Root: ف د ى

Words from this Root in the Grand Qur’ān:

a) Total occurrences: 13

b) No of constructions: 11

Nouns: 3; Recurrence: 4; Verb: 8; Recurrence: 9 [Form-I:1; Form-III: 1; Form-VIII: 7]

لفاء والدال والحرف المعتل كلمتانِ متباينتان جدّاً. فالأولى: أنْ يُجعلَ شيءٌ مكانَ شيءٍ حِمىً له، والأُخْرى شيءٌ من الطَّعام.فالأولى قولك: فديتُه أَفدِيه، كأنَّك تحميه بنفسك أو بشيء يعوِّض عنه.

That it signifies two divergent expressions; firstly it means to render the placing of a thing from a position which was uncomfortable for it; and secondly something of the meal. Its first signification is to ransom, deliverance, redeem, release somebody since it is removing heat, or discomfort, by compensation.

Classical Lexicons

Semantic domain: Ransom (release/freeing of a hostage on payment; but this includes ''hostage of a promise, obligation, undertaking, either forced or voluntary to absolve oneself). Rescue or redeem somebody by compensatory sacrifice.

Constituents: Reason of being hostage; entity that is to be freed; money or other consideration by which hostage will be released or absolved.

Lane Lexicon: He gave his ransom; he gave a thing, and so liberated him;[i. e. he ransomed him;]

اردو میں ہم اصل،فدیہ اور زرفدیہ مستعمل ہے:

١ - وہ روپیہ پیسہ یا وہ رقم جس کو دے کر رہائی حاصل کی جائے


 

  • Afterwards the ratification of aforesaid covenant, you are such people who kill-ill repute your people —

  • And you cause a group weaker among you to exile from their towns-locations —

  • By alleging upon them accusations of guilt and transgression.

  • However, if they are brought to you as captives you voluntarily ransom them —

  • While their very exile had been made unlawful upon you.

  • Is it for reason that you accept some part of the Book and reject/deny some part of the Book?

  • Therefore, what be the return-punishment, for anyone of you people who does this act of accepting some and refusing some part of the Book —

  • Shall be but disgrace-ignominy in the life of this lowly world.

  • Take note; such people will be taken to the grievous chastisement on the Day of Rising.

  • Remain mindful; Allah the Exalted is never ever unmindful about what you people do. [2:85]


  • The Fasting is during a fixed number of days; day and night-29 or 30 of the lunar month.

  • Sequel to this imposition one may adjourn it who is suffering amongst you some sickness or is embarking on a journey. Thereby, the adjourned fasting be accomplished to the count during the days of another month.

  • A compensation; a feed of destitute is incumbent for deferring fast upon those who have the strength to bear it in that ailment or journey without detriment  [journeying towards north will rather shorten the Fasting time].

  • Therefore, whoever heartily adopted a better course, thereat, that is much benefiting for him.

  •  And remember that your observing fasting instead of adjourning it in minor bearable sickness or comfortable journey would be far better for you people.

  • Fasting is certainly better if you people have understood-comprehended it [the importance and exaltation of the Month of Fasting]. [2:184]


  • Listen; You people are directed to complete the Hajj and Uemraa; performing all the Protocols in awe and reverence for Allah the Exalted.

  • However, if on arrival you were blockaded to perform it, then you are only required to send that which was readily available of garlanded mammals raised for sacrifice.

  • And you should not remove hair-shave your heads till the reaching of the sacrificial mammal to his destined point.

  • However, if someone of you was sick, or with itching-irritation persisting in his head he is faced with, necessitating removal of hair or avoidance of shaving, thereby, an absolver is due upon him of choice; fasting, or to gift something to needy, or doing any good act.

  • Thereat, if you are afforded security-permission for entry, then, if some one wished to avail the benefit of Uem'raa visit towards Hajj he shall sacrifice which was readily available of garlanded mammals raised for sacrifice.

Root: ى س ر

  • However, he who does not find to comply with this injunction he shall fast for three days during Hajj and for seven days on return to native place.

  • This will make fast for ten days, compositely. This injunction is for him whose household is non-resident of Sacred Mosque.

  • And you people sincerely endeavour to attain the protection from Allah the Exalted —

  • And be aware that Allah the Exalted is watchful/examines matters minutely till its logical conclusion. [2:196]


  • Aet'Ta'laaqo: the formal pronouncement and resultant state of suspension—freezing of conjugal relation for terminating the Bond of Nikkah is permissible only on two occasions in time-line of married life —

  • Consequently on expiry of prescribed intervening period for reconciliation, there is option for you to hold back/resume association with the alienated wife [upon understanding/reconciliation reached] in accordance with the known norms of society. Otherwise, recourse is partitioning - apartness  in a respectable-decent-appropriate manner [from the house in the presence of two witnesses of just minded repute].

  • Take note, it is not permissible for you (the husbands) who terminate the Conjugal Bond that you might take back any moveable and immovable asset out of that which you had already given them [even if it is plenty of wealth-4:20; this legal injunction at times becomes problem for pusillanimous husbands who then might play tricks-4:20]

  • The exception to the aforementioned injunction is for that particular couple who considered-apprehended that they both would not be able to maintain the limits of Allah the Exalted in continuing the Conjugal bond/Nikah.

  • Thereby, in such case if you people-society/concerned families apprehended that this couple will not be able to maintain the limits of Allah the Exalted, then there is not at all harm-blemish in adjudging upon such couple that the wife agreeably recompensed out of that which her husband had given to her to earn separation/termination of Marriage Bond. [This is for the dislike of wife to continue matrimonial bond with her husband. But husbands should not tease and harass their wives to take them to this point of asking separation on payment of recompense-4:19].

  • These are the limits-restraints-demarcations-options for dealing with the situations prescribed-ordained by Allah the Exalted.

  • Therefore, you people should not consciously and purposely transgress them.

  • Beware, whoever consciously and diligently transgresses the limits set by Allah the Exalted —

  • thereby they are truly the evil-doers-distorters-creators of imbalances-disorders-over stepping. [2:229]


  • The certain fact about those who had deliberately and persistently denied to accept the Belief, and had died while were still determined-staunch rejecters-Non Believers, is this predication —

  • Thereby, even the Mass of the Earth in form of gold would never be accepted in case anyone of them offered hypothetically hoping that he got himself redeemed in return.

  • They are the people — a severe punishment is prepared-in wait for them [on Day of Requital].

  • None amongst helpers will come forward for them to help. [3:91]


  • Be informed about those who have refused to accept Qur’ān - the Divine Discourse:

  • ایسے لوگوں کے متعلق حقیقت جان لیں جنہوں نےقرآن مجید کو ماننے سے انکار کیا ہے:۔

  • Hypothetically speaking, had that wealth which is in the Earth; all of it in absolute terms and along with it another alike wealth were at their disposal so that they might redeem their selves in lieu of it from the punishment inflicted on the Day of Rising; it would not have been accepted from them.

  • Beware, a severe punishment is prepared-in wait for them. [5:36]


  • Know it; If all that wealth which is available in the Earth was available for a person who did wrong and evil to his self he would have indeed offered it as compensation, fine, recompense to get himself redeemed [on the Day of Judgment] —

  • Know it; the feelings of ashamed regret would become apparent when they would have seen the punishment.

  • And the judgment will be passed between them on the principle of equity —

  • Whereby they will not be subjected to any injustice [not even iota of it]. [10:54]


  • The most befitting reward-response is guaranteed for those who consciously and heartily responded for their Sustainer Lord.

  • Beware of the predication-affirmed news about those who consciously and persistently did not let themselves respond for Him the Exalted —

  • Hypothetically speaking, had all collectively that exists in the Earth and alike of it in addition were the treasures exclusively for them they would certainly have offered to redeem their selves in lieu thereof.

  • They are the people, the terrible reckoning is in wait for them —

  • And [afterwards] their Abode is the Hell-Prison.

  • Mind it, the Hell-Prison is the Worst Dwelling to land in. [13:18]


  • And Our Majesty compensated him by sacrifice of a male mammal, characteristically great in bone: not juvenile but adult— [37:107]


  • Beware of the fact that hypothetically speaking; Had all collectively that exists in the Earth and alike of it in addition were the treasures exclusively for those who did wrong their selves, they would certainly have offered it to redeem their selves —

  •  In lieu thereof, from the sentence on the Day of Rising.

  • And that became self exposed-evident for them, which was communicated from Allah the Exalted but they deliberately and persistently did not reckon it. [39:47]


  • Thereby, when in response, you have met face to face in battlefield with those who have refused to believe in the Messenger and Qur’ān —

  • :نتائج کا یہ فرق جان لینے کے بعد اگرتم لوگوں کا میدان جنگ میں ان لوگوں سے آمنا سامنا ہوتا ہے جنہوں نے رسول کریم اور قرء ان کا انکار کردیا ہے

  • Thereat, obvious target for both warring parties are the necks-human bodies-mutual hitting 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—

  • تو ظاہر ہے کہ فریقین کا مقصد ایک دوسرے کی گردنیں مارنا ہے؛یہ مطمح نظراس وقت تک کے لئے ہے جب تم لوگوں نے انہیں نڈھال اور شکست خوردہ کر دیا ہے(پھر گردن نہیں مارنا)۔

  • Thereat you you are hereby directed to firmly buckle up - 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.

  • بلکہ تمہیں حکم دیا جاتا ہے کہ نڈھال اورشکست خوردہ دشمن کے سپاہی کوبطور جنگی قیدی گرفتار کرو؛اس وقت تک کے لئے کہ جنگ اپنے ہتھیارزمین پر رکھ دے،بعد  اس کے چاہو تو بطور احسان جنگی قیدی رہا کر دواور چاہو تو تاوان لے لو۔

Root: و ض ع

  • This order for compassionate attitude with enemy even in the battlefield is for reason; otherwise if Allah the Exalted had so willed, certainly He the Exalted could have helped some of them at His Own accord.

  • جنگ کے دوران بھی انسانی زندگی کی حرمت کا لحاظ رکھنے کے اس حکم کی وجہ ہے،وگرنہ تم سے کہنے کی بجائے اللہ تعالیٰ چاہتے تو ازخود سے ان میں سے بعض کی مدد کر دیتے۔

  • But the purpose is that He the Exalted might subject some of you to a test of behaviour with some other for exposure of true personality.

  • بلکہ مقصد یہ ہے کہ تم میں بعض کوبعض کے ساتھ  رویے میں آزما کران کی شخصیت کووہ جناب آشکارہ کریں

  • And those who were killed in the Cause of Allah the Exalted: Certainly are convinced that He the Exalted will never let their deeds go unrecognized -unappreciated. [47:04]

  • اوران لوگوں کے متعلق جان لو جو اللہ تعالیٰ کی راہ میں قتل ہو گئے ان کے اعمال کو وہ جناب کبھی رائیگاں نہیں ہونے دیں گے ۔


  • Therefore, [it will be told] "O You Muna'fi'qeen-Deceptive - Impostor believers! Today a redeeming offer by you people will not be accepted. Nor it will be accepted from those who had openly rejected to accept.

  • O You Muna'fi'qeen-Deceptive - Impostor believers! the Abode of you people is the heated Hell-Prison.

  • She is the "Protector" of you people.

  • And it is an evil abode-destination to land in. [57:15]


  • Though they are made to see them.

  • The Criminal would desire that he might be remitted of the punishment on the Day when he fully knows the guilt at the cost-recompense of his sons — [70:11]


 

Nouns
1 Verbal Noun: Indefinite; accusative.  (1)47:04=1                                   مصدر: منصوب  
2   Noun: Indefinite; singular; feminine; nominative. (1)2:184(2)57:15=2                                        اسم: مجرور-واحد-مؤنث  
3  Prefixed conjunction فَ  which shows cause/reason and consequence + Noun: Indefinite; singular; feminine; nominative. (1)2:196=1  حرف فَ + اسم  مرفوع-واحد-مؤنث  

Verb Form-I

 
1 Verb: Perfect; First Person; Plural/Sovereign Singular; Masculine; نَا Subject pronoun, in nominative state; Suffixed Object Pronoun: Third person; singular; masculine, in accusative state; مصدر-فِدْيَةٌ Verbal noun  (1)37:107=1

                   فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع المتحرك/نَا:ضميرمتصل في محل رفع فاعل-جمع متكلم

        ضمير متصل مبنى على الضم في محل نصب مفعول به مقدم/واحد مذكرغائب

 

 

Verb Form-III

 
1  Verb: Imperfect; Second Person;  Plural; Masculine; Mood: Jussive; [Form-III]; و Subject Pronoun in nominative state + Object pronoun: third person; plural; masculine; مصدر-مُفَادَاةٌ Verbal Noun. (1)2:85=1

              فعل مضارع مجزوم بِإِن و علامة جزمه حذف النون/و- ضمير متصل في محل رفع فاعل/جمع مذكرحاضر /باب مفاعلة

      ضمير متصل مبنى على الضم في محل نصب مفعول به/جمع مذكرغائب

 

Verb Form-VIII

 
1 Verb: Perfect; third person; singular; feminine; [Form-VIII]; ت feminine marker; Subject pronoun hidden; مصدر-اِفْتِدَاءٌ Verbal Noun. (1)2:229=1

        فعل ماضٍ مبني على الفتح + تَاء التانيث الساكنة/الفاعل:ضمير مستتر جوازاً تقديره:هِىَ-واحد مؤنث غائب/باب  اِفْتَعَلَ

 
2 Verb: Perfect;  Third person; Singular; Masculine; [Form-VIII]; [هُوَ] Subject pronoun hidden; مصدر-اِفْتِدَاءٌ Verbal Noun. (1)3:91=1

                            فعل ماضٍ مبنى على الفتح المقدر/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكر غائب/باب  اِفْتَعَلَ

 
3 Emphatic Particle + Verb: Perfect; third person; singular; feminine; [Form-VIII]; ت feminine marker; Subject pronoun hidden; مصدر-اِفْتِدَاءٌ Verbal Noun.(1)10:54=1  

               اللام واقعة فى جواب لَو+ + فعل ماضٍ مبني على الفتح + تَاء التانيث الساكنة

                 الفاعل:ضمير مستتر جوازاً تقديره:هِىَ-واحد مؤنث غائب/باب  اِفْتَعَلَ

 
4 Prefixed emphatic Particle + Verb: perfect; Third person; plural; masculine; [Form-VIII]; [و] Subject Pronoun, nominative state; مصدر-اِفْتِدَاءٌ Verbal Noun. (1)13:18(2)39:47=2 

 اللام واقعة فى جواب لَو+ + فعل  ماضٍ مبنى على الضم لاتصاله بواو الجماعة

      و- ضمير متصل في محل رفع فاعل والألف-فارقة/جمع مذكرغائب/باب  اِفْتَعَلَ

 
5 Prefixed Particle of purpose/intent + Verb: Imperfect; Third person; plural; masculine; Mood: Subjunctive evident by elision of نَ; [Form-VIII]; [و] Subject Pronoun, nominative state; مصدر-اِفْتِدَاءٌ Verbal Noun. (1)5:36=1

                                          لام التعليل +  فعل مضارع منصوب بأن مضمرة بعد لام التعليل و علامة نصبة حذف النون

                                                       و- ضمير متصل في محل رفع فاعل- جمع مذكر غائب والألف-فارقة/باب  اِفْتَعَلَ

 
6 Verb: Imperfect; transitive; Third person; masculine; singular; Mood: indicative; [Form-VIII]; Subject pronoun hidden; مصدر-اِفْتِدَاءٌ Verbal Noun(1) 70:11=1

   فعل مضارع مرفوع بالضمة المقدرة على الياء لثقل/ الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/باب  اِفْتَعَلَ