Root: ض ر ب

Words from this Root in the Grand Qur’ān:

a) Total occurrences: 58 

b) No of constructions: 28

It occurs in 54 Ayahs in 28 Sura.

Nouns: 3; Recurrence: 3; Verbs: 25;  Recurrence: 55 [Form-I]

مفردات ألفاظ القرآن — الراغب الأصفهاني (٥٠٢ هـ

الضَّرْبُ: إيقاعُ شيءٍ على شيء

That it signifies causing a thing to fall, tumble upon or with it dislodge another thing.

Lane Lexicon: "accord. to Er-Rághib, الضَّرْبُ signifies the making a thing to fall upon another thing;"

Classical Lexicon

Related Root: و ك ز

The Root is verbal like dicotyledonous seed.

Semantic field: Strike

Enter awareness : It denotes to fall or shine on something, to make obvious;

to make something noticed;

make something to be perceived or become audible-understandable for someone;

to make some idea enter somebody's mind or occur to somebody; to penetrate or seem to go right through something; make something by stamping;

and Dislodge: to remove something away - displace; dislocate the target with force.

Cause harm: And it signifies to hit somebody or something with a hand, tool, weapon, or other object. Obvious intention is to hurt, damage;

Semantically it relates to activity thereby its agent is sentient. An activity has predetermined objective to achieve. It has two objects between which interrelationship is created. The result or effect of activity will depend upon the manner, angle and force applied in the strike. The objective of strike can either be:

(1) creating an effect in the object that is made to fall upon other thing;

(2) purpose of striking one thing upon another can be making something else apparent that was earlier hidden because of the location of the thing struck upon;

(3) the thing by which another is truck overwhelms; and

(4) Cause harm to the thing struck upon or to expose it.

The basic perception, meanings and signification of this Root is made evident at the very first occasion of its use in the Grand Qur’ān, and later by using it in this context for 31 times out of 58 occurrences, all reproduced at the end.

The first and foremost objective of 'strike" is to let people Enter awareness; make something more vividly perceived. In this meanings, the Root is applied 31 times out of 58 occurrences.


  • Allah the Exalted certainly considers it not a matter of shyness-reluctance-embarrassment striking example of a female mosquito, thereby highlighting that which exists beside her—(of that which enters a female mosquito where after it reaches to top of her).

  • بیشک ا للہ تعالیٰ (بڑی مثالوں کے مقابل)مادہ مچھر کی مثال دینے کو باعث حیا،عار ،قابل مذمت نہیں سمجھتے ،جس بناء وہ بھی عیاں ہو جائے جو اس(مادہ مچھر) کے اوپر؍نیچے مقام پرہے۔

  • Thereat, as for those who have heartily believed, thereby, they understand that it is infallible fact disclosed and communicated by their Sustainer Lord.

  • اس کے ردعمل میں جہاں تک ان لوگوں کا تعلق ہے جو صدق دل سے اس کتاب پر ایمان لائے ہیں تو وہ جانتے ہیں کہ یہ اُن کے رب کی جانب سے آسان فہم انداز میں نازل کردہ بیانِ حقیقت ہے۔

  • However, as for those are concerned who have disavowed, they in response question others, saying; "What is that which Allah has intended by this disclosure-similitude?"

  • ‘‘اورجہاں تک ان لوگوں کا معاملہ ہے جنہوں نے اس کتاب کو ماننے سے انکار کردیا ہے تو دوسروں سے وہ کہتے ہیں’’اللہ کا ارادہ ؍حصول مقصدکیا تھا اِس مثال کو دینے میں؟

  • He the Exalted by it exposes quite many by letting them remain aberrant —

  • مثال سے بات واضح کرنے کا مقصد؍ارادہ] وہ جناب اِس(مثال) سے بہتوں کوگمراہ ثابت کرتے/؍ رہنے دیتے ہیں۔]

  • And He the Exalted guides with it quite many —

  • اوروہ جناب بہتوں کواس (مثال)سے ہدایت؍رہنمائی دیتے ہیں۔

  • Realize it that except for those who are the Aberrant: averse, dissolutely move out of the bounds and restraints, He the Exalted by it does not let anyone remain unmindful. [2:26]

  • [مگر دھیان رہے وہ جناب اِس(مثال) سے کسی کو گمراہ نہیں رہنے دیتے سوائے ان کے جوواقعتا فاسق ہیں۔ [البقرۃ۔۲۶


  • You be aware, in similar way, Allah the Exalted strikes to let shine the established fact-reality, profitable and substance of permanence, and exposes in contrast the بَاطِل scum/ conjecture - filmy layer of extraneous matter or impurities that rises up on the surface of a liquid; dross or refuse from molten metal which becomes visible on surface. [Refer 13:17]

  • This is how Allah the Exalted strikes the analogies. [Refer 13:17]

Arabic words take birth from Roots. Each Root has a specifically defined and distinctly conspicuous perception folded in it. Words on well defined patterns - moulds - structuring frames, retain the original perception infolded in its Root, dominantly and conspicuously, with additional meanings and connotation, shades and colours added by the peculiar pattern-placing of vowels-syllabification, and addition of consonants. Moreover, relational aspect of the semantic field will also influence and add connotations to the word. Hence, the meanings, perception and connotation of an Arabic Word is the composite whole of the perception infolded in its Root, coupled with meanings associated with its pattern, and its relation to the semantic field where it is used. It signifies that the basic meanings of a Root and word do not exhaust when they are used in a different semantic field, relational area, while necessarily retaining the base meanings.

The basic purpose of a book is to preserve knowledge for the posterity of humanity. Moreover, if the information-data-knowledge preserved in a book is for humanity, then it becomes all the more important that the book should be easy for comprehension since level of intellect varies. One method to make things easier for perception is to strike an example of similarity or contrast. An example, simile or analogy: is representative by virtue of having typical features of the thing it represents. An illustration supports or provides more information on an opinion, theory, or principle. Example is one that is perceivable by senses that make the exemplified thing strikingly prominent to perceive or to occur to somebody.

The desire and objective of: striking an analogy is to project a thing, or idea by moving it away from all other things, and equating and associating it with some thing similar to it, which is already quite familiar to people, whereby it will make the point elevated-shining, easy to perceive and occurring to people who already have the information-knowledge about the thing quoted as example.

  • Have you not reflected how Allah the Exalted has struck analogy of a pleasant, meaningful, benefiting and result yielding assertion!

  • It is like a pleasantly beneficial and result yielding female-fruit bearing tree. Its Root is functioning as firm axis and its trunk rising high in to the Sky. [14:24]


  • She yields its fruit every time with the permission of her Sustainer Lord.

  • And Allah the Exalted strikes analogies for the people —

  • Its objective is that they might at their own conveniently perceive and retain in memory, remember, take lesson and recall to narrate the point explained. [14:25]


  • Take notice; Our Majesty have struck, for the benefit of people, in this Qur’ān some examples selected from all instances —

  • Its objective is that they might at their own conveniently perceive and retain in memory, take lesson and recall to narrate the point explained. [39:27]

 

The function and objective of striking anomalies is also mentioned that it creates the possibility of easy and long term retention of the principal object.

Important point in Comparisons is that it ought not to be founded on likenesses which are too faint and remote. They strain the mind to comprehend them and throw no light upon the subject. Since analogy also serves more of a logical argument, a comparison that carries a sufficiently near resemblance should not be stretched too far.

For reflecting and fully realizing the principal object it is important to obtain the information about that with which its resemblance is mentioned.

  • And these are the analogies which Our Majesty strike for the benefit of the people —

  • But no one can reflect-discerns them except those who have the relevant information-data-knowledge. [29:43]

Root: ع ق ل

The ultimate objective of striking analogies is also mentioned:

  • Had Our Majesty caused this Grand Qur’ān to descend upon a mountain —

  • You would have certainly seen him (the mountain[persinification]) in a state of trembling and perforating by the feel of awe of Allah the Exalted.

Root: ص د ع

  • Take notice - Aforementioned are the analogies Our Majesty strikes for the benefit of people—

  • Its objective is that they might at their own objectively reflect-contemplate-deeply and honestly ponder. [59:21]

  • ۔اس طرح امکان ہے کہ وہ ازخود تفکر کر کے ہربات کی غرض و غایت کو سمجھ سکیں۔


One of the unique features of Grand Qur’ān is that it has built in Lexicon for its important words and terms minimizing chances for a truth seeker to be misguided or influenced by distorters and psychological manipulators. The purpose to strike an example, a reference, citation, and contrast is specifically mentioned which doubly affirms the meanings and perception of this Root. It is stated as  in Ayah 14:25 and 39:27; and in Ayah 59:21 it is stated as . Both Verbs in indicative mood are of Form-V which has reflexive causative meanings. It generally depicts such actions where the subject honestly and sincerely tries to transform himself, and performs that action diligently. The verb is from Root "ذ ك ر ". The basic perception infolded is to save and preserve something in the memory. Things are stored in the memory only by comparison. Information saved-recorded in the memory becomes a source of reference, a link that can be retrieved or recalled. A thing retrieved or recalled from the safe storage-memory is for reviewing-visualizing, and for verbal narration to others.

The Verb is from Root "ف ك ر". Basic perception infolded in the Root is described by Ibn Faris:

 تردُّدُ القَلْب في الشَّيء. يقال تفكّرَ إذا ردَّدَ قلبه معتبِرا

That it signifies the perception of employment of heart in repeated consideration, and reflection in some matter or affair. This is said for a man when he has carefully or repeatedly considered, reflected, contemplated, deeply pondered upon a thing for attaining a clear knowledge and objective conclusion.

It may, however, be noted that the outcome-conclusion of such an exercise is dependent upon the manner of reflecting upon some information. When the passions, preconceived notions, vested considerations keep interfering in the thought process in analyzing the given information about the hitherto unknown realities, the conclusion will be biased and tilted.

(2) Another purpose of striking one thing upon another can be making something else apparent that was earlier hidden because of the location of the thing struck upon; Dislodging the thing struck.

Second time this Root is used to strike with a thing upon another thing to dislodge it - force it from its previously fixed position:

  • Know the history; When Mūsā [alai'his'slaam acceding their request] prayed seeking provision of water for his nation.

  • اور جب موسیٰ(علیہ السلام) نے اپنی قوم کیلئے پانی مہیا کرنے کی درخوات کی تھی۔

Root:  س ق ى

  • Responding his prayer Our Majesty told him; "You strike dislodging the particular stone with the help of your Staff."

  • تو ہم جناب نے دعا قبول کرتے ہوئے انہیں کہا ”اپنے عصا کی مددسے مخصوص پتھر کو سرکائیں‘‘ ۔

  • Sequel to his displacing the particular stone, twelve water-flows self emerged there from gushing as springs.

  • ان کے ایسا کرنے پر اُس (پتھر)میں سے بارہ آبی لہریں ازخود سے ابھر کر بہہ نکلیں، چشمے کی صورت۔

  • Each of the nation's (twelve) groups thereby got known its own place for water.

  • تمام لوگوں (بارہ قبیلوں)نے اپنے اپنے پینے کا مقام معلوم کر لیا۔

  • Our Majesty conveyed them; "You people eat and drink from the sustenance provided by Allah the Exalted —

  •  انہیں کہاگیا) ”اللہ تعالیٰ کے دئیے ہوئے رزق میں سے کھاؤ اورپیو۔)

  • And you should not, like mischief-doers create intellectual distortions-conjectural myths-disquiet in the society".   [2:60]

  •  اور تمہیں چاہئے کہ زمین /معاشرے/دنیامیں بگاڑ پیدا کرنے والوں کے انداز میں ذہنی و فکری انتشارنہ پھیلاؤ“۔


  • Thereby, for exposing what they were hiding, Our Majesty had commanded; "You people hit him (the murdered person) with some part of her (slaughtered cow)—

  • اِس مقصد کیلئے ہم جناب نے حکم دیا”اِس شخص(مرد مقتول)کو اُس (مؤنث:مذبوحہ گائے)کے کسی ٹکڑے/حصے سے ہلاؤ‘‘۔

  • (They did it, man got revived) Like this revival to life of the murdered person, Allah the Exalted will revive the naturally dead —

  • اِس مقتول کے زندہ ہونے کی مانند اللہ تعالیٰ موت کے بعد مردے کو حیات دیتے ہیں۔

  • And He the Exalted will keep showing you people the tangible manifestations of created realm of Him the Exalted—so that you people might save in memory and objectively analyze for critical thinking.  [2:73]

  •  اور وہ جناب اپنی نشانیاں /پنہاں علم تم لوگوں کو تمہاری آنکھوں سے دکھاتے ہیں تا کہ تم تعقل کرو۔


  • Know their past, Our Majesty had fragmented them into twelve generations/tribes with different parental root.

  • اور ہم جناب نے انہیں(بنی اسرائیل) بارہ قبیلوں میں منقسم کر دیا تھا،ہر ایک جد کے حوالے سے متمیزبرادری

Root: س ب ط

  • And We verbally conveyed to Mūsā [alai'his'slaam] when his nation inclined him to pray for water:  "Strike displacing specific stone with the help of your Staff."

  • اور  ہم نے  موسیٰ(علیہ السلام)کومطلع کیا ،جب ان کی قوم نے ان سے پانی مہیا کرنے کی درخوات کی تھی ،کہ”اپنے عصا کی مددسے مخصوص پتھر کو سرکائیں‘‘ ۔

Root:  س ق ى;  ع ص و

  • Sequel to his displacing the particular stone, twelve water-flows self emerged there from gushing as springs.

  • ان کے ایسا کرنے پر اُس (پتھر)میں سے بارہ آبی لہریں ازخود سے ابھر کر بہہ نکلیں، چشمے کی صورت۔

Root: ع ش ر

  • Each of the nation's (twelve) groups thereby got known its own place for water.

  • تمام لوگوں (بارہ قبیلوں)نے اپنے اپنے پینے کا مقام معلوم کر لیا۔

  • And Our Majesty had caused a Parasol, covering shade upon them with Sky covering Clouds [Stratocumulus] [for saving تھعم from scorching heat of Sinai peninsula]

    اور ہم جناب نے (سینائے سینا کی جھلساتی دھوپ سے آسائش کیلئے) ان کے اوپر چھتری کی مانندبادلوں (Stratocumulus)سے سایہ کیا۔

Root: غ م م

  •  Moreover, Our Majesty had sent fully prepared meal "Munna and Sal'wa" upon them.

  • اور ہم جناب نے تیار شدہ  طعام من و سلویٰ ان لوگوں پر یکبارگی گرایا(dropped)  

Root: م ن ن

  • We conveyed them; "You people eat the permissible-liquefiable and respectively beneficial and nutrient which Our Majesty have given to you as sustenance۔"

  • ان سے کہا گیا تھا)کھاؤ اِن طیب چیزوں میں سے جو ہم جناب نے رزق تم لوگوں کوعطا کیا ہے۔)

  • Realize that they did not harm Our Majesty; the fact is they rather kept harming their selves. [7:160]

  • اور انہوں (تمہارے آباؤ اجداد) نے ہمارا کچھ نہیں بگاڑا بلکہ وہ خود اپنی شخصیت کوبگاڑتے رہے۔

The Agent who initiated the activity is Mūsā [alai'his'slaam]; the object used for striking is his Staff. The object to be struck was some specified stone. The effect was gushing forth of spring of water with sound. The manner of strike is obvious; he dislodged the stone from its previous location by pushing it with his stalk.


  • Keep tracing the past; when you people said: "O Mūsā, we might no more tolerate one kind of meal —

  • اور (اے بنی اسرئیل یاد کرو) جب تم لوگوں نے کہا تھا”اے موسیٰ(علیہ السلام)! ہم سے ایک ہی طرح کے طعام پر صبرنہیں ہوتا۔

  • Therefore, beseech your Sustainer Lord for us that He should cause-arrange for us that which the Earth grows —

  •  اِس لئے اپنے رب سے ہمارے لئے دعا کریں کہ ہمارے لئے وہ مہیا کرے جسے زمین اگاتی ہے

  •  Its vegetable-herbs, and its cucumbers, and its grains, and its lentils, and its onions."
  • اُس کی سبزیاں / ساگ، کھیرے ککڑی، اُس کا اناج/ گیہوں، اُس کی مسور، اُس کی پیازمیں سے“۔

Root: ق ث ء; ع د س; ب ص ل

  • He (Mūsā alahissalam) said; "Are you people seeking replacement which is inferior in place of that which is better one?

  • انہوں (موسیٰ علیہ السلام)نے کہا”کیا تم اُس طعام کو جوزیادہ بہتر ہے اُس شئے سے بدلنا چاہتے ہو جونسبتاً ادنیٰ ہے؟

Root: ب د ل; د ن و

  • [Okay] Go you down to a city, whereby there is certainly for you that which you have asked".

  • پہاڑی علاقے سے)نیچے /پستی کی جانب بستی میں اترو تو پھر تمہیں یقینا وہ سب ملے گا جس کا تم سوا ل کر رہے ہو“۔)

Root: م ص ر; ھ ب ط; س ء ل

  • Beware, dependence - subjugation - remaining under-patronage and disdain - contemptibility is struck upon them as distinguished feature.

  • جان لو ان کے متعلق یہ حقیقت۔ اُن پر زیر سرپرستی رہنے،دوسروں پر انحصار کرنے اور سکونت کی محتاجی مسلط کر دی گئی ہے۔

Root: ذ ل ل; ض ر ب; س ك ن

  • And they have made their selves liable to criminal cognizance - arrest by decree of Allah the Exalted.

  • اورانہوں نے اپنے آپ کومجرمانہ جانکاری کے مستحق بنا لیا ہے ا للہ تعالیٰ کی جانب سے گرفت میں لئے جانے کے۔

Root: ب و ء; غ ض ب

  • This eventuality is because they persistently refused to accept the Aa'ya'at: Verbal passages of the Book of Allah the Exalted —

  • یہ فیصلہ اِس لئے ہوا کہ انہوں نے اللہ تعالیٰ کی آیتوں سے انکار کو اپنی سرشت بنائے رکھا۔

  • And this eventuality is because they kept indulging in character assassination of: the Chosen and elevated Allegiants of Allah the Exalted by contrary to fact slanderous and libellous statements to distance them from people's reverence —

  • اور اس بناء پر کہ وہ حقیقت کے منافی باتوں سے نبیوں کی کردار کشی،تحقیر و توہین کرتے اور انہیں زچ کرتے تھے۔

  • This attitude was because they did not accept the Word and purposely kept transgressing and going beyond prescribed limits. [2:61]

  • آپ جان لیں،یہ اس وجہ سے کرتے تھے کہ انہوں نے اُن(نبیوں) کی بات کوماننے سے انکار کر دیا تھا
    اور دوری اختیار کرتے/حد سے نکل جانے کی روش کو انہوں نے اپنائے رکھا۔


  • Beware, the state of subjugation and dependence is struck upon them (Bani Iesraa'eel-Jews) as distinguished feature where ever they were found. The exception is in circumstances when they have taken refuge by tying with the "Rope": the Book received from Allah the Exalted and when a unifying "rope" is afforded by certain people.

Root: ذ ل ل; ض ر ب

  • And they have made their selves liable to criminal cognizance - arrest by the decree of Allah the Exalted.

  • اورانہوں نے اپنے آپ کومجرمانہ جانکاری کے مستحق بنا لیا ہے ا للہ تعالیٰ کی جانب سے گرفت میں لئے جانے کے۔

Root: ب و ء; غ ض ب

  • And disdain - contemptibility is struck upon them as distinguished feature.

  • جان لو  اور ان پرسکونت کی محتاجی مسلط کر دی گئی ہے۔

Root: ض ر ب; س ك ن

  • This eventuality is because they persistently refused to accept the Aa'ya'at: Verbal passages of the Book - Unprecedented Displays of Allah the Exalted —

  • In addition, this eventuality is for their continued effort in character assassination of few of the Chosen and exalted Allegiants of Allah the Exalted by contrary to fact slanderous and libelous statements to distance-ill-repute them from people's reverence —

  • This happened to them because they did not accept the Word and purposely kept transgressing and going beyond prescribed limits. [3:112]


  • Donating the gifts secretively is particularly for those needy people who have been restricted-restrained to their places for the cause of Allah the Exalted.

Root: ح ص ر

  • They do not find it feasible for openly striking; transiting in the Earth-society.

  • The emotional man of superficial understanding presumes them self-sufficiently rich because of their self-restraint, self-respect and composedness.

  • You will recognize them by their visible sign; They do not ask people in frank overtaking manner.

Root:  س و م

  • And should you spend that which is something advantageous out of the beneficial wherewithal:

  • For reason of omnipresence, the ever vigilant Allah the Exalted is certainly fully aware of it. [2:273]


  • O those people/you who self proclaim to have accepted-become believers, listen;

  • You should not behave like those who have disavowed.

  • And they remarked about their brothers when they transited in the land or were engaged-participating in battle:

  • "Had they remained with us they would not have died accidental-natural death nor would they have been slain."

  • Allah the Exalted might render their such perception to be a longing-languishment in their hearts.

  • And Allah the Exalted causes emergence of life in matter and causes death to alive.

  • Be mindful; Allah the Exalted is ever watching the acts which you people perform. [3:156]


  • O those-you, who consciously proclaim to have accepted-become believers, listen;

  • In case you got out of your houses transiting in the cause of Allah the Exalted; thereat you people self discriminate and distinguish between non believer and a believer.

  • And you people should not say to a person who presented to you peace-salutation: "You are not a believer" —

  • In consideration of gaining apparent-immediate worldly gain. Therefore, remember that plenteous gains are by the Grace of Allah the Exalted.

  • Likewise were you formerly; thereby, Allah the Exalted conferred beneficence/indebtedness upon you. Therefore, you people self discriminate and distinguish.

  • Undoubtedly, Allah the Exalted is always aware of the acts you people perform. [4:94]


Strike in the meaning of

Cause_harm

Definition:

The words in this frame describe situations in which an Agent or a Cause injures a Victim. The Body_part of the Victimwhich is most directly affected may also be mentioned in the place of the Victim. In such cases, the Victim is often indicated as a genitive modifier of the Body_part, in which case the Victim FE is indicated on a second FE layer. 

 

Attack

Definition:

An Assailant physically attacks a Victim (which is usually but not always sentient), causing or intending to cause the Victim physical damage. A Weapon used by the Assailant may also be mentioned, in addition to the usual PlaceTimePurposeExplanation, etc. Sometimes a location is used metonymically to stand for the Assailant or the Victim, and in such cases the Place FE will be annotated on a second FE layer. 

butting

1. vt ram somebody or something: to hit or push against somebody or something with the head or horns
2. vi stick out: to project or jut out

         1-Transit of idea to other's mind and perception: Used to strike example to make the thing or point prominent and detached from others making it projected, apparent, distinct and visible to public eye and perception-31 occurrences;

         2- Transit within land: Used with preposition for moving out of a restricted place to transit in an open place-society, which causes appearance, signifying distancing away from [] earlier location/position- 6 occurrences;

         3. Used with reference to making something as distinguishing feature and identity- 3 occurrences;

         4- Used to strike things apparent and elevated above surface- 4 occurrences;

         5. A strike may be for the purpose and objective of  distancing away, veiling, obscuring which is otherwise a visible thing-3 occurrences.

         6. Another 5 occurrences where there is no signification of "hitting, beating"-5 occurrences;

         7. Used for "smiting, hitting"-4 occurrences;

         8. Used for repeated hitting of certain parts of the bodies of criminals on the Day of Resurrection while dragging them towards the Hell Prison.

         7. Used in the context of wives-3 occurrences;

2.  It is now evident that the basic perception, meanings and signification of Root " ض ر ب " is to make some thing surfaced, conspicuous, demarcated, evident, contrasted and emerged with the result that it comes in the focus of public eye and perception. We have also conspicuously noticed in aforementioned Verbal Unitary Passage of Qur’ān that the Verbs of this Root are transitive. The perception of the Root is also in the nature of transit, since the purpose to strike examples is to make some idea enter somebody's mind or occur to somebody; to penetrate or seem to go right through something.

Similarly, when a man is at his home he is not apparent in public eye. However, the moment he transits in the Earth, i.e. city, locality and society, he becomes emerged and noticed. This Root has thus the signification for transit-openly moving in the Earth in contrast to the state of confinement-seclusion:

  • Donating the gifts secretively is particularly for those needy people who have been restricted-restrained to their places for the cause of Allah the Exalted.

  • صدقات(اپنی مرضی سے بے لوث خرچ)کا بہترین استعمال ان حاجت مندوں کے لئے ہے جنہیں اللہ تعالیٰ کی راہ اجاگر کرنے پر مامور کر دیا گیا ہے۔

Root: ح ص ر

  • They do not find it feasible for openly striking; transiting in the Earth-society.

  • یہ لوگ  باہر زمین میں کھلے عام نکل کر جستجوئے رزق کا نہ شوق  رکھتے ہیں نہ وقت نکال سکتے ہیں۔

  • The emotional man of superficial understanding presumes them self-sufficiently rich because of their self-restraint, self-respect and composedness.

  • جذبات  پرست و شناسا ان کو شان بے نیازی سے مگن  دیکھتے  ہوئےانہیں  حاجت سے منزہ سمجھتا ہے۔

Root: ع ف ف

  • You will recognize them by their visible sign; They do not ask people in frank overtaking manner.

  • آپ انہیں ان کے ظاہری  نشان سے پہچان لیں گے،وہ لوگوں سے  بے تکلف انداز میں لپٹ لپٹ کر سوال نہیں کرتے۔

Root:  س و م; ل ح ف

  • And should you spend that which is something advantageous out of the beneficial wherewithal:

  • اور جو کچھ بہتر اشیاء میں سے تم لوگ دوسروں کی خاطر خرچ کروگے

  • For reason of omnipresence, the ever vigilant Allah the Exalted is certainly fully aware of it. [2:273]

  • تو ہر لمحہ تمہارے اعمال زیر مشاہدہ ہونے کے سبب یقیناً اللہ تعالیٰ اس کے متعلق مکمل علم رکھتے ہیں۔


  • O those people/you who self proclaim to have accepted-become believers, listen;

  • !اے وہ لوگوں جنہوں نے ایمان لانے کا اقرارو اعلان کیا ہے توجہ سے سنو

  • You should not behave like those who have refused to believe in the Messenger and Qur’ān.

  • تم لوگوں کو چاہئیے کہ ان لوگوں جیسی سوچ نہ رکھو جنہوں نے رسول کریم(ﷺ)اور قرءان مجید پر ایمان لانے سے انکار کر دیا ہے۔

  • And they remarked about their brothers when they transited in the land or were engaged-participating in battle:

  • اور انہوں نے اپنے بھائیوں(ایمان لے آنے والے)کے متعلق کہا جب وہ زمین میں نکلے تھے یا وہ جنگ میں شریک ہوئے تھے۔

  • "Had they remained with us they would not have died accidental-natural death nor would they have been slain."

  • "اگر وہ ہمارے ساتھ ہی رہے ہوتے تو نہ وہ طبعی موت مرتے اور نہ قتل ہوئے ہوتے"۔

  • Allah the Exalted might render their such perception to be a longing-languishment in their hearts.

  • (انہیں اس گمان میں مگن رہنے دو)ا للہ تعالیٰ نے یقینا اِس بات کو اُن کے دلوں کی ایک حسرت/پھانس بنا دیا ہے۔

  • And Allah the Exalted causes emergence of life in matter and causes death to alive.

  • اس یقین پر قائم رہو،اللہ تعالیٰ حیات کو وجود پذیر کرتے اور اسے موت سے ہمکنار کرتے ہیں۔

  • Be mindful; Allah the Exalted is ever watching the acts which you people perform. [3:156]

  • متنبہ رہو؛اللہ تعالیٰ  زمان و مکان میں ہر لمحہ ان اعمال کا باریک بینی سے مشاہدہ کرنے والے ہیں جو تم انجام دیتے رہتے ہو۔

It is thus manifest that the Root " ض ر ب " denotes to emerge from a place of isolation-seclusion-restricted company to transit in land becoming noticeable by majority . When one moves out of his place in open land, he is bound to meet and confront people.

  • O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen;

  • !اے وہ لوگوں جنہوں نے رسول کریم (محمّد ﷺ)اور قرءان مجید پرایمان لانے کا اقرارو اعلان کیا ہے توجہ سے سنو

  • In case you got out of your houses transiting in the cause of Allah the Exalted; thereat you people self discriminate and distinguish between non believer and a believer.

  • ۔جب تم لوگ اللہ تعالیٰ کے راستے کے دفاع اور حفاظت  کے جذبے سے اپنے گھروں سے باہر نکل آئے ہو تو دشمن اور غیر دشمن میں از خود تمیز اور متبین کرو۔

  • And you people should not say to a person who presented to you peace-salutation: "You have not been a believer." —

  • اور تمہیں منع کیا جاتا ہے کہ اس شخص کو اس کے ماضی کے حوالے سے کہو کہ"تو مومن نہیں تھا"جس نے تمہاری جانب سلام اورسلامتی سے زیر نگیں ہونے کا اظہار کیا ہے۔

  • In consideration of gaining apparent-immediate worldly gain. Therefore, remember that plenteous gains are by the Grace of Allah the Exalted.

  • ۔اگر تم ایسا حیات دنیا کے لئے کوئی فائدہ حاصل کرنے کے لئے ایسا کرتے ہو تو تمہیں یاد رکھنا چاہئے کہ لا انتہا فائدے اللہ تعالیٰ کی جانب سے عنایت ہوتے ہیں۔

  • Likewise were you formerly; thereby, Allah the Exalted conferred beneficence/indebtedness upon you. Therefore, you people self discriminate and distinguish.

  • ۔اس شخص کی مانند تم لوگ بھی گئے وقتوں میں ایسے ہی تھا۔چونکہ اللہ تعالیٰ نے تم پر احسان کیا تھا اس کے نتیجے میں صاحب ایمان اور اسلام ہوئے۔اس لئے ازخود تمیز اور متبین کرو۔

Root: م ن ن

  • Undoubtedly, Allah the Exalted is always aware of the acts you people perform. [4:94]

  • متنبہ رہو؛ اللہ تعالیٰ ہر لمحہ ان اعمال سے بخوبی باخبر ہیں جو تم کرتے ہو۔


  • Take note; When you have moved outdoors transiting in the Earth:

  • ۔اور جب تم لوگ گھروں سے نکل کر زمین میں عازم سفر ہوتے ہو

  • Thereat, in such circumstances no contraction-objection lies against you that you might shorten a segment of protocol of Ass-sa'laat: Time Bound Formal Rite of Servitude and allegiance —

  • ۔تو تمہارے پر قطعی کوئی قدغن اور قابل اعتراض بات نہیں کہ مقررہ وقت کی صلوٰۃ کے فرائض میں تم کمی کر لو :

Root: ق ص ر

  • In case should you apprehend that they the non-believers might create some disturbance-irksome situation.

  • ۔مگر یہ اس بات سے مشروط ہے اگر تم لوگوں کو یہ خدشہ ہو کہ قرءان مجید کا انکار کرنے والے تمہارے لئے پریشان کن مسئلہ کھڑا کر دیں گے۔

  • Fact remains; Non-Believers have all along been manifestly hostile for you people. [4:101]

  • ۔یہ حقیقت ہے کہ رسول کریم اور قرءان مجید کا انکار کرنے والے تمہارے لئے کھلم کھلا دشمن ہیں۔


  • O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen;

  • !اے وہ لوگوں جنہوں نے رسول کریم (محمّد ﷺ)اور قرءان مجید پرایمان لانے کا اقرارو اعلان کیا ہے توجہ سے سنو

  • Witnessing between you by two men of your family-tribe who enjoy just repute is prescribed while making the Bequest [in compliance of injunction 2:180] at the time the natural death has approached someone of you people.

Root: ع د ل

  • Or witness two strangers-alien men who are other than of your people-tribe if you were journeying in land whereat the trouble of natural death has reached you.

  • If you people, having felt irritating suspicion about communication of oral bequest, are holding them (two aliens), thereby they both swear by Allah the Exalted, after As-Sa'laat. to the effect:

  • "We wish not any worldly gain in disclosing the bequest of the deceased even if the beneficiary be our near one —

  • And nor we are withholding-concealing the testimony made in the name of Allah the Exalted. If we did that, truly we would instantly be among the Sinners." [5:106]

Root: ك ت م


  • Certainly your Sustainer Lord knows that you the Messenger stand sometimes little less of two thirds of the night, and half the night and one third of the night—

  • اس حقیقت کو آپ(ﷺ)کے رب بخوبی جانتے ہیں کہ آپ کبھی دو تہائی رات میں سے کچھ کم قیام کرتے ہیں،کبھی اس کا آدھا وقت اور کبھی اس(رات)کے ایک تہائی حصے میں قیام کرتے ہیں۔

Root: د ن و; ن ص ف

  • And those of the party who accompanied you.

  • اور ان میں سے ایک جماعت جوآپ کے ساتھ ہے (وہ بھی وقت کے تخمینے کا احساس نہیں رکھ پاتی)۔

Root: ط و ف

  • And Allah the Exalted proportions the measure of the Night and the Day.

  • مطلع رہو؛اللہ تعالیٰ  زمان میں رات اور دن  کو زمان میں پیمانوں/دورانیئے میں مقید کرتے ہیں۔

  • He the Exalted already knew [and intended to expose for you] that you people will not be able to keep track of measure of prescribed time {while deeply concentrating on recitation of Qur’ān}. Therefore, the intended point having been proved, Allah the Exalted has turned to you.

  • ان جناب نے ظاہر کر دیا ہے  کہ آپ لوگ(قرءان مجید کو انہماک سے پڑھتے ہوئے)اس (طے کردہ دورانیہ)کے اندر محدود نہیں رہ سکے/وقت کے تخمینے پر گرفت نہیں رکھ سکے،جس وجہ سے انہوں نے تم پر توجہ فرمائی ہے۔

  • Thereby, you people read that much part of Qur’ān which is felt effectively convenient [ for retaining your concentration/focus-the basic manner of reading a book].

  • اس لئےتم لوگ اتنا پڑھو قرءان میں سے جو تمہاری توجہ اور انہماک کے لئے سہل بن گیا ہے۔

Root: ق ر ء

  • He the Exalted already knew that there would certainly be among you people in ill-health —

  • وہ جناب جانتے ہیں اس بات کو کہ  مستقبل میں مرض کی حالت میں تم میں سے لوگ ہوں گے۔

  • And others quite frequently travel through the land, in pursuit of the bounty of Allah the Exalted —

  • اور دوسرے زمین میں  نکلے ہوئے ہوں گے اللہ تعالیٰ کے فضل کی محنت سے جستجو کرتے ہوئے۔

  • Yet others will be engaged in confronting war/fighting in Allah's Cause.

  • اور دوسرے اللہ تعالیٰ کی راہ میں جنگ کے میدان میں ہوں گے۔

  • Therefore, you people read that much part of it [Grand Qur’ān] which is felt convenient [for retaining your concentration/focus-the basic manner of reading a book]

  • اس لئےتم لوگ اتنا پڑھو اس (قرءان) میں سے جو تمہاری توجہ اور انہماک کے لئے سہل بن گیا ہے۔

Root: ى س ر;  ق ر ء

  • Moreover, you people maintain Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance —

  • اور استقلال و استقامت ؍منظم طریقے سے تم لوگ صلوٰۃ کی ادا ئیگی کرتے رہو

  • And you people willingly pay Az-zaka'at: financial liability for economic uplift of society.
  • اورمعاشرے کے نطم و نسق اور معاشی اٹھان کے لئے مالی تعاون ؍ زکوۃ کی ادائیگی کرتے رہو۔

Root: ز ك و

  • And you people heartily gift to Allah the Exalted a goodwill shearing from your wealth: financially help people only for seeking approval and appreciation of Him the Exalted.

  • اور تم لوگ اللہ تعالیٰ کو قرض دو،خیر سگالی کے انداز میں دیا گیا قرض۔

Root: ق ر ض

  • Be aware; whatever good should you send ahead for yourselves [for life in the Hereafter], you will find it secure with Allah the Exalted.

  • اور مطمئن رہو؛ بھلائی میں سے جو کچھ بھی تم لوگ مستقبل میں اپنے فائدے کے لئے پیش قدمی کے طور کرنا چاہو گے تو یقینا اسے اللہ تعالیٰ کی جانب سے ریکارڈ پر موجود پاؤ گے(چاہے ذرہ برابر ہی کیوں نہ ہو)۔

  • You would find it most substantive and magnified, by way of returns/reward.

  • وہ جو تم لوگ پاؤ گے وہ بہت بہتر ہو گا اور صلے کے حوالے سے بہت عظیم ہو گا۔

  • And incline yourselves to self accountability to seek bucketing-protection-forgiveness of Allah the Exalted for lapses/omissions.

  • اور اللہ تعالیٰ سے پردہ پوشی اور بخشش کے طلبگار بنو۔

  • It is a fact that Allah the Exalted is repeatedly Forgiving-Overlooking-the fountain of Mercy. [73:20]

  • یقینا اللہ تعالیٰ  درگزر اور پردہ پوشی کرنے اور معاف فرمانے والے ہیں، منبع رحمت ہیں۔

In this section we have seen six occurrences of Root " ض ر ب ".  One is the Verbal Noun which is source of other Verbs , and which are intransitive in such situation. Here the Subjects are themselves moving out and away [] from their houses in transit in the Earth or in the cause of Allah the Exalted, that is, towards the battlefield. Interestingly all the Verbs used in the Grand Qur’ān relating this Root are made from Verbal Noun .

3.   The basic perception, meanings and signification infolded in the Root " ض ر ب ", as we have until now evidently noticed from the above quotes, is that of emergence causing the thing to become apparent,  unveiled, noticeable, and thus perceivable. It gives us the perception of distinct and distinguished state, condition and feature stamped upon an entity.

  • Keep tracing the past; when you people said: "O Mūsā, we might no more tolerate one kind of meal —

  • اور (اے بنی اسرئیل یاد کرو) جب تم لوگوں نے کہا تھا”اے موسیٰ(علیہ السلام)! ہم سے ایک ہی طرح کے طعام پر صبرنہیں ہوتا۔

Root: ط ع م

  • Therefore, beseech your Sustainer Lord for us that He should cause-arrange for us that which the Earth grows —

  •  اِس لئے اپنے رب سے ہمارے لئے دعا کریں کہ ہمارے لئے وہ مہیا کرے جسے زمین اگاتی ہے

Root: ن ب ت

  •  Its vegetable-herbs, and its cucumbers, and its grains, and its lentils, and its onions."
  • اُس کی سبزیاں / ساگ، کھیرے ککڑی، اُس کا اناج/ گیہوں، اُس کی مسور، اُس کی پیازمیں سے“۔

Root: ق ث ء; ع د س; ب ص ل

  • He (Mūsā alahissalam) said; "Are you people seeking replacement which is inferior in place of that which is better one?

  • انہوں (موسیٰ علیہ السلام)نے کہا”کیا تم اُس طعام کو جوزیادہ بہتر ہے اُس شئے سے بدلنا چاہتے ہو جونسبتاً ادنیٰ ہے؟

Root: ب د ل; د ن و

  • [Okay] Go you down to a city, whereby there is certainly for you that which you have asked".

  • پہاڑی علاقے سے)نیچے /پستی کی جانب بستی میں اترو تو پھر تمہیں یقینا وہ سب ملے گا جس کا تم سوا ل کر رہے ہو“۔)

Root: م ص ر; ھ ب ط; س ء ل

  • Beware, dependence - subjugation - remaining under-patronage and disdain - contemptibility is struck upon them as distinguished feature.

  • جان لو ان کے متعلق یہ حقیقت۔ اُن پر زیر سرپرستی رہنے،دوسروں پر انحصار کرنے اور سکونت کی محتاجی مسلط کر دی گئی ہے۔

Root: ذ ل ل; ض ر ب; س ك ن

  • And they have made their selves liable to criminal cognizance - arrest by decree of Allah the Exalted.

  • اورانہوں نے اپنے آپ کومجرمانہ جانکاری کے مستحق بنا لیا ہے ا للہ تعالیٰ کی جانب سے گرفت میں لئے جانے کے۔

Root: ب و ء; غ ض ب

  • This eventuality is because they persistently refused to accept the Aa'ya'at: Verbal passages of the Book of Allah the Exalted —

  • یہ فیصلہ اِس لئے ہوا کہ انہوں نے اللہ تعالیٰ کی آیتوں سے انکار کو اپنی سرشت بنائے رکھا۔

Root: ك ف ر

  • And this eventuality is because they kept indulging in character assassination of: the Chosen and elevated Allegiants of Allah the Exalted by contrary to fact slanderous and libellous statements to distance them from people's reverence —

  • اور اس بناء پر کہ وہ حقیقت کے منافی باتوں سے نبیوں کی کردار کشی،تحقیر و توہین کرتے اور انہیں زچ کرتے تھے۔

Root: ق ت ل; ن ب و; ح ق ق; غ ى ر

  • This attitude was because they did not accept the Word and purposely kept transgressing and going beyond prescribed limits. [2:61]

  • آپ جان لیں،یہ اس وجہ سے کرتے تھے کہ انہوں نے اُن(نبیوں) کی بات کوماننے سے انکار کر دیا تھا
    اور دوری اختیار کرتے/حد سے نکل جانے کی روش کو انہوں نے اپنائے رکھا۔

Root: ع ص ى; ع د و


  • Beware, the state of subjugation and dependence is struck upon them (Bani Iesraa'eel-Jews) as distinguished feature where ever they were found. The exception is in circumstances when they have taken refuge by tying with the "Rope": the Book received from Allah the Exalted and when a unifying "rope" is afforded by certain people.

  • جان لو ان کے متعلق یہ حقیقت۔ اُن پر زیر سرپرستی رہنے،دوسروں پر انحصار کرنے  کی محتاجی مسلط کر دی گئی ہے جہاں کہیں انہیں رہنے کی جگہ ملی ہو،اس حال میں کہ اللہ تعالیٰ کی جانب سے نازل کردہ’’رسی‘‘سے الصاق کریں یا لوگوں کی جانب سے سہارے کی رسی سے بندھ کر۔

Root: ذ ل ل; ض ر ب

  • And they have made their selves liable to criminal cognizance - arrest by the decree of Allah the Exalted.

  • اورانہوں نے اپنے آپ کومجرمانہ جانکاری کے مستحق بنا لیا ہے ا للہ تعالیٰ کی جانب سے گرفت میں لئے جانے کے۔

Root: ب و ء; غ ض ب

  • And disdain - contemptibility is struck upon them as distinguished feature.

  • جان لو  اور ان پرسکونت کی محتاجی مسلط کر دی گئی ہے۔

Root: ض ر ب; س ك ن

  • This eventuality is because they persistently refused to accept the Aa'ya'at: Verbal passages of the Book - Unprecedented Displays of Allah the Exalted —

  • یہ فیصلہ اِس لئے ہوا کہ انہوں نے اللہ تعالیٰ کی آیتوں سے انکار کو اپنی سرشت بنائے رکھا۔

Root: ك ف ر

  • In addition, this eventuality is for their continued effort in character assassination of few of the Chosen and exalted Allegiants of Allah the Exalted by contrary to fact slanderous and libelous statements to distance-ill-repute them from people's reverence —

  • اور اس بناء پر کہ وہ حقیقت کے منافی باتوں سے نبیوں کی کردار کشی،تحقیر و توہین کرتے اور انہیں زچ کرتے تھے۔

Root: ق ت ل;غ ى ر; ح ق ق

  • This happened to them because they did not accept the Word and purposely kept transgressing and going beyond prescribed limits. [3:112]

  • آپ جان لیں،یہ اس وجہ سے کرتے تھے کہ انہوں نے اُن(نبیوں) کی بات کوماننے سے انکار کر دیا تھا
    اور دوری اختیار کرتے/حد سے نکل جانے کی روش کو انہوں نے اپنائے رکھا۔

Root: ع ص ى; ع د و

[occurred thrice] is a passive perfect verb, third person, singular, feminine. It does not have a subject, the doer of act. The passive agent [in Arabic-نائب فاعل] of it are and . Both are noun: definite; singular; feminine; nominative. Both reflect a state/condition. has made these two evident, apparent and distinguished features of them, which is the basic perception, meanings and signification of Root " ض ر ب " and that is distinctly reflected in 40 out of 58  occurrences of it we have so far seen.

4.     Basic perception infolded in Root "ض ر ب" is to strike to make things marked, displaced away, conspicuous, evident, emerged, unveiled, and perceptible. Depending upon the intended objective, additional instruments or resources are needed to execute the strike.

  • Know the history; When Mūsā [alai'his'slaam acceding their request] prayed seeking provision of water for his nation.

  • اور جب موسیٰ(علیہ السلام) نے اپنی قوم کیلئے پانی مہیا کرنے کی درخوات کی تھی۔

Root:  س ق ى

  • Responding his prayer Our Majesty told him; "You strike dislodging the particular stone with the help of your Staff."

  • تو ہم جناب نے دعا قبول کرتے ہوئے انہیں کہا ”اپنے عصا کی مددسے مخصوص پتھر کو سرکائیں‘‘ ۔

Root: ع ص و

  • Sequel to his displacing the particular stone, twelve water-flows self emerged there from gushing as springs.

  • ان کے ایسا کرنے پر اُس (پتھر)میں سے بارہ آبی لہریں ازخود سے ابھر کر بہہ نکلیں، چشمے کی صورت۔

Root: ع ش ر; ف ج ر

  • Each of the nation's (twelve) groups thereby got known its own place for water.

  • تمام لوگوں (بارہ قبیلوں)نے اپنے اپنے پینے کا مقام معلوم کر لیا۔

  • Our Majesty conveyed them; "You people eat and drink from the sustenance provided by Allah the Exalted —

  •  انہیں کہاگیا) ”اللہ تعالیٰ کے دئیے ہوئے رزق میں سے کھاؤ اورپیو۔)

  • And you should not, like mischief-doers create intellectual distortions-conjectural myths-disquiet in the society".   [2:60]

  •  اور تمہیں چاہئے کہ زمین /معاشرے/دنیامیں بگاڑ پیدا کرنے والوں کے انداز میں ذہنی و فکری انتشارنہ پھیلاؤ“۔


  • Know their past, Our Majesty had fragmented them into twelve generations/tribes with different parental root.

  • اور ہم جناب نے انہیں(بنی اسرائیل) بارہ قبیلوں میں منقسم کر دیا تھا،ہر ایک جد کے حوالے سے متمیزبرادری

Root: س ب ط

  • And We verbally conveyed to Mūsā [alai'his'slaam] when his nation inclined him to pray for water:  "Strike displacing specific stone with the help of your Staff."

  • اور  ہم نے  موسیٰ(علیہ السلام)کومطلع کیا ،جب ان کی قوم نے ان سے پانی مہیا کرنے کی درخوات کی تھی ،کہ”اپنے عصا کی مددسے مخصوص پتھر کو سرکائیں‘‘ ۔

Root:  س ق ى;  ع ص و; ض ر ب

  • Sequel to his displacing the particular stone, twelve water-flows self emerged there from gushing as springs.

  • ان کے ایسا کرنے پر اُس (پتھر)میں سے بارہ آبی لہریں ازخود سے ابھر کر بہہ نکلیں، چشمے کی صورت۔

Root: ع ش ر

  • Each of the nation's (twelve) groups thereby got known its own place for water.

  • تمام لوگوں (بارہ قبیلوں)نے اپنے اپنے پینے کا مقام معلوم کر لیا۔

  • And Our Majesty had caused a Parasol, covering shade upon them with Sky covering Clouds [Stratocumulus] [for saving تھعم from scorching heat of Sinai peninsula]

    اور ہم جناب نے (سینائے سینا کی جھلساتی دھوپ سے آسائش کیلئے) ان کے اوپر چھتری کی مانندبادلوں (Stratocumulus)سے سایہ کیا۔

Root: غ م م

  •  Moreover, Our Majesty had sent fully prepared meal "Munna and Sal'wa" upon them.

  • اور ہم جناب نے تیار شدہ  طعام من و سلویٰ ان لوگوں پر یکبارگی گرایا(dropped)  

Root: م ن ن

  • We conveyed them; "You people eat the permissible-liquefiable and respectively beneficial and nutrient which Our Majesty have given to you as sustenance۔"

  • ان سے کہا گیا تھا)کھاؤ اِن طیب چیزوں میں سے جو ہم جناب نے رزق تم لوگوں کوعطا کیا ہے۔)

  • Realize that they did not harm Our Majesty; the fact is they rather kept harming their selves. [7:160]

  • اور انہوں (تمہارے آباؤ اجداد) نے ہمارا کچھ نہیں بگاڑا بلکہ وہ خود اپنی شخصیت کوبگاڑتے رہے۔

is an imperative verb, second person; singular; masculine. The subject of the verb "أَنْتَ-you" is hidden, and he is Mūsā alai'his'slaam. This act was to be performed with the instrument Prepositional + Possessive Phrase: بِّ Inseparable preposition + Possessive Phrase : Noun definite; singular; masculine; genitive state + كَ Possessive pronoun: Second person; masculine; singular; in genitive state; and the object was Noun: Definite; singular; masculine; accusative; a particular stone.

It is a common knowledge that water does not flow out of a stone in a quantity which could flow in twelve paths. We know from Grand Qur’ān that water is also stored within a stone but that is just couple of drops and not streams of water.

Similarly, it is a matter of common sense that a stick is not meant for "beating" and breaking the stone; rather the stick will break by such act. Stick can be helpful to displace a stone lying as a lid over water outflow points in hilly areas. A little moving-pushing it away with the help of staff will let the water gush forth, which is subject of the verb in the above two Ayah-Unitary Verbal Passages. 

  • Know the fact, Our Majesty had communicated to Mūsā [alai'his'slaam in Egypt] that —

 

  • "You travel by night with My subjects —

Root: س ر ى

  • Thereupon, reaching there [and because of chase by enemy-26:52], you strike to emerge a submerged passage in the Gulf of Suez for them. The characteristic of this passage is that it is dried up: skeleton - Fringing reef.

Exodus from Egypt  Root: ى ب س; ط ر ق

  • You will not have fear of being overtaken, nor you will dread." [20:77]

Root: د ر ك


  • Thereby, Our Majesty verbally conveyed to Mūsā [alai'his'slaam]: that "Strike the Gulf of Suez with the help of your staff (to emerge for them the dried up passage/Fringing reef-as earlier told 20:77]".

Root: ع ص و

  • Sequel to his striking, it (the dried passage) became itself emerged becoming visible —

Root: ف ل ق

  • Thereat, each segment - assemblage of its parts was like the Big Bone-Skeleton [Fringing reefs] stationed firmly at its position. [26:63]

Exodus


  Prefixed conjunction فَ which shows cause and effect + Verb: Imperative; Second person; singular; masculine; the subject of the verb "أَنْتَ-you" is hidden, and he is Musa alai'his'slaam. This act of projection was to be done for them who were to accompany him. And what was the purpose and object of this verb which was to be projected/surfaced? It was Noun: Indefinite; singular; masculine; accusative; "a path, passage, dried and embedded walkway, bridge". And where this passage/walkway/bridge was to be struck; evident/surfaced/emerged?  It is a prepositional phrase: Separable Preposition + Noun: Definite; singular; masculine; genitive, "in the Gulf of Suez". And what was the peculiar nature of that "passage, walkway"? It is mentioned as Verbal noun: masculine; accusative, "dried up" [interestingly original meanings of skeleton are also dried up] And later, that which emerged above the water surface, its each segment comprising many parts is exemplified by a Possessive coupled with Adjectival Phrase  signifying like the big bone-skeleton stationed firmly at its position.

It is thus evident by the plain words of Grand Qur’ān that what he was asked to strike to project; bring on surface was a dried up skeleton to serve as walk way, upon which he might have been standing at that point in time; a fringing reef that can get uplifted intermittently resulting in parallel, stepped sub aerial terraces.

5.  Let us revert back from Exodus to the Root " ض ر ب " to study its use in other semantic fields in Qur’ān, after having noticed in 44 out of 58 occurrences, its basic perception, meanings and signification as that of emergence; to cause the thing become apparent, noticeable, unveiled and thus conveniently perceivable. Alternatively a strike may be for the purpose of  distancing away, enclosing, veiling, or obscuring something which is otherwise noticeable.

  • Thereupon, Our Majesty struck a veil-partition-barrier over their Ears in the Cave for a number of years. [18:11]

  • ۔ان کے غار میں پناہ گزین ہو جانے کے بعد ہم جناب نے ان کے کانوں پرآواز کو قطع کرنے والی شئے کو ڈال دیا،گنے ہوئے سالوں کے لئے۔

Root: س ن ه; ك ھ  ف

 

These young and determined Muslims had taken refuge in a Cave. Therein, they did not die. They were, during all that long period, in a state of deep sleep resembling coma. Thereafter, on revival to their original state, they had the perception of time as of a part of a day, indicating that nothing was in their memory about the intervening period, since the perception of time is dependant upon continuous recording of sounds and visuals in the memory.

Here the object of the verb is omitted but the effected thing is indicated, "Upon their ears"; reflecting thereby that a veil-partition-barrier was made to emerge causing they become deaf to sounds in the surroundings. Ears are such organ of human body that keep functioning during sleep, and keep conveying sounds to the brain, which remain under analysis. Hence, it is the 45th occurrence of words made from Root " ض ر ب " where we do not perceive the feel of "beating-act of striking repetitively with instrument and use of force causing harm, hurt or damage".

  • And you the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce for the Believing Women that they should reduce their focused attention upon men [just for info: it is most powerful stimuli to excite] —

Root: غ ض ض

  • And that they should preserve their genitalia —

Root: ف ر ج

  • And that they should not cause their bosom noticeable - prominent (by artificial methods) except that of her which has naturally become noticeable.

  • And they should strike barrier for covering their bosom by putting their unsown sheets upon their chests.

  • اور انہیں چاہئیے کہ انہیں(قدرتی ابھری زینت)اپنی اوڑھنیوں کو اپنے سینے پر ڈال کر ڈھانپ دیں۔

Root: خ م ر

  • And they should not cause their bosom to be noticed (by removing unsown sheet) —

  • ۔

  • Except for their husbands —
  • ۔

  • Or before their fathers, or fathers of their husbands —

  • ۔

  • Or before their sons or the sons of their husbands from other wives —

  • ۔

  • Or before their brothers, or sons of their brothers, or sons of their sisters —

  • ۔

  • Or before their own-family women [not strangers] —

  • Or before maid servants under their control and obligation —

  • ۔

  • Or before male attendants who are "other than holders of genitalia desiring for marriage- castrated" considered in state of amongst the Men —

  • ۔

  • Or before the children who have not become aware regarding the "sexual parts/aspects" of the women.

  • یا ایسے بچوں کے سامنے عورتوں پر پابندی نہیں کہ وہ اپنے لباس کے اوپر سینے پر ڈالی ہوئی اضافی اوڑھنی اتار دیں جنہیں ابھی عورتوں کے جنسی معاملات /اعضاء کا شعور نہیں۔

Root: ط ف ل; ع و ر

  • And they (believing women) should not strike with their feet lest that becomes known which they are covering of their attraction: bosoms.

  • And you people are directed to turn repenting towards Allah the Exalted collectively, O you the true Believers —

  • The objective being that you people might attain and reap the fruit of perpetual success. [24:31]

  • تاکہ تم لوگ دائمی کامیاب اور سرخرو ہونے کے لئے کوشاں رہو۔ 


Things raised above the surface like the protuberant breasts of a woman are obviously noticeable even if a woman is not subtly exposing it to attract attention of men. Here the third person, plural feminine Verb in Jussive mood denotes such strike that is aimed at distancing away, obscuring a thing which is otherwise protuberant. Objective is to be achieved with the help of unsown sheets drawn over their chests. It will create a barrier over and above their clothes helping obscure the bulge and its contours.

The purpose of a "strike" can either be obscuring and hiding something or making it noticeable, vivid and known. Both these find mention in the above Ayah.

  • Would, for reason that you ask to bring other than this Qur’ān, We strike alienating the Memoir's narrative (Qur’ān) away from you people, in the manner of avoidance-placing it aside? Would we strike like this only because you people are a transgressing nation? [43:05]

Root: س ر ف; ص ف ح

Here the object of the verb "to strike" is Grand Qur’ān,  and action is related "".  The preposition "" designates distance from, motion away from, departure from a place or beside a person; "distanced away from you people".  And the manner of carrying out action designated by verbal noun is "avoidance, alienation, to ignore".

When Root " ض ر ب " is employed for openly roaming in the land, it has simultaneously the connotation and effect of getting distanced away from the point and company of his stationing at that point in time. And here we have seen this effect by the use of preposition "" and verbal noun denoting avoidance, ignoring and turning away.

  • The Day the Men of False and Deceptive Claim of Belief and the Women of False and Deceptive Claim of Belief will ask calling those who had truly believed—

  • "You people wait for us to let us acquire some light from your illumination".

Root: ق ب س

  • It was replied, "Return back to your past whereat seek for yourselves visible light".

Root: ل م س

  • Thereat, a partitioning is struck between them by raising a walled enclave. It has the entrance gate.

Root: س و ر

  • The mercy is everywhere inside the boundary. And its exterior, all around facing boundary wall, there is the punishment. [57:13]


6. Apart from the 49 out of 58 occurrences which we have studied so for, this Root is used in other semantic fields where it does not reflect meanings of striking with the perception of "beating"-an attack or punishment in which somebody is hit repeatedly. Earlier we read that "you strike" is used to push, remove away a stone with the help of staff. We can also strike with hand to push back somebody, or push and throw down some inanimate object which is standing on ground.

  • Thereafter, he went towards the temple of their various iela'aha [to execute his plan he had hinted to them-21:57]. Reaching there he said to statues, "Do you not eat —[37:91]

  • What is the matter with you that you do not speak". [37:92]

Root: ن ط ق

  • Thereat, he came nearer over them, striking-pushing them down with the right hand. [37:93]

The act done is:  . It is intransitive perfect verb, third person masculine with hidden pronoun referring back to Iebra'heim alai'his'slaam. a Verbal Noun; indefinite; singular; masculine; accusative;  is used as cognate adverb [in Arabic-مفعول مطلقwhich describes the manner in which the act was carried out. However, if a verbal noun from the same Root of verb is used it denotes the intensity of the act. The verb being intransitive, there is no object of it. Its manner of execution is not through an instrument but only the right hand. One can't beat and break the sculpted statues with hand which will cause only pain and bleeding to oneself rather than any harm to stone statues. One can break the statues while standing over them and pushing them to fall on ground to get broken into pieces. Accordingly he broke the smaller statues leaving bigger one by design-21:58.

  • [reverting from parenthetic to cobra bite treatment suggested] "And take hold with your hand palm curved as bucket a handful of cleansing cool water, thereby strike exposing-separating the bite-venom with it (cool cleansing water). Mind it, you should not desist-deviate this advice in quickly doing it".

Root: ض غ ث

  • It is a fact that We had found him coolly perseverant.

  • What a remarkable sincere allegiant/subject was he!

  • Certainly he was maintainer of sincere righteous orientation towards Allah the Exalted. [38:44]

Root: ء و ب

  Prefixed conjunction فَ, shows cause and effect-logical sequence + Verb: Imperative; Second person; singular; masculine. Verb is transitive needing at least one object. The mention of object is unnecessary since understood to the person whom this advice was given. It is for us also evident since the complaint of that person is mentioned prior to it in Ayah 38:41 that "when he called his Sustainer Lord, that "I am in pain, the Cobra has bitten me causing dizziness/ weakness and pain". It is obvious that no one advises for "beating-striking" the wound with anything, except raising the point of bite for washing the wound in depth.

7.   And now when we have read 51 out of 58 occurrences of this Root, let us see Unitary Verbal Passages where its use is for striking someone using an instrument-object and for purposes of one time hitting. Such occurrences are four in the following semantic fields:

  • Thereby, for exposing what they were hiding, Our Majesty had commanded; "You people hit him (the murdered person) using some body part of her (slaughtered cow)—

  • اِس مقصد کیلئے ہم جناب نے حکم دیا”اِس شخص(مرد مقتول)کو اُس (مؤنث:مذبوحہ گائے)کے کسی ٹکڑے/حصے  کو استعمال کرتے ہوئے ٹھوکر لگاؤ/ ہلاؤ‘‘۔

  • (They did it, man got revived) Like this revival to life of the murdered person, Allah the Exalted will revive the naturally dead —

  • اِس مقتول کے زندہ ہونے کی مانند اللہ تعالیٰ موت کے بعد مردے کو حیات دیتے ہیں۔

  • And He the Exalted will keep showing you people the tangible manifestations of created realm of Him the Exalted—so that you people might save in memory and objectively analyze for critical thinking.  [2:73]

  •  اور وہ جناب اپنےتخلیق کردہ عناصر فطرت   کا تم لوگوں  کوعینی مشاہدہ کراتے رہتے ہیں  جو فلسفہ توحید کی نشاندہی کرتی ہیں۔ تا کہ تم  لوگ  حقیقت اور باطل میں  تمیز کے لئے  عقل استعمال کر سکو۔


  • Know the fact of that day; Your Sustainer Lord was communicating to the Angels: "I am indeed watching the battlefield along with you, therefore, help strengthen those who have heartily accepted-believed.

  • I will keep casting terror in the hearts of those who have refused to believe:

Root: ر ع ب

  • Therefore, for terrorizing you frequent the place above the necks —

Root: ع ن ق

  • And frequent each one who holds position of chieftain amongst them". [8:12]


  • Thereby, when in response, you have met face to face in battlefield with those who have refused to believe in the Messenger and Qur’ān —

  • :نتائج کا یہ فرق جان لینے کے بعد اگرتم لوگوں کا میدان جنگ میں ان لوگوں سے آمنا سامنا ہوتا ہے جنہوں نے رسول کریم اور قرء ان کا انکار کردیا ہے

  • Thereat, obvious target for both warring parties are the necks-human bodies-mutual hitting till such point in time, during the currency of fight, that you have succeeded in overpowering respective opponents - have made them exhausted-subdued-drop weapons—

  • تو ظاہر ہے کہ فریقین کا مقصد ایک دوسرے کی گردنیں مارنا ہے؛یہ مطمح نظراس وقت تک کے لئے ہے جب تم لوگوں نے انہیں نڈھال اور شکست خوردہ کر دیا ہے(پھر گردن نہیں مارنا)۔

Root: ر ق ب

  • Thereat you you are hereby directed to firmly buckle up - arrest such subdued enemies as prisoners of war, since the question of releasing them as gesture of obliging favour, or on ransom arises afterwards when the war may surrender-lay down the weapons-enemy has accepted defeat.

  • بلکہ تمہیں حکم دیا جاتا ہے کہ نڈھال اورشکست خوردہ دشمن کے سپاہی کوبطور جنگی قیدی گرفتار کرو؛اس وقت تک کے لئے کہ جنگ اپنے ہتھیارزمین پر رکھ دے،بعد  اس کے چاہو تو بطور احسان جنگی قیدی رہا کر دواور چاہو تو تاوان لے لو۔

Root: و ض ع;  ف د ى;  و ث ق; م ن ن

  • This order for compassionate attitude with enemy even in the battlefield is for reason; otherwise if Allah the Exalted had so willed, certainly He the Exalted could have helped some of them at His Own accord.

  • جنگ کے دوران بھی انسانی زندگی کی حرمت کا لحاظ رکھنے کے اس حکم کی وجہ ہے،وگرنہ تم سے کہنے کی بجائے اللہ تعالیٰ چاہتے تو ازخود سے ان میں سے بعض کی مدد کر دیتے۔

  • But the purpose is that He the Exalted might subject some of you to a test of behaviour with some other for exposure of true personality.

  • بلکہ مقصد یہ ہے کہ تم میں بعض کوبعض کے ساتھ  رویے میں آزما کران کی شخصیت کووہ جناب آشکارہ کریں

  • And those who were killed in the Cause of Allah the Exalted: Certainly are convinced that He the Exalted will never let their deeds go unrecognized -unappreciated. [47:04]

  • اوران لوگوں کے متعلق جان لو جو اللہ تعالیٰ کی راہ میں قتل ہو گئے ان کے اعمال کو وہ جناب کبھی رائیگاں نہیں ہونے دیں گے ۔

This is picturesque description of a scene of a battlefield where troops are lined up face to face. Obvious consequence is described by . This is a Possessive Phrase prefixed with Conjunction "فَ " which shows cause and effect. This signifies the situation and point in time when the troops of believers and non believers are lined up in the battlefield face to face. Verbal Noun ضَرْبَ in accusative case is used as Cognate adverb [المفعول المطلق]. A cognate adverb is such verbal noun with a meaning very similar to a mentioned action. Cognate adverbs need not to be from same root as the mentioned action but must have a similar meaning. Mentioned action is which signifies that warring groups are face to face, and war means to kill and get killed.

8. We also find two occurrences of words made from this Root used to denote repeated hitting of certain parts of the bodies of criminals on the Day of Resurrection while dragging them towards the Hell Prison.

  • Imagine, if you could visualize the scene after resurrection when the Angels will undertake intensively to alienate-segregate those who deliberately and persistently denied and had died as rejecters —

  • They will be alienating them smiting on their faces and backs until they make them enter into Hell-Prison —

  • Saying, "You people taste the torment of scorching Hell-Prison. [8:50]

Root: ذ و ق


  • Thereat, after resurrection how would they interact secretively when the Angels would have alienated them?

  • They will be alienating them smiting on their faces and backs [until made them enter Hell-Prison] — [47:27]

  • This happened to them because they consciously and purposely followed that which occasioned for Allah the Exalted to take criminal cognizance against them —

Root: س خ ط

  • And they had demonstrated aversion in seeking appreciation and approval of Him the Exalted —

Root: ر ض ى;  ك ر ه

  • Thereby, He the Exalted declared their acts voided, weightless froth, destructive. [47:28]

In these instances we have noticed that Root "ض ر ب" is used for smiting or knocking or striking on identified points causing mark of such smiting visible on the body of person hit.

9.  By the grace of Allah the Exalted we have covered a long journey studying all the semantic fields in 54 Unitary Verbal Passages where 57 times the words emanating from Root "ض ر ب" have been used. We have vividly noticed that  generally it does not denote what is signified by the English word "to beat; beating". English word signifies repeated hitting: an attack or punishment in which somebody is repeatedly hit; and it signifies defeat. This sort of perception is noticed only in the repeated strikes of the Angels, on the Day of Resurrection and Segregation, on the faces and backs of Non-Believers who are being dragged towards the Hell-Prison [see above 8:50; 47:27].

It is intriguing to note that in almost all traditional translations available on line, none of the translators have used the word "beat, beating" in all the aforementioned 57 occurrences of this Root. They have not even used it in 8:50 and 47:27 where it is evidently striking in the manner of beating  because of nominative mood of the Verb coupled with its transitivity.

Erroneous attitude of the traditional translators as well as plagiarist translators becomes self evident when we find a solitary "beating" in their works for one occurrence of this Root in the Qur’ān and that is for in Ayah 4:34 where suffixed object of the Verb refers to earlier mentioned wives. Learned Yusuf Ali translated it as "(And last) beat them (lightly)". He seems to have expressed his "kindness" for women by placing "lightly" in the parentheses. Learned Pickthal, on the contrary, seemed to have no sympathy for wives. He translated it, "and scourge them". It is hard to think that by using this word he meant to severely criticize them and not whip them.

Let us study the Ayah which will reveal that the erroneous perception of  beating wives  

  • In general sense, men are strongly upright upon protecting the honour-dignity-rights of the women —

  • It is because Allah the Exalted has attributed some of them distinctive features over other persons —

  • And the husbands are maintainers of honour-dignity-rights of their respective wives because they had spent their wealth for taking them in protective fold —

  • Thereby, because of the distinct physical and behavioural features: the righteously moderate wives are upright: behave in moral and honourable manner; they stand guard [of dignity/rights/household of husbands] in the out of sight privacies for that which Allah the Exalted has protected.

  • And as for those wives are concerned about whom you (respective husbands) remain afraid of their discordant conduct, the following course of action is hereby prescribed:

  • Thereat, politely and lovingly advise them —

  • And you husbands move them to separate bed within the bedrooms —

Root: ض ج ع

  • And you the husbands strike: transit them (such wives) out of the bedrooms [عن المضاجع] open in house rendering the suspended matrimonial relation apparent to entire family.

  • In response to any of aforesaid options given to you if they accepted your word; thereby, you should not pursue to find excuses against them.

  • Be mindful; certainly Allah the Exalted is eternally the Most Exalted, the Greatest. [4:34]


 

Therefore righteous women remain sincerely straight; they themselves guard, [dignity/rights of men/husbands] in the absence of them when they are away from sight, what Allah has protected.

[It may be other way also 4:128]

However, for such wives about whom you people are apprehensive of their untoward-inappropriate conduct, follow this course:  

Thereat, you politely and lovingly advise such of them.

And you husbands distance-shift them away within the bed rooms.

[this will retain the matter of dispute and strained relations restricted to bed room between wife and husband. Except Allah, other members of the family will not know it and they will continue to have the general perception/understanding that both keep performing natural matrimonial association]

And  you people make them surfaced-moved out in open from the bed rooms [عن المضاجع] making the suspended matrimonial relations become apparent to entire family. [Refer 4:34]

The subordinate responsive clause, after beginning with prefixed conjunction "فَ" and the imperative verb, has its subsequent clauses coordinated with conjunction particle in and . Prefixed conjunction "فَ" reflects temporal/sequential relationship with the previous text elements. But the prefixed conjunction "" is such a particle that may, or may not, reflect order and sequence, depending upon the context of the text. However, in terms of sequence, the first chunk of two syntactic units connected by particle "" is pragmatically viewed as being more important than the other. The particle "" implies sequence and synchronicity only pragmatically. If the sequence of events is to be intended for its own sake, the speaker would use a different conjunction particle that entailed sequence, like "فَ". This sentence comprising four parts makes for us very easy to understand the difference between "فَ" and conjunction particle "" and resultantly makes meanings of the verbs used explicitly evident.

The instruction is about such of the wives, in contrast to those women mentioned earlier; whose offensive attitude has become a cause of apprehensiveness and anxiety. It shows the existence of perception of fear because of experience of some untoward behavior on the part of respective wives. For handling such situation, instructions as to how to respond this fear are given, initiating it with conjunction "فَ"; "thereat/for this reason [to alleviate possibility of things getting worsened]  politely and lovingly advise such of them". This instruction is for all husbands confronted with such situation.

The next step advised to such husbands is "and you husbands distance/migrate them within the bed rooms". The verb designates moving away from one place/location to another place/location but the displacement is restrictive by prepositional phrase with definite noun of location-the bedrooms. The intended is more than obvious by it; discontinue matrimonial/sexual relationship, which is the exclusive prerogative of married couple, for a while. However, this instruction may be redundant for some husbands; those who, at their own have already, taken an oath not to have sex with their wives, for whom separate instructions are given:

For those husbands who take an oath to refrain from intimate matrimonial relation with their wives the period of refrain is [hereby] restricted to four months for conclusive decision. [Refer 2:226]

 

And this makes conspicuously evident the cause of use of prefixed conjunction particle "" after the clause for connecting with it the next clause , which will apply to both types of husbands by its connection with the whole previous clause; "you husbands  make them surfaced/evident/moved out in open house from the bed rooms".

The basic perception, meanings and signification infolded in the Root "ض ر ب" is that of emergence, causing the thing to become in a state apparent, known, noticeable, unveiled and thus evident and visible for all. Whatever happens inside the bedroom of a wife and husband remains restricted therein. Except Allah, these are not apparent and known to other members of the family and they will continue to have the general perception/understanding that both keep performing natural matrimonial association. Once the wife ousted from the bedroom, the fact of strained and suspended matrimonial/sexual relations between the couple become apparent and known to entire family, exactly like the perception of Root  "ض ر ب"; as is further illustrated:

And if you people [on surfacing of strained/suspended matrimonial association on the exiting of wife from the bed room] apprehend that it might result in partition/separation between them two coupled,

 then for reason of attempting reconciliation you people appoint a revivalist from husband's family and one reconciler from wife's family so that if they two have the intention of straightening the affairs Allah will foster harmony amongst the two.  [Refer 4:35]

Nouns: 3  Recurrence: 3

1

Verbal Noun: indefinite;  accusative. (1)2:273=1

                                   مصدر: منصوب

 

2

Verbal Noun: indefinite; accusative. (1)37:93=1  

                                  مصدر: منصوب

 

3

 Prefixed conjunction فَ which shows cause and effect + Verbal Noun definite; accusative. (1)47:04=1   

                                                              حرف فَ + مصدر: منصوب

 

Verbs: 25  Recurrence: 55 [Form-I]

1

Interrogative particle + Particle فَ  which shows cause/reason-sequence and effect/consequence + Verb: Imperfect; First Person; Plural/ Sovereign Singular; Masculine; Mood: Indicative; Subject Pronoun hidden; مصدر-ضَرْبٌ Verbal noun.  (1)43:05=1

               الهمزة-للاستفهام + حرف فَ + فعل مضارع مرفوع بالضمة/الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم

 

2

Verb: Imperative; Second person; singular; masculine; Subject pronoun hidden;  مصدر-ضَرْبٌ Verbal noun. (1)2:60(2)7:160(3)26:63=3

       فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر

 

3

Verb: Imperative; Second person; singular; masculine; Subject pronoun hidden; مصدر-ضَرْبٌ Verbal noun. (1)18:32(2)18:45(3)36:13=3

                 فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر

 

4

Verb: Imperative; second person; plural; masculine; [و ] Subject Pronoun, nominative state; مصدر-ضَرْبٌ Verbal noun. (1)8:12=1

   فعل أمر مبنى على حذف النون-الواو ضمير متصل فى محل رفع فاعل -والألف-فارقة/جمع مذكرحاضر

 

5

Verb: Imperative; second person; plural; masculine; [و ] Subject Pronoun, nominative state + Suffixed Object pronoun هُ; third person; singular; masculine, in accusative state; مصدر-ضَرْبٌ Verbal noun. (1)2:73=1  

      فعل أمر مبنى على حذف النون-الواو ضمير متصل فى محل رفع فاعل /جمع مذكرحاضر

             ضمير متصل مبنى على الضم واحد مذكرغائب فى محل نصب مفعول به

 

6

Verb: Imperative; second person; plural; masculine; [و ] Subject Pronoun, nominative state + [هُنَّ] Object Pronoun: Third person; plural; feminine, in accusative state; مصدر-ضَرْبٌ Verbal noun. (1)4:34=1

     فعل أمر مبنى على حذف النون-الواو ضمير متصل فى محل رفع فاعل /جمع مذكرحاضر

          هُنَّ- ضميرمتصل مبنى على الفتح فى محل نصب مفعول به جمع مؤنث غائب

 

7

Verb: Imperfect; second person; plural; masculine; Mood: Jussive by Prohibitive Particle; [و ] Subject Pronoun, nominative state; Transitive;  مصدر-ضَرْبٌ Verbal noun. (1)16:74=1

  فعل مضارع مجزوم بِلا و علامة نصبة حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر

 

8

Verb:  Perfect; Third person; singular; masculine; Transitive; Subject Pronoun hidden, if not mentioned;  مصدر-ضَرْبٌ Verbal noun. (1)14:24(2)16:75(3)16:76(4)16:112(5)30:28(6)36:78(7)39:29(8)43:17(9)66:10(10)66:11=10

     فعل ماضٍ مبنى على الفتح /صيغة:الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب

 

9

Verb: Perfect; Third person; singular; masculine; Passive;  مصدر-ضَرْبٌ Verbal noun. (1)22:73(2)43:57=2

               فعل  ماضٍ مبني للمجهول-مبني على الفتح/صيغة:واحد مذكرغائب

 

10

Verb: Perfect; Third person; singular; feminine; Passive; ت feminine marker;  مصدر-ضَرْبٌ Verbal noun. (1)2:61(2)3:112(3)3:112=3

    فعل ماضٍ مبنى للمجهول  مبني على الفتح/  تَاء التانيث الساكنة/صيغة:-واحد مؤنث غائب

 

11

  Verb: Perfect; Second Person; plural; masculine;  [التاء] Subject Pronoun, in nominative state;  مصدر-ضَرْبٌ Verbal noun. (1)4:94(2)4:101(3)5:106=3

                     فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع/تُم-ضمير متصل  في محل رفع فاعل جمع مذكرحاضر

 

12

Verb: Perfect; First Person; Plural/Sovereign Singular; نَا Subject Pronoun in nominative state; Transitive;  مصدر-ضَرْبٌ Verbal noun. (1)14:45(2)25:39(3)30:58(4)39:27=4               فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم

 

13

Verb: Perfect; Third person; plural; masculine; Transitive; [و] Subject Pronoun, in nominative state;  مصدر-ضَرْبٌ Verbal noun. (1)3:156(2)17:48(3)25:09=3

    فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرغائب

 

14

Verb: Perfect; Third person; plural; masculine; Transitive; [و] Subject Pronoun, in nominative state; Object pronoun: third person; singular; masculine, in accusative state;  مصدر-ضَرْبٌ Verbal noun.  (1)43:58=1

                         فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل/جمع مذكرغائب

          ضمير متصل مبنى على الضم  واحد مذكرغائب فى محل نصب مفعول به

 

15

  Prefixed conjunction فَ which shows cause and effect + Verb: Imperative; Second person; singular; masculine; subject pronoun hidden; transitive;  مصدر-ضَرْبٌ Verbal noun (1)20:77=1

      حرف فَ + فعل  أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر

 

16

  Prefixed conjunction فَ which shows cause and effect + Verb: Imperative; Second person; singular; masculine; subject pronoun hidden; transitive; مصدر-ضَرْبٌ Verbal noun.  (1)38:44=1   حرف فَ + فعل  أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر

 

17

Prefixed conjunction فَ which shows cause and effect + Verb: Imperative; second person; plural; masculine; [و ] Subject Pronoun, nominative state; مصدر-ضَرْبٌ Verbal noun (1)8:12=1

       حرف فَ + فعل  أمر مبنى على حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة//جمع مذكر-حاضر

 

18

Prefixed conjunction فَ which shows cause and effect + Verb: Perfect; Third person; singular; masculine; Passive;  مصدر-ضَرْبٌ Verbal noun. (1)57:13=1

        حرف فَ + فعل  ماضٍ مبني للمجهول-مبني على الفتح/صيغة:واحد مذكرغائب

 

19

Prefixed conjunction فَ which shows cause and effect + Verb: Perfect; transitive; First person; Plural/Sovereign Singular; [نَا] Subject pronoun, in nominative state;  مصدر-ضَرْبٌ Verbal noun (1)18:11=1

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

 

20

Prefixed particle of emphasis/imperative لَ; + Verb: Imperfect; Third person; plural; feminine; Mood: Jussive; نَ Subject pronoun, in nominative state; مصدر-ضَرْبٌ Verbal noun. (1)24:31=1

    حرف لَ + فعل مضارع مجزوم :نَ: ضمير متصل في محل رفع فاعل-جمع مؤنث غائب

 

21

Verb: Imperfect; First person; Plural/Sovereign Singular; Masculine; Mood: Indicative; Subject Pronoun hidden; Suffixed Object Pronoun: third person; singular; feminine, accusative state;  مصدر-ضَرْبٌ Verbal noun. (1)29:43(2)59:21=2  

    فعل مضارع مرفوع بالضمة -الفاعل:ضمير مستتر جوازاً تقديره:أنَحْنُ-جمع متكلم  

            ضمير متصل مبنى على الفتح  في محل نصب مفعول به / واحد مؤنث غائب

 

22

Verb: Imperfect; Third person; singular; masculine; Mood: Subjunctive evidently indicated by   ـَ  vowel sign ; Subject pronoun hidden;  [ مصدر-ضَرْبٌ-[فَعَلَ-يَفْعِلُ Verbal noun.  (1)2:26=1

                        فعل مضارع منصوب و علامة نصبه الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب

 

23

Verb: Imperfect; Third person; singular; masculine; Transitive; Mood: Indicative; مصدر-ضَرْبٌ-[فَعَلَ-يَفْعِلُ Verbal noun. (1)13:17(2)13:17(3)14:25(4)24:35(5)47:03=5

                                    فعل مضارع مرفوع بالضمة/صيغة:واحد مذكرغائب

 

24

Verb: Imperfect; Third person; plural; feminine; Mood: Jussive by Prohibitive Particle; نَ Subject pronoun, in nominative state; مصدر-ضَرْبٌ Verbal noun (1)24:31=1

          فعل مضارع مجزوم :نَ: ضمير متصل في محل رفع فاعل-جمع مؤنث غائب

 

25

Verb: Imperfect; Third person; plural; masculine; Mood: Indicative evident by "نَ"; and ; [و ] Subject Pronoun in nominative state; مصدر-ضَرْبٌ Verbal noun. (1)8:50(2)47:27(3)73:20=3

    فعل مضارع مرفوع بثبوت النون/و-ضمير متصل في محل رفع فاعل-جمع مذكرغائب