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
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;
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:

-
It is a fact that
Allah the Exalted does not consider it a matter of
shyness-reluctance-embarrassment-constraint,
-
that He might
strike a similitude-example that of a female mosquito or even that
of a smaller female than her. [Refer
word by word analysis
2:26]
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

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.

-
Like it, Allah the Exalted strikes to let
shine in open the established fact-reality,
profitable and substance of permanence,
and strikes to expose 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. [Refer13:17]
o



-
Have you not yet reflected
how Allah the Exalted has struck equating the
example 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
firmly entrenched and its trunk rising high in to the Sky. [14:24]




-
It yields its fruit each and
every time with the permission of her Sustainer Lord.
-
And Allah
the Exalted strikes examples-similitude for the people.
-
The purpose of
striking examples is that they
might conveniently perceive and retain in memory, remember, take lesson and recall to narrate the point explained. [14:25]
o
And We have struck
the equating and contrasting examples for you people. [Ref 14:45]


-
Therefore, for reason you people
should not strike examples for Allah the Exalted.
-
Indeed Allah the
Exalted knows everything
while you people do not know everything.
[16:74]
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;






-
Allah the Exalted has
struck an example of a contrast
between a subjugated person whose peculiarity is that he
does not have power and prerogative over anything;
-
and a person whom We
have given from Our Grace affluent stable sustenance whereby he
spends out of that secretly and publicly.
-
Adjudge; are such
people considered equivalent in public eye?
-
[having understood the point
say]
The Infinite Glory and Praise stands specified
eternally, entirely and exclusively for Allah the Exalted.
-
However, the fact of
the matter is that most of them do not know;
retain such simple facts in their memory.
[16:75]





-
You, the Messenger
[Sal'lallaa'hoalaih'wa'salam]
just see how have they struck
semblances
for describing you.
-
Thereby, they are lost in neglectful straying.
-
Resultantly, they
cannot
not self acquire the way to guidance.
[17:48] [Replica
25:09]



-
And You, the Messenger
[Sal'lallaa'hoalaih'wa'salam]
strike for them an example of a contrast
between two persons.
-
We had provided
two gardens of grapevine for one of them.
-
And We had bordered-surrounded both two gardens of
grapevine
with date palms;
and in between both the two We placed cultivated grain-crop
fields. [18:32]






-
O You the
living humanity! Be attentive. An
example has struck the
equation evident. Therefore, you people
be
attentive for that.
-
It is a fact that those whom
you people call,
apart from Allah the Exalted, will never ever be able to create housefly even if they all rallied
together and made collective effort for it.
-
What to say of creating housefly,
if the housefly takes-snatches away something from their front they
all cannot recover that thing from that housefly.
The seeker and the sought thus stand proved feeble.
[22:73]

And Allah
the Exalted strikes examples-similitude-equations-contrasts for the people.
[R 24:35]
[Replica/Mirror
17:48]
-
You, the Messenger
[Sal'lallaa'hoalaih'wa'salam]
just see how have they struck
semblances
for describing you.
-
Thereby, they are lost in neglectful straying.
-
Resultantly, they
cannot
not self acquire the way to guidance. [25:09]

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]




-
And he struck for Us
an example and forgot the fact of his own creation.
-
He said, "Who
is he who will give life
to the bones while they are decomposed?"
[36:78]



-
Notice that We have
struck-illustrated all sorts of
examples-similitude-equations-contrasts in
this Grand Qur'aan for the benefit of people.
-
The purpose of
striking examples is that they
might conveniently perceive and retain in memory, remember, take lesson and recall to narrate the point explained.
[39:27]



-
Allah the Exalted has
struck citing a man whose characteristic is that many
persons of conflicting nature and psyche have partnership rights of
subjugation-subordination-service in holding him;
-
and of another man
who is subservient-in obedience solely for one man.
-
Adjudge, do they
both equalize for purposes of citing?
[Ref 39:29]



-
And when anyone of them is
congratulated with news of that which he illustratively ascribed for
Ar'Reh'maan the Exalted,
-
his face is veiled blackish.
And he is in state of disconcert.
[43:17]


-
And when the Son of Maryam
[Siddiqa] was struck
identifying his true credentials,
-
thereat, the Nation
of you,
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
refrained from him talking aloud and perturbed. [43:57]



-
And they-ruling Elite of Mecca said
to people, "Are our various
iela'aha
better or he-Son
of Maryam who is considered iela'aha by some others?
-
They have struck-projected
that as an issue for you for nothing but to raise a meaningless
debate-controversy-wrangling.
-
Nay,
the fact of the matter is that they are a people who indulge in vain wrangling. [43:58]




-
This end result is because
of the reason that those who refused to
accept-believe in Grand Qur'aan they consciously followed the
conjecture and scum.
-
And that those who
accepted-believed they consciously followed, in letter and spirit, the Grand Qur'aan-the
Absolute Fact communicated by their Sustainer Lord.
-
This is the manner Allah
the Exalted strikes for the people citing their own credentials.
[47:03]

o

-
And these are the examples which We strike for the benefit of
the people.
-
The purpose of
striking examples is that they might
incline to objectively
reflect-contemplate-deeply and honestly ponder. [Ref 59:21]





-
Allah the Exalted has
struck the
equation-example for those people who have deliberately refused to
believe by disclosing the inevitable outcome for the Wife of Noah
[علیہ
السلام]
and the Wife of Luet
[علیہ
السلام].
-
They both were
respectively under the wedlock of Our two perfectly Sincere
Allegiants.
-
Despite that both of
them exhibited disloyalty in accepting their word for
exclusive allegiance to
Allah the Exalted.
-
Thereby, both
Sincere Allegiants could not help avert-rescue them both tangibly by
seeking grace from Allah the Exalted.
-
Therefore, it was said, "You
ladies both enter into the Hell-Prison along with other entrants"
[66:10]




-
And Allah the Exalted has
struck the
example of the Wife of Pharaoh for those who have heartily believed.
-
When she prayed, "My
Sustainer Lord! Build for me by Your Grace a house in the Paradise.
-
And rescue me from Pharaoh
and his deeds and rescue me from the people who are tyrants-evil
mongers-distorters".
[66:11]
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
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. 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:


-
The secretly sending sustenance gifts are for
those needy people who have been restricted-restrained to
their places for the cause of Allah the Exalted.
-
They do not find it
feasible for openly
moving-transiting in the Earth-society.
[Ref 2:273]




-
O those people/you, who self
proclaim to have
accepted-become believers, listen;
-
You should not behave
like those who have refused to accept-believe.
-
And about their
brothers when they transited in the land,
or went out being engaged-participating in battle, they remarked;
-
"Had they remained with us they would
not have died accidental/natural death, nor would they have been slain". [Refer 3:156]
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-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. [Refer 4:94]


-
And
When you have got out of your houses
transiting in the Earth,
-
thereby in such circumstances, there is no
contraction-objection against you that you might shorten
protocol of Ass-sa'laat-Time Bound Formal Rite of
Servitude and allegiance. [Ref
4:101]




-
O, those/you who consciously
proclaim to have
accepted/become believers, listen!
-
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.
-
Or witness two strangers-alien who
are other than of your people-tribe if you
were
journeying in land whereat the trouble of natural death has reached you.
[Ref
5:106]

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'aan 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.



[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.



-
And recall when
Mūsā
[alai'his'slaam], acceding their request, prayed for
water for his nation.
-
Responding
his prayer We told him;
-
"You strike; displace-move away the
particular stone with the help of your Staff."
-
Sequel to his displacing the
particular stone, twelve water-flows there from self emerged gushing
as springs. [Refer 2:60]


-
And responding, when his nation inclined him to pray for water,
We conveyed to
Mūsā
[alai'his'slaam]
that;
-
"You strike; displace-move away the
particular stone with the help of your Staff."
-
Sequel to his displacing the
particular stone, twelve water-flows there from self emerged gushing
as springs. [Refer 7:160]
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'aan that water is also stored within a stone but
that is just couple of drops and not streams of water.


-
And it is a fact that there is
certainly amongst the Stones one which on slipping-moving
away from its position lets the streams of water emerge from beneath.
-
Moreover, it is also a fact
that there is certainly a stone [like Opal] amongst the Stones which
when ruptures; thereat the water gets discharged out of it. [Refer
2:74]
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 that We
had communicated to
Mūsā
[alai'his'slaam
in Egypt] that;
-
"You travel by
night with My servants.
-
Thereupon on
reaching [and because of chase by
enemy-26:52],
you strike;
emerge
for the accompanying people, a passage in the
Gulf of Suez. The
characteristic feature of this
passage is that it is dried up
[skeleton-Fringing
reef].
-
You will remain in a state of no
fear of being overtaken
and
nor you will have apprehension of other unpleasant eventuality"
[20:77]


-
Thereby, We
conveyed to
Mūsā
[alai'his'slaam]
that;
-
"You strike;
emerge the Gulf of Suez with the
help of your stalk [for them
the dried up passage/Fringing reef-as earlier told
20:77]".
-
He struck; thereat
the dried up passage made itself emerge on surface.
-
Thereat, each segment
of its many parts was like the Big Bone-Skeleton
[Fringing reef] stationed firmly at its position.
[26:63]
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'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".



-
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]
and that they should preserve their genitalia
[for into: it is the end area in sex process].
-
And that they should not make
eminently noticeable their attraction-bosoms. The exception to notice
is for that which has naturally become evident because of it raised
above the surface.
-
However, they should strike
barrier obscuring their surfaced bosoms by putting their
unsown sheets upon their chests. [Refer 24:31]

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'aan,
We strike; alienate the Qur'aan-the
Admonisher
away from you people,
in the manner of placing it aside?
-
Would we strike
like this only because that you people are a transgressing nation?
[43:05]
Here the object of the verb
"to strike"
is Grand Qur'aan, 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".
-
It was replied, "Return
back to your past whereat seek for yourselves visible light".
-
Thereat, a partitioning
is struck between them by raising a walled enclave. It has the entrance gate.
-
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.



-
Thereat, he went unnoticed
towards
the temple of their various
iela'aha
[to execute
his plan
he had hinted to them-21:57].
-
Reaching thereat he said
to statues,
"Do you not eat;
[37:91]
-
what is the matter with you that you do not
speak". [37:92]
-
Thereat he went nearer positioning
himself upon/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 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-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 cool cleansing water. Mind it; you should not desist-deviate this given
advice in quickly doing it".
-
It is a fact that
We had found him coolly perseverant.
What a remarkable sincere servant was he! It is a fact that he
was ever mindful-heedfully returning to Allah the Exalted. [38:44]
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, We had communicated to them commanding;
-
"You strike him-the
murdered person hitting with some part of her-slaughtered cow.
-
Like this revival to life
of this murdered person, Allah the Exalted causes the revival of
the naturally dead.
-
And He the Exalted causes you
observe the tangible manifestations of created realm of Him
the Exalted.
-
Its purpose is that you people might conveniently save in memory
and objectively analyze for critical thinking". [2:73]



-
When your Sustainer Lord
communicated to the Angels that, "I am with you, therefore, you
strengthen those who have heartily accepted-believed.
-
I will keep casting terror in
the hearts of those who have refused to believe.
-
Therefore,
for terrorizing you strike from
place above the necks,
-
and you strike every chieftain
amongst them".
[8:12]



-
Thereby, when in response you are
face to face
in battlefield with those who denied believing,
-
the obvious target for both warring parties
is hitting the necks-human bodies
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.
-
Thereat you are hereby directed
not to kill but
firmly bind-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.
[Ref
47:04]
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.



-
And if you could visualize
the scene after resurrection when
the Angels will be intensively busy
alienating-segregating those who deliberately and
persistently denied
and had died as rejecters,
while striking-beating their faces and backs until they
made them enter into Hell-Prison;
-
Saying, "And you people
taste the scorching by the heat. [8:50]
-
This is the
result-outcome of that which your hands had sent in advance.
-
And certainly
Allah is never unjust to His created ones". [8:51]








-
Thereat, after
resurrection how would they
interact secretively when the Angels would have
alienated them
while striking-beating their
faces and backs [until made them enter into 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.
-
Indeed abominable
and result wise frustrating for them would be that
which they personally have forwarded for their selves
to occasion
that Allah the Exalted might 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 as fruitless yielding nothing.
[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'aan 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

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]

1225 |
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 |
|
2451 |
Verb: Imperative;
Second person; singular; masculine;
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 |
|
2452 |
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 |
|
2453 |
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 |
|
2454 |
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
-والألف-فارقة/جمع
مذكرحاضر
ضمير متصل مبنى على الضم واحد
مذكرغائب
فى محل نصب مفعول به |
|
2455 |
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
-والألف-فارقة/جمع
مذكرحاضر
هُنَّ- ضميرمتصل مبنى على الفتح فى محل نصب مفعول به
جمع مؤنث
غائب |
|
6110 |
Verb: Imperfect; second person; plural; masculine;
Mood: Jussive by Prohibitive Particle; [و ]
Subject Pronoun, nominative state; 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 |
|
|
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 |
|
|
Verbal Noun:
indefinite; accusative.
(1)2:273=1
مصدر:
منصوب |
|
|
Verbal Noun:
indefinite; accusative.
(1)37:93=1
مصدر:
منصوب |
|
|
Verb: Perfect;
Third person; singular; feminine; passive; مصدر-ضَرْبٌ
Verbal noun. (1)2:61(2)3:112(3)3:112=3 |
|
|
Verb: Perfect;
Second person; plural; masculine; active.
(1)4:94(2)4:101(3)5:106=3 |
|
|
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.
(1)3:156(2)17:48(3)25:09=3 |
|
|
Verb: Perfect;
Third person; plural; masculine; active +
Attached pronoun
هُ; third person; singular; masculine.
(1)43:58=1 |
|
|
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 |
|
|
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 |
|
|
Prefixed
conjunction
فَ
which shows cause and effect +
Verb: Imperative; Second person; plural; masculine;
(1)8:12(2)=1 |
|
|
Prefixed
conjunction
فَ
which shows cause and effect +
Verb: Perfect; Third person; singular; masculine;
passive; (1)57:13=1 |
|
|
Prefixed
conjunction
فَ
which shows cause and effect + Verbal
Noun definite; accusative.
(1)47:04=1
حرف فَ
+ مصدر:
منصوب |
|
|
Prefixed
conjunction
فَ
which shows cause and effect +
[فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع]
Verb: Perfect; transitive; First person; Plural/Sovereign
Singular;
[نَا-ضمير متصل في محل رفع فاعل]
Subject pronoun, in nominative state. (1)18:11=1 |
|
|
Conjunction
وَ+Prefixed
particle of emphasis/imperative
لَ; + Verb: Imperfect;
Third person; plural; feminine; jussive mood.
(1)24:31=1 |
|
|
Verb: Imperfect;
First person; plural; active +
Attached pronoun
هَا; third person; singular; feminine.
(1)29:43(2)59:21=2 |
|
|
Verb: Imperfect;
Third person; singular; masculine; active; Mood: Subjunctive evidently
indicated by ـَ
vowel sign ;
[هُوَ]
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 |
|
|
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 |
|
|
Verb: Imperfect;
Third person; plural; masculine; active;
(1)8:50(2)47:27(3)73:20=3 |
|

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