Root:
ف س ق
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 54
b) No of constructions: 21
Ibn Faris [died-1005] stated:
(مقاييس اللغة)
كلمة واحدة، وهي
الفِسْق، وهو
الخروج عن الطَّاعة. تقول العرب: فَسقَتِ
الرُّطَبَةُ عن قِشْرها: إذا خرجَتْ
That it means to depart away from the loyalty to
what was accepted; Arabs say about averseness of a date when it falls from the main
stem prematurely.
The dates that fall prematurely are degraded and usually
served to animals as feed. Anything that remains within bounds, it is in
equilibrium and balanced state for growth and maturity, capable of
attaining its potential to the optimum. And anything that is fond of
running out of bounds, it has the psyche of defiance and non acceptance
of restrictions. The Grand Qur'aan has used it for the first time in
Arabic literature to describe a man demonstrating such behaviour.
Semantic Domain: Behaviour—Aberrant
refers to something that deviates from the usual or natural type.
Interchanged in the literature with the term aberrant is the term
abnormal in reference to deviations from normal behaviour.
Aberrant means
straying from the right or normal (natural) way, or deviating from the
usual or natural type. The word is from the Latin, ab + errare meaning
"to wander, to go astray."
transgress, digressing,
distorter and exceeding norms of the
society;
aberrant-the promise breakers and
transgressors of the prescribed bounds
1. deviating from the normal or usual type, as certain
animals from the group in which they are classified
2. behaving in an abnormal or untypical way
3. deviating from truth, morality, etc
[rare before c19: from the present participle of Latin aberrāreto wander away]
There have been countless diagnostic attempts, from the Hebrew prophets
to contemporary ethologists, but none of them sounded very convincing,
because none of them started from the premises that man is an aberrant
species, suffering from a biological malfunction, a specific disorder of
behaviour which sets him apart from all other animal species—just as
language, science and art set him apart in a positive sense. I am going
to propose a short list of some of the pathological symptoms reflected
in the perverse history of our species, and then pass from the symptoms
to the presumed causative factors. The list of symptoms has five main
headings.
As the fourth symptom I would list the permanent, quasi-schizophrenic
split between reason and emotion, between man's critical faculties and
his irrational, affect-charged beliefs.
averse, one that turns away from the main stem or axis. To emerge from
its husk [date].
dissolute, wanton, licentious, profligate, vicious,
iniquitous, nefarious, trespasser, offender, fornicator,
adulterer. moral depravity.
More information about the aberrant
people:
-
The fact remains: We
have compactly sent to you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
explicit
Aa'ya'at: Unitary
Verbal Passages mirroring
information, facts and knowledge.
-
Know the fact that
none refuses accepting them except those who are: "al-fasiqoona":
aberrant: dissolutely move out of the bounds and restraints.
[2:99]
-
Thereby, after having
known this obligation with which the entire humanity is bound by the
aforesaid oath, if someone deliberately turned away;
-
Thereat, they are the
people who truly are "al-fasiqoona":
aberrant: dissolutely move out of the bounds and restraints.
[3:82]
-
You the believing Muslims
have been a people best in
goodness and moderation. This community was made
prominent for the peoples: mankind.
-
You
enjoin people to act according to the accepted social
values-norms
and forbid people to stay away from the
conjectural, unexampled, unauthentic and unverifiable myths.
-
And you people believe and
place your trust with Allah the Exalted.
-
And had the people of the
Book accepted and believed [in the Messenger
and Grand Qur'aan]; indeed it would
have been much better for them.
-
The believers are
present amongst them: People of the Book;
-
But the majority of them are:
"al-fasiqoona": aberant the promise breakers
who
dissolutely move out of the bounds and restraints.
[3:110]
-
Mūsā [alai'his'slaam]
prayed: "My Sustainer Lord! I have authority and
control over none except upon myself and my brother.
-
Therefore, draw a
separation between us and between people who are
Al'Fasi'qeen:
aberrant
those who
dissolutely move out of the bounds and restraints;
the
wicked nation"
[5:25]
-
Allah the Exalted
told him: "Be informed; This City is thereby
forbidden upon them for forty years.
They will during this period wander
bewildered in the Earth.
-
Therefore, you need not feel sorry -
lament for
Al'Fasi'qeen:
aberrant:
those who
dissolutely move out of prescribed bounds and restraints;
wicked nation".
[5:26]
-
And the holders of
In'jeel
should command the people by that which Allah the
Exalted had communicated
therein.
-
Be mindful; if anyone in
timeline decided and commanded not by that: the Book which Allah the Exalted
had communicated:
-
Thereat, they are truly the
people who are aberrant: in habit of going out of the prescribed bounds. [5:47]
-
And it is imperative
that you the Messenger adjudge between them in the light of that
which Allah the Exalted has since communicated in the Book.
-
And you the Messenger
should not incline to pursue the conjectures and hearsay of theirs:
Jews and Christians.
-
And be careful of
them that they might try you in some content of that which Allah the
Exalted has conveyed to you;
-
Thereat you having
adjudged by injunctions-information contained in the Book: if
they turned back
then be informed that Allah the Exalted will decide to inflict them
with some of the share and result of their sins.
-
Know it; quite many of people are certainly aberrant:
mischief-mongers: practice unrestrained conduct; bind themselves not
within the frame of the Book of Allah. [5:49]
-
You ask and tell
them: "O you the people of Book! Do you disapprove, revenge and
retaliate against us for nothing except that we have believed in
Allah the Exalted, and in that which has since been sent-relayed to
us: Grand Qur'aan, and in that which was communicated before in
timeline: preserved in Grand Qur'aan?
-
However, the fact
remains that majority of you people are "fasi'qoona": aberrant: the
promise breakers and transgressors
who
dissolutely move out of the bounds and restraints".
[5:59]
-
And had they believed
in Allah the Exalted and An-Nabi:
the elevated sincere allegiant Muhammad
[Sal'lallaa'hoalaih'wa'salam; he about whom they find written in
At-Tor'aat and
Al-In'jeel];
and in that which has since been relayed
to them: Grand Qur'aan, they would not have adopted them: the
non-believers as their intimate patrons/guardians
-
But fact remains;
majority of typical psyche amongst them are "fasi'qoona": aberrant:
the promise breakers and transgressors
who
dissolutely move out of the bounds and restraints.
-
Know it, Our
Majesty had prescribed for him:
Mūsā
[alai'his'slaam]
in writing engraved in the Tablets:
-
A polite and
affectionate advice regarding every matter and act of appropriate
conduct;
-
And it was composed wherein every
matter-aspect was categorized and individuated.
-
We had asked him:
"Therefore, hold these Tablets firmly and command your nation that
they should adhere the best course of conduct outlined therein.
-
I will henceforth keep
enlightening and enabling you people to envision the abode of aberrant:
those who transgress and go out of the bounds and restraints."
[7:145]
-
How could the
pact persist?
When it has become evident that they would have no
regard for the kinship in you nor for the pact of protection should
they gain prominence/power over you - balance of power is in their
favour.
-
They satisfy, please,
cool you people by lip service and their hearts avert.
-
And most of them are
"fasiqoona": aberrant: the promise breakers, transgressors, prone to
violating the bounds. [9:08]
-
They bartered a
trifling worldly gain by going against Aa'ya'at: verbal passages of
the Book of Allah the Exalted whereby they hindered people from the
High road of Him the Exalted.
-
Indeed evil and
extremely harmful is for them what they have been doing.
[9:09]
-
They regard not the
kinship tie in a believer nor the pact of protection.
-
And they are
the people who are the transgressors. [9:10]
-
You the
Messenger
[Sal'lallaa'hoalaih'wa'salam]
tell [Muna'fi'qeen];
"You people spend whether by showing willingness or
distastefully-aversely; this spending might never be accepted
from you;
-
The fact
remains that you have been aberrant: averse people who transgress
prescribed bounds, lie and betray promises."
[9:53]
-
The information about
men and women who are deceptive and false claimants of belief in the
believer's society is that some of them take directions from some
others.
-
They enjoin sticking
by deviations, unfamiliar, unauthentic and unverifiable myths and
they forbid the accepted social values/norms/appropriate conduct:
the verbal passages of Qur'aan.
-
And they keep
their fists closed.
-
They have forgotten
Allah; therefore, He the Exalted has discarded and condemned them as
not worthy of consideration.
-
Indeed the
Muna'fi'qeen:
imposter believers: they are truly the aberrant: transgressors of
the prescribed bounds. [9:67]
-
Take note,
you
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
should never ever pray upon any one
of them:
Muna'fi'qeen: Imposter believers
who has died; and you should not stand by his grave.
-
Indeed they: Imposter
believers have refused to believe in Allah the Exalted and His
Messenger.
-
And they died
while they were "fasiqoona": aberrant: the promise breakers and
transgressors of prescribed bounds. [9:84]
-
And mention
about Luet
[alai'his'slaam]
Our Majesty had given him
faculty of decision making- judgment
and knowledge;
-
And We rescued him
from the locality which used to perform abominable acts.
-
Indeed they were a
people evil aberrant: averse, deviants
who get out of the bounds, restrains. [21:74]
-
And We admitted
him- Luet
[alai'his'slaam]
in Our Umbrella of Mercy.
-
Indeed he was one the
perfectionists.
[21:75]
| 1 |
 Active
Participle: definite; sound plural; masculine; nominative; مصدر-فِسْقٌ
و فُسُوقٌ Verbal Noun.
(1)2:99(2)3:82(3)3:110(4)5:47(5)9:67(6)24:04(7)24:55(8)46:35(9) 59:19=9
اسم فاعل:معرفہ
باللام- مرفوع-جمع سالم
مذكر |
|
| 2 |
 Active
Participle: definite; sound plural; masculine; accusative/genitive; مصدر-فِسْقٌ
و فُسُوقٌ Verbal Noun. (1)2:26(2)5:25(3)5:26(4)5:108(5)7:145(6)9:24(7))9:80(8)9:96 (9)59:05(10)61:05(10)63:06=11
اسم فاعل:معرفہ
باللام- منصوب/مجرور-جمع
سالم مذكر |
|
| 3 |
Verbal Noun/Noun [of action]: indefinite; singular; masculine;
accusative. (1)49:07=1
مصدر/اسم
فعل:معرفہ باللام:منصوب |
|
| 4 |
Verbal Noun/Noun [of action]: indefinite; singular; masculine;
nominative. (1)49:11=1
مصدر/اسم
فعل:معرفہ باللام:مرفوع |
|
| 5 |
Verb; Imperfect; second person; plural; Mood:
Indicative; [و] Subject Pronoun-nominative
state; مصدر-فُسُوقٌ Verbal noun.
(1)46:20=1
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرحاضر |
|
| 6 |
 Active
Participle: Indefinite; singular; masculine; nominative; مصدر-فِسْقٌ
و فُسُوقٌ Verbal Noun. (1)49:06=1
اسم فاعل:
مرفوع-واحد
مذكر |
|
| |
 Active
Participle: definite; sound plural; masculine; accusative; مصدر-فِسْقٌ
و فُسُوقٌ Verbal Noun.
(1)32:18=1
اسم فاعل:
منصوب-واحد
مذكر |
|
| 8 |
 Active
Participle: Indefinite; sound plural; masculine; nominative; مصدر-فِسْقٌ
و فُسُوقٌ Verbal Noun.
(1)5:59(2)5:81(3)9:08(4)9:84(5)57:16(6)57:26(7)57:27=7
اسم فاعل: مرفوع-جمع سالم
مذكر |
|
| 9 |
 Active
Participle: indefinite; sound plural; masculine; accusative/ genitive.(1)9:53(2)21:74(3)27:12(4)28:32(5)43:54(6)51:46=6
اسم فاعل:
منصوب/مجرور-جمع سالم
مذكر |
|
| 10 |
 Verbal Noun/
Noun: indefinite;
nominative. (1)5:03=1
مصدر/اسم
فعل:مرفوع |
|
| 11 |
 Verbal Noun/
Noun: indefinite;
accusative.(1)6:145=1
مصدر/اسم
فعل:منصوب |
|
| 12 |
Verb: Perfect; Third person; plural; masculine;
[و] Subject Pronoun, in nominative state,
prolongation sign: مصدر-فِسْقٌ
و فُسُوقٌ
Verbal Noun
(1)10:33=1
فعل ماضٍ
مبنى على الضم لاتصاله بواو الجماعة/و- ضمير
متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكر غائب |
|
| 13 |
 Verb:
Perfect; Third person; plural; masculine; [و]
Subject Pronoun, in nominative state: مصدر-فِسْقٌ
و فُسُوقٌ
Verbal Noun
(1)32:20=1
فعل
ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و-
ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكر غائب |
|
| 14 |
Verbal Noun/Noun: indefinite; accusative. (1)2:197=1
مصدر/اسم
فعل:منصوب |
|
| 15 |
Verbal Noun/Noun: indefinite;
nominative. (1)2:282=1
مصدر/اسم
فعل:مرفوع |
|
| 16 |
 Prefixed conjunction
فَ
which shows cause/reason and effect +
Verb: Perfect; Third person; singular; masculine;
Subject pronoun hidden;مصدر-فِسْقٌ
و فُسُوقٌ
Verbal Noun.
(1)18:50=1
حرف فَ +
فعل ماضٍ
مبني على الفتح/الفاعل:ضمير مستتر جوازاً
تقديره:هُوَ-واحد
مذكرغائب |
|
| 17 |
 Prefixed conjunction
فَ
which shows cause/reason and effect +
Verb:
Perfect; Third person; plural; masculine; [و]
Subject Pronoun, in nominative state: مصدر-فِسْقٌ
و فُسُوقٌ
Verbal Noun
(1)17:16=1
حرف فَ
+
فعل
ماضٍ مبنى على الضم لاتصاله بواو الجماعة
و الجماعة/و-
ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكر غائب
|
|
| 18 |
Prefixed Emphatic particle + Active Participle: indefinite; sound
plural; masculine; nominative. (1)5:49=1
لام التوكيد +
اسم فاعل:
مرفوع-جمع سالم
مذكر |
|
| 19 |
Prefixed Emphatic particle + Active Participle: indefinite; sound
plural; masculine; accusative (1)7:102=1
لام التوكيد-المزحلقة
+
اسم فاعل:
منصوب-جمع سالم
مذكر |
|
| 20 |
Prefixed Emphatic particle + Verbal Noun/
Noun: indefinite;
nominative. (1)6:121=1
لام التوكيد-المزحلقة
+
مصدر/اسم
فعل:مرفوع |
|
| 21 |
Verb: Imperfect;
third person; plural; masculine; Mood: Indicative evident by نَ [Form I];
[و]
Subject pronoun, in nominative state; مصدر-فِسْقٌ
Verbal noun.
(1)2:59(2)6:49(3)7:163(4)7:165(5)29:34=5
فعل مضارع مرفوع بثبوت النون/و-
ضمير متصل في محل رفع فاعل-جمع
مذكرغائب |
|
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