Root: ء ج ر
Words from this Root in the Grand Qur’ān:
a) Total occurrences: 108
b) No of constructions: 22
It occurs in 99 Ayahs in 39 Suras
Nouns: 19 Recurrence 105;
Verbs: 3 [Form-I: 1; Form-X: 2]
Other Root with same radicals: ج ء ر
Ibn Faris [died 1005] stated:
(مقاييس اللغة)
الهمزة والجيم والراء أصلان يمكن الجمعُ بينهما
بالمعنى، فالأول الكِراء على العمل، والثاني جَبْر العظم
الكَسِير
That the basic perception and signification is that of reward for deeds; and reparation - restoration of a fractured - cracked bone.
Primarily, it refers to award in the sense of acknowledging and appreciating good deeds—laurelling, and not necessarily in restrictive sense of a payment for a service somebody has rendered. This is how it is mostly used in the Grand Qur’ān.
In common parlance it denotes remuneration - charges - fee - wage for a service rendered. [Refer 28:26]
Reward, a contingent benefit for an action. It has more to do with an action or exchange. A reward is a consequence of an action, and is often given by someone, but it can also be realized independently as well.
In Grand Qur’ān it also refers to wedding gift. However, use of this word with reference to newly wed-wives is elaborated and defined as pleasant gift, magnanimous that one can afford, which is given without consideration of reciprocal service.
وَ ءَاتُوا۟ ٱلنِّسَآءَ صَدُقَٟتِـهِنَّ نِحْلَةًۭۚ
فَإِن طِبْـنَ لَـكُـمْ عَن شَـىْءٍۢ مِّنْهُ نَفْسًۭا فَكُلُوهُ
هَنِيٓـًۭٔا مَّرِيٓـًۭٔا٤
-
And you (respective husbands) give to the wives the committed bridal financial right: agreed financial obligation of them. The consideration and manner of discharging your liability be an act and state of a pleasant gift given with love-affection-respect.
However, for reason of it being a promised obligation, if they offer-remit any part of it for you of their own pleasure —Thereby, you enjoy consuming it without any perception-fear of harm-negative implication. [4:04]
The fractured-cracked
bone heals naturally and so has honey the healing effect. The manner and
magnitude of giving the
pleasant gift of wedding is described by the
Cognate Adverb:
[Verbal
Noun: Indefinite; accusative - signifies
a
pleasant gift-donation given with love-affection-respect]. There is no parallel of Arabic language
in subtleties and delicacies, one will have to agree.
وَٱلْمُحْصَنَٟتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَـكَـتْ أَيْمَٟنُكُـمْ
وَأُحِلَّ لَـكُـم مَّا وَرَاءَ ذَٟلـِكُـمْ
فَمَا ٱسْتَمْتَعْتُـم بِـهِۦ مِنْـهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ
فَرِيضَةًۭۚ
وَلَا جُنَاحَ عَلَيْكُـمْ فِيـمَا تَرَٟضَيْتُـم بِـهِۦ مِنۢ بَعْدِ
ٱلْفَرِيضَةِ
-
Further, all the Protected-Wedded: those already in married state in the Womenfolk are forbidden upon you people (the believers). Only those Married believer Women in the wedlock of non-believer are excepted from this prohibition who have been given asylum and are now under the authority/governance and responsibility of you people (Muslim State) for handling and managing their affairs. This is the Promulgation by Allah the Exalted; mandatory upon you people to follow in letter and spirit.
Take note: All Women (virgin. divorced, widow, irrespective of status) other than the sanctified - prohibited are granted liberty - legal sanction to consent for wedding by you — They are made permissible solely and exclusively for the purpose that you might sincerely seek them with your wealth in the manner of those who seek women for taking them in protective fold of Matrimonial Bond: Nikah rendering them a pearl of household. Their seeking is not allowed with wealth in the manner of debauch men for sexual lust - merely for flowing out the "water: momentary intercourse".
Thereat, subject to your having self availed the right of establishing Matrimonial Intimate Relation - association peculiar to matrimonial bond with wed-wives, [unlike wives with whom you cut the Bond without having intercourse] you people discharge the respective obligation - commitment in full in their favour. However, there is nothing objectionable - embarrassing for you if after having struck the obligation you amend it with mutual consent—understanding.
The fact remains, Allah the Exalted is absolutely Knowledgeable, the knower of invisible-hidden realities-considerations and the Infinitely Just Supreme Administrator of the created realms. [4:24]
Thus it is evident that:
=
Related Root:
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1 |
اسم:مرفوع- واحد مذكر |
Reward, recompense, |
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2 |
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3 |
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4 |
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5 |
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(9)34:47(10)36:11(11)38:86=3|
6 |
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(10)17:09(12)18:77(15)33:44(16)36:21(21)52:40(23)68:46(24)73:20=7|
7 |
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8 |
الإِضَافَةُ-اسم: منصوب-واحد مذكر/مضاف + ضمير متصل-واحد مذكر غائب في محل جر-مضاف إليه |
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9 |
الإِضَافَةُ-اسم: منصوب-واحد مذكر/مضاف + ضمير متصل واحد مؤنث غائب في محل جر-مضاف إليه |
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10 |
الإِضَافَةُ-اسم: ممرفوع-واحد مذكر/مضاف + ضمير متصل-جمع مذكر غائب في محل جر-مضاف إليه |
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11 |
الإِضَافَةُ-اسم: منصوب-واحد مذكر/مضاف + ضمير متصل-جمع مذكر غائب في محل جر-مضاف إليه |
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12 |
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13 |
الإِضَافَةُ-اسم: مرفوع-واحد مذكر/مضاف + ضمير متصل-واحد متكلم مبنى على الفتح في محل جر-مضاف إليه |
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14 |
الإِضَافَةُ-اسم: منصوب-جمع مكسرمؤنث/مضاف + ضمير متصل-جمع مذكر حاضر في محل جر-مضاف إليه |
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15 |
الإِضَافَةُ-اسم: منصوب-مكسرمؤنث/مضاف + ضمير متصل-جمع مذكر غائب في محل جر-مضاف إليه |
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16 |
لإِضَافَةُ-اسم: منصوب-مكسرمؤنث/مضاف + ضمير متصل-جمع مؤنث غائب في محل جر-مضاف إليه |
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17 |
حرف فَ + الإِضَافَةُ-اسم: ممرفوع-واحد مذكر/مضاف + ضمير متصل-واحد مذكر غائب في محل جر-مضاف إليه |
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18 |
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19 |
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Verbs Form-I
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1 |
فعل مضارع منصوب بأن و علامة نصبه الفتح/الفاعل:ضمير مستتر جوازاً تقديره:أَنتَ/واحد مذكر-حاضر نون الوقاية + الياء ضمير متصل في محل نصب مفعول به/واحد متكلم |
Verbs Form-X
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1 |
فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع التاء-ضمير متصل مبنى على الفتح في محل رفع فاعل واحد مذكرمخاطب/باب إستفعال |
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2 |
فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر/باب إستفعال ضمير متصل مبنى على الضم في محل نصب مفعول به-واحد مذكرغائب |
