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bāt̤il : 'False, untrue, wrong, incorrect; fictitious, spurious, unreal, unfounded, unsound; vain, futile, worthless, useless, unprofitable; devoid of virtue or efficacy, of no effect, ineffectual, null, void, of no force, of no account, naught, going for nothing; annulled, abolished, counteracted'. (Platts p.122)
quṣūr : 'A falling short (of), a failing (of or in); deficiency; decrease; defect; failure, want, default; omission; miss; shortcoming, error, faultiness, fault, sin; inaccuracy, incorrectness'. (Platts p.792)
ḥaq : 'Just, proper, right, correct, true; suitable to reality or fact ... —s.m. Justness, propriety, rightness, correctness, truth; reality, fact; —justice; rectitude; —equity; ... —the Truth, the true God'. (Platts p.479)
FWP:
SETS == KYA; OPPOSITES; MULTIVALENT WORDS ( ḥaq )
MOTIFS == ISLAMIC; RELIGIONS
NAMES
TERMSThis is a verse of what I call 'word-exploration'-- almost all the real work of the verse is done by the two occurrences of ḥaq , and the manifold permutations and combinations that can be made from them. SRF explicates chiefly the first occurrence, but obviously the same possibilities inhabit the second occurance as well, and the mixing and matching that become possible generate a really remarkable set of empirical and/or theological choices.
The grammar of the first occurrence is also flexible, as is implicit in SRF's account: ḥaq agar samjhe , 'if one would consider truth/true/God', can also be short for us ko ḥaq agar samjhe , 'if one would consider him/her/it/that to be truth/true/God'.
Compare Ghalib's equally radical exploitation of the possibilities of ḥaq :
G{26,7}.
Note for grammar fans: Nowadays koʾī as a pronoun would normally be reserved for human subjects, so that kisī ko would apply to a person; for a thing or an idea, you'd have to use kisī chīz ko or kisī bāt ko . But then, we nowadays can't use kisū ko at all, so it just shows that the past is another country.