LUGHAT-UL-QURAN

DICTIONARY OF QURAN

VOLUME IV
Ebook edition

Originally compiled in Urdu by

Allama Ghulam Ahmad Parwez
Edited/Translated by:
Sheraz Akhtar - Quranic Education Society Norway

www.qes.no

ALL RIGHTS RESERVED.

No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or
by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written
permission of the publisher and/or editor, expect in case of reviewers eho may quote brief passages in a
review.

Author: Ghulam Ahmad Parwez

Translator and editor: Sheraz Akhtar
Published by: Quranic Education Society, Oslo - Norway
In association with Tolu-e-Islam Trust, Lahore - Pakistan
Copyright 2015

La
La
Allat
Laat
L-A-L-A
Li-alla
L-B-B
L-B-Th
L-B-D
L-B-S
L-B-N
L-J-A
L-J-J
L-H-D
L-H-F
L-H-Q
L-H-M
L-H-N
L-H-Y
L-D-D
Ladun
L-Dh-Dh
L-Z-B
L-Z-M
L-S-N
L-Te-F
L-Ze-Y
L-Ain-B
Laal
L-Ain-N
L-Gh-B
L-Gh-W
L-F-T
L-F-H
L-F-Ze
L-F-F
L-F-Y
L-Q-B
L-Q-H
L-Q-Te
L-Q-F
L-Q-M
Luqmaan
L-Q-Y
Likn
Lum
Lumma
L-M-H
L-M-Z
L-M-S
L-M-M
Lun
L-He-B
L-He-Th
L-H-M

Index

.................. 2
.................. 3
............. 4

............. 4
.......... 4
............... 4
......... 4
......... 5
........... 6
........ 6
......... 7
............ 7
.......... 7
........... 7
......... 8
.........10
..........10
.........10
.........11
...........11
..............12
...........12
.........12
..........13
........13
........13
.........14
........14
..............17
.........17
.........18
..........18
.......21
........21
........21
.......22
.......22
........22
.........23
.........23
........23
..........24
..........24
.........25
.............27
.................27
...............27
..........28
..........28
.........28
...........29
................29
..........30
..........30
............31

L-He-W
Lau
L-W-H
L-W-Dh
Loot
L-W-M
L-W-N
L-W-Y
L-Y-T
Lait
Lais
L-Y-L
L-Y-N
Maa
M-A-Y
Majooj
M-R-T
M-T-Ain
M-T-N
Mataa
M-Th-L
M-J-D
M-J-S
M-H-Sd
M-H-Q
M-H-L
M-H-N
M-H-W
M-Kh-R
M-Kh-Zd
M-D-D
M-D-N
Madyan
M-R-A
M-R-J
M-R-H
M-R-D
M-R-R
M-R-Zd
M-R-W
M-R-Y
Maryam
M-Z-J
M-Z-Q
M-Z-N
M-S-He
M-S-Kh
M-S-D
M-S-S
M-S-K
M-S-W/Y
Maseeh
M-Sh-J
M-Sh-Y
M-Sd-R
Museetir
M-Zd-Gh

........... 32
................ 33
......... 34
.......... 35
............ 35
.......... 36
......... 36
......... 38
........ 38
............. 38

............. 38
......... 38
........ 39
................ 41
........... 42
....... 42
........ 42
......... 42
......... 43
............. 43
......... 43
.......... 45
........ 45
....... 45
......... 46
.......... 46
......... 48
.......... 48
.......... 49
....... 49
............ 49
........... 50
........... 50
........... 50
........... 51
.......... 51
........... 51
.......... 52
....... 54
.......... 55
......... 55
............ 55
.......... 56
.......... 56
.......... 57
........ 57
........ 58
......... 58
....... 59
....... 59
/ .... 60
........... 60
........ 60
........ 62
....... 62

...... 62
....... 62

M-Zd-Y
M-Te-R
M-Te-W/Y
Maa
M-Ain-Z
M-Ain-N
M-Ain-Y
M-Q-T
M-K-Th
M-K-R
M-K-K
Mecca
M-K-N
M-K-W
M-L-A
M-L-H
M-L-Q
M-L-K
M-L-L
M-L-W/Y
Mimma
Man
Min
M-N-Ain
M-N-N
Manaat
M-N-Y
M-W-T
M-W-J
M-W-R
Moosa
M-W-L
M-W-He
M-He-D
M-He-L
Mahma
M-He-N
M-Y-D
M-Y-R
M-Y-Z
Meekaal
M-Y-L
N
N-A-Y
Na
N-B-A/W
N-B-T
N-B-Dh
N-B-Z
N-B-Te
N-B-Ain
N-T-Q
N-Th-R
N-J-D
N-J-S
N-J-M
N-J-W

...... 64
......... 64
/ ..... 64
.............. 65
......... 65
......... 65
......... 67
........ 67
....... 67
........ 69
...... 69
............ 69
........ 69
........ 72
........... 72
......... 73
......... 73
........ 74
......... 75
/ ..... 76
.............. 77
.............. 78
.............. 78
......... 79
......... 81
............ 82
......... 82
......... 83
.......... 85
.......... 85
......... 85
........... 87
........... 87
........... 87
........... 88
............ 89
........... 89
.......... 89
......... 90
......... 90
......... 90
......... 92
................ 93
......... 93
................ 93
/ ..... 93
....... 95
........ 96
........ 98
....... 98
....... 98
....... 98
...... 100
....... 100
..... 100
....... 101
....... 101

N-H-B
N-H-T
N-H-R
N-H-S
N-H-L
Nahnu
N-Kh-R
N-Kh-L
N-D-D
N-D-M
N-D-W/Y
N-Dh-R
N-Z-Ain
N-Z-Gh
N-Z-F
N-Z-L
N-S-A
N-S-B
N-S-Kh
N-S-R
N-S-F
N-S-K
N-S-L
N-S-W
N-S-Y
N-Sh-A
N-Sh-R
N-Sh-Z
N-Sh-Te
N-Sd-B
N-Sd-T
N-Sd-H
N-Sd-R
Nasara
N-Sd-F
N-Sd-W
N-Zd-J
N-Zd-Kh
N-Zd-D
N-Zd-R
N-Te-H
N-Te-F
N-Te-Q
N-Ze-R
N-Ain-J
N-Ain-S
N-Ain-Q
N-Ain-L
N-Ain-M
Naam
N-Gh-Zd
N-F-Th
N-F-H
N-F-Kh
N-F-D
N-F-Dh
N-F-R

......103
......105
.......105
......106
.......107
...........107
.......107
.......108
.........108
.........109
/ ....109
........110
........111
.......112
......112
.......112
........115
.....116
......116
......119
.....120
....120
......122
......122
.....123
........124
......125
......126
.....126
....127
....128
....128
.....128
......130
...130
.....130
....131
...131
......131
.....131
.......133
......133
.......133
.......134
.......136
......136
.......136
.......137
........137
.............139
.....139
.....141
......141
......141
.......142
.......142
......143

N-F-S
N-F-Sh
N-F-Ain
N-F-Q
N-F-L
N-F-Y
N-Q-B
N-Q-Dh
N-Q-R
N-Q-Sd
N-Q-Zd
N-Q-Ain
N-Q-M
N-K-B
N-K-Th
N-K-H
N-K-D
N-K-R
N-K-S
N-K-Sd
N-K-F
N-K-L
N-M-R-Q
N-M-L
N-M-M
N-W-A
N-W-B
N-W-H
Nouh
N-W-R
N-W-Sh
N-W-Sd
N-W-Q
N-W/Y-L
N-W-M
N-W-N
N-W-Y
N-He-J
N-He-R
N-He-Y
He
Ha (verb)
Ha
Ha-oolai
Ha-oom
Haaza
Haaroot
Haroon
Haamaan
He-B-T
He-B-W
He-J-D
He-J-R
He-J-Ain
He-D-D
He-D-M
He-D-He-D

.... 144
.... 148
..... 149
..... 149
...... 150
..... 150
...... 151
....... 151
....... 153
.... 153
.... 154
....... 154
....... 154
.... 156
.... 156
..... 156
...... 157
...... 157
.... 159
... 160
.... 160
..... 160
.... 161
........ 161
......... 162
........ 162
...... 162
....... 164
........... 164
........ 165
...... 167
.... 167
....... 168
/ ... 168
........ 169
....... 169
....... 170
....... 170
....... 170
....... 171
................ 173
............... 173
............... 173
........ 173
........... 173

............. 174
....... 174

........ 174
......... 174
....... 175
........ 176
......... 176
........ 178
....... 179
.......... 179
.......... 180
....... 180

He-D-Y
He-R-B
He-R-Ain
He-Z-A
He-Z-Z
He-Z-L
He-Z-M
He-Sh-Sh
He-Sh-M
He-Zd-M
He-T-Ain
Hal
He-L-Ain
He-L-K
He-L-L
Halam
Hoom
Huma
He-M-D
He-M-R
He-M-Z
He-M-S
He-M-M
Huna
He-N-A
Hunna
Huwa
He-W-D
Hoodh
He-W-R
He-W-N
He-W-Y
Hiya
He-Y-A
He-Y-T
He-Y-J
He-Y-L
He-Y-M
He-Y-M-N
Hai-haat
Waw
W-A-D
W-A-L
W-B-R
W-B-Q
W-B-L
W-T-D
W-T-R
W-T-N
W-Th-Q
W-Th-N
W-J-B
W-J-D
W-J-S
W-J-F
W-J-L
W-J-He

........ 180
....... 181
........ 182
........ 182
........ 183
........ 183
......... 183
..... 184
....... 184
...... 184
....... 186
............. 186
....... 186
...... 187
........ 188
............ 189
.............. 189
............ 189
......... 189
......... 191
......... 191
....... 191
......... 192
............. 192
......... 193
............. 193
............. 193
......... 193
............ 194
........ 194
........ 194
....... 195
............ 197
......... 197
...... 197
....... 199
....... 199
........ 199
.... 201
........ 202
.............. 203
......... 203
........ 204
...... 204
...... 204
...... 206
....... 206
...... 206
...... 207
...... 207
...... 208
....... 208
....... 208
..... 209
..... 209
....... 209
........ 211

W-H-D
W-H-Sh
W-H-Y
W-D-D
Wadd
W-D-Ain
W-D-Q
W-D-Y
W-Dh-R
W-R-Th
W-R-D
W-R-Q
W-R-Y
W-Z-R
W-Z-Ain
W-Z-N
W-S-Te
W-S-Ain
W-S-Q
W-S-L
W-S-M
W-S-N
W-S-W-S
W-Sh-Y
W-Sd-B
W-Sd-D
W-Sd-F
W-Sd-L
W-Sd-Y
W-Zd-Ain
W-Zd-N
W-Te-A
W-Te-R
W-Te-N
W-Ze-Ain
W-Ain-Ze
W-Ain-Y
W-F-D
W-F-R
W-F-Zd
W-F-Q
W-F-Y
W-Q-B
W-Q-T
W-Q-D
W-Q-Dh
W-Q-R
W-Q-Ain
W-Q-F
W-Q-Y
W-K-A
W-K-D
W-K-Z
W-K-L
W-L-T
W-J-L
W-L-D

........212
......213
.......213
..........216
............217
.........217
.........219
........219
.........219
.......221
.........222
........223
.......223
........224
........225
........225
......227
......227
......229
......230
.......231
......231
..231
......233
....233
......233
....234
.....234
.....235
.....236
.....238
.........238
........238
.......240
........240
........241
.......242
.......242
.......243
....243
......243
......244
.......245
.......245
.........246
.........246
........247
........247
......248
.......248
........250
.......251
.......251
......251
.......252
........252
..........254

W-L-Y
W-N-Y
W-He-B
W-He-J
W-He-N
W-He-Y
Wy
W-Y-L
Y
Ya
Y-A-S
Yajooj/Majooj

....... 255
....... 257
....... 257
........ 258
........ 258
........ 258
............ 259
....... 259
.............. 260
............... 260
....... 260
/

Yaqoot
Ya laita
Y-B-S
Y-T-M
Yahya
Y-D-Y
Y-S-R
Yaqoob
Yaooq
Yaghoos
Yaqteen
Y-Q-Ze
Y-Q-N
Y-M-M
Y-M-N
Y-N-Ain
Yahood
Yusuf
Y-W-M
Yunus
Lillah-il-hamd

........ 261

.......... 262
.... 262
...... 262

......... 264
....... 264
..... 265
....... 266
......... 266

........ 266

........ 266
...... 268
...... 268
........ 268
....... 269
...... 270
.......... 270
....... 270
........ 271
........ 272

261

273

La

( la) or ( li) are used to mean the following:

1) To express ones right:

(al-hamdu-lillaah): only Allah has the right to be admired and praised (for His Attributes).
2) To be particular to someone:
( walahum ma yastahoon): they specially want things that they like (16:58).
3) To express possession:

( lahu ma fis samawati fil ard): whatever there is in the highs and the lows of

the universe belongs to Him. (1:33).
4) To express benefit or gain:
( wa alannalahul hadeed): We made iron soft for him so that he could benefit from it
(34:10).
5) To express reason: (in the meaning of so that):

( wa anzalna ilaikaz zikra li tubayyinal linnaas): and we have revealed this

Quran unto you so that you disclose it for the benefit of mankind (16:44).
6) To stress the negative:

( ma kaanal laahu li yutli-ukum ala ghaib): Allah does not inform you at all

about ghaib or unseen (3:178).
7) To mean towards as ila:

( bi anna rabbaka au ha laha): because your Sustainer has sent him the revelation
(99:5).
8) To mean up to:
( kullun yajri li-ajalin musamma): everything is moving as per a defined period
(13:2).
( ila ajalin): for a fixed period (31:29).
8) To mean above as ala:
( wa tallahu lil jabeen): and for this purpose he made him lie face down (37:103).
( ala) is used when something goes against somebody, and ( la) appears when it goes to his
credit:

( as laha ma kasabat wa alaiha mak tasabat): whoever does good deeds will

benefit from them and whoever does bad deeds will reap the consequences (2:286).
9) Sometimes ( la) also appears for ( ala) or on:
( wa inn asatum falaha): if you indulge in bad things, then you will be the loser (17:7).

( walahumul lanatu walahum su-ud daar): for them is deprivation-and as a

consequence there is very a bad abode for them (40:52).
10) To mean ( fi) or in:

( wa naza-ul mawazeenal qista li yaumil qiyamah): and on the day of the

qiyamat We will set up scales of justice (21:47).
11) To mean ( ind): as to some:

( aqimis sallata li dulukis shams-i ila ghasaqil lail): (17:78).


QES-Norway

Lughat-ul-Quran

Volume IV

Page 2 of 276


( li dulukis shams-i): near dulukis shams or after the dulukis shams.

( la) often comes to mean from. Therefore this verse could mean from dulukis shamsi to ghasaqil
lail i.e. from the Suns decline to the darkness of the night.
12) To highlight the subject:
(la taqulu liman yuqtal): do not say of those who are killed (2:154).

13) To lay stress:

( la-umruka innahum lafi sakratihim yamahoon): swear upon your age that
they were being blind in their drunken-ness or stupor (15:72). See heading (Ain-M-R).

( faura rabbika lanah shoran nahum): Swear upon your Sustainer We will
certainly gather them together and bring them (19:68).
14) Sometimes it is additional e.g.:
( haihaata haihaata lima tuadoon) (23:36). Here ( ma tuadoon) also
has the same meaning.
15) Sometimes it is used to begin a sentence (to mean that):
( iz qaalu li Yusuf wa akhu hu): when they said Yusuf and his brother. (12:8).

16) Sometime it is used to mean certainly or for laying stress:


( la masjidun ussisa alat taqwa): certainly the mosque which has been based on
taqwa i.e. righteousness (9:108).

La

( la) expressed negative command.

(la tazrib): do not hit.

It also comes to mean the following:
1)
2:2

To mean negative:
there is no doubt about it

To mean
( laisa) or no:
Neither bigger than this nor smaller. They are all in a
10:61
clear book
2)

3)

(la jaram) is used as a proverb or saying and means the truth is, or the fact is (16:23).

4)
Sometimes it appears as if someone is being replied to
90:11
I present this city as evidence
5)
7:12

Sometimes it is redundant:
when I had ordered you what kept you from
genuflecting or performing the bowing

If here ( la) is not used then too the meaning will remain the same, as in (38:75).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 3 of 276

Allat

( allaat): it was the name of an idol in Ta-if for the tribe of Taqeef in days before the advent of the

Quran. It is feminine and therefore the idol it represents was most likely seen as a goddess (53:19).

Laat

This word is used to mean no. The Quran says:

38:3
And when there was no more time left to escape

(laat) the
(la) is to mean no and ( ta) is redundant. But this redundant
Some say that in

appears only with ( heena). Some think that it is

( naqasa) and has been made into
(laat). Some say that it is a permanent word and means no.

L-A-L-A

( laa laa til maratah bi ainaiha): the woman brightened her eyes, made eyes.

( laa laa tin naar): the fire flared up and became illuminated {T,R,M}.
( al-lu luu): with plural ( laali) means pearl, because pearls are shiny {T}.

Ibn Faris says basically it means to be shiny.
Surah Al-Hajj mentions ( lu luu) as one of the things of adornment of jannat (22:23).
It means golden bangles, pearl, silky dress, i.e. all accoutrements of a luxurious life. Hence (22:23)
resembles jannat to a society in which all things that signify power, luxury and comfort are present and
are to be distributed and used according to the laws of Allah.

Li-alla

( li-alla): lest it so happens, so that no

57:29

so those with the Book know that

Here ( laam) is redundant.

L-B-B

( al-abba ala al-amr): remained steadfast on something and did not give it up.
( rajulun labb): a man who continues to be engaged in his work and does not give up.
( al-lab): to be steadfast on something.
( allabba bilmakaan): he stayed at so and so place {T}.
Ibn Faris says it basically means to remain collected and to be with, as well as to be pure and pleasant.

( labbaika): I consider being faithful to you as mandatory for me. I owe allegiance to you.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 4 of 276

Some say that it is derived from

( daari talubbu daarah), i.e. my house is facing his.

Therefore

(labbaika)
means
my
face
is towards you {T}.

( lubb): the pure part of anything, or the kernel.

( lubbal lauz): he broke an almond (shell) and took out its kernel {T}.
( al-labab): part of the chest on which a necklace is worn {T}.
( al-lubb): intellect. The plural is ( al-baab).
Muheet says that this word is derived from the Syrian word ( libu) or Hebrew word ( lib) which
mean the heart. In Arabic the heart is called ( al-lub) because it is covered (like an almond kernel within a shell) with fat.
Raghib says that ( lubb) means sharp intellect which is pure and free from any adulteration, i.e.
which is free of emotions, which is not subservient to emotions.
The Quran says:
3:189
for men of understanding

These are people who do not make the intellect subservient to their emotions and make their mind t work
in the light of the revelation. Thus their intellect is used for the good of others. The selfish intellect shows
man the way of attaining personal gains, and the intellect directed by the guidance of the revelation shows
him the way to universal nourishment and development i.e. for the good of mankind (13:17). That is why
( allazeena yazkurunallah) in
the Quran has said after
( oolil albaab) i.e.
(3:189-190), i.e. those intelligent people who keep the revelation in their mind all the time.
A momins duty is to employ the intellect in the light of the revelation. If any of these things are missing
then he cannot be called a momin.

L-B-Th

( yalbisu), ( labsan), ( lubsaa), ( labasa): to stay, to live, to stop, to

( labisa),

delay or to wait.
( at-talabbusu): to wait a moment, or to stay (33:14) {T}.

( labisa bilmakaan): stayed at some spot resolutely, or stayed there permanently {R}.

( libis): someone who stays. The plural is
(labison) and
(labisn) as in (78:23).

The opponents used to ask the Messenger Muhammed for the proof of his messenger-hood. The
Messenger repliend:
I have spent a lifetime (before the messenger-hood)

10:16 among you. Can you not judge whether this sort of life is

of a man who speaks truth or tells lies?
He said that if you use your intellect and reasoning, then my life among you will be a proof of my being
truthful and the nature of the revelation being a proof of my messenger-hood. I am not a stranger and you
can well judge whether I am a liar or speak the truth.
Note how great is this claim which the Messenger has used in support of his being a truthful individual.
The proof of a truthful individual is that he can claim not among his friends but among his opponents that
his previous righteous life is a proof of his honesty and truthfulness.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 5 of 276

L-B-D

( labada bilmakaan): to stay somewhere and stick to that place.

( libd): in which wool is stuffed.
( maalun lubd): abundant wealth, or large accumulated wealth {T}.
Ibn Faris says it means for something to be collected on top of another.
The Quran says:
90:6
I wasted a lot of the collected wealth
72:19

they pounced on him as a crowd

( annaasu lubad): people gathered.

( labidal qaumu bir rajul): people surrounded him and did not leave him {T}.

L-B-S

( labas), ( yalbis), ( labsa): to fuse things so that one thing cannot be distinguished from
another. It also means to create doubt {T}. Hence it also means to hide one thing into another.
2:42

Do not confuse the truth by mixing it with falsehood

6:9

the doubt in which they have thrown themselves

( labisa), ( yabasu), ( lubsa): to wear.

( al-lubus), ( al-libaas): that which is worn {T}.
( al-libaas): husband or wife {T}.
The Quran says:
2:187 husband and wife are each others dressing

In means that they have nothing in between and are dependent upon each other.
( al-lalaboos): the armour and weapon {T}. The Quran has said
(sanatah labus) in

(21:80) which means to make armour.

( labisa fulanun imraah): that man enjoyed that woman for a period (had sexual
relations with her) {M}.
( amrun mulbis), ( multabis): doubtful matter {T}.
( at-talbees): to hide the reality and to make things appear as opposed to reality.
50:15

These people are doubtful about being raised again

(they are confused in this matter)

The Quran expostulate everything clearly so that nothing remains ambiguous. There is no ambiguity in it,
and everything is made clear. It thinks that hiding a fact or mixing reality with falsehood is a crime (2:42).
Therefore there is no question of truth compromising with falsehood. These two cannot even meet, leave
alone falsehood hiding the truth. Mixing truth with falsehood means to make those matters a part of the
revelation which are not revealed in the Quran. This is a serious issue as this will never produce the good
results which the Quran promises to those who follow the guidance. The Muslims who claim the Quran to
be the book of Allah are not benefitting from the guidance as a consequence of this practice of mixing it
with the non-Quranic injunctions. The Quran deals with the issues of the human thought process and its
decision making is affected if its permanent values are not followed as directed. This what the Quran
means when it says do not associate anyone else with Him (18:26).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 6 of 276

L-B-N

( al-lalban): milk {T}.

( al-lalbin): the blocks (or bricks) with which a building is constructed.
The Quran says:
16:66 milk which is delightful for those who drink

L-J-A

( lajaa), ( altajaa ilaih): he sought sanctuary with him.

( aliaahu ila kaza): forced him to it.
( al-jaa fulana): he saved him, or took him into protection {T, M}.
( talajja minhum): he separated himself from them and their group and leaned towards others
{T}.
( al-lajau), ( al-maljau): sanctuary or a place to be safe and to be protected {T} (9:57).

L-J-J

( al-lujju w), ( al-lujjah): deep waters.

( lujj ul-bahr): the deep spot in a river from where the river banks are not visible.
( bahrun lujaaj): vast, wide river.
( al-lajaaj): to continue and increase the quarrel even though ones fault has been ascertained, or to
insist in a quarrel, or continue to oppose {T, M}. For this, ( lajja fil amr) has been used.
Ibn Faris says the basic meaning of this root is to return to its elements, time and time again.
( al-lajaaj): to insist.
( lujjul bahr): a big part of a sea because the elements of this sea keep on being overturned.
( lujjah) means to keep coming and to keep turning over {R}.

( lujjatul bahr): waves of the sea which keep on coming and returning {R}.
( lajaaj): not to abstain from a deed and to continue to do it {R}.
The Quran says:
67:21 they keep on progressing in their hatred and rebelliousness
27:24

he thought it to be deep waters

24:40

deep and vast sea

L-H-D

According to Ibn Faris, the root basically means to move away from the centre to one side.
( allahd): the hole that is dug width wise beside a grave which the dead are buried in.

(zarreehun) is the hole which is dug in the middle.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 7 of 276

( lahada ilaih): he leaned or bent towards him {T}.The same meaning is of ( iltahada
ilaih) {R}.
( alhaad): he turned away from the right Deen.
( al-ilhaad): to turn away, return, or to give up the balanced path and lean towards oppression and
wrong {T}.
Surah Al-Airaaf says:
7:180 those who turn away from Allah and bend to one side

For example the Christians have a belief which associates blank mercy to God and have ignored the law
of requital and its consequences. It is a deliberate diversion in Deen as revealed in the Quran (4:171).
The Quran says:
People who practice ilhaad in teh revelation
41:40
(give up the balanced path and move to one side)
Whoever display rebelliousness and oppression, and turn away from
22:25
the rightious path and use kaabah for wrong purposes
16:103 Language of the one they refer to

In (16:103) ( ilhaad) means to attribute something wrongly, that is, to move away from the path and
to attribute.
( multahada): sanctuary towards which one goes for protection (by shunning his usual way)
(18:27). It also means an underground pass or tunnel.
The above verse of Surah Al-Airaaf unveils a great truth. The complete verse says:
All attributes of Allah are duly balanced and proportionate.

So call Him with reference to those attributes and leave those

7:180
who turn away from Him. They will soon be recompensed

for what they do
The Quran refers to the attributes of Allah in detail and thus defines Him as a model for each one of us for
guidance. Each of these attributes which are applicable to us is infinitely balanced and proportionate and
when accepted and followed gradually helps us in the self-development. The permanent values given in
the Quran define the boundaries within which we live our life and work towards attaining these attributes
with a view to establish a system for the good of mankind. Those who acknowledge those attributes but
do not maintain proportion in them are ( mulhid). You must have nothing to do with them. The
result of their erroneous ways will soon be before them, so do not follow them.
Note that ( mulhid) is not one who denies the existence of God or His attributes, but someone who
upsets the balance in any of those attributes by going against them. This is a wrong way. Islam means to
maintain the balance as explained in the Quran whether it is within the values or the attributes.

L-H-F

( al-lihaaf): the clothes that we put over us to ward off the cold in winter or which we wrap
around ourselves to keep warm. It can be used for a blanket, quilt, etc. which are put over all those clothes
which we are already wearing {T}.
Ibn Faris says this root basically means to wrap, to stick to, or to be with.
( lahafah): he put the blanket over him.
( iltahafa bihi): he wrapped it around himself {T}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 8 of 276

Surah Al-Bagrah says:

2:273 they do not pester someone while asking

Figuratively it means to do something with great exaggeration or intensity of force {R}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 9 of 276

L-H-Q

( lahiqah), ( yalhaquh), ( alhaqah), ( ilhaaqa): to get something, to meet with it.

( alhaqahu bihi): made him follow him or made them meet each other.
( al-mulhiq): the man who leaves his own clan and joins another. Therefore, it means to meet or

join somebody.

( tala haqatir rikaab): the transports went on joining each other {T, R. M}.
Surah Al-Yusuf contains this prayer of Yusuf:
make me meet the saliheen (those who do good deeds)
12:101
or make me one of the saliheen

Surah Al-Jummah says about the Messenger Muhammed and nations which have so far not met him i.e.
coming later in the future:

62:3
Because Muhammed is a messenger for all mankind

In other words, his messenger-hood for the coming generations is the same as it is for the generation he
was born in. Therefore to believe that any other messenger will come after Muhammad is wrong and
totally against the Quranic teachings i.e. the revelation is completed and there is no need for a further
revelation from Allah this becomes evident when we study the Quran as directed and explained within
it.

L-H-M

Ibn Faris says it means for one thing to enter another.

( luhmah): closeness, relationship, or the weft of the cloth which along with the waft forms the
cloth.
( al-lahm): meat, because its elements are intertwined with each other.
( al-malhamah): a fierce battle, or a big event of fratricide {T, R. M}.
( lahm-ul-khinzeer): flesh of pork (2:173).
( al-lahim): the house where a lot of back biting is done {T, R. M}.
The Quran has likened back biting to eating a dead brothers flesh (49:12).
The plural of ( lahm) is ( luhum) as in (22:37).

L-H-N

( al-lahn) basically means to be detracted from the right path {T, R, M}

What it actually means is to change the context of a thing or way in which it is usually taken. One way of
doing this is to fix secret meanings of words, and when those words are spoken, people take the usual
meanings but those who know will take the designated secret meaning. Another way is to change the
construction of the word. The third way is to change the meanings of the words or its connotation. A man
who is very intelligent and comprehends the connotations is called ( lahin) {R}.
Ibn Faris says it has two basic meanings:
- To turn a thing away from its right path.
- Genius and intellect.
The Quran says about the hypocrites:
QES-Norway
Lughat-ul-Quran

Volume IV

Page 10 of 276

47:30

the way they twist the words gives them away

About the Jews Surah Al-Nisa says:

(about the Jews) they say; we hear and we disobey, and
4:46
hear, you may not hear and with Raina, with a twist
of their tongues...

( al-lahn): also means language or dialect, and also to make mistakes while reading.
(la-hisn): someone who speaks wrongly.

( qad lahana lahu lahna): he spoke in such a way so that only he could understand him, i.e.
through symbols and innuendos etc. {R}.

L-H-Y

Ibn Faris says

( lahy) has two basic meanings. One is part of the body or the jaw and the
second meaning is to pare something.
( al-lihaa): bark of a tree.
( al-lihyah): beard.

( allahyu): jaw or the place where the beard grows.

( lahaitu fulanun alhaah): I demeaned him, shamed him.

(laahin): one who demeans:

( malhiyyun): the man who is demeaned.

(lahaahu mula haatan): he fought him, or they abused or demeaned each other:

The Quran says:
20:94
Do not hold my beard (do not insult me)
7:150

He caught his brother by the head and pulled him

Here along with verbal condemnation, movement of the hands is also referred.

L-D-D

( al-ladu): a man whose intent is very firm and he cannot be turned away from his purpose. It
signifies a man who is very adamant and quarrelsome and does not listen to anyone. Plural is ( ludd).
( al-ladeedaan): both sides of the neck which are below the ears, or both ends of the valley {T}:
( ludd) would mean removed from truth. It is also used for those who do not listen to reason, or a
quarrelsome man who is deaf in a way because he refuses to listen to what others have to say, but only
keeps saying what he wants.
( iltudda unhu): he moved away from it {R}.
( al-dudtahu): I found him very quarrelsome {R}.
Ibn Faris says it has two basic meanings. One is to quarrel and second is the edge of something.
The Quran says:
2:204
he is very quarrelsome
19:97

A hostile nation

QES-Norway

Lughat-ul-Quran

Volume IV

Page 11 of 276

Ladun

( ladun): near, or close by.

( min ladun): from.
( min ladun hakeemin khabeer): from God, the All-knowing (11:1).

( ladal baab): near the door (12:25).

In Sufism (mysticism) there is a term ilmi ludni which means knowledge which a man gets directly
from God. kashf or ilhaam are also mentioned under heading (L-M-H). As mentioned therein, the
concept of ilhaam and kashf after the end of the messenger-hood and the messenger Muhammed being
the last messenger is non Quranic. Whatever knowledge required for guidance is in the Quran. Nobody
can otherwise get any knowledge directly from Allah. Direct knowledge from God is called Wahi and
after Muhammed, Wahi has stopped and there is no need as the Quran is a complete book of guidance for
all times
( lada) appears to mean ( ladun):
(when hearts will come) up to the throats or near the
40:18
throat.

L-Dh-Dh

( al-lazzah): wish, or the pleasure which one likes. It is the opposite of ( alum).
( lazzah), ( lazzabihi): he found it to be tasty {M}.
( wa talazzul ain): and pleasing to the eyes (43:71).
( al-lazzah): tasty.
The Quran says:
37:46
pleasant or tasty for those who drink it

Muheet says to comprehend that something is tasty or pleasant to ones liking is also called ( lazzah).

L-Z-B

( lazbun): for something to be stable, steadfast and to remain along with.

(laazib): must {F}.

( al-luzub): to stick to.

( teenil laazib): sticky mud (37:11).

( al-lalaazib): a thing which dries up with something, or sticks to it and solidifies with it.

( lazibat tain): the mud dried up and became hard.
( al-lazbah): severe draught which seems to have stuck, because days of misery do not go away
very easily {T, R}.
About human creation it is said in Surah Az-zaafaat that man has been created from
( teenin
laazib) in (37:11). It says that when water mixed with soil, it created the first form of life cells. Scientists
believe today that small life cells were created along the edges of water filled ditches. Life has evolved
from these life cells. For details, see the book ttled Iblees and Adam under the heading Insaan.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 12 of 276

L-Z-M

( lazim), ( yalzam), ( luzuma): for something to solidify, be permanent, to stick with and
not be separated.
( al-milzam): trap.
( al-mulaazim): he who sticks to somebody. It also means one who embraces {T}.
( lazimash shaiyi): the thing was enduring or lasting.
( lazimal maalu fulana): the money became incumbent upon that man {M}.
( luzumush shaiyi): for something to last long {M, T}.
( al-lizaam): the thing which sticks and does not separate (25:77).
The Quran says that Nooh told his nation that the invitation to the guidance which has not clearly been
made known to you:

11:28
Can I forcibly impose it upon you?
28:26

He put them on taqwa (the path of righteousness)

Surah Al-Taha says about the punishment from Allah:

20:129
it was one to come and stick to them

L-S-N

Ibn Faris says this root means a thing which is very long and fine but does not break.
( lisaan) the plural of which is ( al-sinah) means language, tongue or the speaking power

(14:4, 28:34) {T}

In Surah Al-Maryam it is said after the mention of the messengers:

16:50
put him in a place where the world respects him {T}
Or it may mean that he always held the revealed truth high and presented this truth to the world.
The Quran has described the difference of languages as signs of Allah (30:22). The research on languages
of the world has in our times acquired the form of a philosophy which in Ernst Cassiers words is called
The Philosophy of Symbolic Forms Also Dr. Bucke in his book The Cosmic Consciousness has
analysed different languages and described the culture of different nations which reveals how the
difference of languages are the signs of God.
It is only the beginning of this research: with the passage of time more research and evidence will come
out which will put light on the truth about the Quranic verse (41:53).

L-Te-F

( latafa), ( yaltaf): to deal with somebody kindly or softly.

( latufa), ( yaltuf): for something to be small and fine {T}.
( al-lateef): it is one of the attributes of Allah. It could mean that He is aware of very minute
details of everything; as well as providing guidance to man for which He resorts to a very fine stance as
He knows the secret of the hearts and that He is very kind and merciful in bestowing His guidance
where required or where asked as per the Quran {R}.
Muheet says it means very clear {M}. For God to be Lateef also means that His law is so fine that it is
imperceptible. A tree grows, it grows leaves, it bears fruit, and the sun revolves. There is a whole series of
QES-Norway

Lughat-ul-Quran

Volume IV

Page 13 of 276

changes that take place in the universe, where deeds are formulating their results. But all these changes
are imperceptible. All this goes on in a very fine manner.
( al-lateef minal kalaam): very fine and difficult matter {T}.
( al-lata-if): the things which human senses cannot grasp {T}.
Surah Al-Anaam says:
6:104

Human eyes cannot behold God, and he can see all

because He is Lateef and All Knowing

This means that He is viewer of fine details.

Surah Al-Kahaf says that the fellowship of the cave said that one of us should go to the habitation and
bring something to eat:
He should be careful lest someone comes to know
18:19


about us
( lutfs) is also evident here, i.e. to do something imperceptibly without getting noticed

Meaning of
by others.

L-Ze-Y

( al-laza): fire or flame of fire.

Raghib says it means pure flame of fire, i.e. which is not mixed with smoke.
( talazzat): the fire flared up {T, M}.
( lazi-atun naaru,
The Quran says:
70:15
fire with flames
92:14

fire which is flaring up

L-Ain-B

( lu-aab): saliva of the mouth.

( laa-iba fulaan): he worked without the right aim {T, M}.
Muheet concurs and adds that it also means work which is useless. It also means to like improper matters
and to derive pleasure from them, or to turn to useless things instead of engaging in fruitful things.
(laa-ib): player {T, L}.

( la-ibb) is the opposite of ( jidd) which means to do something seriously. Therefore ( laibb) means to be non-serious about a thing.

( laa-iba minal mauj) is said when the waves do not take the boat towards its destination.

( laa-ib) would mean movement but without result, useless word or deed.
( innama anta laa-ib): you are not taking it seriously {T, L}. Also see heading (L-He-W).
Keys say that ( lahuwa) means to turn away from the truth, and ( laa-ib) means to turn to
falsehood {M}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 14 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 15 of 276

Surah Al-Maidah says:

Those who take your Deen non-seriously, do not make them
5:57
your friends:
6:92 So shun them and let them play with their nonsensical things

This is about those who think that life is merely a plaything, or a joke do not take it seriously.
The Quran has directed us to keep our eyes on the future. The future covers many aspects of our life: for
example thinking about the oncoming life instead of living it up in the present, the thought about the
future generations, the consideration about the welfare of the entire humanity, the pursuit of the higher
ideals of life as compared to the immediate benefits of this life, etc. Contrary to this is the way of not
thinking at all about the life in the hereafter and live it for the immediate gains and pleasures of this life.
The Quran says this life is merely a plaything:
To devote all of ones energies towards the luxuries of this life
6:32
waste of efforts and time
those who wish to benefit in the hereafter must understand that
6:32
the benefits of the future life are something for which they
need to make an effort through righteousness

( lahwa): to turn a mans attention from that which is essential to things which are useless and
meaningless. This does not mean that the Quran thinks that the life of this world is lowly - not at all. It
says a momins life comprises of the struggle to attain the pleasantness in this life and to conquer the
forces of the universe. See heading (D-N-W). It simply means that one should not lose sight of the
benefits of the future in favour of the immediate benefits of this life. It does not support existence merely
on an animal level: it says whenever there is a clash of interests between the benefits of the future life and
the benefits of this life then the latter should be sacrificed in favor of the former: nations which do not
think of the future are destroyed: individuals too: the Quran always advocates to go for the benefits of the
future: it does advocate acquisition of the benefits of this life but not at the cost of the future life: if you
do not sacrifice the benefits of this life for the benefits of the future, when and if there is confrontation
between the two, then it will mean that you take life non-seriously.
Surah Al-Ambia says:
And We have not created this system of the universe
21:16
without reason

It is not without a serious purpose. It has a great purpose. It has been created as part of a great program.
21:18

Constructive forces continuously are battling

destructive forces and destroying them

Thus this system is evolving. It is obvious that a thing which has been created frivolously cannot be like
this. The Quran in this verse has also contradicted the belief which is prevalent among the Hindus
according to which God has created this universe as a plaything. They say that their Eshwar (God) is also
called Nat rajan which means the king of plays.
The Quran says that this concept is nonsense:
This sort of talk is the basis of destruction and
21:18
ultimate regret
The universe has been created with truth (i.e.
30:8
truly with a purpose).

As such, every matter regarding the universe or human life must be taken seriously. It should not be
thought of as a joke and it should be kept in mind that there is a purpose to this life. This has broken
Platos myth according to which the universe was merely a fraud or a sham, and with it demolished the
QES-Norway

Lughat-ul-Quran

Volume IV

Page 16 of 276

structure of Waidaant or real Monasticism or rebirth and also monasticism. Materialism is also refuted
which says life is only physical and materialistic.

Laal

( laal): creates the following meanings:

1) To mean so that.
protect the laws of God (observe them) so that your
2:189
fields (lives)are productive

It appears for expectation and hope. So in this light this verse would mean it is hoped that or it is
expected that
The Quran has said that ( kitaab) and ( hikmat) are both from Allah (2:231, 17:39, 4:113).
( kitaab) means the laws and ( hikmat) means the reason for it which that law has been
made for. ( laalla) appears to explain this ( hikmat) i.e. the reason behind an injunction.
( wat taqul laaha) is the book (i.e. law or order) and ( laallakum tuflihoon) is the

reason that law, or the result which will accrue if that law is followed.
2) To mean perhaps or maybe.
So all of you may know the moment of that revolution
42:17
may well be near

3) To mean as a rhetoric question.

So you may abandon a part of the guidance (in order to
11:12
please them)? (no, you will never do so)

4) Sometimes it appears to mean as if or so that.

And you indulge in machinations as if you are to stay
26:129
here forever

It may also mean you go to all this trouble of creating things as if they will give you permanence- note
how the Quran refers to the human thought process.

L-Ain-N

( laaun): to distance from somebody due to displeasure, to shun somebody {R}.

( laanat) from Allah would mean for a man to be deprived of the happiness of life. Obviously this

deprivation will be the result of living against the laws of Allah.

( lanat) would mean to be deprived of the good things of life due to the natural result.

( al-laeen): scare crow {T}.

The Quran has said about Iblees:
15:34 Then surely you are expelled
15:35

And indeed upon you there shall be lanat

( lanat)
( rajm): to throw something away. This too explains the meaning of

QES-Norway

Lughat-ul-Quran

Volume IV

Page 17 of 276

The Quran says the Jews claimed that the Qurans teachings could never affect them, and that their hearts
were covered and protected.
The Quran says:
It is not that! Due to their denial and rebelliousness their
2:88
hearts have been sealed (from accepting the Quran)

And this has happened due to the natural consequences of not accepting the guidance note here a
reference is made to the human thought process which is affected by the nature of the values and their
consequences.
( lanats) on those who refuse to believe are wrong: Allah never
Those who say that Allah rains
uses any execrable words. The term simply means the effect of the Law of Requital, which is that anyone
who adopts the wrong path gets deprived automatically of the good things of life i.e. this as well as the
( lanat) and those individuals or nations which do
hereafter. The result of this wrong path is called
so are called ( malaoon).

L-Gh-B

( laghab: ( laghba), ( lughuba): to be very tired, exhausted {T}

( an-nasab): bodily tiredness.
( al-laghub): mental or psychological tiredness {T}.
( sahmun laghib): the arrow with very bad feathers at its tail end.
( rajulun laghib): weak and foolish man {R}.
The Quran contains the saying of those who dwell in the jannat:
35:35
It will not tire body or mind {T}

Note how high and fine are the next stages of life that the Quran promises us. There shall be no
physiological tiredness or psychological tiredness. How this condition will prevail in the life after death
we cannot say with our present level of knowledge, but obviously that life would be full of energy - the
Quran has referred to these states in various verses.

L-Gh-W

( al-lugha): language
( laghautu), ( laghwa): I spoke.

Some think that ( al-laghwu) means to throw or insert.

( lahwun): speech because it is also cast {T}.
Muheet says it could have been derived from the Greek word logos which means sentence or word {M}.
Ibn Faris says it has two basic meanings. One meaning is of an insignificant thing which deserves no
attention. Second meaning is the prominence or ubiquity of a thing or to talk about it all the time.
Therefore as per the previous meaning ( al-laghwu) means the kids of a camel which are not
acceptable as compensation, and as per the second meaning ( al-lugha) means language because
everyone likes his language and uses it in speech.
( al-lagha) and ( al-lughwu) mean the sound of a bird.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 18 of 276

( at-tairu talgha bi aswatiha): birds make their own sounds.

( laghwu): meaningless talk or slips of the tongue {T}.
Raghib says ( laghwu) is the speech which comes out thoughtlessly.
Khaleel says that ( laghwu) is a speech that comes out without thought {T}.
( kalimatun laaghiyah): dirty talk.
( lagha fi qaulihi): he made a mistake in saying.
( al-ghaah): he was unrequited, or made unsuccessful, or made useless.
( al-lagha): a useless thing {T}.
Surah Al-Bagrah says:
Allah doesnt hold you to your superfluous promises
2:225 (swearings). Holds you only to those which are truly
from your heart.

This makes the meaning of ( laghwu) clear, that is, the things you say without intent and that come
out of your mouth meaninglessly. At another place after ( laghwu) it is said:


5:89
The firm pacts that you make from your heart

It means such a pact that is heartfelt, and that which you fully comprehend and decide with full intent.
This too makes the meaning of ( laghwu) clear.
About the wine of jannat, it is said:
It will neither make man say useless things nor create
52:23
stupor (56:25)
At another place it is said about the jannat:
It will have everything that promises peace and
19:62
solidarity: there will be no laghwu

(laghia) has appeared in place of ( laghwu) in (88:11).

In Surah Al-Ghaashia,
Momineen are said to be:
If they ever have to face something laghu then they pass
25:72
by very seriously (or avoid it)
Here laghu means improper things.

The above examples make the meanings of ( laghu) clear, that is, useless or improper things, or talk
that is not befitting a gentleman, or meaningless talk, or only sounds with no real meaning, or talk which
is thoughtlessly indulged in, or work which does not produce any result. In a society of the momineen, no
such thing will be found.
At one place in the Quran it is said about the kuffaar that they used to tell their colleagues that:

41:26 do not listen to the Quran
41:26

Wherever the Quran is being recited, indulge in useless talk.

Today, this advice is given to the Muslims i.e. they are advised not to go directly to the Quran but to other
books!
This is the way to distract from the Quran: this will help you overcome them (those who invite to the
Quran): because if the people ever hear the Quran then they will never be satisfied with your self-created
religion.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 19 of 276

As such anything, any talk, any concept, any thought, any deed, any ideology, that keeps man away from
the Quran is ( laghu). We too have been indulging in ( laghu) things since centuries and till we
cleanse our hearts and minds of these ( laghwiyaats), we can never reach the pure Deen as a
consequence people will never benefit from the teachings of the Quran.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 20 of 276

L-F-T

( lafatahu), ( yalfituhu): to detract someone from his way, or to turn him away from the
direction he faces, or to return.
( lafatahu unish shaiyi): turned him away from something or reverted him {T}.
The Quran says:
Have you come to us to turn us away from the path of
10:78
our forefathers and take us to another way?

( iltifaat): to change direction {T}.

( liftuhu maahu): he leans that way {M}.

( al-lafuut): a woman with a child from the previous husband and due to the attention she gives

him she cannot attend properly to her current husband. It also means a she-camel which continuously
looks at the man who milks her and shouts a lot because her child has passed away {T}.
In Surah Al-Hoodh, Luut has been told to leave his nation and get out of there:
And none of you should then turn around
11:81
(leave everything and do not ever think of them again)

L-F-H

( lafh): very hot wave of air.

( lafhun): every hot thing {Lissan-ul-Arab}.
( nafkhun): every cold thing {Lissan-ul-Arab}.
( lafhatun naaru harriha): the fire singed him {T, R, M}.
Muheet says with reference to Asma-ee, that anything which is called ( lafah) will be hot, and
anything called ( nafah) will be cold.
Surah Al-Mominoon says:
23:104 Fire will devastate their faces

L-F-Ze

Ibn Faris says the word means to insert or throw something.

( lafazah), ( yalfizuhu min feeh): he threw it out of his mouth {T, R, M}.

( al-lalafizah): the sea because whatever is in it, it throws out on the beaches.

It also means birds which feed their young ones because they feed them with whatever they bring in their
beaks. It also means grist mill because whatever is put in it (wheat etc.) it throws out after grinding as
flour. It also means a goat which stops grazing if a man arrives to milk her and she gets ready to be
milked.
( al-lalfaazah): that which is thrown out of the mouth {T}.
( lafz): the sound that comes out of the mouth.
( kalimatil laah) {M}.
( lafzullah) is not used but instead it is said
The Quran says:
50:8
he doesnt say anything

QES-Norway

Lughat-ul-Quran

Volume IV

Page 21 of 276

L-F-F

( al-luff): to wrap. It is the opposite of ( nashr).

( luffash shaiya bish shaiyi): he mixed a thing with another.

( al-liff): party or group, or congregated people, or crowd with different sort of people, or people of

different tribes gathered together.

( al-lilfaafah): belt.
( al-lafaff): trees growing closely.

( jannatin alfaafa): dense, thick, abundant trees in a garden (78:16).
Surah Bani Israeel says:
17:104 We will bring you together from all around
intensity was added upon intensity
75:29
(the difficulties kept mounting)

( iltaff): for one thing to embrace another, or wrap around another.

( saaq): means calf of the leg {T, R}.

L-F-Y

( alfaahu kaaziba): I found him to be a liar.

The Quran says:
12:25 They both found her husband near the door {T}.
2:17

The beliefs we found our forefathers to have

( talafat taqseer): he atoned for the fault.
( at-talaafi): to avenge {T}.
( talaafi): to retrieve something that had gone out of hand.
( talafi mafaat): to regain that which had been lost.
( al-lafaa): dust and any useless thing {T}, i.e. something which is begotten without any labour.

L-Q-B

( al-laqab): a nomenclature which is not really ones name but which is later used for somebody.
(al-qaab) {T}. There is a concession of meaning in his but in ( aalaam) there is no
Plural is
concession of meaning {R}
( laqab) is of three kinds.
( laqab tashrif), ( laqab taarif) and ( laqab taskheef). The third kind
contains an element of insult {M}.
The Quran says:
6:11
do not call each other by bad names (demeaning names)
See heading (N-B-Z).

QES-Norway

Page 22 of 276

Lughat-ul-Quran

Volume IV

L-Q-H

( liqaah): sperm of camel or horse.

( al-laqah): conception.
(laaqih): pregnant. Plural is ( lawaaqih).


( laqihatin naaqah): she camel became pregnant.

( al-fahatis riyahush shajara was-sahaab): the winds made the trees and the
clouds fruitful {T, R} (by bringing pollen from other trees and thus fertilizing the trees) and the clouds by
vaporizing water of the sea {Ibn Faris}.
( wa arsalnar riyaaha liwaqia): we send fruitful winds (15:22).
( ar reehal aqeem): stormy winds, or barren winds (51:41).

L-Q-Te

( laqat), ( yalqit), ( laqta): to pick up some lowly or insignificant thing.

( al-luqtah): anything that is lying on the ground and someone picks it up, or a newly born who is
thrown away. It is also called ( al-laqeet) {T, M}.
Ibn Faris says it means to pick up something from the ground suddenly and of which there is no prior
intent. But sometime it can also be with intent.
The Quran says that Yusufs brothers said put him in the deep well:
12:10 Some caravan will find him and take him along

About Moosa it is said that when his mother set him afloat in the river:
28:2
Pharaohs people picked him up

L-Q-F

Raghib says it means to take something with good expertise and also with cunningness.
( laqif), ( yalqaf): to quickly take something that is thrown to you, or to take it or snatch it
quickly.
( at-talqeef), ( at-talaqquf): to swallow food.
( at-talqeef): while running for horses or camels to use front legs quickly and not let them go the
full length towards the belly {T, R}.
( talaqqafash shaiyi): to take something smartly and quickly {T, R}.
The Quran says about the staff of Moosa:
It swallowed the reasoning of the opponents without any
7:117
reaction

It means that the reasons could not stand up to him, or he stretched his hand and snatched them, or he
snatched quickly whatever the sorcerers had made out. As the traditional translations go, it means that the
fake snakes of the sorcerers were swallowed quickly by Moosas python.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 23 of 276

L-Q-M

( al-laqm): to eat quickly and fast:

( laqimah): pulled it with his mouth and ate it quickly:
( iltaqamah): he swallowed it in time {T, R}, i.e. first put it in his mouth and then swallowed it.
( laqima) and ( iltaqam): to put something in mouth {Lisan-ul-Arab}.
Ibn Faris says it basically means to take mouthful to the mouth with a hand.
In relation to Yunus the Quran says:
37:143 A big fish put him in its mouth

( laqamat tareeq): he closed the entrance to the path {T, R}.

( al-qamahul hajar): in a quarrel or heated argument, he silenced his opponent {M}.

Luqmaan

The Quran has mentioned Luqmaan with reference to knowledge and hikmah i.e. wisdom.
31:12

And indeed we gave hikmah to Luqmaan

But he has not been called messenger, nor has he been described in detail. Only the advices he gave his
son are mentioned (31:12-19).
Some say that he was the nephew of Ayyub (a messenger who is renowned for his forbearance). Some say
he was born in the times of Dawud (another messenger). Some think that he was a Negro slave. Some
think that he was the famous Aesop whose fables are so widely known.
Dr. Spanger thinks that it is the other name of Elxai of Abyuna. Professor Hitti supports this thought.
The Torahs Book of Examples says that his tales resemble those of Yaqas son Ajwar (Example 30:1).
The tales of Tawayal king (31:1) are similar to those of Luqmaan. Due to this guess he should belong to
the Bani Ismael.
But all these are speculations. Further research may lead us to some definite conclusion in the future. But
one thing is certain that if Luqmaan had access to the revelation (which the Quran has not mentioned)
then hikmah would mean this guidance. If he was not given this guidance (as the Quran shows), then this
would mean that he had the ability to comprehend the hikmah, or the laws of the revealed guidance.
In other words, hikmah is another name for the revealed guidance, and when this word is with reference
to an ordinary human beings own thinking, then it means wisdom.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 24 of 276

L-Q-Y

Imam Raazi says ( liqaa) means for one body to touch another {T}.
Imam Raghib says touching is not necessary for ( liqaa), just to be facing one another is enough.
Some say that to comprehend something by visual means or insight is ( liqaa).
( tilqaau): in front {T}.

( yaumut talaaq): the day in which one confronts or faces another, i.e. when results physically
are made known (40:15).
( ilqaun): to put one thing in front of another {R}.
( liqaun): war, when the forces are facing each other {M}.
Johri says that it is also said to mean to throw something away {T}.
Ibn Faris says it has three basic meanings.
- For two things to meet, or come face to face.
- To put something or lay something down.
- Crookedness which is called ( al-laqwah).
The Quran says:
2:14
when they face the momineen
2:37

Hence Adam got the laws of Allah

15:19

And we casted within (earth) rigid mounts

This word has also been used to mean to put in (20:39).

Surah An-Namal says that Suleman gave a servant his letter and said:
27:28 put this letter in front of her (deliver it to her)
After this Queen Saba is recorded as having said:
27:29 A respected letter has been sent to me

Surah An-Nahal says:

16:68 tell him

Surah Al-Kahaf says:

he who wants that Allahs law should come before him
in a palpable form must be steadfast on the program
18:110 presented by the laws of Allah and use all his
capabilities as called for by this system and keep this
free from any other emotion or selfishness

Therefore ( liqaai rab) means for His system of Sustenance to manifest itself in palpable form,
or for results of mans deeds to manifest themselves according to the law of requital, and also for man
never to forget that he is accountable to Allah through the Law of requital for every deed.
Finding inroads in ( liqaai rab) means finding ways to avoid Allahs law in ones own practical
life. Remember that according to the Law of requital the results of deeds manifest here in this life as well
as the life hereafter, therefore ( liqaai rab) is in this world as well as in the life hereafter. So far
as the ( liqaai rab) is concerned where man can see it manifest itself in palpable form the Quran
asks man to conduct research and try to understand His system, and the law will manifest itself (13:2).
But this will be done only by him who does not consider this life as the ultimate end (10:6-8). Such
people are deprived of the blessings of Allah (29:32). From the context it can be determined as to what
QES-Norway

Lughat-ul-Quran

Volume IV

Page 25 of 276

the Quran means by ( liqaai rab); whether it means to see the reference to the sustenance system
unveiled or to see the result of deeds which shape up according to the Law of requital whether in this life
or in the life hereafter.
Some think that verses about ( liqaai rab) mean that man will see Allah in the hereafter, i.e. he
will see Him face to face. Here one must be reminded that Gods personality is not material nor do we
know that in the hereafter what will be the condition of human life. Therefore, to believe that man and
God will face each other in the hereafter like a man faces another man is this world, would be wrong. We
do not know how ( liqaai rab) would be in the hereafter.
Generally it is believed that God does ( ilqa) on a particular issue or thing to some elders. This is
supposed to mean that the knowledge regarding a thing or issue was revealed directly by God through
kashf or ilhaam to him. This has no certification from the Quran. Direct knowledge from God was
received through the revelation in the past which has now stopped after the demise of the last Messenger
Muhammad. If anyone says that somebody gets ilqa from God, it is like breaking the seal of the
messenger-hood. Details of all this can be found in the heading (W-H-Y) and (L-He-M).
We often say that a thought crossed my mind, but such event has no connection with the revelation or
( ilqa) or any such thing. This is all the working of the un-conscious mind about which we are still
learning. Revelation is entirely different from this. That was a definite knowledge which was given
directly from God to the messenger. Through the detailed understanding of the Quran all these issues get
resolved and one comes to the conclusion that this is the complete book which deals with the human selfdevelopment providing guidance to the human intellect and reasoning (as there is no inner guidance) and
there is no need for any other guidance as the book has all that is required to deal with the human life. It
also provides answers to all the questions which human beings can think of during the course of their
physical life and it gives ample understanding of the life in the hereafter. The Quran deals with the human
thinking and its issues at a fundamental level and since what is there in the Quran is not the way human
beings think, therefore no human mind can produce what is there in the book. The concept of Allah
referred in the Quran is unique and is from the Creator Himself - it is an objective standard which cannot
be found anywhere else in the world as human beings do not think the way the Quran contains the unique
concept of Allah serving as a model for human beings. This model for the human self serves as a standard
for guidance which makes one free from all the inner beliefs and chains which restrict human thought and
prevent an individual from utilising his free will to its fullest potential. We do not need to see Allah as we
do not need to see our inner self which we know exists as we are self- conscious of our own strong sense
of identity. Our strong sense of identity, meta cognition, and memory defines our self which has its own
existence separate from our physical body. The Quran invites us to meet Allah through the signs and the
evidence in the world and the universe around us (10:6-7) which is created for each one of us to develop
our self and leave this life for another life the Quran is the book of guidance to help develop our self in
order to be able to live beyond the constraints of the physical death.
( yulaqqa) means being given a capability
41:35
10:15

And the capability for this (important work) is given to those who
observe the laws of God. It can only be begotten by such people.
From oneself.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 26 of 276

Likn

(laakin),
(laakinn) appears to mean but:

75:31 So he neither confirms nor adopts the right path
But denies and tries to find ways of avoiding (Allahs
75:32
laws)

Here if the word is translated to mean rather then it will be more appropriate. This word appears both to
mean but and rather or instead.
Surah Al-Bagrah says:
Instead the matter is that they are alive but this you do
2:154
not understand at your present conscious level

Here it means but or instead, i.e. they are alive but at the present level of your consciousness you
cannot comprehend it.

Lum
112:3

he gave birth to no one

( yalid) means to give birth, but with ( lum) as a predecessor it comes to mean the past tense and
also the negative i.e. no, or did not, i.e. did not give birth.

Lumma
To mean when:
28:23 When he reached the watering site in Madyan.
To mean not so far or not until now:
38:8
They have so far not experienced my punishment

To mean if:
There is no individual that does not have a watchman
86:4
over him. (There is no individual who doesnt have an
overseer over him)
To mean all of them:
Verily your Sustainer will give all of them the full return
11:111
for their deeds.
Sometimes it is also redundant:
43:35 And all this are the accoutrements of the physical life

If ( lumma) is taken out then too the meanings will not change. Perhaps ( lumma) means
(illa) here, as mentioned above in (86:4) {T}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 27 of 276

L-M-H

( lamaha ilaih): to look at someone sharply.

( al-lamhah): to see quickly or to look at something quickly.

( al-mahatil maratu min wajhiha): the woman gave a glimpse of her beauty and
then hid it. This is done generally by a woman with her lover {T}.
( al-lamh): flash of a lightning because that too shines for a moment and then there is darkness.

( lamahal basar): for the eyes to rise towards something.
Ibn Faris says it means for something to shine.
The Quran says:
16:77 (the imminent revolution) is an eye bat away or even nearer than that

L-M-Z

( al-lamz): actually it means to indicate with eye, head or lips, and say something secretly, or to
criticize to the face. Some also say it means back biting.
( lumazat): a man who back bites and instigates two friends against each other {T, M}:
Ibn Faris says it basically means a fault.
The Quran says:
Those who criticize you in the distribution of the
9:58
sadaqaat and thus try to create dissention in the party.
49:11 Do not criticize each other
104:1

those who criticize (finder of faults)

Raghib says it means to find fault in others.

L-M-S

( lamas), ( yalmas): to touch, or to look for something here and there {T, R}.

( iltamas): to demand something, or search for something {T, R}.

Surah Al-Jinn says:
72:8
We searched the sky and made guesses as to the unseen.

Ibn Faris says with reference to Ibn Dureed that basically it means to touch but later also came to mean a
searcher.
Surah Al-Hadeed says:
57:13 search for the light, to touch one another with the hand

It is said metaphorically for copulation {T, R}. The Quran says ( au la mustumun nisaa) in
(4:43).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 28 of 276

L-M-M

( lummah), ( yalummuh), ( lummah): he deposited it.

( lummash shaas): collected the dispersed elements and made them nearer.

( daaru naalumah): Our house is one to gather people and nourish them.
( rajulun milam): the man who collects together a clan and a nation {T}.
Ibn Faris says the word basically means to congregate, become nearer, and to be joined.
Surah Al-Fajar says:
89:16 You alone devour the wealth that you get as inheritance

This expostulates that in a Quranic economic system there is no such thing as individual inheritance. The
orders about inheritance contained in the Quran are for the interim period till a Quranic society is
formulated. After the establishment of this system there is no need to leave anything in inheritance.
Details can be found under relevant heading.
It can also mean that you leave out other heirs from the inheritance, or keep all for yourself. Such
situation can exist in an Islamic system for an interim period. An Islamic society can continue with this
division, for a short while or in an exceptional circumstance - aside from wealth, things of daily use can
also be among the inheritance.
( al-ummar rajul): that man came close to sin, i.e. he didnt actually commit it, but had the
intention of doing it.
( lamamun) means to make a mistake sometime, according to some, but does not repeat this.
( ilmaam): to do something sometime but no repetition.
( ma yazuruna illa limaama): he comes to our home sometimes.
( lamam) also means to kiss {T}.
Kalbi says ( lamam) means to look at a person whom it is possible to get married by chance.
Johri says it means to come close to some sin but not to actually do it.
The Quran says about the mominen:
they abstain from big errors and dirty things except
53:32
mistakes which man one can make without intent

Sometimes such errors are not sins but do take one closer to sin. One should be careful lest such things
happen again. Note how gradually the Quran adopts psychological reform which is not implemented at
once.

Lun

If it comes with a transient verb then gives the meaning of the future, creates the sense of the negative,
and creates stress in this negative.
Such as ( lun tafalu) means that you shall not do so at any cost.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 29 of 276

L-He-B

( lahab): flame of fire.

( laheeb): the heat of this flame.

( alhaban naar): he stoked the fire.

( faltahabat): so it flared up {T}.

( lahab): dust storm {T}.

Raghib says ( lahab) also means smoke {R}.
The Quran says:
77:31 He cannot save you from the flame of the fire
111:1

who it has been said will enter naran zaatil lahab

Abu Lahab was the title of the Messengers uncle i.e. of Abdul Azi bin Abdul Muttalib, probably due to
his fiery temper. He was a very strong opponent of Islam. He died a few days after the battle of Badr due
to some epidemic.
The Quran has mentioned him particularly because he represents a certain type of people with a certain
mentality. He was the caretaker of the House of Kaaba and knew that Islams success meant the
demolishing of his authority and benefits, because Islam was dead against monasticism. He was dishonest
to the extent that a golden deer which may have been offered as worship at the kaaba was reportedly
stolen by him.
He was reported as coward (as those who do no work) that he did not take part in the battle of Badr in
which nearly all the Quresh leaders took part and sent somebody in his place to the battle because he was
indebted to him. As such when he died his relatives didnt even come near his corpse and slaves had to
bury him. Biggest thing of all, being a relative of the Messenger did not do him any good, because in
Islam the criterion for closeness is deeds not lineage/relation.

L-He-Th

( al-lahaas),
( al-lahas): thirst.

( alluhaas): the intensity of thirst, not be able to even stick out ones tongue due to thirst, to pant,

be tired, be an outcast {T}.

( lahas) means for the tongue to hang out due to thirst {R}.
Raghib says that
( lahas) means to breathe heavily due to tiredness.
Taj with reference to Raghib says that
( lahsal kalb): for a dog to pant with his tongue protruding {Ibn-e-Qateebah} (7:176).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 30 of 276

L-H-M

( lahimah), ( yalhamah), ( lahma): to swallow something in one go.

( rajulun lahim): a voracious eater {Ibn-e-Qateebah}.
( alhamahus shaiyi): he made him swallow a thing. ( ilhaam) has come from this {M}.
The Quran says about the human psyche:
91:8
Man has been endowed with constructive and destructive attributes

Generally this verse is thought to mean that God has endowed man with the ability of distinguishing
between good and bad, good and evil, light and darkness, but this is wrong. Excepting man, every other
creature in the known universe has been instinctively granted guidance which it must follow. For example
it is in the nature of water to flow downwards on a a slope, and a goat instinctively shuns eating meat and
eats grass instead. If man had been taught to distinguish between good and evil in the same way, then he
would instinctively follow what was directed by his inbuilt instincts. Then every man would follow the
right path, like every goat eats grass only. But as we know that is not the case. Every man does not follow
the same path and has a choice. This shows clearly that man has not been endowed instinctively to follow
the right path and shun the wrong one.
It is believed that man has been given this instinct but the environment and education and upbringing
distort this nature of man, and he becomes whatever his parents or society makes him. If he was not
affected by external influences then man too, every man would have adopted the same or right path. This
is wrong too. Children have been found in jungles that due to some accident were separated from their
parents and human society and when they grew up they acted just like animals. Therefore the concept that
man has been endowed with the natural instinct of distinguishing between truth and falsehood has been
proven wrong. For more details see heading (F-T-R).
Verse (91:8) would therefore mean that man has been created with potentials in him by the use of which
he can disintegrate his personality. See heading (F-J-R). He also has potentials that can save him from
this disintegration through his own efforts if he desires so. See heading (W-Q-Y).
The ( ha) of ( fujuraha) and ( taqwaha) clearly show that both are conditions of the self.
Therefore this verse means that man has been endowed with these two (constructive and destructive)
potentials. Thereafter it is up to man himself to develop these latent bailities and give them whatever
shape he likes. Whether he utilizes them for the development of his personality or its destruction (91:9).
As far as the concept of some elderly person getting direct knowledge from God is concerned, note that it
has no support from the Quran. According to the Quran there are only two fountainheads of knowledge.
One is direct knowledge from God towards a designated messenger. This was particular only to the
messengers and with the end of messenger-hood this system has ended. The other source is the human
intellect which every man can share. After the end of the messenger-hood we have two things left with us.
One is that knowledge which we have received through the revelation via messengers, and the other is
human intellect. The right thing now to do is to make decisions as per the human intellect under the light
of the revelation; otherwise to believe that anyone gets direct knowledge from God (through kashf or
ilhaam) is to break the seal of the end of messenger-hood. As stated above, the Quran is not at all
supportive of the concepts of kashf or ilhaam. Neither is there any mention of the terms kashf, ilhaam,
wahi khafi during the period of the Messenger of Allah. All these terms have been created afterwards and
are actually borrowed from other religions. See heading (W-H-Y).
If man develops his thought or intent according to a particular fashion then he can perform such feats as
seem magical to ordinary human intellect. People begin to think these as miracles and one who possess
the power to work them as a person who has kashf or ilhaam and master of spiritual forces. But these
things had nothing to do with Deen, but as said before these are elements of will power which any man
without any discrimination of color, language or religion can develop and perform these miracles. It is a
QES-Norway

Lughat-ul-Quran

Volume IV

Page 31 of 276

fact that nowadays, in the West, especially in USA, these things are thought to help in overcoming
psychological problems and veritable academies for teaching this art are being established.
It must be understood once more that direct knowledge from God could only be had through the
revelation and this was done via messengers only. Since now messenger-hood has come to an end,
therefore no man can acquire direct knowledge from God. Revelation is not the same as ilhaam, nor
should one believe that any man can acquire knowledge from God directly.

L-He-W

( lahu) and ( la-ib) are both words with same meaning. See heading (L-Ain-B), but linguist
scholars have differentiated between them {T}. They say that thing that is similar between them is the
meaning that man engages in useless pursuits and meaningless things and pursues emotional and

temporary pleasures, but ( lahu) is more common than the word ( la-ib). Some say that
(la-ib) means to attain pleasure quickly and to enjoy it while ( lahu) means the pleasure which
engages a mans thought and mind.

Tarsusi says that ( lahu) means transient pleasure that detracts man from important things towards
unimportant things, or work which has no clear or right direction {T}.
Raghib too says ( lahu) means work which detracts man from important work {R}.
Ibn Faris says it has two basic meanings.
- For the attention to move away from something due to some other thing.
- To let something go.
The Quran says that human life is very precious as it has a great purpose and therefore it must be taken
very seriously. Thus any temporary pleasure which detracts from the real purpose of life is ( lahwun)
or ( la-ib). The Quran has termed the transient benefits of this life as ( la-ib) and ( lahu) in
(47:36). The Quran gives a lot of importance to the life here too. It says any transient pleasure that
detracts from the great purpose of life is ( lahu) and ( la-ib).
It says that all that is ( lahu) and ( la-ib) for which a man leaves the right path in order to be
engaged in transient pleasure making in other words is equivalent of living at an animal level and is not

living at a human level. These have been described as
( lahwun hadees) in (31:6). If

(al-hadees) is taken to mean the Quran, then

( lahwun hadees) would mean things which make
man oblivious of the Quran.

The points of view which make man take life frivolously or non-seriously have been called
(laahiyatam qulubuhum) in (21:3).
( al-haa): to keep busy, to engage, to shun the real purpose and engage in other things.
The Quran says:
Takaasur has diverted your attention from the
102:1-2 important things of life and you keep following that
path till you reach your graves

Takaasur means the wish to exceed in wealth. Note how the Quran in a few words depicts the entire
human history. Now look at those who have acquired enough for their lifetime needs as well for their
children, but still they are chasing wealth like mad.
Why do they do this? Simply to compete with others with a view to accumulate more than others. This
will to accumulate and exceed others is the basis for all issues in the world. For individuals as well as
QES-Norway

Lughat-ul-Quran

Volume IV

Page 32 of 276

nations, man does have the competitive spirit in him and the will to excel. The Quran also supports this
instinct but in a different field.
It says:
2:148

If you have to excel one another, then do it in rightious

deeds in which everyones welfare is included

( talah-ha unhu): to remove attention from him and look the other way (80:10).
( al-lahwu), ( al-lahwa): the woman who is meant for pleasure. Later ( lahwun) came
figuratively to mean woman {T}.
Taj-ul-Uroos says that ( lahwa) in (21:17) means woman {T}.
Ibn Qateebah says ( lahwa) means son, woman and wedlock {Al-Qurtain}.
Raghib says that those who think this word means woman or son have taken this words meaning as
particular instead its common use.
Also see heading (L-Ain-B) along with lahwun to get the whole picture.

Lau

( lau) means if:

So if we are allowed to return just once, then we will
26:102
become momineen

Note that ( lau) generally is used for things which cannot possibly happen, i.e. it is said only to
express an inequitable wish, as in the verse above where their return is not possible. If its translation is
done as supposing then it will also be befitting.
It also means only if along with if, in order to express a wish (15:2, 26:102).
To mean that as in:
Those with the Book include many who want to turn
26:102
you into disbelievers after that you have believed
( la) also comes with ( lau) to mean the negative, such as:
34:31
if not for you we would be momins surely
To mean why not, as in:
25:7
why wasnt some angel sent to him

Sometime instead of ( lau la), ( lau ma) is used:

If you are from among the truthful then why do you
18:7
not bring the malaikah (angels) to us?

Lughat-ul-Quran

( lau la) as meaning no:

10:98
There is no such dwelling which

QES-Norway

Volume IV

Page 33 of 276

L-W-H

The important basic meanings of this root are to appear i.e. to be evident and to shine
( alaahal burq): the lightning shone {F}.

( al-lauh): any wide wood or bone. The plural is ( al-waah) {T}.

Surah Al-Airaaf says:
We have made mandatory the morals of all matters for
Moosa which are written on the tablets, or which we
7:145
had gathered together for Moosa

Noohs boat has been called:

54:13
that which is made up of boards and nails

About the Quran it is said:

85:22
In evident safety
56:78

A book well-guarded

This Quran is not only safe with God but is in book form with us too. The knowledge from God that is
safe from all types of external influences and change and destruction
( allauh) means to shine as well as to see.
(lahahu bibasari hi lauhah): he saw it then it disappeared (or hid), i.e. he saw only a


glimpse of it.
It also means thirst {T}.

( lawwahahu binnari talviha): heated in the fire.
( lawwahun): that which burns and changes its colour due to the burning {T}.
About the fires of hell, the Quran says:
74:29
That which changes the color of the skin

Ibn Faris has said that ( lawwahahul har) means heat burned it and turned it black so that he
could be identified at a distance.
( lawwahar rajulu talvihaa): that man pointed from afar {M}.
( alaahal burq): the lightning struck.

(laahun najm): the star shone or twinkled {T}.

As such, ( lauh) has an element of light and brightness. Every revealed Book has light and
brightness as in (4:275). The Quran and the Torah have been called as noor or light in (6:92).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 34 of 276

L-W-Dh

( al-lauzu bish shaiyi): to hide behind something and thus be safe.

( al-lauz): the edge of a mountain, or a turn of a valley.
( al-malaaz): sanctuary, fort.
( al-malawazatu), ( al-liwaaz): to hide behind one another or to scheme and avoid {T, R}.
The Quran says:
24:63
Those among you who quietly slip away

Zajaaj says the next few words of this verse show that this word means to oppose {T, R}.
But in the former meaning too avoiding the orders are clear as to slip quietly away is a sort of attempt
to avoid orders.

Loot

Loot had migrated to Palestine. He was a messenger and God had ordered him to go towards Sodom,
along the shores of the Red Sea. An old trail of ancient caravans goes up to Aqba etc. after passing
through Hijaaz and Madyan.
Sodom was situated along this very trail. It is thought that this area was near the present Dead Sea and a
big part of it came below this sea due to an earthquak. The people toward whom Loot was sent as
messenger lived in this area. From the Quran it can be understood that many messengers had come to
these people before Loot and he too was so long a resident that he was called their akhuhun or brother
(26:160).
This nation was indulging in the shameful act of homosexuality (26:165). Besides that, it was also
involved in crimes of piracy and highway robbery (29:29). He told them to desist from these shameful
acts but they paid no heed to him, and as a result this nation was destroyed.
The area of the Sodom was full of volcanoes and mines of sulphur. When volcanoes erupt they spew out
smoke and rocks which go afar. It appears the nation of Loot was also destroyed in this way. The sulphur
mines caught fire and earthquakes took place due to which the land collapsed and habitations was buried
under the Dead Sea.
The Quran has related these details in different ways:
7:84
We made heavy rain on them
11:82

We rained stones on them which were cooked in the fire

15:73

a dreadful sound overtook them

53:34

We sent a storm of stones towards them

As to how natural phenomenon become the punishment of God, see the heading Nooh in the book titled
Jooyi-e-Noor.
(laatash shaiyi biqalbi): thing stuck to my heart (mind) {T, M}.

Ibn Faris says this is its basic meaning.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 35 of 276

L-W-M

(laam): to scold someone, to shame him, to give someone a dressing down {T, M}.

( laumah): insult.
(laa-im): one who scolds.

14:22
5:54

Do not scold me, but blame yourself

They do not fear anyone who calls them bad names or blames
them

( lawwaam): one who insults too much.

( maloom): he who has been insulted (51:54).
( muleem): one who deserves insult (37:142).
( yatla wammoon): began blaming or insulting each other (68:30).
( loomah): to wait for something or somebody {T}.
Ibn Faris says the basic meanings of this root are wrath and to insult and to remove.
The Quran says
( an-nafasil lawwama) in (75:2). For its detailed meaning see the heading
(N-F-S). It will suffice to mention here that there is no such force in man that tells him what the truth is
and what falsehood is. Only the revelation can guide in this matter. See heading (L-H-M). There is a
feeling and thinking (guilt) in man which admonishes him when he does something bad in reference to
some standard or belief. This is the force which we call conscience. The voice of the conscience
however cannot distinguish between truth and falsehood. It will support you on what you think is right
and will admonish you for what you think is bad. It will be happy if the son of a muslim eats meat but
admonish the son of a vegetarian for eating the same sort of meat. Therefore the voice of the conscience
cannot be the standard for good and evil. Fatwa or decree as to how to act should always be sought
from the revelation and not from ones own mind. The conscience of robbers never admonishes or scolds
them for robbing people. Highway robbers have no problem in robbing innocent travellers. The robbers
barons of todays world are those in power in strong nations, and are never bothered by their consciences
for building palaces with the blood and sweat of weaker nations. Therefore only the guidance of God i.e.
the Quran can decide between right and wrong, not man.

L-W-N

( al-laun): any characteristic that makes one more prominent than others, as kind or type {T}.
Since the most prominent or visible characteristic of anything is its color, therefore ( laun) came to
mean colour {T}.
( ilwun): became colourful.
( almutalawwin): that which does not stay in one color, or keeps changing color.
( alwaan) or colors is a manifestation of
The Quran has said that the difference of languages and
( alwaan) means races, research on which
truth for those with knowledge and insight (30:22). Here

is a big area of human study. But if ( alwaan) is taken to mean colour, then too this verse points to a
great truth. Modern research says if you have to judge the mental level of a nation in some era then you
must find out as to how many colours that nation recognizes. The more colours it could identify, the
higher is its mental level. That means, distinguishing colours is connected to the development of the
mind. For details, refer to Dr. Buckes book Cosmic Consciousness.
Surah An-Nahal says:
And whatever He has multiplied for you in the earth
16:13
of different kinds
QES-Norway

Lughat-ul-Quran

Volume IV

Page 36 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 37 of 276

L-W-Y

( lawal habla yalvihi laiyya): twisted the rope and doubled it.
( lawa bi raasihi): he turned his head away i.e. he avoided {T}.
Ibn Faris says that its basic meaning is to turn something away.
In (63:5) ( lawa lisaanuhu bikaza) is a reference to fabricating lies and guess work {R}.
The Quran uses these words for to mince words, or to lie, or to exaggerate (3:77, 2:46)

L-Y-T

(laatah), ( yalituhu un kaza): turned him away from something.

( laatah), ( aalaatuhu): reduced it, or did not give its full right {R}.
( al-leetu) means one side of the neck and
( al-laitu) means to reduce and
Ibn Faris says
that no guess work can be done in case of these meanings.
Surah Al-Hijraat says:
49:14 He will reduce nothing from your (good) deeds
52:21

And We will not deprive their deeds in any way

(laat) and that ( alat) have the same meaning.

Some think that it is from ( alat) and

Some say it is from ( waltun) so it has been mentioned therein too.

Lait

( lait): only if
( ya laitani mitttu qabla haaza): only if I had died before this (19:23).

Lais

( lais) appears to mean no.

( laisal birra un): it is not the way of righteousness (2:177).
( lastu),
This verb is used only to express the different forms of past tense such as ( lasta),
( laisu), ( lastum), ( lastunn) etc.

L-Y-L

( al-lailu), ( al-lailah): night which is the time from sunset to sunrise {T}.
The Muheet says that in Hebrew lail means night and in Syrian it is called lilya.
Its plural is ( liyaal) and ( al-liyaali).
Surah Al-Maryam says about Zakaria:
QES-Norway

Lughat-ul-Quran

Volume IV

Page 38 of 276

19:10 Do not talk to any person for three nights

This means not three nights but three days and nights, i.e. three continuous days which also include the
nights. This is because in (3:40) the same thing has been called ( talaata ayyaam) which means
days. But there is a fine difference between these two.
3:20

You shall not speak to any person, except with gestures

As you see, there is no illa ramza or except with gestures in (19:10). Therefore the order for the days
was different from that for the nights.
Surah Al-Ibrahim relates the purpose of the Qurans revelation:
So that you can (through it) bring the mankind out of
14:1
darkness into light

Thus this means that before the advent of the Quran the era has been called night or lail, i.e. an era in
which there was darkness (ignorance) all around. There was no light of enlightenment anywhere. The
Quran was revealed at such a time and introduced new standards of morality to the world. In darkness
there are dangers lurking for man, whether in reality or in conception, because of the light of
enlightenment these fears were dispelled and security was achieved. Later this enlightenment was
completed in a way so as not to leave any portion of darkness behind.


(hatta matla-il fajr): entire world was illuminated by Gods light (97:1-5). Therefore,
this dark era turned into an enlightened era for man due to the advent of the Quran (44:3).

L-Y-N

(lanashaei): a thing got soft.

( al-liyin): softened him/it up {T, M}.

( allabbin): soft.
About the messenger Muhammed the Quran says:
3:159 You dealt gently with them
3:159 And if you had been rude and harsh in your heart

Also see heading (F-Zd-Zd) and (Gh-L-Zd): This softness was for those who had joined the Messenger
and had willingly bowed before the truth. Those who were engaged in opposing the truth found the
Messenger and his companions to be tough and hard.
About Dawud it is said:
34:10 We made the iron soft for him
It means that he got the knowledge of softening iron (either by melting or heating).
Surah Al-Taha says:
20:44 You two talk to him (the Pharaoh) softly.

( al-leenah): date palm {T, M}.

Taj says that it means the date trees except two kinds which grow high quality dates. Most scholars have
listed it under the heading (L-W-N).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 39 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 40 of 276

Maa

This word is used in various contexts as noted below:

1) To mean whatever:
16:96 whatever you have will be gone

2) To mean which:
4:22
do not wed women that your fathers have wed:
3) To mean what thing, or which thing:
20:17 And what is this thing.

4) To mean a condition:
Till they respect the agreements made with you, you also
9:7
abide by them.

5) To mean how and expressing surprise:

2:175 so isnt it surprising for them to remain on the wrong path?

( maa) does not appear by itself rather as ( maa faala) i.e. combined with another action.
6) To mean as far as:
As far as you can, observe the laws of Allah (i.e. the
64:16
Quran).
7) To mean no:
2:16
so their commerce was not beneficial or profitable
8) Sometimes it is redundant:
7:10
very few of you are thankful
Although ( maa) here may also mean what ( allaazi) or those who.
Note: sometimes instead of ( maa) only ( m) appears:
27:35 what do messengers return with (in reply):

9) ( maa za) means what:

2:215 They ask you as to how much they should keep available?
Only ( za) has been added to ( ma) as in (3) above.

QES-Norway

Page 41 of 276

Lughat-ul-Quran

Volume IV

M-A-Y

( maa feeh): exaggerated.

( al-miata): one hundred.
( maa ait-ul-jild) which means I spread out the skin.
Zamkhashri says it is derived from

2:259 one hundred years

And a hundred is indeed a sizeable number.
Ibn Faris says this root means hundred as well as to create chaos in a society.

It is probable that ( al-miatah) meant hundred because in those days a man with hundred deenars
or camels would be considered a rich man or a capitalist type, and would be the cause of conflict or chaos
in society, as rich men often are.

Majooj

Refer to ( Yajooj) in heading (A-J-J).

M-R-T

( al-mert): a barren desert which has no vegetation.

( al-hartu) and
( al-mert): to break {T}.

( maaroot) is a non-Arabic word (2:102). See heading Haroot.

M-T-Ain

( mata): things that are needed, anything of utility (16:80). Basically it means all those items which

are enough for a journey {T}.

( al-matau) means a thing from which a little benefit can be had but it is not enduring
Therefore
{M}. ( al-mutah): the things needed in a journey {T}. It also means the lifes expenses that a
woman gets from the man (her husband) after divorce is also called ( mutah) {T}. It also means
earning to break even.

( al-maratu tumatti-u sabiyyaha): that woman is breast feeding her child {T}.
Ibn Faris says it means to benefit from something for long, and also the profit in which there is an
element of pleasure or which has an element of evolution and development. To obtain benefit is common
between the two meanings.
( mata) in (2:36), probably because it is the source of providing
The Quran has called the earth as
the means of sustenance for a mans life. Every man can benefit from it but cannot seize it. It is
( sawa-in lis sa-ileen) in (41:10), i.e. open for all the needy.
Since there is an element of upkeep in ( mata), therefore ( al-matiu) means everything which
is better and longer lasting than others, which has been developed in a good way. It also means a well
woven rope as well as dark red wine {M}.
( mataun nahaar): the day progressed.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 42 of 276

( mataal habl): the rope became hard and strong.

( at-tamti-u): to prolong, to extend the age, to habitat. The dictionary has other meanings for it
too. From it ( mata-un) can be derived which means to give benefit {M}.
( afaraaita inn mattanaahum sineen) (26:205) have you noted that if they are
given years, for benefiting from this life.
( al-matau): secret plan {T}.
( amtaa unhu): he became free from his needs or requirements {T}.

M-T-N

( al-matn): hard, smooth and high land.

( matun), ( yamtun): he became hard and strong.
( at-tamteen): the ropes of a tent. It also means to peg a tent.
( al-mitan): the space between two pillars.
( al-matanah): intensity and strength, hardness and strength.
( saifun mateen): a sword with a strong back.

( saubun mateen): strong and hard cloth {T}.

The Quran says:
my plan is very stolid, strong and intense (nobody can
7:183
break it)

As such Allah is also called ( al-mateen) in (51:58). This verse means that His laws are well
established in the Universe i.e. He is well established and provides strength to others as well who follow
( zul-quwwat) is one whose strength also affects others, and
His guidance. Some say that
(mateen) is one who is steadfast and stolid in his own personality {T}. But I think that ( mateen) can
mean both things.

Mataa

( mataa): when.
33:29 When will this promise be fulfilled?

Sometimes ( mataa) means then, where it is conditional.

M-Th-L

( misl): like or similar or equal to somebody.

( masal): is a description of something which is related to compare it with something.
( misaal): the way, style, form, shape or model according to which something is made. It means a
pattern according to which something is measured or cut out. It also means example {L, T, M}.
( amsal): better. The feminine is ( musla).
( at-tareeqal musla): the way which is according to the truth and justice and which it
resembles.
( tamseel): picture something.
( tamassul): to become like someone.
( imtisaal): to follow someoness path fully.
( masular rajul): that man stood erected. It also means to hug the ground {T}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 43 of 276

( muslah): to kill somebody and amputate the body and distort it {T}.
( masulaat) means lessons of history or
( masulah) and ( maslah), plural is
punishments which stand out historically {T} (13:6).
( timsaal): concept. Its plural is ( tamaseel).
Taj-ul-Uroos says that the Quran uses (tamaseel) to mean picture (of events) of the messengers {T}.
But the Christians think that (tamaseel) mean statues, and picture means paintings {T, L, M}.
The Quran says ( masaluhum) in (2:17). It means examples or similarities. When it says
(misliha) in (2:106), then it means which is similar to it.
Surah Ar-Raad says:
The example of the Jannah which is promised to the
13:35
righteous is like
Here ( masal) means an allegoric description.

Surah Taha says:

The path which is close to the truth, justice, balance, and
20:63
proportion.

Aqrabil Muwarid says with reference to Keys that here ( masal) means the beneficence, i.e.
increased and overwhelmed. Thus ( amsal) came to mean better and overwhelming. The
feminine is ( musla). As such ( bi tareeqatikumul musla) would mean a way which
is overpowering on other ways. Every overpowering or strong nation thinks its way or religion is better
and overpowering as compared to that of others, no matter how wrong or false that may be.
( amsaluhum tareeqah): means a man who is on a way of high quality (30:104).
Surah An-Nahal says those people who do not believe in the life of the future have a very weak
character.. For them it has been said:
16:60

similitude of evil is applied to those who do not believe in

the hereafter; To Allah applies the highest similitude...

Surah Al-Ambia calls the idols (or statues) which were worshipped by the nation of Ibrahim as
(tamaseel) in (21:52). This makes it clear that ( tamaseel) means statues. Therefore when in
(34:13) it is said that Suleman used to have ( tamaseel) made then it means statues.
Surah Maryam says:
the angel came before Maryam in the shape of a balanced

19:17


human being
The likely explanation is that it was a dream, i.e. Maryam saw all this in a dream.
Surah Aal-e-Imran says ( mislaihim) in (3:12) to mean double than self.
The Quran says:
Whatever we have revealed unto our messenger, if you

2:23
have any doubts about it, then make and bring one (single)

verse like it.

2:24
but you will not be able to do that
This challenge has been reiterated at other places too, see (11:13), (10:38).
This challenge has been held out by the Quran to its initial Arab addressees and then has been addressed
all times and the entire world, generation after generation but none can take up this challenge. The reason
for this is evident from the Quranic guidance which is based on non-human thought process. Human
QES-Norway
Lughat-ul-Quran
Volume IV
Page 44 of 276

beings do not think like the Quran and cannot think like it, because they have a free will and desires as a
default status. The continuous arousal of desires makes them emotive in thinking and most human beings
follow their desires, which only direct them to think for their own good. To counter this default position,
individuals need to think hard and overcome their desires and emotions and question the purpose of their
life at some point in life. The Quran explains this inner human state in detail and invites us to overcome
this default position by studying the Quran using the intellect and reasoning in the light of the presenting
evidence from a social set up. The Quranic writing and their meaning and interpretation both are unique
because the concepts and realities revealed are beyond human ability to think and reproduce. The human
intellect cannot think of these meta-physical facts which are gradually coming to light with the passage of
time. According to one Prof. H.A.R. Gibbs, the Quran cannot even be translated truly into any language
of the world {Modern Trends in Islam}.
The truth is that the Qurans style is unique. It is neither poetry nor prose, neither is there any such
instance in Arab literature, earlier than the advent of the Quran or later. Therefore one has to concede that
the Quran is from God and God alone and is unique. There can be no other example like it.

M-J-D

( al-majd): actually means abundance {M}. It is derived from

( majazatilo ibl) which is
used or said when the camels enter a very green grazing land which has fodder in abundance {R}.
Ibn Faris says it means to reach the peak in good qualities like kindness and gentleness etc.
He says

( majadatil ibl) means the camels neared a full stomach.
( amjadana fulanun): that man gave us so much hospitality that it was not only enough for us
but there was some to spare.
( amjadalataa): gave him abundant charity.
( amjadal ibl): gave camels stomach full of fodder {T}.
The Arabs considered largesse as a very good trait and they called ( al-majd) the highest trait {R}.
Scholars say that ( majd) and respect are the same and include the trait of forefathers, but the Quran

has called Allah as ( majeed) and never
( shareef). This shows that this trait is only personal
and has no bearing of the forefathers.
The Quran has said ( majeed) is one of the traits of Allah (85:15, 11:73) i.e. one who gives
abundantly whether it be the accoutrements of life or guidance, or one who creates vastness and
abundance, or one who takes to extremes. As such he is ( hameed) i.e. one who deserves all praises.

M-J-S

( al-majoosia): an ancient religion which was revived by Zartasht. The followers of this religion
are called ( majoosun) {T, M}. After Zartasht died, this religion became distorted. Two forces of
good and evil, i.e. Aharmun and Yazdan were acknowledged. The Quran has mentioned ( almajoos) in (22:17) along with the Jews and the Christians. They have not been further introduced by the
Quran because in that era (when the Quran was being revealed) the followers of this religion existed and
the Arabs were well aware about them. Nowadays they are generally said to be Parsis.
Ibn Faris says that majoosi is a Persian word.

M-H-Sd

( al-mahs): to remove faults of a thing {R}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 45 of 276



( mahsaz zahaban naar): melted gold over fire and removed its impurities and purified

it {M}.

( mahasas sinaan): he honed the spear, or made it sparkle {T}.
The Quran says:
so that the it removes the impurities that you your hearts
3:153
have

( hablun mahis): a rope which has become smooth due to use and thus becomes soft.
( farsun mahsun) and ( mumahhis): a strong bodied horse {T}.
( mahsun): make strong and sturdy.
( mahq) in (3:140).
In Surah Aal-e-Imran this word has been used against

( mahsun) and ( mahqun) both have the element of reducing (impurities or faults), but
( mahsun) has the element of removing or reducing somethings faults or weaknesses and thus
making it strong.
( mahqun) has the element of obliterating something. See heading (M-H-Q).

M-H-Q

( mahaqah): obliterated it so that nothing remained of it {T}.

( al-mahq): for something to be obliterated entirely so that no part is visible.

( mahjaqul harrish shaiyi): the heat burned and destroyed it.

( imtahaqin nabaat): the plants dried up because of the intense heat {T}.
( al-mahaqahu): destruction {T}.
Raghib says it means to be reduced. Ibn Faris says this too.
( al-mahaq),
( al-muhaaq) and
( al-mihaaq) are the last few nights of the lunar

month when the moon is not sighted.

Surah Al-Bagrah says:
Allahs law reduces or destroys the wealth that has been
2:276
acquired due to interest

( yamhaqu) has
A society which is based on interest can never (ultimately) be successful. Here
come opposite ( yurbi) which means to increase.
( yamhaqu) against ( yumahhis) in (3:140). See heading (M-HSurah Aal-e-Imran says
Sd).

M-H-L

( al-mahl): secret plan, scheme, conspiracy, move, intensity, pangs of hunger, drought, for the rain
to stop and for land to become parched.
( zamanun maahil): dry time when there is no rain.

( ardun mahil): the land where it has not rained in time and due to which it faces drought.
( amhalal qaum): that nation faced drought.
( maahalahu mihaala): he treated him as an enemy, competed or fought with him so that it
was known as to who is stronger.
( al-maahil): an opponent who quarrels {T, R, M}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 46 of 276

About Allah the Quran says:

13:13 who holds accountability strictly

In other words it means a strict punisher, or someone who holds accountability with strictness, or
whose consequential law is very strong and who compiles results of deeds honestly and strictly and
who makes no concessions. There is an element of strength here with strictness.
( mah hilni ya fulaan): O man, give me strength {T, R, M}.
Some say that ( mighalun) is actually derived from ( hawl) and ( heelah) and the
(m) is additional. See (H-W-L).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 47 of 276

M-H-N

( mahn) actually means to lash.

( al-mihnatu) is a noun and the plural is ( mihan), i.e. those travails which are meant as
tests.

( mahanal bira mahna): he cleaned the well by taking out the mud {T}.
( mahanal adeem): he softened the leather, or pared it and made it clean, or he stretched the
leather and made it expand.
( mahamal fizzah): he purified the silver by heating it over the fire and cleansed it {T}.

The Quran says:

These are the people whose hearts Allah has cleansed and
49:3
purified to receive taqwa

( imtihaan): to find out someones internal situation or to test him.

Surah Al-Mumtahanah says:

60:10

O you who believe! When momin women come to you

after question them about their matters

M-H-W

( mahaahu), ( yamhuhu), ( mahwa): he obliterated, destroyed, ended his signs or

influence. It also means rain which removes the signs of drought.
( mahas subhul lail): the day replaced the night by dawning.

( al-mahv): the mark that is seen in the moon.

Ibn Faris says it means to take something away and make it disappear.
(isbaat):

The Quran has used ( mahv) against
According to His law, Allah destroys that which is not
13:39
needed and keeps that which is necessary

It means that He destroys that which has destructive results and gives room to that which has constructive
results (42:24) i.e. that which is beneficial for mankind (13:17). This law of requital can be seen operating
in every part of the universe and it is also working among nations. That is, the existence of the beneficial
that which is good or beneficial for mankind exists (13:17).
It will be noted that the law of survival or existence of that which beneficial for mankind is much superior
than what the Darwinian observed in the physical evolution I.e. the Survival of the Fittest. The former is
the right principle for the mankind to follow in this life:
Only that thing is allowed to exist on this earth which is

13:17


beneficial to mankind
In other words, the concept or ideology which is beneficial to the entire mankind and not to any particular
group, party, nation or country is allowed, so that all men of the world can benefited from it.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 48 of 276

M-Kh-R

( makhr): to split, or to tear asunder {M, F}.

( makharatis safeenah): the boat parted the water and proceeded {T}.
( makharas saabiu): the swimmer parted the water with both hands {T, M, R}.
The Quran says:
16:14 And you see the boat ploughing through it

Here ( mawakhir) is the plural of ( maakhirah) which means that which splits the body of
water to proceed (e.g. like boats).

M-Kh-Zd

( makhzal laban): churned the milk (or curd).

( makhazash shaiyi makhza): to move something with force, or to move in a way as is
done while churning milk.

( tamakh khazal wald): the child moved in such a way in the pregnant womans womb that it
indicated that the time of birth was near.
( al-maakhiz): the pregnant woman whose time to give birth is near.

( makhzatil marah): the woman started having labour pains {T, M}.

Surah Al-Maryam says ( al-makhaas) means labour pains (19:23).

M-D-D

( mudd): to pull something lengthwise or to be joined with something lengthwise.

( mudd): flood, because in it water seems to extend for a long distance. It also means to increase.
( muddul bahr): tide of the sea.
( mudda nazarahu ilaih): peeped at him, lifted his eyes towards him.
( mudd) and ( imdaad) also means to concede time.
( madeed): a long or extended thing.
( midaad): ink, because it keeps coming continuously from a pen and the ink which comes later
mixes with the former ink.
( mudd) also means to help {T, M}.
Some scholars think that ( mudd) is mostly used for things that are bad and ( imdaad) for things
which are good {R}.
( maaddah): anything that increases another thing {T, M}.
Scholars say it also means
( az ziyaadaa tul muttasilah), that is anything which increases
with its elements. This word is used to mean matter. The Quran has not used this word.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 49 of 276

The Quran says:

27:36
Will you increase me
15:88

do not increase your eyes towards it (do not see greedily at things)

18:109

Ink to spread the words

56:30

And the error extended

17:20

Everything that We extended

17:6

And we reinforced you

19:74

An extension

19:79

From an extensive punishment

13:3

Allah is one who has spread out the earth

2:15

And we prolonged their term

18:109

As an increased supplement

M-D-N

( madna bil makaan): he stayed at that place.

( al-madinah): big town (36:20). The plural is ( madaeen) which means many cities as
in (7:111). It also means fort. Some say that it has been derived from ( deen). See heading (D-YN).
( mada-in) was the name of a big city in Persia near Baghdad.
( madyanu) was the name of Shoaibs area {T, M, R} as it says in (7:85).
( tamadyanar rajul): the man became well-to-do.
( tamaddanar rajul): he adopted the ways of the city dwellers and was no more uncouth and
became civilized.
( maddantu madinah): I built a city i.e. populated it {T}.

Madyan

The nation towards whom Shoaib was sent as a messenger (7:85), or the area towards which Moosa went
(28:22). For details see heading Shoaib and heading Moosa.

M-R-A

( al-maroo), ( al-muroo), ( al-miroo), and ( oomroo): human being or man.

( al-maratu) and ( al-imraatu) means woman.
( muruatun): humanity, manliness.
( mari at-tuaamu muruah): the food became delicious.
( haniyun): delicious food.
( marriun): food which has a fine result (4:4).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 50 of 276

M-R-J

( marj): to mix together, or to merge. Raghib says ( al-muruj) also has this meaning.
( al-maraj): tribulations. It also means chaos and disharmony {T, R}.
Surah Al-Qaf says that these people deny the truth:
They are in a complex situation. They are confused and
50:5
troubled. They are in confusion which leads to disbelief.

( al-maarij): a mixed thing, high and intense flame {T, R}, but ( marj) also means to make
free. Therefore
( al-maarij) would mean a flame of fire with no obstruction in front.
Surah Al-Rahman says:
55:15
Mixed flame or flaring flame of fire

( al-marj) also means vast grazing land and open space where the animals graze freely probably
because in grazing freely the animals mingle together {T, R}.
( amrajahaa): he left animals to graze freely.
( al-maraj): camels which are grazing freely without anyone shepherding them.
( al-marj): to issue, and to let roam free {T, R}.
Ibn Faris says the basic meanings are to come and go and be troubled.
The Quran says ( maraj al-bahrain) in (25: 53) and (55:19), which means that He has made
two rivers which flow side by side two waters which do not mix due to their different densities e.g. river
water and sea water as in an estuary.

M-R-H

( al-marah): the sort of happiness in which due to intensity a man becomes out of bounds. It also
means to preen.
( farsan mimrah): a horse which is drunk with its own power.
( qausan marooh): strongly strung bow which shoots arrows very fast {T, R, M}.
The Quran says:
17:37
Do not walk preening on the earth
These people pride themselves or preen because
40:75
of no constructive work
They want praise for good work which they
3:187
have not done.

M-R-D

( marad), ( yamrud): to rebel.

( marada alash shaiyi): he became habitual to it, he kept on performing it.
( tamarrud): to become fond of and be habitual of {T}.
The Quran says:
9:101
they have become habitual of hypocrisy

QES-Norway

Lughat-ul-Quran

Volume IV

Page 51 of 276

( al-mardao): a woman who has no hair on her head {T}.

Ibn Faris says it means to shave off the hair at the top of something.
( al-amradu) is a young man who has not grown a beard yet. The Quran has called the shaitaan as
( mareed) in 4:117. According to the earlier meaning it would mean rebellious.
( al-mareed): a date immersed in milk to soften it.
Raghib says it has been derived from ( shajaratan mardao) which means a tree which has
no leaves. This would mean he, who has been deprived of all good things. These meanings are the same
as that of ( rajeem) and ( la-een). See heading (R-J-M) and (L-Ain-N).
Ismaee says it means anything which is rubbed till it softens up.
The Quran says
(sarhun mu arrad) in 27:44 which means smooth or polished.
Ibn Faris says it also means a tall building.
( at-tamreed fil binaai) means to polish and plaster a building, or to plaster it.

( al-maarid) means high, rebel, devoid of goodness {T} (37:7).

M-R-R

( marrah), ( marrabihi), ( marra alaih): went past him, or went close by him.
( al-marrah): once.
( marrataan): twice.
( fi kulli marrah): every time.
( awwala marrah): first time.
( al-murru): bitter {T}.
( istamarrash shaiyi): the thing remained forever, remained continuously, proceeded on the
same path {M}.
( ifkun qadeem) in (46:11), i.e.
( sihrun mustamirr) in (54:3) means the same as
same old lies.
Surah Al-Bagrah says:
2:229
Divorce can only be given twice

This is generally taken to mean that if a man says ( talaaq) twice or announces it for two months
consecutively then it does not mean that the ( talaaq) has been effective or taken place, but can be
reverted. However if a man says it thrice then the matter is decided. Thereafter if these (former) wife and
husband want to re-wed, then it is necessary for the woman to wed another man first and have conjugal
relations. This is called halalah or tehleel. This concept and the method of divorce or ( talaaq) is
against the Quran. According to the Quran there is a defined process for divorce or ( talaaq). First
try for mutual understanding, then an effort at reconciliation through their advocates or arbitrators must
take place. Then a decision through the court must be issued. If matters reach this stage and there appears
no chance for reconciliation then the man and woman can separate. This is the process of ( talaaq)
as explained in the Quran. Even after this if the man and woman want, they can re-wed, but this can
happen only twice in the lives of this couple. If there is a need for divorce for third time in their lives,
then these two cannot remarry each other. It is another matter if the woman weds another man and
becomes a widow or divorcee, she can remarry the same man again (which is very unlikely in a womans
( at-talaaqu marrataan). Until two
lifetime). This is what the Quran means when it says
( at-talaaqu
persons are freed from wedlock, they cannot be said to be divorced. Therefore
marrataan) clearly means that freedom from wedlock can be gained only twice within which one can
revert. The third time one gets divorced, he or she cannot revert to the same individual.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 52 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 53 of 276

 ( al-marru) also means rope.

( amrartul habl): I twined the rope.

( istamarra mariruh): his intent was strengthened.

( istamarra bish shaiyi): he became capable of lifting the thing.
The Arabs say
( arjal ghilmaanil lazi yabda-oo bihumqin summa
yastamirr) which means that the most promising lad is one who acts foolishly in the beginning but
rectifies later. Thus ( al-mirrah) means moral strength, intensity and cleverness {T}.
Al-Ashqaaq says that
( mirratu insaani) means the strength of a man.
Surah Al-Qamar says:
In a time of intensity (a time which is continuously
54:16
detrimental)

( famarrat bihi) mean to feel harshness or intensity (7:189).

In surah Al-Airaaf the words
Surah An-Najam calls Allah ( zumirrah) in (53:6). It can mean the One who possesses power and
wisdom and One whose intentions are firm and schemes are strong.
And also one who possesses (is the Sustainer) of the many paths of life. Because ( muroor) means
to pass by, Muheet says ( mirrah) means a condition which one follows constantly. As such it would
mean the laws of Allah which never undergo change.

M-R-Zd

( maraz): for imbalance to be created so that some sort of weakness, or decrease in strength takes
place.

( shamsun mareezah): the sun when its light has dimmed due to dust, etc.
( ardun mareezah): such land which is weak in strength, or which gives little produce. It also


means a land where there is lack of peace or there is chaos.
( marazun): also means darkness or doubt {T}.
The Quran uses ( marazun) against ( shifaun) in (26:80). Here it means bodily disease.
( fi qulubihim maraz) has been used in (2:10) where it means psychological disorder. As
such whether it is bodily disease or psychological confusion or disorder, the word ( marazun) has
been used.
Surah Al-Baqrah says ( fi qulubihim marazun) in (2:10) to those who pursue their
emotive desires or vested interests and labels this kind of mentality as a sickness. It is a kind of disease of
the psyche or mind about which human knowledge was unaware in the era before the 20th century.
The Quran says about itself:
10:57
it has the cure and treatment for the mind.

If this disease is not treated with the revelation then this disease increases at its own with time (2:10). The
Quran presents a very simple and effective solution in creating a balance in human thinking when the
guidance is followed within the domain of the permanent values as explained.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 54 of 276

M-R-W

(safa) and ( marwah) are two hills outside the Masjid-i-Haraam in Mecca.

(safa) which is the plural for

(safah), means white stones or rocks and ( marwah)
( shaairi allah) (2:158).
means white pebbles. With regard to Hajj, they are among the
( shaair) are the symbols, in ceremonies, of a state or system, for example, the flag may be the
( shaair) of some state. The respect for the flag means respect for that state. The things
proclaimed to be ( shaairillah) are those which are meant to represent the Islamic state and the
respect of which is actually the respect for the system of Allah. These symbols have no more significance
other than that. See heading (Sh-Ain-T).

M-R-Y

( maran naaqatah yamriha marya): to caress the teats of a she-camel to induce it to

produce milk.
( al-miryah), ( al-maryah): the milk which is obtained in this way. This led to the word
meaning to find out about something with effort and difficulty.

( miryatul fars): the walk that a horse adopts after being coerced with a whip, etc. {T}
( miryah) therefore came to mean tribulation in something. It also means doubt and quarrel.
Raghib says these are its meanings and expression of doubt is especially related to this word {R}.
Manawai says ( miraa) means to interject with a sarcastic remark and it is done only to belittle.
Fraa says ( tatamaara): to treat as a lie {R}.
( imtara feehi), ( tamari): to doubt.
The Quran says:
those who are in doubt or confusion about that saaat (time for
42:18
the manifestation of results)
18:22
do not quarrel with them about it
2:147

do not be one of the doubters and the confused

Maryam

Maryam is a Syrian word which means high breed or rank. Some say that one who says something very
strange is called ( ya maryam) by the Arabs.
( al-maryamu minan nisai) means a woman who likes to be friendly with men but shuns
objectionable or execrable acts {T, M}.

The Quran has said that Isas (Jesus) mother was called Maryam. She has been called
(imraatu imran) in (3:34) which means the wife or woman of Imran.
Surah Maryam says in (19:28) that her people called her ( ya ukhta haroon) which means
Haroons sister which could have two meanings. One that her brothers name was Haroon and
secondly that she was so called in respect of her forefather, the brother of Moosa.
Surah At-Tehreem calls her ( ibnaata imran) in (66:12). Before her birth, her mother had
pledged her to the Holy place of the Jews. Hence after her birth she was handed over for the service of
this Jewish temple (3:35-36). For details see heading (H-R-R).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 55 of 276

Jesus has generally been referred as ( Ibn Maryam) or the son of Maryam in the Quran.
Renaan in his book Life of Jesus writes that He (Jesus) belonged to the common people. His father
Yusuf, and mother Maryam both belonged to a poor family and handicraft was their profession. His
father died early and thereafter Maryam was the head of the family. That is why when someone wanted to
single out Jesus from others of the same name, he was called Jesus son of Maryam. Details about
Maryams life can be seen in the book titled SholaiMastoor.

M-Z-J

( al-mazj): to mix.

( majash sharaba bil maai): he mixed water with the wine.
( mizaaj): that thing which is mixed with wine.
( mizaajal khamri kafoor): that wine smells like kafoor (a substance which reduces the
effect of heat and brings coolness) {M}.
( mizaaj): every ingredient of a mixture.
The Quran says about momineen:
76:5
they drink from a cup which has a tinge of kafoor

The first rank of an organized group imposes self-discipline on itself, and then they endeavour together in
the establishment of Deen. For this it is said:

76:17
They drink from a cup which has a tinge of zanjabeel


( zanjabeel) is a herb whose effect is to produce heat. Both these stages are necessary for this
group. Or it means that they deal with their ilk softly and are harsh against their enemy
48:29

Firm against the unbelievers and merciful among

themselves

By creating balance between these opposing forces, hot and cold, the character of the momineens is
developed. This is what is said as reflecting the ( asma-ul hasana) or the attributes of
Allah, i.e. to reflect these attributes in oneself with a particular balance and proportion.

M-Z-Q

( mazaqah), ( yamziquh): he tore it or drilled a hole in it.

( fatamazzaq): so it tore open and was torn to pieces.

( al-mizq): the pieces of a torn cloth etc.

( tamazzaqal qaum): that nation became fissiparous and disintegrated {T}.
The Quran says:
34:7
When you will become disintegrated

This can encompass both the weakness and disintegration of a nation or ones physical disintegration after
death.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 56 of 276

M-Z-N

( al-muzn): the white, bright cloud which has rain water in it.
( muznah): a piece of such cloud which has rain water in it {T}.
( fulanun yatamazzan): that man is like a cloud, i.e. is a big philanthropist {R}.
The Quran says about water:
56:69
Is it you who bring it down from the clouds?
In other words, all sustenance is from God only.

M-S-He

( al-masah): to wipe, or to cleanse something that has been soiled with hand.
( masahtu raasi minal mai wajabeeni minar rash): I wiped the water

from my head and the sweat from my forehead.
Abu Zaid says that in Arabic ( masah) also means to wet or wash, i.e. to cleanse with water.
( masahtul yaadi bil mai): I took a bath {T}.

Ibn Faris says ( masahtuhu biyadi) means he wiped his hand over his head.
Surah Saad says about Suleman that when his horse came in front of him:
Then he caressed their calves and necks
38:33
(like riders tend to do over the horses they ride)

( al-masah), ( al-misaahah): to measure.

( masahal ard): he measured the ground or land, or surveyed it {T}.

( al-mish): path.
( al-maseeh): a man who walks too much or is a big traveller {T}.
Ibn Faris says the basic meanings are to spread something out and to make something traverse some
path.
Isa (Jesus) has also been called ( maseeh) in (3:44). Qamoos has written out fifty instances of this
in Kitaabil Ashqaaq {T}. One of them is, and Raghib has supported it too, that since Jesus used to walk a
lot, he was called ( maseeh).
Raghib also says that in those days there were many people who used to roam about and were called
( mashaeen) or ( sayyaheen), and Jesus used to do likewise, hence he was called
(masseeh).
The name of the sect was Essenees, for details, see the book titled Shola-i-Mastoor where Isa has been
discussed.
Muheet says that kings and astrologers were anointed in those days and since Isa too was anointed, he
was called ( maseeh) or the Annointed one {M} see also heading where you will find that
(maseeh) is a non-Arabic word.
Surah Al-Maidah says that when you rise for the ( salaat) then:
5:6
wash your faces and hands up to the elbows
5:6

And wipe your foreheads

QES-Norway

Lughat-ul-Quran

Volume IV

Page 57 of 276

Here ( wamsah) has appeared separately with( faghsilu), therefore it wont mean to
wash but just wipe.
Further ahead it is said that if you are ill, or traveling, or have come from the loo or you have been
copulating or touching women:
5:6

then go for the clean soil

The indication is that you must wash whatever part of the body that has been soiled. This part must be
cleansed with dust. In addition you must wipe your hands and face with it.
In performing abolition one cleans hands and feet, but it also brings about a psychological change which
is essential before performing any task. In the absence of water the purpose of washing hands and feet
cannot be fulfilled but with ( tayammum) that is, performing abolition with dust does make us

psychologically ready for the

(salaat).

M-S-Kh

( al-maskh): to change somebodys form or distort it, that is, make it uglier than it was before {T,
R, M}.
The act of deterioration continues in the body as well as in morals too: but in both cases, it entails
ugliness.

( al-maseekh unin naas): a man who has no good points or who is weak and foolish.
( lahmun maseekh): meat which has no taste {T, M, R, F}.
( tuaamun maseekh): food, which has no salt, or color and has no taste.

( insimakhul hamaatil fars): for the horse leg muscle to become weak.
The Quran says:
we will make them weak and deprived despite their being powerful
36:67
(their strength will turn to weakness)

M-S-D

( al-masd): to twist.
( masadal hab): he twisted the rope.
( al-masad): the strands of the date palm which are twisted together to make a rope, or a rope made
in this way {T, R}.
The Quran says:
111:5
a rope made of date palm twine

The meaning here is of firm grip of the Law of Requital which is applicable to all for all times without
any exception.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 58 of 276

M-S-S

( muss): to touch, or to reach something {T, R}.

Raghib says that ( muss) is of the same meaning as ( lamas). The only difference is that
(lamas) also means to search and grope although it is not necessary to find the thing that is being searched
for against ( muss) which is used when that thing has also being comprehended.
The initial effect of a thing is also called ( muss).
( wajad fulanun mussal humma): he felt the initial feeling of fever.

( lum yajid massan minan nasab): he did not feel any tiredness at all, or anything

that befalls and any pain is called ( muss). Figuratively it also means craziness {T, R}.
( at-tamaas): to mutually touch one another. Indirectly or as a passing reference it also refers to
copulation {T, R} (58:3).
For copulation ( muss) and ( maas) are used as well {T, M}. For copulation
(tamassuhun) has been used in (2:236).
Surah Al-Taha says the Samri who had created the golden calf for the Bani-Israeel was punished:
he was made to say I did not touch anyone so nobody should touch

20:97

me {T}
He was ostracized and had become an untouchable, i.e. all had severed social relations with him.
Muheet says ( lams) particularly means to touch with hand and ( muss) is a common touch,
i.e. to touch with a hand as well as with any part of the body.
The Quran says:
except those who are pure in character and in thought
56:79

Here by touching the Quran does not mean only touching it but to be aware of its truths {T, M}. This
meaning is also supported by Ruuh-ul-Muaani. Actually in order to grasp the message of the Quran,
purity of the mind and heart are essential. A man who approaches it with pre-conceived non-Quranic
thoughts, will never comprehend its real meaning. The heart or mind which is full of non-Quranic
thoughts, beliefs, and ideas can never be illuminated with the light of the Quran. Only he who comes to
the Quran with an open mind when his mind is searching for the truth can benefit from it. Only the pure
one can therefore touch or benefit from it.

M-S-K

( al-musk): skin which encompasses bones and flesh, and skin used for making water bags.

( masaka bihi),
( amsak),
( tamasak),
( istamsak),
( tamassak),

( massak) mean to catch somebody, or to stick to something {T, M}.

( al-imsaak): to be miserly {M}.

( al-misk), ( musk): a kind of perfume taken from the navel of the deer because it is created
from the blood that stops in the deers navel {T, M}.
( imsak) has been used against
In Surah Al-Baqrah,
( tasreeh) (2:229). In other words, it
means to keep within wedlock.
( infaaq) in (17:100).
In Surah Bani Israeel it has been used against

QES-Norway

Lughat-ul-Quran

Volume IV

Page 59 of 276

In Surah Al-Faatir it has come against ( fatah) which means to disclose something (35:2). In (35:41)
it has come against ( zaal) which means for something to move away from its place.
In Surah Saad verse (38:39), it has been used against ( mann) which means miserliness.
Surah Al-Tatfeef says about the wine of jannat:
83:26
it has been sealed with mushk.

Surah Al-Maidah says about hunting animals:

5:4
eat the prey they hold

M-S-W/Y

( al-masau): evening time. It is the opposite of

(sabah) which means morning.

( masaaka fulanun wa amsa wa massa): that man promised you but delayed in
fulfilling his promise.


( massakal laahul bilk khair): may Allah grant you a good evening.

( al-musu)
( al-misu): evening time {M}.
( amsa): he entered the evening time.
Ibnul Qatwiyah says that ( al-masau) is the time between asar and maghrib prayers.
Muhamed says that ( al-masau) is used for two timings, as when the sun starts setting and second
when it has set {M}. The Arabs figuratively use ( masau) to mean destruction and the word

(sabah) for pleasantness {M}.
The Quran says:
So it is purity for Allah when you enter the evening
30:17
and when you do it in the morning
This is the traditional translation.

The meaning of the above verse is that Allah is above time. Morning and evening are distinctions for you,
while Allah is above these limitations.

Maseeh

(maseeh) is another name for Isa (Jesus), as used in (3:44). For details see heading (M-S-He) and

Isa. His life details can be seen in the book titled Shola-e-Mastoor.

M-Sh-J

( mashaja bainahuma): he mixed these two together {T, R}. Ibn Faris too says this is the basic
meaning.

( shaiyun masheejun) and ( mushj): a mixture or joined thing. Plural is
(amshaaj) {T, R}.
The Quran says:
We created man from a matter which has a mixture of different
76:2
potentialities
This creates genes in the ovum of the mother
QES-Norway
Lughat-ul-Quran
Volume IV

Page 60 of 276

76:2

We so manage it that the latent abilities develop and it is

transformed into a human being with hearing and seeing abilities

QES-Norway

Lughat-ul-Quran

Volume IV

Page 61 of 276

M-Sh-Y

( mashy): to walk:
Raghib says that
( mashy) means to transfer from one place to another intentionally. Figuratively

( mashy) means to get guidance and to seek guidance {T, M}.

( al-mashiya) with plural ( al-mawashi) means four legged animals like camels, goats,
etc.
Taj-ul-Uroos says that ( masha-un) means abundance and to develop.
( imraatun maashiyah): a woman with many children {T, M}.
Ibn Faris says its basic meanings are movement of a man and develop and abundance.
The Quran has used ( qaamu) against ( mashyun) in (2:20) i.e. to walk.
Surah Al-Airaaf says:
7:159
Do they have legs to walk on?

Surah Al-Qalam says:

a man who takes the news from one place to another a lot
68:11
(who backbites a lot)

M-Sd-R

( al-misr): the border or partition between two things.

( misrun): a town, because it is limited.
( mumsoor): it has borders around it.
( misr): some town or area.
( misr): a country (Egypt). It also means red earth {T, M, R}.
The Quran uses ( misr) in (2:61) to mean a city or a limited dwelling place as against the
unlimited open spaces.

Museetir

Its root is (S-Th-R). See heading (S-N-T-R).

M-Zd-Gh

( al-musgha): a piece of flesh. It can also mean a piece of other things too.
( muzgha minal lahm): amount of meat which can be put in mouth to chew, i.e. a
mouthful.

( al-mazaghu): thing which is chewed.

( mazgha),
( yamzagha), ( mazgha): to chew something with teeth {T, M, R}.
Ibn Faris says the basic meaning of this word is to chew.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 62 of 276

The Quran has described one of the different stages of the genes in the ovum as ( muzgha) (22:5)
i.e. the state in which the gene is like a lump of chewable flesh and the bones in it are still not hard.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 63 of 276

M-Zd-Y

( mazash shaiyi),
( yamzi): for something to pass away before or happen before.


( mazas saifu mazaaa): the sword cut (as it was sharp). The sword (which is sharp)
cuts whatever it strikes {T}.

( al-maazi): lion, because due to its courage it stays in front and does carry out its intentions.
The Quran says:
8:38
The practices of former nations (historical events)

M-Te-R

( al-matar): the rain as in (4:102) {T}.

( al-imtaar): the rain of punishment {T}.
Raghib says it means a rain whose effects are good, and ( amtar) is rain whose effects are
detrimental (bad) {R}.
Ibn Faris says ( umtir) appears only for punishment.
The Quran says about the (azaab) that the nation of Luut faced:
7:84
And We made it rain on them

( mumtir): one who brings rain.

( haaza aarizun mumtirna): this cloud is about to rain on us (46:24).

M-Te-W/Y

( matwa): he exerted in walking and walked fast.

( mata),

( mutawau): to stretch and yawn. Mostly it means a stretching that comes at the time of fever.
( matawa) and ( tamatta): to increase, to become long, to extend. Ibn Faris says these are its
basic meanings.
( tamattan anhar): the day stretched, that is, after the sunrise it progressed.
( at-tamatti): to walk proudly, to extend hands and to spread them while walking {T, R}.
Raghib says ( al-mata) means back and ( tamatta) means to raise and extend ones back.
This is the condition when one walks rakishly.
The Quran says:
75:34
He went to his companions triumphantly (in a preening way)

QES-Norway

Lughat-ul-Quran

Volume IV

Page 64 of 276

Maa

( maa): with, along with, both physically and figuratively

To mean being with physically the Quran says:
12:36
two young men entered the prison along with him

8:66
Allah is with those who are persevering
It means, Allahs help is with those who are persevering.
It sometimes appears to mean ( inda) or near.
( jetu min maa-il qaum): I came near (close to) the nation.

M-Ain-Z

( maaz) with its plural form ( maa-iz) has appeared in 6:144.

( al-maaiz): a man with a strong body
( al-maaz): a goat, because in comparison to
(zaan) (sheep) it has a kind of hardness.
Ibn Faris says it basically means solidity and intensity in something.

M-Ain-N

( al-maan): insignificant and lowly thing.

While it means short and a little on one hand, on the other it is also used to mean long and
abundant as the water that flows on the surface of the ground.
( al-maaoon): any good deed, as rain because it is received from God without any effort.
Anything that is benefited from; anything which cannot be stopped by those who ask for it; things of
nurturing or development.
( maanal fars): the horse went past while running.
( maanal maau): the water flowed.
( maaanan nabt): the plants had enough of water.

( maeen): open water that is flowing {T, M, Lataif-ul-Lugha}.

Ibn Faris says that it means ease in flow or walk, or something which is done easily.
The Quran says:
23:50
Land which is smooth (even) and in which water flows
Surah Al-Maon says:
107:7
They hold back things which Allah has given for the benefit of all

This means things of nourishment must be kept like flowing water, available to all, whoever needs those
things must be able to take them and fulfil his needs.
Some say that ( maeen) has been derived from ( ain) {T}. As such, it has also been mentioned
under the heading (Ain-Y- N).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 65 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 66 of 276

M-Ain-Y

( al-maau), ( al-meaa): intestine. Plural is ( am-aau) which means a thing cut to

pieces. ( tamayyush sharru feema bainahum sharr): spread among them {T, M}.
The Quran in verse (47:15) says that hot water in jahannam will be annihilating instead of life-giving
( faqattaa amaahum) and will cut their (the peoples) intestines to pieces, their life will be
terminated, or the sources of life will cease, or will be deprived of things of sustenance. (Note that
intestines area major source in turning the food into assimilative product to become a part of the body).

M-Q-T

( al-maqt): severe enmity against a man who has become habitual of bad things {R}.

( nikaahul maqt): to wed the widow of ones father. In the pre-Quranic era this was a common
practice {T}. The Quran has prohibited this strongly in (4:22). This word is used to mean hatred too.
40:10

Allahs frustration is greater than your frustration

( maaqatil laah): bad deeds of man whose results are compiled according to Allahs laws.

It is highly displeasing to Allah that you say what you do

not practice
For further details see heading (Gh-Zd-B) and (S-Kh-Th).
61:3

M-K-Th

( al-maks): to wait stolidly at some place.

( al-maakis): one who lies in wait at some place.

( al-matamakkis): one who waits.

( al-makaas): to delay, to wait.

( at-tamakkus): to wait for somebody {T, M, R}.

The Quran states that you want longevity or permanence, you want your memories to last, you want life
forever, you want your deeds to always be remembered. For that the basic principle is:

13:17
The thing that is beneficial to mankind will remain on earth


In the world, The Survival of the Fittest is the principle which rules, but here it is the Principle of the
Most Beneficial that survives. So if you want your name to be remembered then do something beneficial
for humanity. Whatever you do in this vein must not be limited to any particular group, individual or
nation but it should be beneficial equally for all mankind. This is what the Quran and Islam wants because
Allah is Sustainer (Rabb) of the Universe.
Surah Bani Israel says:
We have revealed the Quran gradually and have related its
17:106 subjects separately, so that you can present it to the people in
the same gradual way
Surah An-Namal and Surah Al- Qasas say:
27:22
he stayed a short while
28:29

(Moosa told his family) wait here.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 67 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 68 of 276

M-K-R

( al-makr): secret plan, scheme.

( at-tamkeer): when grain, etc, is secretly hoarded at home.
( al-makr): war planning or scheming {T}.
Al-manaar says that ( makr) is such a secret plan in which targeted person is taken to a stage which
he cannot even conceive or imagine {T, Al-manaar}.
The Quran terms the schemes of the opponents as ( makr), and the reply from the group of
momineen or the results of their own wrong deeds according to Allahs laws is ( makr) as well {T,
R}.
8:30

They were scheming against you and Allahs law was scheming
against them. Allahs schemes are best, very powerful and effective

M-K-K

( makk al-azm): he sucked the bone and removed all its marrow {T, R}. Ibn Faris says this is

its basic meaning
( makkal faseelu maa fee zar-i ummihi): the camel kid sucked all the milk that




was in its mothers teats.
( makkah): he killed him, decreased him {T, R}.
Yaqoob says that ( mecca) means the entire mosque.
There is a difference of opinion as to why the place is called mecca:
1) for example one opinion is that it is called mecca because it decreases or destroys sins
2) since water was scarce there, its inhabitants sort of used to suck all its water.
3) since this city attracts people towards it and absorbs them it is called ( mecca).
( buck) means a crowd so does
( muck) mean a crowd.
4) just as
( mukaak) and ( mukaakah) means bone marrow {T, R}, which is in the centre of the
5)
bone and since this city is in the middle of the world it is called mecca.
The Quran has used mecca to mean the city which holds the mosque of Kaba (48:46). The same city has
also been called ( bakka) in (3:95). See heading (B-K-K) too.

Mecca

It means Mecca. See heading (M-K-K) and (B-K-K).

M-K-N

( al-makinah): grandeur and power or authority

( al-muknah): the ability.
( al-makaanah): peace and respect.
( al-makaan): a place which is overpowering and encompassing something {T}.
( al-muknaat) means the nests of birds.
Ibn Faris says
QES-Norway

Lughat-ul-Quran

Volume IV

Page 69 of 276

 ( makaan) is (K-W-N), and it also means the method or direction.

Some think that the root of

QES-Norway

Lughat-ul-Quran

Volume IV

Page 70 of 276

The Quran says:

14:17
death will come towards it from all sides
This is from the root (K-W-N).

The Quran says:

4:20
a wife in place of another wife
10:28

to stay in its place

19:57

and We granted him a lofty place

6:167

do what you can as per your power

despite their strength we annihilate them (reduce their power to
weakness)
He will make their Deen strong and established for them, will
make their way of life the way of the world (grant power)
Thus we granted Yusuf the authority in the land

36:27
24:55
12:56

( makunash shaiyi): the thing was strengthened and became strong, became solid, became
stolid in its place.
( amkana fulanal amr): the work became easy for that man, he overpowered him.
( tamakkana minal amr): he overpowered him and became successful {T}.
( makaan): respect and value.

( makeen): one with great ability and rank, one who sits stolidly in his place.

( inda zil arshi makeen): respectable before the possessor of the heavens (81:21).
( makkan): to fix, to make strong, to make stable.
( amkana minash shaiyi): made him authoritative, gave him power over something.
Surah Al-Infaal says:
8:71
so Allah overpowered them

The Quran has related three methods of verifying the truth of its claims. One is to deliberate upon the
truths or knowledge of the times, or historic truths as to how the nations which adopted the wrong path
had been destroyed. The third is the pragmatic test which means let the system establish itself through
human efforts and produce its results (10:39). The results will speak for themselves.
The Quran believes firmly on its claims that it exhorts taking this pragmatic test as its proof. Therefore,
the Messenger Muhammed tells his opponents repeatedly to continue working as per your strengths.
6:136
6:136

soon the results will decide as to who is successful

You will see that the nation that slackens in giving humanity its
due rights and rebels against Allahs laws, can never succeed

This was the way, through which Islams truth was established, i.e. to tell the world through its practical
results that this system is without parallel. This was the Islamic claim. Nowadays the situation is such that
even if some people want to turn to Islam by being impressed by its universal appeal, they are turned
away by seeing the practical despondence of the muslims, and think that a religion whose followers face
the ignominy that is done by the muslims presently, can never be the harbinger of emancipation to
humankind at large. Even so, if the muslims are told that they are not following the Deen which Allah
had ordained (but something similar to it) then they get so angry that they are ready to fight you. This is
because they have refused to test deeds through their results as per the Quran. Now they have no criterion
whereby they can judge whatever that is being done by them is right or wrong.
There is only one criterion and that is whether the result of the deeds that the Quran has told us are being
produced accordingly or not. If our deeds are producing the said results then the deeds are being done
QES-Norway

Lughat-ul-Quran

Volume IV

Page 71 of 276

correctly. If they are not producing the said results, then the deeds are not being performed correctly. It is
correct that result of all the deeds will not be manifested before death but there are some results which
will definitely be manifested. According to the Quran some results will be manifested in this life too, and
they can determine if the deeds we are doing are being done rightly. The ignominy and deprivation in this
world means the punishment by Allah, and if we are doing the deeds according to the Quran, these
deprivations cannot remain with us.

M-K-W

( maka), ( yamku), ( mukaa): to whistle {T}.

Ibn Faris says this means by putting the fingers in a particular way in the mouth and whistle.
Raghib says ( mukat tair) means to whistle like a bird {R}.
( al-mukkau) is a small bird which stays in gardens. It got its name because its voice is like a
whistle.
The Quran says about the Arabs of the dark period (i.e. before the advent of the Quran):
Near the House of Kaba, their salaat is nothing but

8:35



some meaningless sounds and meaningless movements
This means their prayers in which some words are recited and some acts performed (i.e. soulless praying).
Just think and observe that todays prayers where we simply recite some words whose meanings we do
not know, and do some movements about which we do not know why these are performed? Although the
Quran had directed to establish salaat which is a means of bringing change of minds and thinking and the
source of bringing a revolution in a society, the society where every man would be aware as to what he
was doing and why? And what will be its result? Every aspect of Deen has a purpose and helps attain the
high ideal of humanity. But when the real purpose of Deen becomes obscured then these life giving links
of that program (Deen) are reduced simply to being a custom, part of a meaningless worship, and the
rituals are then performed thinking as if these are the very aim. At this juncture Deen (Way of life) is
reduced simply to a religion.

M-L-A

( mala ash shaiyi yamluhu maala): filled something.

( famtalaa): so it was filled.
( la mala unna jahannam): I will surely fill the jahannam (7:18).
( mil un): the quantity with which something is filled {T}.

( mil ul ardi zahaba): plenty of gold (3:90)
( maalioon): those who fill (37:66).
( al-malao): to consult among themselves, group. The leaders and elite of a nation, the elite {T}
( al-mala ul-aala): cannot bear or listen to what the elite say (37:8). Here the meaning is that
which transpires in the world of God.
(al-malao): rich people, or those people who have everything they need
( almilaa-o) and
in abundance, or all of those whose needs are fulfilled {T}.
(al-malao) in these meanings too:
The Quran has used
23:33
who had abundance of lifes accoutrements

The Quran says that the rich people of the entire nation, whom the messengers were sent to oppose them:

34:34
It has never occurred that We have sent a warner to a

QES-Norway

Lughat-ul-Quran

Volume IV

Page 72 of 276

town, and the wealthy ones did not say we disbelieve in

the revelation

It is obvious then that the Messengers came with a message that hurt the rich people the most. That is why
they opposed the message so vehemently. If the matter was confined only to worship then they would not
have opposed the message in such a manner because then it would not be hurtful to them at all. They on
the other hand support these programs and give to charities. The Quranic verses are witness to the fact
that the program which the messengers brought all entailed the program of snatching the holds on things
of sustenance or the resources from the rich and privileged and put them under the law of sustenance as
ordained by Allah. This was the reason that particular group of people oppose the revelation because its
success meant the elimination of human exploitation and equitable distribution of wealth in a society.
This has been the case since long and will continue to be so. Today too, wherever the revolutionary
message brought by the Quran is mentioned, it will be opposed tooth and nail by this group of people, and
religious monasticism will be hand in glove with it.
See heading (Te-R-F).

M-L-H

( al-milh): salt, very salty (brackish) water.

( al-mallahu): one who sells salt. It also means sailor as he is always at sea (or in brackish
water).
The Arabs used to hold salt in great esteem and therefore ( al-milh) was also used to mean
responsibility and courtesy, and for fine and aesthetic sense too.
Ibn Faris says it means to be white, and salt is so called because it is white.
The Quran has used ( milh) to mean very brackish water.
( haaza milhun ujaaj): it is very brackish (25:35).

M-L-Q

( yamliq): obliterated, softened.

( malaq),
( al-maalaq): the wooden board with which land is cultivated, or which is used as plough to

smooth or made even.

( mallaqal arda tamleeqa): to even out the land with the wooden board.

( tamalluqu) and
( malaq): to soften or smooth someone.

( inmalaq): to be smooth.
( al-malagah): smooth stone {T, M}.
( al-maliq): weak and feeble whom the vicissitudes of time have made so.

( al-mumliq): a man who has nothing, is a pauper.

( amlaqa mamahu): whatever he had, he spent it, and kept nothing back.

( rajulun amlaqu minal maal): a man who has no wealth left {T, M}.
( imlaaq): poverty.

Ibn Faris says it means to be deprived of something and something to be softened.

The Quran says:
due to the fear that you will become a pauper, do not kill your
6:152
children
QES-Norway

Lughat-ul-Quran

Volume IV

Page 73 of 276

6:152

Do not kill or do not deprive them of education

In a Quranic system, it will be the responsibility of the system to arrange for your sustenance and your
children too. Responsibilities that Allah has said as his own are fulfilled by this system which is
established to implement His laws.

M-L-K

( mulk): to have the capacity, to have the power, to dominate and be overpowering {M}. It also

means authority and intent, firm basis, the support on which something is established.
( milk) because they support the life on
That is why water and food and other such things are called
earth.
( li fil waadi milk) which means this valley has grazing land, water and
The Arabs say

cattle and every other thing. In the desert, water is the greatest life sustaining thing, so it is called
(milk).

( laisa lahum milk): they do not have water.

The Arabs have a proverb which says
( al-maau malak amruhu) which means water
rectifies everything, or takes care of every matter i.e. one who has water is independent and everything is
sorted out for him {L}.
Anything with which any matter is set right and reaches its peak is called
( milaakul amr).
( milaakun) also means plaster {T, F}, because with it stones, etc. are set right.

( malakal ajeena yamlikhu): to knead the flour well, so that all its elements become
homogenous or mixed well {T, F}.
Nawab Siddiq Hassan Khan says that the characteristic of this root (M-L-K) is strength and intensity {Alilm-ul-Khafaaq}.

( malkut tareeq),
( milkut tareeq),
( mulkut tareeq): the limit of a



path, and also the middle or big part of a path {T, F}.
( malakuut): respect and authority, government and statehood. This word is also used to mean a

great country, but the word is particular to mean Allahs authority, because complete authority in the
universe belongs to Allah. He alone supports the universe and is the basis for it and all operations therein
are due to Him.
( maalik): a man of authority and right.

(la yamliku) i.e. not have power has been further elaborated by
In Surah An-Nahal verse (16:73)

(la yastati-oon) i.e. cannot possibly have power.
the term
( mumlook) has been explained by
Similarly
( la yaqaadiru ala shaiyin) in
(16:75) i.e. on which there is no authority or right.
( maalik) is one who is obeyed by another.
Surah Yasin has clarified that
Surah Al-Bagra (in respect of Taalot) has said:
appoint some commander for us (so that we fight under his
2:246
command)

( mulk) is also
A commander is one who has authority. In the verse adjacent to it, the meaning of
authority.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 74 of 276

20:87

the promise we made to you, was not broken intentionally {T}.

( maalik) it is meant that Allah has complete

The above explanations make it obvious that while by
right and authority, it is also conceived that it is thus so that the system of the universe proceeds rightly
and according to His laws not for some oppressive purpose, and so that everything continues to get what
is essential for its existence.
( maa malakat aimanukum) which literally means whom your
The Quran uses a term
right hands possess. This phrase has been used to mean several things, for example to mean subordinates
who work according to someones plan. Household servants etc. are also included in this category. See
(30:28, 24:58, 24:31, 16:71, 4:36). It also means the women who have entered wedlock (33:52).
In Surah Al-Nisa verse (4:24) if muhsinaatu is taken to mean chaste women then:
Chaste women are prohibited for you except those


4:24


who enter your wedlock
If muhsinaat means women with husbands (see heading H-Sd-N) then this verse would mean:
All women with husbands are forbidden for you, except the slave

4:24
girls or women who are already in your slavery

(although they may have husbands somewhere)
But in Surah Al-Mumtihina it is said that if the women of the unbelievers come to you then do not make
them return to the unbelievers but give them (the unbelievers) the money they have spent on the women
and wed them (60:10). These are the women with husbands with whom wedlock was allowed. In this
vein verse (4:24) could also mean these women who were married in this way.
These words have also been used to mean slave girls in other verses like (33:50), (70:30), and (23:6).
Before the advent of Islam the Arab society permitted keeping slaves and slave girls. When Islam arrived
these slave girls were not turned out and allowed to stay where they were, because turning them out
would have caused a lot of ills in the society due to economic reasons. The Quran has used these words to
mean these slave girls too.
In Surah Muhammed clear directions were given that these prisoners were to be freed either as a favour
or after receiving some compensation. Thus Islam ended the major source of slavery, to purchase a
human being for keeping him or her as a slave is very much against the teachings of the Quran which
advocates respect for human beings (17:70), leave alone allow one man to be master of another and order
him around as a slave (3:78).
( maa malakat) has been used to mean
These explanations make clear that wherever the phrase
slave girls, it has been used for slave girls as were there in Arab society before the advent of Islam. These
slave girls were gradually absorbed as individuals of the free society and since the system of making new
slaves had been prohibited by the Quran. Therefore the system of slavery or slave girls ended from among
( maa malakat aimaanukum) as an instance for
the muslims. As such, those who cite
keeping slaves are mistaken and do injustice to the Quran. The benefit of this phrase in the Quran
nowadays is that if a nation in which slavery is still prevalent enters or accepts Islam then this verse
would provide guidance and direction to end it.
( maa malakat aimaanukum), also see heading (Y-M-N).
With reference to
For the meaning of ( malaikah), see heading (A-L-K).

M-L-L
QES-Norway

Lughat-ul-Quran

Volume IV

Page 75 of 276

 ( am laltul kitaaba alal kaatib): the book I dictated to the writer {M}. To mean this,

the root has appeared in (2:284).
Raghib says ( milah) has been derived from it. As such, ( millah) means written law.
( tareequn maleel): that clear path which is much used.

( millah): method, way or path.
Abu Ishaaq also supports this meaning and Asaas too supports it.
( millah) has been derived from it because it means a place where bread is baked and at such a place
footprints make their mark from much comings and goings.
( al-mallah): hot sand over which bread is sometimes cooked {T}.
Manavi says ( malaal) means the tiredness and frustration that is created by doing something
continuously {T}.
Ibn Faris says it means to become tired of something and to be tired.
The Quran has used the word ( millah) to mean the path or the way, as in:
2:140
Until you follow their way (deen)

Islam has been called ( millata ibrahim) in (2:135), i.e. the way which as per Allahs
directions Ibrahim had followed.

M-L-W/Y

( imlaun): to extend (to give more time or show laxity).

( malaawat minaddabri), ( maliyamin naddabri): a very long period of time {R}.
( al-maliyyun): a long period of time. Ibn Faris says that this is its basic meaning
The Quran says:
19:46
get away from me for a long period

( amlaliat ul-baeer): I created vastness in the camels pen (where it was fastened), so it

loosened it {T}.
Surah Muhammed says about the shaitaan or rebellious forces:
47:25
He keeps making tall promises to them (gives them false hopes)
7:183

I give them time.

( am lait-ul-kitaab): I dictated the book.

( amlalt): dictation {R}.

The Quran says:

2:282
Should get it written down

25:5
And they are dictated to him
See heading (M-L-L).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 76 of 276

Mimma

See heading ( min) and heading ( maa). Sometimes its last alif is not written and ( mimma)
remains.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 77 of 276

Man
( man): that, which or whichever.

It is used in asking a question, i.e. who, which:

Whatever there is in the heavens and the earth belongs to
21:19
Allah
36:52
who has awakened us from our sleeping place?

Min

( min) is used to mean from:

17:1
from the masjid-al-haraam, i.e. that was the starting point of the journey
27:30

it is from Suleman

( min) is used to mean some from amongst the whole lot:

2:253
Allah has spoken with some among them

( min) is also used for the entire group:

35:2
whichever beneficence Allah grants mankind
It does not mean that He sends a part from the beneficence. What is defined as beneficence is entirely
beneficence. It will not be a part of the beneficence.
Surah Al-Airaaf says:
7:132
Whichever sign you bring to us (we will treat all signs like this)
( min) is also used for to mean because of or due to:
71:25
they were drowned because of their sins or wrong doings
( min) is also used for to distinguish between one another:
Allah well knows who is a wrong doer or on the right path
2:220
(He can easily distinguish one from the other)
( min) is also used to mean one in place of another:
Have you become agreeable to the immediate benefit in
9:38
place of or against the future?
Also see (43:60).
( min) is also used to mean exhortation of the negative:
3:61
there is no other god except Allah
( min) is also used to mean along with:
they must be watching along with from the corner of their
42:45
eyes
Also see (97:4).
( min) is also used to mean on or over:
21:77
And we made them dominant over that nation.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 78 of 276

( min) is also used to mean in:

62:9
When you are called to prayers in Friday

( min) is also used to mean from or of:

21:97
We were unaware of them (from their side)

( min) is also used to mean for him or over him:

Against Allah, their wealth and progeny will do no
58:17
good for them

( min) is also redundant sometimes:

6:59
No leaves fall without.
It can also mean to put emphasis on something.

M-N-Ain

Ibn Faris says ( mana) is the opposite of ( itaun), i.e. to not give. Raghib too supports
this claim.
(muna): to intervene between a person and the thing that which he wishes to obtain.
( imtanaa), ( imtinaa): to abstain, to stop, forbid, one who prevents {T}.
( mannaun) and
( manuuun) are more exaggerated than ( maanih), i.e. one who

stops very much.

( manoo): miser who stops and does not let go of anything
( maanih), ( mannahun),
{R}.
( al-muna): to stop, to be safe.
( manu ar rajul): the man became safe.
( hisnun manih): safe and strong fort.
( al-mumanaah): to struggle or quarrel to prevent one another {T}.
The Quran says:
2:114

Who can be more oppressive than one who prevents others from
reciting Allahs name (or word) in the mosques

Here munun means to hinder or intervene.

Surah Al-Nisa says:
4:141
Have We not protected you through the believers?
Surah Al-Maon says:
They hinder things which should be free like flowing water, and
107:7
possess them personally
Surah Al-Maarij says about mans psychological make-up:
when a man gets wealth, then instead of keeping it open (or available
70:21
for others, he keeps it for himself

The next verse says that this mentality can be cured through the system of Salaat. Verse (29:45) also says
so. The same thing is reiterated in Surah Al-Qaf by using the words
( mannai lil-khairi).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 79 of 276

Against this we have a heavenly society will have lifes edibles in abundance (50:25), and where nobody
will stop it, from being available to everyone (20:118, 20:35) and will be available for the sustenance of
all (17:20, 107:7)

QES-Norway

Lughat-ul-Quran

Volume IV

Page 80 of 276

M-N-N

( munn): to obtain any beneficence from God with no major effort.

( munna alaih): did him a favour, i.e. granted him something without any labour.
( imtunna alaih): grant something without any labour.
( munn): to assert or remind of a favour which is not thought to be a good act.
( al-manoon): one who asserts favours too much. It also means era and death.
( raibul manoon): the vicissitudes of life.
( al-mannan): one who grants too many rewards {T, M, Aqrab-al-Muwarid}.
The Quran says that the Revelation too is ( munn) because it has been granted by Allah without any
effort on our part (14:11). This ( munn) is for the Messenger, and for the Messenger to come to the
people with this revelation is ( munn) from Allah (3:163). For the nation of Bani Israel to be
liberated from Pharaohs oppression was Allahs ( munn) (28:5).
About the prisoners of war, Surah Muhaamed says that they should be allowed to go as ( munn) or
( fidyan) i.e. against some compensation (47:4).
In Surah Saad, this word has been used opposite to ( imsaak) which means obstruction (38:39).
Thus it is obvious that prisoners of war will have to be released, whether in exchange of compensation or
for free.
Surah Al-Mudassar says:
74:6

do not do a favour in expectation that you will get better returns

This makes the meaning of ( munn) very clear.

Surah Al-Momin says that those who spend in the path of Allah do so because:
They neither expect any return nor be the cause of any mental torture
2:262
by stressing their favour

( munn) is actually quite weighty {T, M, Aqrab-al-Muwarid}, thus stressing the favour means to
burden someone with a heavy weight.
( munn) also means to make tired, or to exhaust, or to weaken or enfeeble.
( munnan naaqah): weakened the camel because of the stress of the journey and enfeebled it.
Hence it became weak by walking too much.
( munnas sairu fulana): made it weak by walking so much.

( zahaba bi munnatihi): wasted its strength.
( al-maneen): weak rope or weak man.
( saubun maneen): weak and feeble cloth.
( al-minanah): spider.
( munnash shaiyi): the thing decreased.
( manoon): death or era.
( munnal habl): cut the rope.
Ibn Faris says the basic meanings are
1) to cut
2) to do a favour.
The Quran says:
Such returns await them which will not be decreased at all
95:6
(they will get full return and not an iota less)
Also see (84:25) and (41:8).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 81 of 276

Hence it means uncut or continuous. In evolution something can proceeds ahead but cannot revert,
either it will stop or proceed ahead. It can also mean that this return will be received by them not as a
favour but as a matter of right.

52:30
The vicissitudes of time
This word is also used for opposite meanings too.

( al-muunnah): strength, especially the strength of the heart. Therefore ( mumnoon) means
both strength and weakness {T, M, Aqrab-al-Muwarid}.
Ar Rumaani says ( al-manoon) means death {Al-Fazal, Mutaradifa}.
Lataif-ul-Lugha says it means ( ad-dhahar) or the times.
Raghib says that ( munn) and ( salwa) points to the beneficence of Allah.
The Quran says that the Bani Israel used to receive ( munn) in (2:57). This was a kind of sweet gum
which used to accumulate on trees {T, R}. Even now it can be found and is very tasty.
( munn) means the favours and ( salwa) means the means of contentment {T, R}.

Manaat

( manaat): an idol of the Arab tribes of Khazaa and Hazeel {T, M} (53:20). Laat was the idol of
the tribe Saqeef and Uzza the idol of the tribe Ghutfaan. All these three have been mentioned in (53:19)
and (53:20).

M-N-Y

( manahu), ( yamnaihi), ( manya): estimated it.

( al-maani): someone who estimates.

( al-manyu): Allahs estimate.

( al-maniah): death, because its time is estimated {T, R}.
( al-muna) with its singular ( al-munyah) means purpose, wishes or (intent), i.e.
works which are estimated before-hand.
( tamannaahu), ( tamanniya): intended it, wished it.
( umniyyah) with its plural form ( amaaniyu) means wish or intent {T, R}. It also means
falsehood and lies.
( tamannal hadees): fabricated a false hood.

( al-amaaniyyu): things which are wished for and lies {T, R}.
( al-maniyyu): sperm, as per its meaning of wish or intent, or because a human birth is estimated
from it {Ibn Faris}.

( tamann al-kitaab): read the book.

( umniyyah): the reading of the book, whatever is read {Ibn-Qateebah, F}.
Taj-ul-Uroos has cited verses to prove this meaning.
Ibn Faris says by reading one can estimate the purpose of the book.
The Quran says:
uneducated are included among them who can only recite the book
2:78
(but cannot understand its meanings)
And any messenger before you that We sent to, then (after him) it so
22:52
transpired that the book he recited from was interfered with. Thus
another messenger was sent by Allah who would remove the
QES-Norway

Lughat-ul-Quran

Volume IV

Page 82 of 276

exaggerations from the Revelation and restore it to its former state.

In this verse God relates how people used to change the Revelation after a messenger and thus another
messenger was sent to restore the original message. This continued till the advent of the Quran which was
guaranteed safe keeping (from amendments and changes) by God Himself. Now nobody can make any
changes in it. This is the true meaning of this verse, but many elaborators have translated
(umniyyatihi) as wish, and thus created a difficulty for themselves. Then in order to get out of the
difficulty and contradiction, they concocted a story to support their transgression.

M-W-T

( maut): is actually the opposite of life. Figuratively it also means rest {T, M, R}. Anything in

which movement stops due to stagnancy is considered dead. Therefore

( maatatir reeh) means
the wind stopped and became immobile {T, M, R}.

( maatatin naar): the fire was extinguished.

( maatatil khamr): sleep or the stupor of the drink began to be dispelled.
( maatar rajul): he went to sleep {T, M, R}.
There are different kinds of death:
1) for the strength of growth to be lost, as in:
30:19
Allah enlivens the land after its death

2) for the feeling to be lost:

19:23

Maryam said If only I had died before this and was forgotten and
wish I was unable to feel this ignominy and pain

3) the deterioration of intellect and consciousness:

You cannot make the dead listen
27:80
(those who do not employ their intellect)

4) fear and apprehension which can cause life to be blemished, i.e. difficult situations like poverty,
ignominy, a life of subjugation etc.:

Difficulties from all sides will be approaching but death will not

14:17
arrive. Only so much will be furnished as charity that will be enough

to sustain life barely

( maut): stupor and craziness.

( al-maitah): the animals which die without being slaughtered.

( al-mautah): a condition akin to madness which seizes some people {Ibn Faris}.
( maut) against ( hayat) which means life (2:28). Just as life is not
The Quran has used
merely breathing but it has many aspects, death is not just to stop breathing but it has many aspects as
well. The worst sort of that is collective death in which they are neither dead fully nor alive. This sort of
life is hellish.
87:13
36:70

The message of the Quran is life giving only for those who have the
ability to live on
To warn he who is alive

Wherever these words have appeared in the Quran, it will have to be determined with reference to the
( maut) will not mean physical or clinical death.
context these contain at that place. At every place
Also see heading (H-Y-Y).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 83 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 84 of 276

M-W-J

( al-mauj): wave.
( maaj al-mauj): the wave rose
( al-mauj): the tribulation of the sea waves.
( maaja yamuj): surprise and wonder {T, M, R}.

( maujash shabaab): the swing of youth, the height of youth.

Ibn Faris says that its basic meaning is tribulation.
The Quran uses the word ( mauj) to mean sea waves in (10:22).

M-W-R

( maarash shaiyu yamoor): for something to come again and again.

( al-maur): to turn around as wave and tribulation. It also means to flow with speed on the
ground and be quickly mobile.
( maara maura): he started coming and going.
( al-maur): much traversed, smooth path, fast pace, quickness and soft treading.
( al-moor): dust blown by the wind {T, R}.
The Quran says:
With revolution, those on high ranks will be removed from their
52:9
place and become very troubled
This meaning is derived from the figurative meaning of ( samaa).

Moosa

( al-moosa): razor.

( maasa raasahu): he shaved off his head with a razor {T, R}.
( Moosa/Moses) is a Hebrew word which has been Arabised and it means that which has been
pulled out {T}.
Since the Pharaohs people had pulled Moosa out of the river when he was a child, he was named so {M}.
Ibrahims grandson Yaqoob had the title of Israel. His descendants are called the Bani Israel. One of his
sons was named Yahuda. The Yahuda and Binyamin tribes were settled in Palestinian area Judea. These
two tribes were therefore called Yahudis and the rest of the descendants as Bani Israel. Later this
distinction was removed and now Bani Israel and Yahudis are all referred as Jews.
Yaqoobs country was Kanaan (Palestine), but Yusuf (Joseph) who had reached Egypt as per Gods will.
See heading Yusuf were it is described that he had called his kith and kin to Egypt. Thus the Bani Israel
were settled in Egypt and gradually turned into a nation by multiplying.
The Pharaohs ruled Egypt. Pharaoh was the title of the Kings there and is not used for any particular
Pharaoh. Egyptians worshipped many gods and Aamn Ra (the Sun god) was the biggest of their gods.
The kings of Egypt were thought to be the awatar or representatives of the gods. They were called the
awtaar of the Sun god. Three thousand years ago, thirty generations of the Pharaohs ruled Egypt. During
the time of Yusuf, Hyksos family ruled Egypt and they were called Umalaqah.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 85 of 276

In Egypt the Bani Israel had started out as a respected lot but gradually they became subjugated by the
Pharaohs and began to be treated like slaves. When oppression reached its peak, Moosa, who was a great
messenger of Allah and a revolutionary, was born among them.
Though he was born in a family belonging to the subjugated Bani Israel, God arranged that he was
brought up in the Pharaohs palace and thus became aware of the ways of kings (28:7-13). From here he
reached the area called Madyan (28:22) where he wedded.
On return from Madyan he was endowed with messenger-hood on the mount Toor (20:12-13) and he was
directed to go to the Pharaohs and deliver the Bani Israel from oppression. Along with his brother
Haroon he reached the Pharaoh (20:43-44, 28:34). There were battles (struggles) with the Pharaoh and
his religious people and at last he came away with the Bani Israel to Palestine (20:77) and educated them
there. God made the Bani Israel the lord of the east and west in that blessed land (7:137). According to
the Torah he died in the land of Moaab at the age of 120 years. See Istasnaa (34:5). Haroon had died
earlier. The Quran has not discussed these details as these are irrelevant.
He was succeeded by Joshua according to the Torah. Thereafter the nation of Bani Israel rose to new
heights. This was the era in which the grandeur of Dawood and Suleman was inherited by them. Later
they stopped following the way of Allah and ignominy pursued them.
They were first destroyed by Bakht Nasar of Babylon in 99 B.C. He demolished Jerusalem and enslaved
the Jews and took them to Babylon. Within a hundred years three Persian kings i.e. Cyrus (Zulqarnain),
Dara and Artakhshashta agreed to help them and they were able to come and settle once more in
Jerusalem. Surah Al-Bagrah mentions this destruction and rehabilitation allegorically in verse (2:259). In
332 B.C. Alexander of Macedonia attacked their centre i.e. Jerusalem. Then in 320 B.C, Batlimos
attacked them by way of Egypt. He attacked Jerusalem and seized it. During the period of Antigonus, this
area came under the Greeks and the Jews were badly persecuted. In 66 B.C. their last destruction had
begun to take place. Pompeii of Rome advanced towards Palestine and seized it. In this battle, about 12
thousand Jews were killed. Then in 01 B.C. in another battle, about thirty thousand Jews were enslaved.
Allah tried to redeem them and sent Isa (Jesus) to them for salvation but the way he was treated by them
is known to the whole world. After him the moment of reckoning for them had arrived. Titus, the Roman
Governor attacked them so badly in 70 A.D that they were destroyed as a nation.
Surah Bani Israel talks about the first destruction at the hands of Bakht Nasar and this last destruction
(17:4-7).
Moosa was Allahs messenger. He was endowed by Allah with a celestial Book:
2:52
Haroon was a messenger too, he too received the book
As such, about Moosa and Haroon it is said:
37:117 And We endowed both of them with a clear Book:

The Quran mentions no separate book for Haroon nor is it named (5:44), but Torah is actually the name
of the group of books which were given from Moosa to Isa and all the messengers between them. This
group of books is called The Old Testament.
The Jews had defined it literally (4:46) and figuratively (2:75). Plus they had also made their own
additions to it (2:79) and thus their religious book became a mixture of the truth and fabrication (3:71)
and therefore bitter controversies had arisen over it (11:110). They were explained by the Quran when it
made its advent (5:15). Also see heading Torah.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 86 of 276

M-W-L

( al-maal) with its plural ( amwaal) means everything which you possess.
Ibnul Ayeer has said that actually ( maal) means gold and silver in your possession. Later a
collection of things in your possession also came to be called ( maal), however the Arabs used to
call their flock of camels ( maal) because they were wealth to them.
( rajulum maseel): a very rich man.
( multuhu): I gave him wealth.
( tamawwaltu) and
( istamaltu): I became rich.

( mawwalhu): he made him wealthy {T, M}. Most scholars believe that the word ( maal) is
derived from the root (M-W-L), but Raghib has written it under ( al-mayl) with roots (M-Y-L)
because he says wealth is called ( maal) because it favours one for some time and then leaves him to
go to another i.e. it doesnt stay with anyone permanently {R}. It is possible that wealth is called
(maal) because to obtain it a man has to bend towards one direction. But if Raghibs research is correct
then the plural of ( maal) would be ( amyaal) and not ( amwaal) as it currently is.
To establish a divine system on earth man has to bear some losses in which
( naqsin
minal amwaal) in (2:155) is included. That is the loss of wealth and riches. But after this the group of
believers is made the owner of the wealth of the opponents and they enjoy proliferation of all kinds
(33:27). Therefore the proliferation of wealth is the necessary result of establishing the divine system, and
the benevolence of Allah. But the wealth that is under the charge of the system of sustenance for the
entire nation (9:111) and if every individual collects wealth for his individual benefit then that wealth
continues to prepare hellfire whose flames engulf the heart (104:72). The name of this system is
Capitalism which the Quran has been sent to humanity to eliminate (9:34-35).

M-W-He

( maa) was actually ( mawat), but gradually it turned into ( maa). It means water. The
plural is ( miyat)

( maahatis safinah): the boat got filled with water.
( banu maa-is sama): this was the nick name for the Arabs who were always in quest of
rainfall and went to whatever place, where rain water was to be found {T, F}.
The Quran says:
11:7
Allahs throne is on water
For the meaning of this verse, see heading (Ain-R-Sh).

M-He-D

( mahd): to make a place smooth and soft.

( al-muhd): soft and level ground.
( al-mihaad): bed, because it is soft and smooth {T}.
( mihaada): the earth (78:6), i.e. vast land that is spread out and is level or smooth.
( al-mahd): a childs bed which is level and soft {T}.
( tamheedul amr): to smooth out some matter.
Taj-ul-Uroos with reference to Raghib says it figuratively also means to expand or increase wealth and
rank. In other words, it means to make life soft and luxurious.
30:44

Whatever good deeds they do, provide them with luxuries

and improve their lives

QES-Norway

Lughat-ul-Quran

Volume IV

Page 87 of 276

Surah Al-Bagrah calls jahannam as

( bisal mihaad) in (2:206). Here it means a place to stay
or live in.
The Quran calls Allah as:
And We have spread out the earth, and a good provider
51:48
of luxuries We are, or provider of an abode

Surah Maryam says that Maryam along with her son Isa came to the worshippers of Jewish temple.
These worshippers got angry because in their opinion she had given up a life of celibacy and was living a
normal marital life (as she had a child). In their opinion this was against the rule of monasticism.
Instead of replying, she pointed to the child (which was Isa) that he would answer them. At this, the
priests said sarcastically:
How can we talk to someone who is inexperienced?

19:26

(He is hence beneath our standards)
This makes the meaning of ( al-mahd) as cradle clear.
This is the concept of ( takallum fil mahd), i.e. talking about the universal truths at a young
age, towards which has been pointed in (3:45, 5:110).
The reply that was given by Isa to the priests also shows that it was not a reply from the cradle, i.e. was
not the reply of a child. Isa said:
I am on a mission of Allah. He has given me the Book,

19:30


and made me a messenger
This shows that this is from a period when Isa has been endowed with messenger hood. For more details,
see the book titled Shola-i-Mastoor.

M-He-L

( al-mahl), ( al-mahal), ( al-muhlah): peace, contentment, softness,

( amhalah): treated him softly or gently, did not treat him harshly, granted him more time, gave
him more time.
( tamah hala fi amalihi): he did not hasten in his work, did it peacefully and with
equanimity.
( al-mahl): aplomb and honour, to proceed in a good deed.
( al-maahil): fast, one who goes ahead {T, R}.
Surah At-Talaq says:
86:17
treat these opponents gently and give them some time

There is a time interval between the deeds and their effects to show up (16:61). This is what extending the
time limit means. This takes place according to the Law of requital in the moral world.
Probably due to peace and stability, every metal is called ( al-muhl). Some say that it means molten
zinc, copper or iron. Others think that it means olive oil and its dregs. Also this is supposed to mean ash
and small bits of ambers which fall off bread when it is taken out of an oven. The Aamir tribe says it
means poison, however the element of destruction is predominant in this word.
Surah Al-Maarij mentions this word in verse (70:8). Here if the word is taken to mean molten metal
then it will be appropriate, i.e. the power of great leaders will turn to water or nought. The water that will
be provided to those in jahannam will be like (muhl). Here if the word is taken to mean poison then
too it will be appropriate and if it is taken to mean molten lava then too it will be fine.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 88 of 276

Surah Al-Kahaf says:

18:26
Things that support life will also prove deadly for them.

Mahma

( mahma): anything. Some think that ( mahma) is a compound of ( maa) and ( maa),
but ( A) of the first ( ma) has been changed to ( he).
7:132

they said whatever signs you bring

M-He-N

( mahana): he used it very well, exploited it fully.

( imtahanahu): he employed it in his service and thus weakened it.
( al-maheen): a camel which has been so weakened with hard labour that it is not useful to sire a
camel so that their children may not be born weak as well.
( al-maahin): slave and servant.
( al-mihnah): cleverness and expertise in serving.
( al-maheenu minar rajul): lowly being, mean man of unimportant opinion and of weak
manners {T, M}.
Ibn Faris says it basically means non importance or insignificance and hatred.
The Quran has said:
(the creation of man happens through) weak and

32:8
insignificant liquid that is ejaculated (sperm)
This has been said as a comparison, i.e. to create such a fine human being out of this insignificant water is
a manifestation of Gods creative power.

M-Y-D

( maada qaumahu): he brought food for his nation

( maadahum), ( yameeduhum): gave them the goods of sustenance.
( al-mumtaad): someone who takes the goods of sustenance.
( midtuhu) and ( amidtuhu): I granted him.
( maadani fulaan): he did me a favour {T}. Raghib says it also means he fed me
( maada): to move with intensity. It also means to bend.
( maadat bihil ardu): the earth revolved along with it.

( al-maaidah): food, no matter if a spread accompanies it or not. Some scholars say it means a
( khwaan).
spread on which there is food. If no food is spread out then the spread is called
Abu Abeed says the spread is called ( maaidah) because it is given to the guest as a gift and favour
{T}. Ibn Faris says the basic meanings of these words are movement and to benefit.
5:112

He should endow us with the spread from the sky

Like every messenger Isa too told the people that if they followed the laws of Allah, then He would grant
them good sustenance and successes in this world. But the way that nation was facing difficulties
QES-Norway

Lughat-ul-Quran

Volume IV

Page 89 of 276

indicated that it could never get the accoutrements of life in abundance. So he felt that these people
should be free of bondage to human beings for their sustenance and get it directly from Allah. Then
perhaps they would change their ways and follow Allahs laws.
Isa said to his followers that you are momins and you should observe Allahs laws (5:112). Allah said
that He would create such a system (whereby they would get sustenance directly from Allah, i.e. this
would be the definite result of their following.

5:115

Anyone who rebels even after this (sustenance directly

from Allah), would meet harsh punishment

As such, ( maaidatan minas samai) is the second name for the system of sustenance and
the definite result of (taqwa). This is the gist of the verses, not the exact translation.
Surah Al-Nahal says about the earth:
16:15
live on it in peace and let it revolve with you all

An open and vast space is called ( al-maidaan) or ( al-meedaan). Therefore

(maaidah) also has the element of vastness or openness.

M-Y-R

( al-meerah): edibles which somebody carries over.

( maara iyaalahu yameeru maira): he brought edibles for his family {T, M}.
Surah Yusuf says:
12:65
We will bring grains (or foodstuff) for our family

M-Y-Z

( maaza), ( yameez): to separate something, to single out.

( famtaaz): so the thing was separated {T, M}.
Raghib says it means to separate things that look alike {R}
The Quran says:
3:178
until Allah separates the pure from the impure
36:59

O you criminals, be separated now

67:8

he is near explosion due to passion

( tamayyaz): to become separate.

( tamayyazar rajulu minal ghaiz): due to anger he broke into pieces {T, M}.
( at-tameez): to distinguish between similar things {R}.

Meekaal

QES-Norway

Lughat-ul-Quran

Volume IV

Page 90 of 276

Surah Al-Bagrah mentions ( Jibreel) and ( Meekaal) in (2:98). The Jews consider the angel
Meekaal (Michael) to be friendly.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 91 of 276

M-Y-L

( maal): he bent.
( maala ilaih): he bent or leaned towards him, was attracted to him, was attentive to him.
( maala alaih): he leaned against him, oppressed him, or attacked him (4:102).
( maala unil haqq): he left the path of justice, or avoided it.

( amaalahu): bent it, made it bow.

( maalatish shams): the sun leaned towards the west, started setting.

( mayyala bainal amrain): he was divided between two deeds as to which to perform, i.e.
his heart bent to one thing first then to another to perform {T}.
( mailah): to bend once {T}.
( al-meel): a mile, or a fixed distance on land. There is difference of opinion as to its length. It can
mean a light house, an unlimited distance on land, or the needle of a blackish substance applied to the
eyes to make them look beautiful and healthy {T}.
Raghib has listed ( al-maal) under ( meil) and said that ( maal) is said so because it is
bent towards one sometime and then to another, i.e. ( maal) or wealth keeps changing hands {R}, but
I have not agreed to this interpretation. See heading (M-W-L).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 92 of 276

See heading (N-W-N)

N-A-Y

( na aitu unhu): I distanced myself from him.

( na aituhu),
( naaya bihi): removed him to one side, distanced him, moved him {T}.
The Quran says:
they stay away from it (the Quran) and keep others too away from
4:26
it

( al-muntaaa): a distant place.

( an-naayu): a ditch which is dug around a tent so that rain water does not come into the tent, but
stays away from it. This also means separation {T}, as well as to ignore {R, F}.
The Quran says:
17:38
Took himself away while abiding and being rebellious, avoided it.

( naaya fil ard): he went afar in the country {T}.

Na

1) This pronoun (for two) appears for every plural, masculine and feminine i.e. for all.
2) It appears for first person plural and is used both as masculine and feminine

( azzal laana): these two misled us.
3) It appears for speakers.
( rabbana): O, our Lord.
The Quran says:
and those who are kaffir will say
41:29
O, our Lord, show us those (point to us)
among men and Djinn who misled us
14:45
what deal we cut with them

N-B-A/W

Ibn Faris says it basically means to come to one place from another.
( nabaun): to give the news.
( nabau): news because it travels from one place to another.
Raghib says ( nabau) is not any news but that which is beneficial and which is knowledgeable or at
least which makes the listener aware. This piece of news must be free of lies, like news given by God or
the Messenger {T, L}, but this rule is not correct.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 93 of 276

The Quran says:

If some mischievous person brings you some news, then
29:4
investigate it (whether that is true)

Here a news item brought by a ( faasiq) is also called ( nabaun).

( anbaa) and ( nabbaa) mean to give news {T, L}.
( nabbi ibaadi): tell my servants for a fact (15:49).
( watlu alihim nabaa Ibrahim): tell them about the news (tales) of Ibrahim (26:69).
( nabaa), ( nabuun): to rise or a high ground as a plateau.
( an-nabah): high land.
( an-nabi): a plateau or evident path which rises to be evident {T, L}.
In Arabic language, there also is a word called ( nabu) based on root (N-B-W).
( nabwun) and ( nabwah) means to rise, be lofty, to be a plateau {T, F}.
( an-nabaa): land which is higher than other lands. It also means lofty landmark which gives
guidance {T, L}.
The Quran has used the word ( an-nabiyyu) to mean messenger. Some think that it is derived
from the word ( nabau) and therefore means one who gives news, but this is a concept propagated
by the Torah. Nabi was the name of a particular rank of an official of the religious order of the Jews, who
used to make predictions. That is why in English, nabi is translated as prophet, i.e. one who makes
prophecies. But from the Quranic concept of messenger-hood or ( nabuwwat), one can see that it is
derived from ( nabawah) which means a lofty place. Thus
(nabi) means someone who is at a

higher place where he can see things clearly.

Kitab-al-Ashqaaq says that a person called out to the Messenger Muhammed as ( nabi-allah)
since he meant that the word ( nabi) had been derived from ( nabaa), but the Messenger said:
( lastu binabi il laahi wala kin nabi-ullah) which means I am not a nabi of

Allah, but a nabi sent by Allah.
This shows that this word has been derived from ( nabawah) which means someone who stands at
the lofty place where he is shown both the real and meta-physical universe. He can witness the basic
truths of the universe on one hand through the revelation, and delivers these truths to the human world on
the other hand. He then implements these truths in the real world of humans.
This was the fact that the Messenger Muhammed made when he announced his messenger-hood to the
Quresh tribe of Mecca. He stood on a high place and asked the people whether they would believe him if
he said that a forceful army was ready to attack them from the other side of the mountain? They said
surely they would believe him because he had never lied in his life, and also because he was standing at a
point where he could see on the other side of the mountain as well and tell what was transpiring. He said
then believe me when I say that your deeds are advancing towards you as a forceful army of destructive
results and hence you should give up this way of life and adopt the righteous way.
This depicts the right picture about ( nabuwwat), i.e. the nabi (the messenger) is placed at the high
place of knowledge where he (through the revelation) witnesses the truths about the universe. This is the
right place of ( nabuwwat). Then he comes to the people with this knowledge of the revelation so
that the people are made aware about the truth, and practically demonstrates how to live as per the
Quranic guidance.
This is the duty of a ( nabi), i.e. to deliver the revelation to people. This process ended with the
messenger Muhammed. Now no human being can receive the revelation from God, because whatever
guidance was needed has already been given and contained in the Quran.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 94 of 276

As far as the duty of messenger-hood is concerned i.e. demonstrating on how to act according to the
revealed guidance and transmitting it to others, this duty was entrusted (after the Messenger Muhammed)
to the nation or followers who have inherited the Book of Allah. It will be called ( tableegh) i.e.
accepting the Quranic guidance and then communicating to others for their own good and
(aqamat-e-deen) and not ( risalah) because ( risalah) can produce confusion as the use of
word messenger can be misconstrued. This system will continue till the last man on this planet.
( nabuwwah) and ( risalah) is enshrined in one and the same person therefore every
(nabi) is a ( rasul) and every ( rasul) is a ( nabi). After the termination of the
messenger-hood, there can be no messenger now as the Quran is a complete book of guidance. But the
duty of taking the message of Allah to others now lies with those who willingly accept and understand the
message. Indeed the accepting and benefitting from the guidance produces an inner conviction and a
desire to share it with fellow beings for the good of wider mankind. Therefore the group of people who
accept the message wherever they are, become the heir to the messenger and willingly take on the duties
of passing this message to others. The messenger-hood of Muhammed is safe in the Quran and the duty
of taking the guidance to others will lie with the momineen wherever they are till the end of time.
Generally it is thought that Rasul is a messenger which is given a Book by God and Nabi is a messenger
who is given no book. This is a wrong concept and is due to absence of an understanding. The Quran has
clearly said that Allah gave a book to all messengers (2:213). The same phrase has been used for the

Rasuls (57:25). These very books of the Nabis have been called
( ma ootiyan
nabiyyuna mir rabbihim) in (2:123). People have been invited to have faith on them.
Isa had said:
19:30
Allah has given me the Book and declared me a messenger (nabi).

These explanations show that every nabi is given the Book of guidance. As mentioned earlier
(nabuwwat) and ( risaalat) are two faces of the same coin. Thus the Nabis have been called Nabi
at some place and people have been asked to follow them (65:1), and Rasul at other places (48:29), so
much so that about Ismail it has been said:
19:54
A messenger whom we had endowed with messenger hood

The end of messenger-hood means that nobody can receive knowledge directly from God anymore as it is
not required. Whatever knowledge for the human guidance was meant to be revealed through the
revelation has been completed and is now safe in the Quran -. Therefore the concept of receiving
knowledge directly from God through meditation is contradictory to the concept of The end of
messenger-hood.
We have said earlier that the word ( nabi) is derived from ( nabawah), but if it is held to have
been derived from ( nabaun) then too it will encompass the connotations of high rank and making
knowledgeable about things of which are unknown. This would mean that this unknown knowledge can
only be received via revelation to messengers from God, rather than predictions, claimants to which are
found even among the non-Muslims. See heading (Gh-Y-B).

N-B-T

( an-nabt),
( an-nabaat): anything that grows from the earth {R}.

( al-munbit): the place to grow.

This root also has the connotation of being growing, appearing, and evident.

( alled nabata sadul jaariyah): for a girls chest to become evident or developed.

( nabatat aanahu ghulaam): for a boy to attain maturity.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 95 of 276

( anbatal ghulam): for a young boy to attain maturity

( at-tanbaitu): to nurture, upbringing {T}.

Ibn Faris says it means growth in something.

The Quran says:

22:5
The earth grows all kinds of good things
3:36
(her Sustainer) brought her (Mariam) up very well
Here the physical upbringing of Mariam, as well as moral upbringing is referred.
About mankind it is said:
71:17
Allah nurtures you or brings you up like the plants

It can also mean that Allah has spread mankind over the earth like the branches of a tree which have one
trunk and root. It also means figuratively that Allah has raised man from the earth like he nurtures the
plants in any case the physical life wholly depends on what comes out of the earth. At other places in
the Quran it is said that man has been created initially from earth, and thereafter the whole thing
advanced. Details about the creation of Man and the Evolution Theory can be found in the book titled
Adam and Iblees.

N-B-Dh

Ibn Faris says it basically means to throw away or put away.

( nabaz): to throw something away because it is found to be valueless.
( al-munbuz): a child which has been abandoned on the road {T, R} (i.e. an illegal birth).
Therefore it means something that is not valued or hated because it is valueless.
( nabazal ahd): violated the agreement.
( nabazal amr): to leave something useless {M}.
( al-intibaaz): to move to one side, to give up on (19:16).
( an-nabz): to put dates or dried grapes with water to one side so that they become ( nabeez) or
filled with water {M}.
104:4

capitalist and all their wealth will remain (behind) as valueless

For the meaning of ( hutamah), see heading (H-T-M).

Surah Al-Anfaal says about the pacts between nations:
if you fear violation of agreement from some

8:85
nation then if you are equal to them then lay down

the agreement to one side
It means that you must not violate an agreement simply on apprehensions of violation from the other
side, neither think of hurting them, but as you dealt with them while making the agreement, tell them
clearly that you have no more faith in them and therefore we will no more abide by any agreement.

( ala sawa-inn): treat them as equals or if in breaking the agreement suddenly they stand to

bear some loss, then justice demands that they be spared this loss. This justifiable approach can only be
advocated by the Quran.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 96 of 276

Conversely, before the advent of Islam those with the book would:
whenever they entered into an agreement then one
2:100
group would debunk the agreement

These verses clearly denote the difference between ( nabaza) and

( nabaza ala
sawainn).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 97 of 276

N-B-Z

( an-nabz): to characterise someone (negative connotation), give somebody a bad nickname.

( at-tanaabooz): to shame one another, to call each other by shameful nicknames.
( an-nabeez): to have disagreeable names for each other.
( an-nibz): the upper covering of a date palm {T, M, R}.
The Quran says:

49:11
Do not call each other by sarcastic and hateful names

This also means not to think on these lines in the first place as our thoughts precede our actions and as per
the Quran we must be aware of our thoughts on a continuous basis e.g. (11:5).

N-B-Te

( an-nabat): when water is initially struck while digging a well.

( ambatil haafir): the digger reached the water while digging. It also means to dig something
out and make it evident {T}, or to reach the truth after investigation and then make it evident.
The Quran says:
4:83
Those among them who can reach the truth after investigation.

Zajaaj says the word means conclusion {T}.

Ibn Faris too says this is what it means, i.e. to draw conclusion from the available facts or to reach its
basics or bottom line.

N-B-Ain

( an-naba): to gush forth from the spring.

( al-yanbuuh): spring, fountainhead, the place from where the water comes out.

( yanabih): plural form.

( manba-ul maa-ee): fountainhead {T}.
The Quran says:
17:90
bring forth a spring from this land for us
39:21

then let it (water) flow as springs on the land

N-T-Q

( yantiq),
( yantuq): to move something violently or to shake {T}.

( nataq),
7:171

when We shook the mount that was towering over them

( un naatiqu minal khail): the horse which gives its rider a very rough ride, or throws him

off his back.
( un natq): to shake off and to uproot {T}. These are all instances of movements of sorts

Raghib says it means to pull something so that it becomes loose.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 98 of 276

Ibn Faris says this word means to pull, to shake or uproot.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 99 of 276

N-Th-R

( nasar), ( yansur), ( nasran) and ( nisaara): to scatter something.

( fantasar): so it was scattered.
( un-nasar): to disseminate secrets, to talk too much.
( al-muntassar): a weak man who has no good points in him.
( al-minsar): a date palm out of which unripe dates fall off, i.e. the fruit falls off even when it is
unripe and is therefore useless {T, M, R}.
About the deeds of criminals the Quran says:
25:23
We will render them without any result and useless

In the scales of the Law of requital they will carry no weight. They will disintegrate in air, i.e. they will
not be able to produce any constructive results (this is what result-less means) e.g. (18:105).
Surah Al-Infitaar says:
82:2
When the stars will scatter (when they will be scattered around)

N-J-D

( un-najd): the part of land which is high and hard. It also means high and open road and an
expert leader {T, R}.
( najadal amru yanjud): the matter became evident and was disclosed {T, R}.
The Quran says:
90:10
we showed man both the paths (of truth and falsehood)

Thereafter he has the right to choose (free will) whichever path he wants
The paths of truth and falsehood have been shown by the Revelation. Man inherently does not have the
ability to distinguish between right and wrong without the help of the Revelation. See heading (L-He- M)
and (F-Te-R).
Also only Allah shows the way, through the Revelation, but does not makes one choose the right way. It
is up to man himself to choose the right or wrong path. This makes man responsible for every deed he
performs and by judging these very deeds he can be said to be on the wrong or the right path. The Quran
has clearly sign posted both the paths and we can judge our thoughts and deeds using the criterion
explained in the book. The change in our thinking and our conduct in the light of the Quran can be
compared and contrasted with our past and with others especially who do not follow the guidance.

N-J-S

( an-najas): it is the opposite of pure, i.e. impure. See heading (Te-He-R).

( qad najis saubihi): his cloth was soiled, became impure.
Raghib says there is impurity which can be seen with the eyes, i.e. physical and the other which can be
felt with insight like the impurity of inner self.
In these meanings the Quran has said:
those who attribute divinity to others are surely full of impurities (e.g.
9:28
weaknesses)
QES-Norway

Lughat-ul-Quran

Volume IV

Page 100 of 276

 ( daun naajis): a sickness from which one cannot recover {T}.

The Arabs used to make their children wear a taaweez (a sort of holy charm) to drive away evil from
them. These taaweez were generally comprised of impure things, such as the bones of the dead or the
cloth which had been used to clean menstruation. These were called ( at-tanjees) {Gharib-ulQuran}.
It is also possible that since this act was done to drive away evil forces, it was called ( at-tanjees).

N-J-M

( an-najm): a star when it can be seen. The plural is ( anjum) or ( nujum). It also means
a plant without a trunk or stalk and which spreads out on the ground {T, M}.
55:6

And the stars and the trees both prostate

Ibn Faris says the basic meaning of this root is to appear and to be evident.
( un-najmah): sentence {T, M}.
( an-najmah) is generally used to term the gradual revelation of the Quran {T, M} but the Quran has
not used it to mean this.
( nazara fil amr): to deliberate on a matter as to what to do about it.
Surah Al- Saaffaat says:
37:88
Then he glanced a glance at the starts

Here it means to deliberate {T}, but I think that the right meaning is the one which I have mentioned
under the heading (N-Z-R), i.e. to criticize or to find fault.
The Gharib-ul-Quran says that ( an-nujum) means the elite of a nation or small states, as against
( ash-shams) which e.g. at the time meant the state of Persia (81:102). In todays term we can
relate it to super power(s) of present time.

N-J-W

( naja-un), ( najatun), ( najayah): to be protected from something that is dangerous.

Some say that it has been derived from ( najwah) which means high place or height.
( an-najwatu walmunja): the high place which is safe from flood waters due to its height.
Raghib says ( an-najwatun wun nijaat) means a place which is distinguished from its
environment due to its height {T, M}.
( naja), ( yanju), ( najaun): to walk past and fast.
A Hadith says ( iza saafartum fil judubati fas tanju): when you pass through
dry or drought high land then go through it quickly (included just to explain the meaning of the root).
( naaqatun naajiyah): a fast paced camel {T, M}.
Raghib says that ( najaa) actually means for something to be separate: come apart.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 101 of 276

( nafa ghusunash shajaratah): cut the branches of the tree.

( najal jild): pulled the skin {T, M}.

Ibn Faris has given two meanings for this word which are opposite to each other.
1) To pare something off and open it and
2) To hide, but at the same time he has said that it (the word) should be used concerning height.
Keeping the basic meanings in mind, one can glean the Quranic meaning of this word. Other religions
present the concept that man is imprisoned in the prison that this world is.
The Hindu religion believes that man has come into this world to atone for the sins in his former life, to
be liberated from this punishment is ( nijaat). To liberate from it is ( nijaat).
The Christians believe that every child of man comes into this world accompanied by the sins of the first
father and mother, and he cannot be freed of these sins till he believes in the atonement of Christ.
Vedaant or the belief of the Hindus is that the human soul has been separated from its whole and is
therefore anguished. For this part to be reunited with the whole is ( nijaat) or deliverance. A similar
concept is harboured by the Buddhists who believe that every wish or desire is the forerunner of some
calamity and by giving up desires a man can be free of these calamities. They call it nirwaan briefly. The
religion says that man before coming to this was in a good state. He was engulfed by calamities when he
entered this world. Now to be free of these difficulties and to regain his former state is the purpose of life.
The Quran categorically refutes all these concepts and declares such beliefs as chains which affect the
human conduct and prevents them from using their potentials to the maximum (7:157). It says man does
not enter this world either to atone for his former sins nor is burdened with the sins of his first parents
when he enters the world. The world is not a prison, liberation from which is the purpose of life. The
human soul is not part of God and reuniting with it after getting out of the quagmire of materialism is not
the ultimate goal. It says instead that the human child is born with a clean slate, but it has immense
realizable potentiality to make these potentialities a reality, and that is the purpose of human life so that it
can evolve to a higher form of life through his own efforts. The purpose of life is not being as you were.
Life is for living and developing and getting ahead. The life on the earth is mans training ground. Here
his personality develops where he can find all the happy things of life and this life also prepares him for
the next evolutionary step. Therefore to be free of this world is not the purpose of life. To conquer the
forces of this world and obtain the good things of life in a manner ordained by the laws of Allah so that
his own personality is developed and the betterment of mankind is achieved, is the real purpose of life.
Skirmishes with the forces of evil are essential in this life. This very struggle solidifies and accentuates
the human personality. The group or nation which lives as per Allahs laws is kept free of oppressing
forces and free from destruction.
For this the Quran has used the word ( nijaat). Sometimes it so happens that a nation falls into the
grip of oppressive forces because of its wrong ways, but after that reverts back to the laws of Allah, it is
delivered from these oppressive forces. Here too the word ( nijaat) is used. Just like this the Bani
Israel got ( nijaat) from the Pharaohs oppression.
As far as ( nijaat) from jahannam after death is concerned, the Jews have the concept that due to
the sins of their forefathers they will be put in jahhannam only for some time, but after they have paid for
their sins i.e. when the impurities are removed from them, they will be put in heaven (3:23). They think
that they will go to jahannam for some time, or if they live a pure life then they will go to heaven. This
they think is ( nijaat). These two concepts are also against the Quran.
According to the Quran man is not put in jahannam for a limited times punishment, nor is jahannam a
laundry where sins are washed away so that then man can enter the jannat in a pure state.
The Qurans concept is that when man lives as per the revelation and his potentials are developed enough
to evolve to the next stage, then it is called a life of jannat or heaven, but if he lives a life according to
QES-Norway

Lughat-ul-Quran

Volume IV

Page 102 of 276

other laws than the revelation, then his development ceases, and it is called a life of jahannum. He,
whose development ceases, is not capable of traversing the evolutionary stages of mankind and is unable
to go to the next stage of development i.e. the life in the hereafter. He stays stagnant at one place {T}.
Note that a life of heaven or hell exists in this life too and in the life hereafter also. Here the life of hell
and heaven that is being mentioned is in the life hereafter. Therefore, there is no question of ever getting
out of jahannam. As such, the concept that man will spend some time in jahannam and thereafter having
atoned for his sins ( or his parents sins) he will go to heaven, is also proven false as per the Quran.
Details about jahannam and jannat will be found under relevant headings.
( najwaa): to whisper secretively.
Raghib says it means to whisper because people used to conspire secretly out of town.
Some say that it has been derived from ( najwaa), therefore ( najaat) would mean to help
each other in getting rid of some misery.
( intaja): to sit at some high place {T}.
( najiyyi): someone who shares a secret (19:52).
( naaja): confidante.

( tanaaji): to whisper mutually.

( najwa): a secret, and secret consultations (58:7, 20:62).

Surah Yunus says about the drowning of the Pharaoh:
Although Pharaoh was drowned, his body or corpse
10:92
was preserved so that it could be a lesson to later
generations.

Kitaabal Ashqaaq says that here ( nunajjik) means to throw at some high place.
From the pyramids of Egypt, corpses have been discovered in which the Pharaoh of the times of Moosa is
also found. Since this is a relatively recent discovery, therefore the writers and historians (from the past)
of the Quran could not earlier translate this verse correctly. This is the reason that even Kitaabal Ashqaaq
translates the word ( badan) as meaning armour, i.e. the Pharaohs armour was thrown out of the
water, at some high place, but the recent discovery has made it clear that it here means the Pharaohs
corpse {T}.
About its own facts, the Quran says that as more discoveries are made in mans person (human self and
psyche) as well as in the universe, the Quranic truths will be proven through evidence (41:53). One way
these facts come to light is for historic truths to be discovered, like the Pharaohs corpse.

N-H-B

( an-nahb): the pledge about which it is decided that it is compulsory {R}.

( najabar rajulu yanhub): the man made a pledge {M}.
( at-tanheeb): to work diligently and continuously.
( an-nahb): death, gambling and games of chance, because in the latter wagers are made which
must be fulfilled compulsorily.
( an-nahb): great danger, or to cry loudly {T} {Lissan-ul-Arab}.
Ibn Faris too says these are the meanings.
The Quran says:
33:23
These include those who have fulfilled their pledge, and
QES-Norway

Lughat-ul-Quran

Volume IV

Page 103 of 276

gave their life for the truth.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 104 of 276

N-H-T

( yanhutu) and
( yanhit): to pare something and make smooth {T}.
( nahata),

( an-naht): for a carpenter to pare wood {Lissan-ul-Arab}.

The Quran says:
7:74
You build houses by cutting and paring the mountains.

N-H-R

( nahrus sadr): the upper part of the chest, the part of the chest where a garland is worn.

( nahral ba-eera yanharahu nahra): he hit the spear on the spot adjacent to the chest
where the throat begins. Camels are slaughtered in this way {T}.
Ibn Faris too says that this root has several meanings. It also means the chest as well as to split the chest
open.
The Quran says:
108:2
So follow your Sustainer and do wanhar

Here the writers/interpreters from past who translated the Quran have written many explanations of
( wanhar) such as:
1) To push the chest out while standing for prayer.
2) To put the right hand over the left in prayers.
3) To slaughter the animals of sacrifice.
4) To wrap both hands over the chest in prayer.
5) To lift the hands up to the ear when saying and starting a prayer.
6) To stand facing towards Mecca direction in prayer.
7) To kill desires
8) To stand facing Mecca in the morning {T}.
( nahara): to create reach, to dominate something very well, to obtain something very well, to
comprehend some matter thoroughly {M}.
( nahartush shaya ilma): I got expert about some matter through its knowledge.

( nahara al-amora ilma): He got the complete knowledge of the matters.

( an-nehru) and ( an-nehr): expert, clever, experienced someone who comprehends
everything and oversees everything and one who acts upon something very firmly {M}.
( wanhar): to act firmly on something after understanding all its aspects; after dominating it in
every way (108:2).
But if ( wanhar) in this verse is taken to mean the slaughter of camels, then it points to another
fact.
After migration when the Messenger Muhammed came to Medina, the condition of the group of the
Muslims was very weak and poor. The Jews were very much calling the shots there. In such conditions
weak groups tend to seek the support of strong groups, and even go so far as to sacrifice their principles
for this. For the Jews, camels were forbidden but allowed for the Muslims. The Jews thought that the
slaughter of camels was forbidden. They thought that due to their dominance in Medina the Muslims will
abstain from slaughtering of camels.
At this juncture, the Quran ordered the Muslims to go ahead and slaughter the camels, i.e. in matters of
Deen do not compromise with the Jews. In a few days this weak group of Muslims became so strong that
the Jews (who did not desist from their machinations) had to leave Medina.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 105 of 276

Some say that in the Hebrew language, kosher means allowed and that ( al-kausar) in (108:1)
is derived from it. Hence verse (108:1) would mean We allowed you to slaughter camels, but I do not
subscribe to this meaning. See heading (K-T-R).

N-H-S

( an-nuhaas), ( an-nihaas), ( an-nahaas): molten copper. It also means the sparks

that fly when zinc or iron are beaten. It also means the smoke which rises and has little heat but no flame
in it {T}.
Raghib says it means a flame which has no smoke.
( nahas): the sky has become red. The Arabs thought that this was a bad sign {R}.
( an-nahas): any dark matter, as well as hard labour, difficulty, loss, harm and tiredness.


( nahasatil iblu fulaana): the camels tired the man out.
( an-nuhas): the last three nights of the month when there is no moon.

( tanahasa fulaan): that man turned over.

( tanah hasar rajul): the man went hungry.
( nahasahu), ( nahsaa): he was discourteous to him, was unfaithful to him.
Raghib says that
( ayyamin nahisaatin) means very cold days.
Ibn Faris says it basically means the opposite of goodness.
( an-nuhaas): zinc, because as compared to gold and silver, it has lesser value.
The Quran says ( nuhaas) in (55:35) to mean smoke or sparks as the punishment in jahannam.
Surah Al- Qamar says about the punishment which the nation of Aad faced:
54:19
the days of continuous misery

( yaumi nahsin): a compound addition.

At another place it is said:
41:16
laborious days

These explanations show clearly that ( saad) and ( nahas) do not hold the meanings that we
generally hold them to have. For example, we say that Tuesdays are ( nahas) or unlucky. This is
purely a Hindu concept and based on superstition. No day or moment is either lucky or unlucky. If some
misery befalls someone due to his own wrong deeds then that day becomes unlucky for him, and the day
he encounters successes is good for him. As such, lucky and unlucky results are dependent upon mans
deeds and their consequences. See heading (S-Ain-D).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 106 of 276

N-H-L

( an-nahal): honey bees {T} (16:86).

( an-nihlah), ( an-nuhlah): the gift that is given not as some compensation or return for
anything {R}.
Surah An-Nisaa says:
4:4
Give the women their mehar as a gift and not as a compensation

This means that mehar (the sum given by man upon wedding a woman) is given by a man to a woman
(upon wedding her) without even a thought of it as a return {T}. The meaning of
( al-atau
bila iwaz) is this as the Lataif-ul-Lugha, Ibn Faris and Taj-ul-Uroos say.
Raghib says that this word has been derived from ( nahal), i.e. just like the bee gives us a precious
gift of honey without any compensation for it, so ( nihlah) is that precious gift which is given to the
woman without thought of any compensation or return. This is the fact about mehar.
The Quran has not used this word, i.e. it is not a fixed sum which is mandatory as remuneration, but it is a
gift which is given not as compensation but as an expression of love. Its purpose is to give the woman
some weightage and importance and value her as an equal partner.

Nahnu

( nahnu) is used to mean two masculine or feminine, and for plural first person.
( nahnu rajulaan): we are two men.
( nahnu amraataan): we are two women.
( nahnu rijaal): we are all men.

( nahnu niswah): we are all women.

Surah Al-Bagrah says:
2:14
We are joking

N-Kh-R

( nakhara), ( yankhur): to sniff.

( nakheer): the sound that is emitted from the nose.
( an-nukhrah): the nose itself.

( nukhratul anf): the front part of the nose and its end, that is, the nostril: {T, F}
( azmun nakhir): an old bone which is hollow inside {T}.

The Quran says:
79:11
old bones

( nakhiratish shajarah): there was a sound from the hollow tree. This happens when the
tree becomes moth eaten and hollow from inside and develops holes, and when the wind passes through
the holes it produces a sound {R}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 107 of 276

N-Kh-L

( nakhalah): cleaned it, liked it or selected it {T}.

( nakhalad daqeeq): sifted the flour through a sieve {T}.

( al-munkhal) and ( al-munkhul): sieve.
( an-nakhal) or ( an-nakheel) with singular form ( nakhlah) mean date palms or
coconut palms etc. (55:68, 19:25, 2:266).
Ibn Faris says it basically means to select and like.
The date palms are called ( an-nakhl) because they are among trees with the tallest trunks.

N-D-D

( niddun): like something, or similar to. But it is used for being similar in characteristics.
( naddal ba-eer): the camel balked and went wherever it wished.
( nadd): hatred, opposition and separation.
( nidd): opponent, i.e. a man who opposes you, someone who pulls you in a different direction than
the one you want to follow, and the more you want to go one way the more he pulls you opposite to it.
( at-tanaadd): to be different, to be opposite each other {T, M}.
Ibn Faris says that it means to be different and chaotic.
( tandeed): to highlight someones faults and to propagate them.

( laisa lahu nadda): he doesnt have sustenance, i.e. he has no animal to balk {T, M}.
The Quran says that Allah creates means of sustenance for you:
2:22
then set up rivals to Allah

This complete verse relates to the aspect of sustenance provision in this life. The Quran refers to the earth
and the heavens and its produce as evidence and then relates to Allah as the creator of all the sustenance
which man uses for his benefit. Then the Quran addresses man that having recognised this evidence why
does man not follow the guidance revealed by Allah and associates others beside Him.
The same Surah says a little ahead:
And among the mankind there are those who take others
2:165
to be equals of Allah. They desire them as they should
desire Allah.

Here ( andadun) means all such forces which pull one away from Allah, or the attractions which
pull man away from Allah towards self, therefore any force towards which you refer due to any fear or
favour and in doing this you lose affiliation with Allah, are ( nidd) against Allah. Any concept or

system which attains the place which is reserved for Allah only is a manifestation of
(andadan min doonil laah). For the meaning of ( yaumat tanaad) see heading (N-D-W).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 108 of 276

N-D-M

( nadamah): the regret that is over change of opinion over a matter which has now become
irredeemable {T, R}. It also means to regret something which man has done and say if it had not been so
done then it would have been better to repent, to regret {T}.
( naadim) with its plural is ( naadimeen) means someone who regrets or suffers (5:31).
( un-nadeem): one who drinks together, a drinking companion {T, R}.
Surah Yunus says:
10:54
They will hide their regret and chagrin (or the regret will be evident)

N-D-W/Y

( un-nadaa): dampness, dew.

( nada al-ard): the dampness of the earth.

( shajrun nadyaan): a tree which is fresh and green {T, R}.

Ibn Faris says its basic meanings are to gather or to collect as well as dampness.
Since a man whose mouth is damp talks of fine things, and his voice too is high pitched.
Therefore ( an-nidaa) is also to raise the voice. It also means sound that is high pitched and
which has no words {T, M, R}. Later it began to mean talk at a get together.
( nadaahu munadah): sat with somebody in some meeting.
( an-nadiyyu) and ( an-nadwah): a place where a nation gets together and has mutual

discussion.
( un-nadwah): a group.
( daarun nadwah): a house in which the Quresh tribe used to get together.
( un-naadi): tribe which was called on for help, companion.
( un-nadaa): philanthropy and favour or kindness.
( al-mundiyaat): demeaning work by doing which the forehead breaks out in sweat (due to

shame) {T, M, R}.

( tanaada): to call out mutually and call each out to others. This is ( yaumit tanaad) which
means the day when everyone will be concerned about himself and will not respond to someoness call
for help, will not even heed his call for help. The Quran has used ( nidaaun) to mean sound
(2:171) and ( naada), ( yunaadi), ( nidaun) to mean call out (10:52, 18:52).
The Quran says:
19:73
A very good and trusted meeting
29:29

Gathering

66:17

Let him call out for his companions or his tribes.

68:21

They called out to each other

The day you will be running away. (the day on which you will be
calling out to each other for help but nobody will come to help
anyone. All will be turning and running away due to fear).
On that day, there will be nobody to save you from the grip of Allah

40:32
40:33

QES-Norway

Lughat-ul-Quran

Volume IV

Page 109 of 276

N-Dh-R

( nazar): something that is self-imposed in order to be safe from some loss, a pledge.
( nazar): to promise something if a certain condition is met. If someone affirms that if my child
recuperates then I will do such and such thing, is also called ( nazar).
Raghib says it means to impose some non-mandatory act upon you if something expected takes place.
Ibn Faris says it means to fear and put the fear into that which becomes mandatory.
( nazira bish shaiyi): knew about something and was wary of it.
( inzaar): to make aware and fear the harmful effects of something beforehand.

( nazeeratul jaish): advance party, as in the army.

( un-naazir): someone who makes aware or warns. It also means the sound of a bow because that
makes the prey aware of the danger.
( nazeer): old age, because it warns of imminent death {T}. As such ( nazeer) means someone
who warns against the destructive results of traversing the wrong path, as in (76:7), (22:29). It refers to
those matters which are imposed on self.
( indaaz): to warn of destructive results, as in (36:11), but the Quran has made it clear that this
(inzaar) or warning can be effective only for those who are alive (36:70). For those who do not have the
ability to be alive, it is no use warning them (2:6). ( inzaar) is only for him who self-imposes
something on himself and doesnt fulfill it. He can be told what harm will come to him if he fails to keep
his pledge. But there is no use warning one of the dangers of not fulfilling a pledge if he has not pledged
anything at all, or for telling a person who is bent upon suicide that to jump in the river will kill him. Only
he who wants to avoid destructiveness heeds this sort of advice. Such a person is called ( muttaqi).
The plural of ( nazeer) is ( nuzur) as used in (54:23, 54:5).
( munzir): someone who warns. The plural is ( munzireen) as in (37:72, 27:92).
( munzar): someone who is made aware or warned. The plural is ( munzareen) as in (37:73).
The Quran has said that messengers are ( basheer) and ( nazeer). It was their duty to tell the
people, (as per the Revelation) that living as per the Quran can produce very constructive and delightful
results. This is called good news or bashaarat and how destructive is their violation, which is called
warning or inzaar. Those who avail of the warning are called muttaqeen, and by availing of the
Messengers warning they adopted the right way. Those who were heedless of the destruction would not
care about these warnings or inzaar.
It has been said about them:
It is the same for them if your warn them or not
2:6
warn them. They will never believe.

Today the duty of a basheer or nazeer is performed by the Quran as a book which is available to all those
who wish to follow it. It has stated clearly through reasoning and evidence that such and such way of life
has such and such result, and declared afterwards that you can adopt whichever way you want.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 110 of 276

N-Z-Ain

( naza): to uproot something from its place or dig it out from its embedded place. It also means to
pull. ( intaza) also means this.

( intaza): to dig out and to be uprooted.

( nazaa fil qaus): pulled the bow.
( intazash shaiyi): he abstained from something.
Surah Al-Airaaf says:
7:27
made them take off their clothes (pulled away their clothes)

It also means someone that pulls strongly, or that which takes out by pulling.

( wan-naazi-aati gharqa): pullers (79:1).

( an-naashist)
Ibn Dureed says with reference to Abu Abeedah that
( an-naaziaat) and
means these are the stars which rise and shine at a place and then go away and rise and shine at another
place {T}.
Maulana Obaidullah Sindhi says that these mean those revolutionary groups which help to pull out
latent abilities within people and make the society righteous
( nazaun): to snatch. It is opposite to ( eeta) which means to give (3:25).

Surah At-Toor says about the life in heaven:

52:23
they will there exchange one with another a cup

If it is taken literally then it paints a picture of informal friendliness in which things are shared freely
between people and friends. This is the condition in a heavenly society between friends.
As a further explanation of the above this verse would mean they (the people in the group of the
momineen) will take the cup of life from each other. Heavenly life is not individualistic in which every
man is for him only. There everyone shares with others (the good things) which nurture and furthers their
self-development. The Quran directs to avoid the sort of conflict in which one wants to keep everything
for himself (8:46). In a heavenly society all this give and take would be done willingly through an inner
desire and to promote each other. But in a wrongful society the intent of every man would be to snatch
from others and keep everything for him.
( an-naazau): the winds which blow but away from their rightful path, and keep striking or

hitting against one another {T}. This makes clear what conflict is and there is no conflict in an Islamic
society, rather mutual harmony and an atmosphere of ( allafa baina qulubikum) (3:102) i.e.
camaraderie.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 111 of 276

N-Z-Gh

( nazah): to pinch, prick or push into or to criticize {M}. Therefrom it came to mean to enter into

something in order to spoil it or sabotage {M}.

( nazagha bainahum nazgha): created disharmony or chaos among them {T}.
Ibn Faris says the above stated are its basic meanings.
The Quran says:
After that the shaitaan (or the feeling of envy) created
12:100
disharmony among me and my brothers.
When (the feeling of self-interest) creates a thing which
7:200
may create chaos, or make one oppose the other

( al-minzagha): the long rod with which the cook pierces the bread during cooking {T}, and
brings the bread out of a tandoor (oven) by hanging it on the rod.

N-Z-F

( nazf) means for something to be cut off or be terminated.

Ibn Faris says
( nazafa maaal bir): he pulled all the water out of the well.

( nazafatil bir): the well became empty of all water.

( nuzifa fulaan): that man became devoid of intellect, he became drunk and unconscious.
( anzafar rajul): the man became drunk and lost consciousness. The spring of his intellect
became dry.
( al-minzafah): the small bucket which is tied at the end of a stick and then this stick is tied to
another stick which is embedded in the ground for pulling out water from a well {T, M}.
The Quran says:
They will not get drunk from the wine of the jannat
37:47
(it will be so pure and will produce no stupor)

( sakraanu nazeef): the drunken man who has lost his intellect due to drunkenness {R}.

Note that Surah As-Saaffaat says:

Cups of wine in jannat will never go dry
56:19
there will be no decrease in the taste of that wine

N-Z-L

( nazal): to descend from a height.

The Quran says ( nuzool) as against ( urooj) which means ascent (34:3).
( nuzul): destination. It also means the things with which a host is shown hospitality. It also means
expansion and gift (18:102, 3:197). It also means the growth of the crop.
( arzun nazalah): land which gets much used for cultivation and where a lot of crops grow.
( an-nazalu): rain.
( nazlah): a one-time descent (53:3).
( nazeel): guest (26:192).
( manzil): the place to descend. The plural is

( manazil).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 112 of 276

The main difference between ( anzila) and ( nuzila) is that the later one is used to mean
descend gradually and steadily, while anzila does not have this condition of slow descend {Lataif-ulLugha}.
29:63

The rainwater descend gradually from the sky

(it does not all descend at once)

Ibn Faris says that ( un-nazaeel) means to put or arrange something in its proper place.
In the Quran it has come to mean not only descent but also to give.
( wa anzalnal hadeed): We gave iron (57:25). It has also come to mean several things to
be discovered.
Surah Al-Hijr says that:
We have treasures of different things with us but We let
15:21
them be discovered according to a measure

Obviously the things which are not present in the universe, to reveal or make them descend would mean
that man should discover them with his efforts and quest. Therefore ( inzaal) at such places would
mean to provide man with the means whereby he can obtain these things. The treasure troves of these
things are present in the universe and man only has to discover them. Their attainment depends on mans
efforts to obtain them.
The Quran has mentioned the word ( tanzeel) and it is meant to convey that the Revelation which
has been revealed to the Messenger is not a figment of his imagination, i.e. it is not a subjective thing but
an objective thing. Therefore Revelation cannot be obtained with ones effort. This can only be granted
by Allah. In the material world, man reveals things by discovering them with his own effort, but in
Revelation the truth reveals itself to the Messenger. Therefore the word ( inzaal) has been used for
it, i.e. man himself does not rise to the truth and unveils it but the truth itself descends and reveals itself to
him. This is a particular characteristic of the Revelation. But since the process of Revelation has ended
with the Messenger Muhaammed, therefore this knowledge can now only be obtained by man in two
ways. One is by the truths as contained in the Quran, and the other is to discover truths in the physical
world. There is no third source of knowledge. The claim of meditation is actually a claim to achieve
Revelation in different words. There is no mention of meditation in the Quran. Therefore any such claim
is against the Quran. There are some forces in man (like the power of intent or thought) that if developed
can develop characteristics that are not normal in a person. People tend to think that they are the
manifestations of meditation and consider them to be spiritual gifts. Although spiritualism has no
connection with this, nor has Deen any connection with it, because any man of any religion can become
capable of this with a little practice. Even non-believers and atheists can do this, but the purpose of Deen
is to turn out righteous human beings, not to create such magic.
( munazzil): one who makes something descends from a height, someone who reveals someone,
who bestows (4:115).
( munzil): that which has been descended or revealed (29:34; 6:115).
( munzal): that which has been revealed (3:123). It is also used to mean place and time.
23:29

O my Sustainer, descend unto me that which is full of

barkat

Surah Yusuf says (munzil) i.e. hospitable:

12:59
and I am very hospitable

( tanazzul): to descend slowly. ( tanazzal) has been derived from it (97:4).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 113 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 114 of 276

N-S-A

( nasun): to scold, to drive, to move back.

( nasaash shaiyi): to move something back.
( ansaah): moved him away.
( nasaatuhul bai): in trade I dealt in credit and thus deferred the payment.
( attansiah): to delay a deal in which the payment or the thing is delivered later than planned.
( baahu binasiynah): Made a deal with him on credit.
( al-minsaah): stick with which animals are driven back (33:14).
Ibn Faris too subscribes to all these meanings.
Surah Tawbah says:
9:37
Surely forgetting is an addition of denial.

( an-nisyo): a special thing in Arab society. The Quran has explained it by saying:
One year they declare it as haraam and the other year
9:37

they declare it as halaal
But it is necessary to understand the details of this above verse. The lunar month was observed among the
Arabs. Rabih, Jamaadi, Ramadan etc. are the months that are said to be linked to the seasons, but the
same month could occur in the same season only if the month is solar not lunar. In case the months are
lunar, the same months occur during different seasons. The Arabs did not like this and wanted that the
month of Hajj should occur during the same season every year. For this they used to skip a month every
three years (following the Jews) to adjust the months according to the seasons.
This month that they used to leave out was usually after the month of Zilhajja. This moving of the month
forward and backwards was called ( nasii), i.e. to bring the year back by one month.
Also four months during the year (i.e. Rajab, Zi Qadah, Zul Hajja and Muharram) were sacred for them
in which murder and robbery etc. were forbidden. To adjust the calendar was the duty of the group of
Banu Kanana which was called ( nasah). This ( nasaah) sometimes changed these sacred
months like saying instead of the month of Moharram this year the month of Rabial Awwal will be the
sacred month. Sometimes they moved the month of the third year back or forth. This created chaos in
affairs of the society and those who had fore knowledge of this change would profit from it. This too was
called ( nasii).
The Quran put an end to both these kinds of ( nasii). On one hand it announced:
According to the laws of Allah, there are twelve months
9:26
in an year. And to leave a month every third year is a

meaningless thing
After this announcement (in 10 A.D.) the Arabic calendar began to have 12 months, although this
remained lunar. This meant that although these were named as before these do not fall in the seasons as
before, such as Ramadan, which means hot summer, but now it also occurs in winter.
If the solar year is followed, this month falls every year in the same season, and twelve months of the year
are completed even so, i.e. the period in which the earth completes its revolution around the sun is divided
into 12 months. But the Quran does not limit one to follow the lunar or solar calendar (17:12, 10:5, 6:97).
The Quran ended both kinds of ( nasii), and has called the extending of the year as (ziyadatun
fil kufr) in (9:37). Thus society was established on a sound basis.
The Qurans principle is workable still now, that during the month of Moharram, war must be ceased in
any part of the world. There are many benefits of thus delaying or temporary stoppage to war. In many
QES-Norway

Lughat-ul-Quran

Volume IV

Page 115 of 276

cases the ceasefire may lead to the end of a war. All nations are expected to cease fire during this period
because then it will be akin to ( nasii) which the Quran has declared to be denial or the refutation
of practical instructions.

N-S-B

( an-nasab), ( an-nisbah): relationship, especially among the forefathers. It also means the
similarity between two things.
( an-naisab): ants, when they are travelling in a line, i.e. behind each other, hence it also means
the path of the ants {T, R}.
( an-nasab): family relationship.
Ibn Faris says it means a relationship of one thing to another.
The Quran has used ( nasaba) to mean relation in (25:54). The plural is ( ansaab) as in
(23:101).

N-S-Kh

( naskh): cancel or delete or remove a thing and replace it with another, to replace something {Ibn
Faris}.

( nasakhatish shamsaz zilla): the sun removed the shade and brought light in place.
Hence it also means to change into something.

( nasakhatir reehu aasaarad dyar): the wind changed the signs of habitation, i.e. the

ancient remains or ruins were covered with sand and thus were obscured.

( nasakhal kitaab): to copy a book and create a similar book.

( an-nuskha): a copied book {T, M, R}.
The Quran says:
45:29
We used to have it written

This word has been used to mean wipe out and remove:
22:52
God obliterates

As such ( naskh) means to replace one thing with another. This word is important because this
word has a special place in our Deen. A wrong meaning uproots the Deen and the right meaning
establishes the Deen.
The general belief is that there are about 500 verses in the Quran which are obsolete, although these are
still read ( & recited). This means that these are only read for reward but have no practical meaning
anymore since the orders contained in them are obsolete. Some of the orders have been cancelled by other
verses and some have been cancelled by the hadith. At the same time there is a belief that some verses are
not contained in the Quran but their orders are there, such as that of rajam or to stone adulterers, etc.
The following verse is translated as commonly reported:

We replace the verses we cancel or make forget. Do you

2:106
not know that Allah is dominant over all things and can

do anything?
This is a traditional translation based on the interpretations written during the dictatorships from the past.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 116 of 276

This essentially means that Allah ordered something and after some time he thought that this order should
be cancelled. Hence he revealed another verse which cancelled the former verse. This order was better
than the former order. Note that the new verse never contained the information as to which verse was to
be cancelled. That is why the so-called cancelled verses are also present in the Quran. This distinction as
to which verse is cancelled by which verse has been made by the traditional writers of the Quran either
through tradition or by their own thoughts, but not the Quran. Therefore there is always a difference in the
number of such verses.
As far as forgetting the verses is concerned, it is believed that Allah revealed the verses but the Messenger
Muhammed used to forget some of them, so they were replaced by similar verses. This is what
(au nunsiha) is taken to mean.
The verse that is presented in support of this is:
We will teach you to read, and you shall not forget
87:6
except that which Allah wants

Note that these concepts create negative impressions (& create doubts) about the Quran, Allah, and His
Messenger.
- About Allah the concept is that He issues some order but then reviews it because the former order
was weak. He cancels the order to issue another in its place.
- About the Quran it is thought that many verses are obsolete but despite this the verses are still
recited, and it is nowhere shown which verses are cancelled. It has been left to the people to
decide this.
- About the Messenger Muhammed it is thought that he used to forget some verses revealed by
Allah!
All of this is false as the Quran is a complete book and nothing is cancelled.
The right meaning of ( naasikh) and ( munsookh), i.e. cancelled and in force, will be
mentioned ahead. For the right meaning see heading (N-S-Y), where it has been fully explained.
Now we will analyse the correct interpretation of this verse. The Ahl-e-Kitaab (those with the Book)
especially the Jews used to raise many objections to the Messenger Muhammed. The Quran answers
these objections. One of their important objections was that when God has revealed His orders through
other Messengers (such as Moosa), what was the need for this new messenger and this new Book. They
were told that it is right that God is guiding man since Nooh but a part of these orders given in the earlier
books have been period specific or pertaining to a certain period only, and they were relevant in the
context of the nation to which they were sent. They were to be implemented during the period that they
were sent in. Later, when that nation ceased to exist or the situation had changed, then another messenger
used to replace him and he used to bring another set of orders based on the same permanent values. Thus
the new Revelation used to replace the former Revelation. They themselves were witnesses to this kind of
change of many orders of the Torah which, Isa had changed.
Secondly, human intellect and reasoning is evolving as the time progresses and the revelation from God is
according to the evolutionary stage attained by people of a generation. Orders higher than their
intellectual level were held back until another nation replaced that nation which would be certainly higher
in the evolutionary and intellectual level. Those orders or laws which had been held back earlier were
then revealed. This principle has been operative in the disclosure of the Revelation throughout.
It has also been seen that after a messenger passes away, his nation gave up certain sections of his
teachings or ignored some part of the Revelation. Therefore these ignored parts (which did not need any
amendment) were reinvigorated through the Revelation of the messenger that came later. In the period
prior to the Quran it was difficult to preserve the contents of the revelation and this led to changes in the
text through human hands.
The Jews were told that this had been the practice with the Revelation. Now the time had come when
human consciousness and mind would attain higher level of maturity. As such it had now been so
QES-Norway

Lughat-ul-Quran

Volume IV

Page 117 of 276

arranged that all such orders that were given to the earlier messengers in accordance with their times, and
which were particular to their nation were cancelled, and current laws were sent. Since the system of
Revelation was coming to an end (with the Quran), and the laws were to stay unchanged for man till the
end, therefore these orders and laws were definitely better than the earlier orders. We should note here
that the permanent values noted in the Quran never changed; these remained the same from the
appearance of the first man to the last man leaving this world e.g. equality as a human being,
accountability, justice, warning, etc.
The laws that were held back because human intellect had not reached the stage where it could understand
them or implement them properly, were now too revealed or implemented because the Quran would
match mans highest intellectual level till the end of the world.
All such laws that had been ignored by nations of the former messengers or given up or which had been
modified/changed were renewed i.e. that orders like them were given.
This is the need for which a new messenger (the Messenger Muhammed) and a new Book was sent, and
this is the reason why belief in all previous books should be replaced by a belief in the Quran and which
must be followed.
Now there is no other guidance except the Quran:
If they believe (as you) then these people will be able to
2:137
receive guidance, but if they avoid this path then they
will be going opposite to Allahs guidance

This is the right meaning of these verses. Now we will see how the literal meanings reflect the figurative
meanings.
We have seen what ( nasakh) means, i.e. to replace something. When the Quran says verse it
does not only mean the verse of the Quran. Every messengers Revelation has been called the verses of
Allah. For example, in the story of Adam, in Surah Al-Baqrah it is said that Adam was told:
whenever guidance (or instructions ) from Me are

2:38
received and whoever follows those instructions will

have no fear or grief
This shows that wherever instructions have been received from Allah, they have been termed as verses of
Allah-.
Verses or instructions do not only mean the instructions given in the Quran, but the change of or
replacement of the verses of a former Revelation by the verses of a later Revelation, as it is mentioned in
Surah Al-Nahal:

16:101 And when we replace one verse by another.
( nunsiha) has been derived from the word ( nasia) which means to give something up, or
to ignore it. See heading (N-Y-S). This word encompasses the fact that former revealed books were not
allowed to stay in their original state. As such, the Quran says that after every messenger passed away,
rebellious people added something to their books themselves, but Allah kept replacing these adulterated
verses or which were given up by those people, through a new Book and a new messenger (22:52). This
too clarifies that new verse in place of a former verse means instructions of the former Revelation were
replaced, not that one instruction of this Quran is replaced by a new instruction within it.
( nasia) also means to leave something as it is in its former state. Thus ( nunsiha) of verses
would mean that the verses We thought should not be changed were incorporated by Us in the new
Revelation as they were before.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 118 of 276

Thus the Quran is in this way the ( muhaiun) of all Revelations of former messengers (5:28), i.e.
all those laws have been embodied in the Quran, and on the other hand, it completes all the laws that were
necessary for mankind:
6:116

Neither is there need for any change or amendment in it

by Allah nor can any man change it

Allah Himself has taken upon Himself to keep it intact and safe (15:9).

The question that arises was why did Allah keep the system of Revelation as such? The reply that was
given is:
Allah knows in what proportion (way) things are

2:106
required (to be done)
Therefore He knows when man needs what kind of instructions and when he should receive complete
code of conduct. All this occurs according to His estimates upon which he has full grasp. This is the right
meaning of naasikh and munsookh. As far as the Quran is concerned, not one word in it is munsookh or
cancelled. Every instruction contained in it is unchangeable and un-cancelled, although every order is
imposed according to particular circumstances. When a situation changes, the orders change as well. For
instance, there is the order for ablution, but if water is not available or a man is sick, then he can perform
( tayamom) in place of ( wuzoo) as said in (5:6). When water is available or the sickness is
cured, then the order for ablution will be restored and the order for ( tayamom) will recede into the
background.
Or for example, the Quran has fixed a punishment for a thief and a rapist etc. Obviously if in a society
these crimes take place then the Qurans orders (about the punishments for these crimes) will not be
implemented. Or if a society does not contain poor people, or beggars then the relevant orders will not
need to be implemented, or if a man does not leave any inheritance then the laws about inheritance will
not need to be implemented. Obviously these affairs do not have anything to do with naasikh or
munsookh, but these orders remain in place (lest the situation arises where they need to be implemented).
Munsookh or cancelation means to be cancelled for ever and never to be implemented. There is no such
order in the Quran.
If in (2:106) the verse with ( manansakh) or the verse (16:101) in Surah Al-Nahal, the word
(aayah) is taken to mean universal events (which the Quran calls the signs of Allah at many places), then
( naskh aayaats) or cancelled verses would mean for one universal event to replace another.
Scientists are well aware of this phenomenon, but we think that the former meaning is preferable,
although the second meaning does broaden the scope of the meaning.
But no matter which meaning among the two is taken, the fact remains that no verse of the Quran stands
cancelled. Every word of this unchangeable book is stolid in its place and will remain so.

N-S-R

( an-nasr): vulture, but the Arabs have different names for different kinds of vultures. A vulture
has sharp eyes and can fly over long distances. Researchers say ( nasarun) was also the name of an
idol of the tribe zil kulaah in the land of hammeer {T}. The Quran has mentioned this word in the context
of the nation of Nooh (7:23).
Ibn Faris says the basic meaning of this word is to grab or snatch, and that ( an-nasr) means
vulture. The Quran has however used it to mean the idol of the nation of Nooh.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 119 of 276

N-S-F

( nasafal binaa yansifhu): he uprooted the building.

( al-minsafah): the implement with which a building is uprooted.
( nasafat tuaam): he thrashed the crop.
( al-insaf): foam.

( nasafatir reehush shaiya): the wind blew a thing away, uprooted it and scattered it.

( nasafal ba-eeru arda bi muqaddimi rijlihi): camel raised dust with its front
foot {T}.
( an-nusafah): that which flies off by thrashing.
( al-minsafah): sieve.
( nasafa shaiyi): to pass something through the sieve.
( an-naseef): the mark which is produced by spurring the camel on.
Ibn Faris says its basic meanings are ( kashf) or to open and make obvious.
Surah Taaha says:
We will let it flow in the river
20:97
(dismember its elements and throw them in the river)
20:105 your Rab (Sustainer) will uproot them

N-S-K

( nasakas saub): he washed the cloth and thus cleaned it.
( ardun naasika): green land on which it has rained recently {R}.
Muheet says the real meaning of this word is to wash and make clean. All other meanings are related to
this meaningit. This basic meaning leads to its meaning to right or correct some matter.

( nasakas sabakha): he corrected the salinity of the soil.

( asaka ila tariqatin jameelah): he adopted a better way and stuck to it {R}.
( mansak) is any place to and from which people are habitual or are familiar with,
In Arabic,
whether the path leads to evil or good. Later
( manasik) came to mean the customs of the Hajj
( nusk) or ( naseekah) meant the animal which is slaughtered or the blood
(pilgrimage) and
{R}. Thereafter it came to mean anything that has been made mandatory by Allah. Thus

(manasik) came to mean the obligations towards Allah {M}.
Ibn Qateebah says it means anything which takes man closer to Allah.
Shah Abdul Qadir, Shah Rafiudin and Maulana Abulm Kalam Azad in their translations have translated
( nusuk) as my
(manasik) as worship or the elements of Hajj. The latter has translated
Hajj.
The Quran has said in the context of orders related to Hajj:
2:200
When you are free of (performing) the obligations of hajj
its compensation will be fasting, or sadaqah or animals for
2:162
slaughter

( nusuk) would mean the animals for slaughter {R}.

Ibn Qateebah has said that here

QES-Norway

Lughat-ul-Quran

Volume IV

Page 120 of 276

Ibn Faris too says that it means animals for slaughter and to attain closeness to someone, but its
meaning should not be restricted to the animals for slaughter. It can mean any good deed that one may
pledge to do.
Surah Al-Anaam says:
Tell them that my salat and my nusuk (my life and my
6:163
death) are all dedicated to establish/follow the system of
Allah

Obviously here
(salaat) has come to mean the complete code of life (i.e. Deen) according to the
( nusuk) means every practice in life {M}.
Quran and
Surah Al-Hajj contains a comprehensive verse:
We had formulated a path for every nation which
believed in the messenger of their time and which way it
22:67
was supposed to follow. Therefore these people should
not quarrel regarding its commands. As such, keep on
inviting them to the ways of your Sustainer

This shows that ( amr) is an unchangeable law which has always remained unchanged, and

(manasik) the peripheries or the customs and practices of this system that are adopted to meet the needs
of the times in establishing the system.
( manasik) have been varying but ( amr) cannot
differ or be controversial. The invitation that Islam held out was basically towards this unchangeable
(amr) but people instead of adopting this, considered the fundamentals of Deen to lie in the peripheries or
the
( manasik) the evidence for this is all around us and we can relate to it by seeing that these
religious practices which do not solve the human problems as the Quran has directed. This is the truth that
is not found anywhere except in the Quran the Quran since deals with the human thought process,
therefore it directs our mind to the true reality behind all human issues i.e. makes us see through any
human issue. As it takes time to get our thinking in line with the Quranic thinking, the Quran tells us
unambiguously that do not doubt this guidance because you are:
22:67

Indeed your are on the straight guided path

But it is obvious that if one agrees with this then he will also have to act on the details as proscribed by
the Deen as an Islamic System. We have to take the Quran as a whole and accept it as a complet book of
guidance which provides details of the permanent values which are applicable for all times. While the
permanent values remain unchanged the manasik can vary and can be modified through mutual
consultation as these relate to the collective physical conduct to carry out the issues of the daily life. This
is a must to establish the system otherwise it will be disrupted {R}.
By this count it must be understood that if
( manasik) can change during different era then they
can also change in different lands according to the different circumstances if they have not been fixed or
made mandatory by the Quran. But if the circumstances so demand, this change will be brought about by
the system of the Quran and not by individuals.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 121 of 276

N-S-L

( un-nasl): for something to separate.

( nasala wabar unil ba-eer): the camels hair fell off and separated from the camel.

( nasalal qameesu unil insaan): the shirt parted from the man {R}.
( un-nusaalah): the wool that falls off, or for a birds feathers to fall off {M}.
Ibn Faris says it basically means for something to easily get out and take out.
( nasala), ( yansil): speeded up, ran.
( andalal qaum): he went ahead of the nation.
( zibun nasul): a fast wolf {M, R}.

( an-nas-saal): speedy.
( an-nasal): milk that drops at its own from teats {R, M}.
The progeny is called ( nasal) because it comes out of its forefathers, or because the forefathers die
and it lives on or proceeds ahead.
The Quran says:
2:205
Destroy land and animal life

( nasl): creation, progeny and human population. As such, it means to destroy human generation or
crops (without being justified) is forbidden.
Surah Al-Ambia says:
21:66
They will come out fast like the waves in a storm
36:51

Will come out fast and rush towards their Sustainer

N-S-W

( anniswatu), ( annisaoo), ( anniswanu) are all plurals of the word ( almaratu) which means one woman and ( annisaaa) which means more than one woman.
This word only exists in plural form as ( an-nisaa), ( an-niswah) and ( annaswan), and their used singular form does not come from the same literal root.
The Quran has used the term ( nisaa) to mean common women as well as wives.
2:187

your wives

Figuratively this word has been used for the group of people who are devoid of manliness. For details see
Heading (Dh-B-H) and (B-N-W).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 122 of 276

N-S-Y

( nisyaan): leave or give up. It is also used for a person who forgets about protecting something

which is kept with him for safety, i.e. to leave protecting or stop protecting something.
20:115

and verily We had ordered Adam first but he gave

it up and We found no determination in him

Here nasi ( ) means to give up because accountability cannot take place upon forgetting something,
plus there is no need for intent and determination in remembering something it just becomes part of our
memory system.
9:67

They ignored the guidance of Allah so as a consequence Allah

gave up their protecting them

W generally say that we advised you several times (about something) but you forgot them. Here forgot
them does not mean that they got lost from your memory, rather that you did not act upon those advices
or you acted upon them for some time but later stopped doing so. It also means to let something
remain as it is. In support of this, the author of Gharib-ul-Quran by Mirza Abul Fazl has related the
statement of Ibn Abbas.
Surah Al-Baqrevelation to earlier messengers:
if We cancel a former command then We replace it with
a better command and that which We leave as it is then
2:106
We give a similar command through the Revelation to
the next messenger

See details under heading (N-S-Kh). Likewise verse (87:7) means that in this way We shall preserve the
revelation so you will not be able to give up anything. Hence nothing shall escape from it and everything
shall be compiled in one place. Its safety is ensured and referred at another place:
17:86
87:7

If We want We can take away something from the

Revelation (but Our Will is not such)
only if the Will of Allah was like this, then anything
could be taken away (but this is not the Will of Allah)

Therefore nothing in it has been forsaken (17:86), also see (5:101) {T}.
The author of the book Al-minaar has said that even if this is taken to mean to forget something then
( illa mashaallah) nullifies it. This means that as has been said before, it will
the phrase
never happen the proof of this lies in the reading, understanding and analysing the Quranic guidance in
relation to the human issues and their solutions.
At another place it is said:
they will dwell therein, for all the time that the heavens and
11:108 the earth endure, except as your Lord wills; a gift without
break.

To give up protecting something means that the thing was thought unworthy of protection, or that it was
thought without importance. Therefore ( an-nasio) means something which is not thought
important and thus given up. Its plural is ( an-nasao). Therefore at the time of departure of a
caravan, the Arabs used to say ( tatabassaoo ansaaakum) which means collect your
small things which you generally think unimportant {T}. On account of this non-importance, the word
acquired the meaning of forgetfulness.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 123 of 276

( ansaoo iyyahu): he forgot him.

( nasaoon): one who is very forgetful {T}.
( nasyan mansiyyan): long forgotten (19:23).

N-Sh-A

( nasha), ( yanshao), ( nashatan): to be alive, to be new, to be manifested, to be

highlighted, to be lofty, to increase, and to develop gradually, to grow.

( nashaatis sahabtun nasha): the cloud rose.
( annaashi): a boy or girl who is leaving childhood and entering adulthood, or is near that stage.

( annaashiatu): every moment in which a man keeps standing i.e. does not sleep. This also
means to rise after sleeping and every event that happens at night.
( tanasha fulanun lihaajatihi): so and so man rose for his work and left.
( al-munshao): high sign or flag.

( al-jawaril munshaaat): boats with high sails (55:24).
( al-inshao): to invent something and to train it {R}.
( annasho): descent {M}.
Ibn Faris says it basically means to be lofty.
Surah Al-Anaam says:
6:99
Allah has created you from a single nafas (cell)
The details can be found in the book titled Iblees O Adam.
Surah Al-Waqiya says:
We developed them in a particular way
56:35
(developed them with great finesse)
56:91
you may be given a new form of birth of which you are unaware

( ma la talamoon) makes it obvious that as far as human knowledge is concerned, we cannot

know the condition in the hereafter. This has been likened to a new creation at other places (17:39, 17:98,
32:10).
Surah Al-Waqiya a little further on says:
Do you make that tree grow and develop or is it We who
56:73
continuously do so?
The Quran says:
Who is brought up among jewellery (refering to the
43:18
environment in which women were brought up)
13:12
He who raises big dark clouds from the sea into the air
55:24

boats with high sails

73:6

The rising in the night

To nurture or develop, to progress gradually, to make grow, are all the traits of Allah who is the great
Sustainer. Everything in the universe follows the laws of Allah and gradually is developed towards its
end. This will have to be done by the humans in this world too, i.e. the development of every individual
and beyond in a Society. Every believer will have to strive to enable the development of other individuals
of the society and mankind. This is the very purpose of Islam.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 124 of 276

N-Sh-R

( an-nashru): the air, fragrant air or wind, fragrance. The element of spreading all over is
predominant in this word {T, M, R}.
Ibn Faris says this means to open something and for that thing to branch out.
( annashbiru): to open something, or to spread.
( nasharal khashabah): he split the wood.
( al-minsharu): the saw.
( annisharatu): saw dust that falls while splitting wood.
( annashru): to spread the news, or for the leaves to spread. It also means for the trees to be full of
leaves.

( nsasharatil arzu nushura): with the advent of spring the land became alive i.e.
plants grew up bountifully.
( annashru): dry grass that once again turns green due to rainfall at the end of summer.
( annasheeru): the crops that have been cut but not taken away.

( ansharal arz): he watered the land and thus gave it a new life.
( annashuur): new life {T, R, M}.
This word has been used by the Quran to mean everything stated above.
The Quran says:
17:13
open book
52:3

within the spreading or overwhelming book;

54:7

spreading, (overwhelming or swarm)

33:53

After you have eaten then spread out

77:3

The forces that can spread to a long distance

Allah has made the night for you so that you may rest and the
day to walk around

25:47

In Surah Al-Furqaan it is said about the helplessness of the idols:

they do not possess the power of life or death or of new life
25:3
after death

This new life can be seen in the dead land receiving some life giving water and the latent greenery
spreads out on the land. As such, after explaining such condition of land it is said:

35:9
In the same way your new life will be given


Imagine how explicit this example is of new life, i.e. that thing does possess the ingredients of life, but in
their latent form and only with the help of a new process (of creation) that sleep or latent-ness is replaced
by awakening.
Those who deny a life after death say:

44:35
we cannot get new life (once we die)

But it is said that this thinking is completely wrong. Allah is one who can give new life to man after he
dies in this life:
A dead body is stagnant and still, but a live person grows and

80:22


develops. The symbol of life is to grow and spread out.
( an-nashr): anything that does not grow and hence is devoid of life. The nation which is stagnant
and does not move ahead is practically dead.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 125 of 276

N-Sh-Z

( an-nashzu) and ( an-nashaz): a high and lofty place.

( nashaza): he climbed the high place and became safe.
( nashazar rajul): the man who was sitting stood up.
( nashaza bil qaumi fil khusumah): he stood up or was prepared to fight the nation
{T, Ibn Faris}.
Raghib says that ( nashaza) means for something to move away from its place. This has led to
( nushuz) which means for the husband or wife to start oppositione.g., to be abhorrent, to fight, to
misbehave, to oppose each other, for the woman to stand opposition to the man (3:34) and for the man to
oppose the woman (4:128).
In Surah Al-Mujadlah this word has appeared to mean for one to leave a meeting or to stand up in a
meeting (58:11).
In Surah Al-Baqrah it has appeared to mean to lift the bones, or to make them lofty and to
highlight them (2:259).

N-Sh-Te

( nashatal minal makan): he went out of that place, i.e. he left the place.
( an-naashitu): the wild ox that goes from one place to another.
( anshatal uqdatah): he opened the knot {T}.
( anshatal baeera min iqalihi): he opened the tether of the camel and freed it {M}.
( nashtun): to tie a knot that can be opened easily {R}.
( nashita), ( yanshatu), ( nashata): to be happy at being given some work, or to be
happy or prepared to, to be interested in that piece of work. It also means (figuratively) for the knots of
the heart to open {T}.
Ibn Faris says it basically means to swoon and to move.
The Quran says:
79:3
the planets that revolve fast from one place to another

( tanash shat tin naaqah fee sairihi): the camel was very fast {T}:

( intashatil habl): he pulled on the rope till it opened.

( nashatad dalwa minal bir): he pulled on the well bucket {M} i.e. without moving the

wooden frame.

( wan-nashitatin nashta): is a hint at the mutual gravity of the planets, i.e. which revolve
quite fast and also maintain their gravitational pull. In other words they are free or their knots and are
untied but at the same time the gravitational pull binds them together.
There is speed and expansion and discipline in it too. In this one word ( nasht), the whole world of
these planets or stars is reflected.
Maulana Obaidullah Sindhi says that
( wannaa shitaati nashta) means that the obstacles
in the way of mans development are removed by this revolutionary group of the believers. This group
has a mission to remove the obstacles in the way of mankind.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 126 of 276

N-Sd-B

Ibn Faris says it basically means to keep something straight.

( an-nasb): to support something to stand erect, to highlight something {R}.


( nasabash shajaratah): to plant a sapling in the earth {M}.
( an-nasb): embedded flag.
( an-nusb) and
( an-naseeb): anything which is embedded and becomes a symbol or sign.

The plural is
( an-naseeb) {T} which was also used for raised stones. Later it came to mean
fixed share {R}.

( ansaab) are also the stones embedded around the Kaba on which animals were slaughtered.
This led to the word meaning fixed share.

( an-nisaab): the centre of anything {T}.

( jaalatahu nusba aini): I fixed it before my eyes so that I can neither ignore it nor
forget it {T}, i.e. made it my reason to live.

( yansabu): to become tired and become unrequited and deprived {T}. This
( nasiba),
probably means so because one who is tired is left standing at one place.

( an-nasab): hard labour, tiredness, stress.

( aishoon naasib): a hard life.
( an-nisbu) and ( an-nasbu), ( an-nusbu): sickness, misery and trial & tribulation
{T}.
The Quran says:
They will not feel any tiredness, labour or any kind of trouble
15:48
in Jannah.
Here this has appeared to mean share (4:7, 2:202)

Surah An-Nisaa says

( naseebun) and ( kiflun) as alternatives in (4:85).
The Quran says:
The stone or place where sacrifices are made in the name of
5:3
others than God
70:43
as if they are running towards these (sacrificial) places
88:3

The people who are tired after hard labour

Every work entails effort. If the labour is done rightly then one gets the desired result, and this sort of
hard work does not create any feeling of tiredness, but if the labour is done towards wrong paths then the
labour fails to produce the desired result, and the labour creates a feeling of tiredness or futility.
These deeds are
( aamilatun naasibah) as used in (88:3). They did not work or act according
to Allahs laws, and therefore did not produce the desired results and led to tiredness and deprivation.
Surah Saad says that Ayub called out to Allah:
38:41
A snake has bit me due to which I am in extreme pain

Surah Al-Faatir uses

( nasabun) and ( laghub) in (35:35) i.e. physical labour and tiredness.
Surah Al-Ahzaaf says that Moosa said to his companion:
18:62
I am tired due to this journey
Surah Al-Inshraah says:
Now that opposition has been removed, the second part of your
94:7
program should begin for which you have to struggle further
QES-Norway

Lughat-ul-Quran

Volume IV

Page 127 of 276



( yansubu fil amr): to struggle {M}.
( nasiba),
Ordinarily a program is completed if there is no more opposition but the establishment of Allahs
program demands that after the opposition ends, the second part of the program begins. The end of
opposition is the first or la part. After it the illa part (that is, the constructive phase) starts. Thus the
entire life of this group (of momineen) is spent in making effort.

N-Sd-T

( nasatar rajulu): the silent man.

( ansat) is more expressive as compared to
( nasata) and means to become silent, to be
quiet, to quieten in order to listen to someone {T, M}.

( wansitu): when the Quran is recited then be quiet and listen to it (7:204).

N-Sd-H

( nasih): to sew and to purify or cleanse honey.

( nasahash shaiyi): the thing became pure.

( an-naasih): pure honey.

( nasahal khayyatus saub): the tailor sews the cloth very expertly or well {T, M}.
Ibn Faris says it basically means to bring two things together or create harmony between two things.
( un-nushu) and
( an-naseeha): the opposite of fraud and defraud.

( un-naasihu) and ( an-nassahu): a tailor.

( an-nisaahu): thread.

( al-minsahah): needle.

( nashun): to mend (a rupture in the cloth), to sew somebodys ruptured cloth with all pureness
of the heart, i.e. with no ulterior motive, to be somebodys well-wisher {T, M}.
The messengers used to tell their people:
I have come for your correction to correct you or mend your
7:62
ways

In other words the messengers said that they were all trying with all sincerity to mend the ruptured cloth
of humanity and asked their nations to return to Allahs guidance so that they may not be misled and go
astray. These messengers told their people to adhere to this path (Allahs guidance) very sincerely and
adopt it to draw its benefits which will never end.

N-Sd-R

( nasaral ghaisul ard): the rain made the land green again.
( ardun mansoorah): the land where rainfall has taken place.

( un-nawasir) is the plural of
( naasir) or
( naasirah) and means the water
courses that have flowed into a valley from afar.
Abu Haneefah says that
( nasirun) and
( naasirah) means the water which comes a long
way and helps the flood advance {T, M}.
Ibn Qateebah says that ( nasrun) means to provide sustenance.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 128 of 276

Ibn Faris says this root basically means bring to give good things.
( an-nasru) has also been said to mean gift or award. Thus it means the cultivation which
makes the land green.
The Quran calls the group which lives according to the laws of Allah as ( muflihoon) as in (2:5),
i.e. those whose fields are green, whose crops are successful. See heading (F-L-H). Allahs law is that
rain which makes their deeds bear fruit. This is why ( nusrat) means the victory which God
provide. Those deeds which are not according to Allahs law are like the labours of a farmer which are
unsuccessful because they lack rain water. These have been called ( ukhsareena aamala)
and
(zalla sayuhum) in (18:103-104) i.e. those whose efforts were unsuccessful, and their
trade gave them a big loss while they thought they are going in the right direction.
Surah Aal-e-Imran has
( nasara) as against ( khazala) which means to leave someones side.

Therefore

(nasara)
means to side with someone.

Since water helps crops to grow, ( nasrun) means to help and to assist.
Muheet has explained the difference between help and victory.
( nusrat) particularly means to get rid of bad things and ( ma-unat) is general assistance.

( istinsaar): to call for help.

( istansara ala fulanun): asked him for help against someone.

( intasar): he was safe from the oppressors oppression, he obtained justice, he was avenged {T,
M}.
Surah Al-Ambia says:
21:68
speak highly of your idols

It has been mentioned earlier that Allahs ( nusrat) or help means the fruits that are acquired by
adopting His laws. Thus Allahs ( nusrat) or help is not received by merely sitting around and
doing nothing.
The Quran says:
Those with conviction, if you help Allah then surely He
47:7
will help you

Helping Allah means to establish His system in this world and follow His laws. If you do so then the
benefits of this system will certainly accompany you, and this will result in:

47:7
He will steady your legs: you will be granted stability by him

Those who refuse to follow His laws:
47:8
their deeds will remain go waste despite making effort

Surah Al-Hoodh says:

Who is able protect me from Allahs punishment?

11:30

(Who can help me against Allah?)
If I violate the laws of Allah then who can save me from the destructive results of those deeds?
The Quran says:
When somebody commits excesses against them then they
42:39
protect themselves
47:4
to avenge oppression
54:10

I am overpowered (and cannot do anything) so you avenge

QES-Norway

Lughat-ul-Quran

Volume IV

Page 129 of 276

me
The Quran has used
( al-ansaar) against the the migrants in (9:100). It means the believers of

Medina who helped the migrants and thus Allahs system was established there. Generally

(ansaaru-llaah) means those who assist the way of Allah (3:52).

Nasara

( nasara): the followers of Isa (Jesus) as described in (2:111). The singular is

( nasraan) and ( nasraani) is

(nasraaniyyu) as in (3:66). The plural of

(nasara).

N-Sd-F

( nisf),
( nasf),
( nusf): one equal part of something divided in two, or one of two

equal parts of something, i.e. half.

The Quran says:
4:11
for them it is half

( al-insaafu fil muaamala): to provide as much benefit to somebody as one receives
from him, to justify your salary, if he demands rights then let him discharge his obligations too {R}.
The Quran has used the words ( adal) and ( qist). It has not used the word ( insaaf)
which we today use for justice or justified equal share.
Ibn Faris says

(al-insaafu fil muamala) means to be content with half.

N-Sd-W

( an-naasiyah): the front part of the head or the further most hairlines on the front part of the
head {T}. But most dictionaries do not stress the front part of the head. It also means the hair near the
forehead. The plural is
( an-nawasi). Figuratively this word is used to mean respect and
honour {T}.

( fulanun naasiyatu qaumihi): he is the leader of his nation or people {R}.
Ibn Faris says it means to select the better thing or a thing to embody grandeur and importance.

( akhaza unaasiyah): to catch hold of the forelocks, to make someone helpless and seize him.
Surah Hoodh says:
And every living thing is within Allahs grasp.
11:56
(His law is over everybody, nobody is beyond his law,
everyone is bound within His laws)

Surah Ar-Rahman says:

They will be held by their forelocks and their feet: they will
55:41
be in full grip.

QES-Norway

Page 130 of 276

Lughat-ul-Quran

Volume IV

N-Zd-J

( nazijas samara): the fruit ripened fully.

( huwa nazeejur raaya): he has firm and mature opinion {T}.

Ibn Faris says it means to ripen something to the ultimate limit.
Figuratively this word is used to mean very mature. This word is also used to mean cook by fire.

( anzajat taahil lahm): the chef cooked the meat so much that it gave way and its
elements separated from each other {T}.
Surah An-Nisa says:
4:56
their strength and solidness will end

Here
( nazija) doesnt mean to reach maturity. It means to soften or disintegrate by being
cooked. For details see (J-L-D).

N-Zd-Kh

( nazakhahu),
( yanzakhahu): sprinkled on him.

( nazakhal mau): for water to boil with a gush, for water to gush forth from a stream.
( ainun nazzakhatahu): a stream which gushes forth {T, M}.
Ibn Faris says it means a stream with abundant water.
The Quran while speaking of the gardens of Eden has said they contain:
Streams which gush forth.
55:66
(Those fountains which take one to loftiness with their internal strength)

N-Zd-D

( nazada mataahu),
( yanzid): stack ones things one upon another, to put some things
over something according to a pattern. The goods kept in this way will be called
( nazeedun),

( munzood) {T, M, R}.

Hence this root basically means layer upon layer (56:29, 50:10).
Ibn Faris says it means to put some things according to a certain order along with other things, whether
they are kept straight or width wise.

( al-anzaad minal jibaal): rocks or mountains which have layers.

( al-anzaadu minas sahaab): the clouds which are over one another in layers {T, M, R}.

Surah Hoodh says:
11:82
We rained continuously stones on them in layers

N-Zd-R

( an-nazrah): happiness and well-being, earnings, strength, beauty.

QES-Norway
Lughat-ul-Quran
Volume IV

Page 131 of 276


( an-nazaarah): the beauty and brightness of the face.

( an-naazir): anything which is dark green in color.

( an-nazar): the pure element of gold etc.

( qad anzarash shajar): leaves of the tree turned green {T, M, R}.
Ibn Faris says the basic meaning of this root is beauty and purity.
The Quran says:
On that day some faces will be fresh and lively
75:22
(They will have pleasure and freshness)
You will find their faces to be bright
76:11
(This will be the characteristic by which they will be recognized)
You will find their faces to be bright
83:24
(This will be the characteristic by which they will be distinguished
and recognised)
This is the situation with those in the heaven.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 132 of 276

N-Te-H

( nataha), ( yantihu): it hit him with the horns.

( an-nateeha): the animals which die due to another animal hitting them with their horns {T}.
( an-nawatih): miseries and difficulties {T}.
The Quran says it is forbidden to partake.

N-Te-F

( an-nutfah): clear water, rather abundant or little, but this word is particular to mean little water

for the Arabs.
( an-nutfah): sperm, sea or river.

( natafal mai): the water flowed or spilled, or dropped in small parts {M}.
Ibn Faris says it basically means wetness and humidity and said it is figuratively said in order to
become muddy, and it is used mostly in an execrable sense.

( shaiyun nutfah): a faulty thing.

( nutaf).
The noble Quran has said at a place about the creation of man that it has been created from

N-Te-Q

( nutq): to make loud sound with words which give a clear meaning.

( nutq) but


The sound of animals is not called
(saut).
( antaqahul laah): Allah called him to Him {T, M}.

( nutqis) particularly meanshuman speech. It is also said to make something

Muheet says that
understandable.

( nataq al-kitaba): the book made the matter understandable.
( an-naqitah): womb.
( an-nitaq): that ribbon, band or belt which is worn around the waist.

( nutq) is such a word that encompasses the meaning of something.

Raghib says
Ibn Faris says it has two basic meanings:
1) Speech or something similar
2) A sort of dress which encompasses ones waist.
The Quran says:
21:63
If they talk
45:29

This Book of Ours clarifies everything with the truth.

At another place it appears that those who will go to hellish conditions say to their bodies how dare you
present evidence against us they will say:
We have been granted the power of speech by Allah who has

41:21
enabled others to speak
QES-Norway

Lughat-ul-Quran

Volume IV

Page 133 of 276

 ( nutq) does not mean to talk but to somehow express the truth, just as we say

Obviously here
that every move that we make, speaks.
( muntiqat tair) in (27:16). It is usually taken
Surah An-Namal says that Suleman was taught
to mean speech of the birds. It may figuratively mean the rules of a horse brigade. See heading (TeY-R). If it is taken to mean speech of the birds, it will mean the movements and sounds with which man
can understand what birds are saying. This thing can be obtained by observation and knowing about how
the birds behave, but generally we prefer the literal meaning.

N-Ze-R

( nazar), ( yanzur): to see with the eyes, to deliberate upon something, to assess.
( an-nizaar): eloquence, to give attention.
( unzurni): pay attention to me or refer to me {T}.
Ibn Faris too says that it means to deliberate and to inspect. The word also means to wait.
( mazarttyahu), ( antazartahu): I waited for his arrival.
( anzarahu): to give more to me.
The Quran says:
He (Iblees) said my Sustainer, give time till the day of the
15:37
rising. (God said) You are among those who have been
given time.

Surah Al-Baqrah says that if the borrower is ( fanziratun ila maisarah) i.e. hard
pressed, then he should be given more time (to repay the loan) (2:280).
( tanaazar): to be face to face.
( an-nazeer): similarity and to be like something.
( an-nazeer): this too in similarity.

( an-nazarah): fault and bad shape.

( al-manzoor): faulty {T, R}.
In Ibrahims case, it has been said:
37:88
That nation worshipped the stars

Ibrahim deliberated on the stars and told the people what faults they have due to which they could not be
gods, i.e. the stars are themselves dependant on something to rise and fall. Thus those who are selfsufficient and independent could never be gods. They are bound to sink. After this he said:
I reject (am frustrated with) such gods

37:89

(I cannot worship them)
( nazara lahum): became sympathetic to them and helped them.
( nazara bainahum): decided between them {T, R}.
Despite that ( nazar) also means to reflect but it has been used by the Quran for its basic meaning,
that is to see. This is why Quran has distinguished the meaning of ( nazar) and
( basar).
The Quran says:
You shall see that they will be looking at you, but will not be
7:198
reflecting upon your words.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 134 of 276

Such seers are called

( al-ummi) by the Quran i.e. blind (10:43). Those are people whose eyes
of the mind go blind (22:46).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 135 of 276

N-Ain-J

( an-naaj): to be plump.


( naijatal ibl): the camels became plump.
( an-naijah): soft and smooth land which gives good product.
( an-najah): female sheep, a doe, or mountain goat {T}.
The plural is ( niaaj). The Quran has used it both as singular and plural in (38:23) and (38:24).

N-Ain-S

( an-nuaas): the silence and quiet that is produced due to heaviness of sleep {M}.
Muheet says with reference to Keys, that sleep or ( naum) is a condition where the senses become
suspended and ( nuaas) is the initial stage of that stupor. Some say that ( sinatun) is a
condition when the head feels heavy due to sleep.
( nuaas) is felt when the eyelids become heavy and ( naum) is that heaviness which is felt in
the heart {M}.
Raghib says that ( nuaas) is ( naum qaleel), that is short sleep and says that the Quran
refers to peace and quiet by using it in (8:11).
The Quran says:
when Allah cast nuaas over you to create peace and
8:11
contentment
Also in (3:153) it means peace and contentment, not stupor.

N-Ain-Q

( yaniq), ( nuaaqa): for the shepherd to scold

( naaqar raahi bighanmihi),
or talk harshly to the herd in order to drive it forward {T, M, F}.
Surah Al-Baqrah talks about the people who move on with their eyes and ears closed and blindly follow
their elders without thinking. They have been likened to a sheep or goat herd which heeds the call of the
shepherd rather than their own intellect. Even the shepherds voice is a sound and not anything else which
has no meaning as such. Those who follow blindly also do not know any meaning of this sound.
Whatever they are told about the old traditions and customs, they just follow it.
17:1-2

The unbeliever is like someone who is being called but who

does not understand anything beyond the call or its sound
(those who follow blindly without exercising their intellect)

Note how correctly the Quran has depicted what we call our deen today. The masses are like the sheep
who have a shepherd at their back (or the mullas) who make them follow blindly what their forefathers
have told them and they keep reciting them (the verses) without understanding them, and the masses
follow them blindly.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 136 of 276

N-Ain-L

Ibn Faris says ( naal) basically means for something to be steep or the lower part.
( an-naal): shoe or anything that protects a foot from touching the ground {T}.
Surah Taha says that Moosa was told:
Take off both your shoes (sit comfortably and listen with
20:12
equanimity)
For details, see heading (Kh-L-Ain).

N-Ain-M

( naima bihi aina): he found something to be soothing to the eyes and comforting for the
heart.
( taneemah): is a plant with very green leaves and grows on water which does not let its freshness
lessen.
( saubun naaim): a cloth which is very soft and comfortable.
( nuaami): the south wind which is refreshing and which is more humid than other winds.
(al-munaaimatu) and ( al-munaa): a woman who is living a
( an-naimah),
happy life and who is very cheerful {T, M}. These words also mean the collectiveness and unity of a
nation.
( abn-un-aamah): that one person who stays besides a well to offer water to others.
( shaalat naaamatuhum): they scattered.

( an-nimah): the condition in which a man feels pleasure {T, M}. It also means happiness, wealth,
wellbeing and or philanthropy {T}
( nemat) means for every facet of social life being soft (or easy),
These meanings expostulate that
delightful, happy, high and away from any difficulty or misery.
Surah An-Nahal says after talking about the paraphernalia of life:
16:81
Thus He completes his favour upon you.
This makes the meaning clear.

( nematullah) which is taken from one
Surah Luqmaan calls these paraphernalia of life as
place to another by boats (31:31).
( nemat) (3:173).
In Surah Aal-e-Imraan the victory and spoils of war have also been called

In Surah An-Nahal, the word
(zarar) which means loss or harm has been used against
(nemat) and this makes the latters meaning clear, i.e., to stay away from the miseries and difficulties of
life.
Surah Ad-Dukhaan calls all the good things in life as ( nemat) (44:27).
Surah Al-Ghashia uses
( naimah) against ( khaashia) and
( naasibah) which mean
frustration sadness, demeaned and insult. Therefore ( naimah) means good things in
life.
( nematul-laah) against ( kufr) in (14:28) which may mean nonSurah Ibrahim uses
acknowledgement or ungratefulness for lifes pleasantries. Hence this word refers to loftiness and
guidance from Allah.
( naimah): encompassing freshness and evergreen (8:88).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 137 of 276

( nemah): wellbeing (44:27).

( nematun): benevolence, kindness and favour (26:22). The plural is ( anum). Everything in
the universe that has been subjugated to human beings is ( nemah) (14: 32-34).
( nemah): to get superiority over nations (2:47).
The word ( nemah) has also appeared to mean mental benefits as well as physical (68:2, 52:29),
and also to mean physical health and cleanliness (5:1).
( munim alaih), and prayers
The Quran has said that the nation which is at the pinnacle of life is
have been taught to human beings to be able to follow in their footsteps (1:6). By keeping all the above
mentioned traits in mind, one can very well glean how a nation with ( nemah) would be the
Quran has explained it. People of such a nation have been said to be momin. Therefore those who do not
possess all this or who do not struggle to acquire all these cannot be considered to be momin according to
the Quran.
( naam): it is very good indeed.
( nemal maahidoon): We are a very good provider of the wherewithal of life (51:28).
( neimma yuizukum bihi): it is a very good thing he is advising you about (4:58).
( nema) is actually ( nem) plus ( ma).
( naamu) and ( naam), the plural of which is ( anaam) means domestic animals. To the
Arabs this word generally means camels, goats or cows. Some have included sheep and other such
animals too, but others have said it means camels only {T}.
The Quran has included all four domestic animals in the meaning of this word, i.e. camels, cattle, sheep
and goats (39:6, 6:144 -45).
The Quran says:
And are made lawfull to you the cattle except what is
22:30
recited to you
Also see (5:1).

This specific order is a couple of verses later in which the dead, blood, pig meat, and anything which is
slaughtered in the name of non-Allah is forbidden (5:3.)
As mentioned under the heading (B-H-M), ( bahimah) means that which cannot speak. As such
(bahimal inaam) would mean those animals who do not have the power to speak. Like they say in
English (the dumb cattle). This means that this word is the characteristic of animals. It does not mean
that those animals which are dumb are permitted to eat, and others which can speak are not.
( anaam) are all dumb, and as mentioned above, the Quran has included camels, cattle, goats and
sheep among them. But as will be explained ahead, ( bahimatl inaam) includes all animals
which graze.
Surah Al-Faatir distinguishes human beings from ( dawaabb) in (35:28), although
(dawaabb) includes all animals. See heading (D, B-B). But here ( dawaabb) would mean animals
that crawl, and (anaam) would mean the four legged animals.
Surah Taha says eat plants or vegetation yourself as well as feed your ( anaam) on it (80:32,
79:33, 32:27, 10:24, 30:54). This shows obviously that ( anaam) are the animals which graze,
which you take for grazing (16:6).
Surah An-Nahal says that you drink the milk of the ( anaam) and acquire other benefits from them
(23:21). You eat them and also use them for traveling (23:21), make woollen clothes from their wool
(16:5), make tents out of their skins (16:80), use them for transferring loads (16:7). They include
(hamulata) and ( farsha) as described in (6:143), i.e. those which are used for carrying goods and
QES-Norway

Lughat-ul-Quran

Volume IV

Page 138 of 276

those which are too small for this purpose, or are close to the ground. See heading (H-M-L).Verse (43:13)
says about the ( anaam) that you travel on their backs.
In Surah Yasin, all these benefits of the ( anaam) have been described together by saying:

37:72
So they ride some of them and eat some of them.

This verse mentions the benefits from these animals, i.e. about eating them (their flesh), for carrying
goods and other benefits.
Surah An-Nahal describes the animals which the Arabs used to take out for grazing mornings and
evenings (16:6) and the beasts of burden are mentioned separately (16:7).
About the ( khayal) (horses), ( bighaal) (asses) and the ( hameer) (donkeys) is said:
16:8
They are used for traveling and used for embellishment too

Surah Aal-e-Imran mentions:
3:13
That is marked or cultivated horses and cattle

Surah Al-Mumin says:

40:79

Allah has created four legged animals for you so that you can
ride some of them and some you use for eating (their flesh)

From these explanations, one can glean that ( al-inaam) means those animals which graze and
their milk is consumed. They are used for riding and for carrying weights, their wool is use to make
woollen cloth, their skins are used for making tents, they are used for embellishment, i.e. for pride, and
their flesh is used for eating. These are the things the Arabs of those times used the ( al-inaam)
for. Except the ones the Quran has declared as forbidden, all other ( inaam) are permitted to be
edible. Also see heading (H-R-M).

Naam

( naam): yes.
( qaalu naam): they said yes, this has happened (7:42).
It is a word which is used to agree.
For ( niim) and ( naimma), see heading (N-Ain-M).

N-Gh-Zd

( naghazash shaiya yanghazahu): made something move.

( naghazash shaiyi): something moved, became immobile.

( naghaza raasahu): he shook his head, moved his head.
Akhdash says that to move shaky means ( naghaz).
( naghzun): ostrich, because when it moves its head moves a lot {T, R}. Ibn Faris also says this.

( anaghzun rasahu) is said when somebody shakes his head in denial. Some say it means to
shake ones head in surprise or in making fun of something {T, R}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 139 of 276

The Quran says:

They will shake their heads with alacrity by way of making
17:51
fun of you (denying what you say)
It also means to shake ones head in wonder.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 140 of 276

N-F-Th

( yanfusu): to blow with the mouth slowly so that the spit does not flow out.
( nafasa),

Ibn Faris says this root means for something little to come out of the mouth with a small sound. If it is
more than that then it is called ( tufl).
( tufatash shaiya fil qalb): to put something (to suggest) quietly in someones heart or

mind.
( imraatun naffaasah): a sorceress who blows on knots to prepare magical talismans

or items {T, R, M}.
( nafs): to blow on knots, to create a spell, to put something in the heart or mind {T, R, M}.

The Quran says:

113:4
From the evil of the blowers in the knots.

( qadun): strong knots.

( naffasaatun): those people who create doubts in peoples hearts or minds, those which blow on

firm intent or weaken them.

Maulana Obaidullah Sindhi says it means those groups who create obstacles in the natural development
of men through false propaganda. He has also said any act through which or by which the Arabs resolve
was weakened was called magic or sorcery {Al-Muqaam-ul-Mahmood}.

N-F-H

( nafhun): for something to move ahead or to lift {Ibn Faris}.

( nafahat tiyyubu yanfahu): the fragrance or speading of a fragrance.

( nafahatir reeh): the wind blew.


(reehun nafuh): fast moving wind.
( nafhun): any cold wind.
( lafhun): warm air, hot wind.

( nafhatu minar reeh): a gust of wind.

( nafhatud dum): blood which starts flowing the very first time speedily {T, R}.
The Quran says:
One phase of the punishment of Allah
21:46
(a part or a glimpse of it)

N-F-Kh

( nafakha), ( yanfukhu): to blow with the mouth.

( nafakha fin naar): he blew on the fire {T, M}.

Surah Al-Kahaf says ( unfakhu) which means to stoke.
( intafakhash shaiyi): forgot the thing {T, M}.
( intafakhan nahaar): the day moved ahead or progressed {R}.
( an-nafkha-u minal ard): high land.
( an-nuffakhah): the stones which are above the surface of the water. It also means bubbles {T,
M}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 141 of 276

Ibn Faris says the root means to swell and to rise.

The Quran says in connection with the creation of man:

32:9
Breathed into him from His spirit
15:29

Breathet into him of My spirit

As has been mentioned under the heading ( rooh) which means the power to decide or intend
which is mans personality, and has only been given to man among all the creatures. Therefore,

(nafkhi ruhi) means not just to blow but breathe soul or the forces in man, through which a man can
attain a high place.
In Surah Aal-e-Imran, Isa has said to his people that:
I will grant you an arrangement through which a new life and
3:48
force will be created within you, through which you will rise
in this world.

The Quran says

( nafkhi suur) at several places, as has been said under the heading (Sd-W-R).
It also means a bugle or trumpet which used to be sounded in times of war. This word is also the plural
form as per the former meaning
( nafkha suur) would mean the declaration of war between
right and wrong. According to the latter meaning it would mean to impart a new life, to endow with new
strengths, which can help attain loftiness (69:14). See heading (Sd-W-R).

N-F-D

( nafidash shaiy-u yanfidu nafada): for a thing to be destroyed, to end.
Zamkhishri says the words which have ( fa) in them mean to end gradually and be obliterated,
such as ( nafada), ( nafaza), ( nafar),
( nafaqa) etc.
( nafasha),
( nafaza),
{T, R}.
( anfadal qaum): the peoples supplies and wealth ended {T}.
The Quran says:
That which you have will come to an end, and that which
16:96
Allah possesses will last

This
( baaq) has been explained at another place, i.e. that which does not end.

N-F-Dh

( an-nafaaz): to pierce something, like an arrow pierces its target, even if it comes out very little at
the other end.
( tanfatun naafizah): for the spear to strike piercingly {T, R}.
( anfazal qaum): he entered the group from behind and moving fast ahead of them.
( an-naafizah): a ventilator through which wind and light enter a room.
( nafazash shaiyi): he tore something up {T, R}.
Ibn Faris says the root basically means to pass through something.
The Quran has thrown light on the possibilities of human evolution. Surah Ar-Rahman says:
QES-Norway

Lughat-ul-Quran

Volume IV

Page 142 of 276

55:33

O group of ins and jinn! If you have the capability to pierce the
ends of this earth and the universe (go beyond it) then do so

( ins) are people who live in the cities and ( jinn) are those who live in desolate places (rural
dispersed communities)
But remember:
55:33
You cannot do so without sultan (the capability)

The Quran has said that man can go out of the limits of this physical universe, but he needs to have a
certain capability for this which can overcome physical realities. This strength can be had by following
( sultaan). See heading (S-L-Te).
the Revelation. Therefore the Quran has called the Revelation as
That is, by following the Revelation man can develop the capability to reach the next stages of life and
then live forever. At the usual level life is like that of animals but to live on the human level (i.e. on the
levels of momineen) can make man capable of life beyond the limits of this life and attain the life
beyond. Here the meaning of getting beyond the universe does not mean getting out of the physical
universe. Man can fly as high as he wants, but he cannot go beyond the realms of his personality and will
always remain within the parameters of the human personality: It is impossible for humans to go beyond
the limits of this physical universe in this life. It can only be possible after dying and moving on to the life
in the hereafter. Those who claim to go beyond this physical universe on the strength of their spiritual
powers only think and they do not really do so. You can go anywhere you want in your thoughts because
then you do not need any sultan (or capability) to do so. According to the Quran, man can only go beyond
this physical universe after death. He can attain eternal life only in the life hereafter.

N-F-R

( an-nafr): to be restless and get up and move from ones place {R}. It also means to separate, to
part {T, M}.
Ibn Faris too says that this word means to part and move away. Therefore it means to ignore something
and to part from it.
( nafara ilash shaiyi): to go towards something speedily {T, M}.
( astanfarat): for an animal to be afraid of someone and

( nafaratid da abbahu),
move away.
( naffartuhu), ( istanfartuhu): made him frightened and caused him to go away.
( mustanfir): one who runs away worried or frustrated {T, M, R}.
The Quran says:
74:50
The donkeys who balked

( nafaru lil amr): they came out for this purpose (4:71) {T, M, R}.
( an-nafar): the group which stands to help someone (18:34).
( nafeer) also means this very thing, as in (17:6) {T, F}.
( nufur): to scamper away frightened, to hate (67:21).
( al-munaafarah): pride, because people used to say ( ayyuna a-azzu nafara) i.e.
power gives pride {T, M}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 143 of 276

N-F-S

Taj-ul-Uroos says that ( nafas) has many meanings. This word is use to mean the collection of a
mans internal and external characteristics. It also means the force which distinguishes (awareness and
feeling). It also means knowledge and the mind {T, Lissan-ul-Arab}. It also has similar meanings as of
( ainush shaiyi), such as
( jaalni maliku binafsihi) which means the king
came to me in person.
It also means greatness, courage, honor, intent and punishment.
( nafas) also means comrade or a brother {T, Lissan-ul-Arab}. It also means the same blood.
( nifaas): the blood that women bleed after childbirth, as well as the childbirth itself {T, Lissan-ulArab}. The plural is ( infaas).
Ibn Faris says it means the exit of soft and light air.
( nafas) also means vastness and broadness and width or expansion. It also means one sip or smoke,
and also a long thing.
( nafees): abundant wealth.

( shaiyun nafeesun): the good things to which man is quickly attracted.

(tanaffus):
to breathe.

( tanaffasus subih): for the morning to be evident and bright (81:18).

( naafas) and
( tanaafus): to excel in some good deed (83:26) {T, Lissan-ul-Arab}. It also
means with me.
Taj-ul-Uroos quotes the example of a verse from Surah Al-Maidah:
O my Sustainer! Whatever there is in my heart is known to
5:116
you, but I do not know what you have in your mind.
It also means the punishment for bad deeds, as in:
3:27
And Allah warns you regarding himself.

This does not mean that God wants you to be frightened of Him or His Personality. This means that God
makes you aware of the results of your deeds that will formulate as per the law of requital, without any
external intervention.{T, Lissan-ul-Arab}.
( anfus) also means compatriot or brother as in (2:84), and also ones self as in (2:42). At
such places it is used as in English they say me, or yourself or himself etc.
This word has also been used by the Quran to mean human personality or ego. This meaning requires
further explanation.
It will not be an exaggeration if one says that the basis of Deen is accepting the existence of a Self. One
of the concepts of life is that human life consists merely of the physical life, that man lives as per the
physical laws. His body follows these laws, grows according to these laws, and finally dies according to
these laws. This means as soon as he stops breathing then he ceases to exisit. This is called in modern
terms the Materialistic Concept of Life which is e.g. generally what western culture mainly believes in.
According to this concept one does not have to have belief in Allah as explained in the Quran, nor will
feel the need to acknowledge that Revelation is the word of God. Even if the followers of this concept
agree to there being a God, they will acknowledge only that God has created this universe and it is
progressing according to His laws, but obviously this sort of belief has no effect on a mans conduct in
this life.
If one man says that this universe has been created by God and another says no, this has all come into
being by accident or coincidence then this difference of opinion does not really affect their individual or
QES-Norway

Lughat-ul-Quran

Volume IV

Page 144 of 276

collective behaviours. This is why the Quran does not give any credence to these sort of beliefs and does
not consider them as a faith which will bring any change in the human Self. See (29:61-64, 23:84-88,
31:25, 39:38, 43:9), etc.
One who says that life ends with death in this world i.e. there is no hereafter, then the criterion for good
and evil is also self-made. Good is something that is beneficial to him or which is appreciated by a
society, and evil is something which is hurtful to him or which is thought to be execrable by a society. He
believes that there is no law above those which he imposes on himself or which are imposed by a society
in which he lives. The purpose of his life is the acquisition of personal happiness and nothing else. The
Quran calls it a life of an unbeliever.
The Quran says
Have you wondered about the man whose desires are
3:27
his Lord (or God)
And this desires-worship seals his ears and heart and
45:23
turns him blind
And the man who reaches this stage cannot be guided
45:23
to the right path but by Allahs guidance: so dont you
learn a lesson by viewing the condition of such people
These are the people who say life is confined to this
world only: and time alone causes our death
45:24
(ultimately): or we live and die according to the
physical laws:
They are unaware of realities : they only guess that
45:24
this is their concept of life
Quran calls this sort of life at an animal level:
Those who reject a higher form of life, eat and drink
47:12
and benefit from other things of life like animals and
then die

Conversely the other concept of life is that life is not just this physical existence, and that there is another
thing beside the human body which is called its Self (consisting of strong sense of identity called I,
ability to think about thinking, emotions, and memory) or ( nafas). It is not governed by physical
laws and does not end with death. For example in (23:14) the Quran declares, We created out of it
another creation human Self emerged with the ability to make choices. This is which is addressed by
the Quran from the beginning to the end. This lives even after physical death. If lived within the domain
of the permanent values, human life can develop the ability to evolve to the other stages of life. Human
Self is developed according to the guidance given by God through the messengers and which is now
detailed in the Quran. This means that the Quran deals with the issues of the human Self-development or
deals with the human thinking. Thus it is seen that the belief in human Self is compatible only with the
belief in God, Revelation, messenger-hood and life after death as this is what is required to bring
change in human behaviour which helps to develop inner Self which will bring change in this life and will
have the ability to.
What is a human personality? It is not possible to explain, because it is non physical i.e. non visible.
Human personality can be gleaned by its attribute of possessing a free will and through its use. Thus we
can say that personality contains an ability to choose and is not material. The infinite free will and the
ability to choose belong to Allah alone and has been bestowed to a limited extent to man by Him. That is
why God has called it ( rouhana), i.e. Divine Energy. See heading (R-W-H). If man follows
Allahs guidance as preserved in the Quran then to a certain extent Allahs attributes are reflected in him.
This is what development of the human personality means. It must be noted here that the human
personality is not a part of Allahs personality. Personality, whether it be of God or man is an indivisible
whole which cannot be divided into parts.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 145 of 276

Since every one of mans deeds is based upon his intent, therefore, his every deed affects his personality,
even the thoughts which pass through his mind (40:19). This is what constitutes his accountability details
of which hang around his neck as per the Quran (17:13).
It will be read by him at the time of the manifestation of result (as to what has he been doing):
Read your book (results), your own self is enough to

17:14




hold you accountable by seeing the results
See also (75:15).
This proves the individuality of a human beings personae (that it is not dependant on any other thing)
(19:95, 6:95), i.e. every human act affects mans own personality and no one elses. No other can be a
partner to it.
6:165

Every individual has to be accountable for his

own deeds and no bearer of burdens can bear
others burden

In this context the following verses can also be referred (6:105), (10:108), (17:7), (17:15), (27:92), (29:6),
(30:44), (31:12), (35:18), (39:41), (41:46), (45:15), (35:18), (39:7), (53:38).
When the human personality is developed by following the Quran, then it develops the ability to reach the
next evolutionary stages of life and this is called the life of jannat or heaven. But the personality which
does not develop becomes stagnant and its development stops. This is the life of jahannam or jaheem.
See heading (J-N-N, (J-H-M) and Jahannam.
Generally following the values contained in the Quran is required (and this can be done by being a part of
the Quranic society) but in this context the Quran has mentioned a point which is very important. A mans
body is nurtured by everything he eats or takes in. The development of human personality takes place by
all good we do for others.
He who gives whatever he has or his wealth for the
development of others is protected from jahannam
92:6
He who gives and attains taqwa
Also see (59:9), (64:16).
92:16

Human Self is a potential, ability, a possible force which is neither good nor bad in itself our inner
thought process gives us the ability to think, evaluate and then make decisions. Whatever we think and do
goes into our memory and contribute to our self-concpet. The way we make decisions using our thinking
process makes it good or bad i.e. the consequences of out thinking and deeds. When man uses it for the
higher ideals of life within the permanent values of the Quran, it becomes the instrument of good, and this
nurtures a mans own Self. And when man uses this force for selfish ends or evil purposes then it turns
bad or evil. In this connection to make distinction between bad and good the human Self which follows
bad is called ego i.e. when it does bad and this occurs at an animal level and the Self related to good
occurs at a human level.
When human emotions follow the ego, the Quran calls such behaviour as hawa. This root has the
connotation of lowliness. See heading (H-W-Y). And when intellect serves the ego, it is called deception
and intrigue.. When emotions and intellect remain subservient to the human Self within the permanent
values, these become the highest forms of humanity, and the human society becomes a model of heavenly
life as detailed in the Quran.
When ego pushes back some permanent value and goes for some lowly benefit, it is called in the Quran as
(nafasi ammara).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 146 of 276

This term has been borrowed from the Quranic verse where this saying of the wife of the minister of
Egypt has been quoted that:

12:53
Verily nafas keeps tempting to do wrong (base desires)

This does not mean that nafas is completely bad, not at all. This is being said about the ego. After that it
is said:
Excepting the one on whom God is merciful

12:53
(who enjoys the kindness of God)
This is the level of nafas that we term as human Self.
Sometimes the human nafas feels ashamed of doing something. This is in fact a struggle between the ego
and the Self. It has been called ( nafasi lawwama) by the Quran in (75:2), i.e. the nafas that
scorns (feeling guilt at doing something). Here it must be understood that the human personality does not
have the ability to differentiate between good and evil. This can only be done with the help of the
revelation as an external standard. We do not have inner guidance due to the ability to make choices.
( nafasi lawwama) can only admonish for what it thinks is execrable, but it is not necessary
that which it thinks to be bad is in fact bad, and that which it considers commendable is truly
commendable as there is nothing within us which can help us to make a decision. For details see
heading (L-H-M) and (F-T-R).
When man follows strictly the permanent values of the Quran then the struggle between the ego and the
Self ends. The developed Self overcomes the lowly emotions by recognising them and then over ruling
these temptations using the criterion provided by the permanent values of the Quran (39:29) this makes
it necessary to know the permanent values of the Quran which must be in the human memory (If these are
not in our memory we cannot use these values). This has been termed by the Quran as ( nafas
mutma-innah) in (89:27) using these values as an external standard one can then evaluate own contact
as detailed in the Quran. A life being lived within these permanent values is termed heavenly or jannah
(89:29). In modern language the developed Self using the permanent values as a criterion and with the
concept of Allah as a model, will be called an integrated Self such Self will be free from the inner
confusion of multi Self problems. Against this will be the disintegrated Self called Ego. These two
conditions of the nafas have been called by the Quran as ( fujuruha wa taqwaha) in (91:810). For details see heading (L-H-M). The Quran terms the development of the Self as the purpose of life
and its success and fulfilment is the reason for the creation of the heavens and the earth (45:22).
Since human personality is given to every new born equally, therefore every human being is respectable
for being born with it. At the Self level all human beings are equal and all the visible universe including
this world is for this Self.
17:70

We have created every human being as respectable

This means that no man should be subjugated by another human being. The attribute of free will (the
freedom to choose) is a permanent value and is a basic human characteristic. Therefore to usurp
someones freedom to choose is slavery which is the same as depriving him of human respect. The
creation of the conditions on the planet which curtails human freedom to do good is against the Quran and
is equivalent of setting up other gods. The Quran says that man should only be subservient to its
permanent values which will give him the true freedom the freedom available within the domain of the
permanent values procides infitinite thinking ability and choices at the Self level. This is what true
worship is. See heading (Ain-B-D). This obedience is not the obedience imposed externally by some
oppressive ruler or of man made laws. A man accepts to work within these permanent values to help own
selfdevelopment after using his intellect and reasoning and by carrying out a comparison with the
relative values and then accepting the permanent values as a better option. It means to impose some
limitation with the willingness of the heart, and it is imposed for self-discipline and for the development
of the Self as this leads to change in behaviour with a view to work for the good of mankind on a
universal basis.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 147 of 276

This very thing i.e. the limits imposed by the revelation

develops his Self and does not curb his freedom
See heading (K-L-F).
2:286

A Quranic system creates a society in which nobody is subservient to anybody and human Self is not
bound by any constraints and its thinking perspective changes to universal level. Thus a man gets
heavenly life in this world as well as in the life hereafter.
Regarding the phenomena of sleep the Surah Az-Zumr says:
Allah suspends the nafas in death and in those who are
not dead but are sleeping makes the nafas so, and for
39:42
those whom the time for death has come holds the nafas
back and for those who are to live for a fixed time sends
the nafas back

What does nafas in this verse means, which is suspended in death and in sleep but if the man is not dead
and awakens from slumber, it is sent back or restored? In the case of death it is not sent back. As far as
sleep is concerned we know that everything is present except the consciousness during sleep. So much so
that even the sub-consciousness is also present in sleep. Therefore obviously nafas is the conscious state
as both in death and sleep a mans consciousness is taken away. When the sleeper awakens then his
consciousness starts working again. Consciousness to work again after death is called the life hereafter.
At the present level of our knowledge we cannot say how consciousness works, because at this point of
time our consciousness is activated only through our bodies. At this point of time we cannot even
conceive of consciousness out of our bodies. The Quran has not clarified as to how consciousness works
in the life hereafter, nor is there any cause or benefit for doing so because there is no point in explaining
or stating a thing which we cannot comprehend at our present level of intellect and consciousness. But
still it mentions consciousness after death as a veritable reality. This area requires further research in the
field of human psychology from the Quranic perspective e.g. looking at the physical self from the
developed human Selfs perspective.

N-F-Sh

( nafsh): to soil the wool or cotton with the fingers. Some say that ( nafsh) means for every
such thing to be scattered for which it is easy to scatter, for example cotton, wool etc. {T, R}.
The Quran says:
coloured wool that has been beaten (or scattered or taken
101:6
apart)

Ibnul Sakeet says ( nafshun) means for goats or camels to go away hither and thither without the
knowledge of the shepherd at night.
( nafshun) is particularly at night, but ( hamlun) does not have to be at night.
The Quran says:
21:78
When peoples flock of goats scattered at night while grazing

QES-Norway

Lughat-ul-Quran

Volume IV

Page 148 of 276

N-F-Ain

( an-nafu): the opposite of loss.

( nafu): through which some pleasantness is reached {T}. Everyone knows how a shepherds staff is
used to make the herd reach pleasantness, hence his staff is also called ( nafu).
The Quran has used this word against
(zarar) which means loss (2:102), and also against

(ismun) in 2:219. As such ( nafhun) would mean both internal and external benefits.
( manafiu): benefits or useful things, as in 2:219. Singular form is ( manfaah).

N-F-Q

( nafqun): a tunnel with both ends open.

( sarab): a tunnel which has no exit.

( an-nufqah) and ( an-nafiqah): one of the holes from among many of a desert wild rat, at
the mouth of which is a thin film of mud, and which is opened by striking its head against it when some
adversary is after it in the tunnel.
( neefaq), ( nifa): the tunnel of cloth through which the waist band passes with both ends open.

Some think that it has been derived into Arabic from the word ( neefah).
( munafiq): a person who ensures that there is a way out before entering some society or group.

( nafawatis suuq): the market warmed up, and there was demand for goods, i.e. which is
always open for import and export of goods, or which is always open for the coming and going of goods.
( infaaq): keep ones wealth open, to make it available, not to hold on to it {T, F}.

( imsaak) which means to

The Quran has made its meaning clear in (17:100) by bringing
preserve against it.
( nafaaq): to decrease, or to end, since keeping ones wealth open is the negation of capital {T, F}.

( anfaqatil ibl): when the wool of a camel falls off due to plumpness, i.e. is scattered and
dirtied and is wasted {T, F}.
( infaaq) to basically mean to keep the fruits of ones labour open or available for
The Quran says
mankind:
They ask you how much wealth they should keep available

2:219
(for the sustenance of others). Tell them all that is beyond

your needs
Surplus money which is the basis of capitalism should be left open for others use, and should be available
for the sustenance of mankind. It should not stay in some individuals ownership.
This is Qurans basic point and is a permanent value. A momins earning has both ends open and this
earning is in the hands of the Quranic system i.e. in control of the system. Every individual contributes to
this according to his earnings and the Islamic system spends from it for the benefit of mankind. Since the
responsibility for looking after the needs of the individuals is on this system, therefore no one need keep
any surplus money with him. Neither does he need to have any worry about his own future or that of his
children. All these responsibilities lie with the system which is set up according to the Quranic values.
( infaaq) would mean to keep open rather than to spend. To keep open would
At these places
mean to keep in the custody of the Islamic system for mankinds sustenance.
( nafaqah): anything that is kept open in this way (9:121). At some places though,
( infaaq)

would mean to spend.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 149 of 276


( naafiq): to be a hypocrite (3:166). Hypocrites are most dangerous for a society. On one hand there
are those who with full leaning of their hearts adhere to the system of Allah. These are called momin. On
the other hand there are those who openly reject this system and stay out of it. They are called kaafirs.
The third group is of those who join the momins due to some exigencies. They stay with the momins as
long as there is some benefit in doing so, and part with them whenever there is the slightest chance of
some trial or loss, or spread disenchantment or chaos within the group. These are called munafiq and are
the worst of creatures. That is why the Quran says they will be in the lowest part of the jahannam
(4:145). After the Surah Al-Fatiha (which is the first Surah of the Quran) the Quran has mentioned these
three groups of people (i.e. momins, kaafirs and the munafiqs). Thereafter these groups are discussed in
many verses of the Quran. These groups were not confined to those times only, but these will always be
there in a society as they have always been. For further details see relevant headings.

N-F-L

( an-nafl): every act that is more or addition to the mandatory.

( an-nafal): spoils of war, share, gift. The plural of both is ( anfaal).
( naafilah): the same as ( nafl).
The Quran says:
17:79
Get up at some part of the night (to recite the Quran)

This is ( nafil) for you

( an-naafilah): paternal grandson, because the son is the real thing and grandson is additional
(21:72).
( un-faal): some think it means the spoils of war and some think that it is other than that (8:1).
Ordinarily it is taken to mean spoils of war, or share or gift {T}, but I think that it need not be
linked with war only. It can mean all the income of the state which is over that which is due to it (in the
shape of taxes etc).
( un-naufal): river, sea, gift, a man who is a great philanthropist {T}.
( nafala fulaana): gave something to that man as a gift for which no return was sought {T}
Ibn Faris says its basic meaning is to give something as a gift as well as gift itself.

N-F-Y

( nafa), ( yanfi), ( nafya): to put to one side, to extract, to separate, to remove {T}.
Ibn Faris says it means to remove something from another thing.
( an-nafiyyu): that which comes out of a pot as it comes to boil, like the pebbles etc. which are
pushed to one side at the feet when the animals move or walk. It also means the dirt which the winds lay
at the bottom of trees. It also means a part of an army which gets separated from the main body.

( nafa sherun fulaan): that mans hair was dishevelled, or fell off.

( nafas sailul ghushaa): the flood took away the garbage etc.

( nafa): to deny, refuse.

( nafal abul ibn): the father refused to acknowledge the son as his own {T}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 150 of 276

In traditional sense the Quran says that those who try to disrupt the system of Allah or create chaos in it,
should be killed, or hung, or cut their hands or feet. See heading (Q-Th-Ain). But according to the above
given meaning of ( nafyu), such verses are talking about exile, not killing (5:33).
Muheet says that
( nafa fulaan) also means to imprison someone {T}.
With the addition of
( min-al-ard) it would mean exile or to make devoid of freedom and
other benefits. Thus removing someone from the earth would mean to separate him from the rest of the
population, not to kill him.

N-Q-B

( naqb): to drill an opening in the wall: and the opening itself too {T}.
Surah Al-Kahaf says:
18:67
they could not drill holes in the wall

( tanaqqaba unish shaiyi): to strive in search of something, wander everywhere in search
of something {M}.
Surah Al-Qaf says:
50:26
They searched the cities in search of some sanctuary

Ibn Faris says

( naqqaba) means to move in the narrow paths or passes between the mountains.
( an-naqeeb): a flute, because of its holes.
( an-naqqeebu): the watchman of the nation, guarantor, leader, someone who keeps himself aware
of the conditions of the people, someone who investigates {T}.
About the Bani Israel it is said:
5:12
We appointed 12 leaders from among them

( an-nuqbah): hole. It also means face, perhaps because it has many holes.
( an-niqaab): the mask that a woman wears to hide her face.
( al-munqabah): matter of pride, high achievements, quality, good trait {T}.

N-Q-Dh

( nafazahu), ( anqazahu), ( astanqazahu): to liberate him, free him, to get rid of him.
( naqazar rajul): the man was liberated and was safe {T, M}.
Raghib says this word is used to be rid of some great misery or difficulty.

( naqzan lak) is said when a person slips or commits an error, i.e. may Allah keep you safe from
harm.
( an-naqeezah): the horse that is liberated from an enemy {T, M}.
The Quran says:
3:102
Then He saved you from that.
22:73

He did not manage to free him of that

QES-Norway

Lughat-ul-Quran

Volume IV

Page 151 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 152 of 276

N-Q-R

( naqarah), ( naqra): hit him with a ( minqaar) for meaning see below.
( an-naqr): to work a slab or grind a wheel.
Ibn Faris says it basically means to hit a thing on the head so that it causes holes or ditches to appear on
that which is stroked. Later this word acquired greater meaning.
( al-minqaar) is the instrument which is held while grinding a wheel. It also means the beak of a
bird since when beak strikes something it produces the sound of khat, khat. Hence this word came to
mean sound, especially a sound in which the tongue sticks to the base of the mouth. This sound is used
to spur a horse onwards, or the sound of the fingers (snap).
( an-naqeer): a sound like a whistle {T}.
Lissan-ul-Arab says that ( naaqur) means bugle.
The Quran says:
74:8
When war will be announced (declared) against the rebellious forces

( an-nuqaarah): that little thing which a bird can pick up in its beak {T}.
( an-naqeer): the small point that appears on the back of the seed of a date {T}. It actually means a
small and insignificant thing.
Surah An-Nisa says:
4:53
They will give nothing to people

N-Q-Sd

Ibn Qataa says that ( naqsun) means for something to complete and then for something from it to
decrease.
( an-naqs): for the share to decrease.

( an-nuqsaan): the amount that is decreased from a thing.

( an-naqeesatuh): fault {T}.

( tanaqasash shaiyi): the thing decreased gradually {M}.

( naqas), ( yanqus): decreased it, decreased. It appears both as transitive and intransitive
verb.
The Quran says:
2:155
For wealth to decrease

One of the losses a momin group faces in establishing Allahs system is also the loss of wealth, but after
this system is established all sorts of abundance accrue to the group. If some other system results in the
lessening of sustenance then that decrease is Pharaonic and punishment from Allah (7:130). To face
difficulties in establishing an Islamic system is to be understood in the context of the Quranic guidance.
The results of the Quranic system are visibly good event though the opponents create a lot of expected
difficulties. These difficulties can include the loss of material and wealth.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 153 of 276

N-Q-Zd

( naaz): to cover, to break, to open, to break an agreement {T}.

( an-niqz): a destroyed building or its ruins. It also means a camel that has become weak due to
traveling constantly.
( an-naqeez): the sound of a persons joints {T}.

( al-lazi anqaza zarak): the burden (responsibility) which broke your back (94:3).
( tanaquz): the opposite of ( naqaz) which means each others opposition i.e. where one
thing refutes the other.
The Quran has generally used the word ( naqaz) to mean breach of agreement as in (61:91),
(2:27).


( naqazat ghazlaha): broke the thread into pieces, or unwind it (16:92).

N-Q-Ain

( an-naqu): good land with pure soil in which water accumulates, or the water that accumulates
somewhere, or the dust that rises {T}.
Ibn Faris says it basically means for some liquid to stop (accumulate) at one place, and a type of sound.
This word has many other meanings too, but the Quran uses it to mean raise dust as in:
the horses of the challenging party which enter the ranks of
100:4
the enemy raising dust with their hooves

N-Q-M

( an-naqam): the middle of a way, the middle portion of a path {T, R}.
Ibn Faris says this root means to declare something as unfavourable and think it to be faulty.
( intiqaam) would mean to call a spade a spade and take revenge on someone who does bad.
( an-niqmah): to punish a crime {T, R}. This is what the Law of requital is i.e. tit for tat.
Allah has been called ( zuntiqaam) in (3:4). He is the one according to whose laws the good
deeds are rewarded and bad deeds get punished. We use the word outcome quite differently, therefore
while using the word for Allah we should not attribute the usual meanings of revenge to it, but rather
the natural turn of events.
Surah Al-Airaff says about the nation of the Pharaoh:
7:136
We punished them for their wrong doings

Surah Al-Sajdah says:

32:22
we give the criminals the return for their deeds

( naqam): to dislike something, some matter, to think bad about it, to criticize it (5:59).
Surah Al-Buruj says:
And these unbelievers dislike the believers because the latter
85:8
believe in Allah. (they think bad about their being believers)
QES-Norway

Lughat-ul-Quran

Volume IV

Page 154 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 155 of 276

N-K-B

( nakaba unhu), ( yunkubu),
( nakiba) and ( yankab): to move away, the
path that moves away from the real destination, not to stay in the right direction.
( tareequn yankuub): the path that is different from that of the real destination.

( annakbaoo): every wind that blows away from its (right) direction {T, R, F}.
( al-mankibu): the corner of anything, plus the shoulder.

( manakibul arz): the curve of the land {T, R}

The Quran says:
23:74
they have moved away from the right path
67:15

move around in its environs

Some have translated it to mean mountains because ( al-ankabu) is said about a person whose
one shoulder is higher than the other {M}.

N-K-Th

( an-niksu): old blankets or warm clothes which are unwoven so that they can be knit again.

( nakasal ahd): broke the pact.

( nakasal habl): untied the rope.

( an-nakisatu): reneging on a promise. It also means the weave of a rope {T}.
Ibn Faris says it basically means to break a thing.
The Quran says:
7:135
they break Pacts or promises

( ankaasa): pieces or tufts of unwoven wool (16:94).

N-K-H

( nikah): to gather and make to meet {M}, but make meet in the way the eyes meet sleep. As
such it is said ( nakahun naaas) which means sleep intermingled with his eyes or the way
in which raindrops get absorbed in the ground.

( nakaha matarul arza): the rain water was well absorbed by the ground;
This is said when the rain water passes through the dry exterior and reaches the lands interior which is
soft and damp {T}.
These examples illustrate what the Quran designates as a family matter between man and wife through
wedlock which is called ( nikah). It means that a relationship between a husband and wife should
be like the relationship of eyes and sleep. Husband and wife should figuratively be absorbed into each
other as sleep gets absorbed by the eyes, or the way in which the rain water is absorbed by the ground.
This sort of relationship can last a lifetime only if the couples values and beliefs are the same and their
way of thinking is alike. This is the basic condition for a successful ( nikah). For details see the
book titled Letters to Tahira.
It is obvious that mutual consent is necessary for such a relationship, and the Quran has also explained
that mutual consent is necessary (4:3, 4:19). Mutual consent between a pair can only be possible when the
QES-Norway

Lughat-ul-Quran

Volume IV

Page 156 of 276

husband and wife are adults. In verse (4:6) it has been explained by saying ( balughun nikah)
which means mature matrimony.
In verse (17:35) and (6:153) this has been explained as ( hatta yablughu ashaddahu), and
( ashaddahu) has been explained as the age between childhood and old age i.e. adulthood (40:67).
Therefore the question of someone getting married before adult age does not arise, nor can anyone elses
consent on behalf of a girl or a boy can be considered.
Raghib has said that the word ( nikah) appears for wedlock, and for coupling the word is used
only as a metaphor.
The Quran says:
2:235
The knot of nikah (wedlock)
Surah Al-Yajidun says:
24:33
the arrangements for wedlock or the goods of nikah
It can also mean relationship and also those expenses that are necessary for a household.
It also means the gift money for a wife. As far as the expenses of wedlock are concerned, they are merely
a custom and not a requirement.
According to the Quran, ( nikah) is the agreement between two adults, a man and a woman of good
sense, that they will live together to fulfill all the rights and responsibilites as defined by the Quran. For
this the Quran has neither reserved any custom nor ceremony. Customs and traditions are only a man
made social requirement, however in order to avoid later complexities that may arise, it is necessary for
this pact of ( nikah) to have witnesses and a formal social registration.

N-K-D

( nakidah eeshuhu): his life became hard and narrow or difficult.

( nakidatu bish): water of a well diminished.
( un-nukdu): the she camels whose kids are dead {T}, or who can be milked with difficulty only
{R}.
The basic meanings of this word are lessening as well as hardship.
Ibn Faris says it means to get ones demands after hard labour.
( naqatun nukdao): a she camel who has no milk.
( arazuna nikadun): lands with very little produce {R}.
The Quran says:
bad lands produce very little
7:58
(they require much labour and produce very little)

N-K-R

( un-nakru) or ( un-nukr): excessive cleverness, the deceit of the intellect.

( rajulun nakiroon): a very clever man.
( al-munakaratu): to deceive one another {T}.
The Quran says:
QES-Norway

Lughat-ul-Quran

Volume IV

Page 157 of 276

29:48

Verily as-salaat prevents from dirty and bad things (it stops
from doing any deed that has negative consequences)

( fahshao) also means stinginess. See heading (F-H-Sh).

( munkar) means the deceit of ones own intellect which advises it to look after its own interests
only i.e. to be selfish and let others fend for themselves.
These meaning are made clearer by the verses (70:23-24) where it is said that if man is left to own
intellect and desires only, i.e. without the revelation, then his condition is such that in pain or difficulty,
he cries out and in good stead becomes stingy.
But this is not the state of the musalleen i.e. of the people who always hold themselves accountable
before Allah and follow the system of salaat - there is a known share in their income for the needy and
the deprived and those who ask for. This fact is known to others as well.
( nakural amru): the matter became difficult.
( an-nukraoo): misery and hardship.
( nakraood dahr): the miseries of the time and harshness {T}.
The Quran says:
18:87
strong punishment which they would not have seen before
54:6

a very miserable thing

( nukroon): a thing which is not of good tiding, that which the heart does not accept, that which is
displeasing {Ibn Faris}.
This word has appeared against ( farahoon) which means happiness (13:36).
Surah Al-Kahaf says:
18:74
you have done a very displeasing thing

( ankuur): very displeasing (31:19).

( un-nakeer): refusal {T}.
Surah Ash-Shura says:
42:47
You will not be able to refuse

It also means the punishment for going against the truth i.e. destruction.
( nakeer) also means to change something which seems bad {T}.
22:44

So how was My punishment?

(how was My reaction to their bad deeds?)

( un-nakratu): not to recognize something.

( irfanun), i.e. not to recognize is the opposite of being
( al-inkaar): the opposite of
familiar.
Surah Yusuf says:
Yusuf recognized them (his brothers) but they were not
12:58
recognizing him
Surah Hoodh says:
he thought of them as strangers
11:70
(he expressed surprise at them)
QES-Norway

Lughat-ul-Quran

Volume IV

Page 158 of 276

Surah Al-Hijr says:

5:62
unknown people or strange people

( nakkara): to change something in a way that it cannot be recognized as its former self (27:41) {T,
R, Ibn Qateebah}.
( amri bilmaroof) and ( nahi unil munkar) quite
The Quran has mentioned
( maroof) and ( munkar) has
often as in (3:103). The right meaning of these words i.e.
been detailed under heading (Ain-R-F). In short a Quranic or Islamic society formulates laws and rules
under the permanent values of the Quran for its society.
( maroof), i.e. recognized as acceptable by that society. Things which are not
These are called
acceptable to this society are called ( munkar). These two words describe all acceptable,
favourable, pleasant and unpleasant things or deeds.
( maroof) means all those things and deeds which are natural and
The concept that
(munkar) are all those things which are unnatural is not a Quranic concept. There is nothing within
man which can differentiate at its own between right and wrong. If there was something in him like the
instinct within animals then there was no need of the revelation at all. See heading (F-Te-R) and (L-HM).
( maroof) is that which is acceptable and ( munkar) is something which is not pleasant

according to the revelation. These include governmental laws and rules and actions and the norms of the
society, customs, etc.
( maroof) and
The revelation, except in some cases, has not provided a list of all things that are
( munkar) and we have to decide about them under the given guidance and assess is these within
the domain of the permanent values. The Quran has merely provided the overall principles under which a
Quranic society makes its own list.
( maroof) is that which is recognized by a Quranic society and ( munkar) is that
As such,
which such a society does not recognize as acceptable. As such, it is said in Surah Al-Moomtahina that
( maroof) will not brook any opposition or disobedience to the Messenger (60:12).
any list of
This means that everything that a Quranic society recognizes as, will be treated as law, and a Quranic
society can only recognize those things as law, as are under the guidance of the Quran. Anything that is
( maroof). This is
against the Quran shall be deemed unlawful, and will be ( munkar) not

( maroof) and ( munkar) are determined and defined.

the basis on which

N-K-S

( nakasa), ( yankus): to overturn something, to turn it over.

( intakasa fulanun): so and so flipped.
( al-munakkis): the horse that walks with a hung head due to some weakness, the horse which
cannot keep up with other horses in a race.
( un-naakis): one whose head is hung {T-R-M}.
Surah Al-Ambia says that the messenger Ibrahim had made the leaders and elite of his people understand
through reasoning as to why idol worship was beneath human dignity. They accepted his reasoning too,
but later their vested interests forced them to revert to their old ways. This has been mentioned by the
Quran:
After reaching the loftiness of high understanding they fell flat on

21:65 their faces (they reverted and fell back in the depths that they were

languishing in before)
QES-Norway

Lughat-ul-Quran

Volume IV

Page 159 of 276

Surah Assajdah says:

32:12
Those who hang their heads in shame

Surah Yaseen says:

He who reaches old age (because of the weakness in the limbs)
36:86 returns from the loftiness of youth to the depths of old age, and the
knowledge he enjoys in young age is also forgotten by him
Also see (36:86), (16:70) and (22:5).

This weakening of the limbs is a general statement and may vary from person to person.

N-K-Sd

( nakasa unil amr): to hesitate from doing something, and to move back.


( nakisa ala akibaihi): turned away or reverted. It is said that this word means to turn
away from good but generally means to come back {T, M}.


( nakasa ala aqibaihi): to revert or to turn back on ones footsteps.
Ibn Faris says this encompasses the meaning of turning back due to fear. With reference to Ibn Dureed
says that this word is used to mean to turn back from goodness.

N-K-F

( nakaf): to cut something or to separate it and move it to one side {R}. Ibn Faris too supports this
meaning.

( nakafatid dameh): to separate tears from eyes or cheeks, i.e. to wipe the tears {R}.
( istankaf): to stop, to be shy of some work, to think the work bad and beneath ones dignity {T}.
( rajulun nikfoon): the man who is hated.

The Quran says:

Jesus or Maseeh (which Christians think is the son of God)
4:174 did not flinch from the fact that he was on the mission of
Allah.

Thus here it is a case of the witness being more interested than the plaintiff, so to say, because Jesus as a
human being is proud of being on the mission of Allah, and you are bent upon making him your God?

N-K-L

( un-niklu): very strong and hard fetters or leg irons. The plural is ( ankaalu) i.e. a very
hard rein or the iron in a rein. This has led to the word ( nakkilih) meaning to stop someone from
following the path that he is currently treading.
( nakala unhu): to turn in ones step, or change ones direction.
( nakkala bihi): he received harsh punishment for the crime, because punishment is a deterrent to
further crime, and it is an example for others to learn from too {T, F}.
The Quran says about the opponents in the Quresh tribe:
73:12
We have very hard fetters for them
QES-Norway

Lughat-ul-Quran

Volume IV

Page 160 of 276

Obviously these fetters are that which the opponents were made to wear in the battles of Badr and
Hunain i.e. they were killed and defeated or all the ways in which these opponents were stopped from
their opposition. These fetters shall be for those to wear who oppose the truth, and these fetters shall be an
impediment in their evolutionary process in the hereafter. This is what is called hell or jahannam.
Surah An-Naziaat says by punishing Pharaoh that Allah made him an eye opening example for
posterity. Here ( akhaz) will mean the same as ( attakhaza).
As said above, ( nakalan) will include all the ways in which a man is stopped from traversing the
wrong path and he shall be punished severely.
As such, Surah Al-Baqrah says that those among the Jews who defied the orders of observing the
Sabbath were given such punishment that they became nakala or examples (2:69).
In the same way it is said about the crime of Sirqa or theft that the Quran has suggested such punishment
as would stop the criminal from further crime, i.e. the punishment will serve as deterrence for similar
crimes, i.e. the purpose of punishment is to prevent the crime happening in the first place.
Deterrent punishment after a crime has been committed is also a sort of deterrent, and in agreeable
conditions the criminal can be pardoned, if the criminal is ashamed or repentant over what he has done.
(5:36-39). This includes both these possibilities.

N-M-R-Q

( an-numruq), ( an-numruqah): cushion or pillow which the rider lays down below the

saddle on the back of a horse or a camel {T}.

The Quran says:
88:15
Lined up cushions

Ibn Faris says the ( qaf) in this word is additional. The real word he says is ( namirah) which
means a lined blanket, probably because the cushions were made of such blankets.

N-M-L

( an-naml) is the plural of ( namlah) which means ants {T, Qamoos}.

The tale of Suleman says:
27:18

Until they came to the valley of namal, then a namlah said,

oh you namlahs, enter your dwellings

According to Taj the valley of Namal is between Jabreen and Asqalaan. Some say that this valley is in
Syria, but if this valley was situated on the road to the country which led to the land of Queen Saba, then
it would be situated near Yemen. However, the valley of Namal is not a place where ants lived, as
generally believed and quoted in many translations. It is the name of a residential place of a tribe, and
( an-namal) is the name of this tribe. ( namlah) is the name of a woman of that tribe. It seems
women were the head of that tribe, i.e. their culture was matriarchal e.g. like the Queen Sheba of Yemen.
( anaamil) is the plural for ( anmulah) which means tips of the fingers (3:118).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 161 of 276

N-M-M

( an-nam): to incite, instigate, to garnish a lie further.

( an-namimah): snide, a whisper, the sound of writing something.
( an-nammah): movement.
( an-nammam): someone who cannot hold on to a secret and talks about it here and there.
The Quran says:
68:11
one who conveys news from one place to others (in mischief)

Here ( nameem) meant what ( nameemah) means, that is, tremendous lies to create chaos
among people and one who exaggerates for this purpose.

N-W-A

( naaa), ( yanuu), ( nauun): to get up with difficulty.

( naaa bil himl): he got up with difficulty under the load.
( naaa bihi himl): the load burdened him and bent him {T, M}.
The Quran says about the treasures of Qaaroon:
28:76
A powerful group could lift them with difficulty

Ibn Faris says ( naaa) meant that he lifted the burden with difficulty.

N-W-B

( an-naub): for something to return time and again.

( naub): honey bees, because they return to their hives time and again.
( naaibah): an event or accident. The plural is ( nawaib), because an event returns many
times during a lifetime.
( nubah), ( naubah): turn, rather a turn to drink water.
( al-manaab): path to go towards the water, because people pass by it by turns.
( an-niyabah): to replace, turn over.

( anaaba zaidun unhu wakila): Zaid replaced himself with a lawyer (represented
himself with a lawyer) {T, M, R}.
It is a special term of the Quran:
39:54
a honey bee travels far and wide in search of honey
it searches for honey in different gardens and valleys, but
30:31
returns to the hive every time with its payload of honey

Wherever a bee goes it returns to the hive or the centre and wherever it may be the hive remains the
centre of its thoughts. It does not disappear even for a moment. It is the qiblah of all its attention. In the
journey of life this condition is for a momin too. Wherever in the world it may be and in whichever
department, the centre of his attention remains the Quranic values and their establishment. For every
decision in his life he refers to these valuesand refers to these values as a reference for every vent of his
life:
2:154

And wherever you are, focus your attention on this centre

QES-Norway

Lughat-ul-Quran

Volume IV

Page 162 of 276

About the bee it is said:

16:96

Suck the honey from all the fruits (and flowers) and keep
faithfully traversing the path ordained by your Sustainer

A momin gains knowledge on a global basis and becomes expert in science and technology, but his centre
is always the Quranic values. Then he uses his skills for the benefit of mankind according to the dictates
of the Quran. This is what ( inabatillaah) means, i.e. to refer to the revelation at every
juncture of life and to take guidance from there.
The Lataif-ul-Lugha says ( taubah) means for expressing shame or regret when committed a
mistake, and to be protected against such mistakes in future, i.e. in ( taubah) a man reverts to the
right path after traversing the wrong path, but in ( anabat) he deliberates over which step to take and
then takes the right step. Hence it is not only preventive (against future mistakes) but also curative
(against past mistakes).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 163 of 276

N-W-H

( naah): he cried loudly.

( nauh): the women who gather for wailing in this way.
( an-niyahah): to lament in this way.
( an-naawuh): to be in front of each other the way women are while wailing or doing the
(nauha) {T, R}.
Ibn Faris says that its basic meaning is to be in front of each other.

Nouh

( nouh), or Noah, as in (7:59). It is a non-Arabic word. Some say that this is the title of the
messenger Noah because he used to plead a lot (before God) {T, R}, but the better of the two reasoning
seems to be that it is a non-Arabic word.
The Quran has started the stories of the messengers with the mention of Nuuh.
Surah An-Nisa says:
4:163

Verily We have endowed you with the revelation like We

had sent it towards other messengers after Noah

Although at one place, Noah has been mentioned along with Adam. See heading (A-D-M). This shows
that the guidance to human beings had been imparted since the time of Noah. Scholars have been
debating now for a long time as to which part of the world mankind began in and from which
descendants, but now the direction of research is that mankind was begun from Arabia where the Saami
generation was the original human generation. Noah was sent towards this nation about six to seven
thousand years ago from now. The Quran in this context argues neither about the place where it all began
nor the time. It focuses instead on the life and death (or the rise and fall) of nations. It does not concern
itself with such historic details as it is not a book of history the Quran deals with the human self and its
development individually as well as in a collective system. The Quran refers to the relative and the
permanent values and spells out the consequences of following these values.
Noah was an individual in his nation. Therefore the Quran has called him the brother of his nation:

26:106 When their brother Nuuh said to them

Although the Quran talks about messenger-hood with the mention of Noah, it appears that other
messengers before him had also been sent to these people.
The Quran says:
When the nation of Nuuh denied the messengers, we
25:37
drowned them

It seems that humanity was still in its infancy in those days, and they were unable to fulfill even small
requirements of a civilized life. Therefore Noah was told or taught how to make a boat:
We sent our guidance to Nuuhso that under our guidance

11:37


he could make a boat.
Noahs message was also that which the teaching of Allah is i.e.:
7:59
O my people, obey Allah. There is no God except Him

QES-Norway

Lughat-ul-Quran

Volume IV

Page 164 of 276

This nation used to worship many idols or gods (71:32). If Noahs message was only to worship Allah
and no idols, then the entire nation would obviously oppose him. However, the Quran says that the lower
strata of society welcomed his message (26:111) and the big-wigs of the nation opposed it (11:27). This
means that the message was such that the big-wigs saw annihilation in it for them and the poor saw it as
livening for them. This was the section of society which was hated by the rich community because they
were thought to be lowly (11:27, 26:11).
The big-wigs opposed the message tooth and nail, and went so far as to threaten Noah (54:9), and the
opposition increased so much that Noah feared being overwhelmed (54:10). Then a storm occurred
(54:11-12). The opponents were drowned and Noah along with the faithful who followed him climbed
the boat he built and reached safety.
The Quran has mentioned in this connection that the others who believed in the reve;ation became his
own, while his own son and wife (who had not believed in his message) were declared to be not from
his family (121:46, 66:10). This shows clearly that from day one the revelation had declared that the
muslim nation is based on an ideology and not descent or any other blood relation.
About Nouh, the Quran says:
29:14
He stayed there fifty less than one thousand years

This is taken to mean that Noahs age was about 950 years, but in olden times a kings life meant the
duration of his familys reign. According to this, Noahs 950 years mean the period when his laws and
orders prevailed. The other meaning is ( alaf sanat) or the one crop out of the four in a year. As
such ( alfa sinatin) means 250 years. Now if 50 years are taken out, then that leaves 200 years
which is not feasible. For more details, see (S-N-W) and (Ain-W-M).

N-W-R

( an-nuur): light (of any kind), or the rays of light. In

(zia) there is more intensity than light,
therefore the Quran uses
(zia) to mean the suns light and ( noor) to mean moonlight {T}. See
heading (Zd-W-A).
10:5

God has created the sun illuminating and the moon bright

The difference will only be between

(zia) and ( noor) if they are used against each other at
one place. That difference is that
(zia) is self-evident and illuminates other things {T}.
Allah has called His Book (the Quran) as ( noor). Surah Al-Maidah says:
5:15
Verily the light (the Book) has come to you

Light is reason for itself, i.e. it is not dependant on any other thing for making itself evident. Therefore the
Quran is so distinct and self-evident that it needs no illumination or any external light. The other
characteristic of light is that it fixes everything in its place. That is, everything can be seen clearly in their
places in the light.
In other words, the Quran relates what place everything enjoys and what be its true value. This is what is
called guidance, i.e. to distinguish between what is right and what is wrong. As such, while Allah has
declared the Quran as ( noor), He has also related what He means by it:
Allah guides anyone who agrees with His laws towards


security and completion of personality and thus brings them
5:16

out of the darkness towards the light and thus guides them to

a straight path
QES-Norway

Lughat-ul-Quran

Volume IV

Page 165 of 276

This means that He guides them towards the balanced path of life.
6:123

These people take this beacon of light with them everywhere they go.

( manaratu) and ( manarah) is the place from where light is emitted, and also a place from
where the call to prayers is made.
( manar): the boundary which is created to distinguish between two things {T}.
( muneer): a pleasant thing or lighted thing or man {T}. It also means one who lights up or
illuminates.
Some say that ( an-naar) and ( an-nuur) are actually the same (2:17).
( naar): a flame if it can be seen {T}.
( an-naar): a symbol, because the Arabs used to brand their camels with a branding iron and this
process was called ( naar) {T}.
Taj-ul-Uroos says that ( naar) and ( noor) sometimes are used in the same meaning, but the
reasoning for doing so is not very weighty.
( noor) is thought to be good and ( naar) has the element of hatred and frustration.

( naaratul mar atut tanur): for the woman to dislike and be frustrated. It is also used for
strange animals like deer.
( baqratun nawaar): a cow which is averse to an ox.
( munawarah): to be mutually abusive.
( naa-irah): enmity, because it is an internal fire too.

( na-irat-ul-herb): the chaos of war {T}.

( naar-ul-herb): the fire atop a mountain which signified war {Ruh-ul-Maani}.

( naaral qaum): the nation accepted defeat {M}. This makes the meaning of
( azaabin
naar) clear, i.e. the result of destructive deeds of man which burn life to a cinder, as against jannat where
canals are flowing. Here the depiction of the opposition of fire and water explains the meanings. See
heading (N-H-R). This includes the destruction in this life as well as in the life hereafter.

( ashaabin naar): are the people who are embroiled in ( khauf) and ( huzn) i.e.
fear and grief (plight) (2:38:39).
This fire engulfs the hearts:
The fire that is made by the laws of God and which engulfs
104:6
the hearts
For more details see the heading Jahannam and (J-H-M).

The Quran has said in verse (38:76) that ( Iblees) has been created from ( naar). Therefore
wherever it has been cautioned or exhorted to avoid ( naar), it means to avoid the ways of Iblees
who is the embodiment of evil forces.

( azaabun naar): destructive deeds which distort mans social and civilized life as well as his
own Self. Thus both his worldly life as well as the life hereafter is wasted.
Surah Al-Hijr says:
15:27
And the Jinn We had created earlier from fire.

( jaanna) points to all the things or forces that are invisible to man. Here

( naari
samoom), or very strong fire may mean the hot state of matter when it has not attained any form, i.e. in
the formulated stage like the fires of atom etc. But it can also mean the creatures that inhabited this earth
prior to man and which are now extinct. Man is the successor to these creatures. See heading (Kh-L-H).
Since in those times the earth was hotter, those creatures must have had more capability to stand heat.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 166 of 276

Maybe it is said that it was created out of ( naar) or fire just as it has been said that man was created
from soil/dust.
For the meanings of Iblees and Jinn etc. see heading (B-L-S) and (J-N-N).
Surah An-Noor says:
24:35 Allah is the light of the heavens and the earth.

This is generally taken to mean that this is a similarity about God himself, but this is not right. Man
cannot even visualize about the personae of God. Here Allah has said ( masali noorihi), i.e. the
example of that ( noor) is like (as expostulated ahead).
( noor-ullaha) or (Gods noor) is a very comprehensive word or phrase and has been used at
several places in the Quran. Its comprehensiveness can be understood by saying that wherever there be
light in the universe God is the source of that light, the light of the intellect, the light (emancipation) of
knowledge, the light (Revelation) etc. All are given by God, and this light includes the Quran.

N-W-Sh

( an-naush): to take something.

( tanawasha-hu): he took it.
( an-naush): to demand.
( an-nawush): a strong man with a strong grip.
( naashun), ( bihi yanush): he clung to him and hung onto him {T}.

( naasha fulana): he caught him and pulled him by the beard and by the head {T}.
The Quran says:
How can they believe now as this opportunity has gone far
34:52
out of their reach?

N-W-Sd

( an-naus): to move back.

Ibn Faris says this root means to come and go.
( an-naus): to escape.

( naasa), ( yanusu), ( nusa): to be mobile and go somewhere, to escape by running

away.

( naasa unhu): he turned back from him, avoided him and eluded him, moved to one side.

( naasa ila kaza): he sought sanctuary with him {T}.
The Quran says:
38:3
There was no time for turning back and seeking refuge {F}

( manaas): the place which one runs way from and also to run away.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 167 of 276

N-W-Q

( an-naaqah): a she-camel when it attains maturity (almost in the fourth year).

( an-neeqah): to make the food and dress very exquisite, fine-ness (finesse), expertise.

( qanawwaqa fil amr): to excel in something, to employ fine-ness (finesse) in some work.
Taj-ul-Uroos says with reference to Ibn Faris that this word has been derived from ( naaqah)
because the Arabs consider a she-camel to be a very fine animal. Just as ( jamal) and ( ajmal)
(al-munawwaq) and

are derived from ( jamal) which means the most beautiful,

(tanawwaq) have been derived from ( naaqah) which means a cleaned husk (or cover) of the date
{T, M}.
Ibn Faris says that the basic meaning of this root is to rise and be lofty. Perhaps a she-camel or camel
is called ( an-naaqah) because of its height.
The nation of Samood had shortage of water. See heading (Te-M-D). Whatever water was accumulated
was reserved by the big-wigs of the nation for themselves and their animals, while animals of the poor
died of thirst. Messenger Saleh told these people that to reserve the water for a section of the people
which has been provided by God free of cost for all creations is unjust. He told them to desist from this
path or they would be destroyed. Thus after a lot of argument they agreed that everyone should water
their animals by turn.
Saleh agreed and presented a camel which he would let loose and see whether it was allowed by them to
drink water in its turn or not. If it was allowed to drink on its turn then it would mean that they were
sticking to the agreement, but if they did not, then it would mean that they had made the agreement only
superficially. They as expected, did not stick to their agreement and killed the camel without considering
the consequences.
The Quran calls it ( naaqatul laah) in (7:73), i.e. the camel among Allahs creatures which was
a symbol ( lakum ayatan) to determine whether they, (the people) stuck to the agreement they had
made with Allah or not. The manner in which Allah has called the ( kaba) as Allahs house, this
she-camel has been called ( naqatil laah) or Allahs camel in the Quran.

N-W/Y-L

( an-nayl), ( an-naail): the gift or benevolence that man receives.

( naal): he received.
( naala min aduwwahi matlubahi): wanted to hurt his enemy and he did it {T, M, R},

and thus got what he wanted.
( an-naltuhu), ( iyyahu wa niltuhu): I made him acquire something, or made to reach him.
( maalar raheel): the time for departure approached closer.
( tanweel): to bestow.
( an-nawaal): bestow {F}.
( an-neel): the river Nile.
( izlam): a tree used to make the washing blue {T, M, R}. This word is Arabized from the word

Nile.
Surah Al-Baqrah says:
2:124
My promise is not for the rebellious

Those who are rebellious to Allahs guidance and take away from the human rights, they do not have His
promise that they will lead mankind.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 168 of 276

The Quran says:

9:120
Neither do they hurt the enemies
7:49

Allah will not be kind to them (they will not enjoy Allahs mecry)

N-W-M

( an-naum): sleep (2:255, 78:9).

( manaam): the place or time to sleep, or sleep and dream (39:42, 37:102). It also means the eyes
because sleep is in the eyes {T}.
Surah Al-Anfaal says:
8:42
Allah made you all appear few in their eyes (to them)

Here some scholars have taken the word to mean the eye {T}.

( naamatir reeh): the wind went to sleep or became motionless.

( naamatin naar): heat of the fire and its intensity decreased.
( naama un haajatihi): he became heedless of his need.
( an-numah): he who is not considered worth attention, he who is considered valueless.
( an-naweem): the man who is unmindful of his things. It also means anonymous {M}.

( istanaam ala fulaan): he was satisfied at reaching there.
Ibn Faris says it basically means static and for movement to stop.

N-W-N

( noon) is the pronunciation of the Arabic letter N. It is N in the Syrian and Hebrew languages too.
It basically means a big fish, because the ancient form of this letter resembled a fish {M, Lissan-ulArab}.
The Quran has called messenger Yunus as ( zun noon) in (21:87) as well as



(saahib-ul-haut) in (68:49) i.e. the man of the fish. In Surah As-Saffaat he has been called Yunus
(37:139).
As per Taureefat (Definitions) s (noon) means potential knowledge, which means inkpot, because the
letters that are framed by the ink are potentially present in the inkpot. This means that the literal meaning
of this word is inkpot but the figurative meaning is potential knowledge.
Surah Al-Qalam says:
whatever the pen (and the inkpot) write
68:1
(knowledge is witness towhat they write)

( noon) here may be from the terminated words.

Taj-ul-Uroos and Aqrab-ul-Muwaarid say that the meaning of ( noon) is also the sharpness of the
blade of the sword. Verse (68:1) would then mean the sword and whatever the pen writes are witnesses
to the fact that Allahss Deen will at last triumph. Here sword resembles the power to implement and ink
resembles the power of written knowledge of the laws of Allah i.e. the revelation.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 169 of 276

The Quran and the sword are the argument or evidence which cannot be matched by anything as reason
(which cannot be reasoned against), and no claim of the Quran can remain without reason.
Surah Al-Hadeed says in this context that Allah sent the messengers and sent the Books of guidance with
them as well as the sword:

57:25
Which has strong power and many benefits for mankind

Note that by saying the Quran and the sword together does not mean that the Quran will be made
acceptable on the basis of the sword. It means that a society will be established in which Quranic laws
will be implemented. This force has been symbolized by the sword. The force that is responsible for
enforcing justice in this world and which is used against the destructive forces of evil.

N-W-Y

( nawash shaiya yanwih): to decide or intend something, to decide firmly, and to really be
attentive towards it.
Ibn Faris says it has two basic meanings:
- The intent about something.
- The seed of anything.
( an-niyatuh): the direction in which one travels {T}, to intend firmly to do something, some think it
means to be ready to do something for benefit and to get rid of the loss {M}.

( nawakal laah): may Allah be with you in your journey and may He protect you.
( an-nawi): companion, or a companion during a journey with the same intent {T}.

( an-nawat): seed. The plural is ( an-nawa) as in (6:66).

( nawatut tamr): the seed of a date.

N-He-J

( an-nahj), ( al-minhaaj): clear path.

( an-hajat tareequ wal amr): the path and the matter became clear.

( nahajal amr) also means the same thing as above.

( fulanun istanhaja tareeqa fulanin): that man followed that way {T, M, R}.
The Quran uses ( minahaja) in (5:48). For its detailed meaning, see heading (Sh-R-Ain).

N-He-R

Ibn Faris says ( nahr) basically means for something to open up.
( anharatud dum): I opened the wound and let the blood flow.

( nahr): the place where water is allowed to flow from. Some think that ( nahr) actually means
water and the place it flows along is called ( nahr) too. The plural is ( anhaar).
( an-nahr), ( nahr): vastness and expansion:
The Quran says:
The righteous will be in the paradise and will have abundance of
54:54
everything
QES-Norway

Lughat-ul-Quran

Volume IV

Page 170 of 276

( an-naheer): abundant and prolific {T}.

( an-nahaar): day (light), i.e. the opposite of ( lail) (night).
( an-nahrah): to snatch something away.
( naharar rajulu nahra): the man attacked in the daytime {T}.
( naharar rajul): he scolded (talked harshly) that man.
( al-manharah): the open space in front of a house where garbage is kept or thrown {T}.
93:10

Do not think the needy are lowly

About parents it is said:

Do not scold them or talk harshly to them
17:23
(do not demean them and talk to them nicely)

The Quran talks time and again about the jannah:

2:25
Canals will be flowing beneath those gardens

In Arabic, ( la nahr) means the body of water which flows between two pieces of land. This may
include river or the sea or canals which irrigate fields and gardens {L}.
Wherever jannah refers to an ideal worldly society, its canals mean that it shall always be flourishing:

13:35
Its fruits and benefits will be everlasting
14:25

it keeps producing its fruits (benefits)

And jannah means the life hereafter and all its details that are related and are symbolic only (47:15,
13:35). Therefore the canals mentioned there are also not those that come to our mind as we think of
canals in this life.
The Quran has said that water is life (21:30) and everyone knows this for a fact. Therefore in a society
where there is abundance of water, there will be a flourishing of life. For canals to be flowing in the
gardens is an allegory to flourishing life.

N-He-Y

( nahahu), ( yanhahu), ( nahya): is the opposite of ( amar), i.e. to prevent, to

stop, to make abstain.

( intaha): to abstain, to stop.

( an-nuhyah): the extreme limit of anything.
( an-nihaya): the same as above {T}.
Ibn Faris says this roots basic meaning is to reach the limit. Everything stops after reaching the limit
and therefore this word means to stop.
( an-nuhya): intellect, because it stops man from doing certain deeds. The plural is ( annuha) {T}. It also means intellect or to stop. See heading (Ain-Q-L).
( rajulun manhaat): a man on whose opinion people depend {T}.
The Quran says:
3:109
if they desist from fighting

( maroof) and to stop from that which is ( munkar). This is the duty of the muslim

ummat (Islamic System): (for the meanings of maroof and munkar, see heading (N-K-R) and (Ain-RF).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 171 of 276


( oolin nuha): the intellectuals (20:54).

( intaha): to stop (2:275).

( al-muntaha): the extremity, last limit (53:14).
For the meaning of ( sidrah), see heading (S-D-R).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 172 of 276

He

(ha): this pronoun is used at the end for the singular non-present subject.

( yansaroonah): those who would help him (28:81).
( makaanah) in (28:82), its place:
This pronoun is pronounced ( hi) or ( bihi), ( maahiya) and ( kitaabiyah).

Ha (verb)

( ha): this is used for singular, feminine subject that is not present, as ( innaha) (2:71) and
(launaha) (2:69).

Ha

( ha): is used to mean catch it.

( haa-umuq kitabiyah): here, read my book (69:19). Here ( oom) has been increased
to mean plural.
It also comes to mean admonish.
( haa antum oola-i): yes, you are the one.
( ayyu), then it comes to mean call upon.
When ( ha) appears after

( ayyuhar rajul): O man!

Often before ( ayyuha), ( ya) is added, like ( ya ayyuha).
The Quran says ( ya ayyuhan naas) to mean O you people.
For the meaning of ( hakaza) see heading Haaza.

Ha-oolai

It is the plural of both ( haaza) and ( haazihi). It means all these (masculine and feminine).
For masculine only it is said ( haantum ha-oolai) in (2:65), which means beware, you are the
people who
For feminine only, it is said ( haoola-i binaati) in (11:78), which means all these are my
daughters.

Ha-oom

See heading Ha.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 173 of 276

Haaza

( haaza): this (masculine).

( haazani): this (feminine)

( haazani haaz): both these (for masculine and feminine both).

( haazihi): this (singular feminine).
( haataani haatain): these two (for feminine)
( ha oola-i): all these (plural).
( haakaza): like this, such as this.

( ahaakaza arshuk): was your throne similar to this? (27: 42).

Haaroot

( al-hart): to pierce with the spear, to tear up a cloth to pieces.

( al-harat): for the ends of the mouth to be wide.

( al-hareet): someone with wide ends of the mouth.

( rajulun hareet): the man who is abusive and keeps nothing undisclosed {T}.

( haroot): story tellers have made up many stories about Suleman. One of them is that there were

two angels, named Haaroot and Maruut. They used to teach sorcery. The Quran has refuted these
fabrications (2:102).
It is a non-Arabic word. Also see headings Maruut and Babel.

Haroon

( Haroon): this is a non-Arabic name. It was the name of Moosas brother and a messenger of the
Bani Israel.
In pure Arabic language, ( al-hairoon) means a fine quality date {T}.
In support of their contention that there are messengers without a book too, some present the case of
Haroon as evidence. They say that Moosa was granted a Book and Haroon was with him as messenger
but was not granted a book. The Quran has clearly stated that the revelation as a Book was given both to
Moosa and Haroon jointly:

37:117 And we gave them both the clear book

For more details see the heading (N-B-A).

Haamaan

The Quran says that Moosa was sent towards the Pharaoh, Haamaan and Qaaroon (40:24) and these
were among those who were to be destroyed (29:39) i.e. the system which they represented.
If we look at the history, we will find religious monastic more dominant than kingship anywhere. A king
used to be a king only but a religious entity used to play god, a domination in which the king too was his
subject. In Egypt Aaman Ra (the Sun God) was thought to be the greatest god. The high priest of his
temple occupied a very prominent place in their society.
Dr. Standrof in his book The Religion of the Ancient Egyptians writes:
The head astrologer (priest) of the Aaman god was called the first nabi (messenger). He was also an
officer of the Works Dept. {probably religious buildings are referred here}. He was also responsible for
QES-Norway

Lughat-ul-Quran

Volume IV

Page 174 of 276

the embellishment of the temple. He was also the general of the soldiers of the temple. He was also the
administrator of the treasury. He not only was the undisputed ruler of the temple of Aaman but he was the
chief officer of all the temples of Thebes and western Egypt. It may be noted that Thebess city alone had
ten percentage of all Land in Egypt. Such was the grandeur of the head priest of the temple of Aaman Ra.
This very high priest is what is referred Haamaan in the Quran which is a change from the name Aaman
over a period of time (just like the name Aoron changed to Haroon). Under the heading Egypt, the
Encylopedia Brittanica says: From the time of the 18th family of the Pharaohs, the priests of the temples
had attained a great importance. At this time the conquered areas of Asia had been dedicated to the priest
of Aamam Ra (which was situated in Thebes) due to which he (the high priest) was the owner of
immense wealth and power.
Dr. Brestead too in his book The History of Egypt has written that the High Priest of Aaman had a
large army under him.
Thus one can understand why the Quran mentions the armies of Haamaan along with the Pharaohs (28:6)
and why had the Pharaoh asked the Haamaan (or the high priest who was in charge of the building
department) to build a high building or tower by climbing which he could peep at Moosas God (40:36).
The fact is that whenever the message of the revelation was pronounced for the good of people at large, it
was never opposed openly by the dictatorships of the time e.g. king, ruler, political leader, etc. It was the
priesthood as a religious representative who raised the opposition and the political leadership took the
backseat. The reason was that the religious priesthood controlled the emotions of the masses who blindly
followed the hierarchy. This is what the Pharaoh did. He kept in the background and forced Hamaan and
his sorcers to go forward to confront Moosa, but the staff of Moosa foiled all their aims:


7:117 And suddenly it swallowed what they were falsifying

Dictatorships (human laws in all forms), priesthood, and capitalism, all three are great evils for mankind.
The Quran has mentioned all three in detail while relating the events about the Bani Israel. The Pharaoh
was the embodiment of oppression, exploitation, and cruelty.
Hamaan is the representative of the evil deeds of monasticism and Qaroon the embodiment of the evils
of capitalism. The guidance through the revelation delivers mankind from all these three evils. The cure
for these evils is in establishing a Quranic system in which there is no slave of any other human being and
neither dependant on any other man. This is the true freedom which the Quran has advocated for a human
being through the acceptance and the implementation of the permanent values.

He-B-T

( hubut): to climb down:

( haata arda kaza): he landed on that land {T}.
Raghib says that it means to climb down under pressure or forced to climb down.
Muheet says


( habata min mauzin ila muazih) which means he transferred from
one place to another.
The Quran says about the Bani Israel ( ihbitu misra) in (2:61), which means you move
from this life in the desert to some city.
Raghib says that when the word ( hubut) is spoken for men, then it contains the element of insult,
as opposed to inzaal which Allah has used at different places for respectable things too {R}.
( habatal maraza lahmahu): the sickness reduced his flesh, made him weak.
( al-habtatu): low land.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 175 of 276

( al-habt): loss. This word also means to fall into ignominy and evil.
( al-habeet): a weak camel {Ibn Faris}.
( hubut) means the change from one state to another while the second state is inferior than the
first state.
The story about Adam in the Quran says that if men live as a single nation according to the guidance
provided by the revelation, then this is the success of mankind, but if they live like enemies then it will be
a return to a lower place.
2:36

We said now you go towards a lower place from this high

place: now you will be each others enemy

From this ( hubut) means that mankind can return to the former high state if they live their lives
according to the revelation (2:38). Details about this can be found under the heading (A-D- M) and (Sh-JR).

He-B-W

( al-habau): haze caused by dust, a very thin haze which looks like smoke in the atmosphere, or
the fine dust which is seen as sunlight peeps in some dark room. It also means the dust raised by the
hooves of horses {T, R, M}.
( al-habwah): dust.
( habal ghubaar): the dust rose {T, R, M}.
( jaa yatahabba): he came empty handed raising dust.
( al-haabi): the earth which falls into the grave (while burying a dead person) {T, R, M}.
The Quran says in the scale of the Law of requital - the (good deeds) of the criminals will have no weight,
no good result will be formed for them:
25:23

then We will make him turn to dust

He-J-D

Ibn Faris says that the basic meaning of this root is to stay put at some place.
Lata-iful Lagha says this word has opposite meanings.
Raghib says that ( al-haajidu) means someone who sleeps.
( hujuh) means to sleep at night.
Muheet says ( hujudn) means to sleep in the day and
( al-hujud), ( at-tahajjud): sleeping, as well as wakening {T}.
( hajjatuhu fatahajjad): I removed his sleep, or I drove away his sleep so he woke up.(Like
( marraztuhu) means I removed his sickness, or looked after him {R})
The Quran says:
17:79
Waken or stay awake for some part of the night (with the Quran).
73:2

stand at night but a little part of the night

In the early days of the Quranic program, a lot of study, discussion, and planning is required to work out
the details. There is a need for education and training the new entrants into the fold of Islam. The program
demands total commitment from the pioneers and will require long working hours. In todays world the
developed nations work round the clock to keep their supremacy.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 176 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 177 of 276

He-J-R

( al-hajr),
(al-hijraan): to give something up, to abstain from something, to separate, to
cut off, to cut off relations with, or to avoid.
Raghib says the word means separation whether it be personal, physical or of the heart.
Ibn Faris says the basic meanings are to cut off or separation and to fasten tightly.
The Quran says:
To disengage nicely from them
73:10
(and be engaged in the building up of your team)
15:85
So overlook with gracious forgiveness

( haajiraat): bad things, dirty things or talk, things which demean, things which should be given

up {T}.
23:67

(The arrogant people) speak evil about it by night

Some say that ( tahjiroon) means to talk nonsense.

( al-hijrah): to travel from one area to another.
( haajar) is a verb derived from this root.
Azhari says that for the desert dwellers to transfer to the cities, was called ( al-muhaajirah).
Then a man who gives up his residence and goes and resides in another place was called
(muhaajir) {T}.
The Quran has used it in particular meaning. According to the Quran a messengers duty or a momins
duty in life is to establish the system of Allah on earth. He begins with the place he resides in, but if he
sees that the atmosphere there is not conducive then he should not stop his efforts. Instead he should leave
that place and migrate to some other place where the atmosphere is conducive to his struggle. A momin
cannot remain attached to a particular land as the earth belongs to Allah and the momin is a right heir. His
world is everywhere, he is not born to live and die at a particular place; he is born to establish Allahs
Deen. For this purpose he gives up readily whatever he has e.g. wealth, grandeur, power, relatives,
country, etc. Giving up all this is called ( hajrah), and one who does so is called
(muhaajir). But this does not mean that he just gives up, but he keeps struggling even after giving, in
order to achieve this goal.
The Quran says:
2:218
giving up is also part of the struggle

( hijrat) or migration is not the name for escape from difficulties. This means to shift to a
conducive atmosphere for attaining ones purpose (that of establishing Gods Deen (system of life) on
earth).
The Quran says:
25:30

And the messenger will say before God: O, my Sustainer, my

nation has turned the Quran into a mahjur (gave up)

Generally it is taken to mean given up, but ( mahjur) has a deeper meaning. A cow that is wont
to run away has a rope fettered at one end to a hind leg and the other end to a horn or the neck but the
rope is kept tight so that the animals head is taut or bent. The animal is thus tethered so tightly that it
QES-Norway

Lughat-ul-Quran

Volume IV

Page 178 of 276

cannot take even one step freely (and cannot thus run away). An animal tied this way is called
(mahjur), and ( al-hijaar) is the rope which is used to thus fasten the animal {T}.
The messenger of Allah will appeal to Allah that the Muslims had left the Quran (left abiding by it) and
turned it into a ( mahjur) of self-created ideas, beliefs, thoughts, customs, traditions, laws, values,
etc. without which man could not lift even one step freely. They had not really given up the Quran, but
had usurped all the independence it had granted, and it was only allowed to move only so far as the rope
of their self-created religion allowed them to move and the Quran was made subservient to these self
created chains. This is the real meaning of making the Quran ( mahjur).
Ibn Qateebah says ( hujr) also means to talk crazy {Al-qartain}. Thus the above verse would
mean that they had turned the Quran into some sort of mantra.

He-J-Ain

( al-hujuh): sleep at any time but especially at night. Sometimes it means not to sleep but just to

rest.
( an-nahjaa): nap.

( rajulun hujaa): a foolish, happy-go-lucky, ignorant, and carefree person {T, M, R}.
The Quran says:

51:17
He used to sleep very little at night
This is in reference to the preparation for the great change the messenger was to bring and the work which
he had taken upon himself in the light of the Quranic guidance. He was willingly engaged day and night
and spent a little time at night in sleep (73:4).

He-D-D

( al-hudd): to drop something very hard with a sound, to demolish.

( al-haad): the sound of the sea which to those at the coast sounds like a boom, and sometimes this
sound is the precursor of an earthquake.
( al-haaddah): boom (of the clouds) {T, M}.
( al-huddah): the sound of something falling.
( haddat tul-baqrah): I threw the cow on the ground to slaughter it.

( al-hidd): that which has fallen {R}.
( hadadahu tahdeedah): he threatened him and made him frightful {T, M}.
Surah Maryam says:
19:90
the mountains will fall loudly and be torn to pieces

( al-hudhud): the pigeon who makes a lot of noise, or any bird which speaks too much. It also
means a particular bird {T, M, R}.
The ( hudhud) mentioned in the tale of Suleman was an officer of his army (27:20). In those days
men and even tribes were named after birds. This continues till today among the Christians. The names
Fox and Lamb can still be found in abundance. Even among the Hindus names like Tota (parrot) and
Chuhamal (rat) are still found. The Lissan-ul-Arab says that ( hadahid) was the name of a Yemeni
tribe.
Taj-ul-Uroos says that ( hadad) was the name of a king of Hameer who was a contemporary of
Suleman.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 179 of 276

( al-hud hud) in the Quran has appeared along with ( alif) and ( laam). This leads one to
think that this was not the name of a man, but he was so called in respect of his tribe.

He-D-M

( al-hadm): to demolish a building.

( at-tahdeem) also means the same as above, but it contains a lot of intensity.
( al-hadm): to break the back.
( al-hudaam): sea sickness.
( inhadamal binau): the building fell down.
( tahaddamal binau): the building fell down little by little.
( dimauhum hadam): their blood got wasted {T, R}. In (22:40) the places of worship are
demolished or may also mean desecrated.

He-D-He-D

For ( al-hudhud), see heading (He-D-D).

He-D-Y

( huda) basically means to be prominent and light up, and to be in the forefront and to lead
others.
( huda): the day.
( haadiyah): raised rock which can be seen from afar at sea {T, M}.
The Quran says:
20:128 Was it not made evident, and clear to them?

Ibn Faris says it has two basic meanings as to go ahead in order to show the way and to send a gift.
( haadi) and means the front part of something because it can be seen
( haad) was actually
from afar first. The neck of animals is called ( al-haadi) because it is in front, in relation to rest of
the body.
( hudyun) and
( haadiyun): the animal which was taken to the kabah for slaughter during Hajj,

because that animal was kept in front.

( hadiyyah): a gift, i.e. something which is given without expecting the return or payment for
anything. It is given in such a way that it reaches there earlier than when it is actually needed.
( hada): to make the way familiar, to make it evident, to guide {T, M}.
Sometimes ( hada) means the guide himself as in
( au-ajidu alan naari huda)
(20:11){T}.
Surah Al-Baqrah says:
2:196
The animal which is slaughtered at the time of Hajj in Mecca.

All types of goods that are sent there.

( hadiyyah): gift (27:35).
( haad): guide, beacon (13:7).
(muhtad): he who has received guidance (57:26).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 180 of 276

Deen is based on this basic fact that the human intellect cannot formulate the permanent values nor reveal
them and as a consequence cannot achieve required self-development. These values are received from
Allah and the guidance is called the revelation (The Quran). The Quran was revealed to the Messenger
Muhammed and is a complete book of guidance i.e. what is required by mankind for all times is within
the book. Human intellect needs the Quran just as the humans eye needs the light of the sun (in order to
see). If human life is lived under the guidance of the Quran , then the present life on earth will become a
heavenly life. Otherwise it will be chaotic and hellish and the mutual conflicts will continue and will
never get resolved. This guidance of the Quran is called the guidance from God which takes man towards
the balanced way of life.

2:120
Indeed, this guidance of Allah is the only guidance
As against it, the guidance devised by human beings is not guidance but waywardness (2:16). This is the
right path and all other are wrong paths(3:7). The messengers came into this world with this Divine
guidance, but they were responsible only to make the people aware of this guidance, not to make the
people follow the right way (28:56, 2:272). Man can traverse the right path only out of his own will. He
cannot be forced by anyone to traverse this path, because there is no coercion in Deen (2:256).
Allah Himself has made the path bright and evident for humans. He has not created them so that they
follow only the right path automatically:
we have made the road evident for him: he can either adopt it

76:3
or reject it
The word guidance itself testifies to the fact that there is no coercion in this matter. The way is shown
only to those who want to undertake the journey to reach the destination and want to avoid the difficulties
of being misled. These people are called muttaqeen. The Quran has called itself ( hudal lil
muttaqeen) in this sense (2:2) i.e. those who want to avoid the wrong path, it is guidance for them to the
right path.

He-R-B

( herb), ( yahrub), ( haraba): he ran away.

( haraba fil ard): he went far on this earth.

( harrabahu): he made some other man run away.

( haraba minal watadi nisfihu): the peg was pushed halfway.

( aqraba fulaan): that man was engaged in that matter, immersed in that matter.

( ahrabatir reeh): the wind blew the dust {T, R}.

( harab), ( yahrab): he went far (a distance) on land {M}.

The Quran says:
And we think that we cannot defeat Allah by running away
72:12 or escaping (we cannot defeat him by running away from the
Law of equital)

QES-Norway

Lughat-ul-Quran

Volume IV

Page 181 of 276

He-R-Ain

( al-hara),
( al-ihraa): to drive harshly, to make run fast {T, R}.

( hara-i ilaih): reach him eagerly and speedily.

( al-ihraa): the intensity of eagerness.

( al-muhri): lion {T, R}.

Ibn Faris says the basic meaning of this root is movement and tribulation.
Uhrir Rajul says it means he trembled with fear.
( hum yuhra-oona ilaih): they came to him in droves.
The Quran says about the nation of Luut:
11:78
His nation came towards him running with eagerness

( yuhra-oon) includes the intensity of eagerness and fervent-ness. This one word, therefore,
depicts their real emotional state.
( yuhra-oon): their emotions were instigating them to do so.

He-Z-A

( hazeeyun), ( hazwa), ( huzuwan) and ( huzuwa) mean make fun of.

( rajulun huzah): a man who is made fun of by people, laughing stock.

( mafazatun haaziatun bir rakb): a desolate jungle which makes fun of riders (due to
whose vastness and awe people are belittled) {T}.
The hypocrites used to tell their party leaders in private that they had told the muslims that they had
believed, but it was done only jocularly (that there was no sincerity in their words) (2:14).
The Quran says in answer to them that the Law of requital is in fact making fun of these people. They
think mirages are for real and struggle to get to them and finally find out that their efforts were useless.
For them to be deceived is itself a joke with them. The law of Allah gives them time which allows them
to proceed with their wrong ways and make a joke of themselves in a world of reality:
2:14

We are simply mockers

Surah Al-Hijr says that the people who think that someone else is also authoritative in the universe beside
God or some other law is also at work in this universe, then these people are in way playing a joke on
God:
We are sufficient to deal with on your behalf with the

19:95

people who worship other idols beside Allah
This makes it very clear that to joke with Allah means to share His stature with others, or to take the
concept of God lightly, and not to reflect on the realities of life seriously.
Surah Al-Baqrah says:
2:67
They asked are you joking with us?

QES-Norway

Lughat-ul-Quran

Volume IV

Page 182 of 276

He-Z-Z

( hazzah), ( yahuzuhu), ( hazza): to move something (either by pulling, by pushing, or by

moving to the right or left).
Raghib says that ( hazun) means to move with intensity, to move violently {T, R}.
Surah Maryam says:
19:25
move it hard towards yourself

( hazzal haadi il ibla hazza): the haddi maker made the camels pleased with his haddi,
therefore they became happy and started walking lightly.
( al-hizzah): stupor (which makes man swoon with happiness).
( ihtazzun nabaat): plants began to swoon in the wind {T, R}.

The Quran says:

22:5
when We make it rain then the plants swoon (due to the rain

At another place this word has been used opposite ( khaashiah) which means downcast (41:39).

He-Z-L

( al-hazl): not to take some issue seriously, i.e. take it jocularly or lightly.
( hizzil): one who jokes a lot.
( al-huzaalah): joke.
( al-huzaal): weakness {T}.
Ibn Faris says it basically means feebleness.
Raghib says that ( al-hazl) means everything which has no use or which is of no consequence (not
important) {R}.
The Quran says about itself:
86:14
This is a decisive reality, not just something for amusement.

The Quran discusses the realities of human living and needs careful and serious attention. Every word in
it must be very seriously deliberated upon. These should not be taken lightly nor must it be thought that
these contain only advice. The Quran is a proven reality. Whatever is said in it is a fact not just makebelieve or something to frighten. It answers all the possible questions which all human beings for all
times can possibly think e.g. the purpose of their creation, the issues of their lives, interaction, death, their
thinking and the related issues, the permanent values, the concept and attributes of Allah, human
weaknesses and strengths, etc.

He-Z-M

( hazm): to press a dry thing to breaking point {R}. Later the word came to mean break {T}.

( tahazzamatil qaus): the bow broke with a loud noise.

( al-hareem): boom with a cutting edge in it.

( hazamal aduwwu): defeated enemy {R} (2:251).
( jundun.mahzoom): defeated army (38:11).
Surah Al-Qamar says:
QES-Norway

Lughat-ul-Quran

Volume IV

Page 183 of 276

54:45

this party will be defeated

He-Sh-Sh

( hash): to move. It is close to the meaning of ( hazza) and is generally said for soft things, like
moving leaves etc. {R}.

( hushal waraq): to shed leaves from the trees {Ibn Faris}.

It also means to be happy.
( ana bihi hush-un bash-un): I am very happy with him.
(al-hasheesh): a philanthropist who is very happy when someone asks him for something {T}.

Surah Taha says that when Moosa received the revelation, Allah asked him about his opinion about the
message and he repliedit will support him and guide him throughout his life.
20:18

through this I will create nutrition for the soul of my flock of

sheep (the Bani Israel)

The literal meaning of this verse is with this (staff) I bring down (shed) the leaves of trees for my flock
of sheep.

He-Sh-M

( al-hashm): to break a dry thing or to break anything that is not difficult to break.
( al-hasheem): broken, the grass which has dried and broken into little pieces (like sawdust), dry
grass or trees {T, R, M}.
Surah Al-Kahaf says:
18:45
It becomes dry (brittle) and breaks into small pieces
Surah Al-Qamar says:
It became rubbish like the rubbish which falls off a fencers
54:31
fence (totally useless, or waste)

( tahash shaman naaqah): he milked the camel with his full hand (milked the teats dry).
( haashim): someone who breaks bread or one who breaks it into small pieces. It was the title for
Umr-ul-Ala who was the father of Abdul Muttalib because he used to make caps for the pilgrims to earn
his living. Hence it means to put broken pieces of bread into the curry, or have a mouthful.
( al-hashim): a philanthropist.
( al-hashm): low, dry, land {T, M, R}.

He-Zd-M

( hazm): to trample or break a soft thing, to reduce something.

( hazama fulana): he oppressed that man, oppressed him and usurped his rights.
( al-hazzaam): lion.

( hazamahu haqqahu): he reduced his right.

( al-hazeem): soft, fine, solid, delightful, a thing which has penetrated another thing partly {T, M,
R}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 184 of 276

Ibn Faris says these are its basic meanings.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 185 of 276

The Quran says:

20:112 Then he shall not fear any injustice or deprivation.
Whose flowers are laid on top of one another and which
26:14
penetrate each other

He-T-Ain

( hatan) and ( hutua): to move fast, and fearfully towards something, or to

( hataa),
move towards something with the gaze fixed on it and unwavering. ( ahtaa) also means this.
( ahtaal ba-eeru fi sairihi): camel straightened his head and stretched his neck while
walking {T, M, R}.
The Quran has depicted the harassment during battle and said ( muhti-een) (14:43) which means
people will be so frightened that they will not be aware of the whereabouts. They will be fearful and
running straight (without being aware what is to the left or the right) {T, M, R}.
Ibn Faris says it has the connotation of facing something, moving towards something, to obey and follow
something.

Hal

This word appears to ask something:

Do you want Me to tell you about the people whose deeds
18:103
will make go wasted?

Sometimes it means the same as ( qad) which means verily.

76:1
Surely, man has been through such long time ...


In (55:60) the Quran says,Is there any reward for doing good other than good? This means the reward
for doing good is inbuilt within the deed itself i.e. one gets further self-development by doing good to
others.

He-L-Ain

( al-halau): tribulation, impatience, too much, to cross the limit, and the worst kind of fretting,
sadness and gloom.
( al-haluh): greedy and extremely miserly, narrow minded, one who displays impatience.

( halia), ( yahlaa): he became hungry {T, M}.

When a man is greedy, as well as hungry, then a situation is created that the greed doesnt subside even if
a lot is eaten and he keeps wailing about it being not enough.
Ibnas Sakeet says that ( rajulun halatah) means a man who loses patience and hope quickly
and cries out in desperation {F}.
The Quran says:
70:20
if man is left to his own devices then his greed is never satiated

QES-Norway

Lughat-ul-Quran

Volume IV

Page 186 of 276

It is only the system of salaat which creates satiation in him and removes his wailing of insufficiency
(70:22). The Quran helps us change our thinking towards the good of mankind and thus moves us away
from our selfish desires (28:50).

He-L-K

( yahlik): to die, although the people use it to mean a bad death {T, M}.
( halak),
Ibn Faris says it basically means to break and fall.
( halaak) means punishment, fear, and poverty.
Raghib says that

( istahlak al-maal): the wealth was squandered away, the draught years.

( al-hullaak al-maal): . He sold his produce/things.

( al-hallak): poor, helpless people, or those who go on a journey to get help but instead get lost.
( al-haalikah): greedy self.
( at-tahlukah): anything which ultimately leads to destruction {T, M}.
Raghib says it means for something not to stay with someone and for something to go bad or to die
or for something to be wasted.
The Quran has mentioned the fall of nations (or civilisations). There is no doubt that in ancient times
some dwellings may have been completely destroyed by a natural calamity, as earthquake, or volcanic
eruption, but generally fall of nations means their ignominy and weakness and subjugation, i.e. if some
nation enjoys good standing then its falling from this position is akin to its destruction.
This is the destruction about which the Quran says:
Keep your wealth open (available) for the system of Allah. If
2:195 you do not do this then you will yourself bring annihilation
unto yourselves.

Sometimes a nation suffers due to some natural calamity, but as soon as the calamity is over it recovers.
This is called its renaissance or new life or ( nishaat-i-saaniah), as has been said in the story of
Bani-Israel:

2:56
We gave you new life after your death
In Surah Al-Isra the first condition has been described as punishment and the second condition as
annihilation (17:58, 21:95), but this is not a rule. There are exceptions to this.
Surah Al-Qasas says:
It is taken to mean that the entire universe will be destroyed
28:88
and only God will stay intact

In support of this meaning, the following verse of Surah Ar-Rahman is presented:

55:26 Everyone who is on it, shall perish.

But the face or the Sustainer shall remain who is the owner of


55:27

the Majesty and Honour.
But this is not the right meaning of these verses (and the words) (55:27)
( haalik) in the first verse and ( faani) are both noun-verbs, and till noun verbs are specifically

linked to the future, they reflect the present i.e. as it is happening now. For instance, ( inni
( haalik) and
jailun) does not mean I will make, but rather I am making it. As such,
(faani) do not mean that this universe will one day come to an end {T}. It means that (the termination)
QES-Norway

Lughat-ul-Quran

Volume IV

Page 187 of 276

is taking place now . Everything in the universe is going towards its termination. Termination does not
mean to be obliterated, but to undergo change, i.e. not to stay in the same condition.
(halakaat) (i.e death) too means for the force (power, strength, energy) to be reduced, therefore this
verse means that nothing in the universe remains in the same state. That is, it undergoes change every
moment in time. There are changes in things which take place all the while. Their strength or force is
reduced every moment, but the universal law of Allah which leads to universal development, is
unchanging. It is safe from the effects of any change. This is what permanent value means. Therefore this
verse means that everything in the universe is subject to change, excepting the permanent values which
are determined according to the laws of Allah (as noted in the Quran), and which result in universal
development, or in Allahs sustenance. Therefore, the ideology, the system of life, the nation which can
be safe from such change, is that which adheres itself to the permanent values. The nation which does not
do so, is bound to be weakened in its strength till it is eliminated completely.
Surah Al-Haqqah says:
69:29
My power was gradually lost, my strength gradually turned into weakness.

In the verses quoted above, the reference to wajha rab (55:27) may also mean Allah {T}.
What will be end of the universe is a mystery as much as the beginning of the universe is this question
does cross our mind as we go through our life. At our present level of understanding we cannot fully
comprehend these matters. However, we know that God has created the universe and it is sustained
according to His laws and the universe will end according to His laws as well. The universe is not
permanent, i.e. not permanent like the permanence of the existence of God. For us, it is also a futile thing
to worry about as to what will be the end of the universe, because we have to depart from this present life
one day anyway our lifes timescale is tiny as compared to the age of the universe. The best thing for us
to do is to add to the worlds beauty while living within the permanent values as long as we live in this
life.

He-L-L

( ihlaal) actually means to raise the voice {T}.

Raghib says it was a high sound that was made at the sighting of the new moon. Later it was used to
make any sound {R}.
( hullar rajul): the man screamed.
( istahalas sabiyyu): the child started crying as soon as it was born.

( al-hilaal): the first and second day of the moon. Some say that it is also used to mean even the
third day or up to the seventh day of the moon (also referred to the 26th / 27th night of the moon in a lunar
calendar).

(hilaal): new moon, because when people sight the moon they announce to others about it {T}.
Ibn Faris says it basically means to raise the voice.
( ahlash shajr): sighted the moon for the month {T}.
( al-halaal) and ( al-hilaal): the first rain but a rain which falls with a sound {T}.
( al-halal): the brain of an elephant about which it is said that is veritable poison {T}.
( hallal): the Jews and the Christians recite this word while reciting the beads which is a Hebrew and
Syrian word {M}.
( ilaaha illal laah) {M}.
( hallal): to say as we say la
The Quran says in respect of forbidden things:
2:173
Anything which is sacrificed or given in a name other than Allahs
QES-Norway

Lughat-ul-Quran

Volume IV

Page 188 of 276

As per the Quran anything which is dedicated to anyone else other than Allah, is forbidden. According to
the Quran any other concept (the idol) except Allah is shirk for a momin. This aspect needs to be
understood as to why this prohibition has been detailed in the Quran. For example a sheep is a permitted
animal for human consumption, but since it has been dedicated to someone other than Allah, it becomes
forbidden. Similarly when it is said that this food is niyaaz or dedicated to so and so, then the food,
although it is pure and permitted, becomes forbidden because it has been dedicated to other than Allah.
Because shirk is reflected in such a dedication, it is against the concept of the oneness of Allah. The
Iman as defined in the Quran deals with human thinking where beliefs and concepts are formed which
ultimately direct our physical self to carry out daily living (2:177). Whatever we do, is preceded by our
thoughts and these decisions manifest themselves as visible acts. The acceptance of any deity other than
Allah at a thinking level means that our thought process has been affected and which in the long run will
divert us from the righteous path. The Quran is the book which deals with the human thought process
which precedes our decision and any contamination at this level will lead to influencing our Iman. This
will compromise our conduct in real life and we will not be able to carry out the righteous deeds within
the domain of the permanent values and will fail to establish a system based on these values.
The Quran wants to keep mans beliefs free from any shadow of shirk, because shirk leads to the
downgrading of human self which possesses free will.

Halam

( hallum): to come.
( halluma ilaina): come to us, bring to us.
( hallum shudaakum): bring your witnesses (6:151).

Hoom

( hoom) signify the plural third person agency towards which an action is directed.
( hoom rijaalun): they are all men.
( humullazeena yaqulun): they are the ones who say (63:7)

(zarabahum): he thrashed all of them.

( summa ara zuhum ala al-malaikah): then they were presented to the
malaaikah (2:31)
( ghulamuhum): slave to all of them.

( hibaaluhum wa isiyyuhum): their ropes and their sticks. (20:66)

Huma

( huma rajulaan): they are both men.

( huma imraataan): both are women.

( iz huma fil ghaar): when both were in the cave (9:40)

(zarabuhuma): he beat both of them.
( faazal la humash shaitaan): so shaitaan induced both of them (2:36).
( ghulamahuma): the slaves of both. This is for masculine as well as feminine.
( bi-sihrihima): (these two) due to their sorcery (20:63).

He-M-D
QES-Norway

Lughat-ul-Quran

Volume IV

Page 189 of 276

( al-humud): for the fire to be extinguished.

( khamaditan naar) is said when flames of a fire die out.

( hamadat humuda) is said when flames die out completely.
( haba yahbu): it is said when a fire turns into ashes.
( al-humudu fil ard): for life to be extinguished from the earth, i.e. for it to be minus

vegetation and for no rain to fall in it {T}.

The Quran says:
22:5
you find the land dead where there is no sign of life

QES-Norway

Lughat-ul-Quran

Volume IV

Page 190 of 276

He-M-R

( hamaral maa yahmirhu): he spilled the water, or dropped it.

( haarad dama): he shed tears.
( inhamarad damu wal matar): tears and rain flowed.
( al-hammaar): a cloud which rains profusely {T}.

He-M-Z

( al-hamz): to pinch, to push and beat, to bite.

( al-haamizu): one who pinches, who creates division in the party, one who creates division among
friends, one who indulges in back-bite. This meaning with exaggeration is of ( al-hoomzah).
( al-mihmaz), ( al-mihmaaz): a pointed thing made of iron, a sort of spike which is fixed
to a riders boot which he uses to spur the animal {T, M}.
Raghib says that ( al-hamz) means to wring or back-bite {T, M}.
Ibn Faris says its basic meaning is to press or wring.
( hoomzah) and ( hammaaz): one who finds faults.
Surah Al-Mominoon says:
All the schemes of the opponents with which they plan to create division
23:97
among the momineen

Surah Al-Qalam says:

68:11 Defamer

Surah Al-Humazah says ( humazah) in (104:1). The meaning of the word is the same in every
placei.e. those who create or intend to create division with their machinations.
Maulana Abeedullah Sindhi says that it means a person who perceives the darker side of everything
and who finds fault with everyones work and has no appreciation for any of the good things in the
universe, or appreciates any good work. For example, this is a capitalist mentality. A capitalist thinks,
because he has so much wealth and he possesses all the good things of the world, and whoever is poor in
comparison possesses no quality {Al-maqamal Mahmood}.

He-M-S

( al-hams): secret voice, a slight sound of a tread.

( al-hamees): the sound of the camels tread {T, M, R}.
The Quran says:
20:108 you will not hear anything but a faint murmur.

( al-hams): to chew food with the mouth closed so that no sound emits. It also means to wring, to
beat forcibly and repeatedly.
( al-muhamasa): for a group to murmur quietly among themselves {T, M, R}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 191 of 276

He-M-M

Ibn Faris says ( hum) word basically means to melt, to flow and crawl slowly.
( al-hum): sadness and sorrow.
( hum) and ( gham) differ in that ( gham) is the feeling of sadness that is produced after
some event has taken place, and (hum) is the pain which one experiences at the thought of some
catastrophe which is about to take place {T}.
( hammahu) and ( ahammah): made him sad and restless.
Surah Aal-e-Imran says:
3:153
A party that is disturbed by its own thoughts

Here the meaning is that the people of this group were not actually experiencing some misery, but they
were being troubled by the thought of what could happen.
( al-humm): to intend to do something, to resolve to do something {T}.
( humma bish shaiyi): intended to do something but did not actually do it {M}.
Surah Yusuf says:
The governorss wife decided (in her heart) to entice
12:24 Yusuf and maybe Yusuf would have become inclined too
if Allahs thought had not come clearly before him

The governorss wife only had her passion before her and nothing else that would stop her from her evil
intentions, but Yusuf had Allahs thought that prevented him from going along with her desire. Whenever
there is a tie between human desire and a permanent value, then a momin sacrifices human desire in
favour of the permanent value. This is what belief in the permanent values means.
Surah Al-Momin says:
Every nation tried or made schemes to hurt their
40:5
messenger, or intended to

( al-himmah): a deed for which firm intent is made, firm intent, beginning of intent {T}.
( al-muhimmaatu minal umur): very important matters {T}.

Huna

( huna), ( hahuna): here, at this place.

( inna hahuna qaaidoon): we are seated here (5:24, 69:35).

( hunalik): there.

( hunalika daa zakariyya): Zakaraiyya called out there (3:37).
33:11

The time came to call out the Momineen there

QES-Norway

Lughat-ul-Quran

Volume IV

Page 192 of 276

He-N-A

( al-haniu): anything in possessing which there is no harm and which has no bad effect. This
word is used to mean food although it is also used for other things {R}.
( taaamun haniyun): delightful food.

( at-tahniah): against the law, to congratulate {T}.

Surah An-Nisaa says:
4:4
Eat it happily (bring it readily to use)

Hunna
( hunna nisatun): they are all women.

(zarabahunna): he thrashed all those women.
( ghulamuhunna): the slave of all those women.
Surah Al-Baqrah says:
2:187
They are like clothing for you

Surah An-Nisa says:

Bring them into nikaah with the permission of their
4:25
owners and give them their Mehar

Huwa

( huwa rajhulun): he is a man.

( huwal laahul lazi): indeed it is Allah (59:22).

He-W-D

( al-haud): to claim to be close towards the truth with ease and facility {T, M, R}.
The Quran says:
7:156
We look towards you (refer to you, turn to you)

( al-huud): Jews {T, M, R}.

( haad): he became a Jew.
( yahuda): it was the name of one of Yaqoobs sons {T, M, R}.
The Quran says:
2:111
Except those who are Jews

Surah Al-Maidah says:

5:69
And the people who became Jews
For details see heading Moosa.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 193 of 276

Hoodh

The nation of Nouh was replaced by the nation of Aad (7:69). Details can be found under the heading
Noah. Towards this nation, his brother Hoodh was sent as a messenger (7: 65). These people were
physically very strong and were well built (7:69) and had fertile lands (26:134). They were ahead of the
nation of Noah in terms of their development and their culture. They used to build very strong forts
(26:169) and used to build monuments in mountains (26:128) i.e. technically advanced. They also had
knowledge and wisdom (46:26) but were oppressive. They used to hold the poor and the oppressed in
their iron grip (26:130).
Hoodh delivered the same message to them that Nouh before him had given to his nation, i.e:
O my nation, bow before Allahs laws. None other than His

7:65

laws are worth following.
As usual, there was opposition to this message (7:66) and they became so blind in their opposition that
their wisdom too did not serve them (46:26) and they had to be destroyed by a destructive storm (41:42)
and their roots were uprooted (7:72). The Quran has called this nation as Aad, the first (53:50).
What was the relationship between nations that were destroyed through natural calamities and their deeds
can be found in the book titled Jooy-i-Noor under the heading Noah.

He-W-R

( haaral binaa haura): he demolished the building.

( fahaar): so it was demolished.
( inhaar): to blow up and demolish.

( wahuwa haairoon wa-haar), ( tahawwar): he was demolished.

( tahawwur): for something to fall into the pond or well.
( tahawwarar rajul): the man entered the situation without thinking, i.e. fell into it like the
banks of a river cave in suddenly {T, M, R}.
( tahawwur): the edge that falls down {T, M, R}.
The Quran says:
On the edge of a bank that will fall and which can take you
9:109
down with it

He-W-N

( haan), ( yahoon), ( huna): to be insulted, demeaned.

( haana), ( huna): to become easy. This word appears for softness and facility and also for
insult and demeaning {T}.
Ibn Faris says that it basically means, peace, quiet, and contentment.
Raghib says that when man adopts humility then this humility is commendable, but if some powerful
force creates humility in a man forcibly then there is an element of insult in this act, and this is bad {R}.
( hawwanash shaiya waahanahu): to consider something as lowly, to demean it.
( al-hayyin): easy.
( al-hawanu), ( al- mahana): weakness and feebleness, insult and hatred {M}.
( hayyin): static and content.
( imraatun haunah): a content woman who works with dignity and with ease.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 194 of 276

( saara ala heenatihi): as was his habit that he walked softly and with ease.
Surah An-Nahal says that when anyone of these desert dwellers is told about the birth of a girl, then his
face becomes sad and he tries to avoid facing other people and thinks:
Should he let the girl (about whose birth he has been given

16:59

the news) live or bury her out of fear of ignominy or insult
These thoughts accompanied the birth of a girl-child at that time and is still prevalent in many cultures
across the world.
The Quran says:
And he will abide forever within, humiliated.
25:69
(This contains the element of insult and infamy.)
19:9
It is easy for me
You consider it an insignificant matter although according to
24:15
the laws of Allah it is a big issue.
9:16
to weaken in respect and demeaned in respect of sustenance

Thus wherever in the Quran it is said ( azaabun muheen), as in (2:90), it means the
punishment which not only demeans but also weakens a nation. In subjugation, both these two things
happen, i.e. demeaning and weakening. It also means the nations which are dependent on others.
Surah Al-Furqaan says about those who follow Allahss laws:
25:63
They move about in this world with complete equanimity

It means that there is neither furtiveness nor fear for them, because they are not weakened and demeaned,
but are dominant over all (3:138). If this holds a meaning of speed, then this means that they adopt a
medium instance and do not preen (31:17-18). If
( yamshuna alal ard) means power
and dominance in this world then it would mean that their government is not oppressive.
As said earlier, Surah Al-Fajr says that when man faces the punishment or shortage in the means of
sustenance, then he says ( rabbi ahanun) (89:16) which means my Sustainer has demeaned me
for nothing.
The Quran says that Allah never demeans anybody for nothing. Every mans deeds make him successful
as well as demeaned. You were demeaned because you had plenty of sustenance but:

89:17
You did not respect those who were left alone in a society
and did not encourage others to feed those who suffered

89:18

some setback.
You used to collect all inheritance and gobble it up, and used

89:19

to collect wealth from all deirections

Then the Quran concludes (89:21-22) that due to your such deeds, you are now reaping the consequences
of your earlier wrong system which was based on human exploitation.

He-W-Y

( hawa), ( yahwi), ( hawiyya): to fall down rom up.

( hawashshaiyi): the thing fell down from above.

( hawatil uqaabu tahwi huwiyya): the eagle dived downwards in order to grab its
prey.
( al-mahwah): atmosphere or space, and also the low land between two mountains {T}.
( al-hawiyyu): ears to ring, the humming sound {M}

QES-Norway

Lughat-ul-Quran

Volume IV

Page 195 of 276

 ( hawaain): every empty space especially the space between the earth and the heavens. It also
means coward {T}.
( al-hawa): human desire or wish.
( hawiyyah), ( yahwahu),
( hawyan): to like, or love.
( istahwa), ( istihwa): (6:71) he wanted to fell him, to bring him down, take away his

intellect, or garnish his desire for him.

( hawa sadruhu yahwi): his chest became bereft {T}.
Ibn Faris says that basically this root means to be empty and to fall.
The Quran says:
53:1
(the rising) star is witness to it when it is going down
22:31

The wind may blow it away to a far off place.

53:54

He vacated or dropped the destroyed dwellings

14:43

Their hearts were being bereft of courage

14:37

And make it so, that peoples hearts lean towards them

You turned away and became rebellious if the messengers
were not to your liking

2:87

Human thoughts are called

( hawa) as compared to the ( wahi) in Surah An-Najam:
This Quran (whatever it says) is not comprised by the

54:4
personal thoughts of the messenger instead it is the wahi

(from God) which is sent to him
Surah Al-Baqrah says:
2:120

If you follow their personal thoughts after receiving the

knowledge of wahi

This makes it obvious that the Quran is not against all human desires (3:13). It is against the desires and
thoughts which are not kept in check according to the knowledge of the wahi:
Most of them are those who, because they do not have the


6:120 guidance of the wahi, mislead people away from the right

path.
These are the emotions or feelings which make man climb down from the loftiness of human quality and
bring it down to an animal level:
And whoever followed the wrong path and was deprived of


20:81

our Blessings fell into the depths of ignominy
The wahi aims to take man up to higher purpose and loftiness, but man instead diverts from this path and
follows his own self-interests. As a consequence falls into disrespect and lowliness:
If he (man) had followed Our Will (or Our laws), then We


7:176 would have taken him to loftiness, but he clung to his desires

(e.g. economic interests)
That is, he gave up the wahi and instead started following his own desires and interests.
This is the lowly life that has been called
( haawiyah) (101:9-10), i.e. a life in which ones intellect
fails to show him the way and the man wanders around in difficulties and ignominies, i.e. a lowly
existence. In the words of the Quran ( naarun haamiyah) which means raging fire an inner
fire of unhappiness, discontent, frustration, negative thoughts, inner conflicts, hypocrisy, negative
emotions, emptiness, self-gratification, absence of higher purpose of life, etc.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 196 of 276

As such, if man lives according to the permanent values he can live a heavenly life, and if he becomes
unbridled and rebellious (which is said as giving in to the devil) then it results in a hellish life.
It is important to understand that as per the Quran human emotions are not despicable, and it is wrong to
think that by suppressing these one can attain some kind of spiritualism. The Quran simply says that
when human desires and the guidance of the wahi are in conflict, then for the sake of higher ideals, these
desires must be modified and brought in line with the permanent values or to be sacrificed if required.
The emotions for a higher life are linked to the permanent values given by the wahi. To keep human
desires within the bounds of the wahi is what leads to the human self-development.. When the two are not
in conflict, then satisfying the human desires is not condemnable.

Hiya

(hiya imraatun): she is a woman.

(hiya hayyah): a snake (21:20).

He-Y-A

( hayya al-amra tahyiah): he sorted the matter, readied it, or smoothed it {T}.
Surah Al-Kahaf says:
18:10
Make the right situation available for us

( al-haiah): some things condition or situation or form {M}.

Raghib says ( al- haiah) can also be felt, i.e its form etc. and it can be unseen too, i.e. the mental
image or the feelings in the heart which are not before us palpably, but with insight we can glean them.
Surah Aal-e-Imran says that Isa said to the Bani Israel:
for you I will make a shape like the bird out of earth
3:49
(Literal meaning)

Figuratively it means I will give you a renaissance which will enable you to rise from the dust and fly
into the heavens, i.e. you will attain the heights of knowledge, intellect, and conduct. Here the haiyat
(form) is not palpable, but is meant figuratively (which can be seen through an insight).

He-Y-T

Faraa says that

( haita laka) is the title of the Hurons which somehow travelled to Mecca and
the people there started using it. Some think that it has been derived from the Hebrew word hailakh
which means come here, or come quickly {Lane}.
Ibn Faris says it basically means to shout and ( hayyat bih) means called out to him.
Mujahid says it is a word which is said to instigate, i.e. to buck up {T}.
( haita) is also an exclamatory word.
( al-heet): very low land {T}.

Surah Al-Baqrah says:

2:11
Present your evidence, bring it forth quickly
QES-Norway

Lughat-ul-Quran

Volume IV

Page 197 of 276

Khalil says that ( haat) actually is derived from ( aata yuti), and its ( alif) has been
replaced by ( he).
Surah Yusuf says:
12:23
Come here

QES-Norway

Lughat-ul-Quran

Volume IV

Page 198 of 276

He-Y-J

( al-haij): to become mobile, to bring into motion.

( haajal ibl): he disturbed the camels at night (when they were at peace).
( haajal bahr): the sea became choppy and disturbed {M}.


( haajatil ibl): the camels became thirsty.
( haajan nabt): the vegetables dried up {M}.

( haajal baqal): for a vegetable to be long and yellow and for it to dry up {T}.
( al-haaijah): land where vegetables (grow on it) have become yellow and dried up {T}.
The Quran says about the crop:
39:21
then they dry up

Ibn Faris says this word basically means to flare up and for plants to dry up.

He-Y-L

( haala alaihit turaaba), ( hailan), ( haiyyelahu) and ( ahlahu): he put mud

over it, i.e. he buried it.
( funhaala), ( tahaiyyala): so the soil was put on it, or fell from above.
( ramlun haalin wa aheel): sand in motion (blown by the wind).
( al-hai-lu) and ( al-haal): sand that falls down.
( kaseebun aheel): sand dune whose sand falls down.
( al-huyuul): the specs which can be seen in the light that comes in through ventilators.
( al-haalah): the circle seen around the moon {T}.
Ibn Faris says that it means to give without measuring a thing which can be measured, that is, to push
something along, just like the way shifting sand shifts.
The Quran says:
The time when the earth or the mounts will shake up and
73:14 mountains will become like sand dunes which fall down
(because they have become loose) on their own

This is a very appropriate likeness of big wigs at the time of the Quranic revolution, that is, seemingly
they will appear very powerful like the mountains, but their power would have ended like a crumbling
sand dune at the banks of a river. This is indeed the condition of the wrong sort of culture. It cannot face
the vicissitudes of time and the moment it is faced with the Quranic revolution, it falls down like a
crumbling sand dune.

He-Y-M

Ibn Faris says it means extreme thirst.

( al-huyaam): extreme thirst, a sickness due to which a camel becomes so thirsty that it is difficult
to satiate it {T}.
( al-ahyam): the camel which is afflicted by the sickness of thirst and which cannot be satiated.
( haimau): the feminine camel as described above and
(heem) is the plural form {T}.
The Quran says:
You will drink (fervently) like the camels who drink thirstily
56:55
as if they are afflicted by the thirst sickness
QES-Norway

Lughat-ul-Quran

Volume IV

Page 199 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 200 of 276

 ( rajulun hai-mun): a thirsty man.

( rajulun haayim), ( huyum): a surprised man.
( haama fil amri yaheem): he was at a loss in the matter.
( al-hiyaam): the sand which if held in the hand does not stay but slips away gradually from the
hand {T}.
Raghib says it means dry sand.
( al-haima): a desolate desert that has no water {T}.

( haamatin naaqatu thayeem): a she camel went around grazing at will in any direction.
( lailun aheem): a starless night, and therefore travellers are lost and cannot fix their direction.
( al-heem): lands which are porous or sandy, and absorb water {T}.
Let us view the above meanings and reflect on what the Quran has said about poetic mentality. The Quran
has said that poetry is not befitting of a messenger (36:86). See heading (Sh-Ain-R). A messenger brings
with him the revolutionary message of Allah, and he has a grand purpose before him. His every step leads
towards this purpose from which he never dithers. He does not follow his own emotions, but traverses the
straight path willingly and guided by the revelation. On the other hand, a poetic mentality is
( fi kulli waadin yaheemun), i.e. like a camel who is extremely thirsty and is wandering in extreme
thirst in the desert of his own emotions (26:225). He wanders aimlessly and without direction because his
thirst is unquenchable. All his life he wanders this way and his poetry produces no concrete results.
This is the difference between a Messenger and a poet. A poet wanders thirstily in a land of his emotions
just like a camel in thirst whose thirst can never be quenched because he is suffering from a sickness. This
journey is bleak because there are no landmark stars on the way. As against this, a Messenger calmly
traverses on his way towards his fixed destination. Poetry is the following of emotions and messengerhood is the following of truths. A Muslim was entrusted with the messenger-hood, i.e. not only to
follow Allahs laws oneself but take the message to others as well. But he gave this up and now wanders
aimlessly and without direction, like a thirsty camel which wanders in a desolate place, but doesnt find
any place where he can quench his thirst. Thirst for him is like a sickness because the thirst is not real.
How deplorable this depiction is. The irony is that this nation (of muslims) which has turned into a
community of poets also has this book (the Quran) under its arm. It is like having the stream in front of
one and still be in search of water for quenching the thirst. How could such a thirsty camels thirst be
quenched?

He-Y-M-N

( hai munit taairu ala firaakhihi): the bird spread its wings over its young ones in
order to protect them.
( hai mana ala kaza): he became his protector {T}.
Allah has called the Quran ( mahai-mun) of all previously revealed books (5:48). This means the
preserver of all truths noted in those previous books. Even Allah is ( al-muhaimun) himself, i.e.
He protects the universe like a mother bird protects its young ones.
Ibn Faris says that ( al-mhaimun) is derived from ( amn).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 201 of 276

Hai-haat

( al-haihu): one who is removed to one side because of his dirty clothes.
( haihaat) is a word which means better if it is removed {T}.
The Quran speaking in the words of the unbelievers of the life after death says:
How farfetched is the thing which you are being


23:36


told will definitely occur
Our earthly life is what it is. We live, we die and

23:37


do not get revived.
In other words, they tell their friends the messenger tells you that you will be raised to life after your
death, how impossible is this to believe?

QES-Norway

Lughat-ul-Quran

Volume IV

Page 202 of 276

Waw

1) ( wa): and.
32:37
Their four-legged (animals) and they themselves

2) ( wa): along with.

10:71
Consolidate your matter along with your partners

3) ( wa): or.
3:111
Through Allahs promise or through peoples promise
4) ( wa): so that.
If only we were sent back (to the world) so that we could not
6:27
be among the unbelievers
5) ( wa): that is.
21:69
O fire, cool down on Ibrahim, that is, become peaceful

According to the context, the translation of ( wa) here would be more appropriate as that is.
6) ( wa): to mean a promise or swear.
Swear upon the times
103:1
(the time is witness to that.)

7) ( wa) is sometimes additional.

So when they both bent over and he made his son lie down
37:103
face down, then We called out
Here even without ( wa) the meaning of the phrase remains the same.
8) ( wa): although.
2:44
Although you follow the Book
2:42

Although you well know

W-A-D

Ibn Faris says the basic meaning of this root is heavy and harshness.
( al-waadu) and ( al-waeed): loud and harsh voice, the mumbling of a camel.
( waada fulana): it burdened that man {T, M}.
( waeed): the camels heavy tread due to carrying load.

( aadal binta yaedan waada): buried the girl alive in the ground, and buried her
under tons of earth, burdened her with the load of the earth. During the dark period, the Kunda tribe of
the Arabs used to bury their daughters alive.
A girl who was buried alive this way was called ( al-mauoodat) and ( al-waeedah).
The Quran says:
When the girl buried alive will be asked as to why she was
81:8-9
buried alive

QES-Norway

Lughat-ul-Quran

Volume IV

Page 203 of 276

The Messenger Muhammed used to make the women agree that they would not kill their daughters
(60:12). It may be that the word ( qatal) here means to keep them without education out of fear of
spending money on them with no result. See heading (Q-T-L) and (Dh-B-H).
This refers not only to the girls during the dark era but all the girls (even in todays world) for all times
who are buried alive i.e. who spend their entire lives as cattle, like they are neither dead nor alive. They
are buried in a way in their houses from where they cannot be go out and use their potentials. Until the
marriage and divorce is according to the Quranic system (and not that which we think is the way), girls
and women will continue to suffer and their abilities will remain un-realised. The women in the west have
now managed to get some rights in terms of education, training, etc.

W-A-L

( waala ilaih), ( yailu waala): sought refuge some place, went towards him with
alacrity, turned towards him.
( aala minhu): to seek refuge.
( al-waalu), ( al-muilau), ( al- maw alah): a place for deliverance and refuge,
sanctuary.
Ibn Faris says it means to congregate and to seek refuge.
Surah Al-Kahaf says:
18:58
Place of refuge

W-B-R

( al-wabar) with its plural form ( au-baar) means hair of the camel, goat or fox.
( ahlul wabar): those who live in the desert.
The Quran uses the word ( au-baar) in (16:80). Also see heading (Sd-W-F).

W-B-Q

( wabaq),
( yabaq), ( wabaqa), ( wubuqa) ( maubiqa): to be annihilated.

( al-maubiq): a place where killing takes place, like an altar.

( maubiq): an obstruction and barrier, a prison.

( au-baqahu): stopped him, imprisoned him, killed him {T, M, R}.

( wabaq): to be annihilated.
( al-maubiq) means anything that acts as a barrier between two things.
Ibn Faris says that
Surah Al-Kahaf says:
Built a barrier between them
18:52
(Made their relationship a means of their annihilation).
Surah Ash-Shura says:
42:34
destroy them

( al-mubiqaat) means sins which lead to destruction {T, M, R}.

As such
QES-Norway

Lughat-ul-Quran

Volume IV

Page 204 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 205 of 276

W-B-L

( al-wabl), ( al-waabil): heavy rain (2:264).

( al-wabeel): intense {T}.
73:16

So We seized him in a ruinous seizure

(zarbun wabeel): hard strike.
( wabeelun): the staff of the washer man with which he beats the clothes {T}.
( al-wabaal): intensity, harshness, dislike, chaos, misery, disagreeable, unsuitable {T}.
( wabaala amrihi): the bad results of ones deeds (5:95).
Ibn Faris says its basic meanings include the element of intensity.
This root also means to congregate.

W-T-D

( al-watad): peg. The plural is ( autaad).

( watada), ( al-watida), ( yatidahu), ( watda): he drove a peg into the ground or wall.
( al-meetad): the hammer with which the peg is driven.
( al-waatid): a profound or established (pegged) thing.
( wattada fulanun rijlahu fil ard): they established themselves there.

( autaadul ard): mountains.

( autaadun minal bilaad): the elite of the city {T, R}.

( zul autaad) in (38:12), which means having very
The Quran has called the pharaoh as
powerful forces. It is also used for someone whose pegs are driven far and wide. Mountains have also

been called ( autaada) in (78:7) because they are pegged into the ground.

The terms of ( abdal) and ( autaad) which exist in the language of the Sufism, are not
Quranic.

W-T-R

( al-watr), ( al-witr): individual or individual thing, as against ( shafa) {T, R}.

The Quran says:
89:3
Odd figure as against even

( watarahu maalahu wa haqahu): he reduced his wealth and right.

The Quran says:
He will not reduce anything which you have earned with
47:35
your deeds

( watara): to avenge and commit excesses. It also means to separate a pair {T, R}.
( al-witr): enmity due to killing {M}.
( tatra) which actually was ( watara) but was later changed, mena for things to appear so
that there is a gap between them. If such objects continue to come without gaps, they will not be called
QES-Norway

Lughat-ul-Quran

Volume IV

Page 206 of 276


( mutawatir) or continuous but ( mutataabih) or

( mutadaarik) or
(mutawasil).

( jaatil khilu tatra): the horses came one after the other with gaps in between.

( muwataratus saum): to fast one day and abstain for a couple of days from fasting.
( muwatarah) must have a gap in between. If there is no gap then it will be called
(mudaarakatun) or
( muwasalah) {T, R}.
The Quran says:
then We kept sending Our messengers from time to time
23:44
continuously

( al-wateerah): to hesitate in some work.

Ibn Faris says the many words from this root are very dissimilar and have their own separate meanings
(i.e. these are not related to the root).

W-T-N

( al-waatin): a thing which is always stolid in its place.

( al-maaul waatin): water that flows forever and does not stop.
( al-wateen): the vital chord which makes a man die if cut {T}.
The Quran says:
69:46
then We cut his vital chord

W-Th-Q

( wasaaq): is the rope etc. with which something is fettered. Some say

(wisaaq),

(wasaaq) means to tie and
(wisaaq) is the fetter itself.
( ausaqah): tied it firmly with a rope {T}.

( wasaqa-ashay): that thing became firm and tight.
The Quran says:
89:26
the thing became entrenched and established

The Quran says ( al-urwatul-wusqaa) which has been explained by saying

( la an
fisaama laha) in (2:256) i.e. which does not break.
( maisaaq) and
( mausiq): firm promise, solid commitment.

( wasiqa bihi): to trust someone, to think him to be trust worthy {T}.

( istawsiqa inhu): obtained a trust worthy pledge from him {T}.
( kalaun musaq): enough fodder to make one believe that it will be enough for one year.

( al-meesaaq) means an agreement which is linked with swearing or promises {R}.

Raghib says

QES-Norway

Lughat-ul-Quran

Volume IV

Page 207 of 276

W-Th-N

( wasana bil makaan): he stayed somewhere, became a resident somewhere.

( al-waasin): established and stolid and resident which does not move from its place.
( wasanan but): a statue which cannot move from its place {T, R}. The plural is
( ausaan)

as in 29:17.
Taj and Kitaabal Ashqaaq say that ( wasan) means a small statue. As per this meaning, every
system that is static and does not progress is ( wasan), i.e. a small idol of sorts, which every dead
nation worships.
The Quran is a code of life revealed for the entire mankind for all times and whenever it is given a
practical shape (i.e. it is fully acted upon), then it creates an extremely dynamic society. Staying within
the parameters of the permanent values of the Quran, a society stays with the times and moves ahead.
Thus this system attains the shape of a dynamic movement and if it stops and becomes static at some
point, then it turns into idol worship. This takes place among nations which suffer from mental and
practical inertia. We consider that stone statues are not worth worshipping, but do not mind the hidden
idols in the form of false beliefs in our hearts and minds!

W-J-B

( wajjabal baeeru taujeeba): the camel sat on the ground and sat staunchly {T, R}.
( al-muwajjib): the camel which due to plumpness cannot get up.

( wajabal haa): the wall fell down.

( wajabar rajulu wujuba): the man died, i.e. fell down so that he never got up.
( al-wajabah): for something to fall down with a sound.
( al-maujib): death {T, R}.
About the camels which are slaughtered, the Quran says:
when they fall on their sides
22:36
(when they become cold (due to death))

Ibn Faris says it basically means to fall down, or some event to take place.

( wajabash shaiyi): for something to become firm or become necessary and obligatory.
( au jabahu), ( aj-jabahu): he established it and made it firm.
( istaujabahu): he became deserving of it {T}, he thought it mandatory {T}.

( waajabal li fulanin haqqahu): he conceded his right {T}.

W-J-D

( wajada), ( wujuda): to acquire something. It is also sometimes used to mean to know

something, and gain knowledge about it, but it is also used with certain changes to mean other things.
( maujidatan),
(wajidaana): anger.
( wajada alaih): he was angry at him.
( wajada yajid): to be wealthy and care free.
( al-wijd), ( al-wajd), ( al-wujd): wealthiness, vastness and expansion.
( wajada bihi), ( wajda): loved him or her.
( innahu layajidu bifulanah wajdan shadeeda): he loves that woman and
becomes sad in her absence.
( wajada bihi): he loved her and was sad.
( al-wajeed): level ground {T, M}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 208 of 276

( al-waajid): rich, strong, wealthy {T, M}.

( wujd): capacity, power (65:6).
The Quran says:
2:96
You will find them to be most greedy

This word has been used mostly in this meaning.

( wujudun) or ( maujuud) are words which are not found in the Quran. These are the terms
coined by the linguists.

W-J-S

( al-wajs): secret voice or the voice of your heart.

( al-waajis): the thought that crosses your heart (mind).
( al-eejaas): to feel something in the heart and to keep it concealed. A passing thought in which
there is no element of fear {T}.
The Quran says about Ibrahim:
11:70
he felt a little fear of them in his heart

W-J-F

( wajafash shaiyu): for something to be disturbed.

( qalbun waajif): a troubled heart (that beats fast) {T, R}.

The Quran says:

79:8
That day, hearts will be troubled and worried

( wajafal fars): for a horse to run fast.

( au jaftuhu): I made it run fast.
The Quran says:
59:6
So you have not raced horses and camels there.

W-J-L

( al-wajal): fear and worry.

( wajil), ( yaujal): to worry, to fear, one who fears and worries is called ( wajil). The
plural is ( wajiloon) as in (15:52).
( al-wajeel), ( al-maujil): a ditch in which water accumulates.
( al-wujul): old folk {T}.
Raghib says that ( al-wajal) means to fret in ones heart or fret secretly {R}.
The Quran says that one of the characteristics of the momineen is:
When God is mentioned, they get a feeling of fear
8:2
(lest they are not doing what He wants)
QES-Norway

Lughat-ul-Quran

Volume IV

Page 209 of 276

As mentioned at other places fear of God is to fear the destructive results that wrong deeds bring, or
to fear the destructive results if the guidance is not followed.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 210 of 276

W-J-He

Ibn Faris says it basically means for something to appear.

(wajhush shaiyi): against something or to be face to face {M}.
( al-wajhu): the part of anything that is seen first.
( al-wajhu) is part of the human body which appears first of all.
Since mans face appears first, it is called ( wajhu) {M, T, Lataif-ul-Lugha}. But later this word
came to mean personality {M, T, Lataif-ul-Lugha}.
Verse (2:112) says ( mun aslama wajhahu lillaah). Here ( wajhun) means the entire
person not just the face.
Surah Bani Israel says:
Lest they make your condition very bad
17:7
(they turn the condition of your leaders as very bad)

( wajhul qaum): the head of the nation or very respected person of a nation.

( wajhun nahaar): the initial part of the day.

( al-wajhu minad dahr): the early part of the era, i.e. part of the times (era) which appears
initially.
( al-wajhu): rank, respect too.
( al-wajih): man with respect or rank.
( al-wajihah): a cloth which is similar on both sides.
About Moosa it has been said:
33:69
a respectful man

( wajhun): purpose, object, the way which is adopted to reach the destination, course,
direction, the destination towards which one is moving.

( wajhut tareeq): the path which leads to the destination {L}.

( wajhul amr): the purpose of something and the right way.
( jihatun) and
(wijhatun) also means as above, or purpose, reason, raison detre.
( mutawajjah): the place towards which one is going.
The Quran says about the deeds:
2:272
Seeking the purpose ordained by Allah

Generally it is translated to mean for Allahs pleasure or to make him agreeable. This turns ones minds
towards the emotions of displeasure or pleasure. God is above such emotions.
( wajhil laah): the purpose which Allah has ordained, the destination towards which the laws of
Allah take us, i.e. every deed must be for the purpose as ordained by Allah, every deed of man should be
for reaching the destination that Allahs law has ordained or fixed for it.
Surah Ar-Room says:
Whatever you give for the development of mankind is meant
30:39
to take you to your intended objective
This makes the meaning of the verse clear in which it is said:
28:88
Whatever man does undergoes change

QES-Norway

Lughat-ul-Quran

Volume IV

Page 211 of 276

This is what
( haalaka) means, but permanence is enjoyed only by the deeds which are made to
reach the destination which Allahs laws have destined, or that every worldly way undergoes change
excepting the way that takes one to the destination fixed by Allah {M}.
This is also meant by these verses of Surah Ar-Rahman:
55:25

Every path is subject to change excepting the one which

takes one to the great development

This has been called:

Every nation in the world has its own objective in life and
92:20
every individual too
The group of momineen is such that wherever in the world it
2:148
may be, and in whichever sphere, its purpose in life focuses
on the destination fixed by the laws of God
So whereever you turn, you find yourself according to
2:115
Allahs intend. (His laws are operational everywhere)

W-H-D

( al-waahid): the number one.

( waahid) and ( ahad) both mean one but there is a difference in their usage. When it is said
( ma atani minhum ahad), it will mean nobody from among them came to me. But
when it is said ( jaa nabi minhim waahid), then it would mean that only one person
came to me (not two) {T}.
Ibn Faris has said that ( huwa wahidihu qabililatihi) means he is outstanding among his
tribe.
Raghib prefers the meaning given above.
The Quran has used the term ( waahid) to mean Allah too (12:39) as well as ( ahad) as in
(112:1).
Muheet says that He who is alone in His personality is ( ahad) as well as ( waahid), and
nobody shares His traits or qualities. As such ( ahad) would mean without parallel, unique. The
basic characteristic of a personality is, i.e. it is unique.
( qul huwal laahu ahad) relates this uniqueness of Allahs personality (112:1).
( al-uhdaanu): arrows which are unique and unparalleled {T}.
( al-meehaad): a dune which stands alone and away from other dunes {M}.
( it-tahadash shaiyaan): both things intermingled. Figuratively this word means to agree.
All Quranic teachings are based on the Oneness of God, that is, upon the fact there is only one power
(Sovereign) which enjoys total domination and power. There is no other law or power except His. As
such, in the world of humans too, His law must operate.
18:110

(Therefore momin is he) who does not include anyone else in

the Laws of his Sustainer.

That is, a momin is someone who does not bow his head before anyones law but His (which He has
revealed in the Quran). Also see heading (A-H-D).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 212 of 276

W-H-Sh

( al-wahsh): wild animal. The plural is ( wuhush). Singular is ( wahshi).

( wahshi): inhabited and desolate place {R}.

( makaanun wahsh): vacant place.

( baladun wahsh): an area which is desolate and un-inhabited.
( baata wahsha): he spent the night hungry (he was with empty stomach) {T}.
( al-wahsh): the opposite of ( al-ins) {R}, that is not familiar, wild.

( zaalika min wahshin naas): this man is from among the lowly people and those who


hate humans {M}.
The Quran says:

81:5
And when the unfamiliar are gathered


Here the word can mean unfamiliar as well as wild animals and wild and uncouth people.

W-H-Y

( al-wahyu): quick indication.

( wa haitu lak bi khabari kaza): I signalled you about that thing, informed you quietly


{T, R}.
Surah Maryam says that Zakariya was told not to speak to people:
19:11
As such he signalled the people (used sign language)

Raghib says and Taj supports him in this, that

( al-wahi) means a quick signal.

( shaiyun wahi-un): the thing that comes quickly.

( amrun wahiyun): quick matter.

( al-waha): to be speedy.

( auhal amal): he was fast in work.

( al-wahi): to write.
( wa hait-ul-kitaab): I wrote that book.

(waahin):
someone who writes.

(al-wahyu):
that which is written.

( au-ha): to order.
(al-kitaab), i.e. the Quran itself. Lataif-ul-Lugha, Ibn
Johri says that
( al-wahyu) means
Faris and Raghib support this.
Surah Al-Maidah says:


5:111
Revelation sent to the companions


Hence here it means the written order that was given through the Revelation which, according to Raghib,
was sent through Isa in written form.
Taj says in the afore-mentioned verse that to wahi towards the fellowship of Isa means that God had
ordered them {T, R}, and this wahi was relayed to the fellowship through Isa (Jesus) {R}.
Ibn Faris says that anything which you impart to others, and they become aware of it is called

(wahi), regardless of the condition you impart it in, may be secretively or otherwise.
Surah As-Sajdah says:
41:12
he imparted the wahi in all the heavens
QES-Norway

Lughat-ul-Quran

Volume IV

Page 213 of 276

To amr the wahi means to appoint the laws made by God according to which everything in the universe
carries on.
This has been related in Surah An-Noor as:
everything in the universe knows what its obligations are and

24:41


it must do what has been ordained for it
This is the wahi which is operative in all the things, i.e. the amr or the will of Allah, or Allahs law.
About this, Surah Az-Zalzaal says:
for this purpose, God has made wahi towards the earth
99:5
(ordered the earth about it)
Hence it is the law about the earth from God.
Surah An-Nahal says:
God has made the wahi towards the honey bee
16:68
(Gods law ordains that it should operate in such a way)

Everything in the universe is operating according to Allahs wahi (order). This wahi has been ingrained in
everything. This is called law of nature or for living things it is called instinct. This law or order is
not created by those things themselves but has been created by God.
Man is a part of the universe and therefore for it too it is necessary that it must live or exist as per some
law which has not been created by him but is given by some external source. As far as his corporeal self
is concerned, it is guided by the same principles that apply to other animals, i.e. to eat, sleep, wake up,
reproduction, sickness, death; all are similar and follow the same law. These laws are not self-made.
Humans have a social and civilized life too, aside from their physical life. They also have a Self
consisting of their strong sense of identity, meta cognition, emotions and memory. For this man needs a
law as well and that law must also not be self-made but given to it by some external source. This law too
is called wahi, but difference is that everyone does not get this wahi individually. God willed that this
wahi be given to a man who would relay it to others and that man used to be called a messenger. This
wahi was particular to such messengers.
Nothing in the universe has the right to accept or reject the law which has been ordained for it, but man
has been given the right whether he wants to live according to this wahi or not. This is because for the
development of his personality, it is necessary that he exercises his right to choose how he wants to live.
The reason behind no man getting the wahi individually but through the messenger is also to let man
choose his own way, because the things of the universe which get the wahi directly and individually are
not allowed to deviate from the wahi. They have to follow the wahi at all costs as it is inbuilt and other
than man, none else has the freedom to choose.
Man has been given the right to choose which way he wants to live, but he has not been given the right to
change the results of the deeds that he chooses to do, i.e. good deeds will get good results and bad deeds
will inevitably get bad results in terms of their cosequences, and nobody can change this. Man can easily
take poison or throw it away, but he does not have the right to make the poison produce the result as a
piece of harmless sweet would. Indeed the purpose of the creation of humans with a free will is to hold
them accountable for what they do (45:22).
The messengers did not get this wahi due to their own efforts but got selected by Allah. No man can reach
up to the wahi but the wahi comes from its place and reaches man, i.e. it is revealed by God. In other
words, it is not a subjective thing but objective. Man through his efforts can indeed discover the secrets of
the things in the universe, but the truths that he gets through the wahi are acquired only through the
messengers. This means that through the wahi, truth manifests itself upon the messenger (and through
him to mankind, a messenger cannot himself unveil the truth). This is called the revelation of the wahi.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 214 of 276

2:97

Jibrail has revealed it unto your heart

Since wahi was revealed only to the messengers as far as this world is concerned, we can never
understand in what circumstances or how it was revealed. We can only develop our belief through the use
of our intellect and reasoning and rational thinking it is from Allah and passed on to us by the messenger
(although we are able to see some of the evidence presented). Also through the results of the orders of the
wahi, we can judge the pragmatic truths in the wahi. The messengers sometimes got this wahi secretly
and sometimes openly, but we can only get the wahi through the messengers teachings.
This fact has been related by the Quran in Surah Ash-Shura:
And it is not upto any human that Allah should speak to him,
except that he received wahi, or is spoken from behind a veil,
42:51
or that messenger has been sent to him who reveals the wahi,
according to the plans of Allah

In this it has been related how Allah speaks to man. Man is of two kinds, the messengers and other than
the messengers (the common men). The first kind, i.e. the messengers, receive the message or wahi
through the medium selected by Allah, like it has been said about the Messenger Muhaammed. Or it gets
received by a voice which is directly heard, like from behind a curtain (as in the case of Moses). As for
the second category of humans, they only receive the wahi through the messengers. Now this message is
within the Quran, not anywhere outside it. In a way this Quran has also been revealed unto us (3:71,
2:105). That is, it has been revealed to us through the Messenger Muhammed. Since after the
Messengers death, wahi has been discontinued, and no man can now receive it directly this is because
the Quran is a complete book of guidance which deals with the human thought process.
Now only two fountainheads of knowledge are remaining for man. One is the wahi of Allah as contained
in the Quran, and the second is mans own intellect. No man can get any knowledge aside from these two
sources. Meditation and other such ideas find no credence with the Quran. See heading (L-H-M). If the
Quran and mans intellect get together, they complete the human knowledge. The concept that the
Messenger Muhammed received two kinds of wahi, one which is in the Quran and one which is out of it
or in traditions only is a non-Quranic concept.
There is no mention of such a division of the wahi in the Quran (6:19). This was a concept which
prevailed among the Jews and adopted by the Muslims. During the time of the Messenger there is no
mention of wahi-matlu and ghair-matlu anywhere. At this point only these details about the wahi will be
discussed. If more details are needed they can be seen in the book titled Iblees and Adam which discusses
these things in greater detail.

( auha ilaih): to send as messengers.

( auhar rajul): he sent his trusted messenger to his trusted servant as an envoy {T}.
Ibnul Anbari says that wahi is called so because the angel brings it secretly to the person towards whom
it is sent.
( eeha) actually means to talk secretively with someone.
Abu Ishaq says that wahi actually means ( ilaam fi khafa-in). That is why the Quran says
it is something to put in the heart.
( auhat nafsuhu): there was fear in his heart, he fretted in his heart, and his heart developed a

fear.
About Isas mother, the Quran says:
We inspired Moosas mothers heart to feed the baby, and let
20:38
the baby flow in the river in a box if she developed any fear
QES-Norway

Lughat-ul-Quran

Volume IV

Page 215 of 276

As mentioned earlier,
( wahyun) is anything that is sent toward anybody so that he or she becomes
aware of it, or to send knowledge towards somebody no matter how it is done. Thus to send wahi towards
Isas hawaris or fellowship of Isa means to send order towards them (through Isa). In the same way, to
send wahi towards the mother of Moosa would mean to send an order or news through somebody to her.
Wahi to messengers was particular only to them. To believe from the word ( awhaina) that a
common human being could also receive the wahi like the messengers, is to go against the teachings of
the Quran.
Note here that that which is called wahi to messengers, was received for the last time by the Messenger
Muhammed, and is now safe in the Quran. After this no human being received nor will receive any other
guidance directly from God as it has been copleted. Anyone who claims to have done so, is either
deceiving himself or is trying to deceive others.
Since wahi does not include any human wish or thought, the Quran has called it ( al-ilm) which is
totally free of human thought (2:120) i.e. human beings do not think like the Quran and this is why no
human being can produce verses like the Quran (2:23-24). At another place it has been said that there is
no thought of the messenger himself in the wahi (i.e., it is entirely from God):
53:35

He does not say anything on his own but this is the wahi
which has been sent towards him:

He has been given this knowledge by the Great One (God). As has been said earlier, nobody except a
messenger can receive this knowledge directly. Therefore the Messenger announces:

7:62
I know that (with the help of God) which you do not know
Therefore the truths that are revealed through the wahi are not discoverable by human intellect. The
human intellect needs the light of the wahi like the eye needs the sunlight. The path which has been
defined by the wahi is the dependable guidance and will always lead to the truth and to the direction of
the self-development. Note that the words of the wahi too are not the messengers but Gods.
( at-tareeq ul-mutamad), that is dependable

( al-wahi) also means the same as

path {Lataif-al-Lagha}.

W-D-D

( al-wudd), ( al-wadaad): friendship, love.

Raghib says it means to love something and to wish to belong to something.
( al-mawaddah): love.
( al-wudd): peg, although some think that it is a form of ( al-watad) whose root is (W-T-D)
{T}.
The Quran says:
2:96
Every one of them so wishes
19:96

Allah the Kind, will create love (or good feeling) for them

85:14

Allah is very kind (who is very loving).

Surah Ar-Room says about connubial relationship:

created mutual love between you
30:21
(made you join each other so that you became supportive of
each other)
QES-Norway

Lughat-ul-Quran

Volume IV

Page 216 of 276

This verse points to the marital issues i.e. this is something which we need to use as a criterion to live
happily within the contract of a marriage. If affection is missing then this needs to be worked at to create
it through the study of the Quran.
Surah Al-Mumtahuna has used ( mawaddah) against enmity (60:7).
Surah Ash-Shura says:
Tell them I demand no compensation for it (i.e. for
42:23
communicating this guidance)
(I just want relationship to be maintained)
For its right meaning, see heading (Q-R-B).

Wadd

( yaghus),
( suwa-u),
( ya-ooq) and ( nasr) were idols that got
( wadd),
worshiped during the period of Noah (71:23). The Arabs were well aware of these names. The idol
named ( wudd) was worshipped by the tribe of Banu Kalb.

W-D-Ain

( yadau): something stopped, became static.

( wadaa),

( wadaa), ( wawadda): left, gave up.

Ibn Faris says that this root basically means to give up and to empty.
( tawadaal fareeqaan): both opponents ceased fire.
( wadeeh): ceasefire agreement. Later this word came to mean any type of agreement.
( al-wadeeah): something which is kept in trust.
( taudius saub): to keep cloth in a safe place so that it is free of dust etc.

( tawadda-hu): kept it in a safe place {T}.

( al-wadeeh): a quiet and stolid man.
( al-wadu): a tomb where the dead lies in peace.

( al-mastauda): the place where something is kept safely.

The Quran has mentioned the dynamic and static condition of every living thing i.e. every living thing
evolves in steps: see (11:6), (6:99)
The rule about the organic evolution is that everything stays in a certain place and state for sometime, and
then from there it evolves to the next stage, and thus evolves to its completion. These places at which it in
a way stops, are its stations, but even in this station a thing is not entirely static. Changes keep taking
place in it, but that change is so imperceptible that we do not feel it. We feel the change when it has
actually taken place and visibly manifests itself. We call it the next stage of that thing.
( wadaahu), ( wadaa), ( wadda-u), ( taudeeaa): to say goodbye to someone,
to see somebody off.

( wadau) along with ( daatah) means luxurious living. The one who sees somebody off
prays that may God keep the traveller protected from the travails of the journey and makes him reach his
destination comfortably". Later this word came to mean "send somebody off" or "see somebody off".
Later it came to mean "to give up" or "to leave" {R}.
The Quran says:
Your Sustainer has not forsaken you, and neither is he
93:3
displeased with you

QES-Norway

Page 217 of 276

Lughat-ul-Quran

Volume IV

33:48

to give up or leave alone.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 218 of 276

W-D-Q

Ibn Faris says it basically means to arrive and be familiar.

Muheet says the basic meaning of this root is to come close and to be attracted {M}.

( wadaqa ilaih): came closer to him.

( wadaqal matar): it rained from the sky.
( al-wadaq): rain, since it comes from the skies.
( astadaqat): for the female four-legged to secrete as the

( wadaqatid daabbatu) and
male wants, or according to his wish.
( wadqun): the mist that is seen when it is raining hard.

( wadeeqah): the shimmering in the air due to heat {R}.

( wadq).
Taj says that every type of rain whether it is light or heavy is called
( al-wadq) to mean rain, and when it comes out of the clouds (24:43).
The Quran has used the word

W-D-Y

( wadash shaiy-u wadua): the thing started flowing {T}.

( al-waadi): the place where water flows. This is the words real meaning, but later it started
meaning the wide land between two mountains {R}.
The plural is ( audiyah) as in (46:24). Later it figuratively began to mean way or belief. Style
was also called ( waad).

( fulaanun fi waadin ghairi waadika): that man has a way which is different than
yours {R}.
The Quran says about emotional people:
Do you not see how they act like a thirsty camel who needs
26:25
satiation and wanders from one concept to another in search
of the concept that will satisfy them
For more details see heading (Sh-Ain-R).

( audah): he killed him {R}.

( audar rajul): the man was killed {T}.
( ad-diyah): the wealth which is given as compensation by the murderer to the heirs of the murdered
{M}, i.e. money given in compensation for taking a life (4:92).

W-Dh-R

( al-wazrah): small piece of meat which is boneless.

( zarhu): to give it up or leave it.
( huwa yazaruhu): he gives it up, the word is alternate of
( tarak) which means to give up.
The Quran says:
Leave those (who rebel against our laws) to us
73:11
(leave them to us, do not worry about them, our law will deal
with them)
2:234
and leave their wives behind
QES-Norway

Lughat-ul-Quran

Volume IV

Page 219 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 220 of 276

W-R-Th

( warisa abah): he became heir to his father.

( aurasahu), ( abuh): his father made him the heir.

( al-wirs),
( al-irs),
( at-turaas): inheritance.

( wars) and
( meeras) is in relation to inheritance or wealth and
( irs) is
Some say that
with relation to descent.

( al-wars): a fresh thing.

( al-waaris) is a Godly trait {T, M}.

Ibn Faris says it basically means to possess a thing and then for that thing to be transferred to others.

Thus for God to be
( al-waaris) is explained.
Raghib says real inheritance is something that does not impose any responsibility, and for which a man is
( qad warisa
not held accountable. Anything which is acquired without any effort is called
( awras). Inheritance is not confined to wealth
kaza). To give someone as gift to someone is called
only.
( waristu ilman min fulanin) also means that I benefited from that man in knowledge

{R}.
Zikriah when he had prayed to God to grant him a son, said:

19:6
Who will inherent me from the family of Yaqub?


Here he meant inheritance of knowledge, not messenger hood, that is, messenger-hood is not hereditary
as inheritance in other things is.
Messenger-hood is granted by Allah only. It is another matter that Allah may select a man for messengerhood whose father was also a messenger. This post was given to the son not as an inheritance but by
Allahs own criterion in making such a decision.

Surah Al-Bagrah says
( al-waaris) in verse (2:233). Here it means inheritance.
Surah Aal-e-Imran says:
3:180
And the heritage of heaven and earth is for Allah
Here ( meeraas) means country as inheritance.
The Quran says:
89:16
These people collect the inheritance and gobble it up
This is the heaven which has been made your inheritance as a
7:43
consequence of for your (good) deeds

This means that heaven has been promised in return for your righteous deeds. This shows that not only
those who inherit have been called as heirs, but also those who get the return for their labour and hard
work have also been called heirs. This is an important point noted by the Quran for our consideration.
Inheritance of the earth too has this meaning, for which capability is one of the must conditions (21:105).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 221 of 276

W-R-D

( al-ward): the flowers of any tree. The singular is ( wardah). Later this word was mostly
used for the rose {T, M, R}, and even later to mean the colour red or pink.
The Quran says:
55:37
It will turn red like dihaan
( dihaan) see heading (D-He-N).
For the meaning of

( al-wird): port or jetty where animals drink, or for animals to reach the drinking spot, whether it is
entered or not {T, M, R}.
Ibn Faris too says that this word means to reach something, like people or animals who reach their
drinking spots.

( al-mawarid): water hole.
( al-mawridah),
( al-waridah): path, or specifically that path which leads to a water hole
(water source).
( al-waarid): one who reaches the water hole {T, M, R}, or the man who reaches the water hole first
and draws water for the animals in the caravan to drink {T, M, R}.

( auradahu): brought him to the drinking spot.
( al-wareed): the vein to the heart {T, M, R}.
Surah Hoodh says:
11:98
How execrable is the drinking spot at which they land
Surah Maryam says:
We will drive the criminals to the jahannam like animals are
19:86
driven to their wale hole.

Surah Yusuf has used the word

( waarid) to mean one who goes ahead of the caravan and brings
water (12:19).
Surah Maryam says about the jahannam:
19:71
There is nobody among you who can be waarid on her

This verse is taken to generally mean that all human beings will first enter hell, then the believers will be
taken out and the unbelievers will remain there. As confirmation of this, the next verse (19:72) is
presented. But this concept is wrong (not compatible with the rest of the Quran) because there is nothing
to suggest that anybody will be taken out of ( jahannam) which is not a place or abode which one
can leave after paying for his crimes or bad deeds. It is actually a state in which one trails behind in the
evolutionary process, so getting out of this state after leaving this life is impossible.
It is for this reason that the Quran has said about the momineen:
They will be kept away from it, so far that they will not
21:101
even be able to hear its sound

Therefore the aforesaid verse (19:71) refers not to all humans but only to those who made wrong choices
in this life and who do not believe in the accountability and the life after death.
Verse (19:72) says
( summa nunajjil lazeenat taqu). Here ( summa) does not mean
after this, but is in relation to another thing. See heading Summa. Hence ( nijaat) also means to
protect or to keep safe from punishment. See heading (N-J-W).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 222 of 276

But if one insists that in (19:71) ( minkum) means all humanity, i.e. the believers as well as the
unbelievers, then it is not necessary to enter (wird). It only means to reach a certain spot. This means
that in order to reach jannah one will have to pass through travails whether worldly, or in the life
hereafter. This criterion will have to be passed through at every step in this world to reach heaven.
Anyone who is found weak or who escapes his trial, will land in the destruction of the jahannam. He who
is stolid in misery and is careful, will be protected from this hell. At several places in the Quran it has
been said that in order to reach jannah one will have to pass through travails, as in (2:214), (3:141),
(9:16), and (33:10). This does not mean that in the life hereafter one will have to go through travails first
and only then he will be able to enter jannah. It means that the messengers of truth will face travails at
the hands of the opponents in this world. He who bears these travails of opponents of truth will be
qualified to go to jannah. Such a person will go straight to jannah after death. Whether one goes to
jannah or jahannum, is decided by the deeds one does in this world.
This can be said philosophically that the creative process is such that every creative idea before being
manifested as a concrete thing is in a state of internal chaos or an internal churning. These are called
labour pains. A successful genius is one who comes out of this internal conflict successfully, while the
unsuccessful is lost in the struggle. If we look at history we find many unsuccessful thinkers or
philosophers who are found to have been engulfed in this conflict. Messenger- hood is above this process,
because it is not created by the messengers own thoughts.

W-R-Q

Ibn Faris says it basically means goodness and riches,and muddy color.
( al-waraq): the leaves of a tree.

( warq): means one leaf {T, M}.

The Quran says:
6:59
And even a leaf does not fall without Him knowing of it.

( al-waraq) means silver.

Abu Abeeda says that
( waraqn),
( al-wariq) and ( ar-riqah) means silver coin {T, M}.
Abul Haisham says
Surah Al-Kahaf says:
18:19
So send one of you with the silver coin of yours

( waraq) meant the skins which were used for writing, i.e.
Muheet says tha in the olden days
parchments {T, M}. This leads to the meaning of leaves of a page or pages of a book.

W-R-Y

This root means both to hide and also to be manifest. It has both connotations of hiding as well as
making manifest, like fire is a potential hidden within flint stones. When the fire comes out of them, it
becomes manifest.

( waratin naar): the fire flared up.
( auran naar): the fire was stoked.
( warrahu taureeyah): hid him.
( araz zanad): fire erupted out of the flint stones.
( warral khabar): hid the real thing and expressed it in another way {T}.

( waaraahu): hid it.

( yuwaari): hide (5:31).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 223 of 276

( tawaari): hidden {T}.

( tasuriyah): place to hide
( al-warau): grandson {Ibn Qateeba}.
11:71

Ibrahim got the premonition of his son Ishaq and beyond Ishaq a
grandson in the person of Yaqoob.

Torah is supposed to be from this root according to some {T}. If so, it would then mean a thing which
can give fire or light. For the meaning of Torah the Book, see heading Taurah.

( waraa zaalik),
( siwa zaalik): something beyond it {M}.
The Quran says:
2:91
deny anything that is beyond it too
56:71

have you ever wondered about the fire which you light up

100:2

the horse whose hooves send out sparks when they hit the ground

( waryun): both in front and back {T}. At different places in the Quran, the
( warau),
meanings of this word will be determined as per the context.

W-Z-R

( al-wazar): high and safe mountain, a mountain which can be sought for refuge, any sanctuary
{T}.
The Quran says:
75:11
There is no place where they can run away to and seek refuge

( al-wizr): heavy load or burden, very big responsibility. The plural is ( auzaar).
Ibn Faris says this root has two meanings. One is of sanctuary and the second one is heaviness in
something or something being burden-some.
( wazar): he lifted the load.

( waazir): one who lifts the load {T}.
The Quran says:
6:165
No one will lift someone elses burden in the hereafter:

Everyone will have to fulfil his own responsibility and nobody shall be punished or rewarded for
someone elses deeds. Nobody will have a share in the returns of any ones deeds. This is a great principle
of the Law of requital which the Quran has described here. One will be responsible for himself only and
get the returns for his own deeds only, unlike todays happenings in which somebody labours and
somebody else reaps the benefits. Somebody commits a crime and others pay for it. One makes the
mistakes and others pay for it. This all will not happen in a Quranic society or in the life hereafter.

( la taziru waazirah wazir ukhra): he who sows will also reap will be the
unchangeable principle there.
( wazirun),
( muwaazir): he who is responsible, he who shares the burden.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 224 of 276

Raghib says ( al-muwazarah) means assistance and ( wazir) means assistant as well
as someone who shares the burden or bears the load of the leader {R}.
The Quran says:
20:29
Make someone share the burden from among my family

( auzaar-ul-herb): the weapons or implements of war (47:4).

The Quran says the momineen go to war or do battle so that war gives up its weapons, or that peace is
established, so there can be peace in the world.
47:4

until war gives up its weapons (or lays down/surrenders its weapons)

W-Z-Ain

( wazatuhu), ( wazauhu), ( wazaa): I stopped him, prevented him.

( fattazaa): so he stopped.

( al-waazih): someone who prevents or stops. It is also used to mean leader or ruler. It also means
someone who enforces the law and also an army strategist and administrator or commander {T,
R}.
Surah An-Namal says about the armies of Suleman:

27:17
They were organized and very orderly
It means that they were administered that they obeyed orders, and were never rebellious, nor did they ever
oppress anyone.
The same Surah relates the prayer of Suleman:
O my Benefactor, stop me all from the things which prevent me from
27:19
thanking you for your Benevolence, give me the courage to use all
my capabilities towards the path ordained by you.

Scholars say that here ( au zini) means the power, the understanding, and to make fond of
something. When someone is prevented from following the wrong path, then it means that he is given
the capability of following the right path or given the guidance.
Surah As-Sajdah says about the dwellers of jahannum:
41:19
They will be stopped

For its meaning, see heading Jaheem under (J-H-M).

W-Z-N

( al-wazn): to weigh something with a hand, to assess something with a hand {R}.
( wazn): for something to be light or heavy.
( wazn): for one thing to be equal in weight to another {Lais}
( wazan), ( yazin): to weigh, to weigh and give {T}.
Ibn Faris says that its basic meaning is stolidity and balance and proportion, and also for making two
things equal in weight.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 225 of 276

The Quran has given a lot of importance to ( wazn) and given it a particular meaning. By
deliberating on the universe one can easily understand that this whole system is founded on balance. If the
balance between things is disturned, then the whole system will go awry.
55:7

God has created the universe and kept a balance in everything

The mutual gravity between planets is just one example of this great fact. Since man is also a part of the
universe, it is essential that his world too carries this balance.

55:8
In order that you do not transgress balance
Social and economic life always follows the principle:
Uphold the social and economic balance and never let the
55:9
social balance go awry

Obviously this balance cannot be upheld simply by having a law which in fact is words. It is also
necessary to formulate a practical system which upholds this value. This is why the Quran has not only
given us the code of laws but has also given us ( al-meezaan) or the practical system to establish
this balance. In other words:
A system which truly determines the weight or

57:25


value of everything.
But no system in the world can be stable if not backed by power or authority and therefore it is said:


57:25
for this we have given you the iron (or the sword)
This is what a true Quranic system is, i.e. the code of permanent laws from Allah and a system in order to
establish this code, and the sword too (was given) in order to implement this system. About iron it is said:
Its strength does away with the forces or elements which

57:25

create chaos and disharmony in society
Thus this strength is the cause for the benefit of mankind. The characteristics of this system is that
anything acquired in it is begotten according to ones efforts and deeds:
He whose scale of intent and (good) deeds tips will live a



101:9
luxurious life and whoevers scale is light (as against the


other scale) will live a life of misery and ignominy
( meezaan). In this system everything will be weighted (or

( mawazeen) is the plural of
valued) correctly (7:8).
( wal wazni yau maizinil haq): and all the efforts which are against the system will

become unsuccessful:
18:105
15:19

the balance will not be raised for those who worked

against the system as there will be nothing to weigh
according to a particular proportion

( wazeenar raya): a man with a very correct and weighty opinion.

( raajij-ul-wazn): a man whos opinion is very intelligent and wise.
( auzan-ul-qaum): the best or most respected person in the nation {M}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 226 of 276

W-S-Te

( al-wast): the middle part of anything, or the point which is equidistant from both sides.

( wusutush shams): for the sun to be in the middle of the sky.

( musitul bayt): that thing which is located in the middle of a house {T}.
Muheet says that ( al-wasat) and ( al-wast) is the middle point which is equidistant from all
sides {M}.
Since mean point is taken to be an average therefore this takes into account the extremes i.e. lows and
highs therefore this word is used to mean something pleasant and good.
( waasitul qilaadah): the middle part of a necklace which is usually the best part.
( wasatatut dananeer): the best coin {T}.
( al-waasitah): medium, intermediary and the reason or cause for anything {M}.
( al-waseet): intermediary who intervenes between two opponents {T}.
The Quran says about the horses in a battle:
100:5
they enter the ranks of the enemies

The Quran says about the nation of the Muslims:

2:143

Thus we have made you a balanced community so that you

guard the conduct of all mankind

For a nation to be able to do this it must be international in its status and equidistant from every nation. So
that everyone is equal in its eyes, just as the centre is at an equal distance from every point within a circle.
It is obvious then that this position can be attained only by a nation which never moves an inch away
from justice. Only such a nation can oversee the deeds of mankind. Thus ( ummati wast) means
a nation which enjoys a central position internationally which oversees the deeds of all nations
internationally and resolves all international disputes with full justice. The Quran had fixed this place for
the nation of the Muslims. It is noteworthy that the Quran had suggested this system for the resolution of
international conflicts at a time when the world was even unaware of the concept of the internationalism.

W-S-Ain

( wasia), ( yasau), ( saah): to have the power, the capability, the right.

( ma asa-u zaalik): I do not have the power to do this.

( haazal inau yasau ishreena kaila): this pot has the capacity to contain twenty
measures.
( al-waasio), ( alwaseeu): wide, vast.
( al-wasu), ( al-wisu), ( al-wusu) and ( assaah): abundance of sustenance,
well-being, power and capacity.
( al-wasaau): a horse which gallops {T}.

Ibn Faris says the meaning of this word is opposite to poverty and strictness.
Raghib says ( wusuh) is the power which is slightly more than needed for the work assigned.
The Quran says:
God only assigns work to man which is within the capability
2:286
he possesses to do the work

( al-wasih): one of the attributes of Allah {T}.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 227 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 228 of 276

The Quran uses ( al-musih) opposite to ( al-muqteer) in (2:236), which means he who
receives abundance in sustenance. The same meaning is in Surah An-Noor:

24:22
well to do people
The Quran says:
We are the possessor of Vastness (abundance).
(We possess great power and capability and We also grant
51:47
abundance in sustenance)
His knowledge encompasses the entire universe
2:255
(not only knowledge but also his Mercy and Benevolence)
(40:7).
2:286
Allahs orders do not benefit Him
6:153
(They are there only so that (by following them) the human
7:42
personality develops, the power or the capability of man
23:62
expands, he gains expansion and development)
7:42
abundance is a life of heaven

This verse refers to the abundance or happiness in this life as well as the development in the human
personality which in the life hereafter enables man to traverse higher stages of evolution. This is heaven
which encompasses the heavens and the earth (57:21).
Raghib writes that verse (2:286), (6:153), (7:42), (23:62) means that this is the fruit of following Allahs
guidance, i.e. to be in heaven.
In support of this meaning at another place it is said:
2:185
Allah only orders that which is not beyond mans capacity

This is the general meaning attributed to this verse, but in certain places the former meaning seems more
appropriate, which is to live according to the teachings of the Quran. This results in the development of
the human personality and in turn expands a persons abilities and understanding.

W-S-Q

( yasiqu), ( wasqa): to join things, to gather different things, to carry a load,

( wasaqa),
to take something inside.

( wasaqartin naaqah): she-camel kept the sperm in its womb and closed the wombs mouth,
i.e. became pregnant.


( istausaqatil ibl): the camels gathered together {T, R}.
Nawab Siddiq Hasan Khan writes that the words in which W-S-Q appear have the connotation of
intensity and gathering {Al-ilm-ul-Ashqaaq}.
IbnFaris says the basic meaning is to pick something up.
The Quran says:
night and everything which it gathers
84:17
(darkness, moon and the stars)

( wasq): a camel load, or sixty.

( ittisaaq): to get everything and for its elements to gather {R}.

The Quran says:

QES-Norway

Lughat-ul-Quran

Volume IV

Page 229 of 276

84:14

For the moon to be full

( ittisaaqul qamar): for the moon to be full, complete and even. This condition prevails from

the 13th to the 16th night of the month.

W-S-L

( al-waseelah): to reach something eagerly with liking, according to the meaning this word is
more particular than the word
( waseelah) (with a Saad) because ( waseelah) with a Seen
means to reach something eagerly while
( waseelah) with a Saad only means to reach
something {R}. It also means status, value and high rank {R}. It also means anything through
which closeness to something is acquired.
( qurbah): to be near somebody or close to someone with regard to rank or place {T, M}.

( tawassala ilaiyya bikaza): he came close to me through that thing {Ibn Qateeba}.
Taj and Muheet say ( waseelah) with a Seen, mean rank, stage, closeness, and relation.

( tawassala ilal laahi tawussala): he did something due to which he became close to Allah.
( al-waasil): to acquire someones closeness eagerly {T, M}.
There is a verse in Surah Al-Maidah whos wrong (traditional or prevalent meaning) has turned a Deen
like Islam into a personality cult.
This verse is:
O you who Believe, adopt taqwa of Allah and seek
5:35
waseela towards him, and struggle in His path so that
you may be successful

I have let the word waseela remain intact because that is the prevalent meaning. According to the
meanings of the word waseela that I have given earlier, the meaning of this verse would be: Believers,
protect (or observe) the laws of Allah, and seek rank or closeness to Allah. The way to do it to struggle
(to follow) in His path at your utmost, and thus you will be successful in attaining the purpose of life. In
other words, this is the way to attain position with Allah and continue struggling in this way.
If this word, waseela, is translated to mean means (as it is generally done), then the verse would
mean seek the means or medium through which you can acquire rank or closeness to Allah, and struggle
in this path. In both meanings the meaning is the same, that is, struggle or conduct jihad purely for
Allahs Deen and this will make you close to Allah. But generally this verse is taken to mean that in order
to reach close to Allah, certain means or medium is required, and that waseela or means is thought to be
ones religious godfather or priest. Therefore one cannot get closer to Allah without this godfather or
mentor figure.
When waseela was taken to mean the means or mentor, jaahidu is taken to mean jihad against
ones self, which is termed as the greatest jihad or struggle. This would mean that the way of life which
has been revealed to us to banish idol worship by establishing a link directly between man and God
through the Quran has now become advocate of seeking some mans intervention on behalf of people
with God.
Allah had announced that:
when my workers ask you (O, messenger) about Me,
2:186
then tell them that I am close to them. I reply to, or
respond to anybody who calls me (for help)

But for this there is the condition that:

QES-Norway

Lughat-ul-Quran

Volume IV

Page 230 of 276

2:186

They should be faithful to Me, and have faith upon Me,

so that they are guided (to the right path)

Hence the issue is very clear. Anybody who has faith on the laws of Allah and obeys them, gets the
guidance for which people seek a spiritual guide. There is no such spiritual guide other than Allah
himself. (18:17). His laws can be obeyed by establishing His laws in practice. The characteristic of this
system is that, no other power intervenes between God and his servants. This is the freedom from all else
for enforcing which the Messenger Muhammed had been sent (7:157). But instead of enjoying that
freedom we bind ourselves with the chains of personality cults so that no part of our thought or deed was
allowed to remain free. Remember, man can only exist with his head raised high when he instead of
bowing to human beings, bows to Allahs laws only.

W-S-M

( al-wasm): to brand with a branding iron.

( al-wisaam): the mark which is so branded.
( wasama), ( yasimu), ( wasma): to brand an animal.
( as-simah): sign, brand.
( fulanun masumun bil-khair): that man has a mark of goodness.
( masimul hajj): the time which is fixed for hajj.
( tawassum): comprehension and understanding.
( al-wasmi): the first rain of spring (which signifies beauty and life).
The Quran says:
28:16
we will brand his nose (insult him )
It has indications for those who have comprehension or
15:75
understanding, for those who try to understand things from its signs

W-S-N

( al-wasn), ( as-sinah): the beginning of sleep or the grogginess of sleep. The next part is
( naum). It also means unawareness.
( huwa fi sinah): he is unaware {T, R}. It also means the heaviness of sleep or intensity.
The Quran says about Allah:
he is not even unaware of anything, leave alone being
2:255
oblivious

W-S-W-S

( al-waswaas): a slight sound, a hunters tread, the sound which is produced when treading
softly, the slight sound of ornaments while walking is also called so (which conjure up strange things in
the mind of the listener) {T, R, M}. It also means for different sort of thoughts to cross the mind, or any
indistinct sound in which many voices are heard together, or a speech which is disorganised {T, R, M}.
Raghib says ( al- waswas) is the passing of bad thoughts through the mind.
The Quran says:
7:20
Then the shaitaan put waswasa in their hearts (or minds).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 231 of 276

This means the thoughts of self-interest which emotions produce in the heart (or mind), or which
mischievous people incite in someones mind.
114:4-5

he who comes quietly and puts waswasa in the

hearts of people

Such people produce chaos in an Islamic society. It has been advised to be careful and chary of them.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 232 of 276

W-Sh-Y

( al-weshi): to make different designs on clot. This is the basic meaning {T}.
Raghib says it means to paint a different colour from a things own colors {R}. Thereafter this word came
to mean to mix more colours.
( wush shan namamu kalamah): the snitcher lied and coloured his talk {T}.
The Quran says about the cow of the Bani Israel:
It is spotless (it does not hold any color that is against its
2:71
body color)

W-Sd-B

( wasaba),

( au-saba): for something to last, be durable.
( yasib), ( wusuba),

( wasaba alal amr): he concurred and did it beautifully.

( mafaazatun waasibah): very vast desolate land seemingly without end.

( al-wasab): sickness that will always remain, not go away.

( al-auasab): patients {T, R}.
The Quran says:
Everything in the universe is obeying the laws of Allah and is
16:52 doing this with agreeableness, and has been carried out
perennially ( It is therefore necessary for man to do same).
37:10
Punishment will be mandatory.

W-Sd-D

( al-waseed): porch, veranda, threshold, a pen made from stones (boundary) for the camels in the
mountains {T, R}.
Surah Al-Kahaf says that their dog sat with his forelegs in the
( waseed) (18:18). Here it means the
portion in front of the cave or the threshold. Threshold makes the meaning clearer:

( ausadal baaba) and
( asadahu): he closed the door.

( ausadil qidr): he covered the pot (with the lid) {T, R}.
Ibn Faris says it basically means to join one thing with another.
Verse (104:8) says
( Innaha alaihim musadah). For its meaning see heading (A-Sd-D).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 233 of 276

W-Sd-F

( wasafash shaiya yasifahu), ( wasfa): to describe something or its condition.

( as-sifah): the condition of something, state, situation {T}.
Ibn Faris says that its basic meaning is to describe something It also
( as-sifah) is a sign which
always accompanies something.
Almost everyone in this world agrees that God is there, but the difference lies in what they think God is or
how He is? Nobodys intellect can tell him for certain as to how or what God is like. God is beyond the
comprehension of human intellect, therefore only that can be held true about God which God himself
relates, and there can be no other source for what he says but the revelation which in its final form is
contained in the Quran. Therefore the concept that the Quran presents about God is the only true one. Any
concept that is in conflict with the Quranic concept will not be true.
Therefore, after relating such concepts (that are produced by the human mind) the Quran says:
God is far above and free of the concepts these people


6:101

produce about Him
This is the reason that the Quran even invites those people (who believe in God) to have faith and accept
Islam, so that you have the right concept of God, and this can only be the concept that God has explained
about Himself and which is now preserved in the Quran. This is through His attributes. In other words, we
are quite incapable of understanding much about God. Nobody who is finite (man) can really understand
the infinite (God). Therefore God has only related His attributes, and we can have an idea about Him
through these traits. God is All Knowing, Aware, Seer, etc. But God who is all these things, is actually
what? We can neither comprehend nor make someone understand. As per the Quran what is detailed in
the Quran is enough for the human self-development in this life it is about what we do in this life with
Allahs attributes serving as a model.

W-Sd-L

( wasl): to join a thing with another, to join. It is the opposite of cut-off.

( au-salahu),
( eesaala): made it reach it or joined with it. In (2:27)
( weesaal) has
( qatun) which means to demean or kill.
come opposite to

( ilash shaiyi): reached that thing.
( wasalash shaiyi) or

( wasala fulanun rahimah) is spoken against ( qataar rahim). For the
meaning of ( rahima) see heading (Q-Th-Ain).

( al-waseelah): the goat which gives birth continuously in seven pregnancies to two females in
each birth and the seventh time gives birth to one male and one female kid (5:103). Before the Islamic
period the Arabs did not slaughter this male kid and the women did not partake the milk of this mothergoat and this goat was left alone or let loose in the name of the deities (as sacred).
Scholars say a female camel instead of a she-goat is meant here {T}. However, this signifies the
superstitions that were prevalent there before the advent of Islam.
We say sometimes when some big religious personality passes away that the man has met

(wisaal). This concept has come from the Hindu concept of Vedant, which says that man is part of God
which unfortunately has been imprisoned in this corporeal self. After parting with this body, mans soul
will rejoin with its whole (God). For this rejoining the word wisaal is used, i.e. that he becomes rejoined
with God. This is the teaching of the modern day Muslims, or at least in some parts of the muslim world.
All these concepts are non-Quranic. Similar is the concept of urs, which has come from the Christian
concept of monasticism, which means to wed. Christians believe that the nuns are wedded to Christ
QES-Norway

Lughat-ul-Quran

Volume IV

Page 234 of 276

whom they think is God, and in a way they are the brides of God. This concept seems to have made
inroads in sufism within the muslims, where it is thought that if a religious person or elder dies, he is
reunited with God. All such concepts are non-Quranic.

W-Sd-Y

( wasash shaiyu bihi wasya): to be joined, to join.



(wasahu bihi yasih): joined it with it.

( wasan nabt): the plants intertwined and entwined each other.

( arzun waasiyah): the land in which the plants are planted close to each other and are
intertwined.

( falaatun wasiyah): the desert which is conjoined to another wasteland {T, M}.
Raghib has said that
( al-wasiyyah) means to advise somebody before an event takes place {R}. It
also means duty and order.
( ausa),
( yusi): to declare mandatory and to hand over the matter to somebody.

( ausa) and ( wassa): to make agreement or promises, or to make someone the owner (after
ones death).

( al-wasi): one who makes out a will, and also one who is advised.
The Quran says:
Ibrahim ordered his sons to do it (took this further up to
2:132
them)
4:11
Allah orders you about your children

Surah Yasin uses the word

( tauseeyah) in (36:50). Surah Al-Asr describes one of the
characteristics of the group of momineen:


103:3
They advise each other to be patient and follow the right path



But as per the connotation contained in the roots meaning, it also means that due to the truth and
stolidity, they are joined together. The cause of mutual bond between them is true and strong. The reason
for their being strong is that they share the same ideology of Iman and work together for the
establishment of the system for the good of mankind.

( moos): one who makes a will (2:182).

The Quran says:
Those who face death, and who leave behind
them inheritance (or wealth), must make out a
2:180
will for their parents and other relatives
according to the proscribed rule

This shows that it is ones duty to make out a will for the parents and other relatives, but if someone
cannot make a will due to some reason, or the will does not cover the entire inheritance, then God has
apportioned shares. This is the reason that while relating about those shares, the Quran has repeatedly
said:

4:11
After completing his will or after repaying any loan
This order is so plain and straight forward that there is no cause for any deliberation on this, but it is said
that inheritance can only be made for one third of the inheritance, as well as for the heirs. A tradition (not
any verse of the Quran) is presented in support of this contention, because obviously there can be no
hadith that is repugnant or opposed to the Quran. But in order to prove that this tradition is right it is even
QES-Norway

Lughat-ul-Quran

Volume IV

Page 235 of 276

said that a hadith can over-rule the Quranic verses. Therefore this hadith has cancelled the relevant verses
of the Quran. This concept is a direct contravention of the Quran.
Remember, no verse of the Quran has been cancelled a detailed study of the Quran indicates that
everything contained in the Book is required at some stage of our individual and collective life. No verse
within it cancels any other verse nor does anything outside it can cancel any verse within it. Every word
of God stands solidly as the truth. For more details see heading (N-S-Kh). Even if the Messenger
Muhammed had said it, it is possible that due to some exigency the Messenger had advised someone at
that time to make out a will for one third of his inheritance in somebodys favour. If that is so then it was
a temporary thing and does not enjoy permanence and is not applicable as for as the Quranic injunction is
concerned.
Also note that laws about inheritance will be employed only if the deceased has extra wealth. If a society
is established in which one hands over his extra wealth to the Quranic system (for the sustenance of
others to be distributed by the Quranic state), see heading (Ain-F-W), then there is no question of any
inheritance, which is the ultimate objective of the system. The Messenger Muhammed himself had done
so, neither did he keep wealth more than what he needed nor did he leave an inheritance. He did not
accumulate any property nor was there a need to be distributed. Thus the laws of inheritance need not be
applied to him. This will be the condition of all momins when a Quranic society is created. Till that time
every momin should make out a will for the inheritance he leaves behind. It is his duty indeed and he has
full right to do with his inheritance as he wills. The fact is that one can understand his affairs himself. A
man gave his elder son higher education, sent him to London for education, made him do law, he is now
doing well and very happy. Recently another son was born to him, all expense regarding his bringing up,
education are still to be made, i.e. will have to be made. According to the law the will he can bequeath all
his inheritance to this child, but if this will is not made out then the elder son stands to get half of the
inheritance, although his father has already spent a lot on him. After giving the right to will his
inheritance as he likes, the Quran has also said that if someones will is not just, then the court has the
right to arbitrate between the heirs according to laws (2:182). The will has been given so much
importance by the Quran that in Surah Al-Maidah it has itself related the procedure for evidencing or
witnessing (5:106).

W-Zd-Ain

( wazash shaiyi min baadihi yaza-uhu): he dropped something from his hand, put
it down {T, R}.

( wazash shaiya fil makaan): put something somewhere {T, R}.
The Quran says:
18:49
And the Book will be placed
55:7

And He has set up the balance

3:35

Put him, placed him

( wazaa unhu): to move away, to remove, to drop (94:2).

( waza-u siyab): to take off the clothes and lay them down.

( mawazih): places, chances.
( mauzuah): laid down (88:14).

( wazaatin naaqah): the camel sped fast.


( wazaar rajul): the man ran.

( auzatuhu): I made him run {T, R}.
Surah At-Taubah says:
they would strive to create chaos among you
9:47
(would work very hard for this)
QES-Norway

Lughat-ul-Quran

Volume IV

Page 236 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 237 of 276

W-Zd-N

( wazanah): he arranged it one over other systematically.

( al-mauzunah): armour, i.e. whose clips are linked to one another, or the thing which jewels
are sewn onto, or the thing which has been arranged by layers (i.e. one upon another).
( sareerun mauzun): a double woven bed {T, R, M}.
The Quran says:
56:15
double woven beds (or beds decorated with jewels)

W-Te-A

( wata): to trample something.

( watiffahu), ( yata-uhu),

( watial marata yatauhu): to have sex with a woman.

( watua yautuhu): to be soft or easy {T, R}.
Ibn Faris says this word basically means to press and make something spread out in order to make it
level or smooth.
The Quran says:
48:25
which you trample unknowingly
33:27

a land which your feet have not trampled

( almautauw) and
( al-mauti): a place to put a step
( almautauw al-mautia): they do not walk on such a land (9:120) {T, R}.
( muwataah): to follow in the footsteps.

( rajulun muwattaul aqib): a man who is followed in what he says {T, R}.
( muwatauh): to agree and concur with {T, R}.
The Quran says:
So that in this way they make it synchronize with the
9:37
numerical count
To get up at night develops your capabilities and quells
73:5
rebellious emotions (a mans will power becomes a mixture
or blend of his intent and decision) {M}

This relates to the Messenger Muhammed as in the early days of spreading the Deen of Allah he used to
be busy day and night. To sacrifice ones rest at night in the achievement of ones purpose is obvious
evidence of keeping ones emotions under control as continuosly thinking rationally within the revealed
values of the Quran, especially when this sacrifice is made not for any personal gain but for the good of
the mankind.

W-Te-R

( al-watar:): need, a need which requires special arrangement to fulfill, a special need {R}.
The Quran has mentioned ( qazai witr) in (33:37) which means to fulfill the need i.e. to cut
off relations, or to decide that marriage is no more needed-not working. This is what decision to cut
off relations means.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 238 of 276

QES-Norway

Lughat-ul-Quran

Volume IV

Page 239 of 276

W-Te-N

( al-want): homeland. It figuratively also means the place where cattle and goats are tethered.

( watana bihi), ( yatin), ( autan): to stay or reside.
( istaunahu), ( wattanahu), ( wattanahu), ( tawattan bihi): he made it
his homeland.

( al-watinu minal herb): battlefield {T, M}. The Quran has used this word in this very
meaning.
Surah At-Taubah states:
9:25
Surely Allah helped you in many battle fields

W-Ze-Ain

( waad), ( yaid), ( wadun) and ( waidah): to make a promise, whether of a good

thing or bad. If the good or bad is not specifically mentioned with ( waad) then it means a good
promise, and if not then ( auad) is used to mean a promise about a bad thing.
Lataif-al-Lagha says that ( almeeaad) means the time or place of the promise {T, M}.
( mauid): promise or pledge, and also the place of promise or the time of the promise {T, M}.
Surah Al-Kahaf uses this word to mean the time of fulfillment (18:58).
( al-waeed): for the male camel to murmur at the time of attack. This word is used to mean a
threat.
( auadahu) and ( tawaadah): to threaten somebody {T, M}.
Surah Al-Baqrah state
( waadna moosa) in verse (2:51). This includes both fixing a time
period by Allah and for its acceptance by Moosa.
( muwaadah): to have a mutual pact.
Allahs promise means the results of acting on Allahs laws which never change. Similarly
unchanging and inevitable are the results of being rebellious to those laws and are called ( waeed).
The Quran says that the good results of good deeds are also called ( waad) as in (24: 55), and for
the bad results of wrong deeds too as in (9:68).
Surah At-Taubah says:
9:114
This was only due to (in honour of) a promise which he had made.

Wherever in the Quran it appears that Allah promises you or Allah had promised, then it will mean
the inevitable result that will be produced by acting on Allahs laws. In other words the phrase is
expressing the inevitable result of acting upon His law. It is not like some of us (humans) make promises
with each other. This also shows that when it is said that Allahs promises are true then it means that
the result of Allahs laws are inevitable and these can never be otherwise.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 240 of 276

W-Ain-Ze

( waaz): to tell someone of the good and bad results of a thing to soften ones heart.
Ibn Faris says with reference to Khalil, that ( alwaiz) means style. It also means to talk of
good so that ones heart is softened.
Muheet says it does not mean to reach but to order i.e. to order someone to stop him from doing
something which will produce bad result
Raghib says it means such warning in which a threat is also implied {R}.
The Quran has often used the word ( mauizat), and even the Quran has been said to be
( mauizatun mir rabbikum) in (10:57). This includes the meaning to make others aware of the
execrable results of wrong ways and to prevent them, and to order individuals to stop from wrong things
within a system.
Surah An-Nahal says:
16:90

Indeed, Allah commands for justice and balance

He admonishes you so that you may take heed.

Here the word amr appears first i.e. first Allah orders you to be just and kind, and ( ya izukum)
appears at the last, therefore for those who are mumineen amr and waaz is the same thing. Here it
must be understood that Allahs order is not the order of some dictator. Allah orders but also explains the
purpose of that order, and fairness of the order, as well as its benefit. Order and understanding together
constitute ( waaz).
Surah Al- Bagrah says:
The fair book (the Quran) which God has revealed is to make
2:231 you fear of wrong deeds, and thus makes you abstain from
them.

For the pious it is ( mauizat) (2:66). In any case this book will be used to warn everybody (not
just the pious).
About the hypocrites it is said:
ignore them and keep warning them of the results of their bad
4:63
deeds in a nice way

As such, in case of waaz to nonmuslims, it would mean advice in respect of invitation towards Deen
and for the muslims, the orders contained in the Quran and directions issued by an Islamic System, the
benefits of which have been explained in such a way that one leans towards them.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 241 of 276

W-Ain-Y

( wa aahun baihi wa ya), ( auai), ( yuee), and ( eeaa): to safe keep

something, memorize, to collect something in a utensil {T, M}.
( waaa): memorize and to safe keep in memory.
( auaa ): to safe keep things {R, F}.
( al-wiaau), the plural of which is ( aueeah) means the thing (a sack, utensil etc.) in
which other things are collected and kept (12:76).
Surah Al-Maarij says about those who possess capitalist mentality:
He collects wealth and keep it safe (prevents others from
70:19
getting to it)

Surah Al-Anshaqaaq says:

84:42
Allah very well knows whatever they keep safe (or hidden)

( uznun wa iyah): i.e. an ear which deliberates on the thing that it hears and does not go out
with it (not discloses it) (69:12) {T, M}.
Surah Al-Haqq says:
69:12
and the remembering ears that remember it

W-F-D

Ibn Faris writes that it basically means to peep and to jut out.
( al-wafd): the sand dune whose peak overhangs.
( al-waafid): the camel which goes in front of all others.
( al-eefaad): for something to be high and to overhang, to walk fast, to hurry up.

( hoom ala aufaad): people who are in a journey.
( al-eefaad): to send someone as an envoy.
( wafada fulaan: he went to the king as an envoy{T}.
( al-wafd): the people who reach the kings court for congratulating him on an auspicious
occasion{M}.
Raghib says ( al-wafd) are those people who go to kings for fulfilling their need {R}.
Surah Maryam says:
19:85
The day We will collect the pious before rahman as wafd

According to the connotation of the meaning wafd encompasses loftiness and greatness, closeness,
respect, and the receipt of gifts or accoutrements for nourishment etc. It can also mean that the pious will
be kept ahead of all (at the time of rewarding for good deeds). Here too the element of respect is present.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 242 of 276

W-F-R

( al-wafru minal maali wal mata): wealth on a vast scale which does not lack
anything.
( wafaral maal): wealth in abundance which is enough.
( ardun wafra): land which has profuse vegetation.
( waffarahu taufeera): he completed it and requited it.
( al-wafrau): a thing which is filled.
( al-waafirah): big tail of a lamb.
( al-maufur): anything which has been completed {T, R, M}.
The Quran says:
full return or compensation
17:63
(from which nothing has been taken)

W-F-Zd

( wafad), ( yafidu), ( wafda): he ran quickly.

( istaufad): he hurried.
( naaqatun meefaad): a fast camel.
( al-eefaad): to pick up the arrows and run fast.

( al-wafdatu): a leather container for arrows which has no wooden part. It also means a sack in
which the shepherd keeps his food and other things {T, R}.
The Quran says:
70:43 as if they are running towards a goal

W-F-Q

( al-wafq): for two things to be in tandem, to be in agreement {T}.

( au-faqatil ibl): the camels were all equal and stood in a row {T}.
( al-ittifaaq): for a mans deeds to be according to an estimate or a standard (destiny) {R}.

( at-taufiq): to provide the means which is necessary to attain the goal {M}.

( waffaqa bainal qaum): he arbitrated among the nation {M}.
Surah An-Nisa says that if a husband and wife are at loggerheads with each other then try to make
amends between them:

4:35
Allah will create harmony between them
The results of deeds have been called ( jazaun wifaaqa) in Surah An-Naba (78:62), i.e. deed
and its result, full consonance. According to the Quran, good or bad result is the other name for a deed.
Surah Hood says:
11:88
to get the required means for attaining Allahs purpose

This can only be according to Allahs law. There is no other way this can happen.
( taufiqan): to reform and refine, i.e. to make in accordance (4:62).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 243 of 276

W-F-Y

( wafash shaiyu wafiyya): the thing was completed, became excessive or in abundance.

( wafiyyun waaf:): completed and in profusion.

( au faani haqqi): he fulfilled my rights completely, did not reduce a bit.
( waffa): the foregoing, i.e. to give fully {R, M}.

( istaufa fulanun haqqahu): he fully realized his rights.
( al-wafiyyu): the man who fulfills rights and realizes them fully too. It also means very faithful.
( al-wafaa): to fulfill a promise, to respect an agreement.
( al-wafaat): death, i.e. to complete ones days on earth.
( tawaffah-ul-laah): Allah gave him death {R, M}.

( al-waif): high ground.

( al-muwafi): something which appears suddenly {R, M}.
In the Quran ( eefaay ahad) (fulfilling a promise ) has come opposite ( naqaz) (breaking
of a promise), i.e. fulfilling a pledge has appeared opposite to breaking a pledge (16:91, 3:43).
( la yazlamoon), i.e. not to fall short of, or to be
( wuffiyat) has been explained by

found lacking.
Surah Hood says:
And indeed We wil surely pay them in full of their share

11:109

without being diminished.
This explains ( taufih), i.e. to complete without any deduction or reduction.
Surah An-Nahal says:
Allah creates you. Then He gives you death and
16:70
makes some of you reach old age in which the
organs weaken.

These meanings describe the various phases in a mans life as childhood, youth and old age, but if
(yatawaffakum) is taken to mean gives you death then it would actually mean that some people die
even before old age is reached and some die after reaching old age.
Surah Al-Anaam says:

6:61
Until death comes to you and our agents give you death

According to the physical laws created by God, his days are over and he dies.
About Jesus it is said in Surah Al-Maidah:
Then when you gave me death, You were overseeing
5:117
them.

( mutawaff): one who gives death.

( Inni mutawaffika): Allah says to Jesus that these people (the opponents) are making
schemes to arrest you and crucify you but We are also scheming against them and our plan is surely better
than theirs.
3:53

Result of my (Allahs) scheme will be that they will neither

be able to arrest you nor crucify you but you will die your
own death (in time)

History tells us that before they could lay their hands on Jesus, he had migrated from there according to a
plan. This was Gods scheme that was successful. More details can be found in the book titled Shola-eMastoor.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 244 of 276

W-Q-B

( al-waqb): a depression in a mountain or rock in which water has accumulated.

( al-waqbah): a high hole that is a man or two mens length in smooth ground in which water has
accumulated. Thereafter ( al-wagb) was used to mean any hole. It also means to enter something
and disappear in it.

( waqabatish shams): the sun set.

( waqabaz zalaam): darkness fell, i.e. people and everything entered in it and disappeared {T,
M, R}. Raghib says it means to disappear.
The Quran says:
when darkness falls all around
113:3
(when evil lurks in the darkness)
(See heading Gh-S-Q).

Maulana Abeedullah Sindhi writes that

( ghaasiqin iza waqab) means the thing that sets
and creates darkness by setting. It also means anything whose absence halts development, like when the
moon goes down. It is harmful for the plants. We seek the protection of God from the ills of life so that
He protects us and provides us with better accoutrements of life {Al-maqaam al-Mahmood}.

W-Q-T

( al-waqt): the limit of time fixed for some work, therefore this word is not used for indefinite time

( al-waqt). Any deed for which a definite period is

{R}. Indefinite time period cannot be called

( muwaqqat).
fixed is called
( al-qatuwat) and
( at-tauqeet): to fix the time.

( al-meeqaat): fixed time or place.

( meeqaat-ul-haj): the place where the pilgrims put on the particular un-sewn cloth for the

pilgrimage of Hajj {T}.
The Quran says:
77:11
When the time for the messengers shall be fixed

Surah An-Nisa says ( kitaban mauquta) in verse (4:103) about the salaat. One meaning of
this phrase is particularly designated duty and the second meaning is a duty for which the time has
been fixed.
( al-mauqutu) means a thing for which a limit has been set.
Ibn Faris says that
Surah Al-Baqrah says about the new moon:
2:189
It is an indicator of the periods for mankind

( meeqaat) is
( mawaqeet). Surah An-Naba says that the time for the results
The plural of
is fixed according to the Law of requital by using words ( kaana meeqata) in verse (78:18).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 245 of 276

W-Q-D

( waqad): fire, and for the fire to be bright.

( waquud): the wood which is used to start a fire.
The author of Lataif-ul-Lugha has said that ( al-hatab) means the wood that is used as fuel for
the fire and the wood is called ( waquud) when it is lighted for the fire.
( auqad) and ( istauqad): to light a fire {T}.
Roohul Maaani says it was a custom with the Arabs to light a fire on top of a mountain when a battle
was announced. This was called ( naar-ul-herb) or the fire of war (5:64).
The Quran says:
2:17
He kindled a fire

( atfa) in verse (5:64), which means to extinguish the

Surah Al-Maida says ( auqad) against
fire.
Surah Al-Qasas while relating the story of the Messenger Moosa, the Pharaoh said to Hamaan:

28:38
O Haman, kindle for me (a brick) on clay

( waquud): fuel (2:25, 66:9, 85:5).

( mooqadatah): the fire which is alighted (104:6).

W-Q-Dh

( al-waqzu): the force of the blow.

Basair says that ( mauquzatu) means an animal which has been killed by a blow with a stick or
with stones, and which is not slaughtered as done now., and that the stones with which the animal has
been killed are not sharp {T}. Before the advent of Islam or in the era of ignorance this sort of killed
animal used to be eaten.
Ibn Faris says this word basically means to kill with a blow of the stick.
( mauquzatah): an animal which has been killed with a blow of the stick. The Quran says such an
animal is forbidden to be eaten (5:3).
Abu Saeed says ( al-waqzu) means to hit behind the neck so hard that it topples the mind {T}.
The Quran has also declared that ( al-maitatu), i.e. the animal which is dead as forbidden (for
eating). This has been explained by saying that this is not incumbent on the animals which die a natural
death only, but it also includes those animals which die of suffocation or who die due to some blow.
( al-mauquzatah): that which falls from a height and dies, or which dies due to being hurt with
the horns of another animal, or which has been hunted by the carnivorous animals. But if the animal is
slaughtered according to the Islamic way, then it will not be forbidden (5:3).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 246 of 276

W-Q-R

( al-waqr): heaviness in the ears, or loss of hearing {T, M, R}.

The Quran says:
6:25
And there is deafness in their ears

( al-wiqru): heavy burden.

( al-waqaar): seriousness, greatness.
( jananoon waqir): a courageous heart which is not raffled {T, M, R}. This too clarifies the

meaning of ( waqaar).
The Quran says:
What has gotten over you that you do not ask Allah for
71:13
seriousness or sobriety?

Here the reference is to the condition in which man is not ruffled by every little thing but a solidity of the

sort in which the jolt of death too is unable to ruffle him. But this meaning will be true only when
(lillah) is taken to mean ( minal laah), otherwise it will mean why dont you believe in the
greatness of Allah?
( waqqara): to respect someone.
( tuazziruhu wa tawaqqiruhu): strengthen it and respect it (48:9).
In Surah Al-Ahzaab the wives of the Messenger have been told:
stay within your homes with dignity and seriousness, and do
33:34
not display any sort of nonsense

This is the meaning if the phrase is taken from ( waqer), but Abu Abeed says that this is from
(waqaar).

W-Q-Ain

( waqaa), ( yaqahu), ( wuquaa): all mean the thing fell down.

( waqaatil iblmeans): the camels sat down.

( waqaa rabioon fil arz): the first rain of spring rained down.

( mawaqiool ghais): the places where it rained.

( waqaatit tayr): the birds alighted on the ground after flying in the air.
( al-waqaoo): the stones.
( al-waqiyatu): battle, or an episode.
( waqaee ul-arab): the battle days for the Arabs.

( al-waqiyatu): a hammer {T}.

( al-waqiyatu): an event which is distasteful and abhorrent {R}.

Raghib says ( al-wuqua) means for something to fall or be proven.

Zajaj says that anything which is sure to happen is called ( waqiyah) {T}.
The Quran says:
Allah (as per law) makes it rain when needed and He rations
22:65 it so that it may not start raining at its own when it is not
needed
4:100
his compensation became incumbent upon Allah
QES-Norway

Lughat-ul-Quran

Volume IV

Page 247 of 276

7:118

the truth was proven as it had manifested itself;

52:7

Verily Allahs punishment must take place

56:1

When the thing which is bound to happen will take place

56:2

There is no lie in its occurrence

( mawaqio): the place where it will happen

( muwaqioon): one who goes and does it (18:53).
( auqaa): to put in (5:61).

W-Q-F

( waqafa bilmakani yaqif), ( waqufa): he kept standing in his place.

( waqaftuhu), ( waqafa): I made him stay, I furnished lodging for him.
The Quran says ( waqifuhum) in verse (37:24) meaning make them stay, or furnish lodging for
them.
( al-mauqifu): the place where to stand or stay.

( at-tauqifu fil hadees): to make something clear {T, M}.

( islahat tauqifu): to fix some talk.

W-Q-Y

( waqash shaiyee a baqihi aqba aqaaba): to protect something; to oversee and
supervise, to save one from harmful and painful thing.
As such, when a horse walks carefully due to the absence of a horse shoe or due to some injury in his toe
or due to pain in his foot or due to the land being hard, then it is called
( waqal farasu
minal hafa) {T}.

(waqayah): carefulness or a preservative {L}.

( sarjuw waaq): a saddle which is just right for the horses back and it will not injure or hurt
him.
The Quran has used the term
( waaq) to mean one who saves from harm or protects.

13:37
There will be none to save or protect you excepting Allah

At another place the matter has appeared to mean to be careful and to protect oneself, like

(fattaqun naar) in (2:24) which means protect yourself from hellfire or be careful about it.
( wattaqul laah) appears in the Quran time and again and means observe the laws of Allah i.e.
to oversee them and obey them and live according to them. This meaning has been made clear at
( udwaan) has been used against ( taqwa).
another place. In Surah Al-Maida,
( udwaan) means rebellion, thus ( taqwa) means the obedience of Allahs laws.
Since
In Surah Aal-e-Imran this has been made clear:
O, ye who believe, observe the taqwa of Allah as taqwa must
3:101
be observed
3:102
follow Allahs guidance during your entire life
3:103

all together should follow the Quran given by Allah

QES-Norway

Lughat-ul-Quran

Volume IV

Page 248 of 276

These examples make clear that ( wat taq-ul-laaha) means to observe the laws of Allah (the
Quran), and to live as per the dictates of the Quran. That is why those who do ( taqwa) have been
declared so against
( ghaween) in Surah Ash-Shura (96:90-91).
( ghaween) are those who
leave Allahs laws and follow their own desires or other laws, hence the muttaqeen are those who follow
Allahs laws. Regarding this complete coordination with the laws of Allah, surah Saad says
(muttaqeen) as against ( fujjaar) (38:28). ( fajir) is something that explodes and separates.
See heading (F-J-R). Thus muttaqi is one who sticks to the Quranic guidance.
With reference to disintegrating and separation and integration, surah Ash-Shams says that Allah has put
both these traits in human personality:
If a man wants, he can stick to the code of life given by Allah
and thus achieve crystallization of his personality, and if he

91:8
wants he can move away from it according to his wishes and
create confusion and chaos in his personality
About these two groups it is said in Surah Muhammad that one group is such which follows its own
desires and wishes, but the other group is of those people who follow the revelation. This second group
finds its taqwa (47:17), but only he can achieve it.
Here ( yatazakka) means development of personality (92:17-18), i.e. whoever donates his
surplus wealth for the sustenance of humanity, provides for his own growth and development (2:219).
As such muttaqeen are those who avoid the wrong way of life and develop their own personality by
following the Quranic values and by avoiding the bad deeds. This is what it means to remain with the
permanent values of the Quran i.e. to read, understand, and then accept these values willingly and bring
ones thoughts and deeds in line with the Quranic teaching. This is like sticking in a way like the saddle
fits the horses back without hurting him.
The Quran has stated in the beginning that it is
( hudal lil muttaqeen) (2:2), i.e. it guides those
who wish to stay away from the wrong path and wish to adopt the righteous path i.e. the path defined by
the Quran. Anyone who wants to be destroyed by following his own desires or anyone elses, can have no
interest in the right and wrong of life. The one who is bent upon committing suicide it is useless to useless
to advise him about the benefits of living a righteous life.
While studying the Quran, it is important to see the context in which the righteousness (muttaqeen) is
being referred e.g. whether it is about following the permanent values or to take precautions from the
destructive effects of various events.
For example:

( waqina azaabun naar) in (2:601)

( quwa anfusikum) in (66:6)

( myn yuqa shuha nafsihi) in (59:9)

( waqihimus sayyiaati) in (40:9)
( mun taqas sayyiaat) (59:18).
In all the above verses the meaning is to save or avoid from harm by following the Quran. The term
( wattaqu) in (59:18) means to avoid the adverse consequences of ones deeds. This means save
yourself (from the consequences) of breaking the laws of Allah, or avoid rebellious to them. This very
( taqwa) and whoever upholds the laws of Allah is the most respectable in Allahs
thing is called
eyes (49:13) and benefits from the good effects in the long run.
The word taqwa is a very comprehensive and frequent term in the Quran and this taqwa is so important
that it has become a word in its own right, which has been used by the Quran to create more words related
to it. It does not mean abstinence since abstinence is at best a negative virtue, i.e. it is the absence of
not doing something which is not good or a sin. But taqwa has the connotation of saving oneself from the
QES-Norway

Lughat-ul-Quran

Volume IV

Page 249 of 276

pitfalls in life and to observe the laws of Allah all during ones adult life. This means that along with
negative virtue, it also has a positive side or deed which is more important and dominant.
As mentioned above, the term taqwa is very comprehensive and cannot be explained by one simple
sentence. A man with taqwa possesses the traits of high moral character and this aspect encompasses both
the mind and the physical conduct. The definition of character is very difficult and western scholars too
are not united on any one definition, but the Quran has an easy explanation to this human aspect.
According to the Quran, there are two levels of a mans life. One is the level of animals whose demands
and functions are the same as any animal such as self-preservation, self-assertion, and procreation. The
urge of self-preservation is so strong that no individual gives preference to another where this is
concerned. The second level is one which may be called human life. In this life the main purpose is the
development of human Self (see N.F.S).
This development can be achieved through upholding the permanent values which have been given to us
through the Quran. The Quran acknowledges that the demands and needs of the first or animal level must
be carried out but if it so happens that those values come in conflict with the permanent values, then the
permanent values should prevail. This is called taqwa which is character, not national but individual
character. This must be followed and at some stage even if one has to sacrifice ones life to uphold the
permanent values then he should do so. The Quran says that those who think that the physical life is
everything and they do not believe in the human character are in denial of of their own Self (45:24,
47:13, 59:19). To believe in the human Self and to be aware of the inner thought process is the trait of a
believer or a momin. This is the level at which a momin accepts Allah with all His attributes as a model
and refers back to the Quranic permanent values to seek guidance in this life. This is what helps him to
sign post his character development as noted in (35:10, 14:24)
The Quran also acknowledges that self-interest should generally be kept in mind and that it is only a
demand of the intellect to save oneself from loss, and one who knowingly goes into loss is generally
thought to be foolish. But for a believer the preservation of the developed Self is more important than any
animal level instincts. When the animal instinct and upholding the permanent values clash, one should
uphold the thing of greater benefit, that is, human Self and sacrifice the thing of little value i.e. animal
instinct. This is why the Quran declares that the Quranic believers are those who are extremely selfconscious, understanding, analytical, rational thinkers, and continuously aware of the permanent values
e.g. (3:189), (8:24), (25:63). They continuously refer their thoughts to the Quranic values and evaluate
these thoughts and then take decisions this is important to understand as the decisions taken in line with
the Quranic criterion will benefit in the long term i.e. encompassing this life and the life to come (59:18).
Therefore to conclude:
The Quran does not simply make a verbal appeal to man to uphold the permanent values, but it appeals
based on reasoning and logic and tells the human intellect how it is good, advantageous, and beneficial
for itself to do so. This is the reason that it invites man to believe in one Allah based upon reasoning and
logic (12:108). And the basic characteristic of believers is that they do not believe in the Quranic values
( taqwa)
blindly, i.e. without the use of intellect, reasoning, and logic (25:73). This is what
according to the Quran is, and those who adopt it are declared ( muttaqeen).

W-K-A

( tawakkal alash shaiyee): he took the support of the thing and leaned against it.
( attukaatu): the stick which is leaned upon while walking, a man who needs a lot of
support {T, M}.
Surah Taha says that the messenger Moosa said:
20:12
This is my staff on which I lean and take support of;
QES-Norway

Lughat-ul-Quran

Volume IV

Page 250 of 276

This figuratively means the laws or commandments (that I have received from Allah) are like a staff for
me on which I support myself in order to meet the challenges of this life.
Surah At-Toor says:
52:20
Reclining on thrones lined up

Surah Yusuf says in the context of the dinner thrown by the wife of the Egyptian official:
12:31
And she prepared a banquet for them

Zajjaj says that ( muttaka) in (12:31) means the thing or the pillow, which one leans against during
the feast.
Some say it means food. As such, it is said ( ittikana inda zaid) which means we dined
with Zaid.

W-K-D

( al-wikaad): the rope with which the cows hind legs are tied together while milking it. It also
means the strap with which the saddle is secured.
( attawakeed), ( attakeed), ( al-myakeed): the leather straps with which the front
or rear parts of a saddle are tied tightly.
( wakkadar rakhl): he tied a seat on a camel tightly.
( wakkadal ahda), ( al-akda), ( akkadahuma): he made the wedding pact very
staunch and strong, tied the knot very strongly {T, M, R and Ibn Faris}
( akkadtu) is more appropriate for meaning the strength of promises and
Khalil says that the word
( wakkatu) for the strength of said statement {R}. Some have said that ( taukeed) as

compared to ( takeed) is more comprehensive (8:91) {T}. The Quran says do not break your
promises after committing to them.

W-K-Z

( al-wakz): to push, to hit with a fist, to deliver a blow, to hit the chin with a fist.
( wakazahu bir rumh): he put the lance into him.
( wa kaztu anfahu): I broke his nose {T, M, R}.

Surah Al-Qasas says:
28:15
Moosa hit him with a fist.

W-K-L

( rajulun wakulun), ( muwakil): a man who himself is weak and looks for support from
other people in doing every work.
( tawakulu), ( tawakala): people started delegating each others work to one another.
( ittakal alaihi fee amrihi): he trusted him in his affair.
( au kaltu ala akhikal amal): I left everything completely to your brother.

( al-wakeel): supervisor or one who looks after the affairs of another {T}. It also means one
responsible for something {T}.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 251 of 276

We are used to ( tawakkul al allaah) meaning delegating all work to Allah and not doing
anything on your own. This meaning of ( tawakkul) is against the Quranic meaning because at
every step the Quran advocates continuous struggle with strong resolve and Iman in the permanent
values.
If you throw a man into the sea he will drown if he cannot swim. If you throw a piece of iron into the
water it will sink immediately, but if you build a ship out of iron sheets according to a particular design
then the contraption will float on the water, and it will also carry many people.
We sail ships on the sea with equanimity and also board such ships with complete equanimity. Where
does this equanimity come from? The equanimity is born of the belief that the ship will not sink because
it has been built according to the laws of Allah in which a ship built to a certain size and design will not
sink. These laws can be fully relied upon, and they will not deceive us if followed honestly. This hope
will not diminish or disappear. This support will not give way. This is what ( tawakkal) is.
The Quran says that in the same way that Allahs laws about things in the universe can be relied upon,
and they shall never deceive us, so do social laws of Allah given to us through the Quran can be relied
upon, and they will never deceive us. If human beings follow those social laws then good results will
definitely come out of them. This is called ( tawakkal al-allah) and in these meanings Allah
is ( al-wakeel) or one whose laws can be fully depended upon. (azm) or the solid intent of doing
something is a necessary condition of this ( tawakkal) (3:158). The group of believers is one which
has full belief with intent on the laws of Allah. Such people are called ( mutawakkileen) as in
(3:158). Anyone who believes in any other law is a mushrik (one who attributes other laws to Allahs
laws) and cannot benefit in the long term (16:99,100)
( wakkala): to delegate the matter to someone (6:90).
Surah As-Sajdah says:
32:11
to whom you have been assigned

W-L-T

( al-walt): to minimize the loss.

( walatah), ( haqqah), ( yalituh), ( awlatah): all mean he lessened his right {T,
M}.
The Quran says:
52:21
We shall not depreciate their deeds

This has also been written under the heading (L-Y-T), (W-L-J).

W-J-L

( walja), ( yalju): to enter {T, M}.

Raghib says ( al-wuluj) means to enter a narrow space.
Some think it means to enter slowly {T, M}.
( al-waleejah): bosom friend, sincere friend, a man who is not your kith or kin, but who is very
reliable to you (who is in a way insider to your clan), confidante (9:16).
Surah As-Saba states ( walaja) against ( kharaja) in (34:2).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 252 of 276

At another place it is stated:

31:29
He makes the day enter night and night enter day.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 253 of 276

W-L-D

( al-walad): whom somebody has given birth to. It is used for singular, plural, masculine and
feminine.
The plural is ( aulaad),
(wildah) and ( waldun) {T}.
But it is also used to mean for a foetus in the womb {M}.
( al-waleed): a child, till it remains a young. It also means slave or servant.

(wildaan): the plural of ( al-walad).

( al-waalid): father.
( al-waalidah): mother.
( al-wildaan): mother and father, parents.
( mauluud): the time and place of birth.
( milaad): the time of birth {T}.
Muheet says that ( at-tawallud) means some organic thing to be produced without parents in the
heat of summer, like organisms are born in water {M}. This is probably a term of that time because we
have later found out that even germs are not born without parents, although the process of their birth is
rather different to that of ( tauleed).
At several places in the Quran it has been said that God has no ( wald) or father (4:171). This does
not only contradict what the Christians believe that Jesus is the son of God, it is also meant by this that
God has not created the universe through the process of ( tauleed), (or from a mother and father),
but was created (parentless) by God. In pro-creation or ( tauleed), that which is born contains a part
of the pro-creator (genes), and that part is reduced in the pro-creator, but in the process of creation, no
portion of the creator is passed on to the creation. Therefore, creation does not produce any deficiency
in the creator.
God is the Creator and He wants man to be creative too. As far as birth is concerned, it is a biological
process which both animals and humans share. Man attains the level of humanity when he is creative but
procreation only gives it an animal level (although for reproduction this too is necessary). Man should see
as to how much creation he has made, not how much he has pro-created, how many kids he has
produced. Creation is a duty for the human beings. This is the reason that the Quran accepts that beside
Allah, there are other creators. It calls Allah as ( ahsanul khaaliqeen) or the best of
creators, i.e. He, whose creation is the best (23:14).
The Lataif-ul-Lugha says that ( al-wald) means the son as well as his son, i.e. grandson, but
( al-mauluud) only means the true son (who is direct).
While giving the orders about inheritance, the Quran says:
4:11
Allah instruct you this in regards to your children

( aulaad) is the plural of ( walad) and therefore not only means sons and daughters but also
their sons and daughters. If some deceaseds son is alive then he will be the deceaseds ( walad). But
if a man has died, and his son is alive (that is, the grandson) then he will be the ( walad) of the
deceased son and he will inherit from the grandfathers inheritance. Similarly a mans children will also
inherit, or will be included among the ( aulaad). Similarly only the living parents will not inherit
but the grand-parents too.
Surah Al-Baqrah has stated that mothers should suckle their children for two years:
2:233
And the responsibility of their provision is on their father

QES-Norway

Lughat-ul-Quran

Volume IV

Page 254 of 276

The responsibility or of the upkeep of the mother and the child is on the father. The Quran has used the
words ( mauludun lahu) i.e. he for whom the woman has given birth to the child, thus if the
father is present then these words will apply to him. If he is not present then these words will apply to
whoever (male) takes his place.

W-L-Y

( al-walyu): to get closer to someone. Ibn Faris too says this is the meaning of the word.
( daarun waliyyah): house nearby {T}.

( al-walyu): for the next thing to be adjacent to the first thing without any border or barrier in
between {T}.
Raghib says that ( al-walu) and ( at tauli) means for two things to appear one after the
other in such a way that nothing comes in between them, which is dis-similar to them.

( waliyatil ard): the land had the first rainfall of spring.

( aula laka fa aula): destruction is imminent. This way this metaphor is used to mean

near {R}.
Ibn Faris too says this is a warning, and is said when an opportunity has been missed (gone out of hand).

( huwa aula bikaza): he is more deserving or capable (33:6).
( al-waliyyu): friend and helper.
( al-muwalah): to love each other and be friendly, to have an agreement, to be near one another,
to appear continuously. It also means to intervene for establishing peace between two quarrelling
individuals.


( istaula alash shaiyi): to take over something by force.


( istaula ilal amr): to be dominant in some matter {T}.
( al-wilaayatu): statehood {M}.
( waalin): administrator or ruler.
( aulaituhul amr): I made him administrator in the thing or matter.
( al-waliyyu): ruler and administrator {T}.
( tawallahu): made him the wali (16:100).
( tawal lal amr): he accepted the responsibility in the matter.
( walla) has differing meanings, as to refer to someone and also to avoid someone.

( walla haariban): turned away and ran.

( fawalli wajhaka shataril masjidil haraam): face towards the sacred mosque
in Mecca.
( tawalla unhu): avoided him, neglected him {T}.
( tawallahu): to follow it and to adopt it (16:100).
The Quran uses this root in the following opposite meanings:
- To face someone (2:115) and to turn the face away (2:142) and to become the ruler (2:205)
- Overwhelm and overpower (18:45), and helper or supporter (7:111)
- Heir (19:5, 17:33), a distant relative (4:33, 10:5).
One way is to bow willingly before an ideology or belief and make this the purpose of ones life, which is
called ( imaan), and then follow it fully, this is called Islam. But the other path is to find ways and
excuses to get around the first way. This is circumvention or avoidance. This is called ( tawall). As
such in (2:137), this word has been used opposite to ( imaan), and in (3:19) opposite to
(aslama). Also see (16:81-82), (4:80).
( itaat) which means obedience, thus ( tawall) not only means
This word is used against
to defect to another way of life but also to follow it partly and find ways to avoid it while remaining
QES-Norway

Lughat-ul-Quran

Volume IV

Page 255 of 276

within a religion or a system. That is why ( tawalla) has been used against
(salla) in (75:31,
32).

(salla)
means
to
follow
completely
or
obey
completely,
to
follow
in
somebodys
footsteps.

In opposition to

(salla),

(tawalla)
means
to
shun
the
Deen
(way
of
life)
prescribed
by the

Quran and in its place to consider self-created practices as the way of life, and to consider this as the
observance of the (real) Deen.
Ordinarily the Quran has described the relationship between man and Allah as friendly. If man follows
the laws of Allah then Allah becomes a friend and wali, and the enlivening results accompany man. As a
consequence through mans following these laws, Allahs universal program gets implemented (i.e. the
universe becomes a better place). Thus man too becomes the wali of Allah. Therefore on one hand the
Quran calls Allah the wali of man (2:257), and on the other hand has called the momineen as
(auliya) of Allah, meaning friends of Allah (10:62).
( auliyah) is the plural form of ( waliyyun). Remember that there is no particular group of the
auliya of Allah. According to the Quran every momin is an aulia of Allah. It has been clearly stated as
aulia of Allah:

10:63
Those who have faith in the Quran and live according to its laws
Their characteristic, it says:
They enjoy the pleasantness of life here (in this world) as
10:64
well as in the life hereafter

Nobody can obviously see the life hereafter, but the life in this world can indeed be witnessed. Therefore
auliya of Allah are those who enjoy life in this world and make efforts to establish Deen in this world
because it is through this system that successes in this world as well as in the hereafter can be achieved.
This group of people has been called the ( hizbullah) or the party of Allah (58:22). Those who
remove themselves from them or oppose them are those who live in rebellion to this system, and are
hence ( hizbush shaitaan) (58:19) i.e. those who follow their own desires. Any other
concept of aulia of Allah other than this is non-Quranic and is borrowed from others.
In Surah Muhammed it has been stated that if the conditions of former nations are considered, then one
can find out what happened to those who went against the permanent values. Those who are rebellious
even now will share the fate of those rebellious nations. After that it is said:
This is because those who believe in what the revelation has



brought them, have Allah as their maula (friend, companion,
47:11
benefactor), and those who oppose this way, do not have any


maula
This means that the nations which oppose the permanent values of the Quran cannot be saved by anyone
from the destructive results of their deeds. Thus nobody can be their maula.
( anta maulana): you are our malula (2:286).
But Surah At-Tahreem says:
66:4
His maula is Allah and Jibreel and Saleh momineen

Obviously the way in which Allah can be the maulah (friend) of somebody, none other can. Therefore the
friendships of Allah, Jibreel and the momineen are obviously of different types. To consider them to be
maula in the same way is wrong. Nobodys friendship can provide any help against the laws of Allah.
44:41

The day when no friend can help any friend

The Quran has reiterated the fact repeatedly that momineen can be each others wali but a momin cannot
be the wali of a non-momin. It is obvious that only those people can befriend each other who share the
same purpose in life. Those who have different purposes in life will obviously have different paths to
QES-Norway

Lughat-ul-Quran

Volume IV

Page 256 of 276

achieve them, so how can they be each others companions and confidantes? Non-momins can be cooperated within good things, but they cannot be made ones confidantes. In this context see verse (3:27),
(3:117), (4:89), (4:139), (4:144), (5:51-55), (8:73), (9:10,, 23, 37), (47:12,13), (58:22) and (60:104).

W-N-Y

( al-wana): tiredness, exhaustion.

( wana), ( yani), ( wanya): to be idle, to weaken, to be weak and old.

( naaqatu), ( waaniya): tired camel.
Ibn Faris says that this word basically means weakness and senility.
( al-meena) and ( al-meena): port, place where ships rest after arriving.
( al-meena): the pieces of stone which are used to make ceramics {T}.
Surah Taha calls upon Moosa and Haroon to go to the Pharaoh:
And never slacken in the struggle to further the code cause of Allah. (Your
20:42
struggle should not slacken a bit for this purpose.)

W-He-B

( wahaba), ( yahabu), ( wahba),

(hibah): to endow, to give.
( al-hibah): the gift which is not given as compensation nor involves any interest of the giver.

( al-mauhibah): a cloud which rains down over the place where it hovers.
( au habtu li amri kaza): I dominated the matter (or amr) {T, M}.

The Quran says:
33:50
If he surrenders himself to the messenger
He said that I have brought you a message from your Sustainer,
19:19 which is that I will endow you with a chaste and developed
child.
Allah has granted me (Moosa) the messenger-hood.
26:21 (Messenger-hood cannot be acquired through any personal
effort)

Allah has the trait of being ( al-wahhab) as mentioned in (3:7). Here it means that Allah bestows
abundantly without expecting anything in return.
Surah Saad has used this word to mean return:
38:43
to endow for those who are lost
To be found again is a sort of gift too.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 257 of 276

W-He-J

( wahajatin naar), ( wahja): for the fire to be alight and burn bright.
( al-wahaj): the sun and the heat of fire.
( tawah-hajal jauhar): the jewel shone brightly {T, R}.
The Quran says:
We created the sun as a lamp which gives out light and heat
78:13
abundantly.

W-He-N

Lais says that ( waahin) means for a man to be feeble in some matter or work.
( al-wahn): to be found weak in some matter or weak in body.
( mauhun): a man who is bodily weak {T}.
Surah Ale-e-Imran uses ( wahn) along with the words to mean weak and feeble (3:145). This
expostulates the meaning of this word.
( wahna): became weak and feeble.
( wahana): made weak.
Surah Al-Anfaal says:
8:18
Allah will weaken or foil the plans of the opponents

The muslims have been told:

You shall have no weakness, neither physical nor of
3:138
knowledge, intellect or insight

This is said so because the Quran has considered it necessary to have both sorts of strengths, physical as
well as mental (2:247), nor any weakness in character.
This shall result in:
3:138
you will rise above all (if you follow the Quran)

W-He-Y

( al-wahyu): for a gap to appear in anything, for the fasteners of anything to loosen.
( awhah): he made him weak, he weakened him.
( al-haaitu yahi): the wall is about to fall {T, R}.
( rajulun wah): feeble, infirm, weak or unreliable.
( hadeesun wah): very weak matter {T, R}.

The Quran says:
69:16
The sky will be torn asunder and its fastenings will become loose.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 258 of 276

Wy

( wy): this word is used to express wonder or sorrow.

The Quran says:
Alas! Oh, we thought it was like this, but it so appears that
28:82
the matter was opposite to it

W-Y-L

( wayl): for evil to take place.

This word is a static noun and has no verb {T}. This word is used to express pain and sadness, or
punishment and misery, or a bad result.
( al-weila): ignominy, destruction and annihilation {T}.
( wayl): destruction (104:1).

( weilaka): repentance (46:17)

( ya-wailati): mixed emotions of shame and surprise (taken a back) (11:72).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 259 of 276

When this letter comes at the end of a word, it associates the words property factor.
It is used for both masculine and feminine.
( ghulami): my slave.
( nemati yallati): My favour which I (2:40).
Sometimes it is removed or only implied like in ( wali-ya deen). Here ( ya) after ( deen)
has been removed and only ( deen) is remained.

Ya

It is a word for addressing in the meaning of O you.

( ya ardublai): O Earth, swallow it.
Sometimes it is only implied:
( rabbi la tazarni farad): (21:89) (O my Sustainer, do not let me be alone.
Here the word before Sustainer is only implied, not actually written.
After ( ya), the word ( ayyuhal) is added:
( ya ayyuhal lazeena aamau): O you, who believe (9:28).

Y-A-S

( alyaas): to despair and lose hope.

( yawos), ( yaoos): someone who loses hope.

( istayaas): lost hope {T}.

Surah Yusuf says:
12:80 when they lost all hope in him
do not despair of Allahs mercy (nobody but the
12:87
unbelievers do so)
13:31 do they not come to know about it

Ibn Faris says that among the basic meanings we have to know or to comprehend.
Raghib says that this is a figurative meaning.
Surah Al-Mumtahina says:
60:13 the denial which is born of hopelessness

Consider the above verse of Surah Yusuf once more. You will find a great principle about the rise and fall
of nations in it. This verse says:
12:87

do not despair of Allahs benevolence because

nobody despairs of Gods mercy (rehmat) except
those who do not beleive

At another place this has been said as:

QES-Norway

Lughat-ul-Quran

Volume IV

Page 260 of 276

39:53

Despair not of the mercy of Allah

A momin believes in the laws of Allah, i.e the result of righteous deeds and their veracity, and he
traverses the righteous path with the belief that if due to some difficulty or due to some error on his part
he may come to suffer a loss, this does not shake his belief and he never loses hope. He staggers but
recovers, rectifies the wrong he has committed and once more starts following the right path. This is what
is meant by not losing hope in Allahs mercy i.e. referring all thoughts back to the Quran for guidance.
One who loses hope is one who is following a path that is based on conjecture and speculation. When he
meets failure then he stops right there and loses hope of ever reaching his destination, but he who believes
in the path being correct which is determined in the light of the Quran never loses hope. This is the reason
that the Quran says hopelessness and devilishness (Ibleesiyat) are akin. See heading (B-L-S). But Allahs
mercy is not invoked by sitting around and doing nothing.
It has been said:
in order to be free of misery and to invoke benefit, call upon
7:56
the laws of Allah and have faith that Allahs mercy is near
those who live a balanced life

Another important issue needs our attention here. A man is engulfed in misery and he finds no way out,
but he does not lose hope. He is not disappointed. He takes it as an inevitability of the events. He does not
let hopelessness set in him. This man does not despair of Allahs mercy and kindness. But if he decides
when facing some setback that he is not able to face the challenge then despondence sets in. Anyone who
has faith, and who is confident never lets despondence set in i.w. he has confidence and is therefore
hopeful. But a man who loses faith in himself and lets despondence set in, becomes a victim of
depression. He becomes frustrated and this might even in some cases lead to committing suicide. He who
commits suicide considers himself valueless. He thinks there is no cause any more for him to remain
alive. He falls from grace in his own eyes. Since all depends on materialistic means in a materialistic
concept of life, therefore when those means come to an end for some reason, then one becomes
despondent. However, the possibilities of human endurance and inner Self are infinite and none should
say at any time, that I can do no more. He can acknowledge that he is out of materialistic means, but he
should never lose faith in his Self.
( kufr) is actually a denial of ones Self and also denial of another Truth i.e. the denial of the
infinitely developed Self of Allah as a model. Besides, by having hope in the human Self, one learns to
feel the need for the permanent values which one gets through the revelation these values prevent him
from avoiding the tribulations in life and facing these trials and tribulations do not let him be despondent.
He is not even afraid to face the physical death because he knows that death is only a taste for his Self
(29:57) and he gradually develops the assurance based on evidence that his Self will survive to the next
life. Note that why despondence or hopelessness is actually ( kufr) and how the Quran helps to
replace it with Iman in Allah and turns it into hope and leads to real happiness.

Yajooj/Majooj
/



The nation on behalf of whose protection from attacks Zulqarnain had built a wall (18:94). Details can be
found under the heading (A-J-J).

Yaqoot

( al-yaqoot) is a Persian word which is also used in Arabic. It is used for a hard and clear stones

of different colours, usually red.

The Quran says:
QES-Norway

Lughat-ul-Quran

Volume IV

Page 261 of 276

55:58

As if they are yaqoot and marjaan

Ya laita

It is the compound of ( ya) and ( lait) which means only if. See heading ( ya) and
(lait).

Y-B-S

( yabisa): for something which is damp, to dry up.

( al-yabsu): a thing which is wet and then it dries up.
( shah to-yabas): a goat whose teats dry up and it stops giving milk {T}. ( al-yaabisaatu): a
place which has water and then it dries up {M}. In Torah the word (al-yabsu)has been used for the dry
land.
The Quran says that Moosa was directed:
Lead the Bani Israel by the way which was under water
20:77
previously but which is now dry
Surah Al-Anaam says:
there is no wet or dry thing (wet or dry fruit) in the universe
6:59
which does not have the necessary laws in the book of
nature

Y-T-M

( al-yutm): to become lonely and alone i.e. by oneself. This is its basic meaning.
Usmai says that ( al-yateem) means sandy land which is different from the surrounding lands.
Ibnul Airaabi says that ( al-maitam) is said for anything which is lonely and by itself.
Raghib thinks that any unique and lonely thing is ( yateem) {T, R, M}
( durratun yateemah): a unique pearl which is one of its kind:
An orphan is also called ( yateem) because he is left alone.
Haraali says that for the father not to be present when he is needed is called ( yutm). This is why
until the child attains maturity he is called ( yateem), but after maturity he is no more called so. As
against this, a girl is called ( yateemah) until she is wedded even though she may be adult. Among
animals a young one is called ( yateem) if he loses his mother, because in animals it is the mother
which nurtures the young. They do not really need the father after birth. If a human childs mother dies,
then the child is not called ( yateem). It is called ( munqatiun) or ( ajjiyun). If it loses
both mother and father then it is called ( lateem). The plural is ( aitaam) as well as
(yataama).
( imraatun mutim): a woman whose children become orphans, i.e. whose husband dies {T, R,
M}.
Lissanul Arb says that ( yateem) means a woman who has no husband, i.e. he has either died or was
not there in the first place. The Quran says ( yataman nisaai) in (4:127) and refers to such
lonely women.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 262 of 276

Keep these meanings of ( yatama) in mind and then recall Surah An-Nisas verse which says:
If you find that you will not be able to do justice

with the yutama (will not be able to fulfill their

4:3

rights), you can wed either two, or three, or four of



them
After the advent of Islam the small group of muslims had to fight many battles in which many women
became (imprisoned and were turned slave-girls (as was the practice). Many adult girls could not find
husbands. This was a problem which needed to be solved quickly.
The difficulty was due to:
- the ordinary order of the Quran is to wed one woman (4:3)
- the muslim women were not permitted to marry the kaafir (the unbelievers) or the mushriks
(those who also followed other laws). They had to wed muslim men only and their numbers were
greatly reduced as stated earlier.
To overcome this emergent problem the Quran had temporarily relaxed the rule for monogamy and said
that these women who were left without husbands or had become widows or were unmarried can due to
these exceptional circumstances, marry as advised in (4:3). Subject to ones choice, these women were
provided the protection (of a man or husband). This is the only verse in the Quran where polygamy or
more than one marriage has been allowed. If such conditions do not prevail then the law of a single
marriage i.e. one man to one man will prevail.
( yatim), ( yatma): to weaken or become feeble, to become unable or become tired, also to
become an outcast.
( yatm): sadness and worry and also to delay or neglect, because delay is made often in helping the
orphans or they are neglected.
( al-yatam): need or requirement {T, R, M}.
The Quran exhorts looking after the orphans and describes the reason for the destruction caused by the
capitalist system.
89:17

You do not honour the yateem

Here ( yateem) does not only mean, those whose fathers are dead, it also means all those people who
have been left helpless in a society. It means anyone who feels that he is alone in a society (can be
physical or mental or both isolations) and nobody is there to help him and his misery is entirely his own
(and not shared by anyone). Hence it means someone who feels that there is nobody to commiserate with
him or help him. A society that does not respect such a person gets eventually destroyed. The Quran
creates a society (& a world) in which nobody feels that he is left alone, and that there is nobody to help
him.
That is why Allah has told the Messenger Muhammed:
Is not it a fact that he found you to be yateem and provided the
93:6
means for your upkeep

This makes it clear that a ( yateem) is someone who is without sanctuary, and to provide shelter or
sanctuary for such a person is the responsibility of the society that is established in the name of Allah
based on the Quranic values.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 263 of 276

Yahya

(Yahya) has been said to be among the messengers of the Bani Israel by the Quran (6:85). He was

the son of Zakariyah (9:7), a messenger with a book and a firm and a decisive man since childhood
(19:12), and man of many righteous traits (19:13-15). Some think that John, as mentioned by the Bible, is
the same person as Yahya. The Bible in respect of John says that I tell you that verily nobody greater
than John has been born who baptizes.
Renan in his book, Life of Jesus, writes that the centre for Johns education was Judea but he was
famous far and wide and Jesus had also visited him. He further writes, that John and Jesus established a
strange but revolutionary system in the desert until in the year 29, John was arrested after which Jesus
had returned to his homeland.

Y-D-Y

( al-yad): hand (feminine). The plural is ( aydin), but this word is used to mean so many things
that it is not possible or relevant to mention all of them here. It is used as we use the word hand in
Urdu, like place and honour, protection, expertise, power and authority, dominance and over-powering,
helper, help and reply to call for help, a reward or favour.
This word also means shame and chagrin insult.
The Quran says about the Messengers:
38:45 They possessed both strength and insight

On the other hand, about their opponents it is said that they always tried to:
14:9
prevent them from speaking

Ibn Qateebah has said it also means that in their anger or frustration, they begin to wring or cut their own
hands {R}.
This word will be translated according to the context in the Quran wherever it appears. The Quran uses
the phrase ( baina yadaihi) at several places which literally means between his both hands, i.e.
in front.
The Quran has called itself
( musaddiqal lima baina yadaih). As such, ( lima
baina yadaih) means that which is in front of it. The Quran calls itself the supporter of the moral values
which had been sent before its advent and some of these were present in the society even at the time of
the advent of the Quran, such as do not lie and do not steal etc. The Quran supported such values. It
did not support the entire earlier books existing at the time because it considers these books as tampered
with. For the right meaning of ( musaddiq), see heading (Sd-D-Q).
The Quran has used this term, some of these are noted below:
We have created the heavens (the planets or space) with power and
51:47
authority
(the people with the book act according to it in return for)
9:29
living in peace which it enables them to
25:27 to chew ones hands (ones fingernails) in anger
all that their hands have sent before them (effects of their deeds as
2:95
per the Law of requital)
2:195 do not destroy yourself with your hands
QES-Norway

Lughat-ul-Quran

Volume IV

Page 264 of 276

49:1

In reference to orders and decisions

For explanations regarding cutting of the hands of a thief, see heading (Q-Th-Ain), and
( yadi
baiza) in the heading (B-Y-Zd) and (Zd-M-M).

Y-S-R

( al-yasar), ( al-yasr): softness.

( al-yusr): ease, abundance, the abundance of comforts, strength, well-being economically. It is the
opposite of ( usr) which means paucity {T}.
( yasira) and ( yasuril amr): the matter became easy, made the work or matter easy.
( yassara): made this issue easy
( tayassara), ( astaisar): became easy, became available easily {T} (73:20, 2:296).
Ibn Faris says it basically means to open and be easy.
( al-yasaar): left hand, to the left side. It is the opposite of ( yameen) {T}.
( al-yaseer) and ( al-yasoor): easy, small thing {T}.
( al-maisaratu) and ( al-yasaar): strength, well-being, free from need {R} (2:280).
( al-maisir): gamble, chance, the camel which is won or lost in gambling {T}.
The Quran has used ( yusr) against ( usr) in (2:185).
Surah Bani Israel says:
17:27 talk to them politely (softly)

Surah Al-Ahzaab says ( yaseera) in (33:14) which means at least, very few, few in number, for
some time or few in number.
Surah Al-Baqrah says about drinking and gambling:
2:219

There is a great sin and some benefit in both of them for the
people, the sin in both is far greater than the benefit.

( maisirun), has come from ( yusr) which basically means ease. Although the Arabs call
every type of gambling ( maisar), but if it is not confined to the particular type of gambling which
is played by arrows in a certain manner and in which a camels meat was divided accordingly (win or
lose), then it would mean any wealth or riches that a man gets easily.
Although this type of wealth that is acquired easily is generally welcomed, it produces laziness and
slackens the will to work. See heading (A-T-M). Such earnings are more hurtful in the long run than the
benefits derived. Therefore, this sort of wealth has been forbidden to acquire.
As such it has been called ( rijsoon min amalish shaitaan), that is, a work of the
devil (5:90). This has been said to be a hurdle in the system of salaat advocated by the Quran (5:91).
The Quran teaches that a man should earn through his efforts, and whatever is more than his needs,
should be made available for the sustenance of others (2:219).
Obviously wealth, if acquired easily without much effort, will make a man habitual of such effortless
acquisition and will thus weaken his abilities as the human Self develops when it participates actively in
meeting the challenges of life. The easily acquired wealth increases the lust for more wealth, and instead
of sharing it with others, man is always trying to grab whatever he can for himself, like any gambler
wishes to do. Therefore any wealth that is acquired without much effort is ( maisar). Under the
QES-Norway

Lughat-ul-Quran

Volume IV

Page 265 of 276

capitalist system most large businesses are based on the exploitation of the labour class especially those in
the so called developing world and actually comes under ( maisar). If one goes deep into the basic
meaning then he will find that the entire capitalist system is ( maisar). In this system every man
endeavours to reap the benefits of the work of others and those at the lower end of the society become
poorer with every passing day. This is the state of the world as we see it today.
The Quran has said that if you want to acquire real ease and comfort in life, then face difficulties:
94:5
Indeed, in hardship, there is ease

The individual or nation which is shy of facing difficulties can never really acquire ease which creates
real happiness, although he can attain ( yusr), i.e. easy money which makes it habitual of laziness
and weakness and which ultimately leads to self-destruction.

Yaqoob

Ibrahims son was Ishaq and his son was Yaqoob. Allah has mentioned him among the messengers.
2:136

And We gave the revelation to Ibrahim and Ismail

and Is-haaq and Yaqoob

His (Yaqoobs) title was Israeel (man of Allah) and his descendants were called Bani Israel (descendants
of Israel).
Surah Aal-e-Imraan says:
3:92
Except of which Israel had forbidden for themselves

Surah Maryam says:

19:58 The progeny from Ibrahim and Israeel
Yusuf was his son.

Yaooq

This was the name of an idol of the nation of Noah (71:23). The Arabs were well familiar with this name.
The tribe of Banu Hamdaan used to worship an idol of this name as well.

Yaghoos

It was also an idol of the nation of Noah (71:23) and the Arabs were familiar with this name as well. The
tribe of Banu Murad used to worship an idol of this name.

Yaqteen

( al-yaqteen): a vine which spreads out on the ground, like that of melons, gourds, etc. Some say
(yaqteenah) means gourd {T, M, R}.
that ( yaqteen) means a gourd vine, and also that
Taj-ul-Uroos says that a plant with the life of one year is called ( yaqteen) and that every big leaf
is called ( yaqteen).
QES-Norway

Lughat-ul-Quran

Volume IV

Page 266 of 276

The Quran says:

37:146 a plant with short leaves but which provides shade

QES-Norway

Lughat-ul-Quran

Volume IV

Page 267 of 276

Y-Q-Ze

( al-yaqzha): awakening. It is the opposite of ( naum) which means sleep. It has the
connotation of astuteness (being wide awake).
( rajulun yaqizu), ( yaqaiz): a man awake. Its plural is ( ai-qaaz) as against
(raqud) (18:18).
( abul yaqzaan): a rooster (the masculine of hen) {T}.

Y-Q-N

( yaqinal amra), ( aiqanahu), ( astaiqanahu), ( tayaqqanah): he came to

know about the matter and found out the truth about it.
( yaqnun), ( yaqan): for some matter to be evident and proven.
( yaqeen): it is the opposite of doubt, i.e. for doubts to be removed and to be proven as true {T}.
Death too is called ( yaqeen) because every living being has to face it, and daily events give
testimony to this {T}
Surah Al-Anaam says about Ibrahim:
6:67
He reached the truth after observing the universal laws
Surah Al-Hijr says:
You continue following the laws given by your Provider till your
15:99 claims (that following this system will prove very rewarding) are
proven as a truth

( imaan) would mean to trust someone that he is telling the truth and ( yaqeen) would
Thus
mean for it to be proven as palpable truth (74:47).
102:6

you will see it as a proven fact

The Quran says that the momineen have ( yaqeen) on the ( aakhirah). This means that they
have faith on the future results of their deeds (2:3). When they establish this system (of Allah), these
( imaan) turns to ( yaqeen) (2:2). This is
results are factually made evident. This way their
( imaan) to
what belief or faith in the ( aakhirah) means. This way man travels from
(yaqeen) and has faith that in the life ( aakhirat) too is a reality.
( imaan) is only for the convenience of readers
The distinction drawn between ( yaqeen) and
( imaan) is another name for ( yaqeen), and
to understand the two terms otherwise
( imaan). These two words are alternatives to express the
(yaqeen) cannot be produced without
( imaan) is
same inner state of a momin: or one can say that ( yaqeen) takes birth when the
proven by the results:

Y-M-M

( al-yamaam): to intend {T, M}.

( al-yumm): river. It also means sea {T, M} (28:40, 28:7, 20:39).
( an-nayammum): to intend to do something, to intend {T, M} (5:6, 4:43, 2:267).
Also see heading (M-S-He).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 268 of 276

Y-M-N

( al-yumn): profusion, not physically but in effect.

( al-maimanah): profusion towards the right side.
( al-yaman): on the right side.
( al-yameen): right hand, on the right side. It also means strength {R}.
( aimaan). The Arabs used to strike their
( yameen): to promise or to swear. The plural is
right hand over the other when they swore {T, M}.
Surah Al-Kahaf says:
18:18 On their righ and their left sides
From the corner of the blessed valley (or from the right corner of
28:30
the valley)

To mean oath the word ( aimaanukum) has been used in (2:224).

( aqadat aimaanukum) has been used in (4:33).
For marriage the words
To mean blessing, the words
( ashaabil yameen) have been used in (56:27), and also

( ashaabul maimanah) in (56:8), but they can also mean those on the right side.
( at-tooril aiman): power (19:52).

Surah As-Saaffaat says:
37:93 Ibrahim struck the statues (idols) with full might or power
In the same surah a little earlier it is said:
they will say that you used to come to us with tremendous
37:28 strength and means (and thus used to prevent us from
adopting the path of the truth)

( ma malakat aimaanukum). Literally it means

At several places the Quran has said
whose possessors. At some places this phrase means those who are your subordinates or under you as
in (4:36). But at other places it means slaves and slave-girls.
Surah An-Noor says:
Those slaves of yours who enter a pact in writing with
24:33
you (enter into a pact for their freedom)

Before Islams advent slavery prevailed in the Arab culture. Slaves used to work outside the home and
slave-girls within. This was the society in which Islam made its advent. When the Arabs turned to Islam
they had these slaves and slave-girls. Islam had made its appearance to free mankind but if it advocated
freedom for all slaves (who were present in the society at that time) at once, then this would have created
imbalance in the society as these freed human beings had nowhere to go to earn a living. Young women
in such large numbers without husbands (the slave-girls), if let loose in a society, would certainly create
chaos and would have given rise to more corruption in the society. Therefore Islam didnt order them all
to be freed from bondage at once, but closed the door to any more slavery for ever. At the same time it
gave such orders for slaves and the slave girls then present in the society, that they would gradually induct
as free men and women in the society as respectable equal human beings. Till they did so, they would be
( ma malakat
treated humanely. Whatever has been referred in the Quran under this term
aimanukum) has been said about these slaves and slave women. Thereafter, the door to further slavery
was closed the Quran at a fundamental level does not want any human being to be subservient to any
other human being at a Self level (82:19).
Therefore there was no further need for these orders, although if a situation arises again in the future like
when a nation accepts Islam and comes out of paganism, then the orders about slaves and slave-women
would also apply to them.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 269 of 276

 ( ma malakat aimanukum) if we view various places in the

As per the above meanings of
Quran where the phrase has appeared, it will become clear that these orders are for the slaves and slavegirls of that time, and thats all (not for all times).
7:29
7:30

those who protect their chastity or go only to those

women (for having sex) whom they possess

Everywhere this subject has cropped up, the past tense has been used.
For more details, see heading (M-L-K).
It is unfortunate that Muslim rulers in the past found it a convenient way to open the door to slavery and
presented these verses of the Quran as an argument in support of their deeds.

Y-N-Ain

( yanaas-samar), ( yain au), ( yana): for the fruit to ripen and be ready for picking.
( al-yanih): fully ripened fruit.
( al-yaaniu): mature red fruit {T, M}.
The Quran says:
The ripening of the fruit
6:100
(for it to become red due to ripening)

Yahood

This is the other name of the nation of Bani Israel.

For details, see heading Moosa and heading (He-W-D).

Yusuf

Ibrahim was the father of Ishaq, his son was Yaqoob and his son was Yusuf.
The Quran has mentioned the story about him in a single Surah. No other messengers story has been
related in such detail in one go. In childhood his brothers had put him in an abandoned well (12:15). From
there, a caravan took him to Egypt. Thereafter going through various stages, he became the leader of that
nation in an authoritative way (12:56, 12:101).
He brought over his family, kith and kin to live with him in Egypt. In this way, the Bani Israel i.e.
descendants of Yaqoob shifted to Egypt from Kanaan. Surah Al-Anaam mentions Yusuf while speaking
of other messengers (6:85) and in Surah Al-Momin a momin man of the court of the Pharaoh describes
Yusuf as a messenger (40:34). This shows that Yusuf had communicated his message (about Allahs
system) to the nation of Egypt.
The story of Yusufs life and his wonderful characteristics can be found the book titled Jooy-e-Noor.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 270 of 276

Y-W-M

( youm): day, the time from sunrise to sunset. This word is used by the Arabs to mean a certain time
or era. There is no distinction in it for day or night, morning or evening. It could mean one year or a
( saaat),
century, a thousand years or even fifty thousand years. Like with ( waqt) and
after ( youm), ( iz) is added and ( yaumaizin) almost means the same thing as
(waqtaizin) and ( saataizin) {T, M}.
( saaa) and ( youm) are nearly of the same meaning, i.e. time period.
So, ( waqt),
The plural of ( youm) is ( ayyaam) {T, M}.
Ibn Faris says ( youm) means day and he has also said that figuratively it means a great thing.
It also means government, power and wealth {R}.
3:140

And we alternate these ayyam among the people

Here ( ayyam) means government and state {R}.

( ayyam) also appears to mean the great and unforgettable events of history, like

(ayyamal Arb) which means the era of the Arabs {R}. At various places in the Quran (ayyamul-laah)
has come to mean this.
14:5

And remind them of the ayyam of Allah

For the confrontation between the Pharaoh and Moosa, it has been said that these ( ayyamul-laah)
occurred because:


45:14 So that a nation was punished for its (evil) deeds


Therefore some scholars say that ( ayyam) means the results of bad deeds and punishments too
{T}.
The evolution as created by Allah continues unbridled in the universe. About this the Quran says that
when Allah, according to His will wants to bring forth some scheme, then He creates a complete blueprint
for this plan in the world of amr. Then its implementation begins from the lowest stage:
Then that scheme rises up by going through its evolutionary stages. These stages are completed in
(youms) which according to mans calculations could be a thousand years long:
32:5

Then it will ascend to him in a day which will have the length
of a thousand years of your count

Obviously here ( youm) means either stage or era or evolutionary period. This ( youm) is
sometime fifty thousand years long as noted in (70:4). Researchers about evolution are better qualified to
testify as to how long these evolutionary periods are.
Therefore, wherever the word ( youm) is used in the Quran, it will not mean a day which is only 24
hours long. The meaning would be time, or period, or era, or some stage:
The era when all opponents (of Islam) are defeated and only


1:3

the laws of Allah enjoy supremacy and dominance

Or this would mean the era in which the results of men are compiled as per justice, or the time of
manifestation of results.
QES-Norway

Lughat-ul-Quran

Volume IV

Page 271 of 276

82:19

the era when predominance will only be to Allahs laws

For more details, see heading (D-Y-N).

Yunus

Yunus is among the messengers of Bani Israel. His Hebrew name was Jonah which in Arabic became
Yunus. The Torah mentions his story in the Book of Jonah.
His time is guessed to have been around 700 BC.
The Quran says:
37:139 Indeed Yunus was from among the messengers

In the Torah (in the Book of Jonah) there are details about him, but against the usual style of the Torah, it
contains things about him which are not befitting a messenger. The Quran has only said that he became
disappointed with his nation and came out intending to go somewhere other than that place and on the
way boarded some boat. The boat was entrapped in some whirlpool. The sailors probably decided to
throw some boarders into the sea (to lighten the boat and save most of the passengers). He too was thrown
into the river where a big fish swallowed him, but ultimately he survived and reached the shore.
See (37:139-146), (21:87-88).
Messengers have generally migrated to a place more conducive to their missions if their present place of
abode was found not conducive to their mission. But this migration took place only when told to do so
under Allahs orders. It seems that Yunus migrated from his nation at his own accord, i.e. his decision to
do so was not in compliance to Allahs orders. It was before time. Therefore later he repented this
decision (37:142).
Messenger Muhammed was warned not to be like the Fish Man (68:28) i.e. like Yunus. Also see
heading (A-B-Q).
The Quran has also said that the dwelling Nainwa, which he was sent to as a Messenger had a population
of over one hundred thousand. In other words it was a very big city of those times. The residents of
Nainwa initially denied his invitation to accept Islam, but later accepted Islam and so avoided the
punishment which would have befallen them if they had not (37:148). The residents managed to avoid
destruction a bit by doing this, but after some time (in nearly 690 BC) they returned to the previous path
again. Another messenger of the Bani Israel, whom the Quran has not mentioned but who is mentioned
in the traditions of the Jews, warned them of the punishment from or wrath of God. They did not desist
and as a result they were attacked on one side by the Babylonians and on the other they faced a big flood,
and so the city of Nainwa was destroyed.
The Quran has called him ( zan-nun) in (21:87) and also as
(ashaab-il-huut).

QES-Norway

Lughat-ul-Quran

Volume IV

Page 272 of 276

Lillah-il-hamd
Thanks to Allah, Lughat-ul-Quran is hereby completed.
Thanks to Allah that by its completion the labour of my life has been protected in this book. I guess that
in the presence of the Lughat-ul-Quran there will be no difficulty in comprehending the Quran.
This, however, is a human endeavour which is subject to errors. I have laid a foundation in
comprehending the Quran and others can improve it.
Reflection and deliberation in the Quran can never end, and therefore there can be no last human word in
this context.
Ghulam Ahmad Parwez.

QES-Norway

Lughat-ul-Quran

Volume IV

Page 273 of 276