Root: ذ و ق

Words from this Root in the Grand Qur’ān:

a) Total occurrences: 63 

b) No of constructions: 33

Nouns: 3; Recurrence: 5 Verbs: 30;  Recurrence: 58 [Form-I: 36; Form-IV:  22]

Ibn Faris [died 1005] stated:

(مقاييس اللغة)

الذال والواو والقاف أصلٌ واحد، وهو اختبار الشيء من جِهَةِ تَطَعُّمٍ، ثم يشتق منه مجازاً

That it signifies examination, testing, trial of a thing from point of its inlay, taste, eating. Afterwards it is also used as figurative expression.

Semantic Field: Taste - sensory feeling

Lane Lexicon He tasted it; i. e., perceived its taste, by means of the moisture of the tongue: or he tried, or knew, its taste: it is originally said of that of which little is taken: when much is taken, the term أَكْلٌ is used

Classical Lexicons

Related Root:

Root: ء ج ج : burning to the mouth, whether salt or bitter or hot

It is not restricted to gustatory modality but to all sensory feelings, like pain by corporal infliction.

In English taste is restricted to (WordNet):
 

١اردو میں ہم اصل ذائقہ، خوش ذائقہ مستعمل ہے

  چیزوں کا مزہ بتانے والی قوت، لذت بتانے والی قوت، وہ حس جس کا تعلق چکھنے سے ہو۔

Its usage in Grand Qur’ān is not restricted to gustatory modality but to all sensory feelings, like pain by corporal infliction and of pleasure and comfort. Skin is mentioned as the receptor, taster of Pain, corporeal infliction. It is also used as "The Taste of death".

1. Corporeal infliction: Painful - affect: Skin Burn - Skins will be replaced -grafted to make them feel - sense - taste the punishment (4:56).

2. The Taste of death;

3. In the meaning of tasting eatables;

4. In the meaning of tasting mercy


1. Corporeal infliction: Painful

  • Thereat, as for those whose faces blackened, they will be asked (by Angels who recognize by apparent signs): "Did you people disavowed after remaining in the state of belief?

  • Therefore, you people taste and suffer the punishment for the reason that you you kept disavowing." [3:106]


  • Allah the Exalted has certainly listened the verbal boas of those who said: "Truly, Allah is needy and we are self sufficiently rich''.

  • Our Majesty will record what they said and keep recording their contrary to fact ridiculing-mocking-insinuating character assassination of few of the Chosen and exalted Allegiants of Allah the Exalted with stories-accusations based on conjectures.

  • And Our Majesty will say to them on the Day of Resurrection: "You people taste the scorching of heat-temperature. [3:181]


  • Know the certain fact about those who rejected Our Aa'ya'aat: Verbal Passages of Qur’ān: Our Majesty will soon scorch them by casting them into the heated Hell Prison.

  • Every time their skins burn out Our Majesty will replace-graft them skins other than of original skins. The purpose of replacing-grafting skins is that they people might feel-sense the torment.

  • Indeed Allah the Exalted has eternally the absolute command-Dominance; and is the Infinitely Just Supreme Administrator of the created realms. [4:56]


  • O those/you, who consciously proclaim to have accepted/become believers, listen!

  • [in view of prohibition imposed-5:01] You should not hunt-slaughter mammals when you are on pilgrimage journey.

  • Take note; if someone of you in such circumstance hunted and slaughtered by design:

  • Then the recompense upon him is sacrifice of domestic mammal of the like he hunted and killed:

  • Garlanded mammal arriving at Kae'bata; to be adjudged by two persons of justice minded repute amongst you —

  • And/Or the recompense upon him as expiation is feeding of the indigent; or the remission for this is fasting so that he might taste it as penalty and rectify-improve-settle his affair.

  • Allah the Exalted has ignored that what went before times. However, take note that henceforth if someone transgressed, thereby, Allah the Exalted will award him punishment/requite him.

  • Be aware, Allah the Exalted is the Sovereign, the Holder of Authority to award due punishment-requite to criminals. [5:95]

  • خبردار رہو،اللہ تعالیٰ مطلق العنان حکمران ہیں۔وہ جرم کی پاداش میں سزا دینے کا مطلق اختیار رکھتے ہیں۔


  • Would that if you could see-imagine when they would have been stopped upon the command of their Sustainer Lord;

  • He the Exalted asked, "Were this not cautioned through the Infallible Doctrine?"

  • They replied: "Yes of course; by our Sustainer Lord."

  • He the Exalted said: "Thereby, you people taste and suffer the punishment for the reason that you kept denying and disbelieving resurrection." [6:30]


  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "He the Exalted has full command and ability that He might revive-repeat upon you people the distress originating and seizing you from space above you or from beneath your feet —

  • Or He the Exalted might let you people in a state of few groups/sects; and might cause some of you taste the combat power of some others".

  • Appreciate the manner how Our Majesty alternate the Verbal Passages (of Qur'an) in interchanging pattern - alternatives —

  • Its objective is that people might conceptualize-conveniently comprehend. [6:65]


  • They who ascribed partners with Allah the Exalted will keep justifying their action by saying: "Had it been the will of Allah we would not have associated partners nor our forefathers would have done it —

  • And nor we would have declared anything forbidden".

  • In the same manner those who influenced people before them kept deceptively lying until they tasted the calamity caused by Our Majesty.

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] ask them to affirm: "Confirm if you have with you evidence based on knowledge supporting your statement? If you really have it, you might bring it out for our observation.

  • No, you don't have any such evidence, you people follow and pursue but conjectural hearsay-suppositions; and you people relate but conjecturally guess-imagine-opine falsely.". [6:148]


  • And the earlier generation said for their successive generation: "Our response to your claim is that not at all advantageous position over us was meant for you.

  • Therefore, taste the punishment because of that which you kept earning."  [7:39]


  • This is the upshot; therefore, it will be said: "You people taste that punishment."

  • And the punishment of scorching Hell-Prison is the mete out for the denier-non believers. [8:14]


  • Know it; Their As-Salaat- around the House: Ka'aba has been a performance nothing except an act of rhythmic music of whistling and playing snap of fingers and clapping.

  • It will be said: "Therefore, you people taste and suffer the punishment for the reason that you kept denying and disbelieving". [8:35]


  • 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 —

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


  • Severe torment is in wait for them; the day the warmth becomes broiling upon gold and silver in the scorching Hell-Prison whereby their foreheads, and their flanks, and their backs will get branded-marked —

  • They will be told: "This is what you people treasured for your selves, therefore, enjoy the taste of that which you kept treasuring." [9:35]


  • Afterwards the blowing of second trumpet and resurrection it will be said for those who were evil mongers, distorters and unjust: "You people taste the chastisement of permanence —

  • Are you people being requited except for what you people were earning by deeds?" [10:52]


  • What they earn by such conjecturing is merely a meagre source of enjoyment in worldly life.

  • Afterwards their escorting for subjecting them to justice is towards Our Majesty.

  • Afterwards We will make them taste the severe punishment because they persistently kept denying. [10:70]


  • Take note, you people should not purposely employ your scholarly authority to intellectually corrupt-confuse the society; thereby some foot might slip after it had firmly established on the straight path —

  • And you may have to suffer agony for having hindered-diverted people from the High road of Allah the Exalted —

  • And a great punishment might become due for you people. [16:94]


  • Know it; Allah the Exalted has struck the example of a community; she was securely peaceful, and quite happy and satisfied —

  • Its Sustenance-economic stability was contributed from every place that rendered her flourishing in abundance.

  • Then she ungratefully disavowed regards the blessings of Allah the Exalted.

  • Thereby, Allah the Exalted caused them to experience the garb/veil of all pervasive economic recession - food shortage and fear of insecurity-collapse of law and order situation.

  • This upshot was for that which they kept artfully fabricating false conjectural myths to mislead people. [16:112]


  • Let the importance of it be known to people by a condition not possible to fulfill that if you had obliged them a little by narrating to them self composed statement, We could have made you taste double of the life and double of the death —

  • Afterwards, you would not be finding the right of helper for you upon Our Majesty. [17:75]


  • Twisting - bending on his side - stance—argument—about-facing so that he may make people forgetful and strayed from the Path of Allah the Exalted —

  • Humiliation is decreed for him in the worldly life —

  • And Our Majesty will make him taste the scorching of heat - high temperature on the Day of Rising — [22:09]


  • Every time they wanted to be taken out from her to have relief from pain and anguish they will be denounced therein —

  • [Saying] "And you people taste the scorching of heat - high temperature". [22:22]


  • Indeed those who disavowed [Grand Qur’ān] and they hinder/divert people from the path of Allah the Exalted—

  • And from the Al-Masjid Al-Haraam: Sacred Mosque around Ka'aba, that which Our Majesty have declared for the people—the resident within it - territory Mecca and the visitor from outside equate —

  • And whoever aspires therein the atheist and deviant disposition by distortion and injustice Our Majesty would make him taste a painful punishment. [22:25]


  • [they are told] "In response they have contradicted that which you people were saying —

  • Therefore, you are neither capable to avert nor can you get help."

  • Be mindful, whoever in your company does injustice-distortions-imbalances, Our Majesty will make him taste a great torment. [25:19] 


  • The Day when veil upon them the infliction from their above and from beneath their feet —

  • And it will be said, "you people taste the result of that which you people kept doing." [29:55]


  • [Allah has let] The imbalance, distortion, pollution and disturbance surfaced in the Land and the Water Reservoirs for reason of that which the hands of people have done/piled up —

  • For the purpose that He the Exalted may let them taste some result of that which they have done —

  • The objective was that they might revert to prescribed code of conduct. [30:41]


  • (They will be told) Therefore you people taste the result of that which you forgot the facing of your this Day, Our Majesty have certainly wilfully discarded you people. [Read with 7:51;20:126]

  • And you people taste the chastisement of permanence for that which you people kept doing". [32:14]


  • And as for those are concerned who transgressed/distanced away from restraints, thereby, their place of return/abode is the heated Hell-Prison —

  • Every time they wanted to be taken out from her they will be denounced therein —

  • And it is said to them, "you people taste the torment of heat the one which you people used to contradict." [32:20]


  • And certainly Our Majesty will let them taste the lighter punishment/suffering prior to the greater torment —

  • So that perhaps they might revert to prescribed code of conduct. [32:21]


 

  • Know it; Our Majesty made the particular Breeze pliable-subjected at command and control of Sulie'maan [alai'his'slaam].

Root: ر و ح

  • Its presence in mornings had become famous-evidently noticed; and its presence in evenings was famous-evidently noticed [by agriculturists because of great effect on yield].

  • And Our Majesty caused the spring of copper to flow for his use.

  • And there were amongst the Jinn species who worked before him with the permission of his Sustainer Lord —

  • And [to whom it was made clear] whoever from amongst them deviates from Our command We will make him taste from the Torment of Blaze. [34:12]


  • [It will be told] "Consequently today, some of you people do not possess any power-capacity-authority-control for affording material gain to someone and nor for averting adversity/harm."

  • And Our Majesty will say to those who wronged themselves, "You people taste the torment of heat in Hell-Prison. This is one which you people used to contradict publicly". [34:42]


  • And they will purposely loudly cry therein, "O our Sustainer Lord! You move us out, we will do righteous acts, the opposite of that which we kept doing".

  • [they will be answered] "Had Our Majesty not given you people enough age wherein one could take heed/lesson who remembered/recalled and the Admonisher/Awakener had come to you people —

  • Therefore, you taste, thereat, for the unjust evil mongers there is not at all a helper". [35:37]


  • Resultantly the Word of Our Sustainer Lord has become incumbent upon us —

  • It is certain that we are definitely going to be the sufferers — [37:31]


  • [reverting from parenthetic to the Day of Requital] "Indeed you people are going to certainly taste the painful punishment — [37:38]


  • Has the Divine message - Reminder descended upon him, grandly selected from us all?

  • Nay, in fact they are in doubt/skepticism about My Message/Admonition/Reminder-Qur’ān.

  • Nay, in fact they have not yet been made to taste My chastisement. [38:08]


  • Is it then the one who endeavours to  protect his face of worst punishment on the Day of Rising—

  • And it is said for those who were evil mongers/distorters/unjust, "You people taste punishment for what you people kept earning". [39:24]


  • Resultantly Allah the Exalted made them taste disgrace in the worldly life —

  • And certainly the punishment in the Hereafter is the greatest —

  • Had they but tried to know - realize the given information. [39:26]


  • Thereby, on their asking, Our Majesty sent upon them creaking furious Wind in troubling hot days [that blew for seven nights and eight days] —

Root: ر و ح

  • The object was that Our Majesty cause them taste corporal infliction with feel of belittlement and remorse in the worldly life [not early death by wind chill effect].

  • And it is a certain fact that the Corporal punishment in the Hereafter is much more of belittlement and remorse.

  • And they all will not be helped by anyone who could help. [41:16]


  • Consequently it is certain that Our Majesty will definitely cause those taste the severe punishment who persistently denied —

  • And certainly Our Majesty will definitely requite them the bad effect of that which they people kept doing. [41:27]


  • And the Day when those who denied the Hereafter and resurrection are presented to the Hell-Prison —

  • "Is this not a proven fact?" -- He the Exalted asked, "Were this not cautioned through the Infallible Doctrine?"

  • They replied: "Yes of course; by our Sustainer Lord."

  • He the Exalted said: "Thereby, you people taste and suffer the punishment for the reason that you kept denying and disbelieving the Day of Rising." [46:34]


  • [They will be told] "You people taste your liquefaction, this is what you people kept purposely and mockingly seeking to be hastened." [to deceptively convince others it as conjecture and delusion] [51:14]


  • And indeed they had frequented him about his guests whereat Our Majesty blinded their eyes—

  • "Thereof, you people taste My punishment and My votive treats" [54:37]


  • "In consequence thereof you people taste My punishment and My votive treats." [54:39]


  • The day their bodies will be dragged in to the Hell, saying—

  •  "You people taste the feel of heat." [54:48]


  • Their semblance is like of those people in the near past of them—

  • Who tasted the evil result of their affair —

  • Be mindful, a severe punishment is prepared-in wait for them. [59:15]


  • Have not yet reached to you people the news of those who had persistently refused to accept/believe in aforetimes,

  • Thereat the tasted the evil result of their affair —

  • And for them is [in wait] severe/grave punishment. [64:05]


  • Consequently it tasted the evil result of their affair; and the end result of their affair was total loss. [65:09]



2. The Taste of death

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

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

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

  • 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]


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

  • Take note, Our Majesty will certainly subject you people to a test for exposure of your true worth - purity percentage through irritating odd circumstances: like something of disturbance, feel of insecurity, fear and economic recession and some loss in wealth, property, worldly material and personal lives and crops/fruit yields [2:155] and with affluence and comforts in the manner metals are liquefied for purity check and for purification from admixture.

  • And you people will be presented before Our Majesty for accountability [on day of Resurrection]. [21:35]


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

  • Afterwards [resurrection on second blow in Trumpet] you people will be brought towards Us for accountability. [29:57]


  • They will not therein face-taste the death —

  • Except the first one death tasted earlier. [A true believer destined for Paradise dies only once and is resurrected on the Day of Judgment-nothing happens in grave to such people]

  • And He the Exalted protected them from the infliction of the Hell-Prison— [44:56]



3. In the meaning of tasting eatables

  • Thereby, he duped them both to accomplish his desire to let them down by deceptive delusional manipulation.

  • اس طرح اپنی اِس بات اور قسم کے ذریعے /حیلے سے فریب دیتے ہوئے اُس نے اُن دونوں کو مضطرب،مائل ِ حرکت کر دیا تھا(نیچے پھسلا لیا،اس کام کیلئے مائل کر دیاتھا)۔

Root: د ل و

  • Thereat, as soon they had tasted the fruit of the designated tree, their bodies became naked in each other's view.

  • فریب دئیے جانے پر جب اُن دونوں نے جونہی اُس (مادہ)درخت کے پھل کا ذائقہ چکھ کر کھا لیا تو اُن دونوں کے جسم ایک دوسرے کے لئے عریاں ہو گئے۔

  • And [Suffering this trauma they instantly came out of the fascinating trance] they both hastened and kept covering themselves by placing the leaves of the garden upon their bodies.

  • اب ان کی حالت یہ تھی کہ یکایک جنت کے پتوں کواپنے آپ پر اوپر تلے رکھنے میں لگ گئے۔

  • And their Sustainer Lord called them: "Did I not restrain you both from this particular tree?

  • اس دوران ان کے رب نے باآواز بلند انہیں پکارا اور فرمایا’’کیا میں نے تم دونوں کواس پھلدار درخت سے دور رہنے کا نہیں کہا تھا۔

  • And had I not given you warning regarding the fact that Shai'taan is certainly proclaimed enemy of you both? [7:22]

  • اور کیا میں تم دونوں کو خبردار نہیں کیا تھا کہ یقیناً شیطان تم دونوں کے لئے علی الاعلان دشمن ہے‘‘


  • This [is the recompense for that which they did]. Thereat [when they will ask for water] they will be let taste it as extremely hot and extremely cold. [38:57]


  • "You taste it. You are indeed the Excellency Magnificent Monarch". [44:49]


  • They will not taste/enjoy therein any comfort/pleasant temperature —

  • Nor they will have drink— [78:24]

  • Except scalding and extremely cold [difficult to swallow even sip by sip]. [78:25]


  • [It will be said] "In consequence you people taste, thereat Our Majesty will never increase you save in infliction." [78:30]



4. Taste of Mercy

  • Know general conduct of people; When Our Majesty favoured people to taste mercy after the affliction which had affected them, thereat deceptive moves are the activity they indulge in regarding Our Aa'ya'at: Verbal passages of the Book and existents in nature reflecting Allah's command and control.

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "Allah the Exalted is the swiftest in planning".

  • It is a fact that emissaries of Our Majesty, respectively appointed on every person, keep writing down whatever you people strategize or conspire. [10:21]


  • And once Our Majesty blessed the man to enjoy mercy from Our Grace; afterwards We wrested it away from him:

  • It is fact that he is certainly despairing and intensely ungrateful. [11:09]


  • And if We would have let him taste affluence and pleasantness after the affliction which had affected him, he will certainly say: "Bad fortunes and afflictions have gone away from me".

  • Indeed he is surely an exulted boisterous boaster. [11:10]


  • And when infliction touches the people they called their Sustainer Lord as returners towards Him.

  • Thereafter when He the Exalted caused them to enjoy mercy from Him —

  • At that point in time a group from them starts assigning partners/associates with their Sustainer Lord; [30:33]


  • And when Our Majesty make people taste mercy/affluence and pleasantness they rejoice it boisterously —

  • And when infliction/adversity reaches them for reason/as result of what they had sent forward/done at that point in time they are despaired. [30:36]


  • Take note, that He the Exalted might send the Winds as forerunner of glad news is evoker of thought process indicated by His Signs - cognizable phenomena.

Root: ر و ح

  • And the objective is that He the Exalted might let you taste-enjoy partly from the Grants and Graces of Him the Exalted —

  • And so that the Ships might sail/move in the water reservoir by by the discipline set by Him the Exalted —

  • And so that you people might endeavour seeking share from His bounty.

  • And another objective is that you people might express gratitude. [30:46]


  • And when Our Majesty make him taste affluence and pleasantness, by the grace of Our Majesty, after the affliction which had affected him—

  • He will certainly say [boisterously], "This is for me, and I do not think that the Last Moment will happen —

  • And even if I am returned towards my Sustainer Lord, certainly for me from Him shall be the best."

  • Thereat, it is certain that Our Majesty will definitely inform those who deliberately and persistently refused to accept/believe about that which they people kept doing.

  • And it is certain that Our Majesty will definitely cause them taste from severe compacted torment. [41:50]


  • In response [to the Aa'ya'at of Qur'aan] if they purposely refrained from those— [it is their choice/freedom granted/discretion, why should you worry, let them go]

  • Since We have not sent you the Messenger [Sal'lallaa'hoalaih'wa'salam] for acting as guard upon them. [Allah is watching them-42:06. Messenger pronounced it in 6:104;11:57,86] —

  • The only responsibility upon you the Messenger [Sal'lallaa'hoalaih'wa'salam] is to deliver/convey/pass on the message [to their ears and hands, orally and in writing; and your responsibility is not to keep always watching them]

  • And indeed when Our Majesty make him taste mercy/affluence and pleasantness as grace of our Majesty, he rejoices it boisterously —

  • And when infliction/adversity reaches them for reason/as result of what they had sent forward/done [at that point in time they are despaired] —

  • It is true that generally man is ungratefully disobedient. [42:48]


 

 

Nouns

1

Active Participle: Indefinite; Singular; feminine; nominative; ذَوقٌ Verbal noun. (1)3:185(2)21:35(3)29:57=3                                   اسم فاعل:مرفوع-مجرور واحد-مؤنث

 
2

Emphatic particle + Active participle: definite by construct; Sound plural; masculine; Nominative; (1)37:38=1                             لام التأكيد +    اسم فاعل:-مرفوع-جمع سالم مذكر

 
3

Emphatic particle + Active participle: Indefinite; Sound plural; masculine; Nominative; (1)37:31=1                              لام التأكيد +   اسم فاعل:-مرفوع-جمع سالم مذكر

 

 

Verbs Form-I

1

Verb: Imperfect; Second person; plural; masculine; Mood: Subjunctive evident by elision of نَ; and [و] Subject Pronoun, nominative state; مصدر-ذَوقٌ Verbal noun. (1)16:94=1

      فعل مضارع منصوب و علامة نصبة حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر

 
2

Verb: Perfect; Third person; dual; masculine; الف Subject pronoun in nominative state; ذَوقٌ Verbal noun. (1)7:22=1

                فعل ماضٍ مبنى على الفتح /االالف-الف الاثنين ضمير مبنى على السكون فى محل رفع فاعل-تثنية  مذكرغائب

 
3

Verb: Perfect; Third person; plural; masculine;  [و ] Subject Pronoun, in nominative state, ذَوقٌ Verbal noun. (1)6:148(2)59:15=2

    فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب

 
4

Verb: Imperative; second person; masculine; singular; Subject pronoun hidden; مصدر-ذَوقٌ Verbal noun. (1)44:49=1

         فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكرحاضر

 
5

Verb: Imperative; second person; plural; masculine; [و] Subject Pronoun, in nominative state; مصدر-ذَوقٌ Verbal noun(1)3:181(2)8:50(3)10:52(4)22:22(5)29:55(6) 32:14(7)32:20(8)34:42(9)39:24(10)51:14(11)54:48=11

       فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة

 
6

Prefixed conjunction فَ which shows cause/reason and effect + Verb: Perfect; third person; singular; feminine; ت feminine marker; Subject pronoun hidden;  ذَوقٌ Verbal noun  (1)65:09=1

                           حرف فَ +  فعل ماضٍ + تَاء التانيث الساكنة/الفاعل:ضمير مستتر جوازاً تقديره:هِىَ-واحد مؤنث غائب 

 
7

Prefixed conjunction فَ which shows cause/reason and effect + Verb: Perfect; Third person; plural; masculine;  [و] Subject Pronoun, in nominative state, ذَوقٌ Verbal noun. (1)64:05=1

               حرف فَ +فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة

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

 
8

Prefixed conjunction فَ which shows cause and effect/consequenceVerb: Imperative; second person; plural; masculine; [و] Subject Pronoun, in nominative state; مصدر-ذَوقٌ Verbal noun. (1)3:106(2)6:30(3)7:39(4)8:35(5)9:35(6)32:14(7)35:37(8)46:34(9) 54:37(10)54:39(11)78:30=11

 حرف فَ +  فعل  أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة

 
9

 Prefixed conjunction فَ which shows cause and effectVerb: Imperative; second person; plural; masculine; [و] Subject Pronoun, in nominative state; Object Pronoun: Third person; singular; masculine, accusative state مصدر-ذَوقٌ Verbal noun (1) 8:14=1                                                       حرف فَ +  فعل  أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة

  و- ضمير متصل في محل رفع فاعل جمع مذكرحاضر/-ضمير متصل مبنى على الضم واحد مذكرغائب فى محل نصب مفعول به

 
10

Prefixed conjunction فَ which shows cause and effect + Infix Emphatic particle + Verb: Imperfect; Third person; plural; masculine; Mood: Jussive evident by elision of نَ; and [و] Subject Pronoun, nominative state; Suffixed Object Pronoun: Third person; masculine; singular, in accusative state; مصدر-ذَوقٌ Verbal noun (1)38:57=1

حرف فَ + لام الأمر+  فعل مضارع مجزوم و علامة  حذف النون/و-ضمير متصل في محل رفع فاعل-جمع مذكر غائب

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

 
11

Prefixed Particle of purpose/intent + Verb: Imperfect; Third person; singular; masculine; Mood: Subjunctive; Subject Pronoun hidden; مصدر-ذَوقٌ Verbal noun. (1)5:95=1

     لام التعليل +  فعل مضارع منصوب بأن مضمرة بعد لام التعليل الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب 

 
12

Prefixed Particle of purpose/intent + Verb: Imperfect; Third person; plural; masculine; Mood: Subjunctive evident by elision of نَ; and [و] Subject Pronoun, nominative state; مصدر-ذَوقٌ Verbal noun. (1)4:56=1

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

                 و- ضمير متصل في محل رفع فاعل-والألف-فارقة

 
13

Verb: Imperfect; Third person; plural; masculine; Mood: Jussive evident by elision of نَ; and [و] Subject Pronoun, nominative state; مصدر-ذَوقٌ  Verbal noun  (1)38:08=1    فعل مضارع مجزوم   و علامة نصبة حذف النون و- ضمير متصل في محل رفع فاعل-والألف-فارقة

 
14

 Verb: Imperfect; third person; plural; masculine; Mood: Indicative evident by نَ [Form I]; [و] Subject pronoun, in nominative state; مصدر-ذَوقٌ Verbal noun. (1)44:56(2)78:24=2  فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكرغائب

 

Verbs Form-IV

1

Verb: Perfect; Third person; Singular; Masculine; [Form-IV]; transitive; Subject pronoun hidden + Suffixed Fronted Object Pronoun: Third person; masculine; plural, in accusative state; مصدر-إِذَاقَةٌ Verbal noun. (1)30:33=1

  فعل ماضٍ مبنى على الفتح /الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/باب افعال

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

 
2

Verb: Perfect; First person; Plural/Sovereign Singular; Masculine; [Form-IV]; [نَا] Suffixed Subject Pronoun; nominative state; مصدر-إِذَاقَةٌ Verbal noun.  (1) 10:21(2)11:09(3)30:36(4)42:48=4

            فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم /باب افعال  

 
3

Verb: Perfect; First person; Plural/Sovereign Singular; Masculine; [Form-IV]; [نَا] Suffixed Subject Pronoun; nominative state + Object Pronoun: Third person; singular; masculine, in accusative state; مصدر-إِذَاقَةٌ Verbal noun. (1)11:10(2) 41:50=2  فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم /باب افعال

                                                                   ضمير متصل مبنى على الضم واحد مذكرغائب فى محل نصب مفعول به

 
4

Prefixed conjunction فَ which shows cause/reason and effect + Verb: Perfect; Third person; Singular; Masculine; [Form-IV]  + Suffixed Fronted Object Pronoun: Third person; singular; feminine, accusative state;  مصدر-إِذَاقَةٌ Verbal noun. (1)16:112=1                              حرف فَ  +  فعل ماضٍ مبنى على الفتح /صيغة-واحد مذكرغائب/باب افعال

                                                        ضمير متصل مبنى على الفتح  في محل نصب مفعول به مقدم/ واحد مؤنث غائب

 
5

Prefixed conjunction فَ which shows cause/reason and effect + Verb: Perfect; Third person; Singular; Masculine; [Form-IV]  + Suffixed Fronted Object Pronoun: Third person; masculine; plural, accusative state; Vowel sign  ـُ  added for اجتماع الساكنين cluster of vowel-less consonants. مصدر-إِذَاقَةٌ Verbal noun. (1)39:26=1

           حرف فَ  +  فعل ماضٍ مبنى على الفتح /صيغة-واحد مذكرغائب/باب افعال

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

 
6

Prefixed conjunction فَ which shows cause and effect +  Infix Emphatic particle + Verb: Imperfect; First person; plural; masculine; Energetic Noon; [Form-IV]; Subject pronoun hidden;  مصدر-إِذَاقَةٌ Verbal noun.  (1)41:27=1

             حرف فَ + لام التأكيد + فعل مضارع مبنى على الفتح لاتصاله بنون التاكيد الثقيلة

                                 الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم/باب افعال

 
7

Emphatic Particle + Verb: Perfect; First Person; Plural/ Sovereign Singular; Masculine; [Form-IV]; نَا Subject pronoun, in nominative state; Suffixed Object Pronoun: Second person; masculine; singular; accusative state;  مصدر-إِذَاقَةٌ  Verbal noun. (1)17:75=1  

                                  اللام واقعة في جواب لَوْ الشرطية المقدرة

            فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم /باب افعال

             كَ-ضمير متصل مبنى على الفتح واحد مذكرحاضر فى محل نصب مفعول به

 
8

Emphatic particle + Verb: Imperfect; First person; Plural/ Sovereign Singular; masculine; Energetic Noon; [Form-IV]; Subject pronoun hidden; Suffixed Object pronoun: Third person; masculine; plural, in accusative state;  مصدر-إِذَاقَةٌ Verbal noun. (1)32:21(2)41:50=2

                                                     لام التأكيد + فعل مضارع  مبنى على الفتح لاتصاله بنون التوكيد الثقيلة / باب افعال

               الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم/ضمير متصل  في محل نصب مفعول به /جمع  مذكر غائب

 
9

Prefixed intent particle + Verb: Imperfect; First person; Plural/ Sovereign Singular; masculine; [Form-IV]; Subject pronoun hidden; Suffixed Object pronoun: Third person; masculine; plural, in accusative state;  مصدر-إِذَاقَةٌ Verbal noun. (1) 41:16=1                    لام التأكيد + فعل مضارع   منصوب لفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم/ باب افعال

               ضمير متصل  في محل نصب مفعول به /جمع  مذكر غائب

 
10

لِ Prefixed Purpose Particle + Verb: Imperfect; Third person; singular; masculine; Mood: Subjunctive; Subject Pronoun hidden + Suffixed Object Pronoun: Second person; masculine; plural, in accusative state;  [Form-IV]  مصدر-إِذَاقَةٌ Verbal noun  (1) 30:46=1             لام التعليل + فعل  مضارع منصوب بأن مضمرة بعد لام التعليل و علامة نصبة الفتحة

  الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/ضمير متصل  في محل نصب مفعول به/جمع  مذكرحاضر باب افعال

 
11

Prefixed Particle of Purpose +  Verb: Imperfect; Third Person; Singular; Masculine; Mood: Subjunctive; Suffixed fronted Object pronoun: Third person; masculine; plural, in accusative state;  مصدر-إِذَاقَةٌ Verbal noun.(1)30:41=1

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

  الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/ضمير متصل  في محل نصب مفعول به/جمع  مذكرغائب باب افعال

 
12

Verb: Imperfect; First Person; Plural/Sovereign Singular; Masculine;  Mood: Jussive; [Form-IV]; Subject pronoun hidden; Suffixed Object Pronoun: Third person; singular; masculine; in accusative state; مصدر-إِذَاقَةٌ Verbal noun.(1)  22:25=1            فعل  مضارع مجزوم لأنه جواب الشرط-الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم/باب افعال

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

 
13

Verb: Imperfect; First Person; Plural/Sovereign Singular; Masculine;  Mood: Jussive; [Form-IV]; Subject pronoun hidden; Suffixed Object Pronoun: Third person; singular; masculine; in accusative state; مصدر-إِذَاقَةٌ Verbal noun.(1)  25:19(2)34:12=2  فعل  مضارع مجزوم لأنه جواب الشرط-الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم/باب افعال

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

 
14

Verb: Imperfect; First Person; Plural/Sovereign Singular; Masculine;  Mood: Indicative; [Form-IV]; Subject pronoun hidden; Suffixed Object Pronoun: Third person; singular; masculine; in accusative state; مصدر-إِذَاقَةٌ Verbal noun. (1)  22:09=1

                             فعل مضارع مرفوع بالضمة-الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم/باب افعال

         ضمير متصل مبنى على الضم في محل نصب مفعول به / واحد  مذكر غائب

 
15

Verb: Imperfect; First Person; Plural/Sovereign Singular; Masculine;  Mood: Indicative; [Form-IV]; Subject pronoun hidden; Suffixed Object Pronoun: Third person; plural; masculine; in accusative state; مصدر-إِذَاقَةٌ Verbal noun. (1) 10:70=1

       فعل مضارع مرفوع بالضمة-الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم/باب افعال

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

 
16

Verb: Imperfect; Third Person; Singular; Masculine; Mood: Subjunctive;  [Form-IV]; Subject pronoun hidden; مصدر-إِذَاقَةٌ Verbal noun. (1)6:65=1

            فعل  مضارع منصوب  بِأَن علامة نصبه الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/باب افعال