Root:
و ف ى
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 66
b) No of constructions: 41
It finds mention in sixty-four ayahs of
27 Chapters.
Learned Ibn Faris [died 1005] has stated
its perception:
وفي
(مقاييس اللغة)
الواو والفاء والحرف المعتلّ: كلمةٌ
تدلُّ على إكمالٍ وإتمام. منه الوَفاء: إتمام
العَهْد وإكمال الشَّرط
That it leads to the perception of
completion, finalization, accomplishment and execution; culmination,
climax; fulfilling the commitment; and completion of the condition, stipulation.
It is evident from the basic perception that the words
stemming from it will be by nature result verbs and nouns.
As we know the basic perception infolded in the Root
is the irreducible semantic feature of all the words stemming from it;
and since its basic perception is of finalization, accomplishment,
culmination, therefore, the meanings of the words will depend upon the
nature of the activity signified by the collocates.
This Root and one word made from it are
the most debated and disputed by pseudo-intellectuals and psychological
manipulators. However, interesting fact is
that the Grand Qur'aan has made the perception infolded in this Root
abundantly evident and manifest at the very first place it has used it.
-
O You the Posterity of Iesraa'eel! Recall the Specific Favour of
Mine which I had bestowed upon you people;
-
And you people fulfill-discharge commitment with Me;
quid pro quo I would fulfill My
commitment to you
people [since
it was conditional/subject to first your discharging of obligation].
-
Moreover, you people fear and be mindful
of none but Me exclusively. [2:40]
It is an accepted academic practice that the meanings of
a word can be resolved by taking recourse to collocates, words that tend
to co-occur in similar environments. This method is quite frequently
used in the Grand Qur'aan to render the meanings and perception of its
important words unambiguously evident for the critical reader.
:
It is prepositional phrase coupled with possessive phrase; it relates to
preceding verb.
عَهْدٍ: It is a
commitment, undertaking, responsibility, and obligation uplifted by a person; it is a burden upon one till such time he puts it down; absolves
himself by discharging his commitment - undertaking.
Fulfilling the promise is segregating, separating, detaching the lifted
burden from one's self.
The irreducible semantic feature in the word
"commitment", "contract" is the accomplishment of the responsibility
assigned to or agreed upon by the parties concerned.
-
No, it is their false understanding.
The fact is that subject to one having discharged the
commitment of His Contract and
has lived cautiously and mindfully avoiding unrestrained conduct will
get absolved;
-
Because Allah the
Exalted certainly approves for
nearness those
who endeavor to remain cautious,
avoiding conduct inspired and governed by emotion, in reverence and
fear of Allah the Exalted.
[3:76]
-
Take note, you people
fulfill and discharge your obligation of the Contract of Allah the Exalted when you
have bilaterally committed-undertook it;
-
And you people should not
disown-disavow the oaths after its
confirmation;
-
While you people have indeed declared Allah
the Exalted upon
you as surety.
-
Indeed Allah the Exalted fully knows what acts you people do for the
first time/innovatively. [16:91]
-
Further, you should
not approach the inherited property of certain orphan; except
handling it in the best manner, until he might attain the age of his full strength:
age of
marriage/Nikah.
-
And you people
are directed to discharge your commitment - contractual obligation.
-
Indeed the
contract has always been
subject to be questioned. [17:34]
A contract can be
struck between two individuals; or there
can be one person as one party while the other party could comprise of
many people. In case of one agreeing party does something in violation
of the contract then it is considered broken and the other party can
denounce it. The contract becomes null and void. But when the contract
between an individual entity and a group of people as second party is
turned into:
Covenant then disseverment by some members of the other party does not
render the contract revoked. The other members of the second party
continue to be responsible for discharging their obligation. Those who
dissever the Covenant are:
the aberrant, aversely.
Similarly solemn pledges are the knots a man gets tied
with and he is under an obligation to accomplish the undertaking:
-
O those people/you, who
proclaim to have
accepted-become believers, listen;
-
You are hereby
directed to
fulfill your solemn pledges - ratified obligations. [refer 5:01]
Likewise vows are obligations, self-laden burdens that
need to be laid off by accomplishing the content of the vow:
This Root occurs second time
in the Form-V Verb consecutively in two Ayahs in exactly identical
sentences:
-
This is about those men who are
caused detachment - parting from amongst you
people;
because of natural-accidental death, incidental-planned murder, or
slaughter in the cause/war of Allah the Exalted;
in circumstances that they are leaving behind their wives.
-
Their
respective
wives should wait-restrain their selves,
honestly and sincerely, for a period of four lunar months
and ten days
till the eleventh lunar night.
-
Thereat, when they
have elapsed-crossed over the last
moment of their prescribed duration, thereby there is no objection upon you people
regards what these women
decide-act about their selves in accordance with the known norms of the
society.
-
Remain mindful that Allah the
Exalted is aware
of all acts which you people keep doing. [2:234]
-
Those Husbands
should take note who are being separated - detached - parted from the
company of you people while
they are leaving behind Wives [for taking part in
the war-to kill or be killed for the cause of Allah the Exalted].
-
Those
husbands should bequeath
a bequest
in favour of their respective wives [in case of their slaughter/or
missing in war] that they should be given sustenance
adequate for one year
without removing them out of the house.
-
Thereby, on
completion of time frame [husband’s slaughter in war
or missing in war] of
maximum one year if they themselves left
the house,
thereat,
nothing contracting-objectionable is upon you people for that
act-decision they have taken for their selves in accordance with the
known norms of society.
-
Be mindful, Allah the Exalted is Pervasively
dominant and the
Infinitely Just Supreme Administrator of the created realm, visible
and invisible. [2:240]
Grammatically
and semantically it is an explicitly vivid sentence. It is self
explanatory. Its words render each other explicit so that reader
perceives but the intended meanings.
It is strange and unexplainable as to what made
the pioneer translators to firstly substitute the source text word:
with:
and then to render it in target language text as:
George Sale:
Such of you
as die, and leave wives,
John Rodwell:
If those of you
who die leave wives,
The later translators are mostly the plagiarists:
Yusuf Ali: If any of you die and leave
widows behind
Pickthall: Such of you as die and leave
behind them wives,
F. Malik: As for those of you who die and
leave widows behind,
M. Asad: And if any of you die and leave
wives behind,
Rashad Khalifa: Those who die
and leave wives,
Ahmad Ali: Wives of men who die
among you should wait...
Sher Ali (Ahmadi - Qadiani):
And as for those of
you who die and leave wives behind
The source can be traced back to: تفسير الجلالين
والذين يتوفون=
يموتون منكم ويذرون= يتركون
Were the pioneer translators really naive that they did
not notice the poles apart difference between both the verbs?
:
It is a Passive third person plural imperfect verb, indicative mood of
Form-V; Root " و ف ى";
while Arabic verb
is
Active voice third
person plural imperfect verb, indicative mood; Form-I; made from Root "م و ت".
Both the verbs are neither synonyms nor are interchangeable.
Form-V verbs are
formed by prefixing
ت
(ta-) to form II. The meaning this form imparts is the
reflexive or
passive of form II. Learned W. Right in his famous book A Grammar of
the Arabic Language wrote: Quote: 48. Out of the original reflexive
signification arises a second, which is more common, namely the
effective. It differs from the passive in this—that
the passive indicates that a person is the object of, or
experiences the effect of, the action of another; whereas the
effective implies that an act is done to a person, or a state
produced in him, whether it be caused by another or by himself.
[unquote]
The Proxy Subject pronoun of Passive
Verb:
and Subject pronoun of active voice verb:
refer to the same persons. Those who are effected by the action denoted
by the passive verb are simultaneously the doer of the active voice verb. That
effect upon them is causing the action denoted by the active voice verb:
.
Its Root is "و ذ ر
". The basic perception infolded is that of a small
peace of flesh which is detached—moved away—isolated from the bone, or
that which does not contain bone. Its primary signification is to leave or abandon
a thing. Its use with reference to wives left behind, in case of
natural death or killed by the enemy while engaged in war in the cause
of Allah the Exalted, seems quite pathetic. Thereby wife becomes "a peace of flesh"
without or detached/isolated from the bone which is reflective of
strength like husband.
The poles
apart difference between the two is made evident in Qur'aan:
:
It is the subject/doer of the action signified by the preceding verb
which is in verbal meanings by the preceding genitival particle. Translating:
by substituting it with another verb
;
meaning "they who
die", is patently incorrect approach. Such erroneous practice is never adopted while
translating any book in another language. Such erroneous approach might
result in portraying as if contradictions exist in the original text.
This erroneous practice and resultant translation has contradicted
another information. Men also alienate from the company of people
leaving behind their wives when they leave for battlefield and get
killed in the cause of Allah the Exalted. But they do not die:
stop living:
to cease to be alive:
-
Take note that you people
should not say
in respect of those who get murdered-slain while engaged in the cause of Allah
the Exalted; "they are dead bodies".
-
The fact of the
matter is that they are not dead but are alive. However, you people
are in a state that you cannot pursue and perceive that life by
senses. [2:154]
-
And take note that you
people must not henceforth even consider and presume in respect of those who
are murdered-slain in the way of Allah the Exalted that they are dead bodies.
-
They are not dead bodies; the fact of the matter
is that they are alive. [but you
people can not perceive that life-2:154].
-
They like all other
living people are continuously getting sustenance from their Sustainer Lord. [3:169]
Getting killed in the cause of Allah the Exalted is neither synonym nor synonymous to Root:
"م و ت" meaning "dead, death, matter
void of life-the antonym of life". The result/out come of natural death
and martyrdom in the cause of Allah the Exalted
is that such person is physically separated apart from the company of other
people for reason of his burial into the grave. Notwithstanding such
alienation in both cases, both are not same—one is dead while the other is NOT dead but still living as told by Allah
[2:154;3:169]
Who knows each and every thing while we do not know many many things.
Therefore, as an active reader we must follow the prescribed manner of reading
the Qur'aan, i.e., تَدَبُّرٌ and discard the translated text as patently incorrect
whenever it is in conflict with and incoherent to the whole text of Qur'aan.
The promise to acknowledge and appreciate the deeds and
sacrifices done in reverence create an obligation of awarding them. The
requiting accomplishes laying off the self assigned obligation:
-
Be aware; whatever good should you send ahead for yourselves
[for life in the Hereafter],
you will find it secure with Allah the Exalted.
-
Certainly, Allah the Exalted ever keeps focused watch
upon volitional acts which you people keep performing. [refer 2:110]
-
Be aware; whatever good should you send ahead for yourselves
[for life in the Hereafter],
you will find it secure with Allah the Exalted.
-
You would find it
most substantive and magnified, by way of returns/reward. [R 73:20]
When this Root is used for requital of
actions and sacrifices done, the verbs are of Form-II transitive while
for fulfilling one's commitment or condition of a contract, the verbs
are of Form-IV intransitive rendered transitive by use of preposition.
-
Whoever decisively seeks the worldly gains
- treasures and its attractions:
-
Our Majesty would pay them
fully for their actions in the worldly life;
-
Without letting
them meet diminutive result of their effort therein. [11:15]
-
Therefore, you
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
let not yourself be in disturbing worry as to what
these people worship/proclaim allegiance.
-
They do not worship/proclaim
allegiance except what their forefathers worshiped/ proclaimed allegiance
in aforetimes.
-
And indeed Our
Majesty will certainly
deliver fully to them of their share void of diminishing.
[11:109]
-
That Day Allah the Exalted twill fully pay
them for their conduct fully proven and established by evidence.
-
And they will conclusively know
about Allah the Exalted:
He is manifestly the
Absolute Reality; [24:25]
-
Know about those who have
persistently refused to accept—their
acts have semblance to a mirage that naturally travels in place of a
desolate land-bottom—inferior
mirage.
-
The thirsty-exhausted man considers
that inferior mirage as water;
-
Till such time when he
reached there he did not find it anything tangible.
-
And
such non believer will keep running after
mirages until
he found Allah the Exalted before him whereupon He
the Exalted paid him
fully his account.
-
And Allah the Exalted is swift
in accounting. [24:39]
-
So that He the
Exalted might pay their
reward and He may excessively
increase for them from His Bounty.
-
Fact remains.
He the Exalted is indeed the
Oft-forgiving; the Recognizer, acknowledger and appreciative. [35:30]
-
Take note; Ranks of Elevation are ensured
for everyone in accordance with the deeds they performed.
-
And for the
purpose that are rewarded/paid back according to their volitional acts;; [in worldly life];
-
Know it, they will not be subjected to any
injustice [not even iota of it]. [46:19]
The basic perception infolded in the Root is that of
accomplishment and culmination which shows that its verbs lexicalize
result - effect meanings. Man lives in the society. He can be segregated
- excluded - isolated from society at large. And in case of his natural
death, or assassination, or upon having killed in the cause of Allah the
Exalted, his body is segregated and and laid in the grave.
-
[And Allah the
Exalted devised a rescue
plan] When Allah the Exalted had told him the plan:
-
"O Easa, I am about
to get you segregated, and moving you to elevated place for My cause-elevated
place, safe abode-Refer
23:50];
-
And will render you
disassociated well rid of impure company of those who
have refused to accept.
-
And I have declared those
as ranked high till the Day of Resurrection who have moved behind you: Easa upon
those: second group of Bani
Iesraa'eel who have refused to accept.
-
Afterwards,
on the Day of Judgment,
the return of you
people for
accountability is towards Me.
-
Thereupon, I will decide amongst you in the matter
you keep differing. [3:55]
-
Our Sustainer Lord; Indeed we
have listened the caller: Muhammad [Sal'lallaa'hoalaih'wa'salam].
He calls
for the Faith and directs: "you people believe in your Sustainer Lord".
Responding to his call we have heartily accepted-believed.
-
Our Sustainer Lord!
Sequel to our submission You the Exalted favour us by overlooking our misdeeds.
-
And remove
away-delete from record our past omissions and excesses.
-
And segregate us in
the company of Al-Ab'rar: the performers of good deeds on the Day of
Judgment.
[3:193]
-
Take note
about those women of your society: if it is
alleged they show up immoderate
public
behaviour;
-
Thereat, you are
directed to seek and produce four men of good-repute amongst you as witnesses to
testify the allegation against them;
-
Thereby, if those witnesses testified establishing their guilt: thereby
you people restrict - restrain them in their
respective houses.
-
This restriction be kept till
the natural death might render them segregated - alienated;
-
Or Allah the Exalted
might render an excuse - way-out for their resolve. [restraining their
public appearance help them get rid of this abnormal behaviour].
[4:15]
-
Know it; The
Angels efficiently and diligently segregated those who wronged and
did injustice to their selves.
Angels
asked them: "In what circumstances
were you people?"
-
They replied: "We were
oppressed and weakened in the Earth-Land."
-
The Angels rebuked:
"Was not the Earth of Allah the Exalted vast enough that you people
could have migrated therein?"
-
Thereby, they the segregated people are whose abode is Hell-Prison.
-
And she is a wretched destination of journey.
[4:97]
-
I did not say to them except that which You
the Exalted had commanded me;
-
That "You are directed to express
servitude, subjection and allegiance for Allah the Exalted. He the
Exalted is my Sustainer-Lord and the Sustainer Lord of you people."
-
And I kept observing them so long I
corporeally remained amongst them;
-
Thereafter, when You had segregated-alienated
me [to the
hilly place to
defeat their murder conspiracy and later on because of natural death]
You were for ever the Observer upon them.
-
And You the Exalted are
the Observer and Witness upon everything.
[5:117]
-
And He the Exalted is the One who segregates-alienates you people
of company of others during sleep
in the night;
-
And He the Exalted has complete
knowledge about that which you earned by the day.
-
Thereafter,
He the Exalted
keeps reviving you in it-the day time; this process continues
so that the determined duration might reach the appointed moment.
-
Thereafter
lapse of determined time,
the return/marching of you people,
on the
Day of Resurrection,
will be towards Him the Exalted.
-
Thereafter, He will remind/tell you what deliberate and willful acts
you people had been doing." [6:60]
-
And He the Exalted is the
Sovereign-Absolutely Dominant upon his subjects/creations.
-
And He the Exalted sends a large number
of guards upon you people.
-
They protect until such time the death
has reached to someone of you:
-
Our guarding Messengers/Angels
alienate him from the company of
others and they never slack in execution
of death warrant-their duty. [6:61]
-
Therefore,
reflect who could
be a greater evil monger-a distorter-creator of imbalances,
disorder-over stepping than him who artfully conjectured a falsehood
attributing to Allah the Exalted; or publicly contradicted the
Aa'ya'at: Verbal Passages of the Book of Him the Exalted?
-
They are the people whom their share
out of certain written record/book will keep accruing to them:
-
Till such time on
resurrection the Messengers of Our Majesty would have reached them and
will be busy alienating and segregating them.
-
They asked them:
"Where are those whom you used to call upon apart from Allah the
Exalted?"
-
They replied:
"They have gone lost away from us."
-
And they witnessed against their selves that
they were indeed the rejecters-deniers of
Aa'ya'at of Allah told to them by His Messengers. [7:37]
-
They replied: "Indeed We are
reversers towards our Sustainer Lord; [7:125]
-
And you are
revengeful and retaliatory against us for nothing except that we
have believed in the signs of our Sustainer Lord upon having reached us."
-
They prayed:
"Our Sustainer Lord! Shower upon us perseverance and segregate us [on day of judgment]
in identity of Muslims." [7:126]
-
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]
-
This is the
upshot—outcome of that which
the hands of you people had sent in advance.
-
And certainly
Allah is never unjust to His created subjects." [8:51]
-
Know it; if in
future Our Majesty causes you
the Messenger
[Muhammad
Sal'lallaa'hoalaih'wa'salam] to
witness-see with eyes a
part of Last
Day
which We are promising to them; or in future We cause you to become segregated
from people by natural death before that Day:
-
Thereat, their presentation is before Our
Majesty for
accountability.
-
Afterwards your segregation
by death Allah the
Exalted is
witness upon what they people innovatively perform. [10:46]
-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce, "O you the people! If you
people are in doubt/skepticism/ill informed regarding my way/code of
life then be informed that I do not owe allegiance to those whom you
people worship/are allegiant apart from Allah the Exalted;
-
Instead I am perpetually
allegiant solely and exclusively to the One Who renders you people
segregated-alienated from the company of others
[on death as well on Day of Resurrection]
-
And it was commanded at the time of revelation that I
may be the first who accepted it. [10:104]
-
He prayed: "My
Sustainer Lord, Your Majesty has indeed given me the authority in the country
and have taught me to
understand the
outcome/logical conclusive interpretation of the
narrations/dreams [as was disclosed
to me by my father in childhood-12:06].
-
O You the
Exalted Originator- Exposer of the Skies and the Earth:
-
You are my
protector in the worldly life and in the Hereafter.
-
Kindly segregate me in
identity of a Muslim and join me with
the righteously perfectionists." [12:101]
.gif)
-
Know it; if in
future Our Majesty causes you
the Messenger
[Sal'lallaa'hoalaih'wa'salam] to
witness-see with eyes a
part of Last
Day
which We are promising to them; or in future We cause you to become segregated
from people by natural death before that Day:
-
It will make no
difference since the only responsibility upon you is to
deliver-convey-pass on the message to their ears and hands, orally and in writing.
-
On deliverance of Qur'aan your corporeal alienation will make no
effect; since the accountability-reckoning of people vests upon Our Majesty. [13:40]
-
Afterwards, He the
Exalted will make them feel disgraced on the Day of Resurrection;
-
And will say to those who adopted sculpted idols as
partners, "where are My associates,
those in which you people used to seclude your identities."
-
Those who were endued with
the knowledge
said, "Indeed, disgrace and
affliction is today due upon the persistent rejecters,
[16:27]
-
Whom the Angels are segregating-alienating;
they were wrong doers to their
selves."
-
Thereupon,
on being segregated and
arrested as criminals, they
submitted-pleaded Islam, saying:
"We were not doing any thing evil."
-
Angels responded,
"No, Indeed Allah the Exalted knows what you people had been
doing; [16:28]
-
Thereby, enter the gates of Hell-Prison to dwell therein for ever."
-
So certainly woeful is the abode of
arrogant-suffering from misconception of greatness. [16:29]
-
Whom the Angels will
respectfully-pleasantly separate saying,
-
"Peace and tranquility is
upon you people; you enter into the Paradise for what you people
had been doing" [16:32]
-
Know it, Allah the Exalted has created you
people. Afterwards lapse of your appointed
duration of life [6:02], He
the Exalted alienates-segregates
you people [from the company of others
either dead, or "alive" if murdered in His way/cause]
-
However, there is someone
living
amongst you people who is made to regressively return towards
the relatively dependent-feeble of the period of
life culminating at nethermost-non verbal infancy.
-
The explanation-reason-effect-symptom of regression is that henceforth he might not trace-separate-locate-retrieve
knowledge of something, after having attained knowledge.
-
It is a certain fact that Allah
the Exalted
is
eternally the all-Knowing,
eternally the dominant. [16:70]
-
Thereat,
there is someone
of strengthen maturity
existing amongst you
who is alienated
[because of natural death, murder or alive who is
killed in Allah's cause].
-
However, there is someone
existing
amongst you who is made to progressively return backwards to
the most dependent-feeble of the period of
life-nethermost-non verbal infancy;
-
So that henceforth he might not trace/separate/locate/acknowledge
something after having attained knowledge. [refer 22:05]
-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
tell them answering their question, "The Angel of
the Death, the one who had been placed as guard
[86:09] respectively with you people, will
alienate you
[from the disintegrated absorbed condition as you
put it; they
are nowhere lost but their disintegration is watched and recorded in the
book-50:04].
-
Afterwards
[on your turn]
you
people will be escorted towards your Sustainer Lord." [32:11]
-
Allah makes the persons
[real entity that holds will and decision]
to segregate/alienate their selves
[from the corpses]
at the time of their death;
-
And the person
[real entity that holds will and decision in the body]
who has not yet died Allah makes it
to segregate/alienate itself
[from the company/control/will
and freedom of action
of its own body, and other people]
during its sleeps.
- For reason/thereat He
causes to be held back that self of a person
upon whom He has decreed the death [during sleep]
- And
He causes to be sent
back the other one [after sleep
revives the will and freedom of action]
until
the determined duration/time reaches the appointed moment.
-
It is a fact that in
this phenomena there are explicit manifestations for the people who
have the habit of reflecting objectively to arrive at the purpose of
creation/recognize the Divine Providence and Will. [39:42]
-
Afterwards so that you cross over to your
strengthened maturity, thereafter so that you people become aged; and amongst you is one who may be alienated
[by natural death, murder or alive on being
killed in the cause of Allah] before
reaching the aged stage;
-
[this process is continuing for reason]
And so
that you people may exhaust/reach the appointed moment of determined
duration; [40:67]
-
Therefore, you
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
remain coolly perseverant, indeed the promise of Allah [regarding Last
Day] is a fact;
-
Know it; if in
future Our Majesty causes you
the Messenger
[Sal'lallaa'hoalaih'wa'salam] to
witness-see with eyes a
part of Last
Day
which We are promising to them; or in future We cause you to become segregated
from people by natural death before that Day:
-
Since their presentation is before Us for
accountability. [40:77]
-
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.
-
And they had demonstrated
aversion in seeking appreciation and approval of Him the Exalted.
-
Thereby,
He the Exalted declared their acts
voided, weightless froth,
destructive.
[47:28]
In commercial transactions involving weight and measure,
it is the obligation upon the seller to equitably discharge the
liability of measure for which price has been charged. Reduction in the
measure of goods has all along been a cheating practice whereby the
purchaser is made to suffer a loss with immunity. Thereby, people are
time again directed:
-
Therefore, you are directed to give away/discharge the
liability of measure and weighing equitably on exacting
balance.
-
And you should not deprive people of
their goods by lessening [in quantity, measure and weight] [refer 7:85]
-
And O my people! give away-discharge
the liability of measure and weighing equitably on exacting
balance;
-
And you should not deprive people of
their goods by lessening [in quantity, measure and weight]. [11:86]
-
[they decided to
first try to acquire youngest brother]
For this mission
when they entered upon him they said:
-
"O you the Aziz,
Mental and psychological distress has affected us and our family;
-
[they have
indicated to him the effect of retention of their younger brother]
And we have come with a little capital
[further elaborated that purpose of visit
is not commercial];
-
Therefore you give
for us the equivalent measure; and you bestow/remit a gift upon us.
-
Indeed Allah
the Exalted rewards those who bestow generous gifts." [12:88]
-
And you people are directed to discharge
the liability of weight in full when you have weighed for others,
and weigh on exactly balanced-equilibrium scale;
-
This is the best course; and
in ultimate analysis-outcome it is most appropriate and balanced. [17:35]
-
You people give away - discharge the liability of
measure and weighing in full
and do not be those who cause loss to
others; [26:181]
-
You people weigh equitably—on exacting
balance/equilibrium scale; [26:182]
-
And you should not deprive people of their goods
by lessening [in quantity, measure and weight].
- And neither you should, like mischief-doers,
create intellectual distortions/conjectural myths/disquiet in the
society. [26:183]
-
Woe and regret is for those
who are dishonest in the exchange of measures; [83:01]
-
They are those who when they
decided to take by measure, it is mandatory upon other people
that they consciously and cautiously deliver in full;
[83:02]
-
And as against that when they
have measured or they have weighted they cause giving less.
[83:03]
Related Root:
Root:
و ع د
Root: ع ق د
Root:
و ث ق
| 1 |
 Verb:
Imperfect; First Person; Singular; Masculine; Mood Jussive evident by
elision of last delicate consonant; [Form IV]; Subject pronoun hidden; مصدر-اِيْفَاءٌ
Verbal noun.
(1)2:40=1
فعل مضارع مجزوم
و علامة جزمه حذف آخره حرف العلة/الفاعل ضمير مستتر فيه-أَنَا-واحد
متكلم/باب افعال |
"so that I should fulfill discharge |
| 2 |
 Verb:
Imperative; second person; masculine; plural;
[Form IV];
[و ]
Subject Pronoun, nominative state; مصدر-اِيْفَاءٌ
Verbal noun.
(1)2:40(2)5:01(3)6:152(4) 6:152(5)11:85(6)16:91(7)17:34(8)17:35(9)26:181=9
فعل أمر مبنى على حذف النون لأنَّ مضارعه من
الأفعال الخمسة
و- ضمير متصل في محل رفع
فاعل-والألف-فارقة/جمع
مذكرحاضر/باب
افعال |
|
| 3 |
 Verb:
Perfect; Third Person; Singular; masculine; [Form-IV]; Subject pronoun
hidden; مصدر-اِيْفَاءٌ
Verbal noun.
(1)3:76(2)48:10=2
فعل ماضٍ مبنى على
الفتح المقدر على الألف للتعذر/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب-باب
افعال
 Elative
Noun: Superlative:
Indefinite; masculine; singular; accusative.
9:111=1
اسم التفضيل
کا صیغہ:-مرفوع-واحد-مذكر
|
|
| 4 |
 Verb:
Imperfect; First person; singular; masculine; Mood: Indicative;
[Form-IV]; Subject pronoun hidden; مصدر-اِيْفَاءٌ
Verbal noun.
(1)12:59=1
فعل مضارع مرفوع
بالضمة المقدرة على الياء لثقل-الفاعل:ضمير
مستتر جوازاً تقديره:أَنَا-واحد
متكلم |
|
| 5 |
 Elative
Noun: Superlative:
Definite; masculine; singular; accusative.
(1) 53:41=1
اسم التفضيل
کا صیغہ:معرفہ
باللام-منصوب-واحد-مذكر |
|
| 6 |
 Active Participle: Definite; plural; masculine;
nominative; [Form-IV];
مصدر-اِيْفَاءٌ
Verbal noun. (1)2:177=1 اسم
فاعل:معرفہ باللام-مرفوع
-جمع سالم
مذكر/باب افعال |
|
| 7 |
Verb: Imperfect; Third person; singular;
feminine; Mood:
Indicative; [Form-V]; Suffixed Fronted Object pronoun: third
person; masculine; singular, in accusative state; Vowel sign
ـُ is added
for reason
اجتماع الساكنين of cluster of two
vowel-less consonants; مصدر-تَوَفِّىٌ
Verbal noun. (1)16:28(2)16:32=2
فعل مضارع مرفوع
بالضمة المقدرة على الألف للتعذر-صيغة:-واحد
مؤنث غائب/باب
تفعّل
ضمير متصل في محل نصب مفعول به
مقدم/ جمع مذكر
غائب |
|
| 8 |
Verb: Perfect;
Third person; Singular; Masculine; [Form-V];
Suffixed Object Pronoun: Third Person; plural;
masculine; in accusative state; Vowel sign
ـُ is added
for reason
اجتماع الساكنين of cluster of two
vowel-less consonants.
مصدر-تَوَفِّىٌ
Verbal noun.
(1)4:97=1
فعل ماضٍ
مبنى على الفتح المقدرعلى الألف للتعذر/-صيغة:-واحدمذكرغائب/باب تفعّل
ضمير متصل في محل نصب مفعول به
مقدم/ جمع مذكر
غائب |
|
| 9 |
 Verb:
Perfect; Third person; Singular;
Feminine;
[Form-V]; تْ Feminine marker; Suffixed
Fronted object pronoun: Third Person; Masculine; Singular, in accusative
state; تَوَفِّىٌ
Verbal noun.
(1)6:61=1
فعل
ماضٍ مبني مبني على الفتح
+ تَاء التانيث
الساكنة/صيغة-واحد
مؤنث غائب/باب تفعّل
ضمير متصل مبنى على الضم واحد
مذكرغائب
فى محل نصب مفعول به
مقدم
|
|
| 10 |
Verb: Perfect; Third person; singular;
feminine; [Form-V]; Suffixed Fronted Object pronoun: third
person; masculine; plural, in accusative state; Vowel sign
ـُ is added
for reason
اجتماع الساكنين of cluster of two
vowel-less consonants; مصدر-تَوَفِّىٌ
Verbal noun.
(1)47:27=1
فعل
ماضٍ مبني مبني على الفتح
+ تَاء التانيث
الساكنة/صيغة-واحد
مؤنث غائب/باب تفعّل
ضمير متصل في محل نصب مفعول به
مقدم/ جمع مذكر
غائب
|
|
| 11 |
Verb: Imperative/Prayer; Second Person; Masculine;
Singular; [Form-V]; Subject pronoun hidden
+ Suffixed Object pronoun: First person; plural, in
accusative state; مصدر-تَوَفِّىٌ
Verbal noun. (1)3:193(2)7:126=2
فعل أمر(التماس بصيغة
طلب) مبنى على حذف اخرهحرف العلّة/الفاعل ضمير مستتر فيه-أَنتَ-واحد
مذكرمخاطب/باب تفعّلَ
ضمير متصل في محل نصب مفعول به
/جمع متكلم
|
|
| 12 |
Verb: Imperative/Prayer; Second Person; Masculine;
Singular; [Form-V]; Subject pronoun hidden
+
نِ
noon of protection +
Suffixed
Object
pronoun
ى
: First
person; singular, accusative state; مصدر-تَوَفِّىٌ
Verbal noun.
(1)12:101=1
فعل أمر(التماس بصيغة
طلب) مبنى على حذف اخرهحرف العلّة/الفاعل ضمير مستتر فيه-أَنتَ-واحد
مذكرمخاطب/باب تفعّلَ
نون الوقاية +
الياء ضمير متصل في محل نصب
مفعول به/واحد
متكلم |
|
| 13 |
Interrogative particle
+ Verb: Imperfect; second person; plural;
masculine; Passive;
[Form-II]; Mood: Indicative, evident by "نَ";
and [و ]
Ergative/Proxy Subject Pronoun, in nominative state; مصدر-تَوفِيَةٌ
Verbal noun. (1)3:185=1
فعل مضارع
مبنى للمجهول-مرفوع
بثبوت النون/الواو ضمير متصل في محل رفع نائب فاعل-جمع
مذكر
حاضر/باب
تَفْعِيل |
|
| 14 |
 Verb:
Imperfect; third person; singular;
feminine; Passive;
Mood: Indicative, by estimated nominative vowel sign on Alif; [Form-II]; مصدر-تَوفِيَةٌ Verbal noun.
(1)2:281(2)3:161(3)16:111=3
فعل مضارع مبني للمجهول مرفوع بالضمة المقدرة على الألف
للتعذر/صيغة:مؤنث
غائب/باب
تَفْعِيل
|
|
| 15 |
Verb: Perfect; Second person; Singular;
Masculine; [Form-V]; تْ Subject pronoun,
nominative state +
نِ
noon of protection;
Suffixed
Object
pronoun
ى
: First
person; singular, accusative state; مصدر-تَوَفِّىٌ
Verbal noun. (1)5:117=1
فعل ماضٍ
مبنى على السكون لاتصاله
التاء-ضمير متصل مبنى على الفتح في محل رفع
فاعل واحد
مذكرمخاطب/باب تفعّل
نون الوقاية + الياء
ضمير متصل في محل نصب مفعول به/واحد
متكلم |
|
| 16 |
Prefixed conjunction
فَ which
shows cause/reason and effect + Verb:
Imperative with last delicate consonant elided; Second Person; Masculine; Singular; [Form IV]; Subject pronoun hidden; مصدر-اِيْفَاءٌ
Verbal noun.
(1)12:88=1
حرف
فَ + فعل
أمر(التماس) مبنى على حذف اخره حرف العلّة/الفاعل ضمير مستتر
فيه-أَنتَ-واحد
مذكرمخاطب/باب افعال |
|
| 17 |
 Prefixed
conjunction
فَ which
shows cause/reason and effect + Verb:
Imperative; second person; masculine; plural;
[Form IV];
[و ]
Subject Pronoun, nominative state; مصدر-اِيْفَاءٌ
Verbal noun.
(1)7:85=1
حرف
فَ +
فعل أمر مبنى على حذف النون لأنَّ مضارعه من
الأفعال الخمسة
و- ضمير متصل في محل رفع
فاعل-والألف-فارقة/جمع
مذكرحاضر/باب
افعال |
|
| 18 |
 Prefixed
conjunction
فَ which
shows cause/reason and effect + Verb:
Perfect; Third person; masculine; singular; [Form-II]; Subject pronoun
hidden + Suffixed Object Pronoun: Third person; singular; masculine, in
accusative state; مصدر-تَوفِيَةٌ
Verbal noun.
(1)24:39=1
فعل ماضٍ مبنى على
الفتح المقدر على الألف للتعذر/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب-باب تَفْعِيل
ضمير متصل مبنى على الضم في محل نصب مفعول به /واحد
مذكرغائب |
|
| 19 |
Prefixed conjunction
فَ
that shows cause and effect + Verb: Imperfect; third person; singular;
masculine; Mood: Indicative; [Form-II] + Suffixed Object Pronoun: Third
person; plural; masculine, in accusative state. (1) 3:57(2)4:173=2
فعل مضارع مرفوع
بالضمة المقدرة على
الياء لثقل-الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب -باب تَفْعِيل
ضمير متصل في محل نصب مفعول به / جمع
مذكر غائب |
|
| 20 |
Emphatic particle
+ Possessive Phrase:
Active Participle;
Masculine; plural with noon dropped for construct; nominative +
Possessive Pronoun: Third person; masculine; plural, in genitive state.
(1)11:109=1
لام
التوكيد-المزحلقة + الإِضَافَةُ
= اسم فاعل:مرفوع- جمع
مذكر /مضاف
+ ضمير متصل-جمع مذكرغائب
في محل جر-مضاف إليه
|
|
| 21 |
Imperative Particle + Verb:
Imperfect; Third person; plural; masculine; Mood: Jussive;
[Form-IV]; [و] Subject
pronoun, in nominative state; مصدر-اِيْفَاءٌ
Verbal noun.
(1)22:29=1
لام
الأمر+ فعل مضارع مجزوم علامة
جزمه حذف النون
و-
ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرغائب/باب
افعال |
|
| 22 |
 Prefixed
Emphatic particle +
Verb: Imperfect;
Third person; singular; masculine; Mood: Indicative;
[Form-II];
Infix Emphatic/Heavy Noon [نَّ]; Suffixed
fronted Object Pronoun: Third Person; masculine; plural, in accusative
state;
مصدر-تَوفِيَةٌ
Verbal noun.
(1)11:111=1
اللام واقعة فى جواب القسم المقّدر
ففعل مضارع
مبني على الفتح لاتصاله بنون التوكيد الثقيلة/اصيغة--واحد
مذكرغائب -باب تَفْعِيل
ضمير متصل مبنى على الضم في محل نصب مفعول به
/ جمع مذكر غائب |
|
| 23 |
لِ Prefixed
particle of intent/purpose + Verb: Imperfect; Third Person; Singular;
Masculine; Mood: Subjunctive; [Form-II]; Subject
Pronoun hidden; Suffixed Object Pronoun: Third person; plural;
masculine, in accusative state; مصدر-تَوفِيَةٌ
Verbal noun
(1)35:30(2)46:19=2
لام التعليل + فعل
مضارع منصوب بأن
مضمرة بعد لام التعليل /الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحدمذكرغائب
ضمير متصل مبنى على الضم في محل نصب مفعول به / جمع مذكر غائب-/باب
تَفْعِيل |
|
| 24 |
 Active
Participle: Indefinite; Singular; Masculine; nominative [Form-V] +
Suffixed Object Pronoun: Second person; masculine; singular, accusative
state; (1)3:55=1
اسم فاعل:
مرفوع-واحد
مذكر/ضمير
متصل في محل نصب مفعول به/واحد
مذكر حاضر تفعّل
|
مصدر-تَوَفِّىٌ
Verbal noun |
| 25 |
Verb: Imperfect; First Person; Plural/Sovereign
singular; Infix Energetic Noon;
[Form-V];
Subject Pronoun hidden; Suffixed Object Pronoun:
Second person; singular; masculine, accusative state; مصدر-تَوَفِّىٌ
Verbal noun. (1) 10:46(2)13:40(3)40:77=3
فعل
مضارع مبنى على الفتح لاتصاله بنون التاكيد الثقيلة-الفاعل:ضمير
مستتر جوازاً تقديره:نَحْنُ-جمع
متكلم/باب تفعّل
ضمير متصل في
محل نصب مفعول به/واحد
مذكر حاضر |
|
| 26 |
Verb: Imperfect; First Person; Plural/Sovereign
Singular; Masculine, Mood: Jussive; [Form-II]; Transitive; Subject
pronoun hidden; مصدر-تَوفِيَةٌ
Verbal noun. (1)11:15=1
فعل مضارع مجزوم و
علامة جزم :حذف حرف العلة-الياء/الفاعل:ضمير
مستتر جوازاً تقديره:نَحْنُ/جمع متكلم/باب تَفْعِيل
|
|
| 27 |
 Verb:
Perfect; Third person; masculine; singular; Subject pronoun hidden;
[Form-II]; مصدر-تَوفِيَةٌ
Verbal noun.
(1)53:37=1
فعل ماضٍ مبنى على
الفتح المقدر على الألف للتعذر/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب-باب تَفْعِيل |
|
| 28 |
 Verb:
Perfect; Third Person; Singular; Feminine;
Passive;
[Form-II];تْ Feminine marker; Proxy Subject pronoun hidden; مصدر-تَوفِيَةٌ
Verbal noun. (1)3:25 (2)39:70=2
فعل ماضٍ
مبني للمجهول مبني على الفتح +
تَاء التانيث الساكنة/صيغة:واحد
مؤنث غائب/باب تَفْعِيل |
|
| 29 |
Verb: Imperfect; Third Person; Singular;
Masculine; [Form-V]; Mood: Indicative; Subject pronoun hidden; Suffixed Object
Pronoun: Second person; plural; masculine, accusative state;
مصدر-تَوَفِّى Verbal noun. (1)6:60(2)32:11=2
فعل مضارع مرفوع
بالضمة المقدرة على الياء لثقل-الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب/باب تفعّل
كُم-ضمير
متصل مبنى على الضم في محل نصب مفعول به/جمع
مذكر
حاضر |
|
| 30 |
Verb: Imperfect; Third Person; Singular;
Masculine; [Form-V]; Mood: Indicative; Subject pronoun hidden; Suffixed Object
Pronoun: Second person; plural; masculine, accusative state;
مصدر-تَوَفِّى Verbal noun
(1)10:104(2)16:70=2
فعل مضارع مرفوع
بالضمة المقدرة على الياء لثقل-الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب/باب تفعّل
كُم-ضمير
متصل مبنى على الضم في محل نصب مفعول به/جمع
مذكر
حاضر |
|
| 31 |
Verb: Imperfect; third person; singular; masculine;
Mood: Subjunctive; [Form-V]; Fronted Object Pronoun: Third
person;
plural; feminine, in accusative state; مصدر-تَوَفِّى Verbal noun.
(1)4:15=1
فعل مضارع منصوب
بأن مضمرة بعد حَتى و علامة الفتح المقدرعلى الألف للتعذر/-صيغة:واحد
مذكرغائب/باب تفعّل
هُنَّ- ضميرالغائبات فى محل نصب
مفعول به مقدم |
|
| 32 |
Verb: Imperfect; third person; plural; masculine; Passive; Mood:
Indicative; [Form-V];
[و]
Proxy Subject Pronoun, nominative state; مصدر-تَوَفِّىٌ
Verbal noun
Verbal noun.
(1)2:234(2)240=2
فعل مضارع مبني للمجهول-مرفوع بثبوت النون-و- ضمير متصل في محل رفع نائب فاعل-جمع
مذكرغائب/باب تفعّل
|
|
| 33 |
Verb: Imperfect; third person; plural; masculine; Mood:
Indicative; [Form-V]; [و] Subject Pronoun, nominative state;
Suffixed Object Pronoun: Third person; singular; masculine, in
accusative state. مصدر-تَوَفِّىٌ
Verbal noun
Verbal noun.(1)7:37=1 فعل مضارع مرفوع بثبوت النون-و- ضمير متصل في محل رفع فاعل-جمع
مذكرغائب/باب تفعّل
ضمير متصل في محل نصب مفعول به / جمع
مذكر غائب |
|
| 34 |
Verb: Imperfect; Third Person; Singular;
Masculine; [Form-V]; Mood: Indicative;
مصدر-تَوَفِّى Verbal noun. (1)8:50(2)39:42=1
فعل مضارع مرفوع
بالضمة المقدرة على الياء لثقل-صيغة-واحد
مذكرغائب/باب تفعّل
|
|
| 35 |
Verb: Imperfect; Third Person; Singular;
Masculine; Passive; [Form-V]; Mood: Indicative;
Proxy Subject pronoun hidden; مصدر-تَوَفِّى Verbal noun. (1) 22:05(2)40:67=2
فعل مضارع
مبنى للمجهول
مرفوع
بالضمة المقدرة -نائب
فاعل ضمير
مستتر جوازاً تقديره:هُوَ--واحد
مذكرغائب/باب تفعّل |
|
| 36 |
Verb: Imperfect;
third person; singular; masculine;
Passive; Mood: Jussive; [Form-II]; Proxy Subject pronoun/Ergative hidden; مصدر-تَوفِيَةٌ Verbal noun.
(1) 2:272(2)8:60=2 فعل مضارع مجزوم و علامة جزمه حذف آخره حرف العلة والفعل مبنى للمجهول
نائب الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب/باب
تَفْعِيل |
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| 37 |
Verb: Imperfect; Third person; plural; masculine; Mood: Indicative;[Form-X]; [و] Subject
Pronoun in nominative state; مصدر
إسْتِيفَاءٌ Verbal
Noun.(1)83:02=1
فعل مضارع مرفوع بثبوت
النون/و-ضمير متصل في محل رفع فاعل-جمع مذكرغائب/باب
اِسْتَفْعَل |
|
| 38 |
Verb: Imperfect; third person; plural;
masculine; [Form-IV]; Mood: Indicative evident by نَ
; and [و]
Subject pronoun, in nominative state; مصدر-اِيْفَاءٌ
Verbal noun.
(1)13:20(2)76:07=1
فعل مضارع مرفوع بثبوت النون-و- ضمير متصل في محل رفع فاعل-جمع
مذكرغائب/باب
افعال |
|
| 39 |
Verb: Imperfect; Third Person; Singular; Masculine;
Passive;
Mood: Indicative;
[Form-II]; مصدر-تَوفِيَةٌ
Verbal noun. (1)39:10=1
فعل
مضارع
مبنى للمجهول
مرفوع بالضمة
المقدرة على الياء لثقل-صيغة-واحد
مذكرغائب -باب تَفْعِيل |
|
| 40 |
 Verb:
Imperfect; Third Person; Singular; Masculine; Mood: Indicative;
[Form-II]; Suffixed
fronted Object Pronoun: Third person; plural; masculine; accusative
state; Vowel
sign ـُ is
added for reason اجتماع
الساكنين of
cluster of two vowel-less consonants مصدر-تَوفِيَةٌ
Verbal noun.
(1)24:25=1
فعل
مضارع مرفوع بالضمة
المقدرة على الياء لثقل-واحد
مذكرغائب -باب تَفْعِيل
ضمير
متصل في محل نصب مفعول
به مقدم/
جمع مذكر غائب |
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