Root:  و ف ى

Words from this Root in the Grand Qur’ān:

a) Total occurrences: 66

b) No of constructions: 41

It finds mention in sixty-four ayahs of 27 Chapters.

Nouns: 5; Recurrence: 5  Verbs: 36; Recurrence: 61 [Form-II: 18; Form-IV: 18; Form-V: 24; Form-X: 1]

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.

Lane Lexicon

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’ān 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!

  • !اے بنی اسرائیل

  • Recall My Specific - one time Favour which I had bestowed upon you people —

  • میری اُس ایک مخصوص نعمت کوتم لوگ یاد کروجو میں نے تم پر انعام کی تھی ۔

  • And  you people fulfill commitment - obligation consented with Me; quid pro quo I would fulfil My commitment with you  [since it was subject to first your discharging of obligation] —
  • (اور میرے ساتھ کئے ہوئے اپنے عہدکوتم لوگ ادا؍ پورا کرو ۔تبادلے میں تم سے کئے اپنے وعدے کومیں وفا کروں گا۔(عہد کی شرط یہی تھی

Root: ع ھ د

  • And feel awe for Me alone, thereby, you people keep feeling awe for Me for attaining appreciation and approval. [2:40]

  • اور بالتخصیص صرف مجھ سے ڈرو ؍سہمے رہو اور پھر اس پر کاربند رہو۔

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’ān 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 fulfilling his commitment - undertaking. Fulfilling the promise and commitment 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.

  • Know you the Christians and Jews, turnabout of your faces confronting the East and the West is not the Virtue-Magnanimous Conduct.

  • اے یہود و نصاریٰ:تم لوگوں کا اپنےچہروں کو مشرق اور مغرب کی سمت روبرو کرنا نیکی کے زمرے میں نہیں آتا۔

Root: ش ر ق ; غ ر ب

  • On the contrary; the Virtue-Magnanimous Conduct is of that person: Who consciously and heartily believed in Allah the Exalted and the Last Day; and the Angels; and the Book (Qur’ān) and the Chosen and Elevated Allegiants of Allah the Exalted —

  • اس نیکی کے گمان کے برعکس نیک عمل اس شخص کا ہے جو اللہ تعالیٰ ااور یوم آخر  اور ملائکہ اور ایک مخصوص کتاب (قرءان مجید)اور تمام نبیوں پر ایمان لایا۔

Root: ن ب و

  • And he spent-donated wealth for the sake of attaining approval and appreciation of Allah the Exalted to the near relatives, and the father-orphans, and the destitute, and the wayfarer, and those who seek help, and to get freedom-remission for the slaves-prisoners —

  • اور اس نے ان(اللہ تعالیٰ)کی رضامندی کی چاہت میں مال کو اپنے قریبی رشتہ داروں اور یتیموں،اور مفلوک الحال،اورسفر کرتے لوگوں اور مانگنے والوں اور پابند سلاسل لوگوں کو آزاد کرنے کے لئے خرچ کیا۔

Root: ر ق ب;  س ب ل

  • And he steadfastly maintained the Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance; and he paid Az-Zakaa't; financial liability for economic uplift of society.

  • اور اسقلال و استقامت،منظم طریقے سے صلوٰۃ کی ادائیگی کرتا رہا اور معاشرے کی اٹھان کے لئےزکوٰۃ دیتا رہا۔

Root: ز ك و

  • Note it; Such are the people who fulfill their commitment - obligation when they have bilaterally contracted —

  • اور یہ لوگ جب بھی دوسروں سے کوئی عہد،معاہدہ کرتے ہیں تو اس کو نبھانے والے ہیں۔

Root: ع ھ د

  • And they remain coolly perseverant in crisis and financial adversity; and in times of natural calamity.

  • اور یہ ناگفتہ بہ حالات اور معاشی کساد بازاری اور قدرتی آفات کے دوران مستقل مزاجی سے  تحمل و بردداشت کا مظاہرہ کرنے والے ہیں۔

Root: ص ب ر

  • They are the people who have proved their word-declaration of belief with their acts as true —

  • یہ ہیں وہ لوگ جنہوں نے ایمان لانے کے اقرار کو عمل سے سچ کر دکھایا ہے۔

  • And they are truly the people who sincerely endeavour to attain salvation. [2:177]

  • اور یہ لوگ ہی درحقیقت اپنے آپ کو ابدی طور پر محفوظ بنانے کی جدوجہد کرنے والے ہیں۔


  • No, it is their falsity. The fact is that subject to one having discharged the commitment with Him the Exalted and sincerely endeavoured to attain salvation, he will get absolved —

  • ان کا مؤاخذہ سے بری الذمہ ہونے کا بیان جھوٹ ہے؛مؤاخذہ اس کا نہیں جس نے اپنے کئے ہوئے عہد کو نبھا دیا؛اورتندہی سے محتاط رہتے اللہ تعالیٰ سے پناہ کا خواستگار رہا۔

  • Because Allah the Exalted certainly approves for nearness those who sincerely endeavour to attain salvation. [3:76]

  • کیونکہ یقیناً اللہ تعالیٰ   متقین کو قابل قدر و تحسین گردانتے ہیں۔


  • Further, that you should not approach the inherited property of certain father-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 equitably discharge the liability of measure, and maintaining the weighing scale on exacting balance/equilibrium."

Root: ك ى ل; ق س ط; و ز ن

  • -- Our Majesty does not impose burden, responsibility, obligation upon a person except according to her capacity: physical and mental ability; scope, capability, strength, practicability, access and tolerance --.

  • جان لو؛ہم جناب کسی بھی شخص کو سوائے اس قدر جتنا اس کے لئے ممکن ہے پابندی اور عمل کا زیربار/مکلف نہیں کرتے۔

Root: ك ل ف; و س ع

  • And that when you have said something, thereby, you must do justice notwithstanding it hurts the interest of a near relative.

Root: ع د ل

  • And fulfill your commitment obligated by the Contract of Allah the Exalted.

Root: ع ھ د

  • It are the commands He the Exalted has bound you people with.

Root: و ص ى

  • These are mentioned that perhaps you remember, recall and relate. [6:152]


  • Know it; Allah the Exalted has purchased from the Believers their selves and their wealth against the Paradise that it becomes theirs in future.

Root: ش رى

  • They are the people who confront war in the cause of Allah the Exalted whereby they kill the enemy and get killed by the enemy in the battlefield.

  • Handing over the possession of the Paradise is the promise which is incumbent upon Him the Exalted; written in the contents of the Tor'aat, In'jeel and the Qur'aan as indispensable right.

  • And who better discharges and fulfils his contractual obligation than Allah the Exalted?

Root: ع ھ د

  • Thereby, celebrate joyfully the pleasure of your promissory business transaction: credit sale, the one with which you people have reciprocally credited and debited with Allah the Exalted.

  • Take note, this ( credit sale transaction) is really the greatest success and achievement. [9:111]

  • یہ ہے جو صحیح معنوں میں زندگی بھر کی کامیابی کا عظیم ایوارڈ ہے۔

Root: ف و ز


  • Men of Wisdom are those who fulfil the obligations of the Contract with Allah the Exalted and they do not violate the Covenant (i.e."We have heard and we have wholeheartedly accepted the Qur'aan-5:7"[13:20]

  • ۔یہ (دانا  و بینا)وہ لوگ ہیں جو اللہ تعالیٰ کے عہد کو ایفا کرتے ہیں اور میثاق کی تنقیض            نہیں کرتے۔

Root: و ث ق; ع ھ د


  • Take note, you people fulfill your obligation of the Contract of Allah the Exalted when you have bilaterally committed-undertook it —

Root: ع ھ د

  • And you people should not disown-disavow the oaths after its confirmation —

Root: و ك د; ن ق ض

  • While you people have indeed declared Allah the Exalted upon you as surety.

Root: ك ف ل

  • 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 father-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 fulfill your commitment - contractual obligation.

Root: ع ھ د

  • Indeed the contract - solemn pledge has always been subject to be questioned. [17:34]


  • Indeed those who willingly and affectionately pledge themselves in allegiance to you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam], they in fact only pledge to Allah the Exalted in allegiance, the Hand of Allah is over the hands of them [which they place on your hand, as demonstration of solemnity].

Root: ف و ق

  • Therefore, whoever would be breaking the pledge, thereat he in fact broke against his own self —

Root: ن ك ث

  • And whoever discharged the obligation to Allah the Exalted that which He the Exalted had imposed upon him —

Root: ع ھ د

  • Since he faithfully discharged the pledge, therefore, He the Exalted will soon grant him a great reward. [48:10]                                                                                  


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 who have proclaimed to have believed in the Messenger and Qur’ān, listen;

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

  • You people (individually and collectively) are hereby directed to fulfill your solemn pledges - ratified obligations.

  • ۔تم لوگوں کو  انفرادی اور اجتماعی طورحکم دیا جاتا ہے کہ   عہد و پیمان  ا، قول و قرارور توثیق شدہ ذمہ داریوں کو ایفا کرو۔

Root: ع ق د

  • The Herbivorous mammals have been made permissible-lawful for you people who are: stout bodied with vague-indefinite speech-voice —

  • ۔مضبوط و ٹھوس جسم والے  اور وافر دودھ دینے والے  ایسے چارہ خور مویشی جن کی آواز میں ابہام ہوتا ہے تم لوگوں کے لئے حلال قرار دئیے گئے ہیں۔

  • Except those which are stated-read-told to you non-permissible for eating —

  • ۔سوائے ان کے جو تم پر واضح  کئے جائیں گے۔

  • These are other than those of game while you are en-route to pilgrimage.

  • ۔جب  تم احرام کی حالت میں سفر عمرہ و حج میں ہو تو  خشکی  کے شکار  کو اپنے لئے  حلال  نہ سمجھو۔

Root: ص ى د

  • Know it; Allah the Exalted commands-decrees as law whatever He decides. [5:01]

  • ۔حقیقت یہ ہے کہ اللہ تعالیٰ جو ارادہ کرتے ہیں  اس کا حکم جاری کرتے ہیں۔

Likewise vows are obligations, self-laden burdens that need to be laid off by accomplishing the content of the vow:

  • Thereafter the consumption- disposal of sacrifice they should/may remove respectively their dirt/hair by shaving/or trimming of hair if bald [as prescribed in 2:196] —

  • And they should consciously cause the fulfillment - laying off - alienating their respective vows —

  •  And they should affectionately walk - move around elliptically- gyrate around the Sanctified House. [22:29]

Root: ط و ف


  • They (sincere allegiants of Allah the Exalted) fulfil/lay off their vow —

  • And they feel fear of the whose disquieting affect is far spread — [76:07]

Root: ش ر ر


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 —

  • جان لو(معاشرتی ضابطے)تم میں سے بسبب موت(یا قتل؛شہادت)جن مردوں کی اس حالت میں وفات (دنیا سے علیحدگی) ہو کہ وہ اپنے پیچھے بیویوں کو چھوڑ کر جا رہے ہیں ۔

Root: و ذ ر  

  • They (respective wives left behind) should wait-restrain their selves, honestly and sincerely, for a period of four lunar months and ten days till the eleventh lunar night.

  • توان کی بیویاں(بیوہ) اپنے آپ کو اپنے متعلق فیصلے کرنے کے لئے چار مہینے اور دس دنوں تک  پابند رکھیں۔

Root: ر ب ص;  ر ب ع;  ش ھ ر;  ع ش ر

  • Thereat, when they (wives left behind) 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.

  • اس ضابطے کی تعمیل کرتے ہوئے جب وہ (بیوائیں)اپنی مقرر کردہ عدت گزار چکی ہوں تو تم لوگوں پر قطعاً کچھ قابل اعتراض نہیں اس کے متعلق جو انہوں(بیواؤں)نے معاشرے کے تسلیم کردہ رواج کے مطابق اپنے متعلق فیصلہ کیا ہے۔

  • Remain mindful that Allah the Exalted is aware of all acts which you people keep doing. [2:234]

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


  • 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]

  • جان لو(معاشرتی ضابطے)تم میں سے جن مردوں کو (گھروں سے میدان جنگ جانے کے لئے)خودالگ ہونا پڑے  اس حالت میں  کہ وہ اپنے پیچھے بیویوں کو چھوڑ کر جا رہے ہیں ۔

Root: و ذ ر

  • 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.

  • تو وہ وصیت کر کے رخصت ہوں،اپنی بیویوں کو ایک سال تک  گھر سے نکالے بغیر متاع حیات دیتے رہنے کا۔

Root: و ص ى

  • 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.

  • متعین مدت کے بعد اگر وہ(بیویاں جن کے خاوند میدان  لاپتہ،واپس نہیں آئے)گھر چھوڑ کر چلی جائیں تو تم لوگوں(اس مرد کے رشتہ داروں/معاشرے)پر قطعاً کچھ قابل مذمت کی گرفت نہیں جو انہوں نے معروف طرز عمل سے کسی فعل کو اپنے لئے انجام دیا ہے۔

  • Be mindful, Allah the Exalted is Pervasively dominant and the Infinitely Just Supreme Administrator of the created realm, visible and invisible. [2:240] 

  • اوراس حقیقت سے باخبر رہو؛ اللہ تعالیٰ  دائمی،ہر لمحہ،ہرمقام پرحتماً غالب ہیں۔ اور بدرجہ اتم انصاف پسند تمام موجود کائنات کے فرمانروا اور تمام پنہاں کو جاننے والے ہیں۔

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’ān:

  • Take note about those women of your society: if it is alleged they meet other women for satisfying abnormal illicit sexual inclination (lesbian) —

  • ۔معاشرے کی اخلاقی قدروں کے متعلق حکم سنو؛تمہارے معاشرے کی ایسی عورتیں جن کے متعلق یہ شکایت ہے کہ وہ دوسری عورتوں سے غیر اخلاقی جنسی میلان کے لئے ملتی ہیں۔

Root: ف ح ش

  • Thereat, you are directed to seek and produce four men of good-repute amongst you as witnesses to testify the allegation against them —

  • ۔تو اس کی تصدیق کے لئے معاشرے میں  انہیں جاننے والےچار نیک شہرت رکھنے والوں  سے ان مشکوک عورتوں پر گواہی حاصل کرو۔

Root: ر ب ع

  • Thereby, if they (four witnesses) testified establishing their guilt: thereby you people (society-court of jurisdiction) restrict - restrain them (guilty women) in their respective houses —

  • ۔اس طرح اگر ان چاروں نے ان کے باہمی فحش جنسی میلانات رکھنے پر گواہی دے دی تو اس صورت میں انہیں اپنے اپنے گھروں میں رہنے کے لئے پابند کر دو۔

Root: م س ك

  • This restriction be kept till the natural death might render them segregated - alienated —

  • ۔یہ پابندی تا عمر ہو گی یہاں تک کہ موت انہیں معاشرے سے جدا/الگ کر دے۔

  • Or till such time Allah the Exalted might render this house-arrest as way-out for their resolve to revert to natural behaviour. [restraining their public appearance help them get rid of this abnormal behaviour]. [4:15]

  • ۔یا تاوقتیکہ اللہ تعالیٰ ان کے لئے اس غیر فطری طرز عمل سے چھٹکارہ پانے کے لئے اس خانہ بندی کو فطری طرز عمل کی جانب مائل ہونے کی راہ بنا دے۔

: 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".

  • اورتم لوگوں کو اُن کے متعلق یہ نہیں کہنا چاہئے جو اللہ تعالیٰ کے مقرر کردہ راہ /نظام کے دفاع میں قتل کر دیئے جائیں کہ وہ مردہ ہیں۔

Root: س ب ل

  • The fact 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]

  • درحقیقت وہ حیات ہیں لیکن تم لوگوں کے تصور/شعور میں وہ حیات نہیں آ سکتی (عدم تجربہ کی بناء پر)۔


  • You the Messenger forbid every believert not to henceforth even consider and presume in respect of those who were slain in the way of Allah the Exalted that they are dead.

  • اورآپ(ﷺ)ہر صاحب ایمان کو منع فرمادیں کہ آئندہ تجھے ان مومنین کو جو اللہ تعالیٰ کی راہ میں جدوجہد کرتے ہوئے قتل ہو گئے مردہ  گمان  نہیں کرنا چاہئیے

  • They are not dead; the fact is that they are alive. [but you people can not perceive that life-2:154]
  • ۔وہ مردہ نہیں،درحقیقت حیات ہیں(لیکن تم لوگوں کے تصور/شعور میں وہ حیات نہیں آ سکتی ،عدم تجربہ کی بناء پر(البقرۃ۔154)

  • They like all other living people are continuously getting sustenance from their Sustainer Lord. [3:169]

  • انہیں رزق/سامان حیات ان کے رب کی جانب سے مہیا کیا جا رہا ہے۔

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’ān, 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’ān.


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.

  • اور مطمئن رہو؛ بھلائی میں سے جو کچھ بھی تم لوگ مستقبل میں اپنے فائدے کے لئے پیش قدمی کے طور کرنا چاہو گے تو یقینا اسے اللہ تعالیٰ کی جانب سے ریکارڈ پر موجود پاؤ گے

  • (چاہے ذرہ برابر ہی کیوں نہ ہو)۔

Root: ق د م

  • You would find it most substantive and magnified, by way of returns/reward. [R 73:20]

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

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.

  • --Their becoming guided aright was not assigned obligation upon you the Messenger [صلى الله عليه وسلم]But the fact remains that Allah the Exalted keeps guiding him about whom He the Exalted decides to be guided [in time and space through the Book-39:23]--.

  • ۔۔ان(مدعیان ایمان)کے ہدایت پر رہنے کی ذمہ داری آپ(ﷺ)کے فرائض میں نہیں ہے  ۔لیکن اللہ تعالیٰ اس شخص کو(بذریعہ قرءان)ہدایت دیتے رہتے ہیں جس کے متعلق فیصلہ کرتے ہیں کہ متمنی ہدایت ہے۔۔

  • You people understand; should you spend something advantageous out of the beneficial wherewithal: its resultant benefit accrues for your own selves —

  • (خرچ  کرنے کی عادت ڈالو)مگریاد رہے؛تم لوگ جو بھی بہتر چیز دوسروں پر خرچ کرو گے تو وہ خود تمہارے اپنے بھلے کے لئے ہے۔

  • Provided you do not spend for considerations/countenance other than the exclusive objective of seeking the approval and appreciation of Allah the Exalted.

  • اور یہ کہ تم لوگ دوسروں کے لئے خرچ صرف اس  مخلصانہ جستجو میں کرتے ہو کہ  اللہ تعالیٰ کی توجہ اور شرف قبولیت حاصل ہو ۔

  • And should you spend something advantageous out of the beneficial wherewithal, it will be rendered back to you in full —

  • اور جو کچھ بہتر اشیاء میں سے تم لوگ دوسروں کی خاطر خرچ کرتے ہو وہ تمہاری جانب لوٹا دیا جائے گا۔

  • And you people will not be subjected to slightest injustice. [2:272] 

  • اور تم لوگوں کے ساتھ  کبھی کوئی زیادتی نہیں ہو گی۔(البقرۃ۔۲۷۲)


  • Moreover, you people guard yourself for the Day in which you will be subjected to accountability by Allah the Exalted.

  • اور تندہی سے اس دن اپنے آپ کو محفوظ کرنے کے لئے کوشاں رہو جس میں تم لوگوں کو اللہ تعالیٰ کے حضور پیش کیا جائے گا۔

  • Afterwards, each of all individuals will be requited that which he had earned in worldly life —

  • بعد ازاں ہر ایک ایک شخص کو وہ اداکر دیا جائے گا جو اس نے حیات دنیا میں کمایا تھا۔

  • While dispensing justice they are not subjected to even an iota of disproportion. [2:281]

  • اور ان سے(جزا و سزا میں)بالکل کوئی زیادتی نہیں ہو گی۔(البقرۃ۔۲۸۱)


  • Thereat,  how will they stand by their delusional stance [3:24] when We would have gathered them all together for the promised day. Not at all perplexity-confusion-delusion-uncertainty lies in the gathering of people in it.

  • مگر اس دن ان کے پاس کہنے کو کیا ہوگا جس دن ہم جناب انہیں  ایک جگہ جمع کر دیں گے،وہ دن جس کے  وقوع پذیر ہونے کےمتعلق انہیں بھی قطعاً کوئی تذبذب نہیں۔

  • And each of individuals would have been paid back that which he had earned/done.

  • اور ہر ایک شخص کووہ کمائی جو اس نے دنیا میں کمائی تھی پلٹائی جا چکی ہو گی۔

  • While dispensing justice they would not be subjected to even an iota of disproportion. [3:25]

  • اور ان سے(جزا و سزا میں)بالکل کوئی زیادتی نہیں ہو گی۔


  • And regards those who heartily accepted-believed and conducted moderately in accordance with the Book, thereby, He the Exalted will pay them fully the reward of them.

  • اور جہاں تک ان لوگوں کا تعلق ہے جو رسول کریم اور قرءان مجید پر ایمان لائے اور انہوں نے صالح اعمال کئے  تو ان کی قدردانی کرتے ہوئے وہ جناب ان کے واجبات کی مکمل ادائیگی کر دیں گے۔

  • And remain cognizant that Allah the Exalted does not approve for nearness those who distort-transgress the prescribed code. [3:57]

  • متنبہ رہواللہ تعالیٰ ان لوگوں کو جوحقیقت کے منافی باتوں سے بگاڑ پیدا کرنے والے ہیں قابل قدر نہیں گردانتے۔(آل عمران۔۵۷)


  • Every person present on the last Day will be the taster of the natural death any moment.

  • ہر ایک شخص یوم آخر کی موت کا ذائقہ کسی لمحے چکھے گا۔

Root: ذ و ق

  • And the recompense of all your earnings-efforts-deeds will be recompensed in full terms only on the Day of Rising.

  • اور تم لوگوں کو بھی تمہاری اجرتیں صرف یوم قیامت کو مکمل طور پر ادا کر دی جائیں گی۔

  • Thereat, whoever is tugged from outskirts of the Hell-Prison and he is entered into the Paradise;  thereby he has achieved accomplishment.

  • اس ادائیگی صلہ کے سبب جو کوئی دوزخ سے دور کر دیا گیا اور اسے جنت میں داخل کر دیا گیا تویقیناً کامیابی کا ایوارڈ حاصل کر گیا۔

Root: ز ح ز ح; ف و ز

  • Take note: the life of this lowly world is worth nothing except as the wherewithal of deceptive and illusory hopes-enjoyment aimed at achieving an objective. [3:185]

  • ۔اور دنیا کی زندگی میں تو ایسی متاع/سامان زیست ہے جو تمنا/آرزو/فریب میں مبتلا کر دینے والا ہے۔

Root: غ ر ر


  • And regards those who heartily accepted-believed and conducted moderately in accordance with the Book, thereby, He the Exalted will pay them fully the reward of them.

  • چونکہ  انجام کا فیصلہ انسان کو بتائے گئے اولین  طے شدہ اصول کے مطابق ہونا ہے اس لئے جہاں تک ان لوگوں کا تعلق ہے جو رسول کریم اور قرءان مجید پر ایمان لائے اور انہوں نے صالح اعمال کئے  تو ان کی قدردانی کرتے ہوئے  حسب وعدہ وہ جناب ان کے واجب الادا اجر کی مکمل ادائیگی کر دیں گے۔

  • And He the Exalted will increase-enrich them manifold out of His bounty.

  • ۔اور انہیں افزوں فرمائیں گے،اپنے فضل سے مزید نواز نے سے۔

  • And as for those who consciously disdained-looked down upon demonstrating the state of allegiance and servitude of Him the Exalted; and they instead puffed with self-pride of superiority and grandeur: Thereby, He the Exalted will punish them with severe infliction.

  • اور جہاں تک ان لوگوں کا تعلق ہے جنہوں نے نخوت سے بندگی سے انکار کیا اور  اپنی عظمت و بڑائی کو منوانے کے خواہشمند رہے تو وہ جناب انہیں دردناک سزا دیں گے۔

  • Thereat, they will not find for them other than Allah the Exalted to act as a patron-guardian nor as provider of help. [4:173]

  • ۔ اور  اللہ تعالیٰ کے سوائے  وہ لوگ کوئی خیر خواہ  سرپرست اور  نہ کوئی مددگار پائیں گے  جو اانہیں  اس سزا سے نجات دلا سکے۔


  • Take note; you are directed to keep strengthened for war with them, by whatever is possible in your reach, reflective of all sorts of combat force and strength, and a force of cavalry-mobile troops —

Root: خ ى ل;  ر ب ط

  • You will deter - astonish and frighten the enemy of Allah the Exalted and your enemy with this preparedness: deterrence —

  • And apart from them, for other potential enemy whom you people do not presently recognize; Allah the Exalted knows them.

  • And whatever should you spend in the cause of Allah the Exalted it will fully be paid back to you —

  • And you people will not be met with slightest injustice. [8:60]


  • Whoever decisively seeks the worldly gains - treasures and its attractions:

  • Our Majesty would pay them fully for their actions therein (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]


  • And indeed your Sustainer Lord will certainly pay back to everyone of them their deeds.

  • Indeed He the Exalted is absolutely aware of all acts that they keep doing. [11:111]


  • Allah the Exalted will fully pay them (the true believers) for their conduct of wisdom, justice, rightness import the day when they would have been resurrected.

  • And they know that Allah the Exalted is manifestly the Absolute Reality. [24:25]


  • Know about those who have disavowed—their acts have semblance to a mirage that naturally travels in place of a desolate land-bottom—inferior mirage.

Root: ق و ع;  س ر ب

  • The thirsty-exhausted man considers that inferior mirage as water —

Root: ظ م ء

  • 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]

  • متنبہ رہو، اللہ تعالیٰ حساب کتاب  انتہائی سرعت سے کرتے ہیں  ۔

Root: س ر ع


  • So that He the Exalted might pay their reward and He the Exalted may excessively increase for them from His Bounty.

  • ۔اور انہیں افزوں فرمائیں گے،اپنے فضل سے مزید نواز نے سے۔۔۔۔۔۔۔۔

  • Fact remains. He the Exalted is indeed the Oft-forgiving; the Recognizer, acknowledger and appreciative. [35:30]


  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "O my those allegiants who declare to have accepted! You people sincerely endeavour to attain the protection from your Sustainer Lord.

  • Appropriate and proportioned reward in this world is due for those who conducted [and advised others] moderately, gracefully and generously.

  • And the Earth of Allah the Exalted is vast and spacious —

  • ۔یاد رہے؛ اللہ تعالیٰ کی زمین بڑی وسعت کی حامل ہے(اگر ہجرت کرنا ضروری ہو)

Root: و س ع

  • It is certain that the steadfast and coolly perseverant will be awarded their remuneration/reward without any measure/account/cause and effect relationship". [39:10]


  • And every individual shall be requited what he had volitionally done.

  • And He the Exalted is fully aware of that which they people initially perform. [39:70]


  • Take note; Ranks of Elevation are ensured for everyone in accordance with the deeds they performed—

Root: د ر ج

  • 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]


  • Afterwards, he will be requited the fully accomplished - commensurate recompense. [53:41]

  • بعد ازاںاس کو جزا یافتہ کر دیا جائے گا،مکمل جزا کی ادائیگی۔


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:

  • جب(اس پلان کے متعلق انہیں اعتماد میں لیا تھا) اللہ تعالیٰ نے بتایا۔

  • "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] —

  • ’’اے عیسیٰ!یہ حقیقت جان کر مطمئن رہیں میں کسی بھی لمحے آپ کو الگ کرنے لگا ہوں،اور آپ کواپنی جانب رفعت دینے لگا ہوں

  • And am about to render you disassociated well rid of impure company of those who have disavowed.

  • اور آپ کو ان لوگوں کی نجس معیت سے دور کرنے لگا ہوں جنہوں نے آپ کو رسول اللہ/مسیحا ماننے سے انکار کیا ہے۔

Root: ط ھ ر

  • And I am about to render those as ranked high till the Day of Rising who would have moved behind you upon those (second group of Bani Iesraa'eel) who have disavowed.

  • اور میں ان تمام کوجنہوں نے آپ کی اتباع کی ہے اعلیٰ اور ارفع قرار دیتا ہوں روز قیامت تک ان پر جنہوں نے آپ کو رسول ماننے سے انکار کیا ہے‘‘۔

Root: ف و ق

  • Afterwards, on the Day of Requital, the return of you people for accountability is towards Me.

  • تم سب لوگ متنبہ رہو،بعد ازاں قیامت برپا ہونے کے تم نے احتساب کے لئے  میری جانب لوٹنا ہے۔

  • Thereupon, I will decide amongst you in the matter you keep differing. [3:55]

  • جس پر میں تمہارے مابین اس کے متعلق فیصلہ کروں گا جس نکتے کے متعلق تم لوگ باہمی اختلاف کرتے رہتے ہو۔


  • Our Sustainer Lord; Indeed we have listened the caller (Muhammad [Sal'lallaa'hoalaih'wa'salam]). He calls for the Faith and directs:

  • ہمارے رب!یہ حقیقت ہے ہم نے منادی(رسول کریم محمَد ﷺ)کو غور سےسنا ہے، وہ لوگوں کو ایمان لانے کےلئے پکار اور دعوت دے رہے ہیں

  • That "You people believe in your Sustainer Lord". Responding to his call we have heartily accepted-believed.

  • ۔کہ"تم لوگ اپنے رب پر ایمان لے آؤ"اس طرح ان کی بات مان کر ہم ایمان لے آئے ہیں۔

  • Our Sustainer Lord! Sequel to our submission You the Exalted favour us by overlooking our misdeeds.

    • ہمارے رب!اس لئے ہمارے لئے  سابقہ گناہوں کی پردہ پوشی فرماتے ہوئے آپ جناب ہمیں معاف فرمائیں۔

    Root: ذ ن ب

  • And remove away-delete from record our past omissions and excesses.

  • ۔اور آپ جناب ہماری پچھلی لغزشوں سے درگزر فرماتے ہوئے انہیں معاف فرما دیں۔

  • And do segregate us in the company of Al-Ab'rar: the performers of good deeds (on the Day of Rising). [3:193]

  • ۔اور ہمیں (روز قیامت)از خود الگ ہونے کی اجازت دیں نیکوکاروں کے ہمراہ۔


  • Take note about those women of your society: if it is alleged they meet other women for satisfying abnormal illicit sexual inclination (lesbian) —

  • ۔معاشرے کی اخلاقی قدروں کے متعلق حکم سنو؛تمہارے معاشرے کی ایسی عورتیں جن کے متعلق یہ شکایت ہے کہ وہ دوسری عورتوں سے غیر اخلاقی جنسی میلان کے لئے ملتی ہیں۔

Root: ف ح ش

  • Thereat, you are directed to seek and produce four men of good-repute amongst you as witnesses to testify the allegation against them —

  • ۔تو اس کی تصدیق کے لئے معاشرے میں  انہیں جاننے والےچار نیک شہرت رکھنے والوں  سے ان مشکوک عورتوں پر گواہی حاصل کرو۔

Root: ر ب ع

  • Thereby, if they (four witnesses) testified establishing their guilt: thereby you people (society-court of jurisdiction) restrict - restrain them (guilty women) in their respective houses —

  • ۔اس طرح اگر ان چاروں نے ان کے باہمی فحش جنسی میلانات رکھنے پر گواہی دے دی تو اس صورت میں انہیں اپنے اپنے گھروں میں رہنے کے لئے پابند کر دو۔

Root: م س ك

  • This restriction be kept till the natural death might render them segregated - alienated —

  • ۔یہ پابندی تا عمر ہو گی یہاں تک کہ موت انہیں معاشرے سے جدا/الگ کر دے۔

Root: و ف ى

  • Or till such time Allah the Exalted might render this house-arrest as way-out for their resolve to revert to natural behaviour. [restraining their public appearance help them get rid of this abnormal behaviour]. [4:15]

  • ۔یا تاوقتیکہ اللہ تعالیٰ ان کے لئے اس غیر فطری طرز عمل سے چھٹکارہ پانے کے لئے اس خانہ بندی کو فطری طرز عمل کی جانب مائل ہونے کی راہ بنا دے۔


  • Know it about those whom the Angels were forcing in separated state, being guilty of having wronged and done injustice to their selves, they (Angels) asked them: "In what circumstances were you people?

  • ۔ان لوگوں کے متعلق حقیقت جان لو جنہیں ملائکہ  طاقت استعمال کرتے ہوئے الگ تھلگ کر رہے تھے بوجہ کہ اپنے آپ پر ظلم کرنے والے رہے تھے ان سے انہوں نے پوچھا"تم لوگ کس انداز میں رہے تھے؟"

  • They replied: "We were oppressed and weakened in the Land."

  • ۔انہوں نے جواب دیا"ہم لوگوں کو ملک میں دانستہ کمزور و بے بس بنا دیا گیا تھا:

  • They (Angels) rebuked: "Was not the Earth of Allah the Exalted vast enough that you people could have migrated therein?"

  • ۔انہوں(ملائکہ)نے ان سے پوچھا"کیا اللہ تعالیٰ کی زمین وسیع نہیں تھی  جس کی وجہ سے تم خود اس میں ہجرت کر جاتے؟"

Root: و س ع

  • Thereby, they the segregated people are whose abode is Hell-Prison —

  • ۔چونکہ وہ بیان  محض جھوٹا بہانہ تھا اس لئے اس کی پاداش میں یہ ہیں وہ لوگ۔۔ان کی آخری "پناہ گاہ" جھلسا دینے والی جہنم ہے۔

  • _ And she is a wretched destination of journey -- — [4:97]

  • ۔اور کیا ہی وہ بری منزل ہے رہائش پذیر ہونے کے لئے!

Root: ص ى ر


  • I did not say to them except that which You the Exalted had commanded me —

  • ۔میں نے ان کے تعمیل کرنے کے لئے سوائے اس کے کچھ نہیں کہا تھا جس کا آپ نے مجھے حکم دیا تھا۔

  • That "You people 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."

  • ۔وہ یہ کہ "تم لوگ اللہ تعالیٰ کی بااظہار بندگی کرو۔وہ میرے رب ہیں اور تم لوگوں کے رب ہیں"۔

  • And I kept observing them so long I corporeally remained amongst them —

  • ۔اور میں ان کے معاملات پر اس وقت تک عینی شاہد رہا جب تک میں ان کے درمیان حیات رہا تھا۔

Root: د و م

  • 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.

  • ۔پھر بسبب طبعی موت آپ جناب نے جوں ہی مجھے ان سے الگ کر دیا تو آپ جناب ان پر پہلے کی مانند ہمیشہ نگران و نگہبان رہے۔

Root: ر ق ب

  • And You the Exalted are the Observer and Witness upon everything. [5:117]

  • ۔اور آپ جناب ہی ہیں جو تمام کے تمام موجودات اور معاملات پر مطلق مشاہد ہیں۔


  • 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 acts you people had been doing." [6:60]

  • بعد ازاں وہ جناب تم لوگوں کوبتائیں گے جو تم دنیاوی زندگی میں  کرتے رہے تھے۔


  • And He the Exalted is the Sovereign-Absolutely Dominant upon his subjects/creations.

  • ۔اور وہ جناب اپنے بندوں کے اوپر یکتا،واحد مطلق فرمانروا ہیں۔

Root: ق ھ ر; ف و ق

  • And He the Exalted sends a large number of guards upon you people —

Root: ر س ل

  • 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 show remissness in execution of death warrant/their duty. [6:61]

Root: ر س ل


  • 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?

  •  ان حقائق کے پیش نظر غور کرو کہ اس شخص سے بڑھ کرکون تخریب اور بگاڑ کرتا ہے جس نے اللہ تعالیٰ کے متعلق دانستہ زیر مقصدجھوٹ پر مبنی تصور تخلیق کیا یا جس نے ان کے کلام پر مبنی آیات کو برملا جھٹلایا۔

  • They are the people whom their share (of crime) will keep accruing to them, it is transferred to their account from the Mother-Principal Book.

  • یہ ہیں وہ لوگ جن کو ان کاحصہ(جرم کی ابتدا اور رواج دینے کا) ان کے کھاتے میں پہنچتا رہے گا،اس کتاب  میں سے جس میں ہر بات درج ہے۔(سورۃ یٰسین کی آیت۔۱۲ دیکھیں)

Root: ن و ل

  • It will continue till such time on resurrection the Messengers of Our Majesty would have reached them and will be busy alienating and segregating them.

  • ایسا اس وقت تک ہوتا رہے گا جب ہمارے رسول(ملائکہ)ان کے پاس پہنچ کر انہیں مجمع میں سے الگ کر رہے ہوں گے۔

  • They asked them: "Where are those whom you used to call upon apart from Allah the Exalted?"

  • انہوں (ملائکہ)نے ان سے پوچھا”وہ کہاں ہیں جنہیں تم اللہ تعالیٰ کے علاوہ پکارا کرتے تھے“

  • They replied, "they have vanished from us

  • انہوں (مشرکین)نے جواب دیا”وہ تو ہمارے پاس سے کہیں غائب ہو گئے ہیں“۔

  • And they witnessed against their selves that they were indeed the rejecters-deniers of Human Messengers of Allah the Exalted.  [7:37]

  • اور انہوں نے خود اپنے نفوس کے خلاف گواہی دے دی کہ وہ حیات دنیا میں بشر کو رسول اللہ ماننے سے انکار کرتے رہے تھے۔(الاعراف۔۳۷)


  • They replied: "Indeed We are reversers towards our Sustainer Lord; [7:125]

  • انہوں(شعبدہ بازوں)نے جواب دیا"حقیقت یہ ہے کہ ہم اپنے رب کی جانب پلٹ چکے ہیں۔

  • 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."

  • اور تو ہم سے انتقام نہیں لے رہا سوائے اس وجہ سے کہ ہم اپنے رب کی آیات پر ایمان لے آئے ہیں جب انہوں نے حقیقت کو ہم تک پہنچا دیا ہے"

  • They prayed: "Our Sustainer Lord! Shower upon us perseverance and segregate us [on day of judgment] in identity of Muslims." [7:126]

  • انہوں نے دعایہ انداز میں کہا"ہمارے رب!ہم پر استقلال و استقامت سے حقیقت پر ڈٹے رہنے کا حوصلہ انڈیل دیں؛اور آپ ہمیں بحثیت  مسلمان لوگوں سے الگ کریں"۔

Root: ف ر غ


  • 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 —

Root: ض ر ب

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

Root: ذ و ق


  • Since the last moment will happen all of sudden, thereby, supposing any moment henceforth Our Majesty make you the Messenger [Sal'lallaa'hoalaih'wa'salam] to witness-see with eyes a part of that (Last Day) which Our Majesty are promising to them; or in future Our Majesty cause you to become segregated from people by natural death before that Day —

  • ۔چونکہ یوم آخر نے بالکل اچانک وقوع پذیر ہونا ہے اس لئے اگر ہم آئندہ کسی وقت اس(دن)کے کچھ ابتدائی حصے کو آپ(ﷺ)کی نگاہوں کو دکھا دیں جس کا ان سے ہم وعدہ کر رہے ہیں؛یا اس سے قبل  آنے والے دنوں میں  ہم جناب آپ (ﷺ)کو لوگوں کی مصاحبت سے الگ کر لیں (بسبب طبعی موت)۔۔

  • Since you are also not aware about the time and place of Last Day it does not make a difference between two assumptions, the final decision is that they will brought before Our Majesty for accountability —

  • ۔چونکہ اس دن کے وقوع ہونے کا وقت اور زمانہ آپ(ﷺ)کو بھی معلوم نہیں اس لئے دونوں مفروضوں سے فرق نہیں پڑھتا؛حتمی طور پر طے شدہ یہ ہے کہ انہیں ہمارے حضور احتساب کے لئے پیش کیا جائے گا۔

  • Afterwards your segregation by death Allah the Exalted is witness upon what they people innovatively perform. [10:46]

  • ۔آپ(ﷺ) کو لوگوں کی بشری مصاحبت سے الگ کرلینے کے بعد ازاں دور میں اللہ تعالیٰ ان کے ان افعال پر ہر لمحہ گواہ ہوں گے جو وہ کرتے ہیں۔


  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "O you the people!

  • آپ(ﷺ)ارشاد فرمائیں!اے لوگو!دھیان سے سنو

  • If you people are in doubt/skepticism/ill informed regarding my way/code of life —

Root: ش ك ك

  • 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 as on Day of Resurrection] —

  • And it was commanded at the time of revelation that I may be the first who accepted it — [10:104]

  • ۔اور مجھے (نزول قرءان پر) یہ حکم دیا گیا تھا کہ اس (قرءان مجید) کو پہلے سے موجود مومنوں میں  اول تسلیم کرنے والا بنوں۔


  • He prayed: "My Sustainer Lord, Your Majesty has indeed given me the authority in the country; and You the Exalted have taught me foreseeing by deducing the final outcome-logical conclusive interpretation of the happenings, events-dreams [as was disclosed to me by my father in childhood-12:06].

  • انہوں نے کہا’’اے میرے رب!آپ نے مجھے اس ملک میں فرمانروائی کو عنایت فرمایا ہے  اور آپ نے مجھےپیش آنے والے واقعات اور باتوں کی ابتدا اور منتہا کی کڑیوں کے تجزیہ  سے انجام کوپہلے ہی سے جان لینے کی تعلیم دی ہے۔

  • O You the Exalted Originator- Exposer of the Skies and the Earth:

  • اے آسمانوں اور زمین کو عدم سے وجود پذیر فرمانے والے۔

Root: ف ط ر

  • You the Exalted are my protector in the worldly life and in the Hereafter.

  • آپ میرے کارساز ہیں،اس دنیا اور آخرت کی حیات میں۔

  • Kindly segregate me in identity of a Muslim and join me with the righteously perfectionists." [12:101]

  • آپ مجھے حیات دنیا سے الگ کرنے کا فیصلہ دین اسلام پر کاربندحالت میں کریں۔اور آخرت میں میرا الحاق اصلاح کرنے والوں سے فرما دیں‘‘۔

Root: ل ح ق


  • Since the last moment will happen all of a sudden, thereby, supposing any moment henceforth Our Majesty make you the Messenger [Sal'lallaa'hoalaih'wa'salam] to witness-see with eyes a part of that (Last Day) which Our Majesty are promising to them; or in future Our Majesty cause you to become segregated from people by natural death before that Day —

  • ۔چونکہ یوم آخر نے بالکل اچانک وقوع پذیر ہونا ہے اس لئے اگر ہم آئندہ کسی وقت اس(دن)کے کچھ ابتدائی حصے کو آپ(ﷺ)کی نگاہوں کو دکھا دیں جس کا ان سے ہم وعدہ کر رہے ہیں؛یا اس سے قبل  آنے والے دنوں میں  ہم جناب آپ (ﷺ)کو لوگوں کی مصاحبت سے الگ کر لیں (بسبب طبعی موت)۔۔

  • Since purposely adopted deaf and blind behaviour causes you griefIt, therefore, We remind you the Messenger that the only responsibility upon you is to deliver-convey-pass on the message to their ears and eyes, (orally and in writing; even otherwise you know a human cannot make someone to have listened).

  • چونکہ آپ(ﷺ)لوگوں کے دانستہ بہرے اور اندھے روئیے سے ان کے لئے فکر مند ہوتے ہیں اس لئے آپ  کو یاددہانی کراتے ہیں  کہ آپ  پر ذمہ داری صرف کلام اللہ کو من و عن لوگوں کی سماعتوں اور بصارتوں تک پہنچانا ہے۔(کسی کو سنوانا ویسے بھی کسی بشر کے لئے ممکن نہیں)۔

  • On deliverance of it (Qur’ān) your corporeal alienation will make no effect; since subjecting people to accountability vests upon Our Majesty. [13:40]

  • ۔اور آپ (ـﷺ) کی بشری علیحدگی سے فرق نہیں پڑے گا کیونکہ ہر شخص کا احتساب کرنا ہم جناب پر ذمہ داری ہے۔


  • 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]


  • They are the people Whom the Angels will be segregating them respectfully and pleasantly (upon resurrection); saying —

  • "Peace and tranquillity is upon you people; please enter into the Paradise for what you people had been doing" [16:32]


  • Know it, Allah the Exalted has created you people. Afterwards on 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 a member of you people who is made to regressively return towards the relatively dependent-feeble of the period of life culminating at nethermost-non verbal infancy.

Alzheimer is not a disease, but a phenomenon       Root: ر ذ ل; ع م ر

  • The explanation-effect-symptom of regression is that thenceforth he traces-retrieves not knowledge of something, after having attained knowledge.

  • It is a certain fact that Allah the Exalted is Fountain and Setter of sciences, the absolutely Dominant in setting equations and measures. [16:70]


  • O you the Mankind! Listen;

  • If you people have been cast in irritating confusion regarding the resurrection—revival of life:

  • Then why don't you reflect on origin of life; Our Majesty indeed created you people initially corporeally structured with substances of clay drawn from dust —

Root: خ ل ق

  • Afterwards, Our Majesty created you from a segment of a sperm —

The procreation of Man - Anisogamy   Root: ن ط ف

  • Afterwards, from the joined, implanted/clung clot [zygote-Greek "zogotus" meaning "joined"] —

Root: ع ل ق

  • Afterwards from chewed like morsel of flesh —

Root: م ض غ

  • It (zygote) is of two types, one made to be created [the zygote joined with womb's wall] and the other opposite of that which is created [the zygote joined with fallopian tube wall-ectopic pregnancy, not to be created but to scatter]—

Root: خ ل ق

  • It is mentioned so that Our Majesty might make manifest for you [that only that gets created whom We wish to create].

 

  • And We implant-make those reside in the wombs whom Our Majesty so will, towards a determined length of time with appointed termination moment.

Root: ق ر ر

  • Afterwards the lapse of appointed duration Our Majesty discharge you as an infant.

 

Root: ط ف ل

  • Afterwards, Our Majesty keep developing you to cross over to your strengthen maturity.

  • Thereat, there is someone of strengthen maturity amongst you who is alienated [because of natural death, murder or alive who is killed in Allah's cause]—

  • And, there is some matured person among you who is made to return backwards to the most dependent-feeble of the period of life-nethermost-non verbal infancy —

Alzheimer is not a disease, but a phenomenon   Root: ر ذ ل; ع م ر

  • The explanation-symptom-effect of regression is that thenceforth he traces-retrieves not knowledge of something, after having attained knowledge.

  • Realize it that you see certain Soil giving look of sterile-cracked-compacted and still. Thereat, when Ourr Majesty sent upon her water, she became thrilled and she swelled [These are not literary expressions but narration of physical facts-Qur’ān is a statement of absolute fact] —

Root: ر ب و ; ھ م د; ھ ز ز

  • And thereby she produced- sprouted every kind of beautiful species of plants. [22:05]

Root: ن ب ت


  • 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 the Exalted 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 the Exalted 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.

Root: ن و م

  • Thereat He the Exalted causes to be held back that self of a person upon whom He the Exalted has decreed the death [during sleep] —

Root: م س ك

  • And He the Exalted 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.

  • Indeed 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]

  • یقینا ان عناصر فطرت کے عینی مشاہدہ میں  ایسی شہادتیں ہیں جو ازخود تفکر کرنے والوں کے لئے  فلسفہ توحید (معبود مطلق)کی جانب رہنمائی /اشارہ کرنے والی ہیں ۔

Root: ف ك ر


  • He the Exalted is the One Who has created you people corporeally structured with substances of clay drawn from dust [initially] —

    Origin of Man

  • Afterwards, He created you people from a segment of a sperm —

  • بعد ازاں(نسل آدم کا اجرا)تم لوگوں کو نطفہ کے ایک جزو سے تخلیق کیا۔

       The Procreation of Man  Root: ن ط ف

  • Afterwards from the joined/implanted/clung clot [zygote-Greek "zogotus" meaning "joined"] —

Root: ع ل ق

  • Afterwards [lapse of appointed duration] He discharged you [from wombs] as an infant.

Root: ط ف ل

  • Afterwards so that you cross over to your strengthened maturity, thereafter so that you people become aged —

Root: ش ى خ

  • 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 —

  • And so that you people apply intellect and reason. [40:67]


  • Therefore, you the Messenger [Sal'lallaa'hoalaih'wa'salam] remain coolly perseverant, indeed the promise of Allah the Exalted [regarding Last Day] is a fact —

  • ۔چونکہ ان کا یوم آخر کو جھٹلانا زیر مقصد مگر آپ کے لئے باعث کوفت،اس لئے آپ(ﷺ)سے کہہ رہے ہیں کہ آپ استقلال و استقامت سے اپنے نکتہ نظر سے پیوست رہتے ہوئے سکون و تحمل سے ان کی ریشہ دوانیوں کو برداشت کریں۔یہ حقیقت اپنی جگہ ہے کہ آپ کے رب کے وعدہ نے پایہ تکمیل کو پہنچنا ہے۔

  • Since the last moment will happen all of sudden, thereby, supposing any moment henceforth Our Majesty make you the Messenger [Sal'lallaa'hoalaih'wa'salam] to witness-see with eyes a part of that (Last Day) which Our Majesty are promising to them; or in future Our Majesty cause you to become segregated from people by natural death before that Day —

  • ۔چونکہ یوم آخر نے بالکل اچانک وقوع پذیر ہونا ہے اس لئے اگر ہم آئندہ کسی وقت اس(دن)کے کچھ ابتدائی حصے کو آپ(ﷺ)کی نگاہوں کو دکھا دیں جس کا ان سے ہم وعدہ کر رہے ہیں؛یا اس سے قبل آپ (ﷺ)کو لوگوں کی مصاحبت سے الگ کر لیں (بسبب طبعی موت)۔۔

  • Since you are also not aware about the time and place of Last Day it does not make a difference between two assumptions, the final decision is that they will brought before Our Majesty for accountability [40:77]

  • ۔چونکہ اس دن کے وقوع ہونے کا وقت اور زمانہ آپ(ﷺ)کو بھی معلوم نہیں اس لئے دونوں مفروضوں سے فرق نہیں پڑھتا؛حتمی طور پر طے شدہ یہ ہے کہ انہیں ہمارے حضور احتساب کے لئے پیش کیا جائے گا۔


  • 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]

Root: ض ر ب


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:


Related Root:

Root: و ع د Root: ع ق د   Root: و ث ق

Nouns

1

Elative Noun: Superlative: Indefinite; masculine; singular; accusative. 9:111=1

                                                                                                           اسم التفضيل کا صیغہ:-مرفوع-واحد-مذكر

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

 
2

Elative Noun: Superlative: Definite; masculine; singular; accusative. (1) 53:41=1

                                                                           اسم التفضيل کا صیغہ:معرفہ باللام-منصوب-واحد-مذكر

 
3

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

 
4

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-المزحلقةالإِضَافَةُ = اسم فاعل:مرفوع- جمع  مذكر /مضافضمير متصل-جمع مذكرغائب في محل جر-مضاف إليه

 
5

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

Verb Form-II

1

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

 
2

 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

 
3

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

 
4

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

 
5

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

 
6

 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

 
7

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  

 
8

 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

 
9

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

 
10

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

 
11

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 

 
12

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

 

Verb Form-IV

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

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

 
6

 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

 
7

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

 
8

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=2

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

 


Verb Form-V

1

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

 
2

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  

 
3

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

 
4

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

 
5

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 تفعّل

                                                                       ضمير متصل  في محل نصب مفعول به /جمع  متكلم 

 
6

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 تفعّل

                                                     نون الوقاية + الياء ضمير متصل  في محل نصب مفعول به/واحد متكلم

 
7

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

 
8

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

 
9

  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

 
10

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

 
11

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

 
12

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

 
13

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

 
14

Verb: Imperfect; Third Person; Singular; Masculine;  [Form-V]; Mood: Indicative;  مصدر-تَوَفِّى Verbal noun. (1)8:50(2)39:42=2

                                                 فعل مضارع مرفوع بالضمة المقدرة على الياء لثقل-صيغة-واحد مذكرغائب/باب تفعّل

 
15

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

 

Verb Form-X

1

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