Root: ر ى ب

Words from this Root in the Grand Qur’ān:

a) Total occurrences: 36

b) No of constructions: 15

Nouns: 8; Recurrence: 27; Verbs: 7; Recurrence: 9 [Form-VIII]

Lane Lexicon: It (a thing) occasioned in me disquiet, disturbance, or agitation, of mind: (Ksh and Bd in ii. 1:) [this is the primary signification; it (a thing, M) caused me to have what is termed رِيبَة [i. e. doubt, or suspicion or evil opinion, or doubt combined with suspicion or evil opinion]. رَيْبٌ The primary signification is Disquiet, disturbance, or agitation of mind, and accidents or evil accidents of time that disturb or disquiet the heart and mind.

Classical Lexicons

The basic perception/concept infolded in this Root is the suspicious state of mind about something. It reflects a state of  perception when one is uncertain and double or conflict minded about the exact nature, probability or likelihood  of a  thing; it refers when someone doubts the truth or validity of something/statement/fact. It refers to a confused and  perplexed state of mind which causes disquiet, psychological disturbance, disconcert and agitation of mind. It includes  any whimsical, conjectural, illusory and conflicting statement/matter since it causes disconcert.

Veracity is a thing that occasions tranquility, because the mind is not at rest when it doubts, but becomes tranquil when it is certain, or sure.

To make uncertain, cause uneasiness of mind, cause affliction,  disquietude or uneasiness of mind; such doubt as is based  prejudice or suspicion and not the doubt which helps in research and promotion of knowledge.

an uneasy state of mind usually over the possibility of an anticipated misfortune or trouble <as updates of the devastation caused by the earthquake poured in, our disquietude only increased۔

It is not the synonym [مرادف] of "" which means doubt reflecting uncertain or unconvinced feeling/state of  mind or lack of information/knowledge about something or to suspect that somebody is not sincere or trustworthy. It  only reflects dubiousness, uncertainty or mistrust but it may or may not be coupled with disquiet, disturbance,  disconcert and agitation of mind. But in the state of there is a feeling of uneasiness and disquiet since the man is  double minded/confused about a thing. In the case of شَكٍّ one is tending not to believe or accept but to question about  things, i.e. one is skeptical. is the consequence of but شَكٍّ is not the consequence of . That particular   which causes/acts as an agent causing  disquiet, disconcert and agitation of mind is called in 34:54. It should therefore be remembered that and are not interchangeable since cause and effect are never  interchangeable. Both are distinct from each other. has varying intensity while could be of various kinds  which is evident from the fact that at its very first occurrence the negation particle النافية للجنس negation of genus-all  sorts; absolute negation is used in 2:02.


  • This is the Book, you will find reading it that its contents are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter.

  • یہ ہے وہ کتاب جس کے مجموعہ کلام ؍بیان میں تخیل،مفروضوں،تصور،غیر تصدیق شدہ،نفسیاتی ہیجان پر مبنی ایسا کچھ موادبھی نہیں جودوران مطالعہ باعث الجھن، اضطراب و ہیجان بنے/؍یہ ہے وہ کتابِ خاص جوریب سے منزہ بیانِ حقیقت ہے۔

  • This Book is a Guide-Manual for those who sincerely endeavour to attain salvation. [2:02]

  • (یہ کتابِ لا ریب منزل کی جانب ہادی؍ راہنما ہے متقین[محتاط اور غلط روش سے اپنے آپ کو محفوظ رکھنے والوں] کیلئے(۲


  • And listen: If you have been perturbed - cast in disconcerting duality of mind regarding authoring- compilation of that (Qur’ān) which Our Majesty have serially sent upon Our Sincere Allegiant (the Messenger) —

  • اور اگر تم کسی تذبذب؍ذہنی الجھاؤ میں مبتلا ہو اِس کتاب کی تصنیف کے متعلق جسے ہم نے اپنے بندے(رسولِ کریم ﷺ) پر وقتاً فوقتاً نازل فرمایا ہے

  • Thereby, the best course to get out of disconcerting duality of mind on this point is that you bring one Surat: Segment - chapter authored in semblance of it (Qur’ān) —

  • تواس الجھاؤ سے نکلنے یا اس تخیل کو ثابت کرنے کے لئے کہ وہ اس کتاب کے مصنف ہیں، جاؤ اِس (قرء ان )کے مثل ایک سورۃ ہی لے آؤ۔

  • For the needful, you invite-get help of all your friends-helpers-lawyers available to you other than Allah the Exalted —

  • اورسوائے اللہ تعالیٰ کے اس کام کے لئے اپنے تمام مددگاروں کو بھی مدعو کر لو۔

  • Try it, if you were truthful people in expressing perplexity about source of it (Qur’ān). [2:23]

  •  (ایسا کر کے دکھاؤ اگر تم اپنے کہے ہوئے قول میں سچے ہو۔( البقرہ۔۲۳


  • Our Sustainer Lord! You the Exalted are certainly the gatherer of the people together for the promised day. Not at all perplexity-confusion-delusion-uncertainty lies in the gathering of people in it.

  • اے ہمارے رب!یقیناً آپ لوگوں کو جمع کرنے والے ہیں ایک ایسے دن کے لئے جس کے وجود پذیر ہونے کے متعلق قطعاًکس بھی قسم کا الجھاؤ،،تذبذب نہیں ہے‘‘۔

  • The fact remains that Allah the Exalted never violates the promise. [3:09]

  • یہ حقیقت ہے ،اللہ تعالیٰ دئیے ہوئے وعدے کی خلاف ورزی نہیں فرماتے۔


  • O those people/you, who proclaim to have accepted-become believers, listen;

  • !اے وہ لوگوں جنہوں نے ایمان لانے کا اقرارو اعلان کیا ہے توجہ سے سنو

  • Whenever you people have mutually decided a fiscal deal of promissory nature - lending whose maturity term is specified by deadline- date for payment, thereat you are directed to document it in writing —

  • And a known (notory) scribe should write down the agreement struck between you people, impartially in just manner —

  • And scribe should not refuse documenting-writing down since Allah the Exalted has imparted him the knowledge to write —

  • Therefore, he should write down and the party under liability should dictate, and he should aspire attaining the protection from Allah the Exalted, his Sustainer Lord. And he should not undervalue anything relating to the liability/obligation —

  • However, for reason of the indebted person being immature or weak, or if he does not consider himself capable to dictate it, thereby, the guardian of his interests should dictate it, details of deal with equity —

Root: م ل ل

  • Moreover, you must seek two men of good repute amongst you as observers-non participating witness to the contract.

  • However, in case of non-availability of two men, the recourse is to seek one man and two women of vicinity selected by mutual consent to observe the deal. [two women; it is embarrassing for a woman to join unknown 4 men in a commercial shop; she might remain absent minded].

  • The cause/logic of inviting two women to observe the transaction: supposedly one of the two ladies might become lost-absorbed in herself-unmindful other woman might make her mindful.

  • And the observers/witnesses should not refuse to observe the contract when they are called upon for it.

  • And you should not neglect documenting it (lending-loaning deal) notwithstanding whether it be small or big in worth, validating till its termination date.

  • The aforementioned course is more just and equitable in the consideration of Allah the Exalted; and it is strong for primary evidence. And it reduces the chances that you might suffer confusion and double mindedness.

  • However, if it were an on-spot transaction by hand-to-hand, a routine daily business of rotation of things by selling and buying, then, no blame is upon you people in not reducing it to writing.

  • And you are directed to make it a witnessed activity when you have mutually struck a promissory commercial transaction: credit sale.

  • Take note that neither the scribe nor the witnesses should be harassed.

  • In case you do so, thereby, it will indeed attach with you people the guilt of defiance.

  • And sincerely endeavour to attain the protection from Allah the Exalted.

  • And recognize the fact that Allah the Exalted is teaching you people the right way to conduct business-economic activity.

  • And Allah the Exalted has the absolute knowledge of each and everything [visible and infolded] [2:282]


  • Our Sustainer Lord! You the Exalted are certainly the gatherer of the people together for the promised day. Not at all perplexity-confusion-delusion-uncertainty lies in the gathering of people in it.

  • اے ہمارے رب!یقیناً آپ لوگوں کو جمع کرنے والے ہیں ایک ایسے دن کے لئے جس کے وجود پذیر ہونے کے متعلق قطعاًکس بھی قسم کا الجھاؤ،،تذبذب نہیں ہے‘‘۔

  • The fact remains that Allah the Exalted never violates the promise. [3:09]

  • یہ حقیقت ہے ،اللہ تعالیٰ دئیے ہوئے وعدے کی خلاف ورزی نہیں فرماتے۔


  • 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۔

Root: و ف ى

  • 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۔


  • Realize and recognize it about Allah the Exalted—None at all in miscellany of iela'aha: godheads - deities that are uncritically admired, adorned and worshiped is alive or organizes, administers or sustains others except He the Exalted.

  • اللہ تعالیٰ کے متعلق یہ حقیقت جان لو— ان تمام کے تمام میں جنہیں معبود تصور کیا جاتا ہے کوئی ذی حیات نہیں،سوائے ان (اللہ تعالیٰ) کے۔

  • It is sworn promise that He the Exalted will certainly gather you people on the Day of Rising. There is absolutely no confusion-uncertainty in realization of it.

  • ۔یہ قسمیہ وعدہ ہے کہ ہم جناب تم لوگوں کو احتساب کے لئے روز قیامت اجتماع میں کر دیں گے۔قیامت کے دن کا ادراک کرنے میں قطعاً کوئی الجھن اور تذبذب کا پہلو نہیں ہے۔

  • Heed the pronouncement seriously; Who is there more infallibly truthful than Allah the Exalted; Infallibly truthful in disclosure of breaking news; relay of hitherto unknown information? [4:87]

  • ۔اور ویسے بھی کون ہے جو اللہ تعالیٰ کی نسبت زیادہ سچا  ہو سکتاہے،اپنا قول و وعدہ نباہنے اور ایفا کرنے کے حوالے سے؛یقیناً کوئی نہیں۔


  • 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

  • Witnessing between you by two men of your family-tribe who enjoy just repute is prescribed while making the Bequest [in compliance of injunction 2:180] at the time the natural death has approached someone of you people.

  • ۔اپنے قبیلے کے دو انصاف پسند شہرت کے حامل اشخاص کو گواہ بنانا ضروری ہے جب تم میں  کوئی شخص  موت کے پہنچ جانے کا احساس     کرتے ہوئے وصیت کرنے لگا ہے۔

Root: ع د ل; و ص ى; ح ض ر

  • Or witness two strangers-alien men who are other than of your people-tribe if you were journeying in land whereat the trouble of natural death has reached you.

  • ۔یا دو اشخاص جن کا تعلق تمہارے اپنے لوگوں سے نہیں ہے گواہ بنا لو اگر تم کسی علاقے میں سفر پر گئے ہوئے ہو جس کے دوران تم کو موت کا سامنا ہے۔

Root: ض ر ب

  • If you people, having felt irritating suspicion about communication of oral bequest, are holding them (two aliens), thereby they both swear by Allah the Exalted, after As-Sa'laat. to the effect:

  • ۔اگر تم لوگ مخمصہ کا شکار ہو گئے تو حلف لینے کے لئے ان دونوں(گواہوں)کو صلوٰۃ کی ادائیگی کے بعد روک لو(اور ان سے یہ بیان لو)

  • "We wish not any worldly gain in disclosing the bequest of the deceased even if the beneficiary be our near one —

  • ۔"ہم وصیت کے متعلق یہ شہادت دے کر کوئی مفاد حاصل کرنا نہیں چاہتے چاہے وہ ہمارا قریبی کیوں نہ ہو۔

  • And nor we are withholding-concealing the testimony made in the name of Allah the Exalted. If we did that, truly we would instantly be among the Sinners." [5:106]

  • ۔اور نہ ہم اللہ تعالیٰ کے حکم کی تعمیل میں دی جانے والی شہادت کو چھپائیں گے۔یہ حقیقت ہے کہ اگر ہم نے ایسا کیا تو فوراً  گنہگاروں میں شمار ہوں گے"۔

Root: ك ت م


  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] ask them: "Whoever and whatever exists in the Skies and the Earth; to and for whom they owe existence and subjection?"

  •  آپ(ﷺ)پوچھیں "بتاؤآسمانوں اور زمین میں  جو کچھ موجود ہے،وہ کن  کے لئے نگیں ہے؟"۔

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell them the answer: "Solely for Allah the Exalted.

  • ۔(اگر خاموش رہیں تو)آپ(ﷺ)فرمائیں"اللہ تعالیٰ کے      لئےوہ تمام نگیں ہیں۔

  • He the Exalted has self prescribed the Mercy obligatory upon His Self. [this is how absolute power is made beautiful, balanced]

  • ۔انہوں نے رحم و کرم کا شیوہ اپنے آپ پر لازم کر لیاتھا"۔

  • It is sworn promise that He the Exalted will certainly gather you people on the Day of Rising. There is absolutely no confusion-uncertainty in realization of it.

  • ۔یہ قسمیہ وعدہ ہے کہ ہم جناب تم لوگوں کو احتساب کے لئے روز قیامت اجتماع میں کر دیں گے۔قیامت کے دن کا ادراک کرنے میں قطعاً کوئی الجھن اور تذبذب کا پہلو نہیں ہے۔

  • Those people who have made their selves to suffer loss [for momentary worldly gains/pleasures], thereby, they do not accept it. [6:12]

  • ۔جن لوگوں نے اپنے نفوس کوانجام کے حوالے سے خسارےکا حامل بنا لیا ہے وہ چونکہ دنیاوی مفاد اورلذت کو اہمیت دے رہے ہیں اس لئے قیامت اور اس کے احتساب کو  وہ تسلیم نہیں کرتے۔


  • The fact is that only they feign seeking your permission for exemption to proceed for war who in fact believe not in Allah the Exalted and the Last Day (Muna'fi'qeen).

  • حقیقت یہ ہے کہ آپ(ﷺ) سے صرف وہ لوگ (منافقین) حیلے بہانے سےجنگ میں شرکت سے رخصت مانگتے ہیں جو اللہ تعالیٰ اور یوم آخر پردرحقیقت ایمان نہیں رکھتے۔

  • And their hearts are self-irked suffering duplicity —

  • یہ وہ لوگ ہیں جن کے قلوب نے اپنے آپ کو دہرے پن کے اضطراب میں مبتلا کیا ہے۔

  • Thereby, they keep vacillating in their self-created state of irksome duplicity of thought. [9:45]

  • ۔اِس کا نتیجہ یہ ہے کہ وہ لوگ اپنے تخلیق کردہ دہرے پن کے مضطرب احساس کی حالت میں مترددالجھن میں سرگرداں رہتے ہیں۔(سورۃ التوبہ۔45)


  • Their building, the one they designed, will continue to be irking disquiet of duality sustained in their (Muna'fi'qeen) hearts. This irk will continue except that their hearts might diligently self disassociate/distance.

  • ۔اُن /منافقین کی تعمیر کردہ وہ عمارت،جس کو انہوں نے ڈیزائن کیا ہے،اُن کے دلوں میں دہرے پن کے اضطراب و تذبذب کو برقرار رکھے گی۔یہ اضطراب اُس وقت تک برقرار رہے گا تاآنکہ اُن کے قلوب رضا و رغبت سے اپنے آپ کو الگ تھلگ نہیں کرتے۔

Root: ز ى ل; ق ط ع

  • Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities, considerations; and the Infinitely Just Supreme Administrator of the created realm. [9:110]

  • اس حقیقت سے باخبر رہو کہ اللہ تعالیٰ منبع علم ہیں،اور تمام نظام کے فرمانروا اور تمام پنہاں کو بخوبی جانتے  ہیں۔


  • Mind it, this Qur’ān were not that which could be authored, compiled and edited by someone other than Allah the Exalted.

  • [The Messenger has not authored it] On the contrary, it is the affirmation and authentication of the one which was sent in front of it (Qur’ān [previously sent -and/or Injeel])  —

  • Moreover, the organization-differentiation-delineation-arrangement of the said Book (Qur’ān) has been by the command of the Sustainer Lord of the Universes.

  • -- Let it be known about the contents of the Book that it are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter --.

  • It is communicated by the Sustainer Lord of the universes-all physical realms. [10:37]


  • They said, "O Saleh! you were a brightening hope among us before this stance of yours.

  • انہوں(عمائدین/اکابرین قوم)نے کہا"اے صالح!اس(اللہ تعالیٰ کے احکام دینے)سے قبل  آپ ہمارے درمیان ایک روشن امید تھے۔

Root: ر ج و

  • Are you forbidding us not to worship/be allegiant for that which our forefathers kept worshipping?

  • کیا آپ ہمیں اس کی بااظہار بندگی کرنے سے ممانعت کر رہے ہیں جس کی ہمارے اباؤ اجداد بندگی کرتے رہے ہیں۔

  • It is a fact that we are certainly plunged in doubt about that towards which you are inviting us, the doubt having characteristic trait of causing disquiet, irritation, and disconcert". [11:62]

  • اوریہ حقیقت ہے کہ ہم ایک ایسے شک میں مبتلا ہو گئے ہیں جو موجب اضطراب و پریشانی ہے اُس کے متعلق جس بارے آپ ہمیں دعوت دے رہے ہیں /جس کی جانب ہمیں بلا رہے ہیں“۔

Root: ش ك ك


  • Know the fact, Our Majesty had given to Mūsā [alai'his'slaam] the Book.

  •  ماضی کی یہ حقیقت بھی جان لو؛ہم جناب نے موسیٰ (علیہ السلام) کو کتاب دے کر نوازا تھا۔

  • Thereby, people showed differences therein.

  • And had a word of promise-decision not preceded granting a respite period by your Sustainer Lord, the matter would have been ended between them.

Root: س ب ق

  •  Moreover, the fact is that they (Bani Iesraa'eel) are certainly plunged in doubt regarding it (the Book), the doubt having characteristic trait of causer of disquiet, irritation, and disconcert. [11:110]

Root: ش ك ك


  • Have not come to your knowledge the news of people before you — the nation of Noah [alai'his'slaam], and nation A'ad and nation Thamud —

  • کیا تم لوگوں تک ان لوگوں کی خبر نہیں پہنچی جو تم لوگوں سے قبل آباد و شادمان تھے،وہ نوح(علیہ السلام)کی قوم،اور قوم عاد اور قوم ثمود؛

  • And those after them about whom no one knows except Allah the Exalted.

  • اور وہ  قومیں جنہوں نے ان بیان کردہ اقوام کے بعد عروج پایا۔اِن کو اللہ تعالیٰ کے سوائے کوئی اور نہیں جانتا۔

  • There came to them many of their Messengers with evident unprecedented displays - signs/utmost rationally sound arguments, in response they purposely turned their intellect and energies to their original myths [could not rebut/answer the rational evident arguments]

  • اور یہ حقیقت ہے کہ ان  کی جانب مبعوث فرمائے گئے ہم جناب کے رسول عینی مشاہدہ  کے لئے ایسی شہادتوں(آیات/معجزات ) کے ساتھ تشریف لائے تھے     جوان کےتصور،تجربہ،سائنسی توجیح سے ماورائے اِدراک  ہوتے ہوئے اس حقیقت کی جانب  واضح رہنمائی کرنے والی تھیں کہ من جانب اللہ  سند اور برھان ہیں۔جس پراس کی اثر پذیری کو زائل کرنے کے لئے انہوں نے اپنی قوت و صلاحیت کو واپس اپنی اصل افواہ/منہ سے گھڑی باتوں میں پلٹا دیا۔

Root: ف و ه

  • And they said, "Indeed we have rejected to accept that which you say to have been sent with —

  • ۔اورانہوں(عمائدین/اکابرین قوم)نے کہا"ہم نے  قطعاً اس کورد کر دیا ہے جس کے ساتھ آپ لوگ بھیجے گئے ہونے کا کہہ رہے ہو۔

  • And we are certainly plunged in doubt about that towards which you are inviting us, the doubt having characteristic trait of causing disquiet, irritation, and disconcert."  [14:09]

  • اوریہ حقیقت ہے کہ ہم ایک ایسے شک میں مبتلا ہو گئے ہیں جو موجب اضطراب و پریشانی ہے اُس کے متعلق جس بارے آپ   لوگ ہمیں دعوت دے رہے ہیں /جس کی جانب ہمیں بلا رہے ہیں“۔


  • Have they not reflected that He the Exalted Who innovatively created the Skies and the Earth is fully capable upon creating a replica of them?

  • And He the Exalted has appointed for them a Moment as termination of their duration about which there is no confusion/uncertainty of its happening.

  • But the evil mongers and distorters of fact have demurred for no reason except being ungratefully disobedient. [17:99]


  • And this is how Our Majesty had resolved the mystery of missing youth upon people of the area so that they might convincingly understand:

Root: ع ث ر

  • That the Promise of Allah the Exalted is an absolute fact —

  • And that regards the Final Moment there is absolutely nothing uncertain and perplexing therein —

Root: س و ع

  • When they were mutually debating regarding the disposal of matter pertaining to the Young men of Cave —

Root: ن ز ع

  • Thereat a group proposed, "You construct upon them - above the cave a new structure-Memorial".

  • -- Their Sustainer Lord was best aware about them --.

  • [reverting from parenthetic to their debate] Those who dominantly prevailed the debate, regarding the matter pertaining to the Young men of Cave, confidently said —

Root: غ ل ب

  • "Surely, we pledge that in future we will adopt the newly built memorial over them as a mosque." [18:21]


  • 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]—

Root: و ف ى

  • 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


  • And that the [determined terminating] Final Moment is certainly arriving —

  • ۔اوریہ حقیقت ہے کہ دنیاوی حیات کی مدت کی اختتامی ساعت پہنچ رہی ہے۔

Root: س و ع

  • And that regards the Final Moment there is absolutely nothing uncertain and perplexing therein.

  • And that Allah the Exalted will revive to life whoever is in the graves [underneath the Earth]. [22:07]

Root: ق ب ر


  • Is there a disease-personality disorder in their hearts? Or are they perplexed? Or are they apprehensive that Allah the Exalted and His Messenger will be biased against them?

Root: م ر ض

  • No, the fact is that they are the people who are unjust and imbalanced. [24:50]


  • And [they do so despite awareness] the fact is that you the Messenger [Sal'lallaa'hoalaih'wa'salam], in times BEFORE it (Qur’ān), neither had the habit of orating to people text of any book and nor of  inscribing in lines - penning it (some book) with your right hand.

  • ۔اور آپ(ﷺ)کی اِس کتاب (قرءانِ مجید) کے نزول سے قبل کسی کتاب میں سے پڑھ کر لوگوں کوسنانے کی عادت نہیں تھی اور نہ ہی آپ کتاب اپنے دائیں ہاتھ سے قلمبند کیا کرتے تھے۔

  • Had you been orating and were writing books in the past: those who purposely talk vain conjectures would have certainly self afforded a stand point-argument arousing irritating suspicion-confusion that it (Qur’ān) too is authored by you. [29:48]

  • ۔اگر ایسا کرنے کے آپ عادی ہوتے تو ایک مصنف کی حیثیت اور شہرت کی بناء پر اُس صورت میں باتیں بنانے والوں کیلئے متردد ہونے / اپنے گمان/نقطہ نظر کیلئے کوئی جواز ہوتاکہ یہ (قرءان) بھی آپ کی تصنیف ہے۔


  • The piecemeal dispatch and delivery of the Book (Grand Qur’ān)—(is for the reason to let your brain remain persistently in stable state of calmness and tranquillity-25:32)

  • منفرد کتاب کا بتدریج/سلسلہ وار انداز میں نزول/لوگوں کو پہنچایا جانا۔۔

  • Let it be known about the contents of the Book that it are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter.

  • ۔اس تحریری کلام میں منفرد بات/حال یہ ہے کہ اس کے مجموعہ کلام ؍بیان میں تخیل،مفروضوں،تصور،غیر تصدیق شدہ،نفسیاتی ہیجان پر مبنی ایسا کچھ موادبھی نہیں جودوران مطالعہ باعث الجھن، اضطراب و ہیجان بنے/یہ ریب سے منزہ بیانِ حقیقت ہے۔

  • —In easy to understand composition from the Sustainer Lord of the Universes is for a certain purpose. [32:02]

  • (نزول/لوگوں کو پہنچایا جانا)آسان فہم تدوین میں موجود و معلوم تخلیق کردہ دنیاؤں/ہر ایک وجود پذیر کے رب کی جانب سے ہے۔


  • And a barrier would have been placed between them and what they were vehemently desiring [acceptance of their so called belief at last moment] as was done with peoples of their nature/class in the foretimes [when people declared to have accepted on seeing the infliction]

  • اور جیساقبل کےزمان میں ان کی پیش رو اقوام کے ساتھ فعل کیا گیا تھا وہی رکاوٹ ان کے اور اس  خواہش کے مابین جو وہ کر رہے تھے حائل ہو گئی۔(رجوع کی مہلت ختم) 

Root: ش ھ و;  ش ى ع

  • It is certain that they remained plunged in doubt/skepticism, the doubt having characteristic trait of causer of disquiet, irritation, and disconcert. [in accepting the word of Messengers]. [34:54]

  • یہ حقیقت ہے کہ اس سے قبل عذاب سے خبردار کئے جانے کے متعلق  حقیقت تسلیم کرنے میں وہ ایسے شک میں مبتلا رہے جو موجب الجھن بنتا تھا۔

Root: ش ك ك


  • And it is a certain fact that in foretimes Yusuf [alai'his'slaam] had come to you people with the unprecedented evidently supernatural displays - signs (miracles) —

  • ۔اور یہ حقیقت ہے کہ بیتے دنوں میں یوسف(علیہ السلام)بحثیت رسول اللہ تمہارے پاس   عینی مشاہدہ  کے لئے ایسی شہادتوں(آیات/معجزات ) کے ساتھ تشریف لائے      جوتصور، تجربہ، سائنسی توجیح سے ماورائے اِدراک  ہوتے ہوئے اس حقیقت کی جانب  واضح رہنمائی کرنے والی تھیں کہ من جانب اللہ  سند اور برھان ہیں۔

  • Whereupon you people ceased not to remain in skepticism about that which he had come with (the Book) —

  • ۔مگر تم لوگ اس کے متعلق شک میں مبتلا رہنے سے باز نہ آئے جو(کتاب)وہ تمہارے پاس لائے تھے۔

Root: ز ى ل;  ش ك ك

  • Until when he died natural death you people had said, "Allah will never send after him any more as Messenger."

  • ۔یہاں تک کہ جب وہ طبعی موت سے ہمکنار ہو گئے تو تم لوگوں نے کہا تھا"اللہ تعالیٰ ان کی طبعی موت کے بعد اب ہماری جانب رسول مبعوث نہیں کریں گے"۔

  • This is how Allah exposes/lets remain in neglectfulness/straying the one who  is committer of excesses/extremities to others, suffering disquiet of double mindedness—[40:34]

  • ۔اس طرح اللہ تعالیٰ اس شخص کو حقیقت سےمنحرف  گم کردہ راہ رہنے دیتے ہیں جو حدود و قیود کو پامال کرتا ہے،تذبذب اور ذہنی و قلبی دوغلے پن کے ہیجان کا شکار ہے۔

Root: س ر ف


  • Indeed the [determined terminating] Final Moment is certainly coming.

  • ۔یہ حقیقت ہے کہ دنیاوی حیات کی مدت کی اختتامی ساعت پہنچ رہی ہے۔

Root: س و ع

  • That regards the Final Moment there is absolutely nothing uncertain and perplexing therein.

  • However, the fact remains that most of the people do not accept and believe in it. [40:59]


  • Know the fact, Our Majesty had given to Mūsā [alai'his'slaam] the Book.

  •  ماضی کی یہ حقیقت بھی جان لو؛ہم جناب نے موسیٰ (علیہ السلام) کو کتاب دے کر نوازا تھا۔

  • Thereby, mutual differences arose about what was prescribed therein.

  • And had a word of promise-decision not preceded granting a respite period by your Sustainer Lord, the matter would have been ended between them.

Root: س ب ق

  •  Moreover, the fact is that they (Bani Iesraa'eel) are certainly plunged in doubt regarding it (the Book), the doubt having characteristic trait of causer of disquiet, irritation, and disconcert. [41:45]

Root: ش ك ك


  • And likewise Our Majesty have verbally communicated [ Parlance Book] to you the Messenger [Sal'lallaa'hoalaih'wa'salam] Qur’ān, characteristically a compilation in Arabic: perspicuous, eloquent, distinctive and precisely expressive language; the language of the sons of soil of Arabian peninsula —

Root: ع ر ب

  • The intended objective of it is that you the Messenger [Sal'lallaa'hoalaih'wa'salam, with it] admonish and awaken the inhabitants of the Mother of cities [Mecca-the Sanctified City]; and all those who inhabit around it. [the whole world]

  • Moreover, you might cause cautiousness-awareness-alarmed of the Day of the Gathering; the Day about which there is absolutely no confusion/uncertainty.

  • On that Day, a group will be escorted into the Paradise, and a group will be dragged into the Scorching Hell-Prison. [42:07]

Root: س ع ر


  • And they purposely rifted apart only after having reached them that which brought them the knowledge, because of grouping/classes/vested interests amongst them.

  • جان لو؛ان لوگوں نےرسول کریم سے  اپنے آپ کو دانستہ متفرق  اس کے بعد کیا جومبنی بر حقیقت علم(قرءان مجید)نے ان پر افشاں کر دیا تھا،بوجوہ ان(بنی اسماعیل اور بنی اسرائیل)کے مابین غبارخاطر کا ماحول تھا۔

  • And had a word/promise/decision, of a duration to culminate on determined moment, not preceded from your Sustainer Lord the matter would have indeed been adjudged/resolved between them.

Root: س ب ق

  • Moreover, the fact about those, the posterity after them, who (Bani Iesraa'eel) were caused to inherit the Book: They are certainly plunged in doubt regarding it (Grand Qur’ān), the doubt having characteristic of causer of disquiet, irritation, and disconcert. [42:14]

Root: ش ك ك; و ر ث


  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "Allah the Exalted vivifies you people, afterwards the lapse of time of your period of life, He the Exalted will cause you to die.

  • Afterwards, upon blowing of second trumpet, indeed He the Exalted will gather you people on the Day of Rising. There is absolutely no confusion/uncertainty/duplicity of thought within it.

  • بعد ازاں وہ  جناب تم لوگوں کو احتساب کے لئے روز قیامت اجتماع میں کر دیں گے۔قیامت کے دن کا ادراک کرنے میں قطعاً کوئی الجھن اور تذبذب کا پہلو نہیں ہے۔

  • However, the fact remains that most of the people do not accept it/know this fact. [45:26]

  • مگراکثر لوگ  سمجھنے کی کوشش ہی نہیں کرتے۔


  • And when it was said, "Indeed the promise of Allah the Exalted is an infallible fact—

  • And so is the Appointed Moment, there is absolutely no uncertainty and confusion about its coming"—

  • You people had replied, "We do not have any perception as to what is the Appointed Moment—

  • Since we think it is nothing but a presumptive thought—

  • And we certainly are not going to make ourselves reflectively the convinced ones about it." [45:32]


  • Indeed the true Believers are only those who accepted/believed in Allah the Exalted and His Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] —

  • And afterwards in the time span they never admixed/entered into perplexity —

  • And they strived with their wealth and by physical participation in the Cause/Path of Allah the Exalted —

  • They are the people who are truly the Truthful. [49:15] [Read in conjunction 6:82]


  • The forbidder for rationalism/better course, consciously inclined to transgression lingering in duality of thought— [50:25]

Root: م ن ع


  • Or do they say to people, "He is a poet, the one for whom We wait with content the frustrating disquieting time". [52:30]

  • یاکیا وہ لوگوں سے کہتے ہیں ”وہ ایک شاعر ہیں،اُن کیلے ہم نے اپنے آپ کو منتظرکرلیا ہے [اشارہ۔ہم برداشت کر رہے ہیں] اُس مخصوص اضطراب کے دور کیلئے جو انجام کار شاعر کو ہوتا ہے“(الطور۔30)

Root: م ن ن


  • They will actively call them loudly, "Were we not amongst you people".

  • They replied, "Of course you were amongst us, but you people irked yourselves and purposely kept awaiting and you purposely lurched in double mindedness.

Root: ر ب ص

  • And the desires and conjectural false hopes deceived you people—

Root: م ن ى

  • Until the Command of Allah the Exalted arrived —

  • And the Deceiver put you in deceptive delusion about Allah the Exalted. [57:14]

Root: غ ر ر


  • Take note about those Wives of you people who have lost expectation of menstruation: if you felt double minded unsure about their state, thereby, the intervening period of their restraint is three months instead of three menstrual cycles [prescribed in 2:228] in between pronouncement of suspension of Matrimonial Bond and Culmination-Separation-Untying the Matrimonial Bond/Nikah.

    And so is the duration of three months for those Wives who have not yet menstruated immediately before pronouncement of suspension of Matrimonial Bond
    [otherwise it can much shorten the period of three menstrual cycles-one happening immediately after pronouncement of suspension of Matrimonial Bond-this also takes care of those Wives with removed uterus]

Root: ش ھ ر;  ى ء س

  • Take further note that the duration for those alienated wives by pronouncement of suspension of Matrimonial Bond by the husband, who are pregnant, shall be till such time that they might deliver their Pregnancy.

  • Remember that whoever would endeavour for attaining protection of Allah the Exalted—He the Exalted will make for him an element of ease in his affair. [65:04]

Root: ى س ر


  • And Our Majesty have not appointed the Warders of Hell except the Angels [males] —

  • اور ہم جناب نے ملائکہ کے علاوہ جہنم کے دروغے کسی کو نہیں بنایا۔

  • And Our Majesty have not declared the count/number of them except causing irk and perturbation for those who have refused to believe in the Messenger and Qur’ān —

  • اورہم جناب نے اُن کی انیس کی تعدادکومقرر کرنا اِس لئے بتایاہے کہ قرء ان کا انکار کرنے والوں کے لئے    اضطراب و ہیجان     کاسبب بن جائے۔(سوچنے پر مجبور ہوں)۔

  • And further purpose of this disclosure is that they, whom certain Book was given, learn with certainty that Hell-prison would be permanent abode [against presently belief of staying therein for a period of numbered days-2:80-81] —

  • اور یہ خبر دینے کا مقصد یہ ہے کہ جنہیں  قبل ازیں منفرد                               کتاب  عنایت کر کے نوازا گیا تھا   وہ                                  یقین کرنے کے لائق ہو جائیں کہ جہنم مستقل ٹھکانہ ہو گا(برعکس ان کے موجودہ گمان                     کہ وہ گنتی      کے  دنوں کے    لئے             رہیں گے۔البقرۃ۔۸۰۔۸۱

Root: ي ق ن

  • And those who have heartily believed in the Messenger and Qur’ān enhance in their conviction of belief —

  • اور اس لئے بھی کہ  جو قرء ان مجید پر ایمان لائے ہیں وہ اپنے آپ کو مزید  افزوں کر لیں ۔ ایمان  میں پختگی کے حوالے سے۔

  • And so that those whom Book was given and those who have accepted/believed [in Qur’ān] may not confuse each other with disquiet of double mindedness—

  • اوراس لئے بھی کہ  جنہیں قبل ازیں منفرد  کتاب عنایت کر کے نوازا گیا تھاوہ  اور وہ جو صدق قلب سے قرءان مجید پر ایمان رکھتے ہیں  ایک             دوسرے کو متذبذب نہ کر سکیں۔

  • And that those —Irrational beliefs - a disease - psychological disorder - envy, jealousy, and malice, bias, rancour is self implanted- nurtured within their hearts- locus of understanding - consciousness (Impostor believers) and the Non-Believers might say:

  • اور جہنم کے دروغوں کی تعداد انیس بتانے کا مقصد یہ کہ وہ جنہوں نے ایک نفسیاتی مرض کو اپنے دلوں میں بسا لیا ہے(منافقین) اور رسول کریم اور قرءان مجید کا انکار کرنے والے مضطرب ہوکر پوچھنا شروع کر دیں :

Root: م ر ض

  • "What was Allah's intention and purpose in associating this number of warders in a pictorial way [like the worldly Prison]."

  • ”اللہ کااس  تعداد کے الصاق سے  منظر کشی انداز میں بات  کرنے میں ارادہ اورحصول مقصد کیا تھا؟“

  • This is how by such disclosures Allah the Exalted lets/exposes many who wish straying and with it He the Exalted guides him about whom so decides to be guided.

  • یہ ہے انداز؛ اِس طرح ا للہ تعالیٰ اُسے منحرف ثابت کرتے اوراپنے آپ میں گم رہنے دیتے ہیں جس کے متعلق یہ فیصلہ کرتے ہیں کہ انحراف پر بضد ہے۔اور وہ جناب اُسے ہدایت بخشتے ہیں جس کے متعلق یہ فہصلہ کرتے ہیں کہ طلبگار ہدایت ہے۔

  • And except Him the Exalted no one can know the Forces of your Sustainer Lord [executing His Commands].

  • اور آپ(ﷺ))کے رب کی انتظامیہ کے اعدادوشمار کوئی نہیں جانتا ماسوائے خود ان جناب کے۔

  • And [purpose of giving] this information is nothing except a recall/admonition/bring attention for man [that criminals eventually land in Jail guarded by Warders]. [74:31]

  • اور یہ(اطلاع)توانسان کے لئے محض ایک یاددہانی ہے۔


 

Nouns

1

Verbal Noun: Indefinite; accusative; [رَابَ-يَرِيبُ Verb] (1)2:02(2)3:09(3)3:25(4) 4:87(5)6:12(6)10:37(7)17:99(8)18:21(9)22:07(10)32:02(11)40:59(12)42:07(13)45:26(14)32(15) 52:30=15                       مصدر: منصوب

 

2

Verbal Noun: indefinite; genitive. (1)2:23(2)22:05=2

                             مصدر: مجرور

 

3

Noun: Indefinite; Singular; feminine; accusative. (1)9:110=1

                     اسم: منصوب-واحد-مؤنث

 

4

Possessive Phrase: Verbal Noun: Definite; genitive + Possessive Pronoun: Third Person; masculine; plural, in genitive state. (1)9:45=1

                   الإِضَافَةُ-مصدر: مجرور/مضافضمير متصل-جمع  مذكر غائب  في محل جر-مضاف إليه

 

5

Active Participle: Indefinite; singular; Masculine; nominative; [Form-VIII] مصدر-اِرْتِيَابٌ Verbal noun.  (1)40:34=1 

                                  اسم فاعل: مرفوع-واحد  مذكر

 

6

Active Participle: Indefinite; singular; Masculine; genitive; [Form-IV]; مصدر-اِرَابَةٌ Verbal noun. (1)11:62(2)11:110(3)14:09(4)41:45(5)42:14=5

                         اسم فاعل: مجرور-واحد  مذكر

 

7

Active Participle: Indefinite; singular; Masculine; genitive; [Form-IV]; مصدر-اِرَابَةٌ Verbal noun. 34:54=1                     اسم فاعل: مجرور-واحد  مذكر

 

8

Active Participle: Indefinite; singular; Masculine; genitive; [Form-IV]; مصدر-اِرَابَةٌ Verbal noun. 50:25=1           اسم فاعل: مجرور-واحد  مذكر

 

Verbs Form-VIII

1

Verb: Perfect; third person; singular; feminine; [Form-VIII];  مصدر-اِرْتِيَابٌ Verbal noun. (1)9:45=1

                               فعل ماضٍ مبني على الفتح + تَاء التانيث الساكنة/صيغة:واحد مؤنث غائب/باب  اِفْتَعَلَ

 

2

Verb: Perfect; Third person; plural; masculine; active; [Form VIII]; [و ] Subject Pronoun, in nominative state, with prolongation sign: مصدر-اِرْتِيَابٌ Verbal  noun. (1)24:50=1

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

 

3

Verb: Perfect; Second person; plural; [Form VIII]; Suffixed Subject  pronoun, in nominative state; مصدر-اِرْتِيَابٌ Verbal noun. (1)5:106(2)57:14(3)65:04=3

       فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع/تُم-ضمير متصل  في محل رفع فاعل جمع مذكرحاضر/باب اِفْتَعَلَ

 

4

Verb: Imperfect; Second person; plural; masculine; Mood: Subjunctive; [Form-VIII];  [و] Subject pronoun, in nominative state, with prolongation sign;  مصدر-مصدر-اِرْتِيَابٌ Verbal noun. (1)2:282=1

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

 

5

 Prefixed Emphatic Particle + Verb: Perfect; third person; singular; masculine; [Form-VIII]; مصدر-اِرْتِيَابٌ Verbal noun. (1)29:48=1

                  حرف لام التوكيد+ فعل ماضٍ مبنى على الفتح/صيغة:واحد مذكرغائب /باب  اِفْتَعَلَ

 

6

Verb: Imperfect; third person; singular; masculine; Mood: Subjunctive;   [Form-VIII];   مصدر-اِرْتِيَابٌ Verbal noun. (1)74:31=1

          فعل مضارع منصوب/صيغة:-واحدمذكرغائب-باب اِفْتَعَلَ

 

7

Verb: Imperfect; second person; plural; masculine; [Form-VIII]; Mood: Jussive; [و ] Subject Pronoun, nominative state; مصدر-اِرْتِيَابٌ Verbal noun. (1)  49:15=1

                     فعل مضارع مجزوم و علامة جزمه حذف النون

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