Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy.









Lane Lexicon































Prefixed Emphatic Particle + [فعل مضارع مبنى على الفتح لاتصاله بنون التاكيد الثقيلة]  Verb: Imperfect; First Person; singular; Mood: Emphatic; [Form-IV] [الفاعل ضمير مستتر فيه-أَنَا] Subject pronoun hidden + Suffixed Object pronoun: Third person; masculine; plural, in accusative state; مصدر-اِضْلاَلٌ Verbal noun.

















Prefixed conjunction فَ  which shows cause/reason-sequence and effect/ consequence + [فعل ماضٍ مبني على الفتح] Verb: Perfect; third person; singular; masculine; [الفاعل:ضمير مستتر جوازاً تقديره:هُوَ] Subject pronoun hidden.  "Thereby Adam forgot".

 [Please note Allah the Exalted has not held his wife to have suffered forgetfulness]












































Intensive Active participle: Definite; singular; masculine; genitive. (1)114:04



































"The most lethal weapon"

Root: و س و س

Words from this Root in the Grand Qur'aan:

a) Total occurrences: 5 

b) No of constructions: 4


1. Objective of :  "I will certainly extensively effort to make them deeply forgetful/neglectful";

2. Instrument, mode: "I will extensively fascinate them with widely spread alluring hopes and desires"

3. Effect on the target: "Thereby he forgot". Result and cost was heavy, Paradise lost.

4. Characteristic feature/action: "Active participle, the one who hides, shrinks or sweeps away something".



Lexicons indicate the perception and meanings of this Root as low and faintly heard indistinct sound; rustle, to speak indistinctively or with confused manner; to prompt or suggest something that disturbs the mind and confuses it. However, the best Lexicon for understanding and perceiving the true meanings and perception of the words of Qur'aan is none but the Qur'aan itself. It unfolds:

  • Be cognizant, Our Majesty had said: "O Aa'dam, stay - be the guest of Paradise, you and your wife;

  • And you both eat of abundant variety there from, wherever you both wished and liked.

  • However, you both should refrain going near this female tree; taste its fruit.

  • Failing whereby you both might become and be considered who interrupt - use things without right - permission." [2:35]

  • And We said;  "O Adam, stay-be the guest of Paradise, you and your wife;

  • And both eat from wherever you both wished and liked.

  • However, you both should refrain from going near this female/fruit bearing tree-taste its fruit;

  • Failing which-whereby you both might become and be considered those who interrupt-use things without right-permission." [7:19]


  • Therefore, for cautioning him, We had told him: "O Adam! Mind it this-Ib'lees is certainly enemy for you and for your wife.

  • Therefore be cautious that he should not cause exit of both you from the Paradise.

  • In that case you, Adam might be in difficulty. [20:117]


Allah the Exalted had told Adam [alai'his'slaam] while asking him to stay as a guest in the Paradise along with his wife that they should not go near a certain tree; and that in case of violation he would be considered amongst those who interrupt/use the things of others without permission. Moreover, he was candidly told that in that eventuality he will no more deserve to stay as guest therein; and they will have to quit the place. No physical restraints-structures were put to restrict Adam to access that tree. Allah the Exalted treated and considered them as honorable guests and that they had the freedom of their decision-choice-action.

Warning about the attempt by Shai’taan to get them out of the Paradise was given to him in plain words. Shai'taan had disclosed his intentions in these words:


  • And I will certainly put in great effort to make them deeply forgetful-neglectful; [How, what is the technique/strategy?] and I will indeed fascinate them with repetitively pronounced alluring conjectural hopes and desires. [Refer 4:119]

  • [Be cautioned, Satan's strategy/modus operandi is] He gives them promises and fascinates them with widely spread alluring conjectural hopes and desires.

  • Be mindful, Shati'aan promises them solely for the objective of deception. [4:120]

, Root: م ن ى

The basic perception infolded in the Root is to inspire a fascinating desire and hope. Its actualization and positive affect upon the targeted is possible only through an object, a cause that will relay the thought generating hope and desire. A physical object named by this Root, i.e. quite picturesquely explains the concept and perception of it. It denotes the semen which creates desire and hope of offspring only on its ejecting and lodging into the "receptacle" of one's wife.

Let us find and see how Shait'aan put his strategy into action, its subtleties and affect;

  • Purposely, Shai'taan [Iblees] subtly relayed a fascinating inspiration for both of them.

  • His objective was that he might cause that of their bodies to become visible for them which was in hidden condition for each other.

  • [how he relayed the fascinating thought?] He said; " The Sustainer Lord of you both has not forbidden you from this female-fruit bearing tree except for the reason that you might become two governors-rulers

  • or that you two might become as immortals-people of permanence". [7:20]

  • And he swore to both of them and said: "Believe me, I am certainly a sincere well-wishing advisor for you both." [7:21]


  • Purposely, Shai'taan [Ieblees] subtly relayed a fascinating inspiration towards him when he said;

  • "O Adam! May I lead you to the tree of eternity

  • and to a kingdom that never falls/decays?" [20:120]

This was a well thought act of Shai'taan to subtly relay an inspiration. He told Adam [alai'his'slaam] a fascinating story which could create a delusional aspiration to obtain and get hold of that thing. Shai'taan did nothing except making this statement to Adam [alai'his'slaam]. A fascinating statement which inspires and generates a desire, passion and hope for achieving something made to look great and remarkable is the perception and meaning infolded in the word الوسوس. This fabricated story with an attribution to Allah the Exalted was his deceit/fraud/cheating by which he succeeded in making them his prey for their fall. Shait'aan had made clear his strategy as to how he would try to deceive and make human beings forgetful. This was the practical demonstration.

The subtle relaying of false and fabricated information; loaded with contents capable of whispering and raising desire, hope, and fascination, causes excitement and attracts focus of attention. Excitement and fascinated disquiet of the heart makes man lost in a new world and thoughts causing veiling and forgetfulness about the thing-point earlier told, or which is in the knowledge-memory of the man.  

  • And in the remote past We had made a conditional promise to Adam [alai'his'slaam].

  • Subsequent to delusional inspiration by Shai'taan, he-Adam forgot it.

  • However, We did not find deliberateness against him in this regard.  [20:115]

A desire, false hope, fascination causes excitement and excitement results in disquiet and destabilization that causes unintentional forgetfulness resulting in a slip from the determined standpoint.

  • Thereat, through devious manipulation Shai'taan caused both slip from the given advice.[R 2:36]

  • Thereby, he by employing deceptive delusional technique made both of them inclined to act to achieve his purpose. [Refer 7:22]

An exciting and fascinating story, relayed as disclosure of hidden secret coupled with emphatic oath that the disclosure is for sincerity with the listener, is an alluring deception. An oath is to emphasize the truth and correctness of some stated thing. This purpose is also conveniently achievable by ascribing some statement to some big name that enjoys great respect and reverence amongst people.

  • Take note, you people should not purposely employ your scholarly authority to intellectually corrupt-confuse the society; thereby some foot might slip after it had firmly established on the straight path;

  • And you may have to suffer agony for having hindered-diverted people from the High road of Allah the Exalted;

  • And a great punishment might become due for you people. [16:94]


We lost the Paradise by overwhelming fascinating effect of whereby we forgot the very well understood verbal message of Allah.  Shait'aan imagined and concocted a fascinating story about the prohibited tree that could create an excitement and desire. He told it to Adam and to put substance and weight in his utterance he swore to be a well-wisher. In and about the words of Allah, Shai’taan added new fascinating words/statements. This alone is the strategy and powerful technique to make people forget and slip away from the original words of Allah.

However, Allah the Exalted consoled that the journey back to paradise is certain for those who will follow His verbal communications, in letter and spirit, whenever sent in time and space during their sojourn on the Earth. We have to remain cautious about .

  • Thereby, if you people slipped away from the prescribed path after that which has since been brought to you by the succinct Verbal Passages-Aay'aat showing the way of Muslims and opposite path of the Muejremeen,

  • then the consequence you people must know that Allah the Exalted is the All Pervasive-Dominant and eternally the Wise-Knower of otherwise invisible-secreted-infolded. [2:209]

The experience of the days of enjoyment of guest life in the Paradise is that - repetitively reiterated conjectural fascinating stories and myths can cause forgetfulness even if we have no intention to deviate or disobey the Word of Allah the Exalted. The repetitive narration makes such fascinating conjectural stories widespread talk of the town. Grand Qur'aan in its beginning informs us about the episode of days of Paradise Life and after showing us the straight path, that involves the shortest distance for backward journey from the Earth to Paradise, it informs us that the best way to safeguard against the lethal weaponis to keep remembering and reciting this:

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell people to pronounce; "I seek protection with the Sustainer Lord of the peoples, [114:01]

  • the Sovereign of the peoples, [114:02]

  • the Iela'aha-Almighty Lord of the peoples, [114:03]

  • To distance away from the fascinating and exciting disquiet and destabilization created by widespread engrossing conjectural murmur having qualitative trait of hiding, receding and sweeping things away to darkness. [114:4]

  • This delusory Exciter relays-inspires fascination in the chests-hearts of people. [114:5]

  • This delusory excitement is originated by some amongst species Jinn and human beings. [114:6]

The physical experience indicated that: is to approach and adversely effect the intellect-brain of a man through his heart. A fascination, desire will create passion which will influence and pressurize the intellect-brain. The result-effect will be forgetfulness about the verbal message already understood and stored in memory and making it act thoughtlessly yet perceiving it as an intelligent and beneficial approach. This is the deception.  

The closing and the last advice in the Grand Qur'aan describes its peculiarity, characteristic functioning feature as : intensive active participle denoting that which hides, removes, shrinks away, and sweeps away something, the already known aspect, to background in the dark. This, from the perspective of damage it causes and the price one has to pay for becoming its victim. is the most lethal -disquiet, irritation, scorch and liquefaction. It cost us the loss of remaining guest in the Paradise and can cause the Paradise lost permanently. Be mindful of it, price is too high.



Verbal Noun: Definite; genitive. (1)114:04=1            مصدر:معرفہ باللام:مجرور

2  Verb: Imperfect; third person; feminine; singular; Mood: Indicative; ; مصدر-وَسْوَسَةٌ Verbal noun.  (1)50:16=1                فعل مضارع مرفوع بالضمة /صيغة:-واحد مؤنث غائب  

Prefixed conjunction Particle فَ which shows cause and effect + Verb: Perfect; third person; singular; masculine; مصدر-وَسْوَسَةٌ Verbal noun. (1)7:20(2) 20:120=2                     حرف فَ + فعل ماضٍ مبنى على الفتح /الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب

4  Verb: Imperfect; third person; masculine; singular; Mood: Indicative; Subject pronoun hidden;  مصدر-وَسْوَسَةٌ Verbal noun. (1)114:05=1

                                                  فعل مضارع مرفوع بالضمة /الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب


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