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o Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy. |
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In Grand Qur'aan other Roots with first two letters ض ر 1)ض ر ر 2) ض ر ع
يَتَذَكَّرُونَ Its Root is "ذ ك ر". The basic concept infolded is "to remember, preserve in the memory, recollect it or call it to heart". Even in ordinary manner we can preserve things/data/ information in the memory only after comparing it with some other thing. Things are stored into the memory only by comparison.
Perception and meanings; Ear has its own memory
فَرَاغَ : He went nearby, to approach and be in the vicinity. Its meanings are plainly understood by its use in 51:25 "Thereat he went to his household"
Detailed analysis 4:34
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Root: ض ر ب Words from this Root in the Grand Qur'aan: a) Total occurrences: 58 b) No of constructions: 28 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
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; Arabic words take birth from Roots. Each Root has a specifically defined and distinctly conspicuous perception folded in it. Words, originating from Roots 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 perception, meanings and signification infolded in this Root "ض ر ب" as stated in Lane Lexicon is, [quote] "accord. to Er-Rághib, الضَّرْبُ signifies the making a thing to fall upon another thing;" [unquote] It reflects that its effect may necessarily not be of causing hurt. The most equivalent word in English vocabulary to describe the basic perception and its various uses in different semantic fields is verb "strike". It denotes; to fall or shine on something; 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 to remove something away-displace. And it signifies to hit somebody or something with a hand, tool, weapon, or other object. Obvious intention is to hurt, damage, dislocate or dislodge the target with force. The basic perception, meanings and signification of this Root is made evident at the very first occasion of its use in the Grand Qur'aan, and later by using it in this context for 31 times out of 58 occurrences, reproduced hereunder:
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 {مَثَلُ} 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, purpose or objective of
o
o And We have struck the equating and contrasting examples for you people. [Ref 14:45]
Allah the Exalted is the Omnipresent; already most prominently perceived and known. There is no need of striking examples to highlight any aspect and information regarding Him the Exalted. Moreover, striking examples is the job of one who has absolute knowledge both about the example, and that thing which is intended to be made prominently shining and perceivable. Contrasting two things of diametrically opposite nature can also achieve the objective of making things prominently surfaced rendering it easy to perceive or occur to someone;
And Allah the Exalted strikes examples-similitude-equations-contrasts for the people. [R 24:35] [Replica/Mirror
17:48]
And for each of them We struck examples-similitude-equations-contrasts. [R 25:39]
He the Exalted has struck for you people an example of a contrast relating to your selves. [Ref 30:28]
[Same in
39:27] Notice that We have struck-illustrated all sorts of examples-similitude-equations-contrasts in this Grand Qur'aan for the benefit of people. [Ref 30:58]
o
One of the unique features of Grand Qur'aan is that it has built in Lexicon for majority of its words and terms minimizing chances for a truth seeker to be misguided or influenced by distorters and psychological manipulators. We read about the basic perception stated in Classical Lexicons about Root "ض ر ب". On that basis, we stated that the nearest word in English to transcribe its perception is "strike" which signifies 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. This perception and meanings have become self evident by the examples struck in the aforementioned thirty-one occurrences of words made from this Root. 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
The Verb
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. 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'aan 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:
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.
In this section we have seen
six occurrences of Root " ض ر ب
". One
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.
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.
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'aan 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.
It is thus evident by the plain words of Grand Qur'aan 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'aan, 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.
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".
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.
Here the object of the verb
"to strike"
is Grand Qur'aan, and action is related " 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 "
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
The act done is
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:
This is picturesque description of a
scene of a battlefield where troops are lined up face to face. Obvious
consequence is described by
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.
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'aan and that is for
Let us study the Ayah which will reveal that the erroneous perception of beating wives
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
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
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 " 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]
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for moving out of a restricted place to transit in an open
place-society
]
earlier location/position- 6 occurrences;
is to project a thing, or idea by
moving it away from all other things, and equating 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 occur to people who
already have the information-knowledge about the thing quoted as
example. 
in
Ayah 14:25 and 39:27; and in Ayah 59:21 it is stated as
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
[
[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. 
is
an imperative verb, second person; singular; masculine. The subject of
the verb "أَنْتَ-you"
is hidden, and he is
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.
Prefixed
conjunction
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?
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. 
".
The preposition "
is "avoidance, alienation, to ignore".
.
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 مطلق] which 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-
.
This is a Possessive Phrase prefixed
with Conjunction "
which
signifies that warring groups are face to face, and war means to kill and get
killed. 
prefixed conjunction "فَ" and the imperative verb, has its subsequent
clauses coordinated with conjunction particle
in
Verb:
Transitive; Perfect;
Third person; singular; masculine; active;
(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
Verb: Perfect;
Third person; singular; masculine; passive;
(1)22:73(2)43:57=2
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
Verb: Perfect;
Third person; plural; masculine; active +
Prefixed
conjunction
Prefixed
conjunction
Prefixed
conjunction
Verb: Imperfect;
First person; plural; active + 
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 
Verb: Imperfect;
Third person; plural; feminine; jussive mood.
(1)24:31=1