Root: ف ص ل

Words from this Root in the Grand Qur’ān:

a) Total occurrences: 43

b) No of constructions: 20

Nouns: 11; Recurrence:  21  Verb: 9; Recurrence: 22 [Form-I: 5; Form-II: 17]

Learned Ibn Faris [died 1005] described the basic perception infolded in the Root in these words:

مقاييس اللغة
الفاء والصاء واللام كلمةٌ صحيحةٌ تدلُّ على تمييز الشَّيء من الشَّيء وإبانته عنه. يقال: فَصَلْتُ الشَّيءَ فَصْلاً.
والفَيْصل الحاكم.
والفَصِيل: ولدُ النَّاقةِ إذا افتُصِلَ عن أُمِّه.
والمِفْصَل اللِّسان، لأنَّ به تُفصَل الأمور وتميَّز

That basic perception infolded in the Root is that of a barrier or a demarcation in between two things or concepts that causes the indication of the end of the limit of one thing and the beginning of the limits of another thing. It thus reflects the act of setting apart, separating, distancing and distinguishing two things in a manner that each is manifested as distinct and exclusive from the other; thus leaving absolutely no possibility of illusion in seeing and perceiving the point, information, fact, data, concept, and knowledge stated verbally. It alienates and isolates the individual unit from the whole-group-species to manifest its individuality and uniqueness enabling its storage and saving in and conveniently recalling from the memory.

Lane Lexicon:

Semantic domain: Distinct

1. recognizably different in nature from something else of a similar type; physically separate;

2. readily distinguishable by the senses.

3. Impression so clearly apparent to the mind as to be unmistakable; definite.

And also is used for emphasis.

1. Firstly it is used to stop breast-feeding to an infant which is alienating the infant from mother's milk - 3 occurrences

2. In the meaning of moving - marching out of the demarcated boundary of a place: 1 occurrence

3. In the meaning of delineating, segregating, individuating, demarcating the concepts incorporated in the discourse. Divide it into sections, classify, categorize rendering every subject, concept, discipline distinct. 

 

  • Take note that the Mothers shall breast-feed their off-springs for two years, complete two years [24  months].

Root: ر ض ع

  • This direction is in favour of that husband who decided that he might complete the breast-feed by his wife whom he had alienated from Matrimonial Bond —

Root: ر ض ع

  • Their sustenance, feed and clothing in accordance with the known norms of society is incumbent responsibility upon the respective begetter.

  • A person-husband shall however not be burdened except that which he can afford.

  • A mother should not be subjected to suffer [for love, motherly affection] because of her beget. Nor the one who has become begetter be pressed because of his beget. The like of the Obligation imposed upon the respective husband in respect of his alienated Wife on becoming mother is incumbent upon the Heir in case of husband's death before birth of progeny.

  • Sequel to mutual understanding and consultation if they both decided to earlier stop the breast-feeding, thereby nothing objectionable lies against both of them.

  • Moreover, if you have decided that you might self assign the breast-feeding of your off-springs to foster-mother, thereat, there is no cause of objection upon you therein when you willingly agreed for that which you paid in accordance with accepted norms.

Root: ر ض ع 

  • And sincerely endeavour to attain the protection from Allah the Exalted —

  • Further, you people know-remember the fact:

  • That Allah the Exalted is ever watching whatever you are doing. [2:233]

  • And Our Majesty have enjoined/given the verdict/decreed upon the human beings [to conduct with their parents with affectionate kindness] —

  • His mother carried him [in her womb] with one flimsiness upon another flimsiness —

  • And his breast-feed weaning is in two years [complete two years-24 moon months-2:233] —

  • That "you be grateful to Me and to your parents —

  • And towards Me is the destination/finality —[31:14]

  • Mind it; Our Majesty have enjoined-given the verdict-decreed upon the human beings to conduct with their parents with affectionate kindness.

  • His mother carried him in her womb bearing hardship; and she delivered him bearing hardship.

Root: و ض ع

  • His period of bearing in pregnancy and his breast-feed weaning is collectively for thirty months  [breast feeding is for complete two years-24 moon months-2:233; hence child can be delivered in six months period of pregnancy] —

  • Until when he has crossed over to strengthened maturity; [and if not died rather] and later he has arrived the age of forty years —

Root: ر ب ع

  • He prayed, "O my Sustainer Lord! Do enable me that I might acknowledge with gratitude the Favor of You the Exalted which You have showered upon me and have showered upon my parents —

  • Moreover, enable me that I might conduct with that perfection which You the Exalted appreciatively approve —

  • And You do lead them to righteous conduct for me who will be in my progeny.

Root: ذ ر ر

  • I have sincerely turned towards You the Exalted; and indeed now I have consciously become a member of Muslims: people who follow the Prescribed Code and Physical Procedure-Islam" [46:15]

In the meaning of moving - marching out of the demarcated boundary of a place

  • Thereat [for reason of Jaloot advancing] when Taloot marched out along with his troops, he warned them —

  •  He said; "Allah the Exalted will indeed subject you people to a qualificatory test on the way at a canal. Thereat, he who drank from that canal he is marked as not with me —

  • And he is indeed with me who would not take it inside the throat except splashing upwards with his hand"

  • On reaching the canal [for reason majority of Bani Iesra'eal has always been transgressors] they drank from it barring a minority of them.

  • Resultantly, when Taloot and those who consciously accepted along with him the command of not drinking crossed over the canal, they (the transgressors) said [proving what Taloot had warned]:

  • "Today, absolutely no strength is left for us to fight against Jaloot and his troops".

  • Those who considered, without ocular perception, as if they were at the moment in the presence of Allah the Exalted repudiated —

  • ان لوگوں نے جومثبت احساس؍ رکھ رہے تھے کہ  اُس لمحےاللہ تعالیٰ کے حضور پیش  ہیں، انہیں یہ بتایا ۔

  • "It has often been the case that many of a small troop have overpowered-defeated a big host, by the grace of Allah the Exalted.

  • And it is a certain fact that Allah the Exalted is with those who show fortitude." [2:249]
 

3. In the meaning of delineating, segregating, individuating, demarcating the concepts incorporated in the discourse. Divide it into sections, classify, categorize rendering every subject, concept, discipline distinct. This renders the Discourse in Encyclopedic format. 

The Grand Qur’ān defines and explains the perception and meanings of the words used therein in a lucid manner. The perception infolded in the Root and its purpose and effect is explained in such a simple manner that no ambiguity is left even for a person of ordinary intellect:

  • Like this simple and vivid manner, Our Majesty renders the verbal passages - linguistic tokens (of Qur’ān) distinct making it easy to comprehend —

  • And so that the Path-conduct of criminals becomes self demarcated-manifested-highlighted. [6:55]

The knowledge is gained/ retained/stored/preserved/captivated only by comparison. Separating and distancing things from each other is called gaining information and knowledge. Encyclopedic format helps a common man to gain information who is in pursuit of knowledge.

The intended purpose for having rendered the Passages of Qur’ān: distinct: categorized; demarcated; in classified state is described: that the people might:

(1) keep attaining information; becoming aware [6:97;7:32;9:11;10:05;41:03];

(2) they comprehend - perceive - understand -conceptualize [6:98];

(3) : they at their own perceive, save it in memory, take admonition and relate [6:126];

(4) they at their own objectively reflect-contemplate-deeply and honestly ponder [10:24];

(5) : they perceive by critical thinking - reasoning [30:28].

The aforementioned performances make a person :

  • Moreover, He the Exalted has rendered for you people certain Stars [as Pointers -direction finders]:

  • So that you people self find the direction with their help while you people are in darkness-clueless locations-unmarked spaces-bewilderment of the Desert-Land and the Ocean..

  • Indeed Our Majesty has rendered the Aa'ya'at: verbal passages distinct for the people in pursuit of knowing-knowledge. [6:97]

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] ask them questioning: "Identify who has forbidden using beautifiers: pleasing and impressive things which Allah the Exalted has derived for His subjects? And who has prohibited the delightful energizing things available in the sustenance?"

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "These are meant in the worldly life for those who have heartily believed. However, the beautifiers and delightful energizing sustenance is exclusively for the true believers on the Day of Rising".

  • Like this exposition, Our Majesty renders Aa'ya'at: verbal passages of Qur’ān distinct demarcating, categorizing, delineating all aspects for the people who are in pursuit of knowledge. [7:32]

  • Subject to and subsequent to their having returned from belief of plurality of gods; and they stood for performing As-sa'laat: Time Bound Protocol of Servitude and allegiance; and they paid Az-zaka'at: financial liability for economic uplift of society —

  • Thereby, they are your brethren in the System of Life: Islam.

  • Realize it; Our Majesty renders the verbal passages of Qur’ān distinct for the people who are in pursuit of knowledge. [9:11]

  • He the Exalted is the One Who has rendered the Sun as source of radiating heat and visible light; and the Moon as reflecting visible light.

  • And He the Exalted has apportioned the Moon by stages-spaces so that you people might know the count/number of Lunar years and to carry out other calculations and equations.

  • Allah the Exalted has not created this randomly but by conditioning them scientifically: infallible governing rules for a determined purpose and time.

  • He the Exalted renders the verbal passages of Qur’ān distinct for the people who are in pursuit of knowledge. [10:05]

  • It (Qur’ān in Arabic) is a book of characteristic that it's Aa'ya'at: Verbal Passages are organized in distinct enclaves [Surat-chapters]- and are rendered distinct —

     : Classification -categorization - demarcation and individuation 

  • It (the book-Qur’ān) is a compilation having characteristic of transcription in Arabic: a perspicuous, eloquent, distinctive and precisely expressive language; the language of the sons of soil of Arabian peninsula. It is for people in pursuit of obtaining and learning knowledge. [41:03]

  they comprehend - perceive - understand -conceptualize [6:98]

  • Furthermore, He the Exalted is the One Who originated you people from an entity-person that acts as individual; retains individuality.

  • Thereby, for continuation process there is a cool resting and maturing place [epididymes for Sperm] and a departing/emptying place/depositary/receptacle for seeing off/pouring/deposit as a trust and mutual understanding/ promises. [vagina-fallopian tube-uterus].

  • Indeed Our Majesty has rendered the Aa'ya'at: verbal passages distinct for the people who seek to comprehend/understand. [6:98]

(3) : they at their own perceive, save it in memory, take admonition and relate [6:126];

  • And this Code of Conduct Islam is the High Road; ordained by your Sustainer Lord, that leads safely and stably to the destination of peace and tranquillity.

  • Our Majesty has certainly rendered the Aa'ya'at: verbal passages of Qur’ān distinct for people who personally pursue actively to comprehend, secure in memory, take admonition, and relate. [6:126]

(4) they at their own objectively reflect-contemplate-deeply and honestly ponder [10:24];

  • The analogy of the life of this lowly world is merely like the water that Our Majesty has descended from the Sky —

  • Thereby, the produce-embryonic plant of the Earth meticulously associated with it —

  • Human beings and the herbivore mammals eat out of it —

  • Flourishing of plants continued until when the Land attained its bloomy embellishment and became fascinating; and her inhabitants thought they were capable to manage her:

  • Root: ز خ ر ف 

  • Our command reached to it either during the night or the day, whereat Our Majesty rendered her (produce of land) mowed as if it had not flourished yesterday.

  • This is the manner Our Majesty renders the signs - verbal passages of Qur’ān distinct by demarcating, categorizing, delineating and individuating all aspects for people who objectively ponder and reflect. [10:24]

(5) : they perceive by critical thinking - reasoning [30:28].

  • He the Exalted has struck for you people an example of a contrast relating to your selves.

  • Are they, who are under control of your right hand-domestic servants-serfs in your submission, the sharers and partners in the affluence that We have given to you people —

  • Thereby you all are in equivalence relation therein, you people fearing them sort of fear like the one of yours people have for your dominant affluence?

  • This is how Our Majesty distinctly elaborate the Aa'ya'at-Verbal Passages presenting facts and concepts, for the people who perceive by critical thinking-reasoning. [30:28]

The objective and expected rational response from the audience for rendering the text of Qur’ān distinctive is also mentioned:

  • Note it: Like this exposition, Our Majesty renders the Aa'ya'at: verbal passages of Qur’ān distinct making it easy to comprehend —

  • And further objective is that they (polytheists) might revert to original reality: Monotheism. [7.174]

  • Allah the Exalted is He Who has raised high the Skies. This elevation is circumstantially with supports other than pillars. You people are seeing them elevated as such without pillars.

Root: ر ف ع; ع م د

  • Thereafter, He the Exalted ascended to the Supreme Sovereign Seat/Throne [beyond Skies of universe]

Root: ع ر ش

  • And He the Exalted has subjected-subjugated to a set discipline the Sun and the Moon.

Root: س خ ر

  • Each and all keep flowing for a term/duration of appointed/ named/fixed date and time.

  • He the Exalted organizes, manages, and commands all matters to their logical conclusion.

  • He the Exalted renders the verbal passages of Qur’ān distinct so that you people might attain conviction-certainty about confronting accountability before your Sustainer Lord.  [13:02]

The thesis statement and objective of sending Qur’ān to humanity is to persuade them to revert to Monotheism, the truly justified belief of their earliest forefathers, and to convince them of certainty of their accountability in the Hereafter.

  • Indeed Our Majesty had brought to them (the discarded people in Hell-prison) a book. Its characteristic was that Our Majesty had rendered its contents as distinct frames/enclaves based upon branches of knowledge:

  • It (Qur’ān) served as a guide and blessing for the people who were truly the Believers. [7:52]

  • And Our Majesty have rendered the Night and the Day as two symbols-signs-physical realities-reckonings.

  • Therefore, for reckoning, We have obscured -blotted out the symbol of Night —

Root: م ح و

  • And Our Majesty have assigned the symbol-reckoning of the Day by rendering it illuminant, observing, spectator, that makes itself perceptible to: the faculty of observation.

  • The purpose of making the day illuminant is that you people might engage in the pursuit of sustenance-livelihood from your Sustainer Lord —

  • And so that with these two educatory manifestations you people might reckon-know the count-number of the lunar years and other calculations, equations and assessments.

Root: س ن ه

  • Observe; Our Majesty have made each physical-material reality as vividly distinct: demarcated-isolated-alienated-crystal clear, in classification manner: each is an isolated enclave quite distinct from another. [17:12]

Root: ش ى ء

The study of aforementioned Aa'ya'at reveals that the purpose and objective of  , , is exactly the same which is the perception infolded in the Root ف ص ل of these words, and it is: (1) that they get the information making them have knowledge as against opinions and conjectures; (2) that they understand comprehensively; and these two things collectively enable (3)

  • Indeed it (Grand Qur’ān) is certainly a verbal statement - discourse characteristically elaborate, organized, differentiating and delineating, contrasting and isolating each element rendering it crystal clear. [86:13]

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "I am indeed pursuing the lucid course revealed in the Book from my Sustainer Lord while you people have publicly contradicted it: (Qur’ān).

  • That which you people purposely demand to hasten its happening; it is not subject to my decision.

  • The authority for decision and commanding the matters is exclusive for Allah the Exalted.

  • He the Exalted narrates the infallible fact.

  • And He the Exalted is the Best of those who distinguish and demarcate." [6:57]

 

Noun
1

Active Participle: Definite; Sound plural; Masculine; Genitive;   ( مصدر-فَصْلٌ Verbal Noun). (1)6:57=1  

                         اسم فاعل:معرفہ باللام- مجرور-جمع سالم مذكر

  
2

Verbal Noun/Noun [of action]: Definite; genitive. (1)37:21(2)42:21(3)44:40(4)77:13(5)77:14(6)77:38(7)78:17=7 

                                                           مصدر/اسم فعل:معرفہ باللام:مجرور

  
3

Verbal Noun: Indefinite; accusative; [Form-II]. (1)10:37(2)12:111=2 مصدر: منصوب

  
4

Verbal Noun: Indefinite; accusative; [Form-II]. (1)6:154(2)7:145(3)17:12=3

                                            مصدر: منصوب

  
5

Noun with verbal meaning: Indefinite; accusative. (1)2:233=1 مصدر/اسم فعل:منصوب

  
6

Possessive Phrase: Noun with verbal meaning: Definite; singular; masculine; nominative + Possessive pronoun: Third person; masculine; singular; in genitive state.  (1)31:14(2)46:15=2

                            الإِضَافَةُ-مصدر/اسم فعل:مرفوع/مضاف +  ضمير متصل-واحد مذكرغائب في محل جر-مضاف إليه

  
7

Verbal Noun/Noun of action]: Indefinite; accusative. (1)38:20=1 مصدر/اسم فعل منصوب

 
8

Verbal Noun/Noun of action]: Indefinite; nominative. (1)86:13=1

                                       مصدر/اسم فعل:مرفوع

 
9

Possessive Phrase: Noun: Definite; singular; feminine; genitive + Possessive pronoun: Third person; masculine; singular; in genitive state. (1)70:13=1

                         الإِضَافَةُ-اسم: مجرور-واحد مؤنث /مضاف +  ضمير متصل-واحد مذكرغائب في محل جر-مضاف إليه

  
10

Passive Participle: Indefinite; masculine; singular; accusative; [Form-II];  مصدر تَفْصِيلٌ Verbal Noun. (1)6:114=1                                              اسم مفعول: منصوب-واحد  مذكر

  
11

Passive Participle: Indefinite; feminine; plural; accusative; [Form-II];  مصدر تَفْصِيلٌ Verbal Noun. (1)7:133=1                                              اسم مفعول: منصوب-جمع-مؤنث

  

Verb Form-I

1

 Verb: Perfect; third person; singular; masculine;  مصدر فُصُولٌ Verbal Noun. (1)2:249=1

                                             فعل ماضٍ مبنى على الفتح /صيغة:واحد مذكرغائب

  
2

Verb: Perfect; third person; singular; feminine; ت feminine marker; with added vowel sign [ـِ] for breaking cluster of vowel-less consonants; مصدر فُصُولٌ Verbal Noun. (1)12:94=1

           فعل  ماضٍ مبني  على الفتح + تَاء التانيث الساكنة/صيغة:واحد مؤنث غائب

  
3

Verb: Imperfect; Second person; Plural; Masculine; Mood: Indicative;  Subject pronoun hidden; مصدر فُصُولٌ Verbal Noun (1)22:17(2)32:25(3)60:03=3

              فعل مضارع مرفوع بالضمة -الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكر غائب صيغة:واحد مذكرغائب

  

 

Verb Form-II

1

Verb: Perfect; Third person; singular; masculine; [Form II]; Subject pronoun hidden; مصدر تَفْصِيلٌ Verbal Noun (1)6:119=1

     فعل  ماضٍ مبني على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/باب تَفْعِيل

  
2

Verb: Perfect; Third Person; Singular; Feminine; Passive; [Form-II]; تْ Feminine marker;  مصدر تَفْصِيلٌ Verbal Noun.  (1)11:01(2)41:03(3)41:44=3

                            فعل ماضٍ مبني للمجهول مبني على الفتح + تَاء التانيث الساكنة/صيغة:واحد مؤنث غائب/باب  تَفْعِيل

  
3

  Verb: Perfect; First Person; Sovereign Singular; Masculine; [Form-II];  [نَا] Subject pronoun, in nominative state; مصدر تَفْصِيلٌ Verbal Noun. (1)6:97(2)6:98(3) 6:126=3

       فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم /باب تَفْعِيل

  
4

Verb: Perfect; First Person; Plural/Sovereign Singular; Masculine; [Form-II];  [نَا] Subject pronoun, in nominative state; Suffixed Object Pronoun: Third person; masculine; singular, in accusative state; مصدر تَفْصِيلٌ Verbal Noun.  (1)7:52(2)17:12=2

             فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم /باب تَفْعِيل

            ضمير متصل مبنى على الضم في محل نصب مفعول به / واحد مذكر غائب

  
5

Verb: Imperfect; First person; Plural/Sovereign Singular; Masculine; Subject pronoun hidden; [Form-II];  مصدر تَفْصِيلٌ Verbal Noun. (1)6:55(2)7:32(3) 7:174(4)9:11(5)10:24(6)30:28=6

     فعل مضارع مرفوع بالضمة/الفاعل ضمير مستتر فيه-:نَحْنُ-جمع متكلم/باب تَفْعِيل

  
6

Verb: Imperfect; Third person; singular; Masculine; Subject pronoun hidden; [Form-II];  مصدر تَفْصِيلٌ Verbal Noun. (1)10:05(2)13:02=2

                                    فعل مضارع مرفوع بالضمة-الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكر غائب/باب تَفْعِيل