Arabic-English Dictionary of Qur'anic Usage (Handbook of Oriental Studies, 85) (English and Arabic Edition) [Bilingual ed.] 9004149481, 9789004149489

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ARABIC-ENGLISH

DICTIONARY OF QUR'ANIC USAGE

HANDBOOK OF ORIENTAL STUDIES HANDBUCH DER ORIENTALISTIK SECTION ONE THE NEAR AND MIDDLE EAST EDITED BY

H. ALTENMULLER . B. HROUDA . B.A. LEVINE· R.S. O'FAHEY K.R. VEENHOF· C.H.M. VERSTEEGH VOLUME EIGHTY-FIVE

ARABIC-ENGLISH

DICTIONARY OF QUR'ANIC USAGE

ARABIC-ENGLISH

DICTIONARY OF QUR'ANIC USAGE BY

ELSAID M. BADAWI MUHAMMAD ABDEL HALEEM

BRILL

LEIDEN

•

BOSTON

2008

This book is printed on acid-free paper. A Cataloging-in-Publication record for this book is available from the Library of Congress.

ISSN: 0169-9423

ISBN: 978 90 04 14948 9

Copyright 2008 by Koninklijke Brill NY, Leiden, The Netherlands

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Printed in the Netherlands

�J �l uLSJ \l.\ Ji. �' :.$ � JIl'i1 ....J:! . � t,L:lS uL...,j1 � 'i \l.\J '�l uLSJ \l.\ .!lJl �J J,..:o!l uLSJ \l.\ �.li �J � uLSJ \l.\ J,;,.j ,->4\ � � �\ ��\ � J.!lJ Y>J JiAl\ �l .:....

No one ever wrote a book without, on the following day, saying, 'Had such-and-such been changed it would have been better; had such-and-such been added it would have been more acceptable; had such-and-such been stated earlier it would have been preferable; and had such-and-such been omitted it would have been more elegant. ' Such a phenomenon is one ofthe great lessons and evidence of the inherent insufficiency of all members of the human race. 'aI-Qadi 'abd 'al-Rajam 'al-Blsam (d. 596 A.H.l1 199 AD.)

FOREWORD

From an early date, the stndy of the text of the Qur'an has been the central concern of all scholars in Islamic civilization, Before the death of the Prophet, if the believers did not nnderstand the revelation, they conld ask the Prophet himself Many prophetic traditions relate how believers asked him abont the meaning of a verse or a word, and how he explained its meaning to them, Bnt after Islam had spread across a large area, and many new converts whose mother tongne was not Arabic began to recite the text and listen to its recitation, problems of comprehension became a real issne, From an early period, scholars collected difficnlt lexical items from the Qur'anic text, No less an anthority than 'ibn 'abbas (d, 68 A,HJ687 AD,) is often credited with the first commentary on the text, His Tafslr is qnoted by many later commentators, and althongh the collections that have been pnblished nnder this title probably do not go back to him, there can be no donbt that his explanations fonnd their way into later commentaries throngh his stndents, Likewise, the treatise on the Lughiil 'al-Qur'iin that has been transmitted nnder his name may not really be his, bnt there can be no donbt that he initiated a concern abont difficnlt lexical items in the text, In the first centuries of Islam, philological and theological exegesis of the Qur' an still went hand in hand, bnt in later times philology became a separate field, This led to the pnblication of treatises with titles snch as Gharlb 'al-Qur' iin, in which difficnlt words with an obscure meaning were collected, Snch treatises are reported from grammarians like 'abu 'nbayd, 'ibn Durayd, 'ibn Faris, 'ibn 'al-Sikklt and Tha'lab, to mention only some of the best known, Most of these treatises have not been preserved, bnt the famons Kiliib lafslr gharlb 'al-Qur'iin by 'ibn Qntayba (d, 276 A,HJ889 AD,) was edited by $aqr (Cairo: 1958; repr, Beirnt 1978),

viii

FOREWORD

The lexicographical exegesis of the Qur'an was not confined to wordlists, bnt it became an integral part of the TafsIr literature as well. The earliest commentaries on the Qur' an that have been preserved give ns a fairly good picture of which items were regarded by the commentators as difficnlt. They explain difficnlt words in the text by paraphrasing them with other words that were more likely to be nnderstood by their readers. Mnqatil 'ibn Snlayman (d. 150 A.H'/767 AD.), for instance, paraphrases the word mubln whenever it occurs with bayyin 'clear', and when the phrase khiilidzna fihii occurs in a verse, Mnqatil always adds'ay Iii yamutuna 'i.e., they do not die'. These are not exegetical, bnt lexicographical, remarks, instigated by the presnrned lack of knowledge on the part of the believers. This procedure gives ns a nniqne window onto the level of comprehension by common believers in the first and second centuries of Islam. One may assnrne that the overriding concern of the early commentators was to make sure that the believers nnderstood every single word of the Holy Text. Yet, they were also interested in the meanings of the words as snch, witness their interest in foreign loanwords in the vocabnlary of the Qur' an. This became a controversial issne at a later period, bnt at this early stage was apparently not regarded as something ont of the ordinary. Thns, for instance, Mnqatil informs ns that the word firdaws 'paradise' is a Greek word, and that the word 'istabraq 'brocade' comes from Persian. This is purely lexicographical information, which does not serve any exegetical pnrpose. The tradition of qnoting from the Qur' an to illnstrate the basic meaning of words was continned by later lexicographers, even thongh they concentrated more on shawiihid from poetry. In the first dictionary of Arabic, the Kitiib 'al­ 'ayn that is attribnted to 'al-Khalll 'ibn 'aJ:tmad (d. 175 A.H./791 AD.), for instance, the nnrnber of qnotations from the Qur'an is snrprisingly low. Yet, the importance of the langnage of the Qur'an as a source of lingnistic knowledge is obvions from the thonsands of qnotations in grammatical treatises. Some of the earliest grammatical treatises were direct commentaries on the text, for instance 'al-Farra"s (d. 207 A.H./822 AD.) Ma'iinz 'al-Qur'iin and 'al-'akhfash's (d. 215 A.H./830 A.D.?) book with the same title. In these commentaries,

FOREWORD

ix

lexicographical information was integrated in the general discnssion, althongh the anthors seem to have been more interested in analysing the lingnistic strnctnre of the text In Slbawayhi's (d, 177 A,HJ793 AD,?) Kitiib the shift is complete: he qnotes the Qnr' an (more than 440 times!), not in order to elncidate its meaning, bnt as evidence of the structnre of Arabic, of which the text of the revelation is the prime example, Grammarians were primarily interested in the valne of the text of the Qnr' an as the most important sonrce of correct Arabic, Their entire discipline was intended to be an ancillary to the religions sciences, bnt one sometimes gets the impression that they nsed this important fnnction as an excnse for their passionate stndy of the Arabic langnage itself Later grammarians rontinely introdnce their treatises by pointing ont how important the stndy of grammar and lexicography is for the stndy of the Qnr' an, The grammarian 'al­ Zamakhsharl (d, 538 A,HJ1l44 AD,), for instance, states in the introdnction to his Mufa��al that he felt compelled to write his grammar becanse of the slander advanced by the Shn'Ubiyya against the Arabic langnage, He argnes that God has chosen Arabic, rather than any foreign langnage, for His last revelation, which demonstrates its snperiority, Therefore, knowledge of grammar is indispensable for all those who wish to nnderstand this revelation and the Islamic sciences, Apparently, even when grammarians were mainly attracted by the snbtleties of Arabic grammar, they still felt the need to jnstify their interest by pointing ont how important the stndy of grammar was for nnderstanding the Qnr' an, The emphasis on the grammatical aspects of the langnage of the Qnr' an rather than the lexical aspects is obvions from the many treatises on the declension of the Qnr' an or the style of the Qnr' an, By contrast, no special dictionaries of the Qnr' anic lexicon seem to have existed in the Classical period, That is to say, there were collections of difficnlt words, bnt no dictionaries that dealt with the entire lexicon, no monographs dealing exclnsively with the lexicon of the Qnr' an, One reason for this apparent lack may have been that the lexicographers did not feel the need to compile snch a dictionary becanse all words from the Qnr' an conld be fonnd in any dictionary, In the modem age this has changed, and special dictionaries are now

x

FOREWORD

produced regularly, chief amoug them beiug the Egyptiau Mu'jam 'alfa, 'al-Qur'an 'al-karlm published iu two volumes by the Arabic Lauguage Academy iu Cairo (1970), The abseuce of trustworthy dictiouaries used to be true of the Western study of Arabic, as well, All Orieutalist lexicographers, from Golius to Dozy, did iuclude the lexicou of the Qur'au iu their dictiouaries, but they do uot seem to have felt the urge to compile a dictiouary of those words exclusively coutaiued iu the revelatiou, For a loug time, Flugel's coucordauce of the Qur'au (Leipzig, 1 842) remaiued the ouly work iu which all words were listed, albeit without a trauslatiou, The coucordauce was repriuted regularly (for iustauce, iu New Delhi 1992), uutil it was superseded by 'abd 'al­ Baql's coucordauce, 'al-Mu 'jam 'al-mufahras li-' alfa, 'al-Qur'an 'al-karlm (Cairo, 1958), Iu Islaruic lauguages other thau Arabic, dictiouaries were compiled to facilitate the compreheusiou of the text of the Qur' au for cornrnou believers with little kuowledge of Arabic, There is, for iustauce, a dictiouary compiled by Shaikh Abdulkarim Parekh eutitled Complete Easy Dictionary of the Qur' an (Kuala Lumpur: Noordeeu, 2003), iu which each Arabic word has its meauiug iu Euglish giveu beueath, iu the order of the text, This dictiouary was also trauslated iuto Beugali, Urdu, aud Turkish, Other dictiouaries of this category iuclude Abdul Mauuau Oruar's Dictionary of the Holy Qur'an (Rheiufeldeu: Noor Fouudatiou Iuternatioual, 3rd ed" 2005), though dictiouaries of this kiud were uever meaut to be scholarly research tools, The frrst ArabiclEuglish Qur'auic dictiouary, aud for a loug tirue the ouly oue, was Johu Peurice's, Dictionary and Glossary of the Koran, which was published iu 1873, aud has beeu repriuted ever siuce, Nothiug much is kuowu about the author, except that he carne from East Auglia, aud that he was Patrou of the Li viug iu Little Plumstead iu the Diocese of Norwich, as Serjeaut meutious iu the iutroductiou to the repriut of 1971 (New York: Praeger), No other publicatious are listed uuder Peurice's uame, Appareutly, he was au admirer of the style of the Qur' au, of which he writes iu his preface, 'beauties there are, mauy aud great; ideas highly poetical are clothed iu rich aud appropriate lauguage, which uot iufrequeutly rises to a

FOREWORD

xi

sublimity far beyoud the reach of auy trauslatiou'. Because of the difficulties the begiuuer iu Arabic experieuces iu uuderstaudiug the text, he decided to write a dictiouary with the Arabic motto Silk ' al­ bayan fi manaqib 'al-Qur'an, which he himself trauslates as 'a clue of elucidatiou to the iutricate passages of the Kor-au'. Peurice's dictiouary, which coutaius all words occurriug iu the text of the Qur' au, has beeu repriuted uurnerous times, the most receut repriut beiug that of 2004 (Miueola, NY: Dover Publicatious). Apart from the fact that it has become outdated, it has also become difficult to cousult, because it uses Flugel's editiou of the Qur' au aud his uurnberiug of the verses, which differs from that of the staudard Cairo editiou. Iu 2006, Duraid Fatouhi published a re-editiou of the Peurice Dictiouary (Kuala Lumpur: IBT Publicatious, 2006), iu which he replaced the old uurnberiug of the verses with that of the Cairo editiou, aud substituted more receut trauslatious, such as that by Yusuf Ali, for those used by Peurice. The most receut ArabicfEuglish Qur' auic dictiouary is A Concise Dictionary of Koranic Arabic by Arne Arnbros aud Stephau Prochiizka, which was published iu 2004 (Wiesbadeu: L. Reichert). As the title iudicates, this is a coucise dictiouary, which does uot give a detailed aualysis of the lexicou. There was, therefore, a tremeudous ueed for a uew scholarly dictiouary of the vocabulary of the Qur' au, with complete trauslatiou of all words, iu which the abuudaut iuformatiou iu the cornrneutary literature would be takeu iuto accouut. Such a dictiouary has uow beeu compiled by two emiueut scholars, Prof. Elsaid Badawi aud Prof. Muharuruad Abdel Haleem. The iuforruatiou iu this dictiouary is preseuted by root, as iu most dictiouaries, but au iuterestiug feature is that at the begiuuiug of each lernrna the eutire seruautic rauge of the root is giveu, together with a frequeucy couut of each form belougiug to the root. This euables the reader to survey at oue glauce the semautic doruaiu of the root. For each iudividual lexical uuit, the meauiugs iu differeut coutexts are carefully distiuguished. Thus, for au iruportaut uotiou like kitab, uo less thau fourteeu differeut meauiugs are giveu, from 'writteu docurneut' to 'prescribed puuishrneut', each of which is illustrated with a quotatiou from the text, with full trauslatiou. Graruruatical items have beeu giveu special

xii

FOREWORD

attention. This means that the dictionary will serve as a very nsefnl reference tool. not only for the specialist, bnt also for beginning readers, who inevitably need as mnch snpport as they can get in their frrst efforts to nnderstand the text. One conld hardly imagine a more qnalifred team of scholars for this tremendons task. They share a cornmon backgronnd, both having received their first training at the Azhar University, where at an early age they stndied the Qnr' an and the Islamic sciences. They both continned their training in Britain, Prof. Badawi at the London School of Oriental and African Stndies and Prof. Abdel Haleem at the University of Cambridge. Prof. Abdel Haleem now heads the Centre of Islamic Stndies and teaches at the School of Oriental and African Stndies, specialising in the stylistics of the Qnr' an. He has pnblished the book Understanding the Qur' an: Themes and Styles (London, 2001), that has become a standard text, as well as an English translation of the Qnr' an, The Qur' an-A New Translation (Oxford, 2004), which received high praise in the press as a remarkable achievement, and which has been nsed in the present dictionary. Prof. Badawi has devoted the greater part of his career to setting np the Arabic Langnage department at the American University of Cairo, which, thanks to him, has become one of the best Arabic langnage departments in the Arab world. His Mustawayiit 'al-Iugha 'al-mu'ii�ira fi Mi�r (Cairo, 1973) laid the fonndations for the modem sociolingnistic stndy of the langnage sitnation in Egypt, and for sociolingnistics of Arabic in general. Together with Martin Hinds, he pnblished the Dictionary of Egyptian Arabic (Beirnt, 1986), and he is one of the anthors of Modem Written Arabic: A Comprehensive Grammar (London and New York, 2004), which has become the standard reference grammar. It is a privilege to present this dictionary of Qnr' anic nsage to the many scholars all over the world who know that one cannot stndy Islam and Islamic civilisation withont an intimate familiarity with the text of the Qnr' an, and that one cannot hope to nnderstand its meaning withont a thorongh knowledge of the Arabic langnage. Kees Versteegh University ofNijmegen.

INTRODUCTION

Enquiry into the meanings and nnances of Qur'anic vocabnlary originates from the time of the Prophet MnJ:tarnrnad himself. Nnrnerons traditions have reached ns confirming that the Prophet was qnestioned by the companions concerning the meanings of, amongst other words, yfill (' al-kawthar; 108: I) and �)I ,)L.,JI ('al-�aliit 'al-wus!ii; 2:238) ('al-'itqiin, v. II, pp. 191-205). This trend continned after the death of the Prophet: we are told that the second Caliph, 'nrnar 'ibn 'al-Khat(ab, whilst standing on the pnlpit, interrupted his recitation of ( 16:47) ,..:.';::, � ;';'h� (ya'khudhuhum 'alii takhawwufin) to ask his andience of the meaning of ,..:.';::, (takhawwuj), wherenpon a man from the tribe of Hndhayl is reported to have said, 'This is from our dialect and it means "take them to task, little by little"', and in snpport cited a line of poetry in which the word was nsed in that sense, ('al-'itqiin, v. II, pp. 87-8). Similarly, 'ibn 'abbas (d. 68 A.H./687 A.D.), acclaimed as the learned man of this 'umma [the Mnslims] (:1...'1 1 ,:" �b) as well as the exegete of the Qur' an (lljll LJ�y), is repnted to have said that he remained ignorant of the exact meaning of "jo\.l lJii!ir) in ,:,I:,:.:JI "jo\.l Ifii!ir 'al-samiiwiit) (6: 14) nntil one of two Bedonins who songht his arbitration regarding the ownership of a well, said to the other, u! �� (' anii fa!artuhii) 'I am the one who split it open', (see 'al-'itqiin, v. II, p. 1 13). Difficnlty with some of the Qur' anic vocabnlary as a resnlt of the nse of, for example, words better known in certain localities and/or a lack of knowledge of the larger contexts in which certain words occur, combined with the general lack of knowledge of Arabic bronght abont by the spread of Islam amongst non-Arabs, made the need to explain lexical items in the Qur' an more urgent. This sitnation led to the establishment and development of the science of Exegesis (�I �), which carne to represent one of the greatest

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INTRODUCTION

branches of Qnr'anic Studies. Snrprisingly, however, interest in Qnr' anic idiom as an independent discipline remained comparatively modest. Fnrthermore, snch somewhat limited interest as did exist centred aronnd specific gronps of Qnr'anic words: the u1YlI y;j6 (ghanb 'al-Qur'iin), a term which refers to words considered to be less commonly known; u1YlI ul;j (lughiit 'al-Qur'iin), i.e. those words which were thonght of as belonging to dialects of certain tribes; u1YlI j� (majiiz 'al-Qur'iin) or u1YlI u� (tashblhiit 'al-Qur'iin), those Qnr'anic words which were nsed in the metaphorical sense; while stndies dealing with ylbll J 'y."yl (,al-wujuh wa'l-na,;ii'ir) discnssed those words which were nsed to convey different nnances in varions contexts, termed 'Y."J (wujuh), as contrasted with yth3 (na:rii'ir), i.e. words considered to be nsed in the same way thronghont the text. In addition to this large and expansive vestige of literatnre dealing with certain aspects of Qnr' anic idiom, there were works concerned with what became to be known as l,wYl �)l1 ('al-'alfii:r 'al-'isliimlyya) i.e. vocabnlary which came to acqnire a new Islamic nnance throngh its nsage in the Qnr' an and !:Iadlth. The first recorded extant example of this genre was 'abu !:Iatirn 'ai)mad 'ibn !:Iamdan 'al-Razl's (d. 322 A.H.l932 AD.) pioneering work �)l1 l,wYl � :l.l;jll (' al-Zlnatu ft'l-'alfii:r

'al-'isliimlyya).

was 'al-Raghib 'al-'asfahanI (d. 503 A.H.ll108 A.D.) who prodnced the most important major work, and perhaps the first of its kind, devoted to the Qnr' anic vocabnlary in its entirety, as opposed to those works devoted to specific gronps of lexical items. Albeit belated, his work here is parallel with that of 'ai-KhalIl 'ibn 'ai)mad (d. 175 A.H.l791 A.D.) who, in his dictionary u.;..ll y\:;S (kitiib 'al-'ayn) transformed Arabic lexicography from a field of stndy concerned merely with exotic and rare words to one demonstrating a nniversal concern with the entire vocabnlary of the Arabic langnage. Althongh 'al-Raghib refers to the snbject of his enqniry as being the meanings of all of the words of the Qnr' an, and althongh he makes no distinction in his treatment of the Qnr' anic vocabnlary between what is considered commonly and less commonly known, the book was pnblished several times nnder misleading titles indicating that it was only concerned with u1YlI y;j6 (gharlb 'al-Qur'iin). It seems It

INTRODUCTION

xv

that no one considered it plansible to have a dictionary devoted to the vocabnlary of the Qnr' an independent of works of commentary. Recently however, this sitnation has been remedied and this work has been repnblished nnder the more befitting title of u1Yll l,W\ ",by.. ",fll (mufradiit 'alfii:r 'al-Qur'iin 'al-karlm). In stating his preference for this new title the editor says, 'We believe as a certainty that this new title is the closest to reflecting the book's contents, as the anthor did not only concern himself with obscnre words in the Qnr' anic vocabnlary, bnt also with familiar ones .. .'. Indeed, 'al-Raghib was of the opinion, expressed in the introdnction to his book, that of all the disciplines needed for the stndy of the Qnr' an those concerned with the langnage itself shonld corne first, and, of these, those concerned with the meanings of the Qnr' anic vocabnlary shonld be considered of primary importance. 'al-Raghib's implicit call for more attention to the stndy of the Qnr' an's vocabnlary might have been instrumental in the appearance over the years of works similar to his, snch as c.ly;\ � � 1,\b.l1 ,-,= l,wYl ('umdat 'al-huffii:r fi tafslr 'ashraf 'al-'alfo.:r) by 'ai)rnad 'ibn YUsnf, generally known as 'al-I:Ialabl (d. 756 A.H./1355 A.D.). However, these remained comparatively few, paradoxically, perhaps becanse of the great valne of 'al-Raghib's own work on the snbject. Some of the particnlarities of Qnr' anic nsage became largely integrated in general lexicographical works snch as yyJl uLJ (lisiin 'al-'arab). The appearance, between 1953 and 1970, of u1Yll l,W\ r."'-' ",fll (mu'jam 'alfii:r 'al-Qur'iin 'al-karlm) pnblished by the Arabic Langnage Academy of Egypt, followed by its revised edition in 1989, did little for the advancement of the snbject. In the West, Qnr'anic lexicography seems to have been ahnost ignored. Althongh translation of the Qnr' an into varions Enropean langnages goes as far back as 1 143, with the completion of a Latin translation by Robert Ketenensis of Chester, and in spite of the great interest shown by the varions chnrches in stndying the history and text of the Qnr' an as the great book of Islam, it was not nntil the year 1873 that the first work devoted to the vocabnlary of the Qnr'an by a Western scholar, to onr knowledge, appeared nnder the title ul;;ll � u1YlI yib.. � - A Dictionary and Glossary of the Kor-an. The anthor, who signed himself merely as 'John Penrice, the Lodge, Norfolk',

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INTRODUCTION

exhibited a great command of the snbject thronghont this pioneering work. However. the lack of. in particnlar, contextnalised examples illnstrating the range of snb-meanings of the varions entries provided in Penrice's work and its comparatively limited scope, together with the fact that snbseqnent work on the snbject-valnable as it was-was restricted to specific gronps of Qnr' anic vocabnlary (as in the case of, for example, Mnstansir Mir's 1989 Verbal Idiom of the Qur'an), only illnstrates the lacnna in the library of Qnr' anic Stndies. This demonstrates the need for a comprehensive, fnlly researched and fnlly contextnalised Arabic-English dictionary of Qnr' anic nsage compiled in accordance with modem lexicographical methods and based completely npon both the Classical Arabic idiom (derived from works snch as Slbawayhi's Kitiib, 'ibn-Ya'lsh's Mufa��al, Lisiin 'al-'arab and Lane's dictionaries) and the work of anthoritative commentators on the Qnr' an (snch as Mnqatil, 'al­ Tabarl, 'al-Qllf\nbl, 'al-Razl and many others). Tme, Qnr'anic scholars continne to find assistance in Lane's magnificent work An Arabic-English Lexicon, particnlarly since the anthor inclndes pertinent Qnr' anic nsages in nnmerons places in his work. However, the appearance in 1960 of Hans Wehr's A Dictionary of Modem Written Arabic and the role it has played in elevating the stndy of Modem Standard Arabic ontside the Arab world has only accentnated the need for a parallel dictionary devoted specifically to the langnage of the Qnr' an. The present Dictionary of Qur'anic Usage attempts to fill this gap. The work is based npon the interpretations by classical Qnr' anic commentators of the contextnalized occnrrences of the finite vocabnlary items nsed in the Qnr' anic text according to the widespread reading of ljaf� (u-ab ,.IA (d. between 180-90 A.H./796-805 A.D.) throngh 'a�im (Fb LF) (d. 127 A.H.l744 A.D.) as rendered in the Egyptian printed text of the Qnr' an. The anthenticity of a particnlar reading of the Qnr' an, according to the eminent ninth centnry Qnr'anic scholar 'ibn 'al-Jazarl, is based (as stated in his work ykll d.IYlI ".; y'Cil1 Cal-nashr ji'l-qirii'iit 'al­ 'ashr) p. 9) among other things snch as chain of transmission (.lli.ll), npon its conforming to a grammatically acceptable mode of Arabic langnage strnctnre (in his words: ... �y. YJ :c,;y.ll UiiIJ ,.1-" JS Every

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INTRODUCTION

reading that agrees with the tenets of the Arabic language even by a single interpretation ... ). The role of structural analysis in

interpreting literary texts in general. and the Qur' anic text in particnlar, cannot be overestimated. As Montgomery Watt has noted, 'the Arabic langnage is snch that there are often several different ways of "taking" a sentence, and these ways yield at least slightly different meanings . . . This kind of thing occurs mnch more freqnently in Qur' anic Arabic, and there is often something to be said for each of several possibilities' (Companion to the Qur'an, pp. 10-11). This particnlar feature of the langnage of the Qur'an often makes interpreting the text an nnending journey of discovery, and snpports a mnltitnde of interpretations which, in tnm, necessitates a high degree of familiarity with the varions nnances of a particnlar word and the contexts in which they occur. Modem interpretations of the Qur'an, snch as, for example, the present drive to reinterpret the Qur' an on the basis of modem scientific discoveries, particnlarly space travel, is a case in point. Althongh legitimate and indeed necessary, snch interpretations remain ontside the scope of this work.

For the purpose of the present work, acceptable interpretations of a particnlar Qur' anic verse are those fonnded on the anthority of the particnlar commentator/s in qnestion, and the validity of the structural analysis they apply to the text to jnstify their interpretations within both the immediate and larger context in which it occurs. Of eqnal importance to the grammatical strncture of the discourse for our pnrposes here, if not of even greater significance, is the capacity of many derived forms snch as verbal nonns and participles to play varied roles within the discourse, some of which are not always well defined, thns opening the way not only for varied interpretations of the text, bnt for arnbignity of meaning as well. For example, in addition to conveying the basic meaning of an action or happening (60,.]1), the verbal nonn (.)o..,.Jl) often fnnctions in many contexts as a nonn, nonn of place, nonn of time or, in many contexts, as admitting the possibility of its fnnctioning as a nnrnber of these at the same time. For example, whereas the word 01.) clearly fnnctions as a nonn in (9:111) 01�"jl1:' J;,...;yl:' ,I�·yll cJ \.b ;:,k I�:' a true ,.

.

.

�

,

promise given by Him in the Torah, the Gospel and in the Qur' an;

xviii

INTRODUCTION

(75'17) :"';1"�-.rJ ,i- :..;.:.;.. G:& "u�1 collecting and . reciting it [correctly] is Our own responsibility; it conld be interpreted as either a nonn or verbal nonn in (72: I) �I :.:\ �j ;,p.) ' � GI�j G;.;." Gj I)� 0,.,i1 2J,. :;; it has been revealed to me that a group ofjinn listened in [on a recitation of the Qur'an] and said, 'We have heard a wondrous reading' [also interpreted as: wondrous Qur'an]. Similarly the participial form �\S fnnctions as snch in (2:41) ;.; �tS J) I;;:' YJ do not be the first to disbelieve in it; and as a nonn i;' (78:40) �I-"; ::,;s �Y 'jtSil JjJJ and the disbeliever would say, 'How I wish I were [mere] dust'; bnt it conld be interpreted as either in a great many contexts in the Qnr' an, snch as (64:2) "';,] -;. 2J,.j. ;&;J 'jtS is;' ,,; ;,sii; He it is who created you, yet some of you are denying [Him] and some are believing (or, some are disbelievers and some are believers). The difficnlty exercised in interpreting the and as a verbal nonn in

�

varions contexts in which � occnrs sterns mainly from the fact that measnres of 'nominality' and 'participiality', of which this particnlar word conld be formed, vary so mnch from one context to the other, that it makes it difficnlt, in these contexts, to assign it to a nominal or a participial fnnction. While nominality is snfficiently evident in (22:78) I:';' "iJ J,l2J,. �I ;.st:.;" -;. He called you Muslims-both in the past and in this [message]; and participiality is eqnally evident in (3:84) 'u;.r.:. :.j �J and we are submitting to Him; it is not possible to decide one way or the other in a great nnrober of contexts, snch as (15:2) � l;tS ',l IJ'fo 0.;.:,]1 �;, t:.!'.J those who disbelieve may come to wish they had submitted to God (or, to have been Muslim). In the cnrrent work, the morphological designations provided in sqnare brackets at the beginning of the entries reflect this sitnation in the options they provide. Ahnost 100 grammatical words (particles, nonns and verbs) occnr in the Qnr' an, many of which are among the most freqnently nsed words in the text. These have been given particnlar attention insofar as they convey varions nnances of meaning in the Qnr' an, and featnres particnlar to the Classical period and to Qnr' anic disconrse are explored in detail. Examples of these are the roles played by varions demonstratives in signifying relative distance, both physical and metaphorical, as indicative of intricate relationships between interlocntors (for which see the entry for "IE). The nnances

INTRODUCTION

xix

of meaning conveyed by the employment in varions contexts of the prepositions is another case in point. The Dictionary follows the Arabic root system and is composed of 28 sections. each of which is devoted to one letter of the Arabic alphabet. with the exception of the letter 'alif representing the long open vowel lal (which the phonological rnles of Arabic do not permit to fnnction as a frrst radical of an Arabic verbal root). Roots are natnrally arranged in accordance with the alphabetical order of their constitnents. However, a note here shonld be made regarding the classifrcation of roots with geminated second and third radicals. Unlike the tradition followed in Western lexicography, e.g. Lane and Wehr, snch roots are classified in accordance with the order they shonld have in consideration for the second and third radicals. Conseqnently the root s-b-b appears after the root s-b-' and not before it. Words of foreign origin remaining as individnal vocabnlary items, e.g. Jfol, are listed according to their alphabetical order and so are grammatical words belonging to no apparent Arabic roots, snch as ",:oJ\. Arabicised words classified by Arab philologists nnder Arabic roots and sharing the semantic freld of the root with other derivatives, e.g. ",,\S, are inclnded nnder those roots. Foreign proper names, e.g. YJ!\, �t..."j and cbJ!, are classifred in accordance with their Arabicised forms bnt, in instances snch as -ljl, where it conld be thonght that the name is derived from Jjf\, cross references are provided. Contrary to cnrrent conventions, transliterated hamza and 'ayn are accorded fnll alphabetical letter statns. Conseqnently, vowels preceded by initial hamza or initial 'ayn are never capitalized, even if the words in which they occnr happen to be proper names or begin new sentences, cf. 'ahmad, bnt not 'Ahmad and ad bnt not 'Ad. Cross references are also provided for words snch as ot...,,\, whose trne root may canse some diffrcnlty. Becanse the demarcation line between derivatives of roots, the third radicals of which are either J or ($, are not always clear, many snch roots are treated together with the third radical marked as both J and ($ ('r .J wly). '

,

Each root is treated in the following way: I An inventory of the basic concepts covered by the root is -

xx

INTRODUCTION

provided m an attempt to show the range of semantic scatter it encompasses. The dictionary senses detailed in this section are derived from the classical langnage. which may or may not inclnde all the Qnr' anic senses and conld be nsed, when compared with the entries in the third section, to show the senses bronght into the Arabic langnage by the Qnr' an. It is generally noted that what can be called semantic kinship between derivatives of Arabic, and also Semitic, roots is cnltnre-bonnd and not always evident. Also, it is a commonly acknowledged featnre of Arabic that abstract derivatives nsnally stem from concrete ones (e.g. � 'beanty' from � 'camel'; �� 'attractiveness' from � 'salt' and i--.fo 'to read' from.,--.fo 'a single milking of an animal'). Bringing together semantic derivatives of a root arranged, when relevant, in a seqnence starting from the concrete and ending with the abstract, is likely to shed light on the way in which these concepts are related to one another and also on the manner in which each and all of those derivatives cover the total semantic field of that root. Examination of this total pictnre is also likely to provide fnrther means of appreciating the nse of derivatives of that root in the Qnr' an. 2 - An inventory of the particnlar morphological derivatives of that root actnally occnrring in the Qnr' an, together with the nnmber of times they occnr. A comparison of the freqnency of occnrrence of the varions derivatives of a certain root and also of the total nnmber of occnrrences of all derivatives of this root with that of other roots shonld be an indication of the relative importance the Qnr' an ascribes to concepts covered by the varions roots. Fignres provided for the freqnency of content derivatives are based npon the Concordance of MnJ:tamrnad Fn'ad 'abd 'al-Baql, 1,\ili lY'�1 �I ",fll ,Jjll ('al-mu'jam 'al-mufahras Ii 'alfo.:r 'al-Qur'iin 'ai-KarIm), whereas those of the grammatical words not inclnded in the Concordance of 'abd 'al-Baql are based npon the Concordance of 'isma'll 'arnayirah and 'abd 'al-I:Iamld Mn�tafa ".; yL...;,JIJ uiyYI r."'-' ",fll u1YlI (Mu'jam 'al-'adawiit wa 'al-tjamii'ir fi'I-Qur'iin 'al­ karlm). With regard to those words and roots of potentially non­ Arabic origin, little attention, beyond what is provided by Arab philologists, has here been given to the etymology of Qnr' anic words, largely becanse we agree with Versteegh (1993, p. 89) that,

INTRODUCTION

xxi

is much more difficult to uuderstaud how the assurnptiou of a foreigu origiu for obscure Qur' auic words cau coutribute to their uuderstaudiug'. Coutemporary research iu the subject, furthermore, teuds uot to give euough cousideratiou to the fact that Arabic, Syriac, Hebrew aud Ethiopic all share a cornrnou origiu, a fact that will uudoubtedly ofteu make it difficult to distiuguish betweeu cases of borrowiug aud cases of parallel developmeut. Cousideratious of time have preveuted the authors from iucludiug the various Readiugs (doIA, save for a few iustauces. 3 - Dictiouary eutries for each of the derivatives listed iu accordauce with the order iu which they occur iu 'abd 'al-Baql's Coucordauce. Because the Dictiouary is coucerued with actual Qur' auic usage, headwords are giveu iu oue of the morphological forms they actually occur iu the Qur' au iu both Arabic script aud trausliteratiou. For example, verbal forms of which uo perfect forms occur are giveu iu the imperfect, but if there is uo iruperfect theu they are giveu iu the imperative. Passive forms are as a rule iucluded uuder the active forms aud ouly giveu separate eutries if they coutribute uuauces of meauiug beyoud that of the active forms. Dual aud plural forms are likewise treated iu relatiou to their siugular forms. Ferniuiue forms occurriug iu Arabic with a tii' marbii!a are reudered iu the trausliterated forms with a fiual tanwln iu order to circumvent the convention for representing the fa) marbii!a as 'ah' or droppiug it altogether. Romau uumerals mark divisious aloug morphological amI/or syutactic liues, e.g. uouu aud participle amI/or trausitive aud iutrausitive, whereas Arabic uumerals mark divisious aloug seruautic liues aud lower-case letters mark semautic sub-divisious. The various sub-meauiugs cited for each eutry reflect the rauge of coutextual meauiugs as elucidated by the classical Qur' au cornrneutators cousulted iu the compilatiou of this dictiouary. Because of the difficulty iuhereut iu tryiug to defiue the ofteu very subtly differeut meauiugs of vocabulary items as they occur iu various coutexts, particularly iu a foreigu lauguage, the role of the illustrative examples iu approxiruatiug meauiug remaius paramouut. This difficulty is particularly evideut, as it is iu other lauguages, iu the case of prepositious. The liue of deruarcatiou betweeu the various 'It

xxii

INTRODUCTION

divisions of meaning in some cases is not clear cut, and a certain degree of overlap is uuavoidable. Iu such iustauces. rather thau iguoriug fiue uuauces of meauiug aud collapsiug eutries together uuder oue defiuitiou. items with a similar. but uot ideutical. rauge of meauiug are kept separate aud giveu defiuitious that reflect the affiuity betweeu them. Exaruples of such items cau be fouud uuder the eutries for roots such as Y"'ij. y!! aud liycj. Alternative iuterpretatious of headwords occurriug iu the same verses are uoted aud. wheu sufficieutly differeut, are classified uuder differeut seuse divisions. The glosses for the illustrative examples are based upou M.A.S. Abdel Haleem's trauslatiou The Qur' an-A New Translation by M.A.S. Abdel Haleem. However, because the purposes of the dictiouary are uot always ideutical with the purposes of a trauslatiou, chauges are made wheu uecessary. Iu glossiug illustrative verses, particular atteutiou has beeu giveu to tryiug (albeit uot always successfully) to parallel the structure of the origiual as much as possible, iu some cases to the detrirneut of 'style elegauce'. Arabic forms aud structures particularly difficult to reuder iu matchiug structures iu Euglish iuclude trausitive aud iutrausiti ve verbs, passive aud active verbs aud uorniual seuteuces whose predicates are uorniual clauses. Particular difficulties are met iu glossiug the absolute object (Jlh..ll Jy>.JI) which occurs quite frequeutly iu the Qur' au, because of the abseuce of parallel syutactic fuuctiou iu Euglish. The mode of glossiug thus varies from oue coutext to the other, as iu the reuderiug of I'·i'; aud I'.§; iu (4:164) �;. :.11 riS'J I'.j"; but to Moses God spoke directly, aud (4:65) �! cJ I� Y � I'.§; I J',j-JJ '.�. '01 t:.,. �y. and then they will find ';0 constn;int in their hearts regarding your judgement, and yield completely; aud (33:56) I'.§; I;.i;;J ;:,k I};., bless him [the Prophet] and salute him with greetings of peace (or alternatively, surrender yourselves completely to his guidance). Verses detailiug future eveuts iu the past teuse (usually to emphasise the iuevitability of their occurreuce), are as a rule reu1�red iu the)'res�ut teuse iu the Euglish gloss, as iu

(39:73) I',;.'j �I �j �-' 1-";1 0.;,:,]1 �J and those who are mindful of their Lord are conveyed to the Garden in groups. Groups of words whose collective coutextual meauiugs differ from a literal readiug of

INTRODUCTION

xxiii

their substautive parts are cousidered, as 1U other lauguage dictiouaries, as idiomatic, Such eutries are iudicated by asterisks aud placed at the eud of the sub-meauiugs to which they are most closely related, with their literal meauiug provided withiu square brackets wheu uecessary, as iu *(34:49) :".:; t:.:, JJ,�I �';;' \::J �I �� the truth has come and falsehood is dumbfounded (or, vanquished, or, powerless) [lit neither begins nor repeats [an utterance]], However the degree of trauspareucy of such phrases, or more precisely the lack of it, is uot always the sarue iu all cases, aud the applicatiou of the a�terisk remaius a matter of judgemeut, as iu *(33:10) y)iil,',ifiJ y.WI fear gripped �veryon� [lit and hearts rose into the throats] aud iu *(58:14) y;,sJ1 � 2J,,;r,.:, they swear to the truthfulness of a falsehood [lit they swear on the lying], Occurreuces of words used idiomatically iu various places aud with various uuauces, e,g, rJ! aud yb..o\, are gathered together iu order to provide further refereuce to iruportaut themes iu the Qur' au to that provided by the statistical iuformatiou discussed iu sectiou 2 above, The desiguatiou 'jurisprudeuce', [jur,], marks particular usages of headwords, e,g, ,� , aud .,}, the full meauiugs of which cau ouly be obtaiued from outside the Qur' auic text The glosses provided iu such cases should be cousidered as mere iudicatious of the techuical meauiugs of such usages, The complete meauiug of a word, as semauticists iusist, is uothiug less thau all the coutexts iu which it appears withiu a certaiu corpus, here the Qur' auic text Oue of the maiu aspects of the Qur' auic text which has beeu, aud still is, a subject of differeuce of opiuiou betweeu cornrneutators is the various modes of iuterpretatiou to which a word cau leud itself iu various Qur' auic coutexts. Adhereuce to the giveus of the lauguage structure of the Qur' auic text iu harmouy with the work of Qur' auic iuterpreters who adhere to the same priuciples places a liruitatiou to the likely or uulikely iruagiuable meauiugs of auy word iu its irurnediate or exteuded coutexts, We do uot dismiss iuterpretatious which are uot based ou the same liuguistic priuciples, e,g, 'ibu 'arabI's or scieutific priuciples, but they fall outside the scope of this Dictiouary, Iu the course of the seveu years it took to complete work ou the

xxiv

INTRODUCTION

Dictionary of the Qur'an the anthors received generons assistance from many colleagnes, friends, institntes and fonndations. They are above all indebted to the Yamani Cnltural Fonndation, withont whose generons and snstained assistance thronghont the duration of the project they wonld never have been able to maintain the work and bring it to a snccessfnl conclnsion. Thanks also are dne to the Abdnllah Mnbarak Al-Snbah Fonndation in Knwait and to the Knwaiti Ministry of Awqaf and Islamic Affairs for their financial snpport. Research facilities were provided by the Centre of Islamic Stndies of the School of Oriental and African Stndies in the University of London and by the American University in Cairo. The anthors are gratefnl to Professor Colin Bnndy, now ex-director of SOAS, and to Professor Tim Snllivan, Provost of AUC and to Professor Ann Lesch, Dean of the School of Hnrnanities and Social Sciences, AUC, for being there to help when help was mnch needed. The anthors are indebted to a nnrnber of colleagnes for nndertaking nnrnerons revisions of the mannscript. In alphabetical order they are: Mrs Fionnnaia Badawi, Dr Alex Bellem, Dr Helen Blatherwick, Ms Posy Clayton, Dr Kate Daniels, Mrs Harfiyah Haleem and Ms Lisa White. To the dedication of these colleagnes, their encouragement, expertise and love for langnage, the project owes a great deal. Thanks also are dne to Dr Mnstafa Shah for helping with some of the bibliographical entries, to Mr Lamaan Ball for providing the Qur' an data bank from which verses qnoted in the text were downloaded and to Dr Rahman Haleem and Mr Mohammad Zaki Badawi for the compnter programming and retrieval systems they devised for the particnlar needs of the project. The anthors are gratefnl to the great scholar and friend, Professor Kees Versteegh, for his constant encouragement, and for writing snch a generons foreword to this work. The anthors have benefited from snggestions made by a nnmber of colleagnes. In this regard a special mention mnst be made of Professor Mahmond ai-Rabie, Dr Stefan Sperl, Mr Badr Al-Mntairi, Dr Marianna Klar, Ms Arnira El-Ghandour and again Dr Helen Blatherwick who has been involved on this project on an ongoing basis. The tasks of coordinating the work of others, weeding ont discrepancies and preparing, single-handed, a camera-ready copy of the mannscript,

xxv

INTRODUCTION

with the thousaud-aud-oue jobs iuvolved, fell to the highly taleuted Ms Ni'ma Burney, With remarkable atteutiou to detail, exceptioual ability iu both Euglish aud Arabic aud exemplary dedicatiou to the project, she put together a fiual copy acceptable to Brill, Ackuowledgemeut is also due to Trudy Karnperveeu, our editor at Brill, for her suggestio us, her eucouragemeut aud deterrniuatiou to spur us ou, as well as her fiual check of the ruauuscript

*****

LIST OF ABBREVIATIONS

accus.

accusative

gen.

genitive

act. part.

active participle

I.e.

that is

A.D.

Anno Domini

ImpeL

imperative

adj .

adjective

imperr.

imperrect

adv.

adverb

intens.

intensive

affirm.

affirmative

interj .

interjection

A.H.

year of the Hijra

intrans.

intransitive

card.

cardinal

JUL

jurisprudence

cf.

compare

masc.

masculine

colI.

collective

n.

noun

comp. no.

compound numeral

no.

number

dem.

demonstrative

nom.

nominative

dimin.

diminutive

ord.

ordinal

e.g.

for example

part.

particle

elat.

elative

pass.

passive

ellipt.

elliptical

pass. part.

passive participle

fern.

feminine

perf.

perrect

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INTRODUCTION

pI.

plural

reI.

relative

prep.

preposition

sing.

singular

pron.

pronoun

trans.

transitive

pronom.

pronominal

v.

verb

q.v.

which see

v. n.

verbal noun

quad. v.

quadrilateral verb

>

changed into

quasi-act.

adjectival active participle

quasi-pass.

adjectival passive participal

*

idiomatic usage

I I hamza 'HI 'al-hamza (1) the fIrst letter of the alphabet; it represents a

glottal stop, It is distingnished from c..J1 'abadan occnrs 28 times in the Qnr'an. 1.>J1 'abadan [adverbial] 1 forever, eternally, very long time (4:122) '.J�YI I,,',; ::,. "y,.::, .� �'£ ,:,c.JUI 1),.1:'Je,;.:. remember God on the appointed days, if anyone is in a hurry to leave after two days, there is no blame on him, nor is there any blame on anyone who delays, uJp.� yasta'khirun [irnperL of v, X, ;'(;:,,1 'ista'khara, intrans,] 1 to delay, to hold back (7:34) Y �! �� I�� Je.1 �I JSrJ 0;')" J Y:' �L 0J'y.� there is an appointed ti",e for every people-when their appointed time comes they cannot hasten a single moment nor delay 2 to remain behind (23:43) �I � � c. 0jy.� c.:, �I no community can go before its appointed ti",e or remain behind, u,u,;.G:..:. musta'khirln [pL of act part 'y.5:.:. musta'khir] one who is holding back, lagging behind (15:24) ;&,. 0.;,.);'. ':i � :,;rJ 0.;y.k :' \1 � '�J and We know the ones ofyou who press forward in the forefront and We know the ones who lag behind, ).1 'iikhar I [njqnasi-act part; dnal ul;'l 'iikhariin, pL UJ;'l 'iikharun; fem ($;'1 'ukhrii (1) pL ;.1 'ukhar] 1 the other one (l?:36) YJ� '(>I-;'! Gil! until, when they have all successively gathered in [Hellfire], the last of them will say of the first 2 the rear, the end rart, behind (3:153) cJ ;.S�:i; J;:)I:' �I Jr. 'uJ}; Y:' 'u� �j ;.sly,. when you fled in mindless panic [lit. not paying heed to ...

. . .

anyone] while the Messenger was calling out to you from behind you. :.,0.1 'akhir I [n.lqnasi-act. part.; fern. ;y,.1 'akhiratun; pI. lH.?1 'akhirln] 1 last, latter (10:10) �WI y-, ,ill :,:.;jl u! '(>I�:' 'y.1�:' �nd the last of their prayer, 'Praise be to God, Lord of all Beings'; * -",,"Y I [attribnte of God] the Ever Lasting (57:3) 'y.YI:' J}JI j. He is the First and the Last; *(2:217) iy,.YI the Last life as opposed to the near one (Y;�I) (q.v.), the Hereafter; *(29:64) iy,.YI ):,]1 the Last Abode, the Hereafter 2 end, final part (3:72) J) ,,�l; I;'I� ;y,.I� 1;;;1:' -,�I �J I;:'I� 0.;.:,]1 Jr. believe in wh�t has been revealed to the believers at the beginning of the 4c:y but reject it at the end of it 3 preceding, past, previons (38:7) :u,.J1 cJ I� u;.;." t:. �I Yj I:';' 'uj ,y,.YI we have not heard of this in the past r�ligion­ this is nothing but invention II [n.] corning generations (5:114)� �I�:' G-",,"I�:' I.Ji}J I� Gl 2Jfo that shall be for us a festival, thefirst and the last of us [the coming generations] and a sign from You. .J/t/l '-kh-w brother, brotherhood; friend, companion; to take as a

friend, to fraternise; ties. Of this root, seven forms occnr 96 times in the Qnr'an: tl 'akhun 52 times; J.,;"I 'akhawayn once; 01;'j 'ikhwan 22 times; ;;'j' 'ikhwatun s�ven times; G;;.! 'ukht eight times; �! 'ukhtayn once and GI;'! 'akhawat five times.

tl 'akhun [n., (in constrnct (;";1.:.;,1) > ;"1 'akhu; bl 'akha; ",,"I 'akhl; dnal J.,';'I 'akhawayn; pI. 01;'j 'ikhwan and ;�j 'ikhwatun)] 1 brother (12:8) b,. G,;I Jj f..;,.1 :;"I:, �; Joseph and his brother are [indeed] dearer to our father than we are 2 compatriot (7:85) Ii:;:' '(>bl J.,''i. Jj:, and to the people of Midian [We sent] their brother [compatriot] Shu'ayb 3 [jnr.] a fellow hnman being (2:178) "";J:;.:.il; ttili �� ,c,;.! ::,. l..l � ::;.l but if someone [the culprit] is relieved from some [of the penalty] by

19

his [aggrieved] brother [in humanity], then there shall be conformity [to his wish] in fair practice 4 the like of (17:27) 0) L>.;b�1 2l':;') l;tS 0.;-,�1 squanderers are the like of the devils :5 brothers m;d siste;s together [ul;') 'ikhwiin and ;;.) 'ikhwatun] (4:176) ��I b J;,. j;� �L!J y�-, ;;.) l;tS 0):' but if there are [surviving] brethren, male and female together, the male is entitled to twice the share of the female 6 fellows in the faith [ul;') 'ikhwiin] (33:5) ;';'��I� Ij.l'.i � 0� ;11 � L.i\ j. ��'J ;';'�:'I �I;:' 0.!jJl cJ ;&I;'j.l name them [yo�r adopted child;e;'] after their [biological] fathers-this is more equitable with God-if you do not know who their fathers are, [address them as] your 'brothers-in-religion' and wards. ::':'1 'ukht [n.; dnal �I 'ukhtayn; pI. GI;'\ 'akhawiit] 1 sister (4:23) ... ;&1;'\:' ;&GiJ ;&�I ;,(;IC :::;,y. forbidden to you [in marriage] are your mothers, your daughters, your sisters ... 2

milk-sister (4:23) ... 'k.LYI 2J,. ;&1;'\:' ... ;&�I ;,!Y:;) (q.v.) if it refers to a preceding part of the disconrse that is clearly nnderstood, as in (56:84) 2JJ� );;�, ;';;\:, while you, at that

moment, [i.e. the moment (previously mentioned) when the soul of a dying person reaches his gullet], gaze on. j! also occnrs as a

second part of a construct (at the sarne time as being the first part of a following one) with words signifying 'time', snch as lE'> h,n, rJ! yawm, "'-! baed, as in (99:4) \A);;'\ ',r,,; ;:;''J; on that Day it will tell its story and (3:8) G;,'". �! :;.:, G!)! tj y Gl'-, our Lord, cause not

21

our hearts to deviate after You have guided us II 'idh (jJ) may

also be interpreted in some contexts as signifying cansation (J;LU), as in (43:39) 2J;S� yl:,;jl cJ �I 1;'.11;, �j ;:J!il ;-.,;';f:, ?\bJ1 and warn them of the ever-approaching Day, when the

27

hearts are next to the throats.

j;loc..l 'asiit1r (see .jJ./1Y' s-t-r). �! 'istabraq [borrowing from Persian occnrring fonr times in the Q�r'an] thick silk material, brocade (55:54) ::,. �Uo! ;J'j � "uJ;51.

S�! they are reclining on couches lined with brocade.

�! 'ishiiq [proper name of Hebrew origin occnrring 14 times in the Qnr'an] Prophet Isaac (Gen. XX.2) (12:6) �:" 'Grc � f.:;!J Jb:,,!:" �Iy'! � ::,. ;,r;;.l � �l CoS Yj;y JI� and He peifects His

blessing on you and the House of Jacob, just as He peifected it earlier on your two forefathers, Abraham and Isaac.

The Qnr'an speaks of how the birth of Isaac was promised to Abraham despite his wife's advanced age, and how she met the news with ntter astonishment (1 1:71 and 15:53). Isaac is often mentioned in the company of other distingnished prophets.

J/IY'/l '-s-r shield, shackles, bondage, to shackle, to captnre; captive; family, limbs, physiqne, body structnre. Of this root, five forms occur six times in the Qur'an: l.Jjy"t� taJsiriin once; y"i Jasr once; �i JasfT once; ($jai Jasra twice and l.SJ.:J Jusiirii once. j..t:. ta'sir [imperf. of v. y"l 'asara, trans.] to take as prisoner of war, to take as captive (33:26) �,,; "ujylfJ "ufo �"; some of them you killed and some you took captive. :;..1 'asr [n.] physiqne, bnild, bodily structnre; constitntion (76:28) ;';'y"l GhlJ ;.;.liih ;:p.j We it is who have fashioned them and strengthened their constitution. �l 'aslr [n.lqnasi-pass. part.; pI. ($y"l 'asrii and ($-.,d 'usiirii] p'�isoner of wa� �8:70) � �I � "u! ($y"YI ::,. ;.S,.i;l cJ ;jJ Jl ;)1 �ly � :,;,.1 t:.,. 1-":';' f.S!:;; 1-":';' ;,s;)l Prophet, tell the war captives in your hands, 'If God knows ofany good in your hearts, He will give you better than what has been takenfrom you. '

28

�;.!

�;.! 'isrii'll [proper name of Hebrew origin occnrring 43 times in , th� Qnr'an] 1 Prophet Jacob (cf. Gen. XXXIL28) (19:58) �) ::';J 1;!i",I:' G;,'.,. 'J.,.:, J.,ll-y,,!:, �Iy'! and of the seed of Abraham and

Israel-and of tho,se We guided and chose 2 the Children of Israel *(10:90) J.,ll-y,,! y! the Children of Israel, the Jewish People; * � J.,lly,,! name of Snra 17, Meccan snra, also called 'al-'isrii', so­ named becanse of the reference in verses 4-8 to the 'Children of Israel' (see "/.J/ in your sleep as few-had He shown them to you as many, you would certainly have lost heart and disputed over the affair; *(12: 102) ;.Ajof I�f they settled upon their plans; *(9:50) Ii:';"! :,j ISjof we have taken our precautions beforehand; *(21:93) I/\,;' � ;.Ajo! they fell into disunity, caused a schism amongst themselves [lit. they fragmented their affairs between them]; *(3:186) -,;'�I rJ. matters of great importance, seriou� undertakings, a task requiring great capability; *(9:48) ;en 1Y.Jl :";'�I they stirred up trouble for you, they devised plots against you [lit. they turned the matters for you] 2 sitnation, condition (18:21) ;.Ajof � 0�jGi;, �) when they were discussing their situation among themslves j what exists (11: 123) ,::J:,:.:JI � ;JrJ :..is ';oYI �'j; ;:,l):' u'ojYI:' to God belongs all that is hidden in the heavens and earth, and to Him all that exists shall return, uliol 'iimirun [pI, of act. part. y,1 'iimir] those who enjoin or nrge someone to do something *(9:112) LF 0Y.WI:' ,.,.j,;.:.i; 0Jy,'J1 j;Li1 those who enjoin the good and fo;bid the wrong, Le" the righteons ones, i:"C.f 'ammiiratun [intens, act. part. fem] given to tempting or nrging (to do bad things), prone to inciting (the performance of evil acts), one who/that which insinnates or incites (to evil) (12:53) ,�\; ;:,,1:.Y �I 0) � �y.! t:.:, I do not exonerate myself

47

for man's very soul incites him to evil. :>01 'imr [quasi-act. part.] grievous, aboruiuable, foul (18:71) 1-';'1 � � :ill �! JfoJ �j..! did you make a hole in it, so as to drown its passengers?, indeed, you have done a foul thing! 'ams [u.] 1 yesterday, the previous day (28:19) � :} ",j! �;'l; u:.YI.; � Gtl CoS Moses, do you want to kill me,' as you' killed a soul yesterday? 2 [also used adverbi3'�ly] the uear I?ast, � short time ago, just receutly (28:82) ;}S;'-J 0Y� u:.YI.; us:. Iy:.:; 0.;,011 �:, ,�� ::,. �G:, ;;J J:J)I \;iJ' :WI the next day 'saw 'those who had just recently wished to be in his place exclaiming, 'Well! It is God alone who increases the provision to whoever of His servants He will. '

�l

� tumsun (see (5-.If J) ,:,Gt:.'11 IJ�J, :J ;.S'J.� :.11 0) God commands you to return trusts 'to their owners; *(33:72) u"""-,'1IJ ,:,I:,:.:JI � :Gt:.'11 G:;;� �) y* t:.)l, 2JtS �) 2JwYI �J � �fJ I,;'V,! :J 2J.;!G �IJ W� offered the trust to the heavens, the Earth and the mountains, yet they refused to carry it and were afraid of it; but man carried it­ indeed he is sinful, ignorant. Cornrneutators greatly differ as to

the meauiug of :Gt:.'11 with the defiuite article iu this coutext. Beiug charged with respousibility (c..l;JS:;lI), with the defiuite article, is choseu by 'al-Razl; this choice fits the larger coutext. Other iuterpretatious iuclude: obedieuce, the choice betweeu obedieuce aud disobedieuce as offered to Adam, reasou or iutellect, prayer aud other duties aud obligatory statutes which God has imposed upou His servauts. ;:;of 'amn [v. u./u.] 1 safety, security (24:55) ;..,>;" ;.:, ::,. �4J G:.f and He will give them in exchange, after thei� fear, security 2 peace, trauquillity, sauctuary (2:125) G:.fJ ,-",till �ti. �I I;'r" �)J

and when We made the House [at Mecca] a resort and a sanctuary for people. irof 'amanatun [u.] iuuer cahu, trauquillity, relaxatiou, peace (3:154) ;&,. �\.b � t:"c.: Uof ;.iiI ;.:, ::,. ;,lU), so designated becanse, structnrally, it may or may not be nsed in what seem to be parallel strnctnres (14: 12) \::J ;11 � ;j;j y! Gl what [reason] do we have for not relying upon qod? (in which it occnrs), as compared with (5:84) 0,-):, Y Gl \::J ;Jll; why should we not believe in God? (in which it does not oc�nr), Of all occnrrences of so-called 'rednndant' u! the most freqnent is that in which it follows the temporal lammii ('J;�>I\ t:l) (12:96) �I �� ;) t:.ll then, when the bearer of good news came, Like all so-called 'rednndant' particles, so-called 'rednn�ant' ul lends emphasis to the general context V meaning 'lest' ()W �) (4:176) I� ;) ;.Sl :.11 ;;;:, God makes this clear to you le;t you should err; and (39:56) ;11 � cJ �') c. � G�y � J; ;)

lest a soul should say, 'Woe is me for having neglected what is due to God. '

61 'in particle occnrring 697 times in the Qnr' an and fnnctioning in

. varions ways, inclnding the following: I conditional, 'if (:c,b);) (8:38) ! � IJ'.r :;J I;"';\i:c; � �j,! believers, do not enter houses other than your houses until you [firstJ have asked permission and greeted the folk inside them. :"':'1 'ins 1 [collect. n.] [n.; pI. u.G! 'uniis] hnmankind as opposed to other species, particnlarly jinn (q.v.) (27: 17) y:,:J 0;"jj; � jhJl:' u.iyl:' 0,.i1 ::,. ;:,� 01.jl' I and marshalled before [lit. to] Solomon were his hosts ofjinn, humankind and birds; and they were marshalled in ordered ranks 2 a hnrnan being (55:39) 0� Y:' �! ;.;.,� ::F � Y �� on that day not a human nor a jinn will be questioned about his sin. . ;:,c..:.)'1 'al-'insiin [collect. n.] 1 hnrnankind (4:28) ;:,c.y.3 l �J � and humankind was created weak 2 man, the hnman being,

58

""/6/1 people, men and women (50: 16) � ;,; 'uo;.;j, \:. ;.kJ 2JW)'1 Gih :,ifJ A,,;)I J'P, ::,. ;:,]) yjl �J We created ';'a';' and We law';' what his

soul whispers within him, and We are clos�r to hin: tha,n the jUgular vein 3 (possibly) Adam (15:26) ::,. � ::,. 2JL3YI \hl;, jifJ ?y.;. P. We created man [Adam] out of dried clay formed from , name of Snra 67, so-named becanse of dark, putrid mud; * L3yl u

the reference in verses 1-3 to the creation of 'hnmankind', also named 'al-dahr Cy.:oJI) (see ,;j"/Jda-ha-ra), u.u! 'uniis [pI, of 'ins] gronps of people, tribes (2:60) J;; f.k :,!

�� ;Y'G! each group ofpeople knew their drinking place,

�! 'inslYY [nisba adj,; pI, :rGI 'aniislYY] a member of the hnma; race, a hnman being (25:49) 1-,# :.rGI:, \:.t;.jl Gih 1:.,. �J

and We give it as a drink to many beasts and humans from that which We have created, �t;.,;. musta'nisln [pI, of act, part, U..J1i:.:. musta'ni�] ones seeking/desiring conversation, ones socialising (33:53) � I¥ �,W �Ii:.:. y:, Ijfoll then, when you have eaten, disperse, ar0 do not stay on seeking conversation [lit, seeking companionship through conversation], ""/6/1 '-n-f nose; tip; foremost; chief; to begin, to go frrst; to go by; to disdain, to be angry, Of this root, two forms occnr three times in the Qnr'an: ;";;1 'anftwice and [;;1 'iinifan once, :..il 'anf [n,] nose (5:45) � ;;.,;JJ :' �t; �I ;) � ;"j\'c �J ,i:};t; ;";;YI :, in it We pres�rib�d for them:' a life for ; life, an eye for an eye, a nose for a nose ", \il1 'iinifan [adverbial] presently, jnst now (47:16) U3I� Jl! Ij\:. what was it that he has said, just now? ",

,

,

�/6/1 '-n-m (no verb) all God's creatnres, rul 'aniim [collect, n, occnrring once in the Qnr'an] creatnres (inclnding hnmankind, Some philologists describe it as meaning every creatnre that goes to sleep, as if it were derived from rlju n-w-m) (55: 10) riliJ �J U;o,-,YI:' and the Earth He laid down for

59

the creatures. 61 'anna a sister of 0) 'inna (0) d:,i.1 ;?\:;J ,F'; uy.), occurriug some 1679

times iu the Qur'au. It is the maiu member of a group of five particles desiguated by Arab grarnrnariaus as "inna aud its sisters' (�I:,i.IJ 01) (0) 'inna, J 'anna, 0'6 ka'anna, J,j la'alla aud u;,J layta), which precede uorniual seuteuces goveruiug the subject iu the accusative case aud leud various semautic implicatious, particular to each particle, to the coutexts iu which they appear. (see particle alphabetically). Besides fuuctiouiug as 'certaiuly', au emphatic particle carryiug the force of 'iudeed', 'surely' (36: 16) ��yl ;.S;,l1 b1 indeed we have been sent to you; (49:12) ;);11 � 01 ;:;1 [even] some suspicion is a sin, 0) may also fuuctiou as a p�rticle of causatiou (J;l.i uy.) (12:53) ;..,1:.'1 �I 01 � �y.! t:."J ,jd,1.; I do not exonerate myselffor man's very soul i-"�ites him to

evil.

,

W1 'innama (said by Arab grarnrnariaus to be a compouud of the

emphatic 01 + so-called 'reduudaut' t:. which preveuts 01 haviug auy goverurneut) particle of lirnitatiou (y.,! ) � ,101), occurriug some 22 times iu the Qur' au; so-called because it deuotes restrictiou of that which it precedes to that which follows it, 'x is ouly y' (13:7) �;;' C:,;I c.:1 you are but a warner.

JI 'anna I iuterrogative V...i;.,,1 (""'I) occurriug 28 times iu the Qur' au.

Iu additiou to the elemeut of stroug exclamatiou it leuds to the

60 whole context, �f denotes the senses of: 1 'however?!' (19:20) �f � � ;.rJ � J 0);:, however can I have a son when no mortal has touched;"e?! 2 'wherever from?!' (3:37) I:';' "ll �f f:;yy

Mary, from wherever [on earth] do you get these [provisions]?!

II adverbial (up) 'whenever' as in one interpretation of (2:223) � �f ;.Siy, Ijti ;.Sl ;"'y, ;,S)Lj your women are your fields, so go

into yourfields whenever you like,

1$- .J/6fi '-n-w/y divisions of the night; daytime; to become dne, (of food) to become ready; proper time; ntensils; to be deliberate, to be solemn; to await; to be very hot Of this root, five forms occnr eight times in the Qnr' an: '"'� ya'nl once; ",1 'anI once; �1 Janiyatun twice; .,G1 Jana/ three times and �I Jinii once. (S!t; ya'nl [imperL of v, ;) 'aniya, intrans,] to become dne; to r�a�h the appointed time (57:16) j;;,J �)l t;,i ;) I;:'I� 0.c:ill LJ� ;Sf ;Jl1 is it not time for believers that their hearts become humble to the remembrance of God? "",1 'anI [qnasi-act part] having become dne, having reached maximnrn point or degree (55:44) :jI� � JiiJ � 2J))o! they will go round between it and boiling hot water, �1 'aniyatun I [fern, of ",1 'anI] having reached maxi�nrn point or degree; (of heat) boiling hot (88:5) �I� � ::,. � and are forced to drink from a boiling hot spring II [collect nJpL of �\j) 'ina'] ntensils, vessels, serving eqnipment (76:15) ;"jk u\1,JJ � ::,. �l; they will be served with vessels ofsilver, .U1 'ana' [pI, of n, :,;) 'iny or ;,.;) 'ina] honrs, or watches [of the night] (20: 130) �;;,ll;j ,J�I :"';I),!:' � J.;lJ1 ,GI� ::,.:, and in the hours of the night glorify [His] praise, and at the ends of the day, so that you mayfind contentment, "",1 'ina [v, n,] (act of) reaching appointed time, dne corning, becoring dne or ready (33:53) 2J! Y) �I ::'j!; I;':,i Y I;:'I� 2J;�1 �fy ;G) 2J;pG ;;r. ,e..!, J) ;.Sl 2J�)J believe�s: do not enter the Prophet's apartments, unless you are given permission for a meal, without waiting for its due coming, -

,

,

,

61 6';1

'al'iina (see dri5!l '-w/y-n).

J/-.A/l '-h-l family. kin; to be popnlated; to be tamed; to be worthy, to be deserving; to take a wife. Of this root, J;.I 'ahl occnrs 127 times.

Jol ';,hl Jcol�ect. n.] 1 people (2: 126) J'j'.Jl:' G,.I� I� I:';' J;.:".I Y-l

y.'11 i�I:' ;..Ill; i-* ;:;'I� ::;. ",,1y:;J1 2J,. :u;.1 my Lord, make this land secure and provide with produce those among its people w�o believe in God and the Last Day 2 family, honsehold (28:12) J,. ,;.Sl :U� ;::li; J,.I � rSi,1 shall I guide you to a household who could rear hi;" for you? 3 enphemism for wife (12:25) �I'fi. c. Gl� I�;'" �� :,1) ::;. she said, 'What punishment befits the one who intended harm to your wife?' 4 owners (4:58) IJ�J, ;) rS'J.� :.11 0) 4J>! J) ""Gc.YI God commands you to return trusts to their owner; 5 d,:,ellers, inhabitants, occnpants (18:71) � :ill �! JfoJ 4ii'j.!. Iy) \1;.'; did you make a hole in it, so as to drown its passengers [occupants]?, indeed, you have done afoul thing! 6 [as first part in construct (:1.lL;,J), 'worthy of, 'deserving of (74:56) t,SjJl J;.I -;. He is most deserving of being heeded; *(5:47) �)'I J;.I the people of the Gospel, Christians; *(33:33) �I j.1 p�';ple of the House, the Prophet's household; also nsed in specific referen,ce to members of Prophet Abraham's honsehold in verse (11:73) �'.J �I j.1 ;,"; 1j..U:. 0.;,011 uhf:, and inflicted severe punishment on the wrongdoers.

75 C,.l; bi'sa [inconjugable verb of abuse (-¥� i-j J.,i), as it is labelled by Arab grammarians (see � ni 'ma) used interjectionally] 'what a te�i,ble , fhing !',' , 'what an evil fhing!', 'how calamitous!' (5:79) 0� Iyts C. � how vile is what they

used to do! , t:.:.l; bi'sama [a compound of

.

bi'sa and relative c. ma carrying with it more exclamation] 'how absolutely terrible!', 'how absolutely devilish!', 'how absolutely calamitous!' (7: 150) ,,� ::,. '-"J'.;,·I; 1':;: what a foul thing you have put in my place U'"-!

after my departure!

J/c:...j...,. b-t-r to cut off the tail, to have no descendants, to be destitute; to be sharp, to be sharp-witted. Of this root, 'fof 'abtar, occurs once in the Qur' an. 'fof 'abtar [quasi-act. part.] destitute, one [whose bloodline is] cut off, one wifh no male descendants, (108:3) 'foYI j. ;ill;G 0) the one who hates you is [the] destitute [one] (or, without descendants) [not you]. .;Jjc:...j...,. b-t-k to uproot, to cut off at fhe base; to dedicate an animal to a certain idol, as was the custom in pre-Islamic Arabia, by cutting off, or slitting its ear; to be sharp. Of this root, � yubattikunna, occurs once in the Qur' an. � yubattik [imperf. of v. II � battaka, trans.] to cut off or to slit [the ear of an animal] (4: 1 19) 01�1� 0; bid' [quasi-act/pass, part,] innovation, first-time phen�menon, novelty (46:9) J",')I 2J,. tzO; ::,;s c. I am not a novelty among the Messengers, �"i bad,' [act part,] the originator, the initiator, also attribute of God (6:101) u'o'}JIJ ,:J:,:.:JI �"i the Creator of the heavens and earth,

JjJj...,. b-d-l substitute, alternative, replacement; to replace, to exchange, to alter; to trade, to barter. Of this root, nine forms occur 44 times in the Qur' an: J"i baddala 21 times; J4 tubaddal twice; � yubdil three times; J4i tatabaddal three times; J4 tabtadil three times; J"i badal once; J.c4 tabdll seven times; � mubaddil three times and J�I 'istibdiil once, J"i baddala [v, II] I [trans,] ! to alter, to change (2:181) :.j� ::;.l :U)-'H �:,JI � cij c.:j.l � c.� if anyone alters it after hearing it, the guilt will fall on those who alter it 2 to replace something, to substitute something (76:28) �4 ;.! badan and 0� budn. � badan [n.] body (also said to mean a short shield) (10:92) �1� 'I;i; ;;J 2JJ;:;J �-,!! 'I!?i; i:,.,ili so, today We save you [only] in

body, that you may be a sign, for those after you. � budn [pI. of n. ;j.>! badanatun] [jur.] fleshy camels or cows,

with certain specifications, that are fit to be sacrificed as part of the pilgrimage rituals (22:36) ;11 J;� � ;.SJ tAli'r" 2J�I:' and the

fleshy camels and cows, We have appointed them for you as part of God's sacred rites. .;/'1...,. b-d-w to appear, to manifest; to disclose, to show; to come to

one's mind; the open desert; to go to the desert; desert dwellers, bedouins. Of this roo�, seven forms occur � 1 times in the Qur' an: I.>! badii 24 times; ,,# tubdz nine times; r.Sifj tubdii twice; J'-'i badw once; ,,�� badz twice; LJ;'� biidiin once and ,,;i/. mubdz once. I.>! badii u [v. intrans. with prep. l] 1 to appear, to become manifest (7 :22) �1y." t:.! i�1 lil� t:..Il but when they tasted the tree, their shameful parts became manifest to them 2 to come to one's mind, to occur (12:35) � ,;;,' J1 ,:r,YI 1',\-., t:. ,;.:; � � I.>! � 0'" but it occurred to them,

[even] after seeing the evidence [for his innocence], that they should imprison himfor a while. "i/; yubdl [imperf. of v. IV r.S�1 'abdii trans.] 1 to reveal, to bring into the open (3:29) :illl :..:.r.:, ;;4 .,1 ;,S,t'::';'" cJ t:. I;'; 0) whether you conceal or reveal what is in your hearts, God knows it 2 to cause to manifest, to cause to appear, to expose (7 :20) c..:;1y." � � 'U 0� t:..:';1 'inba'atha [v, VII intrans,; v, n, :':"�I 'inbi'iith] to rise up, to rush and act forcibly (91:12) \Atic;! " ;,;;1 �J when the most wicked man among them rose up [against him], � �a'!h IJv, n,] ���urrecting, raising from the dead (31 :28) t:. 1:""1:' � Yj � Y:' f.S'h creating and resurrecting all of you is but like [creating and resurrecting] a single soul II [n, with definite article ::,;11 'al-ba'th] *(30:56) ::,;11 r;' the Day of Resurrection. uJ;.;.:;. mab'uthun [pI, of pass, part, Gj.+. mab'uth] ones who are raised from the dead, resurrected (83:4) 2J;j.+. �! ;,ru) � y! do these people not realise that they will be raised up?

J/':"/e/..,. b-'-th-r to scatter, to strew about; to squander; to disarrange, to trnn inside ouL Of this root, J!.'; bu'thira occurs twice in the Qur' an, � bu'thira [pass, quad, v,] to be strewn about, to be scattered all over; to be turned inside out (82:4) G'J!.'; '"Y.iil l�j:' when graves are turned inside out. 'lei..,. b-'-d to be far, to go far; to come next; to remove, to separate, Of this root, seven forms occur 235 times in the Qur' an: � bacuda once; � bacida once; �� biYid once; � hued seven times; � ba'ld 25 times; 0;;'+' mub'adun once and ':i.:.; baed 199 times, � ba'uda u [v, intrans,] to be or become distant, remote, far ?Xf; to be ,far away, to ¥o very far (9:42) I� IY;;J 1+.;-" L.;;� 2J\S Jl :l.:i.':J1 ;,jk 1';,': baghtj.ii' [n.] intense hatred, loathing (3: 1 18) �,.'; ' ;)1 '::;i; :,j �I:,i! ::,. vehement hatred has already willed itself out of their mouths. .

J/I::./. ..,. b-gh-l mule; to be stupid, to affect stupidity. Of this root, � bighiil, which is a borrowing from Efhiopic, occurs once in the Qur'an. Ji; bighiil [pI. of n. � bagh[j mules (16:8) �I:' J01:' �I:' \A�j and horses, mules and donkeys for you to ride [the'",]. 1$/1::./. ..,. b-gh-y a shoot; an unripe fruit; to seek, to go after, to wish for, to covet; to go over fhe limits, to transgress; to facilitate; to earn one's living, to strive; a maid, a slave girl; to commit adultery; to practise prostitution. Of this root, nine forms occur 86 times in the Qur'an: 0 baghii 24 times; � '!ughiya once; �I 'ibtaghii 34 times; � yanbaghl six times; � baghy once; �� biighl three times; � baghiyy twice; �� bighii' once and �ti.:H1 'ibtighii' 14 times. � baghii i I [v. intrans.] 1 to transgress, to violate the limits (55:20) LJ� Y t'J'Y. I'.,;j: between them is a barrier they do not transgn;ss 2 [wifh prep. "l] to act outrageously (42:27) :illl � .,rJ

105 u'o'}JI � I� ,�� J'j')1 were God to expand the provision to His servants, they would transgress all bounds in the land 3 [with prep. �; pass. � bughiya] to infringe, to encroach upon, to · uGilu.. 'U.1J . " ' il ·� ';;'1 "�-"""' '· r ·G 1 -Y-'-'" wrong someone (49:9) Gi:,. u.' \.l I.,;';, I � ;11 j.f Jj �� � � ';l ljilil t.S-;'�1 Jr. t:.A1:hj and if t';o parti�s of the believers fall to fighting, put things right between them, but if one of them wrongs the other, fight the wrongdoer until he/she returns to God's commandment II [v. trans. v.;!th ".; or �] 1 to want, to seek, to desire, to be after (18:64) & US c. ;'IE Jl! he said: 'That [place] was what we were seeking' 2 to endeavour (28:77) u'o'jYI � :'UI & YJ do not endeavour to spread corruption in the land III [v. doubly trans.] to desire; cause someone/something to be (9:47) �I ;&� � Ij.:.:dJYJ they would have scurried around in your midst, seeking to sow discord among you. �I 'ibtaghii [v. VIII, trans.] to desire, to seek in earnest (4:94) Y;�I ,y;,.il U;o'� 'ufo desiring the chance gains of this life. . . . inbaghii, intrans.] 1 to be �yanbaghl [irnperf. of v. VII �I wOrfuy of, to be fitting and proper (19:92) liJ � ;) �')l � t:.'J it does not befit the Lord of Mercy to take [unto Himself] offspring 2 to be possible, to be attainable (36:40) t � baniyy] 1 sons (12:87) 2J,. I� I;';'�I �y ,c,;.f:, �J! my sons, go and seek news ofJoseph and his broth;r 2 children, descendants (7:27) Jl,j" 11 is;;'-'' y rjl� ,,!!y children of Adam, do not let Satan seduce you. •Uif 'abna' [pI. of n. ;;1 'ibn] 1 sons (4:23) 2J,. 2H.:,]1 ;.ScGif �J �f wives ofyour begotten sons 2 children, sons and daugh.ters (implied by the context although usually interpreted as merely sons) (5:18) ;)�f:, ;11 �Gif ;;,.j ,,'.lWI:' '�I ,::jtrJ the Jews and the Christians say, 'We are the children of God and His beloved ones. ' ;}. bunayy [diminutive of 'ibn + 1" pers. sing. suffix '-? (0] (us�d for endearment) my dear son (12:5) ;,]Y)'-l � Y �Y Jli ;,]:;'y.! � he said, 'My dear son, do not relate your dreams to your ..

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brothers. ' :Gil 'ibnata In. fem.; dual uGi!1 'ibnatan, with I" pers. sing. suffix '-f (1) �I 'ibnatayya; pI. � banat] daughter (28 :27) ';j J.i;tA �I ($:hj �! ;) "') I would like to marry you to one of thes� two daughters ofmine. >

.:...j-Aj...,. b-h-t to be confounded, to be taken by surprise, to be dumbfounded; falsehood, slander; to be argued down; to be perplexed. Of this root, three forms occur eight times in the Qur'an: ''0': IJ�� they have incurred wrath upon wrath, lJi bawwa'a I [v, II, trans,] 1 to settle, lodge, or establish someone in a place (7:74) I'.J;,,! 4-I� ::" 2JJ� u'o}JI cJ ;,SfJ!J and He established you in the land, that you take to yourselves castles on its plains 2 to prepare or appoint a place for settling in (22:26) �I 0tS:. �Iy'y GI',! �j:' when We appointed/made habitable for Abraham the site of the House II [doubly trans,] 1 to settle or lodge someone in a selected place (29:58) tS; �I ::,. �;J We shall lodge them in mansions in the Garden 2 to grant someone something (16:41) � Y;�I cJ �;J We will grant them a good reward in this world, !:,;.l tabawwa'a [v, VIII] 1 [intrans,] to reside, to settle down, to abide (39 : 74) �0;j � �I ::,. !� we settle wherever we please in the Garden 2 [trans,] to take up or select as a place of residence (10:87) bj,! :;'-' c.S,.Jil l',!i 0! ,c,;.!:, �;' Jj G;,;..-,l:, We revealed to Moses and his brother, Take up dwellings for your people in Egypt: f:,;.:o mubawwa' [pass, part., functioning as n, of place] abode, place of residence; rank (10:93) 0� !J!'. J.;lly"j � GI',! :,;rJ We settled the Children of Israel in a good settlement (or, in a situation of truth), "";'J/..,. b-w-b

desert; wonders; doors, ways, choices, Of this root, two forms occur 27 times in the Qur' an: y� bab 12 times and ylJi! 'abwab 15 times, "r� bab [n" pl,� Yf:! '�bwab] 1 door, entrance, gate (13 :23) y� cIS ::,. � 0);.jJ :l.SDW1:' the angels will go unto them from �very gate 2 means, fa�ilities, ways *(6 :44) f� JS ylJi! ;"j\'c If..ij We made it easy for them to acquire the good things [lit. We opened for them the ways to all things] of this life; *(2:189) 1;1:, t+:IJi! ::" Gj,!il enter houses by their [main] doors (a reference to a pre-Islamic custom by which men, under certain circumstances and for a certain period, would only enter their own houses through the back, this has come to mean: select the right means

120 for the right ends); *(54:11) ,t:.:J1 ylJiI Ii',;;; and We sent torrential rain [lit. We opened the gates of the sky]; *(38:50) ��;j. ylJiYI ;.WS; �..J when Abraham's Lord tested him with ' certain commandments and he fulfilled them 3 to perform, carry out _

"

�

.

137 (2:196) ,ill iy;.il:' �I I;:;!:' peiform the pilgrimage and minor pilgrimage for the sa�e of G,od ,4 to spread: to )'rop,ag��e, to bring to fullness (9:32) ;�y ;.!! ;) Yj lJll �qJ �I:';� ;Jl1 �y I� ;) 0Jo;J; they want to extinguish the light of God with their mouths, however God refuses but to bring His light to fullness 5 to honour, to fulfil (9:4) ;":;:i. Jj ;';'� ;..:,lj I;:;ti so fulfil their treaty for them till their term [given to them], ;'W tamam [v, n,] completing, fulfilling, perfecting (6:154) � �! ,,�I � c.t:.:; �1 �;. G;,:;I� then We gave Moses the Scripture, completing [Our favour] upon those who do good, ;.:.:. mutimm [acL parL] one who perfects/completes (6\:8) u;, � :illl:' �,:,i� ;11 �;, IJii\,J' 0J'o;J; they wish to put God's light out with their mouths, but God is bringing His light to fullness, "

J",ll tannur

[a borrowing, said to be from Persian, Hebrew or undetermined origin, occurring twice in the Qur'an, Some Arab philologists link it to either ,)y nur or }j nar while 'ibn 'abbas describes it as common to all languages], variously rendered by the commentators as: oven/furnace; spring; surface of the ground (ll :40) '"foJl �tSJ by! �� I�j � till when Our command came to pass, and the furnace (or, the Earth's suiface, or the spring) boiled over,

'",{J/':''' t-w-b (this root could be a variant of ..,.j,J/';;" th-w-b) to return,

to go back, to relent, to encourage someone to abandon their bad deeds, Of this root, eight forms occur 87 times in the Qur' an: yb taba 63 times; yy tawb once; �y tawbatun seven times; ::'�b ta'ibiit once; uY.lb ta'ibun once; yl',i tawwab I I times; lJ;i1',i tawwabln once and Yb:. matab twice, ;,.G taba u [v, intrans,] 1 to repent (7:153) � ""ti,:J1 I� 0.;,:,]1:' I;:'I�:' \A� 2J,. IJib those who do wrong, then repent afterwards and truly believe 2 to tum to God ( 1 1 : 1 12) yb 2J:.'J C:;,.".1 t:.S �li &:. so keep to the right course as you have been commanded, together with those who have turned to God with you 3 [with pr�l" �] (of God) to accept repentance, to absolve (of sin) (2:37) � ;:,k ytil ;::>wS ;,1,) 2J,. ;:jl� then Adam received instruction from his

138

Lord and [complied with them] so, He accepted his repentance. :..,;j. tawb [n./v. n.] repentance, penitence (40:3) J;trJ ��I ,Ji� yJ:;l1 Forgiver of sins and Acceptor ofpenitence. �� taw?atun [v., n.(n.] 1 penitence by a sinner to God (66:8) c..y...,; 'K;y ;..lll �) IJiy 1y:.1� 2H,:oJ1 �ft:, you who believe, tum to G01 in sincere penitence 2 acceptance of repentance by God (4:17) w) �� � 'uJiJ;; � !-l� � �I 'u):.;.:, 2H,:ill ;11 Jr. ��I but God only undertakes to accept penitence from thos� JYho do evil out of ignorance and soon afterwards repent; * 'K;J:;l1 name of Sura 9, Medinan sura, so-named because of the reference in verses 1 1718 to the 'Forgiveness' granted to the three who had repented. Also called " I.Ji (see lU..,. b-r-'). ::'t;ull tii'ibiit [pI. of act. part. fern. �l:; tii'ibatun; masc. pI. uY.ll:; tii'ibiin] ones who repent or tum to God, righteous ones (66:5) ""G;li ",,�j. ""� ::A. 1-;' \�r;) l..l� 'uf ;foib 'u) �-' � ... ",,�I:; it may be that His Lord will, should he divorce you, give him instead of you, wives better than yourselves: wives surrendering to God, believing, devout, turning [to Him] in repentance... . :"I:,l tawwiib [intens. act. part.] 1 (of God) most accepting of repentance; ever absolving/pardoning (4:64) c.;,..'.J �I',i :.11 IJ�) they would have found God most accepting of repentance and most merciful; *(2:37) yl�1 [attribute of God] best Acceptor of repentance, 2 [pI. l»il',i tawwiibln] fhose sin�erely �iven to repenting or eagerly turning to God (2:222) 'u;;1J:;l1 y".:; ;WI 0) God loves those who eagerly tum to Him. 'JI:; tiiratan [adverbial, also classified under the roots -,IJIG t-w-r and/or Jr.S/G t-y-r, occurring twice in the Qur'an] a time, one time, one turn (20:55) (.$Y'"'. ! ;-.Jl:; 'r-:', J -r 'q; 1 jy;li fS-l:"'" 1Jh 1 y:.1� 0.;.011 �fy you who believe, be on your guard, then march [to battle} in small groups or march all together.

r:k'/':'" th-j-j downpour, to flow forcefully, to gush out, to flood, waterfalls. Of this root, �� thajjiijan occurs once in the Qur' an. 4-� thajjiijan [intens. act. part.] pouring forth, cascading (78:14) �� �t:. ""I�I 2J,. Gi'):, and We send down from rain-carrying clouds (or, by means of rain-causing winds) cascading water. 6/t/.:... th-kh-n thickness, solidity; to do something to the utmost; to wear out, to exhaust, to weaken, to conquer; to be solemn, to be overcome with strain. Of this root, ;;..if 'athkhana occurs twice in the Qur'an. ;;..if 'athkhana [v. II] I [intrans. with cJ] to battle strenuously, to gain victory (8:67) ,-,,"'}JI cJ � J:. t,S:y"f l..l 2Jj;J 2Jf � 2Jt.S t:. it is not for a prophet to take captives before he has successfully battled in the land II [tranq to overcome, to. van';lui�h: to overpower, to rout (47:4) Ijj � ytt)1 yy..:,; IJ'jS 0.;.011 � Ij).l Jtr)l I� fAj·;·;;\! when yo� meet the disbelievers [in battlej, strike their necks until, when you have routed them, tie fast the bonds. ...,./J/':'" th-r-b thin layer of fat over the stomach; fmgers; to point out faults, to blame, to abuse, to reproach, to upbraid. Of this root, :,..Ji; tathnb occurs once in the Qur' an. :,..Ji; tathnb [v. n.] blame, reproof, reproach (12:92) Y;ji Y Jli i:,Ji1 ;J� I;fo � � J) ;.Siti! and they carry your burdens to a land you could not reach without great hardship. J£. mithqal [n.] a weight (4:40) l�� Jti,. � y :illl 0) God does not wrong [anyone] by as much as the weight of a speck of dustlan ant. ':"'/J/':'" th-I-th fhis root revolves around the concept of fhe number three. Of this root, eight forms occur 32 times in fhe Qur' an : � th,c;1ath six times; � thalat�atun 13 times; u� thalathun twice; c';"l; thuluth three times; u\:;l; thuluthan three times; c:.,]1:; thiilith twice; :WI:; thalithatun once and G)t:; thulath twice. � thalath [card. no.] three (19:10) JL;l � u.W1 � Y! �I� Jli �;." He said, 'Your sign is that you wil(not [be able to] speak to people fo�" thre,e , nights [and days, though being] well'; *(9:1 19) lfo 2H,:oJ1 :J.:;)t:;ll the three who made false excuses and stayed behind [lit. the three who were left behind] when ofhers went on the campaign of TabUk in fhe heat of fhe summer 9 A.H/630 A.D. uJii:. thalathun [card. no.] fhirty (46:15) I� 'u� :.J4J :..k-J [the period of] bearing and weaning him is thirty months. � thuluth [n., dual ut.ili thuluthiin] a fhird (73:20) ;ili! ;iY �-' 0) ci-J ,i' ofJ J.,lJ1 ,}i � J�! ;.J; [Prophet] your Lord knows that yo� [sometimes] stay up [praying] less than two thirds of the night, and [sometimes] half of it and [sometimes] a third of it.

146

J/Jj':'"

� thiilith [act. part.in fern. �t:; thiilithatun] a third of thre�. the one that. with two others. makes a group of three (36:14) jj ;':>l� G'jy..l c.A;.:,s; �I ;..:,Jj GL:) when We sent to them tw; [messengers], but they rejected both, so We reinforced [them] with a third. � thulath In. adverbially used] in threes, threesome (35:1) t�')J �J J:,:. :? jaJ:tlm occurs 26 times in the Qur' an. ;21 jaJ:tlm [n.] intense fire, Hell, Hellfire (79:37-9) � J.. 1:.(; t.S:,W � �I 0� ySoll iy;J1 jl�:'for the one who has transgressed and preferred the present life, Hell will be home. ':"'jJj[ j-d-th (a doubtful verbal root) a grave, to make or prepare a grave. Of this root, only :':"I�f 'ajdiith occurs three times in the Qur'an.

�I�f 'ajdiith [pI. of n. ;" jadath] graves (54 :7) ;.A'.JL.f.oi � 'ft jlj? �ts �I�YI 2J,. 0;"'):; [with] their eyes downcast they emerge from the graves, as if they were locusts, fanning out. "

'/'/[j-d-d

ancestor, grandparent; luck, good fortune; greatness, glory, majesty; hard work, seriousness; new, to renew; middle of the road, main road, straight, correct path, level land. Of this root, three words occur 10 times in the Qur' an: � jadd once; �� jadld eight times and j� judad once.

157

�j;utd [nJ,;. n.] glory. majesty. greatness (72:3) Gi-l � Jk.i :':1:, IOfJ ':I:' �L.o 1;.:;1 t:. and that He, glory be to Our Lord's Majesty, has not taken [for Himself] either a consort [spouse] nor a child. ��jadld [quasi-act. part.] new (14:19) ;.;.� � ,:1:;J �� � 0) ifHe wished to, He could remove all ofyou and replace you with a new creation. "4judad [pI. of n. ;� juddatun] streaks, tracts (35:27) 2;;J :';" Y;;1j.:, �I:,if ' oji·,'. y:,.:, � j� �I and [consider as well] in the mountains, tracks/layers of white and red of various hues, andjet black. J/J/[ j-d-r wall, walling-in, an enclosure; pustnles, smallpox; to be worthy of something. Of this root, three forms occur four times in the Qur' an: ')�I 'ajdar once; �I� jidiir twice and �� judur once.

�f 'ajdar [elat.] more/most likely to, more/most disposed to; more/most worthy of (9:97) :'jh 1;.J;y yf ')�I:, li�J 1-;;; �I i.,J'F-YI

;JJ.:-l � :.11 j) t:. the desert Arabs are more severe in their disbelief and hypocrisy, and more likely not to know the limits of what God has sent down upon His Messenger. �I�jidiir [n., pI. �� judur] wall (18:77) 01 'o;J; I�I� t+.;i I�) :..:.liti � they found in it a wall on the point of c;llapsing and he set it up.

J/Jj[ j-d-l to braid, to twist tightly, to be well-built; to knock down; to dispute, to argue in a contentious manner, to debate. Of this root, three forms occur 29 times in the Qur' an: jiidala 25 times; � jadal twice and J� jidiil twice.

Jj�

JJ4-jiidala [v. III, trans.] ! to argue or dispute with ( 1 1 :32) 1)\.1 GlI� e:.,')Sti Gi'j� :,j i)" they said, 'Noah!, you have disputed with us, and have put up a lot of disputation with us' 2 [with prep. ::F] to plead for, to argue the case of (4:109) cJ � ;.;rj� ,Yf,. ;';;1 \A ;;,:.L,ili ;:;; � :.11 J�c,.:, ::;.l Y;�I ,y.;,il here you are, the ones who argued on their behalf in the life of this world, but who will argue on their behalf with God on the Day ofResurrection? J� jadal [n./v. n.] disputation, contention, argument (18:54)

158 Yh

�

�;(f 'U�WYI :�K. but man is the most contentious of all , �� creatures [lit� things]� JI� jidiil [v� n.ln�] arguing/argwnent, disputing/disputation, contellding/contention (2:197) �I cJ JI� YJ J;j YJ u-, )Lj there is no intercourse [also interpreted as: abusive speech], misbehaviour nor disputation during/on the pilgrimage� * :\JJt+J1 'al-mujiidalatu name of Sura 58, Medinan sura, so-named because of the reference in verse I to the 'Dispute' .

. . • �

!

u

--'

which took place between a woman and the Prophet�

l/l/[ j-dh-dh to sever, to cut off, to break off; to hinder; fragments, breakage, shreds, chippings� Of this root, two words occur once each in the Qur' an: �J� majdhUdh and �I� judhiidh�

�..l� majdhUdh [pass� part�]

cut off, discontinued, interrupted,

�tk. �-' �G c. Yj ;Y;}JIJ :c,1:,:.:J1 ':':'1:' c. tJ� j;.;',1 uJ if all humankind and

jinn came together [and pooled their efforts] to produce something like this Qur'an, �)am' I [n,] host, troops, crowd, forces (54:45) �I ;:� y'�1 0YJiJ the forces will be routed and they will tum tail andflee II [v, n,] 1 collecting, putting together (75:17) :UI:.)J � G:,k 0) collecting and reciting it is Our task; *(42:7) F-I rJ; (an epithet of the Day of Judgement) the Day of Gathering, the Day of Rounding up 2 [used adverbially for emphasis] gathering, assembling, rounding up (18:99) � ;.A';""" "J..,ll cJ t¥J and the trumpet will be blown and We will round them up altogether, LJ�'jam'iin [dual of n, �jam'] two hosts, two armies, two gro�ps (26:61) LJ�I ,-,�Ij t:.ll an4 wh.en the two hosts came in sight of one another; *(8:41) LJ�I �I rJ; the day when the two hosts met the day when the Muslims and Quraysh fought their first battle at Badr (2 kHJ624 kD,) and (3:155 & 166) the day when the armies of Quraysh and its allies fought the Muslims in the battle of 'ul;md (3 kHJ625 AD,),

"&4-jiimi' [act parL] l one who assembles, gathers, rounds up (3:9) ,c,i ;"';;" Y r� lY'bJl �� ;,t) Gi'" our Lord, You will be rounding people up on the inevitable Day 2 one who joins together, puts together (4:140) � � cJ 0.;�WI:' 0.;ijGc.i1 �� :illl 0) God will be

gathering all the hypocrites and disbelievers together into Hell; *(24:62) t"� ;f a matter of communal concern [lit a matter that gathers everyone together], � majma' [n, of place] a point of gathering, a meeting place (18:60) J.;'�I F. �f � ('.Hf Y I will not desist [from

171

journeying] until I reach the place where the two seas meet. e.� majmii' [pass. part., pI. LJ;"� majmii'iin] gathered, assembled (11:103) u.W1 ;,j t� ;:,:, ;,n� that is a day for which humankind will be gathered. � mujtami'iin [pI. of act. part. �.,' ;.AftAl:' 0j� c. Jr. �I:' patiently endure what they say, and part with them with a gracious parting 4 comely, goodly, worthy, fitting ( 12:83 ) � ;...; �� 01 :illl � � Ji..ol so comely patience [is most fitting for me],' may God bring all of them back to me, � jimalatun [coiL n,; n, for the species; pI, of pI, n, � jimal] (variously interpreted as) camels; thick ropes; copper (77:33) :j,., i1� :";\S and as bright as yellow copper (or, like giant fiery ropes, like yellow camels), . ,. . � Jamal [n,] camel; thick rope (7 : 40) � � �I 0);.:i; '1:' ,bc,;.il ;.:", cJ �I and they will not enter the Garden until a thick rope passes through the eye of a needle, ti� jumlatun [n" used adverbially] whole, in totality, all at once (25:32) ;:""1:' � 01�jil ;:,k J; yJi IJ'ft; �:']I JrJ the unbelievers said, 'If only the Qur'an was sent down to him in one bodyl' �

"

�M[ j-m-m

large group of people, multitude, to abound, to be plentiful; forelock; to relax, Of this root, � jamm occurs once in the Qur'an,

� jamm [quasi-act. part., used adjectivally] very much, abounding, dearly (89:20) � � JWI 0;.;sJ and you love wealth

with excessive love.

..,./6/[j-n-b side, part, the great part; partner, neighbour; to put to

one side, to avoid, to disdain, to ward ofr Of this root, eight forms occur 33 times in the Qur' an: yi,,1 'ujnub once; ,),J yujannab once; '),:0 yatajannab once; I�I 'ijtanabu nine times; 0;"janb three times; y),.junub five times; yi"junub four times

173 and y!�jiinib nine times.

�I 'ujnub limper. of v. � janaba. doubly trans.] to keep someone away from. to turn someone aside from. to �ke someone avoid. to protect from. to preserve from (14:35) ,,]'1;',1:' i-t:L.YI � :J �J and preserve me and my offspring 'from

worshipping idols. ')1; yujannab [imperf. of pass. v. II J;,.junniba] to be spared from, to be protected from (92:17) ;iYI I,i:;,!' :, the most pious will be spared it. ')1'; yatajannab [imperf. of v. V ')" tajannaba, trans.] to avoid, to shun, to disdain (87: 11) �YI l,i:;':"J but the most wicked will avoid it. ')"!! 'ijtanaba [v. VIII, trans.] to stay away from, to avoid, to shun (16:36) G;lwl l�l:' :.JJI IJ¥I worship God and avoid false gods. :..,4 janb In. pi y),. junub] side (4:103) Ijj;�li i� ;;:;'01 I�� �),. �:, l:,ftJ t:.L,j :.JJI after you have performed the praye;, [continue to] remember God-standing, sitting and lying on your sides; *(4:36) ..:·;;I\; yo.UI:' the friend-and-partner [lit. the friend at [your] side], t�e fr,iend who shares business with one, one's spouse; *(39:56) ;..Ill � that which is due to God; *(32:16) w;l� e--WI IF- �),. they forsake their beds [lit. their sides �eeI! off the beds], they spend the night in prayer; *(22:36) tj\p'; ;';'-;;" t:..Il ,c,;.! �-' cJ :":'tiJl � and when he provided th�m 'with their

provisions, he placed the drinking-cup in the pack of his brother. )�jihiiz/jahiiz [n.] gears, supplies, provisions (12:59) UJ �! ;;. ;.Sl ;:� �jil Jli f,> j\p'; ;.;.-;;,. and when he had provided them with their provisions, he said, 'Bring me a [half] brother of yours from yourfather['s side]. , J/-i./[ j-h-l ignorance,

lack of knowledge, to ignore; foolishness, quick temper, to be peevish, to be rash. Of this root, six forms occur 24 times in the Qur'an: JP.:; tajhal five times; J,.� jiihil once; LJ� � jiihilun nine times; :Jw.. jahul once; )JrP. jahiilatun four times and � �jiihiliyyatun four times.

� tajhal [imperf. of v. trans. with no object] to be devoid of knowledge, to have no information, not to know; to be foolish (7:138) 2J)..,; i:j; �j Jli �I� � t:.S 4lj Gl �I �;'l; Ijli they said,

'Moses, make for us a god as they have gods. ' He said, 'Surely you are a people who do not know. ' J>.4-jiihil [act. part., pI. 0fo� jiihilun] 1 ignorant (2:67) 1)\.1 ��I 2J,. 2Jj;! ;) ;.lJ\; ��! Jli 1J'y. G�! they said, 'Are you making fun of us?', he answered, 'God forbid that I should be so ignorant' 2 uninformed, undiscerning, unaware (2:273) I'! >J ' ;�.;II 2J,. �t#! J,.�I the undiscerning might think them rich because of their self-restraint [from showing how needy they are] 3 the �ngry, aggressors, abusers; foolish (25 :63) 2J��1 ;,ibb I�j:' t:.)L." 1)\.1 and who, when the abusers address them, say, 'Peace. ' � jahul [intens. act. part.] very rash, very foolish; ignominious (33:72) Y* t:.jb 2Jt.S �j 2JwYI �J but man carried it-indeed he is sinful, very foolish. � jahiilatun In. state of complete unawareness, ignorance, ,

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(6:54) '.Jfo :":ti �f:, ,,>.:; 0,. yG � !-l� I�;" � � ::;. �� whoever ofyou does evil in ignorance, and thereafter repents and makes amends, God is All-Forgiving, All-Compassionate. �4J1 'al-Jiihiliyyatu [proper name] (normally associated foolishness

with lawlessness) the time prior to the coming of Islam in Arabia, the state of pagan ignorance (5 :50) 0� ��I �f do they want

judgement according to the time prior to the coming of Islam in Arabia [lit. the state ofpagan ignorance]?

(''at jahannam [a borrowing from Hebrew (also thought to be from

\ersian) o,ccurring 77 times in the Qur'an] Hell (25:65) :""'y",1 G!� � yl�

U:J?! :,j your prayer has been accepted. ;""":{ I 'istajiiba [v. X], I [intrans.] 1 to respond, to obey [a hew (89:9)

181 command] (6:36) 2J;':':';' 0.c:,]1 '.'J," J t:o:) only those who can hear will respond 2 [with prep. l] a) to answer a prayer/person (21:76)

;J;.I:, ;';j;';; l..l ';'!,"\.l J,l ::,. t.S:,G �) r",)J and [also mention] Noah when he cried out to Us long before that and We answered him and saved him and his household b) to comply with, to follow the call of (13:18) �I ;...I) 1y.�1 0.c:ill for those who respond to their Lord will be the best of rewards II [trans.] to accept (42:26) ;.J..;ol ::,. ;.Ai,i!J ,:,L",JUI I�:' I;:'I� 0.c:,]1 '.'J," JJ and He accepts those who believe and do good deeds and gives them more of His bounty. ·.'H;· 1 'istujlba [pass. of v. X] to be obeyed, to be responded to (42:16) l..l .'J,;' 1 c. ;.:; ::,. ;11 cJ 2J;'� 0.;�I:' and those who argue about God after He has been obeyed. :"I:P.o jawiib [n.] an answer, reply, response (27:56) yy'- 2Jt.S c.l I)li 2JI Y) ",'j; but the answer of his people was only to say ... '.'H'o mujlb [act. part., pI. LJ� mujlbun] responsive, granting [a wi�h], replying, answering [a' prayer] (11:61) '.'J," y;"l ';.J 0) my Lord is Near, Responsive. . . .

'/.J/[ j-w-d horses, to seek a horse; generosity, generous person;

goodness, excellence, nobility; rain-laden clouds. Of fhis root, two forms occur once each in the Qur'an: ;"�Y.JI 'al-Jiidiyy and

jt:".jiyiid.

�i.,P.-l1 'al-Judiyy [proper name] fhe mountain upon which Noah's ark settled, traditionally identified with Mount Ararat located in either Armenia or Syria and now said to be in Turkey

(11:44) ;,,�;..il � G-�I:' and it [the Ark] settled on [Mount] Jiidiyy. :,� jiyiid [pI. of n.lquasi act. part. jly'- jawiid] horses, chargers; mag�ificent, the select, well-bred (38:31) ::'GjUI ;",,� ;:,b U;o,F �) :'c".il when, at the close of the day, well-b�ed 'light-fo�teti horses were paraded before him ... . . .

J/.J/[ j-w-r neighbour, adjacent; to protect, to shelter, to give refuge,

to seek refuge, protege, spouse; to veer away, to tilt, to deviate; to

182 be unjust, injustice, Of this root, seven forms occur 13 times in the Qur' an: '"J� yujiiwir once; � yujlr five times; ',,� yujiir once; j�\ Jistajara once; ):;.. jar three times; yL;.. jcF'ir once and G\j!� mutajawiriit once. JJ� yujiiwir [imperf of v, III :;J�jiiwara, trans,] to dwell in the neighbourhood of, to be or become adjacent to, to be a neighbour of (33 :60) SL,Jl Y) t+.;i ;iliJ'"J� Y � and then they will not �

be your neighbours in it butfor a short time, � yujlr [imperf of v, IV -,�l 'ajiira, trans, with prep, lJ.. /.tijab [n./v, n,] 1 screen, curtain, veil (33:53) ::;.;.;iL I�):' y� ,ljJ ::" ::;.jLti \ZG:. and if you ask them for something, do ;o from behind a screen 2 seclusion (19:17) �� {+!� ::,. ::':';";li so,

she went into seclusion away from them, uJiJ¥:. ma/.tjiibiin [pI. of pass, part, y� ma/.tjiib] secluded, debarred, shut off, excluded (83: 15) 2JY.� 'f'-o'J; 'd;'.J ::F �) � no indeed!, on that Day they will be debarredfrom their Lord,

[/[/c h-j-j head fracture, to test the depth of a head fracture; proof, argument, to argue, to defeat in an argument; to visit, to make a pilgrimage-particularly to the Holy Mosque in Mecca, pilgrim; a year's work, year. Of this root, eight forms occur 33 times in the Qur'an: � /.tajja once; �c.. /.tajja 12 times; LJ;'� yata/.tajjiin once; � hajja nine times; � hijj once; �c.. /.tajj once; � /.tijaj once and � /.tujjatun seven times,

i:;.>. hajja u [v, trans,] [jur,] to perform the ritual of J:tajj (rendered as: major pilgrimage, for the want of a better term)

191 pilgrimage in the Holy places in Mecca during the prescribed period (2:158) c� )L; yir.1 ) �I � ::;.l ;11 yc.j; � i:;yil:' \L,]I 0)

4; '--'� ) ;:,k $afii and Marwa are among 'the rites of God, s; for those who make major or minor pilgrimage to the House it is no offence to circulate between the two, [1.0. iJajja [v, III trans,] to argue with one another, to dispute with one another (6:80) 01:';' :,fJ ;11 cJ ":;'cJ � :(.',\ �I.O.:' and his people disputed with him, and he said, 'How can you dispute with me about God when He has guided me, ' � iJajj [n,] [jur,] the annual pilgrimage to the Holy Places in ;

Mecca during the prescribed period and carried out in the prescribed manner (2: 197) Gc.j.:. �! �I the Pilgrimage takes place during prescribed months; *(9:20) fll �I the Greater/est Pilgrimage most probably refers to the last pilgrimage led by the Prophet in the year 10 kHJ632 kD, It is particularly known as the 'Farewell Pilgrimage' (t1oyl �) because the Prophet died soon after it; * �I name of Sura 22, Medinan sura, so-named because of the reference in verse 27 to the call to 'the

Pilgrimage' , � iJijj [v, n,] visiting, making the pilgrimage to Mecca during the prescribed time (3 :97) � ,9) tU,i:,,1 lJ.. �I � uobJl Jr. ,.JrJ owed to God by all people is making the pilgrimage to the House, [a duty incumbent upon one] who can find a way to iL � iJijaj [pL of fern, n, � iJijjatun] a year (28:27) ) :"J ,,:) ;"Je.:; "ffi.t ) Jr. J.i;1A �I ($h) �! I wish to marry y�u t; F one of these two daughters of mine, on condition that you hire yourself to me for eight years, � hujjatun [n,] argument, proof, evidence (42: 16) 0;'� 0.c:,]:' ' lj :,,;?� lJ ,'J';' 1 c. � � ;11 cJ and [as for] those who �� :,;.. ; o? argue about God after He has been obeyed, their argument is null and void with their Lord, ;

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J/[/c iJ-j-r stone, to stone; to solidify; enclosure, room; to confme; to deny access, to limit, to declare legally incompetent, to freeze; curming person, brains, discerning faculty, Of this root, five

192 forms occur 21 times in the Qur'an: � /.tijr seven times; �;,:,. /.tujiir once; Gly.;,. /.tujuriit once; � /.tajar twice and ;�� /.tijiiratun 10 times. � /.tijr I [v. n.] 1 [functioning as a quasI-pass. part.] that which is earmarked for a certain purpose, reserved for exclusive use (6:138) �y. �G ::;. Y) � y � ;,;,,-;.:,. ;.c.jf ;;. l)tSJ and ,

they [also] say, 'These sacredly reserved cattle and tillage [crops], none but those we wish may eat them'-so they claim!; *(25 : 22) I�� I� [an interjection] absolutely forbidden!; absolutely untouchable! used as an expression in pre-Islamic

Arabia to gain safe conduct from an enemy during the forbidden months: (25 :22) I� 2J),i:,'J 2J;.? 'f',o:'; t.S"A Y �)c.jl 2J,)y. ;.:,;

I�� the day they will see the angels, [there will be] no good tidings that day for the guilty, they [the angels] will say [to them 'halt'] it is absolutely forbidden [for you to go any further towards the Garden] 2 [functioning as a quasi-act. part.] controlling power, restrictive power *(89:5) F '-f�for a rational person, person of discernment, reasonable person [lit. for a person with restraint] II [n.] enclosure, stone dwelling, stone city, name of the city in which the tribe of ThamM lived *(15:80) y.".il Yb:..o! the people of 'al-ljijr, the inhabitants of 'al-ljijr, the tribe of Thamiid \q.v.) who hued for themselves dwellings in the rock face; * y,."J1 name of Sura 15, Meccan sura, so-named because of the reference in verse 80 to the 'Stone City' of ThamM.

� /.tujiir [pI. of n'!v. n. � /.tijr or /.tajr] bosom,

lap (front of a garment from the waist to the knee); restriction *(4 :23) ;.S�;,:,. "i in your care, under your guardianship [lit. in your laps]. ::'I� /.tujuriit [pI. of n. ;y.;,. /.tujratun] enclosures of any type, rooms, bedrooms, private quarters (49 :4) ,I�:' ::;. ;ilijlG:; 0.;.:,]1 0)

2Jfoy Y ;,;.'jS! ':'I-;..;.l.i those who call you [Prophet] from outsid� your private rooms-most of them lack understanding; * ':'I-;..;.l.i name of Sura 49, Medinan sura, so-named because of the reference in verse 4 to the Prophet's 'Private Quarters'. � /.tajar [n., pI. ;�� /.tijiiratun] 1 stone, rock (2:74) ''J :u;.;. and of the livestock, [He gave you] beasts of burden , is also interpreted and [beasts] as [ providers of] furnishing (L':.) as: providers offood). �Mc /.t-m-m death; to become due; hot boiling water, to heat up, a bath, to bathe; fever, to develop a fever; coal, black choking smoke, intense fire; an intimate friend, family, entourage; pigeon. Of this root, two forms occur 21 times in the Qur'an: � /.tamlm 20 times and ;';':':; ya/.tmum once. ;;::, /.tamlm [quasi-actJpass. part.; n.] l boiling [water] (22:19) ;�.:"II ;.wJ�'.J JJl ::,. � ;G ::,. yy! � for them are garments of fire, scalding water will be poured over their heads 2 intimate [friend], close [relative] (69:35) � GAIA i:,.,il :.j u.:,ll so today he has no intimatefriend here.

238 ;.� ya/:tmiim [n) thick, black smoke; hot fIre; canopy of hot fIre (56:43) ,;;':; ::,. J¥J and a shadow of black smoke,

1$-.JMc /:t-m-wly sanctuary, protection, to protect, to rebel, to avoid; in-laws; to heat up, to become angry, hot-headedness, zeal, fervour, impetuosity, Of this root, four forms occur six times in the Qur' an: � yu/:tma once; .!?'-!. U' :.11 ''-"9 . , 1JY'" . y;,sJ1 ;Jl1 � 'en'§; God did not institute the dedication of such as bahiratun, sa'ibatun, wa$ilatun (q.v.) or /:tam [to idols}; but the disbelievers invent lies about God. �c" /:tamiyatun [act part. fem.] burning hot, blazing (88:4) ;;':"c" I'}j � scorched by a blazing fire. � /:tamiyyatun [v. n.ln.] fiery fervour, high spirits, eagerness, passion, rashness, zeal, impetuousness (48:26) cJ IJ'fo 0.;.:,]1 � �j :c,J,.�1 � ��.�·II ;..,;)l while the disbelievers had excited fervour i;' their hearts-the fervour of ignorance. '

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':"'/6/C /:t-n-th manhood, maturity; sin, blasphemy, denial of God,

wickedness; breaking an oath, perjury; to purify oneself, to worship, respo,nsibility. Of this r?ot, two forms occur once each in the Qur' an: c':ili.;; ta/:tnath and � /:tinth. 'J ya/.tif occurs once in the Qur'an, ,iF; ya/.tif [imperf of v, uc" /.tiifa, intrans, with prep, �] to make incursions into, to deal unjustly with, to lean heavily on (24:50) .uy"�J ;"jrc :illl ;�>J 0! 0)b:, ;.! or do they fear that God and His Messenger might deal with them unjustly? '

J/IJ/C /.t-y-q

to surround, to encompass; to come back against, hardship; retribution, befitting punishment Of this root, Jc" /.tiiqa

247 occurs 10 times in the Qur' an. J"" /:tiiqa [v. intrans.] to befall, to return upon, to overwhelm, to rebound (35:43) ;.J>� Y) �I 'PI � or, evil plotting only

rebounds on those who plot.

6/iJ/C /:t-y-n time, period, a certain time; to approach, to draw near,

to watch out for, to await the opportunity, to fix a regular time. Of this root, two forms occur 35 times in the Qur'an: lW- /:tIn 34 times and );;�, /:t,na'idhin once. CJ;,>o /:tIn a nominal used in fhe Qur' an as eifher a free unit or fhe first or second part in construct (:l.lL;,J): I [as a free unit] time, po�t i?- tin:e, period of time (76:1) � y.0l1 2J,. 0.;". ,J.::'YI Jr. �f J;. I'.J�:':' If;.'; ::A; has there ever come a point in time when man was not something insignificant, non-existent [lit. worthy of being mentioned/remembered]; (2:36) 0'" J) tG:.:, 'j:;.;. u'o}JI cJ ;.SrJ on earth you will have a place to settle in and livelihoodfor a time II [in construct (:l.lL;,J)] 1 [as the first part] 'at the time .or: : ',:"hen', 'while' with fhe second part a) as a noun (28: 15) � :l.l;..wl �.lJ 4J> f 2J,. � lW- and he entered the city at a moment of heedlessness jrom its people b) as a clause (5:101) � I)L 0):' ;'s] .l;: LJI�jil S); � but if you ask about them while the Qur'an is being revealed they will be made known to you 2 [as the second part of a construct] a while, span of time, regular period of time (14:25) �'.J LJ�� 0'" JS 4iS! ",j, yielding its fruit every season by

its Lord's leave.

iJ/iJ/C /:t-y-y life, living, to live, to bring to life, to keep alive;

livelihood; animal kingdom; fertility, rain; living quarters, district; to keep vigil, to occupy with activity, to celebrate the memory of; to greet, greeting; to be modest, to be shy, bashfulness; adder, serpent. Of this root, 15 forms occur 189 times in the Qur' an: ;;. /:tayya seven times; y;. /:tayyii fhree times; ;;;. /:tuyyiya once; ,","I 'a/:tyii five times; "i,i' J yasta/:tYI nine times; � /:tayy 19 times; �,","f 'a/:tyii' five times; ;'"'" /:tayiitun 76 times; �I:':';' /:tayawiin once; � ta/:tiyyatun six times; �IJ',!' 1 'isti/:tyii' once; � ma/:tyii twice; � mu/:tYI twice; � ya/:tyii five times

248 and � /.tayyatun once. ;;.. /.tayya a [an assimilated form of the verb � /.tayiya. intrans.] 1 to live (7:25) 0;"';'; �:, 0;';'::' t+.iJ 0� � � He

said, 'There you will live; there you will die; from there you will be brought out' 2 to survive, to remain alive (8:42) ::F � ::;. " II,;I � ::F ;;.. ::;. �J � that he who perished might perish by a clea; proof, and that he who survived might survive by a clear proof. \Po /.tayyii [v. II, trans.; pass. � /.tuyyiya] to greet, to salute (58:8) :.11 ;"; 'U�J � 1:.; 'c!S]¥. ;,jy� I�j:' when they come to you they greet you with words God never used to greet you. �I 'a/.tyii [v. IV, trans.] 1 to bring to life, to give life to (45:26) is;J.,J � ;,S.!J,· J :.11 Jl say, 'It is God who gives you life, then causes you to die' 2 to r�store to life (2:164) ::;. .t:.:JI ::;. :.11 J') t:.'J 4lJ:. :;.:, ;y,'jJI ;..; ,","ti f1:. and in the water which God sends down from the sky to restore life to the earth after it had been lifeless 3

to help to live, to preserve someone's life (16:97) ::;. we..., � ::;. � ;'"'" ':'u" ;" ::;.j. -;.:, J';! .,1 ;� whosoever does right, whether

male orfemale, and has faith-We will make them live a good life. o!',;' ! 'ista/.tyii [v. X] I [intrans. with prep. lJ-o or particle ul] to feel shy, to be embarrassed, to be ashamed (33:53) Ijfoli i;',,\, I� . ;. .: ,�.�II ".;J!., .u. \.S ,r-: ' SI� "u,1 .G,h]. '.UM.� ,; ,', il 'U' . � . ;. . ", :.11'J '" ', s"' � (,?" 'J then, when you have eaten, disperse, and do not stay on desiring a chat, for that used to inconvenience the Prophet, but he felt embarrassed [to ask] you [to go], but God is not embarrassed by the truth II [trans.] to spare from killing, to retrieve from death, to save from death (28:4) fA�L3 "i,i' JJ fA�G!1 �i; slaughtering their sons and sparing the lives of their women. ;,... /.tayy [quasi-act. part., pi �,","I 'a/.tyii'] 1 living (21 :30) I,'f,,:, ;;.. ;;); JS ,WI ::;' and Wefashionedfrom water every living thing 2 [�I 'al-/.tayy an attribute of God], the Living (25:58) � JS-� :' ;;.,JI put your trust in the Living [God] 3 living fhings (6:95) :.11 0) ;,,;.l.i ::;. .,,,:11 �;:':" ":II ::;. ;;..il �A t.S�I:' WI �li it is God wh; splits open the seed and the fruit-stone: He brings out the living from the dead and the dead from the living 4 [adverbially] alive (19:15) 1',;.. " :,'iJ rJiJ ::'y:, r-;;:' or, ;:;; ;:,jr. ;::x.:J peace be on him the •

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day he was born, the day he dies, and the day he is raised alive. •� I,tayiitun [n.] I state of being alive, life as opposed to death (67 :2) )\:..:; ::,. ;.S� \?�I I� ::;.l ;.Si� 2J)J ;.Si if God helps you, no one ca;' overcome you; if He forsakes you, who is it that will help you other than [lit. after] Him? J..,:':' khadhiil [intens. act. part.] one gIven to letting others down, one characterised by forsaking friends, a deserter in the time of need (25:29) YJ:':' LJ� ;:/1.;;'11 2JtSJ Satan has always let humankind down. J..,h:. makhdhiil [pass. part.] one who is let down, forsaken, deserted, abandoned (17:22) YJh:. I:.';':"' :,;.ill �I� 41) ;11 t:. � YJ do not set up with God another god, lest you end up reproved and forsaken. ...,./J/t kh-r-b to pull down, to lay waste, to level, to destroy, to ruin; ruins; to desert, to neglect; to pierce. Of this root, two forms occur once each in the Qur' an: YA yukhrib (also read as VA

257

yukharrib) and Yly,. khariib. :"A yukhrib [imperf. of v. IV y;'1 'akhraba. trans (variant read�g VA yukharrib. imperf. of v. II y'j,. kharraba. trans.] to

lay waste. to ruin. to destroy (variant to desert. to abandon) (59:2) �j.il ,,;:,IJ f+;.i;� �Ai 0y.A destroying their homes with their

own hands and the hands of the believers. :"1). khariib [v. n.] laying to waste. destruction. demolition.

desertion, abandonment (2: 1 14) t+.;i ).'o; ;) ;11 �L:. &- 'J.,. ;Ji;I ;j.'J t+!1j. cJ �J �I who could be more wick�d than those who

prohibit the mention of God's name in His places of worship and strive for their destruction (or, desertion)?! [lit kh-r-j to exit, to issue, to emerge, to come out, to leave, to eject; to explain, to deduce; to cultivate; to show ability, to blossom, to yield, a yield, land taxation; to gain experience; taste, (of colour of herbage) to be patchy. Of this root, 14 forms occur 192 times in the Qur' an: �j. kharaja 53 times; �;'I 'akhraja 86 times; �;.! 'ukhrija 13 times; �fol 'istakhraja four times; �j; khuruj five times; �I;') 'ikhriij six times; �j-'. khiirij once; uy"j-'. khiirijun twice; �� rrTakhraj 1 1 times; �;.c. mukhrij three tim'es; �;.c. mukhraj once; uY..;.c. mukhrajun ' four times; �'j,. kharj twice and �Iy,. khariij once. [J>. kharaja u [v. intrans.] 1 to go out, to exit, to go forth, to leave (5:22) � IY..� � �:,j ;) �)J 0.u� 1:.-,l t+.;i 0) there is a fearsome people in this land, and we will not enter it until they leave 2 to come out (16:69) ;';I)! • oji·,'. yl); 4i),! ::,. �� out of their bellies comes a drink of diverse.. hues 3 to grow out of, to . ',- '. " " : ;" 'v �G:,;,, ::,s ,�c . ,: · ' .J ,.,.. .I � ::;0 l;il:' 1'.JLi. Y) and followed those whose riches and children only increased their losses. "J:;":' khusriin [v. n.] loss, losing (4:1 19) ::;. t',rJ Jl,j" 1I � ;j:J � lily.;,. y.;,. :,;; ;11 0;:' whoever takes Satan as � patron instead of God, has surely suffered a clear loss. w:;..:.f 'akhsariin [pI. of elat. �f 'akhsar] most lo.sin�; greatest losers, farfhest astray from fhe right path (18:103) J,.

Jl

yt:.!S 2»!JiYl:' doll:,iJ �)I I� ;,rj 01 ::'yil rs-hl � 1�1 ;, ;S) 0Jy,.I:' ;.;.J ,ill l� JlWJIJ do they not ponder the fact that �hatever God has created that casts shadows all around [lit. to the right and to the left]-all submit [lit. prostrate themselves] to God, in humilitl 2 h�iliated, abject, debased (40:60) ::F 0J�i diikhiliin [pl. of act. part. J;,.IJ diikhil] one who enters (66:10) 2HJi.10l1 c:::. jbJl 'i,.',,1 enter, both of you, the Fire along with those who enter. j:;.:,:. mudkhal [v. n.ln. of place or time] entering; a place of entering, entrance (17:80) �� �;J, 0� J;,.:,:, �'"f Y-l JrJ 0� and say, 'My Lord, lead me in [lit. with an ingoing of truth] truthfully and lead me out [lit. with an outgoing of truth] truthfully' (said to be, among other interpretations: in and out of any task, or, situation in which one finds oneself). j:;.:,:. muddakhal In. of place] a crevice, hiding place (9:57) ',] 0� ;.;.:, ;:,lj I)',] :£..:,:. .,! ""Ijli:. .,! W:. 0J� if they could find a place of refuge, or some caverns, or somewhere to crawl into, they would bolt away to it in great haste. , JO.> dakhal [n.] falsehood, deceit, guile, fraud (16:94) IJ:";':;:; ':I:' � )b-J ;.Sic.:,! do not use your oaths as a means of deceit between you. � ,

.,

6/t/J d-kh-n smoke; famine, hunger; to be of bad character, the heat of the day. Of this root, ;jl;", dukhiin occurs twice in the Qur' an. ;:'�J dukhiin [n.] 1 smoke (41 :11) ;JI-'>.' �:, ,t:.:J1 Jj ,,�I � then He turned to the sky, while it was yet smoke 2 haze (caused

302 by severe drought) (in one interpretation of 44:10) ",5 f.'J; yji').l � ,J"-S; �L.:.JI so watch out for a day when the sky brings forth a great haze [also said to refer to a great smoke that will fill the sky heralding the coming of the Day of Judgement]; * ul;..lll name of Sura 44, Meccan sura, so-named because of the reference in verse 10 to a 'Smoke-filled Day', taken by many to refer to the Day of Judgement

1/J/' d-r-' to push, to dispute; to delay, to avert; to come upon suddenly; to spread out; to hide, to shelter, a hideout, to shield, a shield; to support. Of this root, two forms occur five times in the Qur'an: !'.J'i,yadra' four times and f.Jll 'iddiira'a once. !:Ai yadra' [imperf. of v. t;o dara'a, trans.] 1 to avert (24:8) 0.H�tSil ;:,.j :":j ;.lJl; ""I:'� ti'.J! � :J yl:,;jl � !'.J'i;'J punishment shall be avertedfrom her if she [in tum] calls God to witness that he is [one of the] lying four times 2 to repel, to overcome (13:22) �I ,:;�'I\! 'uJ�'.J'i;'J and they repel an evil deed with a good one. f.J,I 'iddiira'a [assimilated form of U:,;; tadiira'a v. VI, intrans.] to hide behind one another, to dispute with one another, to accuse one another; or to connive with one another in order to conceal something (2:72) � �!]lt.i c..ij ;.il �j:' then, when you killed someone and blamed one another (or, you disputed with one another over it). [}J/' d-r-j rank, level, station; to walk slowly, to do something gradually, flood channel; to wrap up, to fold, a sheet for writing on; to allure. Of this root, three forms occur 20 times in the Qur' an: �..J� nastadrij twice; 4"..J:' darajatun four times and ::.X�jo dan;jiit 14 times. [..J� nastadrij [imperf. of v. X �'.J:,i:,1, 'istadraja, trans.] to cause to ascend or descend; to allure, to tempt, to lead on (68:44) 'u;.J;y Y � � ;.P...J\;' ;: We will lead them on [step by step to their ruin] in ways they do not know. �:» darajatun [n., pl. Gl;.jo darajiit] a step, degree, rank: (43:32) �� � � \;':01 ;:4jo � J:,.l � G;.ijJ and We

303

have raised some of them above others in rank, so that some of them may take others in servitude, J/J/J d-r-r to flow, to run, (of teats) to fill up with milk, (of income) to increase, to rain heavily, (of plants) to flourish, (of load-carrying animals) to go fast; a great pearl; to shine brightly; to spin tightly, Of this root, two forms occur four times in the Qur' an: I)�:'" midriirii three times and ;,,',:,, durriyy once, 1:,,1:»,0 midriirii [intens, act part used adverbially] profusely pouring, abundantly flowing (11 :52) I�I�:'" ;,Sji'c �t:.:J1 �'j; He sends down the heavens upon you in a downpour, �:;J durriyy [quasi-act part] pearl-like, glimmering, shining, shimmering (24:35) �',,:, yS'J; �\S 4�jJl the glass is like a shimmering star. IY'/J/J d-r-s to fade away, to pale, to be obliterated; to break in a camel, to separate the wheat from the chaff; to study a book, to learn, to examine carefully, to learn by heart, a learned person, a person who is constant in his studies, Of this root, three forms occur eight times in the Qur' an: u.J:' darasa five times; GI�� diriisatun once and �}� )idrzs twice. u-.:;J darasa [v, trans,] 1 to study, to learn, to read with great attention to the content (7:169) Jr. IjjJ y :J yG?i1 J\i,. ;"ji'c h)J �! ,c,i c. 1y,;§J �I Y) ;11 have they not been pl�dged thro�gh divine writ not to say anything about God but the truth?, and have they not studied its contents? 2 (in a variant reading, c.;.;jo darasat) to fade away, to be erased, to become extinct, to be something of the forgotten past (6:105) (6.;jo) 6.;J:' Ij#J ",",,,'11 :.sy,.,; ;,n:£J thus We explain in various ways the revelations, lest they might say it [the revelation] has faded into obscurity (or, as in the canonical reading, though they will say, 'You [MuJ:tammad] have been studying [learning themfrom somewhere]'), LI:;J diriisatun [v, njn,] studying/teaching (6:156) c.:) I)';; :J 0.;JjW �I�� ::F � 0):' Gr;l ::,. �lb Jr. yG?i1 J) lest you say, 'Scriptures were only sent down to two communities before us,'

304

we were not aware ofwhat they read/their studying [of them]. , u....J>1 'idrls [proper name] Prophet 'idrls, so named because of his constant studying of the scripture, He is identified as either Enoch (Gen, V,18-l9 & 21-24) or the Biblical Elijah, 'ilyas ( uol;l!) in Arabic (q,v,), (I Kings XVILff and II Kings I-III), Some Egyptian scholars suggest that 'idrls 'may be the Arabicised form of Osiris . . . said to have been a wise king and/or Prophet whom the Egyptians subsequently deified' (Asad, p. 463) (19:56-7) \',;i �.l; 0t.S :":1 0.;,,:'1 yG?i1 cJ j�:, mention too, in the Book [the Qur'an], [the story of] 'idrls, he was a man of truth, a prophet. 'ibn Kathlr states that he was the first individual to be awarded the status of prophethood following Adam. He also relates a report in which Idris is mentioned as the first person to use the pen. The Qur' an speaks of his being raised 'to a high position' (Q. 19:56-7). .;JjJ/J d-r-k to reach, to overtake; to accumulate; to ripen, to reach maturity, to become of age; to follow up, to come one after the other, to rectify, to put in order; the bottom level, lowest level. Of this root, six forms occur 12 times in the Qur'an: ;;!',,:,I 'adraka six times; ;;!'):';; tadiiraka once; -elJll 'iddiiraka twice; ;;!,Jl dark once; ;;!'jo darak once and ufij':i. mudrakiin once . .;]',):.1 'adraka [v. IV] I [intrans.] to pass away and come to an end, to come to nothing, to fail entirely (according to a reading of verse 27:66) ,j,i.YI cJ � ;;!'".1 J! indeed their knowledge has entirely failed concerning the Hereafter II [trans.] 1 to overtake, to ,catch up with (36:40) �L J.,lJ1 y:, -;.iiI -el,,:,; 01 4.l � �I Y ,,4-'l1 it is not for the sun to overtake the moon, nor can the night �utrun the day 2 to overwhehn, to overrun (10:90) l.Sj:,1 1�1 � J.,l1y,,1 ;, ;..; G;:.I� ,,�I � Y1 :...J1 y :":1 ::2.1� � J';il till, when droll'ning overtook him, he said 'I came to believe there is no god but He in whom the Children of Israel believe' 3 to encompass, to comprehend (6:103) jc.d/JI CelJlj -;.:, 'J..d/JI :..S,,:'; Y vision cannot encompass Him, but He encompasses all vision. .;]')J:i tadiiraka [v. VI, trans.] to come to the rescue, to rectify, to take steps to put right (68:49) ,Iy,il; � �" ::,. � l.S):';; 01 yJi �

�

�

�

�

305 ;,;,I. j.J had a favour from his Lord not reached him, he would have been cast into the wilderness, blameworthy, ;,r):'1 'iddiiraka [assimilated form of v. VI ;,J):':; tadiiraka, intrans.] 1 to attain or overtake one another, with the last one catching up with the first (7:38) I§)jl I� � 4h! " ,:;,1 U Gh:' WS � t+.;i every time a community enters [Hell], it curses its sister [community], until [eventually] they all come together in it 2 to cumulate; to be strung in a connected chain (27 : 66) � ;;J')jl J! ,y,.'11 � or, is it that their knowledge of the Hereafter accumulated [generation after generation]? [also interpreted as: indeed, their knowledge respecting the Hereafter is hasty and unfoundedJ· :t!J.l dark [n.] a low level, a debased rank (4:145) � 0.;ijGc.i1 0) -,WI 2J,. Ji:,})1 #fJ,JI the hypocrites will be in the lowest depth oj Hell. :t!J.l darc:k [v. . n.] , (the act of) catching up with, overtaking (20:77) � '1J ts'-,:' c.lt.;,.:; '1 have no fear of being overtaken and do not be afraid. �:;.:. mudrakiin [pI. of pass. part. :e-,:i. mudrak] one who is overtaken, caught up with (26 : 6 1 ) �;. Yb:..o! � LJ�I t.S�lj t:.Jj 2Jj;'.J:i.l �) and when the two hosts came in sight ()f one another, Moses' followers said, 'We are sure to be overtaken. '

i-'>IJ.l dariihim [pI. of n. ;';''.J� dirham, a word said to be either of Persian or ancient Greek origin occurring once in the Qur'an] a silver or copper coin of moderate value (1 2 : 20) �IJ.l � � :'));;J 0.;",,1)]1 2J,. ,c,i 1;t£J l:'J'i.:. and they sold him for a lowiy price: a few dirhams, having no interest in him. i$/J/.l d-r-y to know, to comprehend, to understand; to inform, to teach; to disguise, a hideout; to act furtively; to deal gently, to placate, to comb. Of this root, two forms occur 29 times in the Qur'an: t.S. J. l! 'adrl l2 times and t.S'.J:'! 'adrii 17 times. i$,):'! 'adn [imperf. of v. t.SJ.l darii, trans.] to know (72 :1 0) Y �!J 1:2-, �'.J ;...; :,1) ;.f cY>}oJI � ::;.; "') ,);f '-f-':':; and so we do not know

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whether evil is intended for those who are on the earth, or whether their Lord intends for them guidance, ; f.'J; on that Day they will be thrust into the Fire ofHell violently. 1$-

.J/e./' d-'-w/y to call. to summon. to invite. to call upon; to invoke. to pray to, to appeal to, to induce; to claim, to allege; to pretend, to accuse, to require; to weaken, to collapse, to rally; to gang up on. Of this root, eight forms occur 1 12 times in the Qur'an: )Z" da'ii 157 times; �:, du'iya 13 times; LJ�:i; tadda'iin three times; �\j dacl seve� times; �k.j duccF' 20 times; ��j daCwatun six -times; r..S�j dacwa four times and ��ji JadciycF' twice. �J da'ii u [v. trans.] ! to call, to summon (17:71) JS I�:,j f.'J;

;..,.c.� ;Y'G! on the Day when We summon each community, along with its leader, (or, by [the name of] its leader, see rc.j 'imiim for other interpretations); *(70:17) Jj;J -;.:,1 ::;. I�:';; it cails [claims] the one who turns his back [on the truth] and runs away 2 to cry, to call out to (26:72) 0�:';; �j ;&y.:.:.:, J;. do they hear you when you call? 3 [with prep. ;] to' call for (38:51) l� �U; � 0�:i; ylYOJ there they will call for abundant fruit and drink 4 [with prep. J] to ascribe to, to attribute to (19:91) I:,fJ �')l l�" 01 that they attribute offspring to the Beneficent 5 to name, to address by name (7:180) ;,lc.:J cJ 0M 0.;.:,]1 Ij)'J t+! :�:,li �I �c.:}jl ,.lrJ to God belong the Names Most Beautiful; call Him by them, and leave those who blaspheme!corruptlalter His Names 6 to enlist

the support of (10:38) (;"hi' 1 J.. I�:'I:' ;.A. f)j..; Ijti Jl :I"fol 0j� ;.! ;1I LJ� ::;' or do they say, 'He has devised it?': say, 'Then produce

a sura like it, and call [for support] on anyone you can beside God' 7 [with prep. �j] to tempt, to induce, to entice (12:33) y" � ;:,lj ��:i; t:.,. �j y;.! �I he said, 'My Lordi, prison is preferable to me than what they are asking me to do' 8 to call on, or to pray to [God] (40:60) ;.Sl ...,i· 1 ",�:'I ;4" JSJ your Lord says, 'Call

308 upon Me, and I will answer you' 9 to cry out to (44:22) ;) �-' )z:,l 2J;'y,:. ;,'Ji ,Yf., he cried to his Lord, 'These people are evildoers' 10 to pray for (25:14) I� 1'.Jj; I�:,j:' 1:""1:' 1'.Jj; ;.JJiI I�:,i Y do not pray this day for one death, butfor many 11 to invoke, to worship (6:71) G� Y:' ';:;'0 Y c. ;11 0), ::,. �:,jl Jl say, 'Are we to invoke, apart from God, that which neither profits nor harms us!' 12 to call to the faith, to preach to (71 :5) 1'.J4i:' )I:,j ",,'Ji ::,.�:, J) y-, Jli he said, 'My Lord, I have preached to my people night and day. ' �'" du'iya [pass, v,] 1 to be invoked, to be worshipped (40:12) 1;'-;; ;..; :cl'A 2J):' �'js. :hJ :illl ;,p.:, I�) :..:� �� this is so, because when God alone is invoked you disbelieve, yet when partners ar� associated with Him you believe 2 to be summoned (24:51) 2J\S w) G;.1.f:, � Ij� 2JI � ; \'io; L; ,�I ,r'I'J r,0; r.:' 'I'J "'" ."J 'ff','I L;. ,) 'u� " he saz'd, '" 'U"\'y11 '� , ; "u-' . ,) ;,t�:'" 'Lord, the bones within me have weakened and my head has become ashen [lit. all aflame] with grey, but never have J, in invoking You, My Lord, been rejected. ' i�:, da'watun I [n.] 1 prayer (2: 186) 4j ,;� ;s.. ,,�"*- ;,lit, I�j:' LJ�:' I�j tlOlI i:,c.:, Y;,-! [Prophet] if My serv�nts �sk you about M�, J am near, [tell him] J respond to the prayer of the one who calls upon Me 2 message (14:44) J;J ;,b':,c.:, y,..; �"l ;5'-1 Jj G;"I Gi'') J.}YI our Lord, delay us for a little while, we will answer Your message and follow the messengers II In. of unit] a call, a sununoning (30:25) 2J;"':j.:; ;';;1 I�j u'o'}JI ::,. i:,c.:, ;,S�:' I�j � then when He calls you once [lit. with one call], out of the earth, you will all emerge. i5�:' da'wii [n.] 1 prayer (10:10) �I ;ili� � ;.A1:f-� their prayer in there is, 'Glory be to You, God!' 2 cry (21:15) ;&; ulIj w 2H.",.G. I� ;.A,i·r,.,. � ;.A1:,c.:, so, that did not cease to be their cry, till We made them [like] a mown field, lifeless. •�:'I 'ad'iyii' [pl. of n. �:, da 'iyy] an adopted child (33:4) t:.'J ;,S�G!I ;.S'o,,*-:1 � He does not tum your adopted [children] into your own [biological] children. _

I/u/, d-f-' warmth, to warm up, a fireplace, warm clothing; food and wool obtained from animals, provisions, to give generously;

310 to gather together. Of this root, �c.l� dif' occurs once in the Qur'an, .:... dif' [n,] warmth, means of obtaining warmth, also said to mean a source of food and clothing ( 16 : 5) �:u� � ;.SJ I,"; i-c,}/I:' 0jS5 �:, �G:;J and cattle-He created them for you [too], from them you derive warmth and [other] benefits and you eat of them,

e!u/, d-f-' to push forcefully, a forceful person, to gush, a great flood; to defend, a defence; to rush about, to run fast, to stall, Of this root, four forms occur 10 times in the Qur' an: t'J dafa'a five times; �Is; yudafi' once; (jJ daj twice and �IJ dafi' twice, �J dafa'a a [v, trans,] ! to pay up, to hand over (4 : 6) �I� 0� �I:':'! ;..:,l! Iyj,li IJi-l � if you sense they have sound judgement, hand over their property to them 2 to respond, retaliate, repel (41:34) �! � ';t; �I �I y:, i:;�'II daW [n.] marker, pointer, indicator, proof, guide (25:45) �I (,. 'I :,:. '-..;:,S )l,J' "lY"""'" " '1 Gi;.,;,.. ,i": bs. L :..J;.,;j. : G ',' 0 , ;;r;.-l :i tadalla [v. V, intrans.] to hang down, to approach closely, to draw near (53 :7-8) J:,I .,1 �'j; yt.! 2JtS.i J.>:;,; \So � and then he

313 approached-coming down until he was two bow-lengths away or even closer. :,fJ dalw [n.] bucket. pail (12:19) jL ;.A:'):' I);;)� ;..,y;" G-'�J ;jJ then came travellers, and they sent their �aterfetcher, and he let down his bucket.

�/J/�/J d-m-d-m anger, to shake up violently; to inflict great punishment; to bury; to smother. Of this root, rio:' damdama occurs once in the Qur' an. r:':":' damdama [quadriliteral v., intrans. with prep. �] to crush, to destroy, to visit with great punishment (91:14) ;;.:,s; \Aly..l �O; �-' ;"jrc r,,;;Ji \AJj;..; but they called him a liar and hamstrung her, so their Lord crushed them for their sin and flattened it [their town].

J/�/J d-m-r to destroy, to obliterate, to attack; a useless, good-far-nothing person; to enter without permission. Of this root, two farms occur 10 times in the Qur' an: yJ dammara eight times and :.".:,;; tadmlr twice. :;.:, dammara [v. II, trans.] to destroy: (27:51) �:;,rJ ;.AliYJ 01"';'\ We destroyed them utterly, along with all their people. :,,;,:.l, tadmlr [v. n. used adverbially far emphasis] (act of) destroying (25:36) 1-",.:';; ;.AliyJi and then We destroyed them utterly.

eJ�/J d-m-' tears, to shed tears; to rain, to fill up a cupful of water. Of this root, �J dam' occurs twice in the Qur' an. �:, dam' [coli. n.] tears (5:83) �Oll 2J,. � ;',;JIow to the head; sunstroke; to vanquish, to destroy. Of this root, �O; yadmagh occurs once in the Qur' an. �� yadmagh [imperf. of v. �:, damagha, trans.] to break the head of, to cause great damage, to annihilate; to vanquish (21: 18)

314 J,>lj j. I�ll :..::,;,; :. J,b�1 � �\; :...;,; .. ; Ji no! We hurl the truth against falsehood, so it [the truth] crushes it [falsehood] [lit. smashed its [falsehood's] head] and it [falsehood] becomes vanquished! 1$-

.J/�/, d-m-wly blood, to bleed, blood revenge, to be red in colour, Of this root, two forms occur 10 times in fhe Qur' an: ;:0 dam seven times and ��� dimii) three times. ;.? da.m [coiL n:, pL �t:.� dimiF] blood (16:66) ;,j),! cJ 1:.,. ;, dahr [n.] time, time from the beginning of the world to its end; events, passage of time (45:24) ::'';'; Y;�I G;y;. Yj � t:. IjtSJ -';':,]1 Yj ,i�\; � �G;,;" j,b ::" �'fo ;�J � and a tree, springing out from Mount Sinai, that produces oil and relish for the eaters, Qu.J dihiin [njpL of n, ::;'S duhn] red-painted leather; fat

317

(55:37) u\AiltS ;:'')J Gi\.Sj �t:.:J1 ,e" ;;1 I�ll when the sky is torn apart

and becomes rose-red, like red leather (or, like molten/melted fat),

i$/-A/' d-h-y wisdom, rationality; to be solemn, to be experienced; calamity, to afflict, to come upon by surprise, Of this root, �:,\

'adha occurs once in fhe Qur' an, ,...d 'adhii [elat] more/most calamitous (54:46) ;,;."',,:. �t:J1 J! ';.1:, �:1 �t:JI:' indeed, the Hour is their appointed time, and the Hour is most calamitous and most bitter,

J/.J/' d-w-r a circle, to circle, to go round, to turn; a halo; a frame; a

wide open space between mountains; to treat, to manage; a dwelling, a house; to have a setback, to be afflicted; to dispute wifh, to dissuade, Of this root, seven forms occur 55 times in fhe Qur' an: �j:, tadilr once; uj$s, tudzriln once; �I:' dar 32 times; �Lcj diyar 16 times; �yj dayyar once; ;yl:' da'iratun fhree times and y\Jj dawcF'ir once. �;;. tadilr [imperf of v, ):' dara, intrans,] to roll, to turn (33:19) "".,:.il 2J,. ;:,k � \?�tS ;',;Jl dhib/:t [n.] an animal earmarked or fit to be sacrificed, a sacrificial animal (37:107) � �;,; :G:;"l-J We ransomed him with a momentous sacrifice.

...,./l/...,./l dh-b-dh-b to make something dangle or move to and fro; to

perplex; to harm; to be in a state of commotion. Of this root, only LJy.S;'l. mudhabdhabiin occurs once in the Qur' an.

6#�'l. mudhabdhablna [pI. of pass. part. yS;'l. mudhabdhab] ones who are pulled from two opposite directions, who keep s,,:inging from one side to the other, waverers (4:143) ;,n� 0i! 2J;;S;'l. , ;;y, �) '1J ,'1y, �) '1 wavering all the time between [this and] that, [belonging] neither to one side nor the other.

326

..lltl l

J/t/l dh-kh-r the lower section of the stomach, stored provisions, treasure, to select, to store up, to treasure, Of this root, only ljJ'y,,'S, taddakhiriin occurs once in the Qur'an, :",,:.l taddakhir [imp�rf of v, VIII j,,:> 'iddakhara, an assimilated form of Pjl 'idhtakhara, trans,] to store up (3 :49) ", �j,! cJ 2jJ'y,,'S, t:.:, 0);;5 t:.; �!:, and I tell you what you eat (or, what you may eat) and what you store (or, what you may store) in your houses . . . .

I/J/l dh-r-' fIrst sprouts of a plant; offspring, to create, to cause to

increase in number; to spread; to produce, Of this root, only f) dhara)a occurs six times in the Qur' an. f) dhara'a a [v, trans,] ! to create, to fashion out (6:136) I�J i!�0; rc.jYI:' ",y,il 2J,. f) 1:.,. ,ill they apportion to God a share of the land produce and the livestock He created 2 to cause to increase, to c��se to procreate (42:11) \�r;) rc.jYI 2;;J \�r;) ;,1 ::,. G�I �! t;'Y yG?i1 cJ 'J;�I:' and use the example of [the story of] Mary in the Book-when she withdrew awayfrom herfamily to an eastern place 7 to repent, to take heed, to regret (37:13) 2JJ'J;'r; '1 IJ'j;� I�!:' and when they a;: admonished they do not take heed 8 to put into practice (2:63) IJh ufo � ;,,; t:. IJ'j;�:, l',i; ;.SG:,:;I� t:. hold fast to what We have given you, and bear its contents in mind [act in accordance with it] that you may be conscious of God 9 to reward (2:152) ;.S'j;�1 ",jj;�li, so remember Me,' I will remember [reward] you 10 to insult, to demean (21:36) 'j;'r; ,,�I 1:';'1 I:,'y. y! ;,tJ� 0! IJ'fo 0.c:,]1 ;,jl� I�!:' �I� whenever the disbelievers see you, they only make fun of you- 'Is this the one who demeans your gods?' 11 to propose marriage (2:235) cJ ;.illS! :,! ,WI ':\';' ::,. ;,; �J- \4 ;,Sjrc C� y:, Iy" ::;.;"'1:'; Y :PJ �J'j;'£ ;.S:! :illl � ;,j dhahala, intrans.] to be distracted, to be oblivious (22:2) �) t:.r. �y. JS J;.� �"ij r-;; on the Day you see it, every suckling woman will be oblivious to that which she suckles. ;l dhii [nom. case of masc. sing. possessive n., always in construct

(ijL;,J) with a following noun, meaning 'owner', 'possessor', 'one who "has' (65:7)

;.:;;.:." � � J� � and let a person of means spe;ui according to his wealth; accusative case Ij (dhii) (5 :106) YJ �� Ij 2J\S even if it concerned a person of [one's] kinship [lit. possessor ofkinship]; genitive case c?� (dhl) (14:37) (.ij c?� j;.-" :...j. .. -" ;..; :..:) ;"jrc yG � then He turned to them; He is to them Most Kind and Mercifo.l.

1$/1/J r-'-y to see, to behold, to sight, in full view; spectator; mirror; to show vanity; to cause to see, to make a show before others, to

340 act hypocritically, to demonstrate, to come into view; to conceive, to consider, to deem, an opinion; a dream, a vision, outer appearance, Of this root, 10 forms appear 327 times in the Qur'an: ",f� ra'a 265 times; ",J; yura (1) twice; "') 'ara 43 times; r..S� yura (2) once; l.JJ�\� yurcF'un twice; l.S�\j tara)ii twice; �G-.J riJcF' three times; �t) ra)y twice; �-.J riJy once and y)� ruJya seven times. i"" Jy:'( t.S":,jl ut:.;,:.,) ,',',,); �I it is the month of Ramadan in which th; Q�r'an was

,! YJ and neither darlmess nor abasement shall overshadow theirfaces.

;s,.-;, yurhiq [imperf. of v. IV j;.) 'arhaqa, trans.] to overtake, to treat harshly, to make heavy or excessive demands ( 1 8 : 73) '1 Iy.h ",jot ::,. �-j YJ " '�; 1:.; ",:";'I� do not take me to task for

forgetting and do not make excessive demands on me.

[v. n.ln.] oppression, hwniliation, weakness, danmation; demand (72 :6) 0,.,i1 ::,. tP...J! ;:JJ�j.:; �)'I ::,. �.) 2JtS :":tJ �� ;.AJ'lj and that ther� ha.Je been [c�riain] m�n from �:.. rahaq

humankind seeking protection with [certain] men of the jinn, so they increased the demands made upon them (or, they incited them to do more evil things).

6/-i./J r-h-n pledge, security, pawn, to place as security; hostage, to give as hostage; to venture, to risk, to wager; binding, to be subject to; to make constant. Of this root, three words occur once each in the Qur'an: 0.»� rahln; �� rahlnatun and 2J\A.) rihiin. �:.. rah,n [quasi-pass. part., fem. �� rahlnatun] bound, pledged (74:38) �� ''i!-l they even say, '[He is] a poet for whom we are awaiting the evil accidents of time. ' '4>..) rzbatun [n.] doubt, uncertainty, indecision (9:110) Jli; '1 ;...,)l � �-l 1Ji! ",�I �� the building they have founded will never cease to be a source ofdoubt within their hearts. 2

I [quasi-act. part.] doubt-causin�, causing to fall into suspicion (14:9) y;j. ;:,Jj w"h:':; t:.,. � cJl uj:, and we are in disquietude concerning that to which you call �s II [quasi-pass. part.] dubious, suspicious, guilty (50:25) ';C"!j. j:;.:. � �Ii. a hinderer of the good, a transgressor and dubious. . ;"'1:;; murtiib [ac,t. part.] one who is doubting, doubter (40:34) yu"j. u;':' "}. ::;. :WI J,.;o! ;'IES thus God leaves the transgressor and the doubter to stray. :"',Jo mUrlb

J./"'/J r-y-sh feathers, plumage, to fix feathers to (e.g. arrows); to be affluent, fme clothes and furnishings; to be hospitable; to bribe. Of this root, �-l rzsh occurs once in the Qur' an. u:....) rlsh [colI. n.] fine clothing, adornment, ornamental garm';nts (7:26) G;jJ �1y" ",Jj; L� ;,Sjic Gf) :,j r.ol� ,,!!c, children of Adam, We have given you garments to cover your shameful parts-and as adornment [for you].

eJ",/J r-y-' mountain, heights, roads; growth, to give a great yield; to return, to recur; to run, to spread; early stages (e.g. of youth). Of this root, t;-l rz' occurs once in the Qur' an. � rz' [n.] height, suitable location, vantage point (26:128) 2Jj;;:; �I� yU J$.; 2Jfof [how come] you, in your folly, erect idolatrous altars [lit. landmarks] on every vantage point? 6/",/J r-y-n filth, rust; to cover, to engulf, to seal, to overwhelm, to overpower, to prevail. Of this root, 01") riina occurs once in the Qur'an. 2J1:" riina I [v. intrans.] to encrust, to rust, to engulf, to corrode,

392 to stifle (83:14) 0J! >U·f j-':(�I ,,;u ',U' JJ"!y" 1 �' G:,iS 2JJ..lUI We wrote/decreed in the Psalms, in addition to/after the •

•

[earlier] ScripturelRemembrance that, 'The earth shall be the inheritance of My righteous servants' 2 generic name for all

revealed books, revealed book of divine wisdom, scripture " ".il �Gsil " " 1J ,c:.,G';,j1.., IJ�c,.. ;,n:,l '� 'UJo.J>-.J " , u:,s :';; ;,j�':,s 'u�)j 'if (3 :184) � ' J �Y �

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M :

,,

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they reject you, so have other messengers been rejected before you, even though they came with clear evidence, revealed written " texts, and the enlightening Scripture 3 divine record (54:52) JS'J j;yl � ;).j f� all that they do is [noted] in the divine record.

394 J!j zubur (2) [pI. of n. ;;/'j zubratun] Iwnps. large pieces. fractions (23:53) 2Jj.."; ;,,:,-.>l 1:.; ;.''j,>. JS 1'Y.'j � r--;.f 1/\,;;; but they split their community (or, teachings) [lit. affair] into sects, each faction rejoicing in what they have. J!j zubar [pI. of n. ;j;'j zubratun] Iwnp, large piece (18:96) ""hil 'Y.'j ",j!� bring me lumps of iron!

6/...,./j z-b-n to push, to kick; to sell dates on the tree by estimating their quantity; to divert, to keep good things away. �\;j zabaniyatun is considered by some as a borrowing from either Akkadian or Syriac. Of this root, only �\.ij zabaniyatun occurs once in the Qur' an. �1.iJ zabaniyatun [pI. of n. possibly �j zibniyy; �j zibniyatun; ",\.ij zabaniyy; lJilj zabin; or coil. n. without sing.] guardians o(Hell (96:17-18)' ��yl t� l.:,.oG t� let him summon his comrades; We shall summon the guardians ofHell.

.»/j zabur (see j...,.jJ z-b-r).

r:./[.1j z-j-j iron base of a spoon; arrow head; arching eyebrow; glass. 4�'j zujaja is regarded by some as a borrowing from Syriac. Of this root, only 4�'j zujajatun occurs twice in the Qur'an. '4�j zujajatun [n.] glass container (24:35) ��'j cJ i:t;:.o.il (/) �J; �\S 4�jJl the lamp is in a glass container, and the glass is like a shimmering star.

J/r£!j z-j-r to scold, to rebuke; to forbid, to restrain, to prohibit; to drive away. Of this root, five forms occur six times in the Qur'an: -.J7"'j:.Jj )izdujir once; �jy muzdajar once; -»j zajr once; �y..j zajratun twice and c:Jfi"1j zajirat once. �o)! 'izdujir [pass. of v. VIII] to be rebuked, to be repulsed, to be driven away (54:9) foCi):, 2Jfo.:. IjtSJ G� I;':,s,; they rejected Our servant, saying, 'He is possessed!' and he was repulsed. �;'j. muzdajar

[v. n.; n. of place] deterring, restraining; lesson

395 to be learned (54:4) ftoy. ,c,i t:. ,�YI 2J,. ;.;.�� :,;rJ and there have

come to them some tidings [of past generations] in which [they shouldfind] a deterrent. j;.) zajr [v. n.] scolding, reproaching, repelling (37:1-2) 1ft) ,:Jfi.lyli tL, ,:,tiUI:' by those ranged in rows, who rebuke reproachfully. ij;.) zajratun [unit. n.] a chasing away; a scolding; a cry (37:19) 2JJ� ;';' I�ll ;:""'1:' ;�j � t:.:ll it is but a single call and-Io

and behold!-they will be [alive] looking around. ..::.I,?o1J zajirat [pI. of act. part. fern. ;.fi'1j zajiratun]

admo�isher, one who rebukes, one who repels C37:1-2) 0UI:' 1ft) ,:,Ifi.lyli tL, by those ranged in rows, who rebuke

reproachfully.

.J/r£.fj z-j-w to urge gently, to assist along, to drive forward, to propel. Of fhis root, two forms occur three times in the Qur' an: ,,,:jJ yuql twice and ;�y. muqatun once. rr.-J; yuq' [imperf. of v. �j zaja, trans.] to drive gently, to herd along, to gather together (24:43) :...)..i ! � �� 0'""J; :ill1 ) j; �! ;

:u;,; do you not see that God drives the clouds, then 'gathers them together?! i4-):o muqatun [pass. part.] pushed, offered wifh reserve, poor, inferior, below standard (12:88) ok,' " �L:o..u . .Y . .. Gb. J �.. 11 GJ:.!J G:,;. G;,k ;j':;.d;J J.,Si1 Gl "J'},j misfortune has touched us' and our folk and we bring [only] poor merchandise, so fill the measure for us and be charitable to us. "

r,jjkjj z-/:t-z-/:t to budge, to dislodge, to shift, to push away. This root can be regarded as a furfher derivative of fhe root eIeIj z-/:t­ /:to Of this root, Cy,'j zu/:tzi/:ta and C;':;' muza/:tzi/:t occur once each in the Qur' an. CY:j zu/:tzi/:ta [pass. v.] moved away, shifted away (3:185) ::;.l )li :,;; �I Ji,,:,!:, ,)bJl LF Cy,'j whoever is shifted away from the Fire and admitted to the Garden will have triumphed.

396 cy..� muza/:tzi/:t [act. part.] one who causes something or som�one to be shifted or removed (2:96) \::J � 1j ziihiq once and JY') zahuq once. ,jo) zahaqa a [v. intrans.] 1 to pass away, to die, to expire (9:85) 2JDtS fAJ ;,,' :';\ ;y.:j;J and their souls depart while t��y disbelieve 2 to vanish, to disappear, to meet defeat (17:81) �� Jl'J J,b�1 J>)'J 1j ziihiq [act. part.] one who vanishes, dies, expires (21 :18) J"I) j. I�ll :..::,;,; :. J,b�1 Jr. �\; :...;,; .. ; Ji no! We hurl the truth against falsehood, and it triumphs [lit. breaks its head] and-Io, and behold-it [falsehoodJ expires! JJ.') zahuq [intens. act. part.] one who is given, or much susceptib Ie to vanishing (17: 81) 2JtS J,I,�I 0) JJ,�I ;y.)'J �I �� Jl-J lij.) and say, 'The truth has come, and falsehood has vanished­ falsehood is bound to vanish. '

[./Jfj z-w-j even number, pair, double, two things which are

connected in some way; spouse, one of a pair; a species, type; to

406 cause trouble. Of this root, five forms occur 82 times in the Qur' an: �'ij zawwaja four times; �J'j zuwwija I I times; c::'ij zawj 17 times; lJ�'ij zawjiin seven times and c::1;) 'azwiij 53 times. [:iJ zawwaja I [v. II, trans.] 1 to make or give a mixture of two things (42:50) I"2c �G;, ::;. �J GGr, Glj;� ;.P.;� ') or He

gives them [the parents] an assortment of [offspring] males and females and causes to become barren whomever He will 2 to

couple with, to pair with; to marry to (44:54) 0" /;,..; ;';'�'ijJ ;,n:,s

moreover We will pair them with/marry them to wide-eyed houris II [doubly trans.] to give someone in marriage to (33:37) � t:.ll 4S�'ij I'),'J � jJj and when Zayd had fonnally ended his marriage to her [lit. completed a purpose from her], We gave her to you in marriage.

[jj zuwwija [pass. of v. II] to be paired up, to be coupled (81 :7) �'jj u.�1 I�:' when souls are paired [with theirfellows]. ;.'iJ r zawj [n.; dual lJ�:'j zaw�iin; pI. �IJ'jl 'a:;wiij] 1 wife, , husband, spouse (2: 102) �:'j:' iYJI 0i! ;..; 'u�Y; c. � 'uJ.r.S;i from them [lit. these two], they learned that by which they could ca�se discord between man and wife 2 companion, mate (39:6) ::;. f.S'h �:'j � � � 1:""1:' � He created you from a single soul, then from it He made its mate one of a pair, a pairable � 3 two, � � individual (6:143) " :;1 "_' il '.�J' " :;1 ·t:.:oJl ··� �1"'\ J-.J �c.:; _ eight members ofpairs [pairable animals]: two of the sheep and two of � the goats 4 type, kind, variety (22:5) � Gf) I�� ;:"'\A ;y,'jJI t,Sj;J � �:'j JS ::;. �\:, G:ijJ G'fol �c.il you perceive the earth lifeless, yet when We send down upon it water, it stirs and swells and puts forth [vegetation] of every joyous kind.

'/-.In z-w-d provisions, to take provisions for a journey, food. Of this root, two forms occur once each in the Qur'an: Iy'ij tazawwadii and olj ziid. oJj tazawwad limper. of v. V, intrans.] to take food and other provisions for a journey (2:197) t,SjJl �I'jll ;;,. 2Jll l§:,j;J furnish yourselves with [the necessary] provisions: indeed, the best provision [to take with you in your journey to the Hereafter] is

407 being mindful of God.

JIj zad [coli. n.] food provisions (in particular for a journey) (2:197) t.SjJl �Iyl i;. 0).l 1§;j;J furnish yourselves with [the necessary] provisions-indeed. the best provision [to take with you in your journey to the Hereafter] is being mindful of God.

J/.Jfj z-w-r whole. centre or upper part of the chest. cleavage; twist; leaning towards; paying a visit, visitor; perjuring oneself. Of this root, three forms occur six times in the Qur' an: �'Jj zurtum once; j§j taziiwar once and .JJj ziir four times. )j ziira u [v. trans.] to visit, to come to *(102:1-2) j�1 ;.St;5; .,f ;-lif ;;,it. Jj :GL'.Jf:, We sent him to a hundred thousand people or more II [v. trans.] to cause to increase, to strengthen (9:124) bt:.;) �olj I;:'I� 0.;.:,]1 1:.(; as for those who believe, it has strengthened them in faith. :'10)1 'izdada [v. VIII, intrans.] 1 to acquire an increase (12:65) � J;,S c,1:'YJ we will have the increase of a camel-load 2 to incre�se in (48:4) t:. bt:.;) IJc,Gi;l �j.il y)l cJ �;§' \I j) \?�I -;. �t:.;) He it is who sent down tranquillity into the hearts of the believers, that they might increase in faith in addition to the faith they already possessed.

io\.;) ziyadatun [n./v. n.] an increase, an addition, an excess; increasing, adding (9:37) jSil cJ ;:'yj ��I c.:j postponement of

sacred months is indeed an excess in unbelief

.>;So maZld [v. n.] augmenting, increasing, being more, being extra (50:30) ;?;5o 2J,. J;. JfoJ ,::lG:.1 J> ;:;,,\ J; f.'J; upon the day

We shall say to Hell, 'Have you become full?' and it will say, 'Are there any more?' ..;u Zayd [proper name] Zayd 'ibn I:Iarithah, fhe Prophet's

freed slave, one of the scribes who made written records of the Revelation. The Prophet married Zayd, his adopted son, to

409 Zaynab, his own COUSlll, but Zayd later divorced her and the Prophet took her as his own wife, These verses show the marriage to have been lawful since adoption does not create blood relations that preclude marriage (33:37) Y j.J 4S�';j I');J � jJj � t:.Jj i);J � Iy,:,! I�j �y..:'f �I:;) cJ �;, �):.il Jr. 2!;:; when Zayd had formally ended his marriage to her [lit completed a purpose

from her], We gave her to you in marriage-so that there might be no fault in believers marrying the ex-wives of their adopted sons after they no longer wanted them,

i::JJ should not think they have won,

lji;t.. siibiqu [impeL v, III, intrans,] to vie or race with one anoth�r (57:21) ;.S!� ::,. fj.:. Jj Ij;L vie for forgiveness from your

Lord, J;2..1 'i�tabaqa [v, VIII, trans,] to race for, to compete for (12:25) y�1 �IJ and they racedfor the door,

[v, n" used adverbially for intensificati�m] getting ahead of others, outracing, overtaking (79:4) � ""'�t:Jli "s;.. sabq

overtaking swiftly, ""t.. siibiq [act, part,] one who !,re�edes or �et;' ahea� of others in a race, outstripping (35:32) ;Jl1 LJj� ,,",I�\; JiL �J and of them some are outstripping [others] in good deeds, by God's leave, � masbuq [pass, part,] one who is outstripped, overtaken, outdone, outrun; one who is stopped, prevented (56:60) G�:,l ;:p.j 2»iJ!' "I ;:p.j t:.J c:;;oil � We ordained death among you, and we are not to be outrun [also: stopped],

J/y/w- s-b-l road, highway; cause; (of rain) to fall down in heavy showers, (of clothes) to be down to the ankles; (of wheat) to put forth its ears, Of this root, two forms occur 170 times in the Qur'an: � sabl1 160 times and � subul lO times, � saW [n" pI, � subul] 1 highway, road (15:76) � �jJ ;if. indeed they [the towns of the people of Lot and Midian] a;e on a highway remaining [till now]; *(2:177) J;;.JI ;;1 the traveller/wayfarer; *(9:5) ;"iJi 1"bJ set them fre; [lit, release their way]; *(4 :34) � � lfo )li then do not act against them in any way; *(4:88) �':.j 0,.:; ;)l you will never find for him a way out; *(29:29) J;;.J1 2J}\,ii you waylay travellers [lit, you cut

420 off the highway]; *(40: 11) � ::k.l :.11 J;.:,.:, God gives them another way out 2 cause (61 : 1 1) ;,,UI 'al-siimiratu, a tribe of the Children of Israel, which in tum they regard as a derivative of this root Of this root, two forms occur four times in the Qur'an: i->,L, siimiran once and ,,->,t:J1 'al-Siimiriyy three times, ,jAt..

siimir [act part; coiL n,; n, of place] one who participates

in a night-time chat; a group of such peopl�: a 12lace �here �eople , gather at night for conversation (23:66-7) f'"Si � � ",t:,I� Wits :,; 2Jj� 1'»1.." ;.; 0.ui,-,",ow, shani' [act. part.] one who harbours hatred in his heart (108:3) �YI J. ;ill;G 0) it is the one who hates you who is the one cut off (or. without descendants) [not you]. ...,./A/d< sh-h-b the encroaclnnent of white into black. or light into dark. or vice versa; (of cold) to change the colour of trees; to be of ashen hues; barren land; to be difficult; a shooting star. Of this root. two words occur five times in the Qur' an: ...,.4,,'; shihiib four times and ...,.0; shuhub once . ...,.� shihiib [n., pl. ...,.0; shuhub] l shooting star (72:9) c;-';' J ::;"; I:';';,) �4,,'; :.j 0,.:, 0'11 but the one who now listen� fil1;ds for �imself '! meteorite lying in wait 2 flame, torch (27:7) t+¥ f.S;!L I'},; u'..,;1� "") 0� � � ..4''1 �I� .,f A I have seen a fire, I will bring you news from there, or a burning stick for you to warm yourselves. .

'lAId< sh-h-d landmark; presence, to witness, to testify to what one has witnessed, seen or beheld with one's own eyes; to be or become a martyr. Of this root, 13 forms occur 158 times in the Qur' an: *" shahida 44 times; �l 'ashh"1a seven times; ,;,;. 1 'ishtashhid twice; ",l'; shahid 16 times; j"..c; shuhud three times; j�l 'ashhiid twice; � shahld 35 times; u:,� shahldayn once; .I� shuhadii' 20 times; ;j� shahiidatun 23 times; dj� , shahiidiit twice; � mashhad once and j"""" mashhiid twice. ¥ shahida a [v. trans.] l to observe, to witness, to be present at (:24:2) �j.il 2J,. iilu, �I� ';;,;rJ and let a group of believers witness their punishnlent; *(2:185) ,,'oj,'; �I � *,, ::;"; [jur.] to qualify for the fast, to possess all the conditions which make fasting obligatory for individuals [lit. any one of you who is 'present' during the month [of Ramcujiin] should fast] 2 to attend to, to take care of (22 :28) ;:L).:. ,Y! cJ ;11 �I 1jj;�J � �G:. 1 §;'J' to attend to business of theirs and to pronounce God's name on specified days 3 to testify to (12:81) 1:.; Y) G*" t:.:, S";.,, �I 0) G�fy � our father, your son stole, and we only testify to what we .

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498

know 4 to declare (63:1) ;11 J;;j ;,tj � 1)1I 2J)jGc.i1 �� I�l when the hypocrites come to you [Prophet], they say, 'We declare that you are the Messenger of God' 5 (applied to God) to know, to say (3:18) j. Yj :.Jj Y :":1 :.11 *" God knows (or, says) that there is no god but Him 6 to give judgement, to arbitrate, to give an opinion " I I'""" ,r·I ",*" :,.,0; "*",.J ,,!; 2Jjfo 2 yG$i1 j.1" people of the Book, why do you deny God's revelations when you know they are true? �l 'ashhada [v. IV, doubly trans.] 1 to cause to witness, to cause to see (18:51) ;" . :·,I ;j.. YJ u'o'}JIJ ;::.>I:,:.:JI ;j.. �:0;1 c. I did not make them witness the creation of the heavens and earth, nor the creation of themselves 2 to make someone testify, to cause to bear witness (7:172) ;.S!y. �I ;" . :',1 � ;,;.:0;IJ and He made them bear witness about themselves, [saying], 'Am I not your Lord?' 3 to have witness(es) (2:282) �� I�j IJ:0;IJ and have witnesses present whenever you trade with one another. �I 'istashhid limper. of v. X, trans.] to seek witness(es), to call to witness (2:282) r9�-' ::" J;� IJ";';' IJ and call to witness, from among your men, two witnesses. �w. shiihid I [n., pl. j� shuhUd and j�l 'ashhiid] 1 witness (46:10) ;.A.. � J;lly"j � ::,. :"'1...'; �J and a witness from the Children of Israel has testified to one like it 2 arbitrator (12:26) ·I ''*' :,.,0; .UH , .:,tSil ''*' , ' J d,,;,.,j :-'" I'; ''*' :,! � ut.S 'u,I n . '*""J an """ yo arbitrator from her household arbitrated: 'If his shirt is tom at the front, then it is she who is telling the truth and he is one of the _

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liars' II [act. part.] l one bearing witness, testifying (9:17) ;:"'""l'; );it; �f � while bearing witness against themselves to the disbelief [in their souls] 2 one watching, witnessing (37:150) ;.f 2JJ",G ;.A:' GG) �I Gih or did We indeed create the angels as females while they were watching? 3 present, at home (74:13) I:'� 'uii!:' and [having] sons by his side. �t 'ashhiid [pI. of paucity of ""l'; shiihid and � shahld] few witnesses (40:51) ;.jJ i-J!J Y;�I ,y;,.il cJ I;:'I� ;:"':,]1:' G];;-l 'J;;;) b) :'�Y I We support Our messengers and those who believe in th� present life and on the Day when [the chosen] witnesses arise. � shahld In. dual li;� shahldayn/quasi act. part.] 1 witness (2:282) fSJ�-l � li;� IMI:' and call to witness, from among your men: t�o witne�ses i attentive (50:37) � -;.:, �I Jif .,f or listened in with full attention 3 present (4:72) ',i � ;!�d, �L.of 0� I� � ;j;f � �) ;)r. :illl �f if a calamity befalls you, he says, 'God has been gracious to me that I was not there with them' 4 watcher over, overseer, caretaker (5:1 17) � �:, t:. I\J;' ;"jrc :::£J I was a watcher over them, . as long as � was among them 5 judge, arbitrator (10:29) �J UfH I� ;..Ilt; � God is judge enough between us and you. , , .I¥ shuhadii' [pI. of � shahldJ 1 witnesses (24:4) ;:"'011:' ;� 2H't:.i ;.AJ*"ll �I� '0'-'� I;� � � ",,�I 0;'';; those who accuse chaste women [of adultery], and then fail to provide four witnesses, give them eighty lashes 2 those who are present (2:133) :c,:,:.il y).:, y.:,;". �) �I� � ;.f were you there to bear witness when dea,th ,�ame, upo;, Jacob? 3 witnesses/martyrs (3:140) ;:"':']I :illl RJ �I*" � �J 1y:.1� and that God may know those who believe and that He may take martyrs/witnesses from among you 4 pillars of religion, upright ones (4:135) �I� J;ilt; 0.eoIJl I;;: I;:'I� ;:"':,]1 �fy ;,;...... $adld [n.] pus (14:16) ;.;.,,;.., fl. ::,. �J � ;.lljJ ::,. Hell is before him and he is made to have a drink of pus (or, festering water). i5� ta$addii (see i5/J/IY" $-d-y). �,,:....l ta$diyatun (see i5/J/IY" $-d-y). J/'/IY" $-d-r breast, front piece, that which fronts or faces one; initial

515 part; to place in the front or on fhe highest place; to return, or go back; to issue forth, to proceed, Of this root, four forms occur 46 times in the Qur'an: J� ya$dur once; �� YU$dir once; �'L $adr 10 times and �JL. $udiir 34 times, � ya$dur [imperf v" intrans,] to issue forfh, to come forth, to go forward (99:6) GG:c;! u.bJl 'J� �J; on that Day, people will

issue forth [out of their graves] in separate groups, � YU$dir [imperf, of v, IV, intransJtrans,] to turn back, to

make somefhing/someone move (off/away), to drive away/off (28:23) � � Gj;!:' �\z')1 �� � � Y we do not water [our

flock] until the shepherds drive [their herds] away, our father is an old man'. � $adr [n,; pI, �J'""" $udiir] 1 chest, bosom, heart (7:2) Yb? :U,. �y, ;,j�'L cJ ;j;J )L; ;,r,lj J) a book that has been sent down to you [Prophet]-let there be no anxiety in your heart about it; *(11:5) ;':'�JL 2JA they conceal their enmity, they hide their thoughts [lit they fold up their breasts]; *(4:90) ;:.�� 6-� they became averse, they have a dilemma [lit their chests became constricted]; *(100:10) �J1.,]1 cJ t:. �J when the secrets a,:e brought out [lit what is in the bosoms is gathered]; *(20:25) CY"I (,5�'L � ease the constriction of my heart, lift up my heart; ;(IOS7) �J1.,]1 cJ W �� a �ealing for what is in the hearts [of humankind]; *(26:13) (,5�'L � my chest becomes constricted, I feel constrained, I become dumb-founded 2 mind, fhought, heart (1 14:5) lY'bJl �JL cJ u.J-.:J; (,5�1 he who insinuates [his evil suggestions] into the hearts of humankind. - .

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e/JjIY" $-d-' to cleave, to split; to cause a headache; to disperse, to scatter; to traverse, to cross from one side to the other, to journey; crack, fissure, cleavage; scattering, standing out; to comply with, to attain to. Of fhis root, five forms occur once each in the Qur'an: ti...\.:. )i$dac; l.J�� ya$$addacun; t� muta$addi' and t'""" $ad'. t:':""1 'i$da' [impeL v. with prep. ;] attain to, c0r:'ply with; reveal, distinguish between; disperse (15:94) U;o,F!:' y,y 1:.; tL.l;

516 0.&�1 LF so proclaim openly what you have been commanded [to say], and ignore the polytheists. UJ"� ya$$adda'iin (assimilated form of 0Jr-"00 : yata$adda'iin) [imperf. v. VIII, intrans.] to crack up, to scatter away, to sep�ate, to fragment (30:43) ;) J;l ::,. �I doll �:' i-Ju 2JJr-:L;, ';S-o'J; ;..Il1 2J,. :U j'j. '1 ;''J; ;'':;� set your face [stand firm in your devotion] to the upright religion, before there comes, from God, a day which cannot be averted-on that Day, they [humankind] will fall. UJ"� YU$adda'iin [pass. imperf. of v. II] to be separated, to be caused to have a headache, hangover (56:19) Y:' � 2JJr-:L;, Y 2J)jJ from which they are caused neither headache nor intoxication. t'>01', muta$addi' [act. part.] cracking, collapsing, splitting a,sunder (59:21) � ::,. \Z� c.;;b :2,1) � Jr. 2J1�jil I:';' Gf) ',l ;..Ill if We had sent this Qur'an down upon a mountain, you would have seen it humbled, split asunder out of the fear of God. t:';" $ad' [n./v. n.] crack, split, fault (86:12) t�1 ,:J� u'o'}JI:' by the earth splitting open [wifh the sprouting of trees and herbage, or wifh fissures and faults].

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