the subjects contained in this work, since they are profound mysteries: they are topics which, since the time of our captivity have not been treated by any of our scholars as far as we possess their writings; how then shall I now make a beginning and discuss them? But I rely on two precedents: first, to similar cases our Sages applied the verse, “It is time to do something in honor of the Lord: for they have made void thy law” (Ps. cxix. 126). Secondly, they have said, “Let all thy acts be guided by pure intentions.” On these two principles I relied while composing some parts of this work. Lastly, when I have a difficult subject before me—when I find the road narrow, and can see no other way of teaching a well established truth except by pleasing one intelligent man and displeasing ten thousand fools—I prefer to address myself to the one man, and to take no notice whatever of the condemnation of the multitude; I prefer to extricate that intelligent man from his embarrassment and show him the cause of his perplexity, so that he may attain perfection and be at peace.",
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        "Judeo-Arabic spelling of أَنَا (ʔanā, “I”)"
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          "أَنَا",
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  "word": "אנא"
}

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          "english": "I feel assured that those of my readers who have not studied philosophy, will still derive profit from many a chapter. But the thinker whose studies have brought him into collision with religion, will, as I have already mentioned, derive much benefit from every chapter. How greatly will he rejoice! How agreeably will my words strike his ears! Those, however, whose minds are confused with false notions and perverse methods, who regard their misleading studies as sciences, and imagine themselves philosophers, though they have no knowledge that could truly be termed science, will object to many chapters, and will find in them many insuperable difficulties, because they do not understand their meaning, and because I expose therein the absurdity of their perverse notions, which constitute their riches and peculiar treasure, “stored up for their ruin.” God knows that I hesitated very much before writing on the subjects contained in this work, since they are profound mysteries: they are topics which, since the time of our captivity have not been treated by any of our scholars as far as we possess their writings; how then shall I now make a beginning and discuss them? But I rely on two precedents: first, to similar cases our Sages applied the verse, “It is time to do something in honor of the Lord: for they have made void thy law” (Ps. cxix. 126). Secondly, they have said, “Let all thy acts be guided by pure intentions.” On these two principles I relied while composing some parts of this work. Lastly, when I have a difficult subject before me—when I find the road narrow, and can see no other way of teaching a well established truth except by pleasing one intelligent man and displeasing ten thousand fools—I prefer to address myself to the one man, and to take no notice whatever of the condemnation of the multitude; I prefer to extricate that intelligent man from his embarrassment and show him the cause of his perplexity, so that he may attain perfection and be at peace.",
          "ref": "c. 1190, Maimonides, דלאלת אלחאירין [dalālat al-ḥā'irīn, The Guide for the Perplexed], :",
          "roman": "dalālat al-ḥā'irīn",
          "text": "ואנא אעלם אן כל מבתד מן אלנאס ליס ענדה שי מן אלנט׳ר פאנה סיסתנפע בבעץ׳ פצול הד׳ה אלמקאלה. פאמא אלכאמל מן אלנאס אלמתשרע אלמתחיר כמא ד׳כרת פיסתנפע בג׳מיע פצולהא ומא אשד אגתבאטה בהא ומא אלד׳הא עלי סמעה. ואמא אלמכ׳תלטון אלד׳ין קד אתסכ׳ת אדמגתהם באלארא אלגיר צחיחה ובאלטרק אלממוהה ויט׳נון ד׳לך עלומא צחיחה ויזעמון אנהם אהל נט׳ר ולא עלם להם אצלא בשי יסמי עלמא באלתחקיק פאנהם סינפרון מן פצול כת׳ירה מנהא ומא אעט׳מהא עליהם לכונהם לא ידרכון להא מעני ולאן יבין מנהא איצ׳א תזייף אלבהרג׳ אלד׳י באידיהם אלד׳י הו ד׳כ׳ירתהם ומאלהם אלמעד לשדאידהם. ואללה תעאלי יעלם אני לם אזל אסתהיב כת׳ירא ג׳דא וצ׳ע אלאשיא אלתי אריד וצ׳עהא פי הד׳ה אלמקאלה לאנהא אמור מסתורה לם יוצ׳ע פיהא קט כתאב פי אלמלה פי הד׳ה אזמאן אלגלות אלתי ענדנא מא אלף פיהא פכיף אבתדע אנא בדעה ואצ׳ע פיהא. לכני אעתמדת עלי מקדמתין אלואחדה קולהם פי נט׳יר הד׳א אלמעני עת לעשות לי״י וכו׳ ואלת׳אניה קולהם וכל מעשיך יהיו לשם שמים פעלי האתין אלמקדמתין אעתמדת פימא וצ׳עת פי בעץ׳ פצול הד׳ה אלמקאלה. ובאלג׳מלה פאני אלרג׳ל אלד׳י אד׳א אנחצר בה אלאמר וצ׳אק בה אלמג׳אל ולא אג׳ד חילה פי אפאדהֵ חק תברהן אלא באן יואפק ד׳לך פאצ׳לא ואחדא ולא יואפק עשרהֵ אלאף ג׳אהלא פאני אות׳ר קולה לנפסה ולא אבאלי בד׳ם ד׳לך אלכ׳לק אלכת׳יר ואדעי תכ׳ליץ ד׳לך אלפאצ׳ל אלואחד ממא תנשב פיה ואדל חירתה חתי יכמל ויסתריח:",
          "translation": "I feel assured that those of my readers who have not studied philosophy, will still derive profit from many a chapter. But the thinker whose studies have brought him into collision with religion, will, as I have already mentioned, derive much benefit from every chapter. How greatly will he rejoice! How agreeably will my words strike his ears! Those, however, whose minds are confused with false notions and perverse methods, who regard their misleading studies as sciences, and imagine themselves philosophers, though they have no knowledge that could truly be termed science, will object to many chapters, and will find in them many insuperable difficulties, because they do not understand their meaning, and because I expose therein the absurdity of their perverse notions, which constitute their riches and peculiar treasure, “stored up for their ruin.” God knows that I hesitated very much before writing on the subjects contained in this work, since they are profound mysteries: they are topics which, since the time of our captivity have not been treated by any of our scholars as far as we possess their writings; how then shall I now make a beginning and discuss them? But I rely on two precedents: first, to similar cases our Sages applied the verse, “It is time to do something in honor of the Lord: for they have made void thy law” (Ps. cxix. 126). Secondly, they have said, “Let all thy acts be guided by pure intentions.” On these two principles I relied while composing some parts of this work. Lastly, when I have a difficult subject before me—when I find the road narrow, and can see no other way of teaching a well established truth except by pleasing one intelligent man and displeasing ten thousand fools—I prefer to address myself to the one man, and to take no notice whatever of the condemnation of the multitude; I prefer to extricate that intelligent man from his embarrassment and show him the cause of his perplexity, so that he may attain perfection and be at peace.",
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  "word": "אנא"
}