MUSTANSIR MIR

of the
The University of Michigan
Center for Near Eastern and North African Studies
1989



VERBAL IDIOMS
of
THE QUR'AN



VERBAL IDIOMS OF THE QUR'AN
Mustansir Mir
Michigan Series on the Middle East
Number 1
Center for Near Eastern and North African Studies
The University of Michigan, Ann Arbor
1989


Copyright 1989

by
Center for Near Eastern and North African Studies
The University of Michigan
All rights reserved
Verbal idioms of the Qur'in
(Michigan Series on the Middle East; no. 1)
ISSN: 1045-6309
ISBN: 0-932098-21-5 (pbk.)
Library of Congress Catalog Card Number: 89-85764

Printed in the United States of America


Dedicated
to the memory of my Arabic teacher
Dr. Zia-uI-Haq Sufi



ACKNOWLEDGMENTS

I would like to thank the Center for. Near Eastern and North
African Studies for undertaking to publish this work. Professor E. N.
McCarus, Director of the Center, has taken personal interest in the
project. Professor John Kolars, chairman of the publications com-
mittee of the Center, has exerted gentle pressure, patiently listening
to excuses of delay in handing over the manuscript. Professor Charles
Krahmalkov suggested methods of organizing the material which have
saved me a lot of labor. Professor James A. Bellamy has, as always,
been generous with his time and has given valuable comments. I am
especially grateful to him for writing the Foreword. Last but by no
means least, the support I have received from the members of my
family during the several years that I have worked on the project has
been crucial. For their patience and understanding, they have my
deepest gratitude.

vii



CONTENTS
Acknowledgments    vii
Abbreviations  xi
Note on Transliteration  xiii
Foreword by Professor James A. Bellamy  xv
Key to Authors and Works  xvii
Introduction  1
Verbal Idioms of the Qur' n  25
Glossary   375

ix



ABBREVIATIONS
act pt    active participle(s)
fig      figurative(ly)
lit      literal(ly)
mas      masdar
n(n).    (see) note(s)
obj      object
pass      passive
pass pt   passive participle(s)
phr      phrase
prep     preposition(al)
pres      present
pron     pronoun, pronominal
Q.       Qur'in
S(s).     Surah(s)
sb        somebody
sth       something
und       understood
vb        verb
vs(s).    verse(s)

xi



NOTE ON TRANSLITERATION

One of the standard systems of transliteration is used to
represent the Arabic characters. The following points should be
noted. The diphthongs are represented by aw   and ay. The
apostrophe is not used to indicate the hamzat al-wasl (thus: mina I-
babi). It is used, however, to distinguish or avoid confusion between
certain letters or syllables (e.g. adh'haba, ascaqat'hum). The long
vowels are regularly marked with a macron, whether or not they are
followed by a hamzat al-wasl, and irrespective of whether they occur
in prose or poetry; the only exception made is in deference to the
Qur'anic orthography, a few long vowels having been represented as
short (e.g. Ciqabi [= ciqab7] in 38:14 and tanadi [= tanidiJ in 40:32).

xiii



FOREWORD

Although medieval Arabic is well represented by dictionaries
composed by Muslim scholars in the Middle Ages, the language still
presents many lexical difficulties for the student and the mature
scholar alike. The source of most such difficulties lies in the extraor-
dinarily large number of idioms, in particular idioms involving verbs, in
which the language abounds.
Professor Mir, in addressing himself to this problem, has taken as
his corpus the Qur'an, the sacred scripture of Islam and the most im-
portant single book in Arabic literature, and has produced a contextual
dictionary of verbal idioms that will be of great value to everyone
interested in the Islamic religion, the Arabic language, and its extensive
literature. The work is no mere repetition and re-arrangement of
traditional data, but possesses a high degree of originality. With many
years' study of the Qur'5n behind him, the author freely offers his own
interpretation of difficult idioms, which adds to the interest and utility
of the work. Indeed, one may hope that future lexicographers will
take their cue from Professor Mir's work and produce similar dic-
tionaries of other features of the Arabic language.
James A. Bellamy
Professor of Arabic Literature
University of Michigan, Ann Arbor
25 April 1989

XV



KEY TO AUTHORS AND WORKS

Only works that have been cited more than once in the book
are listed here.. If a work is quoted only once, full citation of it is
provided at the time of quotation.
Ahi. W. Ahlwardt (ed.). The DTvans of the Six Ancient Arabic Poets:
Enna-bigha, CAntara, Tharafa, Zuhair, CAIqama and Imruulqais.
London: Trubner & Co., 1870.
cAmr.   Shicr CAmr ibn Sha's, ed. Yahy5 al-Jub5irT, Najaf, Iraq: Mat-
bacat al-Adab, 1976.
cAnt.    cAntarah  ibn  Shaddad  al-cAbsT.  Sharh  D7wan  CAntar,
ed. IbrahTm az-Zayn. Beirut: Dar an-Najih/D-ar aI-Fikr, n.d.
Aq.   Sacid ibn cAbd Allah ibn MTkha'l al-Kh5rT ash-ShartinT. Aqrab al-
Mawarid fT Fusahi I-cArabiyyah wa sh-Shawarid, 2 vols. and a
supplement. Beirut, 1890? (In this work, the supplement is
referred to as vol. 3.)
Arberry  Arthur J. Arberry, The Koran Interpreted. London: Oxford
University Press 1964. The World's Classics, 596.
As5s   Ab5 l-Q~sim Mahm5d ibn cUmar az-ZamakhsharT. Asas al-
Balaghah. Beirut: Dar Sadir/Dar Bayrit, 1965.

XVii


Key to Authors and Works                                   ii

xviii

Acsh5 D'iwin aI-Acsh.  aI-Kab'r-Maymun ibn Qays, ed. Muhammad
Muhammad Husayn. Beirut: AI-Maktab ash-Sharqi Ii n-Nashr
wa t-TawzTc, [introduction 1388/1968].
Asm.   AI-AsmaCiyykt Ikhtiyar aI-Asmac7i-AbTl Sac'd CAbd al-Malik ibn
Qurayb ibn CAbd al-Malik, ed. Ahmad Muhammad Sh~kir and
CAbd as-SaI~m Har~n, 2nd printing. Egypt: D~r aI-Macarif,
1964.
Bayd.  N~sir ad-Din Ab5 I-Khayr CAbd AII5h ibn CUmar aI-Bayd~wTi.
Anw~ir at-TanzTI wa Asra-r at-Ta'WTi, 2 vols., 2nd printing.
Egypt: Sharikat Maktabat wa MatbaCat Mustaf5 al-BhbT al-Halab i:
wa Awl~duhi6, 1388/1968.
D. AI-Hudh.  D'lwgn aI-Hudhaliyy~n, 3 vols. in 1. Cairo: Ad-D-ar al-
Qawmiyyah Ii t-Tib~cah wa n-Nashr, 1385/1965; reprint of the
D~r al-Kutub edition.
D.   aI-Khaw.   D7wa-n   aI-Khawgiij  ShiCruhum,  Khutabuhum,
Ras5iiuhum, ed. N~yif Mahinid MaCr~if. Beirut: D~r al-
Masirah, 1403/1983.
Ham.    Ab6 cAff Ahmad ibn Muhammad ibn al-Hasan aI-Marz~qi,
Sharh DTw5n aI-Hamasah, 4 vols., ed. Ahmad Amnin and cAbd
as-SaI5rm H~r~n. *Cairo: MatbaCat Lajnat at-TaTf wa t-Tarjamah
wa n-Nashr, 1371-73/1951-53.
Hass. Sharh D'lw~n Hassain ibn Th5hit aI-Ansir7 ed. CAbd ar-Rahm~n
aI-Barquqi. Beirut: D~r al-Andalus, 198*0.
Hit. D'Iw5n ShiCr H5itm ibn cAbd Allah at-Ti'T wa Akhb.~ruh&j,
prepared, according to the recension of Hish~m ibn Muham-
mad al-KalbT, by Yahy5 ibn Mudrik at-Th', ed. cAdil Sulayman
Jam~I. Cairo: Matbacat al-MadanT, [introduction 1395/1975].
Ibn Muq.   Dwain Ibn Muqbil, ed. clzzah Hasan. Damascus: Wiz~rat
ath-Thaq~fah wa I-Irsh~d aI-Qawmil, 1381/1 962. Matb~ic~t
Mudi'riyyat Ihy5' at-Tur~th aI-Qadrim, 5.


Key to Authors and Works

xix

Imr.  DTwan Imri' al-Qays, ed. Abu 1-Fadl lbrahim. Egypt: Dar al-
MaCarif, [Introduction 1377/1958].
KaCb   Sharh DTwan KaCb ibn Zuhayr, according to the recension of
Ab5 Sacid al-Hasan ibn al-Husayn ibn cUbayd Allah as-SukkarT.
Cairo: Ad-D5r aI-Qawmiyyah li t-Tibacah wa n-Nashr, 1369/
1950.
Kash.  Ab6 i-Qlsim Mahm6d ibn cUmar az-ZamakhsharT. AI-Kashshaf
can HaqJ'iq at-Ta'w7i wa cUyun al-Aqaw7i, 4 vols. Cairo:
Egypt: Mustaf5 al-BbT al-HalabT, 1385/1966.
Khan.  D7wan aI-Khansa'. Beirut: Dar Sidir/D3r Bayrit, 1383/1963.
Khirn.  DTwan Shicr aI-Khirniq bint Badr bint Hiffan, ed. Hussain Nas-
sir. Egypt: National Library Press [Matbacat Dar al-Kutub],
1969. Ministry of Culture, U.A.R.: Center for Editing and
Publishing Arabic Manuscripts, Vol. 3.
Krenk.   The Poems of Tufail ibn CAuf al-Ghanaw and at-Tirimmah
ibn al-HakTm at-Ti'yT, ed. and tr. F. Krenkow. London: Luzac &
Co., 1927. E. J. W. Gibb Memorial Series, Vol. XXV.
Lab.   Sharh  DTwin  Labid ibn   RabTCah  al-cAmirT, ed. Ihsn
CAbbas. Kuwait, 1962. At-Turith al-cArabT, 8.
Maj.   Ab5 cUbaydah Macmar ibn aI-Muthanna at-TaymT, Majiz al-
Qur'in, 2 vols., ed. Mulammad Fuat Sezgin. Egypt: Muliam-
mad S5mT AmTn KhinjT, 1374-81/1954-62.
Majmrn. Majm5Cah-yi TafisTr-i FarihT, tr. into Urdu from the Arabic by
Am in Ahsan lslhT. Lahore: Anjuman-i Khuddimu'lqur'an,
1393/1973.
Mir   Mustansir Mir. Coherence in the Qur'in: A Study of IsliWhT's
Concept of Nazm in Tadabbur-i Qur'5n. Indianapolis, Indiana:
American Trust Publications, 1986.


Key to Authors and Works

xx

Muf.  Ab5 I-Qasim al-Husayn ibn Muhammad, known as ar-R5ghib al-
isfahanT. Al-Mufradt FIT GharTb al-Qur'an, ed. Muhammad
Sayyid KT1<nT. Egypt: Mustaf5 al-BabT al-HalabT, 1381/1961
reprint.
Mufadd.   The MufaddalfTyt: An Anthology of Ancient Arabian Odes,
compiled by AI-Mufaddal son of Muhammad according to the
recension and with the commentary, of Ab5 Muhammad al-
Q~sim ibn Muhammad al-Anb5rT, ed. Charles James Lyall,
Vol. 1 (Arabic Text). Oxford: Clarendon Press, 1921.
Mugh.   Jamal ad-DTn ibn Hisham al-Ans5rT. MughnT l-LabTb can Kutub
al-Ac5rTb, ed. Mazin al-Mubarak and Muhammad cAff Hamd Al-
lih, 2 vols. in 1, 2nd printing. Egypt: Dar al-Fikr, 1969.
Mukh.   Muhammad ibn AbT Bakr ibn cAbd al-Q5dir ar-RazT. Mukhtir
as-Sihh (= abridgment of Ab5 Nasr lsmcil ibn al-Hamm5d al-
Jawhari's As-Sihh). Damascus: Maktabat an-Nir, n.d.
Nab.   DTwin an-Nabighah adh-Dhubyin7, according to the recension
of lbn as-SikkTt, ed. Shukri Faysal. Egypt: Dar al-Fikr, 1968.
Pickthall  Mohammad Marmaduke Pickthall, The Meaning of the
Glorious Koran London: George Allen & Unwin, 1930; Mentor
reprint.
Qas.   Ab6 Zakariyya Yahy5 ibn cART ash-ShaybanT, known as al-Khatib
at-TibrTzT. Sharh al-Qas5'id al-cAshr, ed. Muhammad MuhyT d-
DTn CAbd al-HamTd. Egypt: Maktabat wa Matbacat Muhammad
cAlR Sabih wa AwlIduhu, 1384/1964.
Qays   DTwan Qays ibn al-Khat7m, ed. Nasir ad-DTn al-Asad. Cairo:
Maktabat Dar al-cUribah, 1381/1962. Kuniz ash-Shicr, 2.
Shamm.   DTwin Shamm5kh ibn Dirar adh-DhubyinT, ed. Sal5h ad-DTn
al-H di.  Egypt: Dar al-Mac5rif, [Introduction  1388/1968].
Dhakhi'ir al-cArab, 42.


Key to Authors and Works                                  x

xxi

Shanf. AI-La-miyyatain (= Shanfar5's L5miyyat aI-CArab and Tughii'T's
Limiyyat aI-CAjam), ed. CAbd aI-MuCin aI-MaII61hT. Damascus:
Wiz~rat ath-Thaqafah wa I-Irshad aI-Qawmi, 1381/1962. Mat-
b5cit Mudiriyyat IIhy5' at-Turath al-Qadim, 13.
Shudh.   Jam~I ad-Din Ab5 Muhammad CAbd A115h ibn Y~suf ibn
Hish~m  aI-AnsarT . Sharh Shudhi~r adh-Dhahab FT Macrifat
Kahim aI-CArab, ed. Muhammad Muhy'i d-Din CAbd al-Hamriid.
[Egypt]: n.p., n.d.
Suh. D'Iwcn Suha ym CAbd BanT I1-HasIa-s, ed. CAbd aI-CAiz al-
Maymani. Cairo: Dar al-Kutub, 1369/1950; reprint by ad-Dar al-
Qawmiyyah Ii t-Tib~Cah wa n-Nashr, Cairo, 1384/1965.
Tad.     Amin Ahsan IsI51hi. Tadabbur-i Qur'5n, 8 vols. Lahore,
1967-80.
Tar.  D'Iwin Tarafah ibn aI-CAbd, with the commentary of aI-AClamn
ash-ShantamnarT, ed. Durriyyah aI-Kha~t'b and Lutff as-Saqq~I.
Damascus: Matbacat Dar aI-Kit~b, 1395/1 975.
CUkb. Ab5 I-Baq5' CAbd Allah ibn aI-HIusayn ibn CAbd Allah al-
CUkbarii ImI5i' M5 Manna bih7t r-Rahm~n min Wuji~h aI-ICr~b
wa I-Qirg' t, 2 vols. in 1, ed. Ibr~h'rn CAtwah CAwad, 2nd
printing. Egypt: Mustaf5 aI-BRhT al-HalabT, 1389/1969.
Zuh.   Sharh DTw~n Zuhayr ibn AbTI Sulma-, according to the recension
of Abi5 I-CAbbas Ahmad ibn Yahy5 ibn Zayd ash-Shayb~nhi.
Cairo: Dar al-Kutub, 1363/1 944; reprint by ad-Dir al-
Qawmiyyah Ii t-Tib~cah wa n-Nashr, Cairo, 1384/1964.



INTRODUCTION

Preliminary
The Qur'in has a small vocabulary. According to one computa-
tion, the total number of Arabic roots used in the Qurin is 1702.
This might suggest that, from the point of view of language, the
Qur'an is a simple enough book to read and understand. In a sense
the Qur'in is quite easy to follow, and its small vocabulary does
facilitate one's understanding of it. But a serious student soon realizes
that the language of this book is only deceptively simple. As is tes-
tified by the scores of volumes that exist on Qur'inic syntax and gram-
mar alone, almost every Qur'inic verse presents one or more linguistic
problems that claim attention and demand a solution. It is only on a
close study of the Qur'inic language that one begins truly to ap-
preciate its richness and complexity.
What largely accounts for this richness and complexity is the
most varied linguistic structures that, manipulating its small vocabulary,
the Qur'an generates. One of the categories into which these struc-
'The computation was made by Mr. Dawud al-Tauhidi, a doctoral student in
Islamic Studies at the University of Michigan, Ann Arbor. Mr. Tauhidi also
reviewed portions of this work and gave his comments, for which I am thank-
ful.


Introduction

tures fall is that of idioms, of which verbal idioms form a sub-
category-the subject of the present work.2
Verbal idioms are a significant component of the Qur'inic
vocabulary. For one thing, they occur quite frequently, a fact that
quickly becomes clear to one who keeps an eye open for them.
Clusters of verbal idioms are sometimes found within the span of a
short passage. The first four verses of S. 94, for example, contain four
idioms, one apiece (the references in parentheses indicate the places
where the idioms are to be found in this work):
a lam nashrah laka sadraka (194 (ShRH) 1.1);
wa wadacni Canka wizraka (410 (WDc) 3);
alladhT anqada zahraka (389 (NQD) IV);
wa rafaCni laka dhikraka (141 (RFC) i1.2.iii).
Not infrequently, two or more idioms occur in a single verse. These
may be independent of one another, as in 4:46, which contains a
whole series of idioms (harrafa 1-kalimata Can mawdiCihi [59 (HRF)
11.2]; samiCni wa atacni, samCin5 wa casayna, and ismac and ismac
ghayra musmaCin [183 (SMc) i.ii, iii, and 2.i, respectively]; riCini [138
(RcY) IlI]; law5 bi lisinihT [351 (LWY) 1.1.b]; tacana Ahi [229 (TCN) 1];
and unzurn [383 (NZR) 1.1.ii(a)]). Or they may be integrally linked to
one another, one idiom building upon the other, as in 16:26 (at5 Ii5hu
bunyanahum mina I-qaw5Cidi [2 ('TY) 1.2.iii] and fa kharra Calayhimu s-
saqfu [80 (KhRR) L.a.i]), or in 43:56 (fa jaCaln.ihum salafan wa mathalan
li 1-5ikhir7ina [48 (ICL) 1.2.i(f)]). Some roots are especially rich in verbal
idioms, as a glance at the contents under, for example, JCL, DRB, QTc,
and LQY will show.
Not only do they occur with striking frequency, the Qur'inic ver-
bal idioms are notable for other reasons. Some are quite picturesque.
When a man's "eyes become cool," it means that he is pleased (qarrat
Caynuhj).3 A person who "brings down his wing" for you is being
2For a definition of "verbal idiom," see below ("Definition and Scope"). For
the moment, a verbal idiom is a verbal compound whose meaning cannot be
deduced easily from the meanings of its components.
3306 (QRR) 1.1.


Introduction

kind to you (khafada lah5 janihahS),4 but if he "bites his fingers" at
you, he holds you a severe grudge (Cadda Calayhi animilah).5s if
you think you lack the gift of fluent speech, you can pray to God to
"untie the knot in your tongue" (halla cuqdata lisanihi.6 And if you
want to do something the right way, you should "come to it by the
entrance proper to it" (ati sh-shay'a min b5bih7)  One who "throws
stones" right and left on the off chance of hitting the target is making
wild guesses (rajama bi I-ghaybi).8 One who "doubles up his chord
and twists it" sends a message to everyone that he is a man of resolu-
tion (abrama I-amra),9 but one who "roams in every valley" gives him-
self away as one who lacks convictions and is prone to ramble in his
talk (hama t7 kulli widin).10 When "water gushes forth," it is an indica-
tion that things are coming to a head (f5ra t-tanniru).11 And, for an
individual, things do come to a head when, at the point of death his
legs fail him and become entwined (iltaffati s-saqu bi s-siqi),  or
when his departing soul reaches his throat (balaghati I-hulqama).13
Beware of beggars who ask for alms "wrapping themselves around you
like a quilt" (alhafa s-s5'ilu),14 but, should you run into one, you
489 (KhFD) 1.2.
5260 (cDD) 1.2.
670 (HLL) 1.2.
72 ('TY) 5.
132 (RIM) 1.
918 (BRM) IV.
10399 (HYM) 1.
11297 (FWR) 1.
12345 (LFF) VIII.
1327 (BLCh) 1.2.iv.
14340 (LHF) IV.


Introduction

should not, perhaps, "tie your hands to your neck," for you may be
taken to be a niggardly person yourself (jaCala yadah5 maghlflatan ili
Cunuqih.15s If you return from a war "on our heels" it means you
have made a retreat (nakasa CaI, Caqibayhi).6 And, speaking of wars,
when did one end without "laying down it arms" (wadaCati 1-harbu
awz5rah5)?17 The Qur'in uses these idioms, and others like them, ap-
positely and tellingly, and they give to its language the sparkle of
diamonds set in gold.
Of course not all verbal idioms in the Qur'in are as picturesque
as the ones just cited. But their significance is not thereby diminished.
The Qur'inic idioms, as we shall see, illustrate the typical view the
Qur'in takes of life and the world.
Because of the importance and interest they hold, the Qur'nic
verbal idioms deserve attention. An understanding of them is essential
to a fuller appreciation of the Qur'inic language. And it is necessary
not only to understand them, but to understand them with precision.
Idioms generally regarded as synonymous are sometimes used by the
Qur'an in subtly different senses, and a failure to remain alert to the
difference may cost in terms of meaning. For example, m5 adrika and
m5 yudrTka appear to have the same meaning. But the Qur'inic use
of them, as I have tried to explain (107 (DRY) IV.ii, n.), suggests dis-
tinctions worth noting. Sometimes the same idiom has different
meanings in different context. For example, istahwadha Calayhi, in its
original usage, refers to a male animal protecting his female from
being approached by other males. The idiom occurs twice in the
Qurin, in 4:141 and in 58:19. But while in 4:141 it means "to take sb
under one's wing/protection," in 58:19 it means "to have sb in one's
power" (see 73 (HWDh) X). One can see the connection between the
two meanings, but, as far as the two verses are concerned, the mean-
ings are not interchangeable. In a later section ("Uses") we shall see
how a proper understanding of the Qur'inic verbal idioms can be vital
to achieving a good translation of the Qur'.n.
s15277 (GhLL) 1.2.
16391 (NKS) I.
17410 (WDc) 1.2.ii.


Introduction

Definition and Scope
What is a verbal idiom? As a rule, the conventional definition
has been adhered to: a verbal idiom is a verbal compound, more or
less invariant in form, whose meaning cannot be derived easily from
the combined meanings of the individual units of the compound.18
But after this definition was set up, the question arose: With what
rigor should it be applied? For, since some expressions are presumab-
ly more "idiomatic" than others, and, further, in some cases the
idiomatic standing of an expression may be in doubt, the subject ob-
viously could be approached with varying degrees of inclusiveness. In
answering that question, I had to ask myself another: What audience
should this work serve? Two types of users came to mind: the mature
scholar and the relatively advanced student in the field of Qur'anic
studies. In order to satisfy the needs of the latter category, it was
thought desirable to work with a somewhat loose definition of the
verbal idiom. The definition was further broadened in view of another
consideration: paucity of existing literature in English on the subject.
The material included consists of the following major categories:
1. To begin with, there are expressions with the greatest degree
of difficulty-those that do not by themselves yield their meaning, or,
in some cases, even the remotest clue to their meaning. Examples
are: suqita 17 yadihi (175 (SQT) 2), istaghshg thiyabah3 (273 (GhShY)
X), dhahabat r7huh (124 (DhHB) 1.1.iii), tarakahu sudan (36 (TRK) 1.2),
akala lahma fulanin (7 ('KL) 1.2.vi), thani sadrah3 (44 (ThNY) 1), ibtaghi
nafaqan/sullaman IT7 s-sami'i (24 (BGhY) Vill.2.b), bicada bayna as-
frarihim (23 (BCD) I1l), tatayyara bihT (241 (TYR) V), Cadda Cali yadayhi
(260 (cDD) 1.1), tarabbasa bihl d-dg'irata/rayba 1-man~ni (126 (RBS)
V.3.ii and iii), and rabata CalI qalbihi (127 (RBT) 1).
2. Verb-preposition collocations are a major source of idioms in
Arabic. Such a collocation is not idiomatic when its meaning
represents an aggregate of the meanings of the verb and the
prepositional phrase, though it becomes idiomatic if it yields a mean-
ing greater than the sum total of the meanings of its constituents. For
18Such a compound may include a participle or a masdar instead of a verb if
an idiomatic construction involving a verb underlies the compound.


Introduction

example, dacihu ilayhi, when it means "to ask sb to come to/toward
sb/sth," is not idiomatic, and is therefore not given. But it acquires
idiomatic force when it means "to call upon sb to relieve one of a dif-
ficulty" (110 (DcW) 1.3.a.i). Badi lahD in 6:28; 7:22; 20:121; 39:47, 48;
45:33 has the ordinary meaning, "to become apparent/obvious to sb,"
whereas in 12:35 it means "to strike one as being expedient" (15
(BDW) 1); only the latter meaning is idiomatic. The ordinary meaning
of dalla Calayhi is "to guide to sb/sth." But how about its use in
25:45, thumma jaCaln.i sh-shamsa Calayhi dafilan? In what sense is the
sun a dafil ("guide"), keeping in mind that, in the verse, what it is sup-
posed to guide to is the shadow of the night and not the brightness
of the day? Obviously the sun does not guide one to the night, but
through it or out of it (like a guide who leads one out of the desert).
This somewhat peculiar use of dalla Calayhi is noted. Again, an ex-
pression containing b5', when the preposition is a simple transitivizer
(li t-taCdiyah), is not listed, though sometimes this bi' gives rise to an
idiom, as in dakhala bi 1-mar'ati (103 (DKhL) l.1.b), in which case the
expression is listed. Similarly, expressions containing the bi' of "in-
strumentality" (dharTCah)-e.g. dhakkara bihi (5:13)-are generally ex-
cluded, though sometimes this b5' occurs in an environment which
has idiomatic import, e.g. sharrid bihim man khalfahum (195 (ShRD)
11), in which case the pertinent verse is listed.
3. One of the features of Classical Arabic is the frequent use of
"non-regular'20 prepositions with verbs. The use is quite deliberate,
and is meant to carry a tad/min ("implicative meaning"). The preposi-
tion, that is to say, calls for the positing of some word with which it is
normally used.21 To illustrate, tiba takes ii as its regular preposition,
the collocation giving the familiar meaning, "to turn to sb in repen-
19See Kash., 1:261.
20A more appropriate word than "irregular," as the following explanation will
show.
21The view taken here is the one advocated by most Basran grammarians.
Kfan grammarians generally argue for prepositional tariduf ("synonymity").
For a summary of the two views with copious illustrative examples, see
Muhammad Hasan CAwwid, Tangwub Hurif al-Jarr f Lughat aI-Qur'in (Am-
man: Dir al-Furqn li n-Nashr wa t-Tawziic, 1402/1982).


Introduction

tance." But in the Qur'an the verb also occurs with Cal. The word
rahmah (with which the use of calI would be appropriate) may be
posited as the tadm7n-word.22 The use of non-regular prepositions
thus represents one aspect of the 7jaz ("brevity, terseness of expres-
sion") that is characteristic of Classical Arabic and of the Qur'in.
When a certain word is suggested as a tadmTn, the possibility that
some other word may equally effectively serve as a tadmin is not ex-
cluded.
4. Although the definition of the verbal idiom given above
speaks of a "verbal compound" as being the basic idiomatic unit,
single words with special or uncommon meanings are also regarded as
idioms for purposes of this book. Obvious cases include abbreviated
idioms, such as huqqa (= huqqa lah5 an yafCala kadhi [69 (H QQ)
1.2]). But there are other types also. First, there are words whose dic-
tionary meaning may be known to the student, but whose background
hides an idiom, and whose full import the student is therefore likely to
miss if he does not know that background, e.g. akdi (324 (KDY) IV)
and tabarraja (16 (BRJ) V). Another type is represented by words with
extraordinary or less familiar meanings. For example, the familiar
meaning of Cafa is "to forgive," but in 7:95 the verb means "to thrive/
prosper" (262 (cFW) l.1.ii). At5 in 12:93 (2 ('TY) 1.4) does not mean
"to come," but "to become," while in 16:26 (2 ('TY) 1.2.iii) it would
not make much sense to translate it "to come"; the word should be
translated "to attack." Arjafa is "to shake," but in 33:60 it means "to
spread rumors" (131 (RIF) IV). TasI'ai, "to ask one another," is not
idiomatic in 78:1, but it becomes so when it means "to ask one
another for help" (161 (S'L) VI.1). Also included are certain words or
expressions that occur in relatively uncommon grammatical construc-
tions, e.g. safiha nafsah5 (117 (SFH) 1).
5. A final category is made up of two types of expressions. (i)
When it is an open question whether a certain expression, as used in
22See Tad., 1:125. Sometimes the Qur'n itself suggests the appropriate
tadm7'n-word. In 2:37, for example, t~iba Calayhi is followed by the tag, innahi
huwa t-tawwibu r-rah7mu, the word rahim suggesting, and vindicating, the
tadmn of rahmah. It should be noted that tadmn is sometimes present also
in constructions that do not involve use of a prepositional phrase. Thus
single words in certain constructions (e.g. batira in 28:58 [21 (BTR) 1]) may
contain a tadmi'n.


Introduction

the Qurin, is idiomatic or not, it is included if there is a reasonable
chance that it might be. Two examples are: at5 sh-shay'a min b~ibih7
in 2:189 (2 ('TY) 1.5.b), and tahhara thiyabah3 in 74:4 (236 (THR) ll.ii).
(ii) Certain expressions have been included because many students, it
was felt, would find it difficult to explain or translate them accurately.
Examples are: raghiba bih7 Can ghayrih7 (139 (RGhB) I), tiba lahu can
shay'in nafsan (240 (TYB) 1.3), m5 raji li i5ihi waqaran (133 (RJW) I),
and khilafah5 i19 kadh5 (95 (KhLF) 111.2).
The foregoing has made it clear that the range of verbal idioms
can be quite vast, depending on how one defines a verbal idiom. It is
also clear that, in making my selection, I have taken a somewhat
liberal-though, overall, I hope, a balanced-approach, including ex-
pressions on which an average advanced student would, I thought, ap-
preciate to receive help, and excluding those with which he could be
expected to be familiar.
While I have tried to achieve a balance in my selection of the
material, I cannot claim that the work is completely free from subjec-
tive bias. The critical user will point out errors of omission and com-
mission.24 On occasions I have offered justification for the inclusion
or omission of a certain expression, but it has not been possible to do
so in every single case. Nor do I think it was necessary. For, as will
become clear, this work is as much interpretive as it is descriptive.
Difficult decisions sometimes had to be made. In each case where a
judgment had to be made, I have made one, always considering as
many relevant factors as I could, never thinking that I was going to say
the last word on the subject.
23The category of verbs called the afCGI ngqisah-kina and "her sisters"-has
been omitted. Certain expressions involving the use of kina have, however,
been included (see 334 (KWN) 1). Among other omissions are the verbs
nicma and bi'sa.
24Why, for example, was hammilata 1-hatabi (111:4) left out, for it is inter-
preted by some to mean "backbiting/slandering woman," a definitely
idiomatic meaning? There are good reasons to believe that this is not a
regular idiom of the Arabic language, and that, in the Qurinic context at
least, to interpret hamala I-hataba to mean "to backbite/slander" (Kash.,
4:241) would be unwarranted on linguistic and hermeneutical grounds both
(see Maim., 500-9; Tad., 8:636-39). It has, therefore, not been given.


Introduction

Sources
I have used sources of three types: lexicographical, poetical, and
exegetical. The principal ones may be mentioned here. The first of
the three categories consists of two kinds of works: (1) Dictionaries:
Shart5nT's Aqrab al-Mawirid, an excellent work based on classical
sources; ZamakhsharT's Asis al-Balighah, an indispensable source, and
Righib's Mufradat al-Qur'an, which, despite its limitations, is quite
useful. (2) Works on grammar and icrib: lbn Hisham al-AnsrT's Mugh-
nT I-Lab7b, and cUkbarT's Im15"' M Manna bih7 r-Rahman. The second
category is also made up of two types of works: (1) Collections and
anthologies: the Mucallaqit; Ab5 Tammam's Hamasah; al-Mufaddal ad-
DabbT's Mufaddaliyyit; the DTwin aI-Hudhaliyyin. (2) DTwans of in-
dividual poets, details of which will be found under "Key to Authors
and Sources." In the final category, reliance was placed on two
Qur'an commentaries, one classical and one modern-ZamakhsharT's
Kashshaf and AmTn Ahsan IslihT's Tadabbur-i Qur'in.25 1 have used
these sources to achieve a better understanding of the material
presented and have cited from them in order to support my under-
standing of that material. To them and their authors my debt is im-
mense. Two points should be noted.
First, I have made no attempt to canvass all or most of the
relevant literature. While considerations of time made such an attempt
unfeasible, the nature of the work rendered the attempt unnecessary.
The goal I set myself was not to provide documentation for every
single Qur'nic verbal idiom cited-a task which, given the time and
resources, can probably be accomplished, and in much greater
detail-but for a fairly large number of the idioms, especially for the
more "idiomatic" of them. And this task, I would like to think, has
been accomplished to a considerable extent with the sources used.
Second, in the overall scheme of this study, I attach greater impor-
tance to poetical works than to the lexicographical and exegetical. It
is necessary, I think, to "encounter" at first hand the language of the
Qur'in, and that can be done more effectively by encountering at first
hand the language of classical Arabic poetry than by going through the
lexicographical and exegetical corpora. This is not to diminish the im-
25For an introduction to this work, see my book, Coherence in the Qur'in.


Introduction

10

portance of the latter, only to recognize that they are works of inter-
pretation and need to be used with critical care. This recognition has
enabled me to discover fresh supporting evidence for the Qur'inic
usage. Quite a few poetical verses cited in this work have perhaps
never before been used in elucidating the usage of the Qur'in.
Uses
What are the uses of this work? Basically, of course, it is meant
to serve as a work of reference on an important segment of the
Qur'anic vocabulary.26 But the question may be answered in more
specific terms as follows.
1. It is an old complaint that the Qur'an in translation is an al-
together different book than the Qur'in in the original. It is
reasonable to expect that a good English translation of the Qur'in,
one that is both accurate and readable, can be produced. For such a
translation  to  come  into  existence, however, some  necessary
groundwork has to be laid, and this groundwork hardly exists.27 This
being the case, it should come as no surprise that the existing English
translations of the Qur'in have proved unsatisfactory. In the following
paragraphs I shall offer a few examples to illustrate how a failure to
understand-in some cases, even recognize-verbal idioms in the
Qur'in has led to a less-than-perfect translation. The examples are
taken from two representative translations of the Qur'in those made
by Marmaduke Pickthall (MP) and Arthur J. Arberry (AJA).  To the ex-
tent the renderings cited reflect the understandings of other Qur'in
scholars-exegetes, for example-the criticism made of the renderings
would apply to those scholars' works as well.
26As said above, this work is intended primarily for the scholar and the rela-
tively advanced student in the field of Qur'inic studies. But it will be found
useful, it is hoped, by Arabists in general. For while it is a study of the
Qur'5nic verbal idioms, it may also be regarded as a study of the Arabic ver-
bal idioms with data taken from the Qur'in.
27A simple test question is: How many word-studies of the Qur'in exist in
English?
28Page numbers for the verses cited from the two works are not given.


Introduction

11

a. A ra'ayta in 18:63 (125 (R'Y) 1.1.ii) does not mean "Didst thou
see" (MP), or "What thinkest thou?" (AJA). It is an idiomatic expres-
sion indicating hesitation and reluctance on the part of the speaker,
and is equivalent to the English, "Well, you see!"
b. Bayyata in 4:81, 108; and 27:49 (32 (BYT) 11) does not neces-
sarily imply doing something by night (4:81: "a party of them spend
the night in planning" [MP], "a party of them meditate all night" [AJA];
4:108: "He is with them by night when they . . . " [MPJ, "while they
meditate at night discourse . . . " [AJA]; 27:49: ". .. that we verily will
attack him and his household by night" [MP], "We will attack him and
his family by night" [AjA]). Used idiomatically, the word undergoes a
shift of meaning: not nocturnal, but furtive action is signified. A num-
ber of other words, e.g. sabbaha and ghada, undergo a similar shift
of meaning.
c. Hal yastatcu rabbuka in 5:112 (237 (TWC) X.1.iii) is not a
question about the ability or competence of God to do something: "Is
thy Lord able to . . . "(MP), "Is your Lord able to . . . " (AJA). The use
of istatca is idiomatic, and is analgous to "Could you (kindly)?" in
English.
d. ljtab5 in 7:203 (46 U(BY) VIII.1) does not mean "to choose,"
which, in translating li ma la jtabaytaha, hardly makes sense ("Why hast
thou not chosen it?" [MP], "Why hast thou not chosen one?" [AJA]).
In the context in which it appears, it means "to invent, make up, con-
coct."
e. lbtaghihu means idiomatically "to wish to have contact/
dealings with sb/sth," and 15 nabtagh7 I-jahilTna in 28:55 (24 (BGhY)
V1ll.1.i(b)) means: "We wish to have nothing to do with ignorant
people." Cf. "We desire not the ignorant" (MP and AJA).
f. Sra ilayhi means "to go to sb," but, as an idiom, it means
"(of a matter) to be up to sb to decide, be in sb's hands." The distinc-
tion is subtle but important, and seems to have been missed in trans-
lating a15 il Iilhi tasTru 1-um~ru (42:53 [220 (S.YR) I]): "Do not all
things reach Allah at last?" (MP), "Surely unto God all things come
home" (AJA).
g. Wa li yubliya minhu bali'an hasanan (8:17 [28 (BLY) IV]) is
again an idiom, and Arberry's "And that He might confer on the
believers a fair benefit" is, to give the translator the benefit of the
doubt, a translation of the implied meaning of the expression, not of
the expression itself, which means, "And so that God might enable the


Introduction

12

believers to prove their mettle." Pickthall's "that He might test the
believers by a fair test from Him" is too literal and does not bring out
the spirit of the idiom.
h. It is difficult to say what Arberry had in mind when he trans-
lated fa darabng Cal 5dh5nihim f1 I-kahfi (18:11 [221 (DRB) 1.2.a])
'Then We smote their ears many years in the Cave" (AJA); cf. MP:
"Then We sealed up their hearing in the Cave."
i. TanazaC5 amrahum does not always mean "(of a people) to
dispute a matter." In certain contexts it may have a non-disputatious
sense, meaning simply "to exchange thoughts on a matter, discuss a
subject," and this is the meaning it has in 20:62 (376 (NZc) VI.2.ii). Cf.
"Then they debated one with another. . . " (MP), "And they disputed
upon their plan" (AJA).
j. Rajaca i15 nafsihT means "to engage in self-examination, sub-
ject oneself to scrutiny." The idiom occurs in 21:64 (130 (RIC) i1.2.ii):
fa rajaC5 il5 anfusihim. But the following renderings hardly give a clue
to its meaning: "Then gathered they apart" (MP), "So they retumrned
one to another" (AJA).
2. Idioms are, by definition, resistant to change in form and
meaning. That is an important reason for studying the Qurinic verbal
idioms: they provide a striking illustration of the change that, using its
particular perspective, the Qur'in wrought in the Arabic language.
Formally as well as semantically, Arabic verbal idioms undergo a
profound change in the Qur'in: as with everything else, they become
thoroughly imbued with the religio-ethical spirit of the Qur'5n. The
following remarks are meant to stimulate thought on this subject.
A good way of appreciating the Qur'inic transformation of the
Arabic language is to compare the Qur'anic use of certain idioms with
their use in Classical Arabic.29 On making such a comparison, one is
immediately struck by the characteristic atmosphere of the world of
the Qur'inic language. In this world we speak of "seeking the face of
God" (ibtagha wajha ilihi);30 of the "sealing of hearts" by God
29By "Classical Arabic" is here meant-essentially, if not exclusively-pre-
Islamic Arabic.
3024 (BGhY) Vill.1.iii.


Introduction

13

(khatama/tabaCa II 5hu Cali qalbihT;31 of "grasping the Firm Tie" (istam-
saka bi 1-Curwati 1-wuthq).2 The basic tension or conflict here is that
between the moral categories of good and evil, and the idioms reflect
that: we hear of "purifying one's heart" (tahhara thiy5bah3)33 and of
"smothering one's nobler self" (dass5 nafsahi);34 of reinforcing the
divinely-sanctioned ties of kinship (wasala rahimah3)35 and of severing
them (qataCa rahimah).36 There are some people who humbly sub-
mit to God (aslama wajhah5 ii lihi),37 while others wander about in
their rebelliousness (Camiha fl tughyinihi).38 Some serve God diligent-
ly, praying to Him to give them-literally, "pour" on them-the ability
to persevere in the way of truth (afragha Calayhi sabran),39 while
others go astray, as a result of which God "pours" punishment on
them (sabba IIihu calayhi sawta Cadhibin).40 This is a world in which
the scales become "heavy" with good deeds (thaqulat mawiz7nuhu)41
and  "light" on  account of evil deeds (khaffat mawizTnuhu).42
3179 (KhTM) 1; 250 (TBc) 1.
32360 (MSK) X.
33236 (THR) II.
34109 (DSY) II.
35409 (WSL) 1.1.
36313 (QTc).
37182 (SLM) IV.
38269 (CMH) 1.2.
39285 (FRGh) IV.
40204 (SBB) I.
4143 (ThQL) l.1.ii.
4290 (KhFF) 1.


Introduction

14

TarakahD sudan43 here no longer means "to let cattle graze
unchecked," it makes reference to a moral agent-man-who, we are
told, will be held responsible for his actions and will not be allowed to
"get away with it." lqtahama /.caqabata comes to mean "to perform a
good deed," and not simply "to rush up a mountain pass," the difficul-
ty attributed to going up a mountain pass having been attributed to
44  "   45 .
the performance of a good deed.  Anasa5 is here used not for an
animal possessed of sharp senses, one, for example, that can "sense"
danger from afar; it is used with a guardian as subject-the verse
saying that the moment the guardian "senses" maturity in his ward, he
should hand over his property to him, thus discharging his obligation
to him. Akala lahmahf means "to backbite sb" (lit: to eat sb's flesh);
in the Qur'in the expression becomes akala lahma akhThi6 ("to back-
bite one's brother" (lit: to eat the flesh of one's brother-that is, one's
brother in faith), the word akh ("brother") carrying within itself a
strong moral sanction against backbiting: one does not eat the flesh of
one's brother in faith. Rina47 is not used simply for drowsiness over-
taking a person, but for depravity taking control of a man's heart.
Format
The work has twenty-eight main "chapters," each representing
one letter of the Arabic alphabet, and 420 sequentially numbered main
entries. The idioms are arranged according to Arabic roots. The first
letter of the root of the principal verb48 in an idiom identifies the
chapter in which the idiom occurs. Within a given chapter, an idiom
occupies the position determined by the order of the root letters of
its verb. Thus all idioms, the first root letter of whose verbs is ham-
4336 (TRK) 1.2.
44301 (QHM) VIII.
4512 ('NS) IV.
467 ('KL) 1.2.vi.
47150 (RYN) 1.
481n place of a verb, as noted above, there may be a masdar or a participle.


Introduction

15

zah, occur in the first chapter, "Hamzah"; within this chapter, an 'TY
idiom precedes an 'KhDh idiom, which in turn precedes an 'LF idiom.
An entry begins with the listing, in boldface, of the root number
followed by the root itself.
Within the compass of a given root, several divisions are made,
using numerals and letters in boldface. The principal division made is
that between the Verb Forms.49 After listing the entry number and the
root, the Form of the verb is identified using a capital Roman numeral,
and the verb is given in transliteration, with single blank spaces in-
serted between the letters. Double spacing is used to mark off the
treatment of one Verb Form from that of another.
Under a particular Verb Form, idioms are distinguished from one
another in respect of whether they consist of a simple intransitive use
of a verb (indicated by VB) or of a verb used with another syntactical
unit, e.g. with an object (+ OB), a predicate (+ PREDICATE), a
preposition (+ PREP), a hil (+ HAL), a zarf50 (+ ZARF) or a tamyiz
5'1
(+ TAMYIZ). Sometimes a verb may have two objects    (+ OBJ +
OBJ), or take two prepositions, both part of the same idiom (+ PREP
+ PREP). The basic order in which the idioms are arranged is as fol-
lows: VB; + OBJ; + PREDICATE; + PREP; + HAL; + ZARF; +
TAMYIZ. Verbs that are used with one other syntactical unit are fol-
lowed by verbs with two, and these by verbs with three such units.
Thus: VB . . . + TAMYIZ; + OBJ + OBJ; + OBJ + PREP; + OBJ +
HAL; + OBJ + ZARF; + OBJ + TAMYIZ; + OBJ + OBJ + PREP ...
These "headings" are indicated by Arabic numerals, but only when
49The ten most common Forms, all of them of triliteral verbs, are: 1: facala/
facila/facula: II: faccala; III: f cala; IV: afCala; V: tafaccala; VI: tafacala; VII:
infacala; VIll: iftaCala; IX: ifCalla; X: istafCala. Other Forms, whether of triliteral
or quadrilteral verbs, if they occur, are given the notation proper to them.
50A word about the terms "preposition" and zarf. Words like bayna and
Cinda are called zurif (pl. of zarf) in classical, but prepositions in Western
works on Arabic grammar. I have treated them as prepositions, using the
term zarf for a noun in the accusative that occurs in the position of maqgm in
5:107: q5ma maqgma fulinin (320 (QWM) 1.4), or for the word haythu.
SlThat is, the mafC1 awwal ("first object") and mafCrI thinin ("second ob-
ject") of Arabic.


Introduction

16

there are at least two of them under a given Verb Form; otherwise
they are not numbered.
If a verb takes a preposition, the preposition is given in brackets
after the + PREP notation, thus: + PREP [tf]. If it takes, say, two dif-
ferent prepositions in two different constructions, small letters are
used to identify the prepositions after a single + PREP notation (thus:
+ PREP [a. CaI; b. bi']), the same letters being used to identify the
places in the text where these verb-preposition units are treated. If
the two prepositions occur in the same construction, the notation +
PREP + PREP is used, thus: + PREP [cala] + PREP [bi. For con-
venience' sake, the prepositions are listed in English rather than Arabic
alphabetical order, and the diacritics are discounted, thus: + PREP
[a. Cali; b. fl; c. il], rather than + PREP [a. ili; b. Ca15; c. fni.
After the heading, the idiom is given in skeletal form and trans-
lated. If the idiom has two or more senses, they are marked off by
small Roman numerals (i, ii, iii, etc.). This division follows any higher
order immediately preceding it, e.g. the Verb-Form division (I, II, l11,
etc.) or the PREP division (a, b, c, etc.).
The order of division marked (a), (b), (c), etc., represents a sub-
division of the order marked by small Roman numerals.
The next and last order of division is marked (i), (ii), (iii), etc.
Here is an illustration of the format, using (with some omissions)
the entries under the root LQY.
347. LQY
I. laqiya
+ OBJ
laqiyahJ:
I.
oII-.
iii.
II. laqq5
+ OBJ + OBJ
i.
eIi.

IV. alqi


Introduction

17

1. VB
alqa:
I.
ii.
2. + OBJ
3. + PREP [If
4. + OBJ + PREP [a. cala; b. bayna; c. 7; d. i5i]
a. alqghu Calayhi:
I.
ii.
iii.
b. alqahu bayna:
c. alqihu fT:
d. aiqhu ilayhi:
i.
(a)
(b)
ii.
(a)
(b)
(i)
(ii)
5. + PREP [ila] + PREP [b59
V. talaqqa
1. VB
2. + OBJ
3. + OBJ + PREP [bil
While it was necessary to furnish these details about the format,
it goes without saying that using the work a few times will familiarize
one with the format more quickly and effectively (see also "Locating
an Idiom: Examples," below).


Introduction

18

Method of Citation
The standard Egyptian edition of the Qur'in is used for purposes
of verse-numbering.
As a rule, the quotations from the Qur'an are brief,52 illustrating
the idioms in question only. A colon separates the sirah from the
verse number, a comma separates two occurrences of an idiom in the
same sirah, and a semi-colon separates the occurrences in different
s5rahs. Essentially the same formula is used when citing from other
sources.
The Qur'inic form of an idiom may differ from the essential,
skeletal form of it, and it is under the latter that the Qur'inic idiom is
listed.53 Thus aba ill an yafCala kadh9 is given under + OBJ because
the verb, together with the exceptive particle and the masdar, is
equivalent to a direct object (1 ('BY) 1.1). Similarly, when the preposi-
tion min is zi'idah (see Glossary), signifying generality (at-tansTs calg I-
cumum), as in 5:6 (mi yurTdu Iahu li yajcala calaykum min harajin [48
(IcL) 1.3.a.iii]), the prepositional phrase is construed as a direct object
of the verb (thus, min harajin = harajan), and the verse is listed under
+ OBJ.54
Sometimes a skeletal construction, after it has been given and
translated, would appear to pose no problem, and so it was con-
sidered sufficient to cite the relevant idioms by sirah and verse. In
most cases, however, illustrative examples from the Qur'an are
provided, followed by references to other occurrences, if any. Under
52Quotations from other works, too, are generally brief. As a result, incom-
plete sentences are sometimes quoted.
53On occasion the skeletal form is skipped and only the idiom as it occurs in
the Qur'n is given. This is done usually when the difference between the
skeletal and the Qur'inic forms of the idiom is only a slight one and the
former can be figured out easily from the latter.
S4Likewise, 1im is sometimes inserted (muqhamah) between the two terms
of an idifah construction (see Mugh., 1:238). In categorizing a verse with
such a construction, the 15m is discounted. Mumsikun lah5, for example,
would be interpreted as mumsikuhi, which in turn yields the skeletal form,
amsakahi. 35:2 (fa i mumsika laha-) is thus found at the + OBJ heading at
360 (MSOK) IV.


Introduction

19

a particular heading, verses are normally arranged following the order
of the Qur'inic sirahs, but that order is modified when necessary.
When listing idioms, brackets are used to indicate (1) that an
idiom occurs more than once in a verse; (2) that a masdar or a par-
ticiple occurs in place of a verb in an idiom; (3) that a certain syntacti-
cal unit (e.g. an object or a prepositional phrase) has been suppressed;
and (4) that only a certain phrase or construction in a verse is being
referred to.
For practical considerations, as a rule, a verb in the passive voice
is treated as if it were a transitive verb with its object expressed, and is
listed as such, even if the verb happens to be intransitive-e.g. suqita
ft yadihT (7:149), which is given under the heading + OBJ + PREP [fA)
at 175 (SQT) 1.2. Passive participles are similarly treated.
An asterisk signals that an exact quote from the Qur'an is going
to follow. The asterisk is used regularly except when the Qur'inic
form of an idiom is identical with the skeletal form of it, or when (as in
the explanatory notes) it is not crucial to indicate that a particular
phrase is an exact quote from the Qur'n. Identical quotes are given
only once,55ss with the sirah-and-verse numbers indicating where they
occur. If two quotes are to be cited, and they differ in wording, they
will be cited separately, no matter how slight the difference between
them. The word Also, in italic type, is used to list, using sLrah-and-
verse numbers, any additional occurrences of the idiom. All occurren-
ces of all idioms cited are given.
Works other than the Qur'an are cited by page or by volume
and page, with the names of the authors and books usually ab-
breviated. Asas, 105 means p. 105 of Asis al-Balaghah, and Aq., 1:276
means vol. 1, p. 276 of Aqrab al-Maw5rid.s6 Volumes of poetry are
similarly cited. In the citation, Ham., 3:655/2, Ham. is the name of the
work (Sharh DTwin al-Hamisah), 3 is the volume number, 655 is the
page number, and the figure 2 after the slash is the verse number as it
SThere is one exception: 101 (KhWY) 1.
561In citing from lexicographical works, the root under which a certain entry is
found in those works is specified only if it happens to be different than the
root of the Qur'inic words being discussed. Thus, at 7 ('KL), an 'KL entry
from Aqrab al-Mawarid will be cited by volume and page only, but, in citing
an entry from a root other than 'KL, the pertinent root will also be specified.


Introduction

20

appears on that page. If the number after the slash is given in brack-
ets, it means that the verses are unnumbered in the work quoted, and
that the verse was assined a number, counting the first verse on a
given page as verse 1.   If a poetical verse is cited in full, a slash
separates the two hemistichs.
Translation and Explanatory Notes
I have given my own translation of all quoted material, including
the Qur'-anic verses.
An attempt is made to provide an idiomatic translation of the
material quoted, but conjointly with the attempt (especially in the case
of the Qur'inic verses) to ensure fidelity to the original. Parenthetic
material is frequently added to clarify the meaning or supply gaps
(especially since quotes from the Qur'in are generally brief).
A lack of correspondence will sometimes appear to exist be-
tween the Qur'inic verses quoted     and the English translation
provided. This is again due to the brevity of the Qur'anic quotes, and
it should be remembered that the translation was made with the com-
plete verse in mind.
Sometimes the translation given of idioms under two or more
Verb Forms from the same root will be identical or very similar. In
many such cases it is assumed, in accordance with a maxim that I think
has general philological validity, that the Form with the greater number
of letters represents in some sense a greater intensity of meaning.s8
The explanatory notes are set off from the rest of the text by
double-spacing at the beginning and at the end, are indented on both
sides, and have a smaller font. They are used for a variety of pur-
57In commentaries on poetical works, interspersed between the verses of a
poem may be found other verses. Such verses are not counted.
ss58Ziydatu I-hurfi tadullu cal ziygdati 1-macni, that is, "An increment of let-
ters implies an increment of meaning." The maxim holds, for example, in the
case of qaruba and iqtaraba, the latter implying that something has quite
close (cf. 54:1: iqtarabati s-sycatu, "The Hour has drawn very close"), as
against the former ("to come close"). In other cases, the semantic properties
of the Verb Forms will suggest how two verbs that have different Forms but
the same root carry different shades of meaning.


Introduction

21

poses: (1) To present a fuller explanation of an idiom and clarify
obscure points. (2) To provide attestation, in the form of shawhid
("proof-texts"; sing. shihid) for the Qur'anic usage. The shawShid, it
should be noted, may not always correspond in form to the Qur'inic
idioms. Thus, a particular shihid may lack the prepositional phrase
contained in the Qur'inic verse cited, or it may involve use of a dif-
ferent Verb Form than the one found in a Qur'inic idiom. As long as
it has significant probative value, it is considered relevant. A shihid is
supposed to have such value if it constitutes a direct corroboration of
the Qur'inic usage, highlights the essential sense of the Qur'inic
idiom, or enriches one's understanding of the latter by providing the
base meaning on which the Qur'in builds or which the Qur'in
modifies to suit its purposes. (3) To explain the difference between
apparently similar idioms. (4) To offer observations on points of lan-
guage and style. (5) To justify a particular categorization of an idiom.
(6) To explain why certain expressions are not included. (7) To indi-
cate the presence of tadmTn. (8) To offer brief exegetical notes where
helpful. (9) To list cross-references.
Unless otherwise indicated, a body of notes pertains to the cita-
tion or group of citations in the immediately preceding division of the
material.
Locating an Idiom: Examples
A few examples of how to locate a particular idiom are given
below. They do not cover every conceivable case, but they will serve
to orientate the user.59
In order to locate a verbal idiom that occurs in a particular
Qur'5nic verse, one should begin by identifying the following:
1. The root and Form of the main verb in the idiom.
2. The skeletal form of the idiom (e.g. laqiyahi).
3. The heading under which the idiom is likely to be found
(e.g. VB, + OBJ, or + PREP).
59sSince the work is meant for those who already have a background in
Arabic, some knowledge of Arabic grammar and of the Arabic lexicographical
conventions is assumed on the part of the user. There is no large-scale use
of Arabic grammatical terms, and the terms that have been used are ex-
plained when they occur or in the Glossary.


Introduction

22

This done, a quick glance down the entries should lead to the
verse containing the idiom; the verse will either be quoted in full or in
part, or referred to by sLrah and verse only. Let us take a few ex-
amples.
11:5 begins with these words: al innahum yathnina sudirahum.
Yathnina sudrahum is an idiom; its skeletal form is thani sadrah5,
giving the heading + OBJ. The root of the verb is ThNY, and the
Form is I. The idiom will be found at 44 (ThNY) 1, heading + OBJ.
In 27:47 one reads: qil ~tayarni bika wa man macaka. The
skeletal form of ittayarni bika is tatayyara bih7, giving the heading +
PREP. The root of the verb is TYR, and the Form, V. The idiom is
found at 241 (TYR) V, heading + PREP (which, incidentally, is the only
heading under that root), at Also.
In 33:37 we read: fa lamm5 qadi zaydun minh5 wataran zawwaj-
n5kahi. Following the method suggested above, we find the idiom at
312 (QDY), I [Verb Form], 4 [heading: + OBJ + PREP], c [where the
third of the three prepositions listed at 4, i.e. min, is treated].
16:92, tattakhidhina ayminakum dakhalan baynakum has the
skeletal form, ittakhadhah3 dakhalan bayna n-nisi; the heading is +
OBJ + OBJ + PREP. The idiom will be found at 4 ('KhDh) VIII.4.
Now let us look at some more complicated examples. 10:22
contains the expression, uh7ta bihim. It was explained earlier that
verbs in the passive voice are supposed to have the structure + OBJ.
Uh7ta, therefore, is equivalent to + OBJ. Since the expression also
has a prepositional phrase, the heading would be: + OBJ + PREP.
The idiom occurs at 74 (HWT) IV.2.ii. Following a similar procedure, fa
duriba baynahum bi s5rin (57:13) will be found at 221 (DRB) 1.3.c.
Here it will be noted, however, that the prepositional phrase, bi sirin,
was not considered essential to the idiom, and so the preposition bi'
was disregarded for purposes of categorizing the idiom.
In 17:29, wa 1I tajcal yadaka maghllatan il5 cunuqika, the verb
jacala has two objects, yad and maghl3lah. The preposition ili, al-
though it goes with maghlilah (the underlying construction being:
ghallah5 il5 cunuqihi and may thus be regarded, together with the
second object, as a single unit (giving the heading +OBJ + OBJ) is
taken to constitute, together with its object, an independent unit, the
verse thus yielding the construction, jacala yadah3 maghlalatan i1i
Cunuqih7, the heading being + OBJ + OBJ + PREP. The idiom is
listed, in skeletal form, at 48 (JCL) 1.4 (also at I.2.vii), but the user is


Introduction

23

referred to 277 (GhLL) 1.2, for, in this case, ghalla was considered to
be the main verb.
Whenever the expected heading is found to be absent or a par-
ticular idiom found missing under it, one should examine the Qur'anic
form of the idiom more closely, trying to think of other possible skele-
tal forms it could have, and then look for it under the likely heading.
For example, wa asmic (18:26) should be found at 183 (SMc) IV, head-
ing VB. There is no such heading, however. The phrase is found at
the heading + PREP since the underlying construction is asmic bihT.
In most cases, if an idiom is not listed where expected, an indication is
provided as to where it is given.
As pointed out earlier, some roots have under them a large
number of idiomatic expressions. A quick glance at the entries under
them may not instantaneously lead one to the desired idiom, but the
time taken to find it will not, it is hoped, exceed the time taken to lo-
cate a particular expression in a long article in a dictionary.
Conclusion
This work underscores the importance of studying the language
of the Qur'an with punctilious rigor. Isolating, and then studying in
some detail, an important part of the Qur'inic vocabulary, I have tried
to show that Qur'inic usage is marked by richness and variety, dis-
cernment and subtlety, precision and consistency. Linguistically, after
all, the Qur'5n is not as "simple" as it might appear to be.
The best guide to the Qur'inic verbal idioms is, it has been my
endeavor to show, the Qurin itself, a context-based study of them
yielding (as in the case of istahwadha Calayhi [see above, "Prelimi-
nary"]) the most accurate and satisfactory interpretation. And if con-
textualization is crucial to a proper understanding of individual expres-
sions, so much more crucial it must be to a proper understanding of
Qur'inic ideas and concepts. Discussion of this last point falls outside
the scope of our subject, but, if the basic contention of this work is
correct, the point follows logically and necessarily.
I am, as I said earlier, greatly indebted to the lexicographical and
exegetical sources I have used; without them I could not have com-
pleted this work. And yet I would hope that the present work will
generate a certain skepticism-a healthy skepticism-toward such
sources. For, as the user will have occasion to note, at times the ex-


Introduction

24

planations given in such sources are conditioned or influenced by no-
tions and understanings reached on extra-literary and extra-linguistic
grounds. As I approached the end of this project, I became more
convinced than ever before that, on the whole, classical Arabic poetry
is a better guide to Qur'anic usage, and that the lexicographical and
exegetical sources, indispensable though they are, need to be sub-
jected to scrutiny in the light of that poetry. I would, therefore, like to
make a plea for a direct study of the Qur'inic text, with the aid
primarily of classical poetical works and secondarily of lexicographical
and exegetical literature.60
Providing "perfect" English renderings of Qur'inic verses was
not one of the objectives of this work. Nevertheless, since the work
deals with an important segment of the Qur'inic vocabulary, one that
has not received the attention it deserves-and one whose potential I
do not claim to have exhausted-the renderings offered may be of
some aid in the production of a better English translation of the
Qur'an in the future. It is in any case hoped that this book will con-
tribute, if in a small way, to a better understanding of the Qur'inic lan-
guage and-since language is the vehicle of thought-of Qur'anic
thought as well.
60In making this point I am actually borrowing from AnmTn Ahsan IslihT, author
of Tadabbur-i Qur'.in. This modern Qur'in commentary, one of the finest
ever written-in fact unique in some respects in the whole Qur'5nic exegeti-
cal tradition-is remarkable not only for its contextualized interpretation of
the Qur'n but also for its author's attempt to explain Qur'inic usage with
reference to classical Arabic poetry. Although IslihT does not frequently cite
Arabic verses-he was not sure the common reader would appreciate the
value of such material, and the discussions in the book, at any rate, had to be
kept brief (the book is a mere eight volumes!)-his understanding of the
Qur'5nic language derives from a deep study of the language of classical
poetry, and is, to a very large extent, free from the "impedimenta" of the
later interpretive works.


VERBAL IDIOMS OF THE QUR'AN



HAMZAH
1. 'BY
I. ab 5
+ OBJ
abi illi kadhi/ili an yafcala kadha, to be determined to do/have
sth, insist/be set on doing/having sth:
*wa ya'ba Il!hu ili an yutimma nirahu, And God is determined
to bring His light [= His religion] to perfection: 9:32.
*fa abg aktharu n-nisi illi kufiran, But most people are bent
upon disbelieving: 17:89; 25:50.
Also: 17:99.
Grammatically, the construction is an istithng' mufarragh
(Mugh., 2:753), with abg interpreted to mean lam yurid (as in
9:32 [ibid.; Kash., 2:149]) or lam yarda (as in 17:89 [ibid.,
2:375]). In the Qur'n, only masdars are used in this con-
struction, but a substantive may also be used, as in some of
the examples below.
Qays, 92/13: wa ya'bg jamCukum ill firiran/wa ya'bg
jamcun5 ill wuradg, "Your troops are bent upon fleeing,
whereas ours are determined to make it to the battlefield."
Nib., 53/35: abi llihu illS cadlah5 wa wafa'ah3, "God insists
on doing justice and fulfilling his commitments." Ab5
Dhu'ayb, D. aI-Hudh., 1:21/[3]: abi I-qalbu illi umma Camrin,
"My heart desires Umm cAmr, and only her" (cf. Ham.,
3:1344/1). Also, Durayd ibn as-Simmah, Ham., 2:824/4; c:Amr
ibn Kulthim, Qas., 427/92; lbn Muq., 142/3.
Cf. the expression, lam yarda illa kadhi, as in Sacd ibn
Nishib, Ham., 1:74/9: wa lam yarda ill5 q5'ima s-sayfi slhibi,

27


Hamzah

28

"For his companion he would have the hilt of the sword,
nothing else."
2. 'TY
1. at 5
1. VB
The use in two verses should be noted:
i. In 20:69, haythu ati means literally "wherever he arrives." But
the verse does not describe movement, but a situation-one involving
a contest between Moses and Pharaoh's magicians, and so it means: A
sorcerer does not succeed/come to any good, no matter what situa-
tion he finds himself in. Further, the context gives the verb ati the
sense of doing or performing something (cf. 2.i below), so that haythu
ati also carries the connotation: No matter what he comes up with/
what tricks he pulls out of his bag.
Cf. Kash., 2:440.
ii. In 41:11, ati does not mean "to come," but rather, "to submit/
surrender":
*fa qgla lah9 wa ii 1-ardi 'tiyi tawCan aw karhan qilati atayni
ti'icna, He said to them [heavens] and to the earth, 'Submit, willingly
or unwillingly.' They said, 'We submit willingly.'
Cf. ZamakhsharT (Kash., 3:385), who offers two-somewhat
tortuous-explanations of the Qur'inic construction: (1) i'tiy5
cali mi yanbagh7 an ta'tiya calayhi mina sh-shakli wa 1-wasfi;
(2) li ta'ti kullu w5hidatin minkumi sihibatah I1-ityina Iladh7
urTduh. ....
2. + OBJ
atihu:
i. to do sth, perform/commit an act:
ati I-fihishata, to commit a flagrantly immoral act [e.g. adultery
or sodomy]: 4:15, 16; 7:80; 27:54; 29:28.
*wa ta't3na 17 nidTkumu 1-munkara, And you commit evil acts in
your meeting-places/public places: 29:29.
*alladhTna yafrahna bi mi ataw, Those who are pleased with
what they have done: 3:188 [obj und].


Hamzah

29

Kash., 1:256 (on 4:15).
SaCd ibn Nishib, Ham., 1:71/6: wa lam ya'ti m5 ya'6 mina 1-
amri hi'ibi, "There is nothing he does that he does out of
fear." A poet from the Harb, ibid., 4:1716/4: inng idhi mg
atayng amra makrumatin, "When we perform a noble and
generous act." Lab., 94/60: wa ya'6 I-ghayya munqatica I-
Ciq1i, "And he commits transgression/wrongs unchecked [lit:
unhampered by a hobbling chord]." Also al-cAjlin ibn
Khulayd, D. aI-Hudh., 3:112/[1].
See also 55 (JY') 1.1.
Cf. 3.b.i, with n.
ii. to become involved in/affected by sth, be drawn into sth:
*a fa ta't~na s-sihra wa antum tubsir~na, Will you, then, be
taken in by magic, seeing [everything] as you do? 21:3.
iii. to come at/attack sb/sth:
*wa ya'tkum min fawrihim, And should they make a surprise at-
tack on you: 3:125.
*thumma la tiyannahum min bayni aydThim wa min khalfihim,
Then I shall attack them from the front and from the rear: 7:17.
*fa at5 Ilhu bunyinahum mina i-qawicidi, And God struck at
the very base of their structure: 16:26.
Also: 59:2.
Utiya fulinun, "to be attacked." Aq., 1:3. Utiya fulnun
min ma'manih7, "Ruin came to him from a quarter he had
considered safe." Ibid., 3:3. CAmr ibn Kulthim, Qas., 318/78:
wa anna I-muhlikna idhi utTng, "And we destroy [people]
when we are attacked [by them]." Al-Kalhabah al-CUranT,
Mufadd., 21/2: wa nidi munidT 1-hayyi an qad ut7tum5, "And
a crier from the tribe cried out, 'You are under attack!'"
(Also, Tufayl ibn cAwf al-GhanawT, Krenk., 62/2, and Hass.,
272/2.) In the following verse by N~bighah (100/17), which is
highly representative, the literal and the transferred meanings
of at, are present simultaneously: wa ban5 qucaynin I5
mahalata annahum/itka ghayra muqallam7 1-azfirl, "And the
Bani5 Qucayn will certainly come to you/attack you with un-
pared nails."
Cf. cAbd al-HanmTd al-Far5hT, Mufradit al-Qur'in (Azam
Garh, India: Ad:DI'irah al-HarmTdiyyah, 1358), 21, who ex-
plains ati in 16:26 and 59:2 as adarra, "to cause harm/
damage."

iv. to have sexual intercourse with sb:


Hamzah

30

(a) ati 1-mar'ata, to have sexual intercourse with a woman: 2:222.
(b) ati r-rajula/dh-dhakara: to perform sodomy on sb:
*innakum la ta'tina r-rijila shahwatan min dini n-nis5'i, Ignoring
women, you take males as the object of your carnal desire: 7:81.
Also: 26:165; 27:55; 29:29.
(c) in 2:223 a wife is likened to a field, and the expression ati har-
thah3 therefore means: to have sexual intercourse with one's wife:
*fa 'tD harthakum ann5 shi'tum, Go in to your fields in the
manner you like: 2:223.
Tad., 1:483.
3. + PREP [a. Cala; b. bi'l
a. ati calayhi:
i. to come upon sb/sth:
(a) (lit):
*fa ataw cal qawmin, Then they came upon a people: 7:138.
(b) (fig: of time):
*hal ati Cali 1-insini h7nun mina d-dahri lam  yakun shay'an
madhkiran, Has there ever come upon man a time when he was a
thing of no account? 76:1.
Mutammim   ibn  Nuwayrah, Mufadd., 79/45: wa la
ya'tiyanna calayka yawmun marratanlyubki Calayka muqan-
naCan 15 tasmaCu, "A day is certainly going to come upon you
when you will be mourned, lying enshrouded as you will be
and unable to hear." (The verse is also attributed to Ab5
Dhu'ayb, D. al-Hudh., 1:3/[6], and, with a slight variation, to
Nahir ibn TawsiCah, Ham., 2:954/5.) Also, Imr., 89/2; Ibn
Muq., 109/10, 243/23; Ab5 Khirish, D. al-Hudh., 2:153/[6]. Cf.
marra Cal, as in Mutammim ibn Nuwayrah, Mufadd., 77/37,
and RabTCah ibn Maqr5m, ibid., 355/2.
ii. to reach a place from where one can overlook sth:
*hatti idhi ataw Cali wicd7 n-namli, Until, when they reached a
place overlooking the Valley of Ants: 27:18.
Taking the first of the two explanations of the use of Cal5
suggested by ZamakhsharT (Kash., 3:137):... anna ityinahum
kina min fawqu.
iii. to pass by sth:


Hamzah

31

wa la qad ataw Caii 1-qaryati IiatT umtirat matara s-saw'i, And
they have certainly passed by the town on which was sent down an
evil rain: 25:40.
iv. to pass over sth:
*ma tadharu min shay'in atat Calayhi illi jaCalat'hu ka r-ram7mi,
There was nothing it [punishing wind] passed over that it did not
reduce to decaying matter: 51:42.
b. at4i bih
i. to do sth, perform/commit an act:
*illa an ya'tna bi fahishatin mubayyinatin, Except in a case
where they have committed a flagrantly immoral act [ adultery] 4:19
[n.]; 65:1.
*wa 15 ya'tTna bi buhtinin, And that they shall not make
slanderous accusations: 60:12.
*19 ya'ti bi khayrin, He accomplishes no good: 16:76 [n.].
Also: 4:25; 33:30 [n.].
4:19 and 33:30: In these two verses, ZamakhsharT (Kash.,
1:258 and 3:234, respectively) prefers to take fahishah
mubayyinah to mean the defiant attitude of a wife toward her
husband.
16:76: Kash., 2:338: Li yanfaCu wa lam ya'ti bi nujhin.
Tar., 45/89: yaqilu wa qad tarra 1-wazTfu wa siquh5/a lasta
tara an qad atayta bi mu'yidi, "Her [she-camel's] hoofs and
shanks cut, he said, 'Don't you see that you have done a hor-
rible thing?'" Tarafah al-JadhTmnT, Ham., 1:141/3: wa likinnanT
kuntu mra'an min qabilatin/baghat wa atat bi 1-mazilimi wa I-
fakhrT,7 "But I happened to belong to a tribe that broke all
rules and committed against me acts of aggression and ar-
rogant hostility."
3.b.i (at bih) seems to differ from 2.i (atihu) in the fol-
lowing respect: atihu represents the commission of an act,
without necessarily implying that the perpetrator committed
the act publicly; at5 bih7 suggests that the act in some way
becomes or is made public, the bi' connoting that the per-
son in question "comes up with" or "presents" the act. This
may be part of the reason why 29:29 (2.i) adds ffnidikumu l-
munkar, signifying that the act was committed in public
places. The difference between 2.i and 3.b.i may be ex-
plained in two other ways: (1) At9 in 2.i carries the tadm7n of
facala. (2) 2.i represents a case of nazc al-khgfid, i.e. the bi',
which occurs in 3.b.i, is suppressed in 2.i.


Hamzah

32

ii. at II hu bi amrin, (of God) to create a [new] situation 5:52.
4. + HAL
ata kadhi., to become so and so:
*fa alq5hu cali wajhi abT ya'ti basTran, Put it [shirt] on my
father's face and he will regain his vision: 12:93.
See Maj., 1:318. ZamakhsharT (Kash., 2:274) compares,
with the use of at in this verse, the use of jI'a in the expres-
sion, jI'a i1-bin5'u muhkaman, "(of a building) to be strong."
For another interpretation of 12:93 (ya'ti basTran = ya'ti ilayya
wa huwa basT7run), see ibid.
See also 134 (RDD) Vlll.2, and 314 (QCD) 1.3.
5. + OBJ + PREP [a. b5'; b. min]
a. atahu bi mathalin, to present sb with a criticism:
wa hi ya'tunaka bi mathalin ili ji'n.ika bi 1-haqqi wa ahsana taf-
siran, And there is not a criticism they will present you with but that
We shall present you with the truth [about it] and the best possible
interpretation [of the matter in question]: 25:33.
Tad., 4:595-96. Cf. Kash., 3:97: Wa i ya'tnaka bi su'5lin
caTibin min su'"5litihimu 1-bitilati-ka'annah mathalun f I-
butini-illi ataynika nahnu bi i1-jawibi 1-haqqi ....
b. ati sh-shay'a min bibih7, to go about sth in the right way:
2:189.
"To come to sth by its door" is to come to something by
using the entrance proper to it and not to use the "back-
door" to it, that is to say, to do something in the right and
proper manner. Acsh5 (209/18): li kay yaclama n-n5su anni m-
ru'un/ataytu 1-maCshata min b ibihg, "So that people might
know that I am a man who has lived his life in a blameless
manner." Qays, 74/19 (see also Hass., 182/[4]): mats mg
atayta I-amra min ghayri bibih/dalilta wa in tadkhul mina I-
bibi tahtadcIT, "If you approach a matter the wrong way, you
will be lost, but if you approach it the right way, you will be
guided in the right direction." There are a few variations on
the  idiom, among    them: at~i I-amra  min   ma'tih3/
ma'ttih7. Aq., 1:4; Asis, 11.
It can be argued that the use in this particular verse (wa
't1 1-buyita min abwibiha) does not constitute an idiom and
that the verse has a simple, literal meaning, "And enter the
houses by their doors." While the presence of the literal


Hamzah

33

meaning may be granted, there is no reason to exclude the
figurative meaning. In fact the verse may be said to
represent a felicitous combination of the literal and the
figurative meanings. Cf. ZamakhsharT (Kash., 1:117-18), who
gives only the latter meaning.
6. + PREP [Cali] + PREP [b']
at5 Calayhi bi sult5nin, to present compelling proof in support of
sth: 18:15.
TadmTn of istadalla.
See also 55 (Y') 1.2.
IV. i t 5
1. + OBJ
5tihu:
i. to pay sth:
(a) *wa 5tD haqqah3 yawma hasdih7, And pay what is due on it on
the day of harvesting it: 6:141.
That is, pay zakit on the produce. See Tad., 2:560.
(b) 5t.i ajra i-mar'ata, to give [a woman] her dower [lit: remunera-
tion]: 33:50.
See also 2.iii below.
ii. to grow/produce/yield sth:
atati sh-shajaratu/I-jannatu ukulahi, (of a tree/garden) to yield the
expected produce: 2:265; 14:25; 18:33.
Maj., 1:340. Atati n-nakhlatu, "(of a date-palm) to yield
fruit." Aq., 3:3. nakhlun dh5 it'in, "a date-palm that yields
much fruit"; labanun dhD iti'in, "milk rich in butter." Asis,
11.
In the three verses the mudif ilayh-a pronoun with jan-
nah (2:265; 18:33) and shajaralb (14:24) as its antecedents-
gives the sense of expected produce-lit: its produce.
2. + OBJ + OBJ
5t5hu sh-shay'a:
i. 5tihu mawthiqan, to give sb one's word:


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34

*Ian ursilahO maCakum hatti tu'tni mawthiqan mina Ilihi la
ta'tunnan7 bih. . . fa lamma 'tawhu mawthiqahum, I am not going to
send him with you until you give me your pledge in God's name that
you will bring him back . . . When they had given him their word:
12:66.
Jacob is asking his sons to swear an oath. ZamakhsharT
(Kash., 2:266) explains: Hatt5 tuct5in7 m atawaththaqu bih7
min Cindi IIhi; arida an yahlif ilahu bi lihi....
ii. 5tihu su'iah, to grant sb his request/petition:
*qala qad ctita su'laka yi m~s5, He said, 'Moses, your request is
granted!' 20:36.
iii. 5ti 1-mar'ata ajrahi, to give dower to a woman: 4:24, 25; 5:5;
60:10.
See also 1.i(b) above.
3. 'ThR
I. athara
+ OBJ
atharah3, to pass sth on, transmit sth:
*in h5dhi ill sihrun yu'tharu, This is no more than sorcery
handed down by tradition: 74:24.
As-sayf al-ma'thr is a sword that has been passed down
in the family from one generation to another. Asis, 11.
Cf. 287 (FRY) VIII.1 (sihrun muftaran), and 355 (MRR) VIII
(sihrun mustamirrun).
4. 'KhDh
I. akhadha
1. VB
to act/conduct oneself:
*wa law 1I kit~ibun mina Ilihi la massakum f m5 akhadhtum
Cadhi bun aimun, Had a decree from God not existed already, a
severe punishment would have overtaken you for the way you be-
haved: 8:68.


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35

According to lsil~hT (Tad., 3:102-103), whose interpretation
has been followed in translating 8:68, the verse is addressing
the Quraysh and not, as is generally thought, the Muslims.
For a more detailed treatment, see Mir, 112-14.
Al-CAbbas ibn Mirdis, Ham., 1:438/3: fa in ghadibat flhi
habTbu bnu habtarin/fa khudh khuttatan yardka 7h5 i-
abiCid5, "If the people of HabTb ibn labtar should become
furious at it [= at your attempts to help your neighbors],
then act in a way that will cause distant relatives to be
pleased with you." Note also: akhadha ikhdha fulgnin, "to
pattemrn one's conduct after sb"; law kunta minn ila akhadhta
bi ikhdhini, "Had you been one of us, you would have acted
like us." Aq., 1:6; Asis, 11. (Cf. ati atwah5, as in Mutammim
ibn Nuwayrah, Mufadd., 70/19.)
2. + OBJ
akhadhah&:
i. to take sth away [from sb], deprive [sb] of sth:
*in akhadha I15hu samCakum wa abs5rakum, If God were to
deprive you of your ears and your eyes: 6:46.
See Maj., 2:192.
ii. to adhere to sth:
*fa khudhh5 bi quwwatin, So hold fast/adhere firmly to them
[Tablets of the Torah]: 7:145.
Also: 2:63, 93; 7:171; 19:12.
Bi quwwatin, which follows the verb in all these verses, is
simply adverbial (= "firmly") and not part of the idiom (cf. 3
below).
iii. to affect/overcome sb:
*Li ta'khudhuh5 sinatun wa 15 nawmun, Neither drowsiness nor
sleep overtakes him: 2:255.
*wa 15 ta'khudhkum bihim5 ra'fatun, And do not be moved by
compassion in regard to them: 24:2.
Al-Marrir ibn Munqidh, Mufadd., 158/85: innami n-nawmu
Cishi'an tafalan/sinatun ta'khudhuhi mithla s-sukur, "Her
sleep at night, when the sun sets, is just like a drowsiness
that overcomes her like inebriation."

iv. to harmlinjure/kill sb:


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36

*wa hammat kullu ummatin bi rasilihim Ii ya'khudhhu, And
every people intended to cause harm to its messenger: 40:5.
Kash., 3:360: Li ya'khudhlhu: ii yatamakkanD minhu wa
mina l-7qgci bihT wa isibatihT bi mg ardD min tacdhibin aw
qatlin. Cf. al-Husayn ibn al-Humim, Mufadd., 121/41.
v. akhadha i.Cafwa, to show forbearance: 7:199.
Cf. Kash., 2:110.
vi. The following two expressions mean "to be on one's guard,
take precautions, safeguard one's position," though there is a slight
difference in their meanings (see n. to (b) below):
(a) *qad akhadhn5 amran5 min qablu, We had already taken the
necessary measures [= measures to protect ourselves]: 9:50.
(b) *khudhD hidhrakum, Be on your guard! 4:71.
Also: 4:102 [twice].
Kash., 1:280.
The difference between (a) and (b) is as follows: (a) is
general-implying the taking of precautionary measures in
any given situation (cf. Kash., 2:156: Qad akhadhni amrang,
ay amran i Iladh nahnu muttasimgna bihT mina 1-hadhari wa t-
tayaqquzi wa 1-camali bi 1-hazmi); (b) is more specific-
implying the taking of such measures in a situation of fear or
danger (Kash., 2:280: Yuqglu, akhadha hidhrah5, idhg tayaq-
qaza wa htaraza mina 1-mukhawwifl).
vii. akhadha m7thaqah:
(a) to take a firm commitment from sb, make a covenant with sb:
2:63, 83, 84, 93; 3:187; 5:12, 14, 70; 57:8.
Cf. (b) below, with n.
(b) to take a firm commitment [from sb]/make a covenant [with sb]
about sb/sth: 3:81.
According to islihT (Tad., 1:735), mthiq an-nabiyyTn in this
verse stands for the pact taken about prophets, not from
them (cf. (a), above). This is grammatically possible, and
contextually more appropriate.


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37

viii. akhadha zTnatah5, to adorn oneself:
*khudh5 zinatakum, Adorn yourself [with dress]: 7:31.
Zinah (lit: "ornament, adornment") in this verse means
"dress." The verse criticizes the pagan Arab ritual of cir-
cumambulating the KaCbah naked on the view that the spirit
of worship required one to discard all adornments, dress
being one of them. See Kash., 2:60; Tad., 2:627.
Cf. ix below.
ix. akhadha zukhrufahi, to assume a splendid appearance:
*hattg idh5 akhadhati I-ardu zukhrufahi, Until, when the earth is
decked out in its finery [= when it grows lush vegetation]: 10:24.
The earth is here likened to a bride who is beautifying her-
self (Kash., 2:187: Jucilati I-ardu ikhidhatan zukhrufahg Cali t-
tamth'li idhi akhadhati th-thiyiba 1-fakhirata).
Cf. viii above.
3. + PREP [b']
akhadha bihT, to adhere to sth firmly:
*wa 'mur qawmaka ya'khudh5 bi ahsanihi, And enjoin your
people to hold fast to the best injunctions contained in them [Tablets
of the Torah]: 7:145.
The preposition bi' suggests the tadm7n of some word
like ictasama. Thus the difference between akhadha sh-
shay'a and akhadha bi sh-shay'i is that while the former
means simply "to hold sth," the latter means "to hold sth
firmly."
4. + OBJ + PREP [a. Cali; b. bi'; c. min]
a. akhadhah5 Calayhi:
i. akhadha Calayhi isra fulInin, to assume the responsibility im-
posed by sb with regard to sth:
*wa akhadhtum Cal5 dhilikum isrT, And do you, with regard to
this, take on the responsibility I have imposed [upon you]? 3:81.
ii. akhadha Calayhi 1-mthiqa/l-mawthiqa, to take from sb a binding/
solemn commitment regarding sth: 7:169 [pass]; 12:80.
cAmr ibn   Kulthim, Qas., 321/88: akhadhna   Cala
buCulatihinna cahdan/idhi liqaw kati'iba muClamTni, "They
have taken from their husbands a binding commitment [to


Hamzah

38

the effect that] when they engage the badge-wearing enemy
battalions in combat [they shall bring home booty and
prisoners]."
See c below, with n.
b. akhadhah3 bi kadhi:
i. to motivate sb to do sth:
*akhadhat'hu 1-cizzatu bi 1-ithmi, A [false] sense of dignity con-
firms him in sin: 2:206.
Akhadhtuh3 bi kadhg, "I persuaded him to do such-and-
such a thing." Kash., 1:127.
ii akhadhahD bi 1-yam7ni, to seize sb firmly: 69:45.
Tad., 7:554. Cf. Kash., 4:137.
c. akhadha minhu 1-m7thiqa, to take a firm commitment from sb:
4:21, 154; 33:7 [twice].
In c, as in a.ii above (akhadha Calayhi I-mRh5qa/ll-
mawthiqa), the giving and taking of a pledge are involved,
but the difference of prepositions makes for a difference in
the emphasis: the focus in the latter is on the one who takes
the pledge from another person, thus obligating the latter to
fulfill the pledge, whereas the focus in the former is on the
one who gives the pledge of his own free volition, the other
person simply "taking" it from him.
VIII. ittakhadha
1. + OBJ
ittakhadhah, to take/regard sb/sth [to be so and so], set sb/sth
up [to be so and so]:
i. ittakhadha khidnan, to take a lover/paramour: 4:25 [act pt]; 5:5
[act pt].
ii. The following two expressions mean "to take a confidant":
(a) ittakhadha bitinatan: 3:118.
(b) ittakhadha walijatan: 9:16.
iii. ittakhadha sabTlan, to take/follow a path:
(a) (lit): 18:61, 63.
(b) (fig): see 3.a, c, and d below.


Hamzah

39

2. + OBJ + OBJ
ittakhadhah5 kadh5, to take/regard sb/sth to be so and so, set
sb/sth up as so and so:
i. ittakhadhah5 Cadudan, to have/take sb as one's supporter: 18:51
[act pt].
ii. Of the other words occurring in the position of second object,
the following may be noted:
dakhal: deceit: 16:92, 94: see 4 below.
junnah: shield
ittakhadhah junnatan, to use sth as a shield/smokescreen:
58:16 [n.]; 63:2 [n.]
maghram, liability, damages: 9:98.
mahjir, abandoned:
ittakhadhah3 mahjiran, to forsake sth: 25:30.
qurbah, means of achieving nearness [to God]:
*wa yattakhidhu ma yunfiqu qurubitin Cinda II.hi, And what
he spends he regards as means of achieving nearness to God: 9:99.
sabT7l, path, way:
ittakhadhahD sabTlan, to adopt sth as a course of action/a way
of life: 7:146.
sikhr, object of ridicule, laughingstock: 23:110; 38:63.
sukhrT, employee:
ittakhadhahD sukhriyyan, to employ sb, take sb in one's serv-
ice, enlist sb's services: 43:32.
zihr7, sth that is extra:
ittakhadhahD zihriyyan, to ignore/neglect sth: 11:92 [n].
11:92: Aq., 2:734: Az-zihrT alladhT tajCaluh3 wari'a zahrika
wa tansihu wa taghfulu Canhu. Also, Mukh., 406.
58:16 and 63:2: Cf. Hit., 157/4, 6, 230/6.
3. + OBJ + PREP [a. bayna; b. t7F; c. i15; d. maca]
a. *wa yur7dna an yattakhidh5 bayna dhilika sabTlan, And they
wish to take/follow a course in between [= a course between belief
and unbelief]: 4:150.
b. ittakhadha ffhi husnan, to treat sb kindly/nicely:
*wa imma an tattakhidha f7him husnan, Or you may treat them
with kindness: 18:86.

See Tad., 4:71, 73-74.


Hamzah

40

c. ittakhadha il rabbih7 sabTlan, to achieve nearness to one's Lord
[= to perform acts of piety in order to draw near to God]: 25:57;
73:19 [n.]; 76:29.
Kash., 3:102; 4:155.
d. ittakhadha macah5 sabTian, to join/follow sb [lit: to take a cer-
tain path/course in sb's company/along with sb]: 25:27.
4. + OBJ + OBJ + PREP [baynal
*tattakhidhDna ayminakum dakhalan baynakum, Using your
oaths to practice trickery upon one another: 16:92.
Also: 16:94.
Dakhal in these verses has been interpreted, following
ZamakhsharT (Kash., 2:342), as the second object of ittakhad-
ha. It may also be regarded as a mafCDil laha. See Aq., 1:324
(DKhL).
5. 'KhR
II. akhkhara
1. VB
qaddama wa akhkhara: see 303 (QDM) ll.2.i(c).
2. + OBJ
akhkharah3, to give a respite to sb: 4:77; 11:104; 14:10, 42, 44;
16:61; 17:62; 35:45; 63:10, 11; 71:4 [twice, once pass].
V. ta'akhkhara
VB
taqaddama wa ta'akhkhara: see 303 (QDM) V.
6. 'FK
I. afaka
+ OBJ
*fa anni tu'fak~na, So where are you backing/drawing/veering
off to [in your error/foolishness]? 6:95; 10:34; 35:3; 40:62.
Also: 5:75; 9:30; 29:61; 30:55; 40:63; 43:87; 51:9; 63:4. [All pas-
sives.]


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41

Rajul ma'frk, "one who has been turned away from the
truth and directed toward falsehood" (Muf., 19-20), "one who
comes to no good" (Aq., 1:14), the latter meaning being an
abbreviated form of rajulun ma'fDkun Cani 1-khayri (Asgs,
19). Ufika also means "to be foolish/weak-witted": rajulun
ma'frku I-Caqli, "a foolish/stupid fellow." Muf., 19-20. See
also Maj., 1:174; Asgs, 19; Aq., 1:14; 3:16; Kash., 1:356; 2:29;
3:195; 4:101.
Cf. 124 (DhHB) 1.1.i, and 210 (SRF) I.ii.
7. 'KL
I. akala
1. VB
i. to use [sth]:
*wa man kina faqiran fa 1-ya'kul bi 1-macrfi, And he who is
poor should take [from the property of his orphan ward] only that
[amount] which is reasonable: 4:6.
ii. In 5:66, akala implies: to receive benefits, i.e. to enjoy the bless-
ings of God, both material and spiritual:
*la akal5 min fawqihim wa min tahti arjulihim, They would have
had good things coming to them [lit: they would have eaten] from
above their heads and from under their feet [= from everywhere].
2. + OBJ
akalaha:
i. to use sth:
*fa kul5hu han7'an marT'an, Then you may use it [dower], enjoy-
ing it the way you like: 4:4.
Also: 8:69.
AI-Muthaqqib al-CAbdT, Mufadd., 302/28: yasC5 wa yajhadu
j5hidan mustahtiran/jiddan wa laysa bi ikilin mg yajmaci, "He
[man] collects it [wealth], making great and strenuous efforts,
but he is not going to [be able to] use what he collects." Ibn
Muq., 243/24: fa akhlif wa atlif innamg 1-milu Cgratun/wa kulhu
maca d-dahri IladhT huwa gkiluh, "So, compensate [yourself
for lost wealth-i.e. by acquiring more of it] and give it away
[= be generous with it], for wealth is something that passes
from hand to hand; and use it/use it up along with time,
which is going to consume it anyway."


Hamzah

42

ii. to consume sth, use sth up:
*hatti ya'tiyang bi qurbinin ta'kuluhu n-naru, Until he comes to
us with a sacrifice that is consumed by a fire [from the heavens]:
3:183.
Also: 12:48 [n.].
The verse by lbn Muq., cited at 2.i above (and especially
the second use of akala in it) illustrates this meaning also.
12:48: For a translation, see 303 (QDM) 1.4.ii.
iii. to eat sth away:
*ta'kulu minsa'atah&, [An insect-i.e. termite] which ate away his
[Solomon's] staff: 34:14.
Akala n-niru 1-hataba, "(of fire) to consume wood." Aq.,
1:14; Asis, 19.
iv. to appropriate/usurp sth, take sth over wrongfully:
*wa I ta'kulh amwilakum   baynakum bi 1-bitili . . . li ta'kul
farTqan min amwali n-nisi bi 1-ithmi, And do not wrongfully ap-
propriate one another's wealth/property . . . in order that you may
wrongfully acquire part of people's wealth/property: 2:188.
*wa I ta'kulha israfan wa bidiran an yakbar3, And do not use
it [orphans' wealth] up, squandering it in haste, fearing that they will
grow up: 4:6.
Also: 4:10 [ya'kulna amwila 1-yatimi], 29, 161 [mas]; 5:42 [act
pt], 62 [mas], 63 [mas]; 9:34; 89:19.
Kash., 2:149.
Fulinun yasta'kilu d-ducafr'a, "So-and-so wrongfully ap-
propriates the property of weak people." Aq., 1:14.
v. akala r-ribi, to receive usury/interest: 2:275; 3:130.
vi. akala lahma fulinin, to backbite sb, slander sb in his absence [lit:
to eat sb's flesh]: 49:12.
Akala fulinun  baynahum, "to   go   around  making
slanderous remarks about people in their absence" Aq., 1:14;
also, Asis, 19. Uklah/iklah is "backbiting", and fulinun dh
uklatinfiklatin means: He says things behind people's backs.
Asis, 19; also, Aq., 1:15-16. As IslfhT explains, a person who
is being slandered behind his back is unable to defend him-


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43

self; he is like a dead body that is defenseless against
predatory animals and birds. Tad., 6:511. AI-Muthaqqib al-
CAbdcT, Mufadd., 589/6: li tarain7 ritiCan f7 majlisin/fT luhmi n-
nisi ka s-sabCi d-darim, "You will not find me in the company
of people consuming, like a voracious beast, people's flesh."
Al-Muqannac al-KindT, Ham., 3:1179/6: wa in ya'kul iahm7
wafartu iuhimahum, "If they slander me, then [I do not;
rather] I make every effort to protect their honor." Silim ibn
W-bisah, ibid., 3:1160/1: yaqtitu lahmT wa ma yashfThi min
qarami, "He devours my flesh [= backbites me], though it
does not satisfy his voracious appetite." Also, Suwayd ibn
AbT K~hil, Mufadd., 402/73 (cited at 96 (KhLW) i1).
3. + OBJ + PREP [a. Ft; b. iil]
a. akala t7 batnihT shay'an, to stuff sth into one's belly: 2:174; 4:10.
Kash., 1:109, 250-51.
b. *wa 1i ta'kul5 amwilahum ii amwalikum, And do not use up
their wealth by mixing it up with yours: 4:2.
TadmTn of damma. Tad., 4:23. Also, Kash., 1:243.
8. LF
II. allafa
1. + OBJ
allafa qalbah5, to win sb's goodwill/support:
*wa 1-mu'allafati qulbuhum, And those whose goodwill is to be
sought: 9:60.
2. + PREP [baynal
allafa bayna n-n5si, to reconcile people with one another:
*fa allafa bayna qul~bikum, And He reconciled your hearts with
one another: 3:103.
Also: 8:63.
9. 1LW
I. al
+ OBJ + TAMYIZ
*15 ya'linakum khab5lan, They will spare no effort in causing
harm to you: 3:118.


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44

Khabilan in the verse is a tamyz. See CUkb., 1:147, where
other possibilities are also suggested; cf. ZamakhsharT (Kash.,
1:212-13), who takes it to be a + OBJ + OBJ construction,
saying that ali, when it takes two objects, carries the tadm7n-
meaning of manaCa or naqasa.
Fulinun I ya'15 khayran, "He never misses an opportunity
to do good"; inn7 I1 51ka nushan, "I shall never cease wish-
ing you well/giving you sincere advice." Aq., 3:18. Thaclabah
ibn cAmr, Mufadd., 514/13: fa in qatalat'hu fa lam gluhi/wa in
yanju minhg fa jurhun raghib, "If it [my spear] should kill him,
then [it is only proper, for] I did not spare any effort [= tried
my best to kill him]; and if he should recover from it, then [at
least I gave him] a large wound." Cf. baghi lah5 khablan,
as in a verse quoted in Shudh., 73.
10. 'LY
IV. 5 1
+ PREP [min]
515 mini mra'atihT, to swear to have no sexual relations with
one's wife: 2:226.
Tadm7n of imtanaCa (Aq. 3:19) or baCuda (Kash., 1:136).
Cf. Qays, 44/28, who uses the preposition Can with the verb.
Cf. 243 (ZHR) 111.2.
11. 'NS
IV. .inasa
+ OBJ + PREP [min]
5nasa minhu rushdan, to discern/perceive signs of maturity in sb:
4:6.
Anasa implies sensing something or the existence of
something even if one has not clearly perceived that thing
(see Zuh., 264/[3]). Arab poets often use the word of an
animal-a wild ass, a wild bull, a she-camel, a deer-that sen-
ses danger and becomes alert. Suwayd ibn AbT Ki-hil,
Mufadd., 399/60: sikinu 1-qafri akhD dawwiyyatin/fa idhi mi
inasa s-sawta m-masac, "He [bull] is a resident of the desert,
one wlho belongs to the wilderness: when he hears so much
as a faint sound, he pricks up his ears." cUmirah ibn CAqTil,
Ham., 3:1433/6: wa ammg idha Snasta amnan wa rikhwatan/fa


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45

innaka ii I-qurbi aladdu khasim7, "And when you feel that
you are secure and find yourself in easy circumstances, you
become the most pugnacious enemy of your relatives."
RabTcah ibn Maqrim, Mufadd., 357/12: fa lamria tabayyana
anna n-nahgra/tawalli wa anasa wahfan bah7man, "When he
[ass] noticed that the day had passed, and perceived [the ar-
rival of] a dark night." Also, al-H5rith ibn Hillizah, Qas., 435/
11; Tirimm5h, Krenk., 99:19. This being the meaning of the
word, the use of inasa in the Qur'inic verse implies that
guardians should hand over the property of their orphan
wards to the latter as soon as they see in them signs of
maturity, and should not hold on to it for an unduly long
period of time.
X. ista'nasa
+ PREP [im]
ista'nasa lah3, to listen to sth eagerly:
*wa 15 musta'nisina li hadTthin, Nor [must you linger in the
Prophet's house] wishing eagerly to listen to the talk: 33:53.
The preposition lim can be explained in more than one
way: (1) Li had7thin = 1i ajli hadTthin-the complete construc-
tion being: ista'anasa baCduhum bi bacdin li ajli hadithin. (2)
Ista'nasa li hadthin = ista'nasa hadithan. See Kash., 3:244.
12. 'NY
i. ana
VB
an5 iah3 an yafCala kadhi, It is high time that he did such-and-
such a thing:
*a lam ya'ni ii Iladh7na 5man5 an takhshaCa qulbuhum li dhikri
llihi, Is it not time that the hearts of those who have believed became
humbly inclined to the remembrance of God? 57:16.
An t-taCimu, "(of food) to be cooked and ready." Asgs,
23. Misjih ibn Sib~c, Ham., 2:1009/1: la qad tawwaftu fT I-
i~iqi hattilba litu wa qad an IT law abTdi3, "1 roamed about
the world until I became decrepit. If now I must die, then
[so be it, for] my time has come." Also, Mufadd., 717/1 (and
the verse quoted by Anb5rT, ibid.); Milik al-Mazm5m, D. al-
Khaw., 186/1 [no 241].
Cf., with this verse, 39:23 (cited at 351 (LYN) i.b).



BA'

13. BKhC
I. bakhaca
+ OBJ
bakhaCa nafsahu, to be overwhelmed with/kill oneself with grief,
anger, etc.: 18:6 [act pt]; 26:3 [act pt].
DhU r-Rummah, Maj., 1:393 (also in Asis, 31): ali ayyuh5d-
h I1-bikhiCu 1-wajdi nafsahi/ili shay'in nahat'hu can yadayhi I-
maqidiri, "0 you-the one who is killing himself with grief
over what the fates have wrested from his hands." Cf. AbO
Khirlsh, D. aI-Hudh., 2:123/[3]: faqadtu ban7 ilubng fa lammi
faqadtuhum/sabartu fa lam aqtac calayhim abijilT, "I lost the
Ban5 Lubn5, and when I did, I endured the loss patiently and
did not cut my veins over them [= did not die/suffer grieving
for them]." (On the background to qataCa I-abijila, see Zuh.,
130, n. 1.)
14. BD'
I. bada'a
+ OBJ
In 9:13, wa hum bada'ikum awwala marratin means: And they
are the ones who initiated hostilities against you.
Kash., 2:142.

47


Ba'

48

IV. abda'a
VB
*wa mi yubdi'u I-bitilu wa mg yuCdu, And Falsehood is utterly
powerless: 34:49.
*innah huwa yubdi'u wa yutdu, It is He Who has complete
and unrestricted power: 85:13.
Literally, fulinun yubdi'u wa yucidu means: He initiates
and he repeats (cf. Muf., 40). One who can initially perform
an act and can repeat it at will is possessed of an inherent
power to do so, and hence the meaning: to have complete/
unrestricted power, have total control. ZamakhsharT (Asis,
31) explains fulinun ma yubdi'u wa mi yuC7du as: idhi lam
yakun lah5 hilatun (cf. with this, however, his explanation of
34:49 [Kash., 3:264], and, with both, his explanation of 85:13
[ibid., 4:201]). It should be noted that the metaphorical and
literal meanings blend in 34:49 and 85:13, the former mean-
ing (which is of the nature of a conclusion) in each case
being based on the latter (which is of the nature of
evidence. For 85:13 is saying (Tad., 8:293) that God brought
the world into existence in the first place (yubdi'u) and so
can recreate it (yucidu); and 34:49 (ibid., 5:338-39), that False-
hood was neither responsible for the first creation of the
world (mg yubdi'u) nor will have any hand in creating it a
second time (mi yuc7du). But while these two verses may be
called idiomatic, a few others with similar expressions (10:4,
34; 27:64; 29:19; 30:11, 27-all but 29:9 using Form I of BD'-
have only a literal meaning, and so are not given here.
15. BDW
I. bad5
+ PREP [im]
badi lah5 kadhi, (of a suggestion, course of action, etc.) to
strike sb as expedient/politic:
*thumma badg lahum min bacdi mi ra'aw5 1-5yati la yasjunun-
nah5 hatti h7Tnin, Then, even though they had seen clear indications
[of Joseph's guiltlessness], they saw it fit to imprison him for a certain
period of time: 12:35.
Badi lah5 ff I-amri, "(of a thought) to occur to/strike sb in
regard to sth." Aq., 1:34. Also, Asis, 33; Kash., 2:255 (where


B5'

49

ZamakhsharT remarks that the subject of the verb is under-
stood-the underlying construction being, badi lahum
badi'un-and that la yasjununnah is not the subject but an
independent explication of the subject). Nib., 220/3: fa
silihini jamTCan in badg lakumO, "So make peace with us if
this seems to you the right thing to do." cAbd AllIh ibn ad-
Dumaynah al-KhathcamT, quoted by MarziqT, Ham., 3:1415:
qifi yi umayma -qalbi naqdi tahiyyatan/wa nashkO 1-hawi
thumma fCaiT mg bad lak, "Wait, O Umaymah of my heart,
let us [at least] greet each other and complain of [our suffer-
ing in] love. After that, do whatever you consider fit."
Shamm., 287/1: a i asbahat cirs7 mina I-bayti jaimihan/cal
ghayri shay'in ayyu amrin bad ilahi, "My wife left the house
and went away, without any reason. What could have oc-
curred to her?" (Cf. Acsh5, 63/1, which is similar.) Also,
Khan., 143/[1-2]; Kacb, 45/[2].
IV. abdi
+ OBJ
i. abdi s-sadaqata, to give charity openly/publicly: 2:271.
Cf. 91 (KhFY) IV.i.
ii. abd i1-khayra, to speak good things, express good thoughts:
4:149.
Although this is the meaning it has in context (see Tad.,
2:186), 4:149 may also be construed in the more general
sense of "to do good openly/publicly."
Cf. 91 (KhFY) IV.ii.
16. BRI
V. tabarraja
1. VB
tabarrajati 1-mar'atu, (of a woman) to display her charms:
wa I tabarrajna tabarruja I-jahiliyyati, And they [Muslim women]
must not show their charms in the style of the Age of Ignorance:
33:33.
Thawb mubarraj is "a garment with pictures of castles on
it," such clothes being considered beautiful. Tabarrajati I-
mar'atu is said of a woman who displays her beauty, seeking
to be like a garment with pictures on it. Muf., 41. Also, Aq.,


B51

50

1:36: Al-mubarraj mina I-hulal, "garment with pictures of
towers on it." (Cf. Zamakhshar [Kash., 3:84], who gives two
other explanations of tabarraja, adding that the word is used
specifically of a woman displaying her charms to men.) A
simpler explanation of the word tabarraja would be that burj
("tower") is a prominent part of a castle and tabarraja is to
stand out or be noticeable like a tower.
See also 221 (DRB) 1.2.b.ii.
2. + PREP [bi1
tabarrajati I-mar'atu bi z7Tnatin, (of a woman) to display her
beauty, jewelry, etc.: 24:60 [act pt].
See n. to 1 above.
17. BRQ
I. bariqa
VB
bariqa I-basaru, (of eyes) to be dazzled: 75:7.
Kash., 4:164. Bariqa is used of eyes when they move rest-
lessly from fear. Muf., 43. Cf. Abu cUbaydah (Maj., 2:277),
who explains bariqa in this verse as shaqqa, "to look at sth
with a fixed gaze" (as in shaqqa basaru I-mayyiti [Aq., 1:603]).
Cf. 88 (KhTF) 1.2.
18. BRM
IV. abrama
+ OBJ
abrama I-amra, to make a firm resolve/categorical decision to do
sth:
*am abram amran fa inng mubrimina, Or have they made a
firm decision? If so, then We are going to make a firm decision, too:
43:79 [obj of act pt und].
Abrama 1-habla, "to double up a chord and twist it"; qad '
mubram, "inexorable fate." Aq., 1:40. Also, Muf., 44-
45. cAnt., 214/[1]: dhululun rikib7 haythu shi'tu mushgyiCTI
lubbT wa ahfizuhD bi amrin mubram7, "My camels are docile,
[I take ther] wherever I like; and keeping me constant com-
pany is my heart [= reason], which I put to work with a firm


51

resolve." Also, LabTd, ibid., 191/29; Zuh., 14/[3]; KaCb, 98/12];
Hass., 452/[11]; Ru'ibah, Asis, 37.
19. BST
I. basata
1. VB
*wa Iahu yaqbidu wa yabsutu, It is God Who withholds [sus-
tenance] and gives [it] generously: 2:245.
The expression may be interpreted in several different
ways. See Muf., 390.
Cf. also 360 (MSK) IV.1 and 2.i
2. + OBJ
basata yadahu:
i. to be freehanded/generous: 5:64 [pass pt]; 17:29.
FulInun bastun/bistun bi I-Cati'i, "He is very generous";
yad5 II hi bustni, "God is freehlanded" (Had7th). Asis, 39.
Suwayd ibn AbT Kihil, Mufadd., 392/31: busutu I-aydT idhi m
su'i5, "Whenever they are asked for something, they prove
to be generous/free-handed." Ham., 4:1685/2: wa inn7 la min
mi absutu 1-kaffa bi n-nadglidbi shanijat kaffu I-bakhili wa
siCiduh, "I happen to be one who is very freehanded, at a
time when the palm and forearm of a miser suffer from
cramp [= when he becomes stingy]."
ii. 6:93: see 3.ii below.
3. + OBJ + PREP [il]
i. basata yadah5 ilayhi, to lift one's hand at sb, attack sb: 5:11, 28
[twice, once act pt], 60:2.
ii. In 6:93 [n.], a + OBJ construction, basata yadah5 seems to have
been used in the literal sense, "to stretch out one's arms," but the
context gives it an ominous ring, so that it acquires some of the con-
notations of i:
*idhi z-zilimna fT ghamir5ti 1-mawti idhi 1-malI'ikatu bisit
aydThim akhrij3 anfusakum, When the wicked will be in the throes of
death-when the angels will be stretching out their arms, saying,
"Give/hand over [lit: bring out] your souls!"
Kash., 1:327.


B'

52

6:93: See Kash., 2:28. Cf. CAnt., 242/[1], in which the use is
marked by similar ambiguity: wa la mtaddat ilayya bangnu
hayni, "And the fingers of death did not reach out for me."
Cf. madda biCahi ilayhi, as in cAnt. (141/[8]), 14615], and
basata yarnm7nah5 lahi, as in Hass., 348/[1].
iii. basata iis.inah3 ilayhi, reprove/revile/disparage/malign sb [lit: to
put out one's tongue toward sb]: 60:2.
Kash., 1:327.
20. BSR
IV. absarg
+ PREP [bi']
i. absara bihT, to find out/discover sth: 68:5-6 [twice].
Tadrm7n of Calima. Tad., 7:515.
ii. *absir bihT, How well He sees! 18:26 [n.].
*wa absir, How well they see! 19:38 [prep phr und; n.].
AfCil bih7 is one of the two patterns of afC5l at-taCajjub.
18:26: See also 183 (SMC) IV (wa asmiC).
19:38: The use in this verse is ironic. See also 183 (SMc)
IV (asmic bihim).
21. BTR
I. batira
+ OBJ
*wa kam min qaryatin batirat maC7shatahg, And there is many a
nation that has shown arrogant ingratitude for its [easy] circumstances:
28:58.
Batira sh-shay'a, "to dislike sth without good reason";
batira I-haqqa, "to reject the truth pridefully." Aq., 1:47.
Batira in the verse contains the tadmnm of kafara ("to be
ungrateful"). ZamakhsharT (Asis, 42 [see also Kash., 3:174])
cites the expression, batira fulinun nicmata llhi, and explains
it as: istakhaffahi fa kafarah5 wa lam yastarjihh5 fa yash-
kuraha, "He made light of God's blessing and was ungrateful


Ba'

53

for it, and did not consider it good enough to give thanks
for." Also, Tad., 4:825.
22. BTL
IV. abtalI
VB
abtala, to do wrong, take the wrong path: 7:173; 29:48; 30:58;
40:78; 45:27. [All active participles.]
Abtala: ji'a bi 1-btili. Aq., 1:48.
23. BCD
I. baCida/baCuda
1. VB
bacida fulanun, to perish:
*ka m5 bacidat thamidu, Just as the Thamud met with their
destruction: 11:95 [n.J.
bucdan lah, May he perish! 11:44, 60, 68, 95 [n.]; 23:41, 44.
Bucdan is the masdar of bacuda (= "to go away"; also,
"to perish," the meaning in these verses) and not of bacida
(= "to perish"), which has bacadan as its masdar. The mas-
dar from baCida, as against the verb itself, is not used in an
imprecatory sense (see MarziqT's commentary on Ham.,
2:905/1), but the masdar from baCuda is-and has been so
used in the verses listed above. In 11:95, baCida (i.e. in the
form, bacidat) and baCuda (i.e. the masdar from it-buCdan)
are used together (see Kash., 2:233), possibly suggesting a
play upon the two verbs (cf. the wordplay in the saying [Asis,
44]: la tabcud wa in baCudta fa li baCidta, "Do not go away,
and if you do, may you not perish [= may you be well]"; cf.
also Qurid ibn Ghuwayyah, Ham., 3:1006/3-4).
See also 37 (TCS) 1, and 164 (SHQ) I.
2. + PREP [a. Cali]
*wa 15kin bacudat alayhimu sh-shuqqatu, But the distance
proved to be too long for them to cover: 9:42.
CAbd AllIh ibn CAnamah, Mufadd., 744:6: idhi i-hirithu
harribu Cidi qabilatanlnak5h5 wa lam   tabCud Calayhi
biiduh5, "When Hirith the great warrior takes a tribe for his


Bit

54

enemy, he inflicts harm on it, and its land is never too far for
him to reach."
III. bicada
+ PREP [bayna]
*baCid bayna asf5rini, Space our journeys far out/put a lot of
distance between our journeys [= let our circumstances become
straitened]! 34:19.
These words occur in the form of a prayer by the affluent
but ungrateful people of Saba', but it was not a prayer they
uttered verbally; rather, it was as if, through their ungrateful
behavior, they prayed to God to cause their society to fall
into a decline and destroy their towns and cities, thus ex-
tending the distances between the stopping-places during
their journeys. See Maj., 2:147; Tad., 5:308.
24. BGhY
I. bagh5
1. + OBJ + OBJ
baghi s-sabTla ciwajan, to seek to make a course crooked [ to
distort the truth, disrupt the divine message, etc.]: 3:99; 7:45, 86;
11:19; 14:3.
Kash., 1:205; 2:75, 293.
2. + OBJ + PREP [cali]
bagh5 calayhi sabTlan, to look for an opportunity to harm/
mistreat sb: 4:34.
See Maj., 1:125; also, Kash., 1:267.
VII. inbagh5
+ PREP [im]
mi yanbagh7 lahi (an yatfCala kadhi), (of sth):
i. not to be suitable for sb-in the sense that it is too good for
him/he is not up to it/he does not deserve it:
*wa m  yanbaghT lahum wa ma yastat.ciCna, It is not for them
[satanic host] to do so [= to bring down the Qur'fin from the
heavens], nor do they have the power [to do so]: 26:211.


Ba'

55

*wa hab IT mulkan la yanbagh7 li ahadin min baCd7, And bless
me with an empire that it shall not befit anyone else after me to have:
38:35.
38:35: Tad., 5:531-32. Cf. Kash., 3:329: L5 yanbaght: I
yatasahhalu wa 1i yakinu.
ii. not to be suitable for sb-in the sense that he is above it/it is
beneath him:
*wa mi yanbaghT li r-rahmini an yattakhidha waladan, And it
does not befit the Compassionate One to have/to take to Himself off-
spring: 19:92.
*wa m5 Callamnahu sh-shiCra wa mi yanbagh7 lahJ, And We did
not teach him how to compose poetry, nor does it become him:
36:69 [n.].
iii. not to be appropriate for sb to do-in the sense that it would be
wrong/blameworthy for him to do so:
* mg kana yanbagh7 ian5 an nattakhidha min drnika min awliyg'a,
it would not have been appropriate for us to have taken any friends
other than You: 25:18.
iv. not to be right for sb-in the sense that one is forbidden to do
so/one lacks the power to do so:
*li sh-shamsu yanbaghT7 lah5 an tudrika -qamara, It is not for the
sun to overtake the moon: 36:40.
VIII. ibtagh5
1. + OBJ
i. ibtaghihu:
(a) to pursue/chase sb, seek sb out:
*wa 15 tahin5 f btigh5'i I-qawmi, And do not slacken in your
pursuit of the enemy: 4:104.
Kash., 1:296: FT btighg'i I-qawmi: f talabi I-kuffiri bi I-qitili
wa t-taCarrudi bihTlahum.
AI-Muthaqqib al-cAbdT, Mufadd., 588/44: a al-khayru IladhT
ana abtaghThi/ami sh-sharru Iiadhi'huwa yabtaghTni, "[I do not
know whether good or evil will be my lot as I make my en-
deavor] whether it will be the good that I am seeking or the
evil that is seeking me." (In this verse, with its play upon two
meanings of ibtaghi, it is the second use of ibtagh~ [= huwa
yabtaghnlJ which provides the shihid for the Qurinic verse.)


Ba'

56

Nib., 50/21: wujlhu kilibin tabtaghT man tujidiC5, "[They are
people with] faces of dogs, and they seek out people whom
they would revile." (Cf. al-Akhnas ibn Shihb, Mufadd., 417/
16). Suhaym, 39/3: idh  mi faraghni min siwiri qabWatin/
samawna li ukhrg nabtaghT man nusawir, "Once we have
finished with our attack on one tribe, we set out toward
another, seeking out those we would assail [next]."
(b) to have contact/relations with sb:
*15 nabtaghT I-j5hiffna, We do not wish to have anything to do
with ignorant people: 28:55 [n.].
*wa mani btaghayta min man Cazalata, And those whom you
would like to keep, from among those you have dissociated yourself
from: 33:51 [obj und].
28:55: Kash., 3:173 LI nurTdu mukhglatatahum wa suh-
batahum.0*"
ii. ibtaghi sabTlan, to take a course of action: 17:110.
iii. ibtagh  wajha 115hi, to seek the pleasure [lit: face] of God: 2:272;
13:22; 92:20. [All masdars.]
See also 148 (RWD) IV.iii.
2. + OBJ + PREP [a. bayna; b. fi; c. ili]
a. ibtagh5 bayna sh-shay'ayni sabTlan, to take/follow the middle
course [lit: a path between two things]: 17:110.
The verse says that, in the prayer, the Qur'in should be
recited neither in too loud nor in too low a voice.
b. The expressions, ibtagh5 nafaqan FT 1-ardi and ibtagh5 sullaman
fT s-sami'i, both in the same verse-6:35-signify doing one's utmost
to accomplish sth:
*fa ini statcta an tabtaghiya nafaqan IT 1-ardi aw sullaman fT s-
sam"'i, But if you can find a tunnel in the earth or a ladder that leads
into the heavens [then do try to find such a thing].
Kash., 2:11: The verse speaks of the Prophet's desire to
satisfy the unbelievers' demand for a miracle, telling him to
produce by himself, if he can, a "sign"-a sign brought forth
from the earth underneath or the skies overhead. The im-
plication, of course, is that it is not possible for the Prophet


B9'                                                          5

57

to produce such a sign, and, further, that it is not necessary
to meet the unbelievers' demand.
Acsh5, 159/32: ia in kunta fT jubbin thaminTna qamatin/wa
ruqq7ta asbiba s-samg'i bi sullam7, "If you were to [tear up
the earth and] descend into a hole eighty fathoms deep, or
were to be raised to the outskirts of the heavens by means of
a ladder." Umm as-SarTh al-Kindiyyah, Ham., 2:933/2: abaw
an yafirr5 wa I-qan5 17 nuhurihim/wa lam  yartaq5 min
khashyati 1-mawti sullam5, "They refused to flee, even though
spears were planted in their chests/their chests were exposed
to spears, and they did not seek, from fear of death, a ladder
[that they might take to reach a safe place]." (Cf. al-Husayn
ibn aI-Humim, Mufadd., 120:40: wa 15 mubtaghin min rahbati
1-mawti sullamg, "Nor am I one who would, from fear of
death, seek a ladder [to climb to safety].") Ibid., 268 (quoted
by AnbrT): idhan la zurniki wa law bi sullam7, "[f, O my
beloved, you had settled in such-and-such places] we would
have visited you, if by means of a ladder"; also, Hit., 237/27;
Zuh., 30/[4]. A similar expression (with variations) is, sacida fT
I-jabali, as in cAbd Allah ibn Awf ail-Khuz5T, Ham., 3:1520/8.
Cf. also Jbir ibn Hunayy, Mufadd., 424/10.
Cf. 353 (MDD) 1.4.
c. ibtaghi ilayhi sabTlan, to make a hostile move against sb, launch
an attack against sb: 17:42.
See Kash., 2:362.
25. BQY
IV. ab q
VB
*1i tubq7 wa li tadharu, It [hell] will show no mercy/take no
pity and spare none/nothing: 74:28.
Abqg here has the sense of abqg Calayhi, "to have mercy
on sb" (Tad., 8:53 [see also Kash., 4:159]). Li abqi I ihu
Calayya in abqaytu calayka, "May God take no mercy on me if
I take mercy on you." Aq., 1:55. cAnt., 111/[1]: wa n5ru haj-
riki 19 tubqT wa li tadhari, "And the fire of separation from
you takes no mercy on me and gives me no rest." Safiyyah
al-Bghiliyyah, Ham., 2:949/3: akhng cal w5hidin raybu z-
zamini wa ma/yubq7 z-zaminu Cali shay'in wa mi yadhar3
"The vicissitudes of time crushed one [of us]; time is kind to
no  one and   spares nothing."  AI-Muthaqqib  al-CAbdT,


Ba'

58

Mufadd., 586/36: a kullu d-dahri hallun wa rtihilun/a mi yubq7
Calayya wa mi yaq'in7, "[My she-camel said], 'Will it always be
stopping [at one place] and then departing [for another]?
Will he [my owner] take no mercy on me and not save me
[from fatigue]?"' Also, Zuh., 307/[1]; cAnt., 90/[1].
26. BKY
I. bakti
+ PREP [Ca/]
baki Calayhi, to cry over sb, mourn the loss of sb:
fa mti bakat Calayhimu s-sami'u wa i-ardu, And the heaven and
the earth shed no tears over them: 44:29.
See Kash., 3:432.
Muhalhil, quoted by Marz5cqT in Ham., 2:591: yubki
Calaynti wa It nabki cal ahadin, "Others weep over/moum us
[= our dead people], but we do not weep over/mourn
anyone." Qays ibn Zuhayr al.CAbsT, Ham., 1:428/2: wa law li
zulmuh5 mi ziltu abk7/Calayhi d-dahra mi talaca n-nujim5
"Were it not for the wrong he committed, I would have wept
over him for as long as the stars will rise." Also, lmr., 126/9;
CAnt., 90/[4]; Mutammim ibn Nuwayrah, Mufadd, 79/45
(quoted at 2 ('TY), 1.3.a.i(b)).
27. BLGh
I. balagha
1. VB
balagha, to be complete:
*fa li I1ihi I-hujjatu 1-b.ilighatu, To God belongs the Complete/
Decisive Proof: 6:149.
*hikmatun balighatun, Wisdom in its most complete form: 54:4.
2. + OBJ
i. In a number of expressions balagha means "to reach a certain
age":
(a)  balagha 1-huluma, to reach puberty: 24:58, 59.
(b)  balagha ashuddahi:
(i) to come of age: 6:152; 17:34; 18:82; 22:5; 28:14; 40:67; 46:15
[n.].


Ba'

59

Balagha s-sabiyyu, "(of a child) to come of age." Asis, 50.
Umayyah ibn AbT s-Salt, Ham., 2:755/4: fa lamm5 balaghta s-
sinna wa i1-ghgyata Iatiila'yh mad5 mg kuntu fTka u'ammiifi,
"When you came of age and reached the highest stage [of
maturity] that I used to hope for in regard to you."
46:15: The verse may be listed at (ii) below if the conjunc-
tion wiw between balagha ashuddahu and balagha arbac7na
sanatan is taken to be exegetical. But it probably belongs at
i. Isl5i, putting the verse in context, assigns meaning (i) to
the expression (Tad., 6:363-64), though elsewhere (ibid.,
3:448) he cites the verse as instantiating meaning (ii).
(ii) to become fully mature: 12:22.
Cf. ijtamaca ashuddah5, as in Suhaym ibn Wathil ar-RiyhT,
Asm., 19/7.
On 46:15, see (i) above, with n.
Cf. 187 (SWY) VIII.1.
(c) *balagha citiyyan mina 1-kibari, to become decrepit with old
age: 19:8.
(d) balagha n-nik5ha, to reach the age of marriage: 4:6.
(e) *fa lamm5 balagha maCah5 s-saCya, When he [Ishmael] reached
an age at which he could move about/run around with him [= when
he was able to assist his father, Abraham, in his work]: 37:102 [n.].
Kash., 3:306: Fa lammg balagha an yasCi maca abThi fT
ashghilih7 wa hawi'ijihT. Also, Tad., 5:482.
ii. balagha 1-ajala, to complete a given period of time: 2:231 [n.],
232 [n.], 234 [n.]; 6:128; 7:135 [act pt]; 40:67; 65:2 [n.].
*hattg yablugha 1-kit5bu ajalahu, Until the prescribed period is
completed: 2:235.
In 2:231, 232, and 65:2 it is the waiting period (stated in
2:228) that a divorced woman has to observe before remarry-
ing; in 2:234, the waiting period a widow has to observe.
iii. to achieve/complete/attain sth:
(a) balagha al-amra:
(i) to achieve one's goal/objective:
*inna Iliha bilighu amrih, God always achieves his purposes:
65:3.


Ba'

60

Kash., 4:109-10. Al-Hirith ibn Hillizah, Qas., 468/62: wa
amru Ilihi balghun, "And God's plan shall be carried out";
also, Cimrin ibn al-Husayn, D. al-Khaw., 162/4 [no. 210]. Cf.
balagha r-raji'a, "to get one's wish," as in SuCd5 bint ash-
Shamardal, Asm., 102/9.
(ii) to turn sth to account, get/obtain from sth what one wants:
*in f6 sudirihim ill5 kibrun mi hum bi b~iighThi, All that their
hearts contain is pride, but they are not going to get anything out of it
[= their pride will not get them anywhere/they will fail of their pur-
pose]: 40:56.
(b) balagha i-hIjata, to satisfy one's need: 40:80.
Hafs ibn cUlaym, Ham., 3:1336/2: talabtu I-hawi i-
ghawriyya hattJ balaghtuhi, "I pursued love, which had its
[high and] low points, until finally I achieved/realized it 1=
was successful]."
(c) :m5 balagh miCshara m5    taynahum, They have not attained
even one tenth of what We gave them [= others before them]: 34:45
[n.].
That is, the earlier nations possessed greater power and
enjoyed a higher degree of prosperity.
Cf. Hass., 146/4].
On iii in general: AI-Aswar ibn Jacfar, Mufadd., 454/27: yan-
tiqna makhfida I-had7thi tah5musan/fa balaghna mi h~waina
ghayra tandi, "They [women] speak in low tones, whisper-
ing, obtaining what they desire without raising their voices."
iv. *wa balaghati I-qulubu 1-hanajira, And [when, on account of ex-
treme fear] your hearts leapt to your throats: 33:10 [n.].
Cf. "to have one's heart in one's mouth."
Cf. v below.
v. In the following two expressions the image depicted is that of
one breathing his last, his spirit, on its way out of the body, having
reached the throat.
*idhg balaghati I-hulq5ma, When it [soul] reaches the throat:
56:83.


B5'

61

*idhi balaghati t-tariqiya, When it [soul] reaches the collarbone:
75:26.
33:10: Kash., 3:230. Cf., with the verse, Ta'abbata Sharran,
quoted by AnbirT, Mufadd., 199/[4].
Cf. iv above.
vi. balagha 1-cudhra: 18:76: see 3 below.
3. + OBJ + PREP [mini
balagha 1.Cudhra minhu, to be justified in refusing to ac-
comodate sb any further [after having done enough for sb/having
given sb all the allowances one could]:
*qad balaghta min ladunni cudhran, You have an excuse in my
case/as far as I am concemrned: 18:76.
The verse is sometimes mistranslated. it does not mean,
"You have heard enough excuses from me," but that: By
showing me every consideration you could, you have reached
the limit as far as I am concerned, so that if I were to make
any further demands on you, you could justifiably excuse
yourself from complying with them.
cUrwah ibn al-Ward, Ham., 1:465: ii yablugha cudhran aw
yus7ba raghibatan/wa mublighu nafsin cudhrahi mithlu mun-
jih, "[One must try one's best] in order that one either has
an excuse to offer [namely, that one has done all that could
be done] or achieves one's objective. And one who comes
by such an excuse is like one who actually succeeds." Also,
Nib., 53/32.
28. BLY
I. bali
VB
bali, to perish:
*wa mulkin 15 yabli, And a kingdom that shall not perish:
20:120.
IV. abl5
+ OBJ
abl5hu IIhu bali'an hasanan, (of God) to cause/enable/allow sb
to show his mettle: 8:17.


Ba'

62

Following lslil.h, Tad., 3:41. Abli ff 1-harbi bali'an hasanan
is explained in Aq., 1:61 as: azhara ba'sah3 hatti balihu n-
nisu wa mtahanhu. Cf. Kash., 2:119.
29. BNY
I. ban
+ OBJ + PREP [Cal5]
bang Calayhi bunygnan, to erect/build a structure/monument [=
tomb] over a [deceased] person: 18:21.
Hafs ibn al-Ahnaf al-KinrnT, Ham., 2:905/2: nafarat qalhs7
min hij~rati harratin/buniyat Cal taiqi 1-yadayni wah5ib7 "My
young she-camel bolted at the sight of black stones that had
been laid over a man who was most generous and
freehanded." Also, Tufayl ibn cAwf al-GhanawT, Krenk., 19/8.
ZamakhsharT (Kash., 2:384) explains calayhim in the verse
as: Call bibi kahfihim.
30. BW'
1. b 5'a
+ PREP [bI]
b5'a bih7, to incur sth, end up with sth:
*wa bi'5 bi ghadabin mina lIhi, And they ended up earning the
wrath of God: 2:61 [n.J.
*inn'7 urTdu an tab5'a bi ithm7 wa ithm, I want you to end up
bearing [the burdern of] my sin and your own: 5:29 [n.].
Also: 2:90; 3:112; 3:162; 8:16.
B,'a fulinun bi fulinin means: to deserve death for having
killed sb. Thus 2:61, for example, means: They became
deserving of the wrath of God. Kash., 1:72 (also, ibid., 1:210
[on 3:112]). See also Maj., 1:161 (on 5:29); Tad., 1:181 (on
2:61).
31. BWR
I. b5ra
VB
bira sh-shay'u, (of sth) to fail to yield results:


B'

63

*wa makru ul5'ika huwa yab~ru, It is the strategem of these
people that will come to naught: 35:10.
*tijaratan lan tabra, a bargain/deal that shall not fail to pay off:
35:29.
Bgrati s-siqu, "(of the market) to be dull"; bira 1-Camalu,
"(of an act) to bear no result." Aq., 1:67. See also Maj.,
2:155.
32. BYT
II. bayyata
+ OBJ
i. bayyata I-amra, to deliberate on a matter secretly:
*bayyata .i'ifatun minhum ghayra IladhT taqlu .. . wa Ilhu yak-
tubu m5 yubayyit~na, A certain group from among them engages in
secret deliberations, contrary to what it professes . . . and God is
recording the secret deliberations they are making: 4:81 [obj in second
occurrence und; n.j.
Also: 4:108.
Bayyata in these verses does not necessarily mean "to do
sth by night," but "to do sth surreptitiously" (see Introduc-
tion, "Uses"). Tad., 4:118. The same is true of ii, below.
Likewise, the expression bayyatah5 I-amru (as in Ibn Muq.,
177/32) means that a problem presents itself to somebody
suddenly-not necessarily at night. Cf. 205 (SBH) II, n.
4:81: The mg in mg yubayyit~na, here taken in the sense of
alladh, may also be interpreted differently. See cUkb., 1:188.
ii. bayyata ful5nan, to kill sb secretly: 27:49.
See n. to i above.
33. BYD
IX. ibyadda
VB
i. ibyadda wajhuhi, (of sb's face) to light up [with joy, pleasure,
etc.] 3:106, 107.


Ba'                                                              64
Muf., 66; Kash., 2:271. Bayyada ilihu wajhahi, "May God
fill him with joy/make him happy!" Aq., 1:69.
Cf. 171 (SFR) IV.ii, and 185 (SWD) IX.
ii. ibyacddat Caynihu, to lose one's eyesight [lit: (of one's eyes) to
turn white]:
*wa byaddat Caynihu mina l-huzni, And he lost his vision be-
cause of grief: 12:84.
See Kash., 2:271.
Cf. al-Hirith ibn Hillizah, Qas., 337/24: qabla mi i1-yawmi
bayyadat bi Cuy3ni n-inisi fhi taCayyutun wa ib5'0i, "Even
before this day, it [our glory] has had a blinding effect on
people's eyes, being stiff-necked and defiant [as it is]."


TA'

34. TBB
I. tabba
VB
tabbat yadihu, His power is broken! 111:1//.
As lslihT points out, tabba in 111:1 is not an imprecation
but a prediction. Tabbat yadihu thus means: Ab5 Lahab's
power (yad = power) will be broken. (The use of the perfect
tense indicates that the prediction is as good as come true
[cf. 300 (QTL) 1, n.]) The verb tabba occurs a second time in
the verse, with Ab5 Lahab as its subject; the meaning is that,
besides losing his power, Ab5 Lahab himself will be
destroyed. Tad., 8:629-30. The second use of the verb is not
idiomatic, however. Cf. Kash., 4:240.
35. TBC
IV. atbaca
+ OBJ
atbaCa sababan, to undertake a task/mission:
*fa atbaCa sababan, Then he undertook/went on an expedition:
18:85.
Also:1 8:89, 92.
AtbaCa means "to follow, go after," and sabab is "means,
resources." Atbaca sababan thus means: He took stock of

65


Ta'

66

the resources. By extension, the expression comes to mean:
to make preparations for an expedition. Tad., 4:72.
VIII. ittabaCa
1. + OBJ
i. ittabaca khutuwiti sh-sha4ini, to follow in the footsteps of
Satan: 2:168, 208; 6:142; 24:21 [twice].
ii. In 6:153, wa I tattabiC3 s-subula means: Do not follow all these
various [wrong] paths.
Kash., 2:48-49.
2. + OBJ + PREP [Can]
ittabaCahu Canhu, to follow sth to the neglect/disregard of sth
else:
*wa 19 tattibic ahwi'ahum Can mi j5'aka mina I-haqqi, Do not
follow their [whimsical/capricious] desires, drawing away from the truth
that has come to you: 5:48.
On the use of the preposition Can, see Kash., 1:342.
36. TRK
I. taraka
+ OBJ + HAL
tarakahD sudan, to let sb get away with it, let sb go scot-free:
75:36 [pass].
Ibil sudan are camels that have been left to graze freely
(= muhmalah). Asis, 291 (SDY); Mukh., 293. Ard sudan is
uncultivated/unpopulated land (= /I tucmaru). Asis, 291
(SDY).
37. TCS
I. taCisa
VB
*fa tacsan lahum, May they perish! 47:8.
See Muf., 74.
Cf. 23 (BCD) 1.1, and 164 (SHQ) 1.


T'

67

38. TMM
I. tamma
+ PREP [Ca/]
*wa tammat kalimatu rabbika 1-husng Cal5 banT isr7ila, And the
good promise [lit: statement] of your Lord came to be fulfilled for the
Israelites: 7:137.
A reference to 7:128-29 (Tad., 2:733) or 28:5-6 (Kash.,
2:87). Possible tadm7n of manna, suggested by 28:5 (wa
nurTdu an namunna Cali Iladh7na studCifu fT I-ardi), or of
anCama.
IV. atamma
1. + OBJ
atammah5, to fulfill sth, carry sth out:
*fa atammahunna, And he [Abraham] carried them [God's in-
junctions] out: 2:124.
Kash., 1:92.
2. + PREP [iii]
atamma ilayhi 1-cahda, to fulfill one's pledge to sb: 9:4.
Tadm7n of addS. Kash. (2:139): Fa addfhu ilayhim tim-
man.
39. TWB
I. t5ba
+ PREP [Ca/]
taba I15hu calayh, (of God) to turn to sb in mercy: 2:37, 54, 128,
160, 187; 3:128 [n.]; 4:17, 26, 27; 5:39, 71; 9:15, 27, 102, 106, 117,
118; 20:122; 33:24, 73; 58:13; 73:20.
Ii is the preposition tiba normally takes. When used
with Cali, the verb acquires the tadmTn-meaning of rahmah.
Tad., 1:125. (See also Introduction, "Definition and Scope").
Cf. Kash., 1:64: Fa tiba Calayhi: fa rajaCa Calayhi bi r-rahmati
wa I-qabli; and Aq., 1:81, where tiba Iihu Calayhi is ex-
plained as: rajaCa Calayhi bi fadlihT, "(of God) to tumrn to sb in
His mercy." Although it would not be wrong to use tiba


68
Calayhi with a human being as the subject of the verb (it is so
used,  for  example,  by   ZamakhsharT (1:267)-tbD
Calayhinna-in explaining 4:34), the expression is, perhaps,
properly used with God as the subject, and so it has been
used in the Qur'In throughout-with one exception, 3:128,
where Muhammad is the subject. But this is not a true ex-
ception, for the verse says that Muhammad may not arrogate
God's power to forgive or punish.


THA'
40. ThBT
I. thabata
VB
thabata I-qadamu, to hold/maintain one's ground [lit: (of feet) to
be established: 8:45/.
*fa tazilla qadamun baCda thubtih5&, Lest you should slip up
after having held your ground: 16:94.
Cf. Zuh., 250/[2].
Cf. 155 (ThBT) 1.
II. thabbata
+ OBJ
thabbatahu, to cause/enable sb to stand firm/hold his ground,
establish sth firmly:
*wa tathb7tan min anfusihim, And in order to strengthen their
own selves: 2:265 [n.].
*ma nuthabbitu bihi fu'.idaka, By means of which we make you
firm of heart/give courage to your heart: 11:120.
*wa thabbit aqdimani, And enable us to stand firm: 2:250;
3:147.
Also: 8:11, 12 [n.]; 14:27; 16:102; 17:74; 25:32; 47:7.
2:265: The phrase min anfusihim is here construed as an
object (see Tad., 1:573). For other possibilities, see Kash.,
1:161.

69


Th'

70

The difference between thabbata fu'&dah5 (11:120; 25:32)
and thabbata qadamah5 (2:250; 3:147; 8:11; 47:7) seems to be
this: the former refers to courage as a state of mind
(cf. Kash., 2:239: Wa maCni tathb7ti fu'idih7 ziyadatu yaq7iniht
wa mg fThi tuma'n7natu qalbihi), the latter, to courage as dis-
played in conduct (ibid., 1:150: Hab lang mi nathbutu biht F
madihidi 1-harbi. . . ).
Hurayth ibn cAnnib, Ham., 2:631: wa la llhu actgin7 I-
mawaddata minhum/wa thabbata sq7 bacda mi kidtu
acthur5, "It is God Who has filled me with love and affection
for them, and enabled me to stand firm after I was about to
stumble."
8:11: Cf ZamakhsharT (Kash., 2:118), who seems to prefer
the literal meaning of the expression: . . . wa talabbada r-
ramlu Iladh7 baynahum wa bayna 1.Caduwwi hatt.i thabatat
Calayhi I-aqdimu.
IV. athbata
+ OBJ
athbatahu, to imprison sb, take sb into custody: 8:30.
ZamakhsharT (Asis, 69) cites the following expressions:
athbath3, '"They imprisoned him/held him in custody";
darabihu hattg athbathu, "They beat him to a pulp"; ath-
batat'hu 1-jiiirhtu, "The injury left him too weak to move";
athbatah5 s-suqmu, "His illness left him too weak to move."
Athbata in 8:30 thus may mean "to imprison" or "to wound
seriously." See also Kash., 2:123; Aq., 1:85. Cf. Mukh., 82,
and Muf., 78.
41. ThKhN
IV. athkhana
1. VB
athkhana fiTI-ardi, to cause carnage/shed blood in the land: 8:67.
Kash., 2:134.
See also 172 (SFK) I.
2. + OBJ
athkhana 1-caduwwa, to massacre/slaughter the enemy: 47:4.
Athkhanat'hu I-jiruhatu, "(of a wound) to weaken/debilitate
sb." Aq., 1:86; Mukh., 82; Kash., 3:453.


Thg'

71

42. ThRB
II. tharraba
+ PREP [Cal,]
tharraba Calayhi, to reproach/castigate sb:
*15 tathrTba Calaykumu l-yawma, No blame attaches to you
today: 12:92.
Kash., 2:274.
43. ThQL
I. thaqula
VB
i. *thaqulat tT s-samiwkti wa 1-ard i, The heavens and the earth have
become heavy with it [the hereafter]: 7:187.
The image is that of a pregnant woman who is about to
give birth to a child, and the verse accordingly implies that
the hereafter is at hand. Tad., 2:780. (Cf. Nib., 232/7). Tha-
qulati 1-mar'atu, "(of a woman's pregnancy) to become
noticeable." Aq., 1:91. Cf. Maj., 1:235; Kash., 2:107; Muf., 80.
ii. *fa man thaqulat maw5z7nuh5, Then he whose scales are heavy
[= whose good deeds outweigh his bad deeds]: 7:8; 23:102.
Also: 101:6.
MawaizTn may be the plural of mTzgn ("balance") or maw-
zin ("that which is weighed," i.e. deeds). Kash., 2:54
Cf. 90 (KhFF) I.
IV. athqala
VB
athqalati 1-mar'atu, (of a woman) to become heavy with child:
7:189.
VI. tathiqala
+ PREP [ii]
*ithth5qaltum il -ardi, You are weighed down to the ground
[= you drag your feet]: 9:38.


Th'

72

Tadm7n of rakana (see Aq., 1:91) or mayl or ikhlId (Kash.,
2:152). Also, Maj., 1:260.
44. ThNY
1. thani
+ OBJ
Thana sadrahO, 11:5, and than5 citfahu, 22:9, both mean: to turn
away in indifference/pride [lit: to "fold" one's sadr ("chest") [11:5],
turn one's citf ("side") [22:9]; cf. "to give a shrug of the shoulders"].
Although the two idioms have the same meaning, the
slight difference in their wording (sadr in 11:5, citf in 22:9)
may be significant. The context of 11:5 refers to those who
shun divine guidance: they try to hide from God (i yastakhlf
minhu). And the last part of the verse says that God is fully
aware of the secrets in men's hearts (innahD Carimun bi dhiti
s-sudliri). In this cluster of ideas-"hiding," "secrets," and
'the heart as the repository of secrets"-the use of the word
sadr in 11:5 would seem to be apposite. In 22:9, on the
other hand, citf and adalla both partake of the meaning of
"crookedness" (citf, "side" [cf. F7 t-tarTqi catfun, "There is a
twist/curve in the" road" (Aq., 2:797)]; adalla, "to cause to
deviate/swerve"). Also, the context of 22:9 refers to a person
who not only rejects guidance himself, but, taking a step fur-
ther, tries to lead other people astray as well (i yudilla can
sabih).
There may be another difference between the two expres-
sions: 11:5 seems to suggest that one "turns away" in indif-
ference, 22:9, that one does so in pride-though indifference
and pride are not, and to the Qur'in they are definitely not,
mutually exclusive. This difference is suggested, but not
brought out explicitly, by ZamakhsharT's commentary on the
two verses (Kash., 2:207 [on 11:5]; 3:27 [on 22:9]). A close
look at the context of each verse would lend some support
to this distinction.
Cf. Shamm., 115/9: nubbi'tu anna rab7can an raC5 ibilan/
yuhd7ilayya khanghu thiniya 1-f7dT, "1 am told that RabTc, now
that he grazes camels [= has become wealthy], sends me the
gift of foul language, being stuck up." Also, Hass., 189/1[3].
Cf. 371 (N'Y) I, and 417 (WLY) V.2. Cf. also hazza c itfah,
"to make sb happy," as in Ta'abbata Sharran, Ham., 1:94/2.


Thi'                                                       73
45. ThWR
IV. athira
+ OBJ
ath.ira 1-arda:
i. to till the land:
*I tuth7ru 1-arda, She [cow] does not till the land: 2:71.
ii. to cultivate/develop the land:
*wa athirI 1-arda, And they cultivated/developed the land: 30:9/.
Cf. Maj., 2:119.



JiM
46. IBY
I. jabg
+ PREP [ili]
*yujbi ilayhi thamaritu kulli shay'in, Fruits/produce of all kinds
are/is brought in to it [Makkah]: 28:57.
Tadmin of some word like ahdg. Jabi 1-kharija, "to collect
(land) tax"; jabi I-mg'a fIT-hawdi, "to collect water in a pool."
Asis, 80. Jabi is often used with kharij, "(land) tax, tribute"
as its object, and, in 28:57, the use of jabg instead of some
other word (like jamaca, "to collect") may contain a subtle
reference to the religious-spiritual and political supremacy of
Makkah over other places, which paid "homage" or "tribute"
to Makkah. Al-Akhnas ibn Shihb, Mufadd., 417/17: wa
lakhmun muli5ku n-ngsi yujb5 ilayhim5, "And the Lakhmids
are the kings of people; tribute is collected and presented to
them."
VIII. i j tab,
1. OBJ
ijtab4ihu, to fabricate sth:
*law 1i jtabaytaha, Why does he [Prophet] not make one [=
sign] up? 7:203.
up." IsiT, quoting Farr- ' (Tad., 2:789).
IX dL i ALV I bdLIC,IJLaUC  LAJIII R  CJ*'alm  L' LI.JIIV  O..
up." lsl~lhT, quoting Fari' (Tad., 2:789).

75


im

76

2. + OBJ + PREP [ilg]
ijtab5 l 1hu fulanan ilayhi, (of God) to single sb out for His favor/
mercy: 42:13.
Tadmitn of qarraba. Cf. Tad., 6:149, 154.
47. IRM
I. jarama
+ OBJ + PREP [Ca!I]
jaramahO Cala I-amri, to induce sb to do sth:
*wa I yajrimannakum shana'inu qawmin Cai9 an 15 taCdil,
Hostility toward a people must not lead/motivate you to act unjustly
[toward them]: 5:8.
Also: 5:2; 11:89.
TadmTn of hamala. See Aq., 1:113; Kash., 1:326. Muf.,
1:147.
48. JCL
I. ja C ala
1. + OBJ
jaCalahj, to sanction/commission sth:
*wa mi jaCalng -qibiata ilatT kunta Calayha illa li naclama .
And Our only purpose in decreeing the qiblah you had adopted was
to find out... : 2:143.
*ma jaCala i.ihu min bahiratin... , God has provided no sanc-
tion for the bahrah... : 5:103 [n.].
JaCala in these verses has the sense of sharaCa. Kash.,
1:368; Tad., 2:321, 373.
5:103: Bah7rah was a she-camel that had brought forth five
young ones, the last one a male. She was not to be ridden
or milched. Her ear slit, she was left free to roam about.
Ibid.
Cf. 3.a.ii below.
2. + OBJ + OBJ
i. The following six expressions mean: to destroy/annihilate sb/sth:


Jim

77

(a) *hatt5 jacalnihum hasTdan khamidina, Until We mowed them
down and not a spark [of life] was left in them: 21:15.
See also 97 (KhMD) 1.
(b) *fa jaCalnahum ghuthi'an, And We reduced them to scum:
23:41.
(c) *fa jacalnahu habi'an manthiran, And We shall reduce it 1=
supposedly good actions performed by the wicked] to particles of
dust scattered all over: 25:23.
On the image conveyed by habg'an manthran, see Kash.,
3:94.
(d) jacala c1iliya sh-shay'i s5filah5, to reduce sth to a topsy-turvy
state, throw sth into complete disorder/utter confusion: 11:82; 15:74.
Cf. Imr., 120/5.
(e) *wa jacaln5hum ah.idTtha, And We reduced them to so many
tales and legends: 23:44.
Also: 34:19.
See Tad., 4:459; Kash., 3:48. Cf. Maj., 1:59, and Muf., 110
(HDTh).
(f) jacalahD salafan: 43:56: see n. to ii(a) below.
ii. jacalah mathalan:
(a) to make an example of sb: 43:56.
See Tad., 6:239; Kash., 3:423.
43:56, fa jacalnghum salafan wa mathalan li I-5khirTna, is a
compound idiom, and its two constituent idioms are con-
nected with each other through a complex play upon words.
In the first, the word salaf has two meanings: (1) a thing of
the past, and (2) predecessor, ancestor, and forefather. The
second idiom, taken in isolation, also has two meanings: (1)
to make an example of somebody, and (2) to cause sb to
serve as a good example to sb (see (b) below)). The verse is
saying, on one level, that the earlier peoples were made a
"thing of the past" (meaning (1) of jacalah5 saia',ri) dId that,
in punishing them, God "made an example of them" (mean-
ing (1) of jacalah5 mathalan). On another level, the verse is
saying-of course ironically-that the earlier peoples served


frm

78

as worthy "predecessors" (meaning (2) of jaCalah5 salafan) or
"examplars" jaCalah mathalan) for the later generations, the
implication being that the later generations failed to learn
from the fate of the earlier ones, and accordingly met the
same fate.
(b) to cause sb to serve as/set a good example: 43:59.
iii. jacalah3 judhidhan, to break/smash sth to pieces: 21:58.
iv. The following two expressions mean literally "to break sth to
pieces" (cf. ii above), but imply grossly violating something:
(a) jaCala sh-shay'a Cidina, to tear sth to pieces:
*alladhTna jaCal I-qur'5na Cidina, Those who ripped the Qur'in
to pieces: 15:91.
Qur'5n here stands for the Torah, which was the "Qur'in"
of the Jews. Tad., 3:625. Cf. Kash., 2:319-20.
(b) *tajCalnah3 qaratTsa, Tearing it [Torah] to shreds [lit: to so
many sheets of paper] as you do: 6:91.
See Tad., 2:484. Cf. Kash., 2:27.
v. jaCala Ilahu sadrah5 dayyiqan: 6:125: see 227 (DYQ) 1.1.ii.
vi. jaCala qalbah3 q5siyan: 2:74 ... 57:16: see 309 (QSW) I.
vii. jaCala yadahi maghlilatan: 17:29: see 277 (GhLL) 1.2.
viii. jaCala Iliha Curdatan li yamlnih7, to use God's name to swear
improper/needless oaths [lit: to make God the target of one's oath]:
2:224.
Tad., 1:485. Cf. ZamakhsharT (Kash., 1:135), who explains
Curdah as hijiz ("shield").
ix. jaCalah3 dakka'a: 18:98: see 112 (DKK) I.
x. *yawman yajCalu 1-wildana sh7ban, A [calamitous] day that will
turn children into old men: 73:17.
Kash., 4:154-55.
Cf. Hass., 478/[3]: tashibu n-nihidu 1-cadhri'u fhilwa
yasqutu min makhifatih5 I-jan7nun, "[Such a terrible raid/
attack] that a buxom virgin will grow old in it, and the fetus
will be miscarried because of the fear caused by it." (Hassin
could be alluding to the above-cited Qur'5nic verse, and also


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79

to another-22:2.) Also, ibid., 132![1]; Lab., 222/19; CAnt.,
257/[8]..
3. + OBJ + PREP [a. Cal,; b. Fi; c. 15m; d. tahta]
a. jaCalah3 Calayhi:
i. to putlplace sth over sth, cover sth up with sth:
*wa jaCaln5 Cala qulbihim akinnatan, And We have covered up
their hearts [= rendered those people incapable of understanding the
words of guidance]: 6:25; 17:46 [n.].
*wa jaCala Cala basarih7 ghishawatan, And over whose eyes He
has drawn a veil [= whom   He has rendered incapable of seeing/
recognizing the truth]: 45:23.
Also: 18:57.
Cf. 79 (KhTM) 1, 192 (ShDD) 1.2.ii, and 228 (TBc) I.
ii. to impose sth [e.g. obligation] upon sb:
*innama juCila s-sabtu Ca5I Iladh7na khtalaF3 tlhi, The [observ-
ance of the] Sabbath was made obligatory only upon those who had
developed differences in regard to it: 16:124.
JaCala here has the sense of laying down or imposing a
legal injunction (sharaCa). See Isl5lhT, Tad., 3:707; cf. 1 above.
Cf. ZamakhsharT (Kash., 2:348), who explains juCila s-sabtu in
the verse as: juCila wabglu s-sabti.
Acsh5, 181/49: wa I-jil3 I-qta Cal 1-yisirl, "And they are
the ones who obligate the rich to provide food [to the poor
during the difficult days of winter]."
iii. to impose/inflict sth [e.g. a curse] upon sb:
*fa naiCal laCnata llihi Cal -kidhibTna, And then let us put
God's curse on liars: 3:61.
*kadhilika yajcalu r-rijsa Cal.i Iladh7na l yu'minna, in this way
does God inflict impurity on those who do not believe: 6:125.
*in jaCala Ilahu I-layla Calaykum sarmadan, if God were to im-
pose upon you interminable night: 28:71.
*m yur7tdu Iihu li yajCala Calaykum min harajin, God does not
want to cause you any hardship: 5:6.
Also: 10:100; 28:72.
iv. to put sb in charge of sth:


frm

80

*ijcaln7 CalI khazi'ini 1-ardi, Put me in charge of the country's
resources: 12:55.
b. jacalahD fihi:
i. jaCala asibiCah5 I7 udhunayhi, to stuff one's fingers into one's
ears [so as to avoid hearing sthl: 2:19; 71:7.
ii. jacala 15hu fl udhunayhi waqran, (of God) to plug up sb's ears
[= render him incapable of hearing/understanding the truth/make him
disregard the words of guidance]: 6:25; 17:46; 18:57.
lbn Muq., 110/14.
iii. to reduce sth to a certain state:
(a)  *wa jaCala kalimata 1ladh7na kafarD s-sufla, And He humbled
completely the word [= defeated the cause] of those who dis-
believed: 9:40.
(b) 105:2: see 224 (DLL) II.
c. jaCala lahil kadhi:
i. jacala lahDi sab7ian, to point out a way for [= prescribe a course
of action concerning] sb:
*aw yajCala llihu lahunna sabTian, Or [until] God prescribes an
injunction for them: 4:15.
The verse contains the initial prescription regarding for-
nication. The words aw yajCala Ilihu lahunna sab'lan "indi-
cate that this prescription is provisional, and that a final
prescription in this connection will be revealed later. This
promise was fulfilled in the form of the punishment for for-
nication stated in Sirat an-Nir [24:2]." Tad., 2:36. Cf. Kash.,
1:256.
ii. jacala lah3 sultinan, to furnish sb with dominant power: 17:80;
28:35.
Sultin in 28:35 means dominance and awesomeness.
Tad., 4:807.
iii. jacala lah3 lisina sidqin, to give sb/cause sb to have a good
reputation: 26:84.

Kash., 2:414: Lisin as-sidq: ath-thani' al-hasan.


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81

d. jaCalahO tahta qadamay fulinin, to give sb in sb's power [lit: to
put sb under sb's feet]: 41:29.
4. + OBJ + OBJ + PREP [ila]
jaCala yadah5 maghl5latan i5 Cunuqih7T: 17:29: see 277 (GHLL)
1.2.
5. + OBJ + PREP [15m] + PREP [Cai]
i. jaCala lah3 Ca/I fulinin sabTlan:
(a) to allow sb to take action against sb:
*fa mg jaCala Ilahu lakum Calayhim sabTlan, God does not allow
you to take any action against them: 4:90.
Kash., 1:289. See n. to (b) below.
(b) to allow sb to treat sb the way one likes:
*wa Ian yajcala II hu li 1-kafirina CalI i-mu'min7na sab7lan, And
God will not let the disbelievers inflict any harm on the believers:
4:141.
(a) and (b) are close in meaning, but their contexts make
for a subtle difference of meaning, as the translation indi-
cates.
ii. jaCala lahi Cal fulinin sultinan:
(a) to give sb [full] right to take action against sb: 4:91; 17:33.
(b) to furnish sb with strong evidence against sb:
*a turTd5na an tajCalI li Shi Calaykum sult5nan mub7nan, Do
you wish to furnish God with clear and strong evidence against your-
selves? 4:144.
49. JFW
VI. tajifi
+ PREP [Can]
*tataj5fa junObuhum Cani 1-mad5jiCi, They [lit: their sides] stay
away from/shun their beds [ they stay awake at night in order to
engage in prayer]: 32:16.
Kash., 3:221. JafS s-sarju Can zahri 1-farasi, "(of a saddle) to
lie askew on the horse's back" (see Lab., 15/33); jafi/tajif5
janbu n-ng'imi cani I-firishi, "(of a sleeping person) to lie
uneasy in bed [lit: to lie with one's side removed from the


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82

bed]." Asis, 96; also Aq., 1:129, and Muf., 94. Acsh5, 387/6:
idhg nbatahat jifr Cani 1-ardi janbuhi, "When she lies at full
length, her [thin] waist remains raised from the ground."
Khan., 99/[5] uses the expression in a metaphorical sense:
ayyuh 1-mawtu law tajifayta Can sakhrin/la alfaytahD naqiyyan
Caflifa, "0 death, if you had avoided taking Sakhr, you would
have found him to be a chaste and virtuous man."
50. JLB
IV. ajlaba
+ PREP [CalI]
*wa ajlib Calayhim bi khaylika wa rajilika, And launch your caval-
ry and footsoldiers into action against them [= use your strategems to
mislead mankind]: 17:64.
Sacd ibn Nishib, Ham., 1:67: sa aghsilu CannT 1-Cra bi s-
sayfi jifiban/Calayya qadi'u 1lhi mg kina jglibg, "I shall wash
away disgrace from myself by means of my sword, no matter
what is brought upon me by the decree of God."
5 1. JMH
I. jamaha
VB
*wa hum yajmahina, Making a dash for it: 9:57.
Jamaha 1-farasu, "(of a horse) to get out of the rider's con-
trol and take off." Aq., 1:135-36; also Asis, 98; Kash., 2:157.
Shamm., 287/1 (quoted at 15 (BDW) 1). Also, Zuh., 301/[2].
52. JMc
I. jamaCa
1. + OBJ
jamaCa kaydah5, to muster one's cunning: 20:60.
See also IV.ii below.
2. + PREP [a. bayna; b. ili; c. 15m]
a. jamaCa baynahum:
i. to assemble people, bring people together: 34:26; 42:15.


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83

See n. to ii below.
ii. jamaca bayna 1-ukhtayni, to have two sisters as one's wives at
the same time: 4:23.
JamaCa baynahum (as opposed to jamaCahum) seems to
imply the bringing together of persons or things that are dif-
ferent from one another in some fundamental way. i, above,
thus connotes: Nothing can bring together people so diver-
gent in belief and outlook as you (disbelievers) and us
(believers); the only time we shall come together is on the
Day of Judgment. ii, too, implies "divergence," but in a legal
sense.
b. jamaCahumu Ihihu i5 yawmi I-qiy5mati, (of God) to assemble
people and take/drive them to [the place of judgment on] the Day of
Resurrection: 4:87; 6:12; 45:26; 56:50 [pass pt].
The use of ili suggests a tadmrin of some word meaning
"to drive/convey" (Tad., 2:129), e.g sgqa (cf. 64 (HShR) I.b).
At the same time, the preposition signifies continuity: the
process of assembling people will continue up to the Last
Day. Ibid., 6:329.
c. jamaC3 ii I-qawmi, (of a group of people) to muster their
strength in order to confront/attack another group of people: 3:173.
Asgs, 100. Unayf ibn Hakam an-NabhinT, Ham., 1:169/1
(with n. 1, ibid.): jamacng lahum min hayyi cawfi bni milikin/
kat5'iba yurcfd7 1-muqrifina nakiluh5, "For them we prepared
troops drawn from the tribes of CAwf ibn M5lik, troops
whose devastating punitive action annihilates those of in-
ferior stock." (See also ibid., 2:637, where, with a slight varia-
tion the verse is repeated, and where Marz~cqT explains that
the singular hayy in the verse represents the dual hayyay.)
Also, cAtikah bint cAbd al-Muttalib, ibid., 2:741/2; al-cAji5n
ibn Khulayd, D. al-Hudh., 3:112/[2]; YazTd ibn Sinn, in Nib.,
180/11].
IV. ajmaCa
+ OBJ
i. ajmac3 amrahum, (of a group of people) to reach an accord,
agree on a plan, make a unanimous resolve: 10:71; 12:102.


fim

84

Kash., 2:197.
Al-Hirith ibn Hillizah, Qas, 441/19: ajmaC5 amrahum
Cisha'an fa iammg/asbah5 asbahat lahum dawdg'5, "At night
they reached a joini decision on the matter; and when the
day dawned, it dawned to their uproar." Dh5i -Isbac,
Mufadd., 323/12: wa antum maCsharun zaydun Calhi mi'atin/fa
ajmiCbu 'amrakum kullan fa kTd5hnT, "You are a group exceeding
one hundred in number; so make a unanimous resolve, and
then execute your strategem against me." Shanfar5, Mufadd.,
194/1: ali ummu Camrin ajmaCat fa staqallafi/wa mg waddaC'at
j7rinah5 idh tawallat, "Umm cAmr made a firm decision [to
leave] and left; and she did not even say goodbye to her
neighbors when she departed."
ii. ajmaC5 kaydahum, to reach a unanimous decision on using a
strategem: 20:64.
See also 1.1 above.
53. JWR
IV. aj5ra
+ + OBJ + PREP [Ca5i]
aj5rahD Cala fulinin, to give sb protection/refuge against sb:
*wa huwa yufTru wa 1I yujiru Calayhi, He gives protection, but
no protection can be given against Him: 23:88.
Kash., 3:54.
54. IWS
. j5asa
+ PREP [khilil]
*fa j5si khilIla d-diyiri, And they penetrated [right] into homes:
17:5.
The verse implies that the defenders became utterly
powerless to stop the invaders, who rushed into homes,
working havoc with the life, honor, and property of the resi-
dents. Tad., 3:725. Also, Asis, 105, and Aq., 1:150.


im

85

55. JY'
I. ja9'a
1. + OBJ
ja'a l-amra, to do sth, perform/commit an act:
*la qad ji'ta shay'an imran, You have committed a heinous act:
18:71.
*fa qad j9'5 zulman wa zfran, They have committed a wrong
and uttered a falsehood: 25:4.
Also: 18:74; 19:27, 89.
Aq., 1:152. Hass., 158/[7]: qataltum waliyya Ilihi fT jawfi
dirihilwa ji'tum bi amrin jl'irin ghayri muhtadi, "You have
killed a saint of God [= caliph cUthmin] in his very home:
you have committed a great wrong, one that cannot be rec-
tified [lit: one that will not take the right course]."
See also 2 ('TY) 1.2.i.
2. + PREP [bi + PREP [cal]
jfi'a calayhi bi shay'in, to present/produce evidence in support
of sth:
*law i ji'3 Calayhi bi arbaCati shuhadg'a, Why did they not pro-
duce four witnesses in support of it [allegation]? 24:13.

See also 2 ('TY) 6.



HA?

56. HBB
IV. ahabba
+ OBJ + PREP [Can]
ahabbah Canhu, to like/love sth to the disregard of sth else:
*inn7 ahbabtu hubba 1-khayri Can dhikri rabb, My love of wealth
drew me away from the remembrance of my Lord: 38:32.
Tadmrin of aCrada.
X. istahabba
+ OBJ + PREP [Cali]
istahabba sh-shay'a Caij sh-shay'i, to accord preference to/
choose one thing over another: 9:23; 14:3; 16:107; 41:17.
TadmTn of 9thara. Muf., 105. Also, Asis, 109; Aq., 1:154.
57. HBS
0
I. habasa
+ OBJ
*mi yahbisuhi, What's holding it [punishment] up? what's stop-
ping it [from coming]? 11:8.
Kash., 2:209.

87


Hi'

88

58. HRR

II. harrara
+ OBJ
harrarahu:
i. to free sb:
harrara raqabatan, to free a
[thrice]; 5:89; 58:3. [All masdars.]

slave [lit: to free a neck]: 4:92

See also 294 (FKK) 1.

ii. to dedicate sb [to sth, etc.] [by releasing him from all other
responsibilities]:
*inn7 nadhartu laka mi fT batn7 muharraran, I vow to You what is
in my womb-he will be dedicated to You: 3:35.
That is, he will be dedicated to serving You, and will be
released from all other responsibilities-those of eamrning a
livelihood and providing for a family. Tad., 1:678 (see also
Kash., 1:185).
59. HRF
II. harrafa
1. + OBJ
harrafa 1-kalimata, to distort/misrepresent a word/statement:
*yuharriffina 1-kalima min baCdi mawidiChT, They distort words/
statements after these have been placed in their proper contexts: 5:41.
Also: 2:75.
Harf is "edge, brink, border"; tahrf al-kal5m thus means:
to put a word, as it were, on a borderline so that it can go
either way, that is, have two meanings (see Muf., 114: Wa tah-
rTfu 1-kalimi an tajCalahi cali harfin mina I-ihtimii yumkinu
hamluh3 Cal I-wajhayni).
Cf. 351 (LWY) 1.1.b and 2.
2. + OBJ + PREP [Can]
harrafa 1-kalimata Can mawdiCihT, to tear a word/statement out of
its context: 4:46; 5:13.


H'

89

60. HRM
I. harima
+ PREP [CaI]
harima Calayhi sh-shay'u, to be unable to do sth:
*wa har5mun Cala5 qaryatin ahlakniha annahum I yarjiCuna, It is
impossible for [the people of] a town We have decided to destroy to
come back [to the right path]: 21:95.
Aq., 1:184; Kash., 3:20. On the grammatical construction,
see Tad., 4:328.
Imr. 116/12: j~lat li tasraCan7 fa qultu lah5 qsir7/inniT mru'un
sarc7 calayki harnm3, "She [camel] swung around so that she
might throw me. But I said, 'Stop it! I am a man [= an ex-
pert rider]! You cannot throw me!'" (i have taken the word
imru" in the second hemistich to mean one who is distin-
guished in respect of murD'ah, for the phrase sarc7 calayki
harimun cannot, strictly speaking, qualify imru', though it is
possible to interpret the construction in at least two other
ways-by positing that a word or phrase qualifying imru' is
understood, or that sarCuh5 was changed to sarCT in order to
focus attention to the speaker, examples of such changes
being found in classical Arabic poetry and the Qur'5n both.)
CAnt., 105/[3]: hargmun Calayya n-nawmu ya bnata milikin,
"Sleep has been denied to me, O daughter of Milik."
Cf. mahrim ash-sharib, ibid., 206/[5] (also, ibid., 233/[2]).
II. harrama
1. + OBJ
harrama zahra d-dabbati, to declare that an animal shall not be
ridden [because it is consecrated to a deity] [lit: to forbid the back of
an animal]:
*wa anCamun hurrimat zuhDruh5, And [they say, there are] cattle
that it is forbidden to ride: 6:138.
2. + OBJ + PREP [CaIi]
harramah5 Calayhi:
i. to deny sb sth/the use of sth/access to sth:
*fa innah5   muharramatun   Calayhim  arbacna  sanatan,  It
[Promised Land] shall be denied to them for forty years: 5:26 [pass pt;
n.].
*fa qad harrama 15hu Calayhi 1-jannata, God will surely deny him
paradise: 5:72.


Hi'f

90

*wa harramni Calayhi 1-mar 5diCa, And We had denied him [the
milk of] nurses: 28:12.
Also: 7: 5 0.
5:26:  Kash.,  1:332:  Muharramatun  Calayhim:  i
yadkhulnahi wa lI yamlikEinah5 .
7:50: Kash., 2:65.
28:12: Kash., 3:159.
In the following verse by Shanfar5, Ham., 2:487/1, har-
ramahD Calayhi means "to deny sth to sb," though it may also
carry the meaning, "to declare sth to be unlawful for sb": 15
taqburinT inna qabrT muharramun/Calaykum wa i9kin abshirl
umma cimir', "Do not bury me in a grave, for burying me is
denied to you. But do you rejoice, O hyena!" (For another
interpretation of abshiri umma Cimirin, see MarziqT's com-
mentary, ibid., 488-89). See also cAriq at-TT, Ham., 4:1745/9.
ii. harrama sh-shay'a Cala nafsihT, to renounce the use of sth: 3:93.
61. HSB
I. hasiba
+ PREP [Cai]
hasiba sh-shay'a Calayhi, to regard sth as being hostile to
oneself:
*yahsabna kulla sayhatin Calayhim, Every shout, they think, is
directed/aimed at them: 63:4.
The verse speaks of the MadTnan Hypocrites-people with
a guilty conscience. ZamakhsharT (Kash., 4:101) explains the
construction  as follows: Ay yahsab5na kulla sayhatin
wiqicatan Calayhim  wa dirratan lahum  li jubnihim  wa
halaCihim wa mi f qulbihim mina r-ruCbi.
62. HSN
IV. ahsana
+ OBJ
ahsana mathw5hu, to treat sb with kindness/honor, deal well
with sb: 12:23.

Cf. 326 (KRM) IV.


Ha'

91

63. HShR
I. hashara
+ OBJ + PREP [a. Cal1; b. ii]
a. hashara Calayhi n-nasa, to assemble people and present them
before sb: 6:111.
Tadmn of Carada.
25:34 (alladh7na yuhsharna CalI wujihihim) is not listed
because the preposition (Cala-) in it goes not with yuhsharDn,
but with wujihihim, forming, together with it, a hII unit.
b. hasharahumu Ilihu ilayhi, (of God) to assemble a group of
people and take/drive them toward a certain place: 2:203; 3:12, 158;
5:96; 6:38, 51, 72; 8:24, 36; 23:79; 41:19; 58:9; 67:24. [All passives.]
TadmTn of some word like siqa. See Tad., 6:93; Maj.,
1:204; 2:20. Cf. 52 (Mc) I1.2.b.
64. HSR
I. hasira
VB
hasira sadruh5 an yafCala kadh5, to flinch/recoil/shrink from
doing sth: 4:90.
On the several possible ways of explaining 4:90, see BayoI,
1:235; cUkb., 1:189-90; Mukh., 139-40.
Cf. 227 (DYQ) 1.1.i.
65. HSN
IV. ahsana
1. VB
ahsana r-rajulu, (of a man) to marry:
*muhsin7na, [You may marry such women, but with the intention
of] maintaining the bond of matrimony: 4:24; 5:5.
Ahsana signifies providing protection. The verse is saying
that a man should marry a woman with a view to establishing
a permanent relationship-by providing her the protection of
marriage-and not in order to establish a temporary relation-


Hi'                                                        92
ship which aims at no more than sexual gratification. See
Tad., 2:50. Muhsin7n in the two verses may also be taken to
mean "chaste" (Kash., 1:324: ACiffa'.
Cf. 173 (SFH) IIll.
2. + OBJ
i. to store sth up, put/lay sth by:
*min mg tuhsintna, Of that [amount of grain] which you will
have stored up: 12:48 [obj und].
ii. uhsinati l-mar'atu (of a woman):
(a) to be chaste:
*wa l-muhsanatu mina l-mu'miniti wa l-muhsanatu mina llad-
hina 5t5 1-kitiba, And [you are permitted to marry] chaste women
from among the believers and chaste women from among those who
were given the Book: 5:5.
Also: 4:24 [pass pt], 24:4 [pass pt; n.j.
24:4: For a translation, see 145 (RMY) 11..
See also n. to (c) below.
(b) to be a freewoman [as against a female slave]:
*wa man lam    yastatic minkum  an yankiha i1-muhsan5ti 1-
mu'minati, And those of you who do not have the means to marry
believing freewomen: 4:25.
*fa Calayhinna nisfu m5 Cali 1-muhsan5ti mina 1.Cadh5bi, They
[female slaves] shall be subject to half of the punishment that
freewomen are subject to: 4:25.
(c) to be married:
*wa 1-muhsanitu mina n-nis'i, And those who are already mar-
ried [are also forbidden to you to marry]: 4:24.
*muhsanitin . . . fa idhi uhsinna, [The female slaves should, in
getting married, have the intention of] remaining in wedlock . . . And
once they are married/have become married women 4:25 [n.].
4:25: Muhsanit (i.e. the second occurrence-muhsanitin)
in this verse may also mean "chaste" (Kash., 1:263: Muhsanit:
Cafa'if), and the use may therefore be said to belong at (a),
above, as well.
iii. ahsanati l-mar'atu farjahi, (of a woman) to be/remain chaste,
protect her honor: 21:91; 66:12.


Ha'

93

Tad., 4:324. The reference in both verses is to Mary
mother of Jesus, and Zamakhsharl (Kash., 3:19-20 [on 21:91]),
explains Mary's ihsin, with reference to 19:20, as: ihsinan kul-
iiyyan mina I-halal wa I-harami.
Cf. lIbn Muq., 312/4: hamg abdgcahi sh-shummu 1-ghay~'ri,
"Jealously concerned chiefs have protected the honor of
these women [against the enemy]." See also Tad., 4:324.
See also 67 (HFZ) l.ii.
66. HDR
IV. ahdara
+ OBJ + OBJ
*wa uhdirati I-anfusu sh-shuhha, Souls are given/susceptible to
greed: 4:128.
67. HFZ
I. hafiza
+ OBJ
i. hafiza yamTnah, to fulfill one's oath: 5:89.
ii. hafiza farjah3, to be/remain chaste: 23:5 [act pt]; 24:30, 31;
33:35 [twice, both act pt; obj in second occurrence und]; 70:29 [act
pt].
See also 65 (HSN) IV.2.iii.
iii. hafiza hudida 15hi, to abide by the commandments of God:
9:112 [act pt].
iv. hafiza I1-ghayba:
(a) to guard a secret: 4:34 [act pt].
Following IsifhT (Tad., 2:64). Cf. Kash., 1:266.
Al-Muqannac al-KindT, Ham., 3:1179/7: wa in dayyaC3
ghayb7 hafiztu ghuyibahum, "If they divulge my secrets, then
I [do not do so, but] guard theirs."

(b) to have knowledge of the unseen: 12:81.


Ha'

94

68. HFW
I. hafiya
+ PREP [a. Can; b. bil
a. hafiya Canhu, to have information about sth, be privy to sth:
*ka annaka hafiyyun Canh5, As if you know all about it: 7:187.
Hafiya Canhu basically means "to be inquisitive about sth."
ACshi, 171/7: fa in tas'ari cannT fa yi rubba sg'ilin/hafiyyin Cani
I-aCshi bihT haythu asCadg, "If, O woman, you are inquiring
about me, then there is many a person who is trying to find
out about ACsh5, wishing to know about his circumstances,
wherever he goes." (Also, Unayf ibn Hakam an-NabhinT,
Ham., 1:172/7 [with n. 1, ibid., 1:169]). From this, the expres-
sion comes to mean "to know sth," for inquiry about some-
thing results in knowledge about it. See Kash., 2:107
(Ka'annaka hafiyyun Canha: ka'annaka Cilimun bihi; wa
haq7qatuh3: ka'annaka baighun F s-su'li Canhi li anna man
bilagha F I-mas'alati Cani sh-shay'i wa t-tanq7ri Canhu istah-
kama Cilmuh5 fThi wa rasuna fThi.
b. hafiya bih, to take solicitous care of sb:
*innah5 kana bT hafiyyi, He is exceedingly gracious to me:
19:47.
IV. ahf5
+ OBJ
ahfthu, to importune sb:
*in yas'alkumihi fa yuhfikum tabkhal, If he [Prophet] were to
demand it [= that you spend wealth in the way of God] and were to
be insistent with you, you would act stingily: 47:37.
The expression comes from    ahfaytu  d-dibbata, "I
smoothed out the hoofs of the animal through constantly
walking/running it." Muf., 125. See also Kash., 3:460.
69. HQQ
1. haqqa
1. VB
haqqa I-amru, (of sth) to be fulfilled, rightly come to pass:


Hi'

95

*wa Iikin haqqa i-qawlu minn7, But my decree [concerning
punishment] was fulfilled: 32:13.
*fa haqqa ciqbi, And so My punishment was meted out, fairly
and justly: 38:14.
Also: 50:14.
2. + OBJ
*wa huqqat, And it is only appropriate that it [earth] should [do
so]/and so it must [do]: 84:2 [prep phr und], 5 [prep phr und].
The complete underlying construction is: wa huqqa lahi
an tafcala kadhg. Aq., 1:214. cAnt., 68/[3]: fa in yabra' fa lam
anfith calayhi/wa in yufqad fa huqqa lah5 I-Cuqudu, "If he
should recover [from the injury I inflicted on him with my ar-
row], then it is not because I blew on him [= put a spell on
him, wishing him to become well]; and if he dies, then [con-
sidering the injury he sustained) it is only right that he
should." (Making "arrow" the antecedent of the pronoun in
calayhi would yield a slightly different meaning: " ... then it
is not because I charmed my arrow by blowing on it." Cf.
Mufadd., 122/8, where, with a small variation, the verse is at-
tributed to another poet [quoted at 385 (NFTh) I]. Khan., 47/
[5]: tabkT khungsun li sakhrin wa huqqa lah/idh ribahi d-
dahru inna d-dahra darrir3, "Khans5' cries on account of
Sakhr, and it is only right that she should, for she has seen
distress at the hands of time; time inflicts great hurt indeed."
(Also, ibid., 111/[1].) Bishr ibn AbT Kh5zim, uhidhiru an tab7na
ban3 cuqaylin/bi jarating fa qad huqqa I-hidhir5, "I was
afraid-and there was reason for me to be afraid-that the
Ban5 CUqayl would depart, taking our neighbor [= poet's
beloved] with them." Also, Ham., 3:1109/3.
3. + PREP [ali]
haqqa Calayhi l-amru, (of sth):
i. to be incumbent upon sb to do:
*haqqan Cal, I -muttaq7n, [This is] an obligation on the godfear-
ing: 2:180, 241.
*wa kina haqqan Calayn5 nasru I-mu'minTna, And We were/are
obliged to come to the believers' aid: 30:47.
Also: 2:236; 9:111; 10:103; 16:38. [All masdars].
Tadm7n of wajaba (e.g. Kash., 2:329 [on 16:38]: ... anna I-
waft'a bi hgdhi 1-mawCidi haqqun wijibun Calayhi. . . ); and
ibid., 2:205 (on 10:103): Haqqan calayhi = haqqa dhilika
Calayhi haqqan.


Ha'

96

ii. (of misguidance, etc.) to be deservedly imposed on sb:
*wa farT'qan haqqa calayhimu d-dalilatu, And there was another
group whose deserved fate it became to be misguided: 7:30.
*fa haqqa calayhg I-qawlu, And so the decree [= principle of
punishment for rebellious nations] was enforced in regard to it [town]:
17:16.
*wa kath7run haqqa Calayhi 1.Cadhibu, And there are many who
are destined to receive punishment: 22:18.
Also: 10:33, 96; 16:36; 28:63; 36:7, 70; 37:31; 39:19, 71; 40:6;
41:25; 46:18.
TadmTn of wajaba or thabata (e.g. Kash., 3:176 [on 28:63]:
Wa macni haqqa calayhimu i-qawlu: wajaba calayhi muq-
tadhu wa thabata; also, ibid. 2:203, 328).
For the construction haqqan calayhi in some of these ver-
ses, see n. to i above.
X. istahaqqa
1. + OBJ
istahaqqa ithman, to be guilty of wrongdoing [lit: to deserve sin,
i.e. commit a wrong and deserve blame on account of it]:
*fa in cuthira cali annahumi stahaqqi ithman, If it is discovered
that the two have been guilty of wrongdoing: 5:107.
Istahaqqa r-rajulu, "to deserve punishment for committing
a wrong." Aq., 1:215.
2. + PREP [cali]
istahaqqa Calayhi, to wrong sb, be unfair/unjust to sb: 5:107.
TadmTn of ictad5.
70. HLL
I. halla
1. VB
halla, to leave the state of ihrim: 5:2.
2. + OBJ
*wa h1ul Cuqdatan min lisinT, And give me the power of fluent
speech [lit: loosen/remove the tie in my tongue]: 20:27.


HI'

97

II. hallaa
+ OBJ
*qad farada i15hu lakum tahillata ayminikum, God has ordained
that you shall breaklexpiate your [unlawful] oaths: 66:2.
See Tad., 7:459-60. CAbd Qays ibn Khufif, Mufadd., 750/
3: wa idhi halafta mumiriyan fa tahallafi, "And when you
swear an oath in a dispute [= in vain], break it." Whereas, in
translating the word tahillah in the Qur'inic verse, one may
use the word "expiation" (especially because of Q. 5:66, in
the light of which 66:2 is to be interpreted), the word tahallal
in the poetical verse quoted signifies simply the "breaking"
of an oath.
IV. aha/lla
+ OBJ
ahalla sh-shay'a, to desecrate sth:
*ia tuhilh5 shaCi'ira /lahi wa 1i sh-shahra 1-harima . . . , Do not
desecrate the Symbols of God or the sacred months... : 5:2.
Kash., 1:321: Wa ihlglu hidhih7 i-ashyi'i an yutah5wana bi
hurmati sh-shaci'iri wa an yuhila baynahg wa bayna 1-
mutanassik-na bih,. ....
Rajul muhill is an "unprotected person," one who, for one
of several reasons, may be attacked, his life and property
thus being halil or "licit." The opposite of muhill in this
sense is muhrim.  Asis, 140. Zuh., 11/[1]: wa kam bi I-
qaninin min muhillin wa muhrimT, "And there is, at Qanin,
many a muhill and many a muhrim."
71. HML
I. hamala
1. VB
hamalati 1-mar'atu, (of a woman) to be pregnant: 7:189 [n.]; 13:8
[n.]; 35:11; 41:47.
7:189: The verse may also be categorized as + OBJ if ham-
lan, here taken as a mafC5I mutlaq, is taken as an object
(haml = mahmtl). See Bayd, 1:380; Kash., 2:108-9.
13:8: The mi is here taken as a relative pronoun, though it
could also be masdariyyah, in which case the object of the
verb-a pronoun-would be understood. See Kash., 2:281.


Hh'

98

2. + OBJ
hamalahi:
i. to provide means of transport to sb:
*idhi mi atawka li tahmilahum, When they come to you so that
you should provide them with means of conveyance: 9:92.
*wa hamalnghum fti I-barri wa 1-bahri, And we furnished them
with means of transport on land and sea: 17:70.
Hudbah ibn Khashram, quoted in Ham., 2:579: wa 1i
atamanng sh-sharra wa sh-sharru thirik7/wa likin mat5 uhmal
calS sh-sharri arkab7, "I do not desire evil; evil itself avoids
me. But when I am made to ride evil, I ride." (Sharr in this
verse may mean "war," one of the meanings of the word;
also, mati uhmal CaIg sh-sharri suggests wordplay, for
hamalah5 Calayhi also means "to incite sb to do sth.") Cf. al-
H~rith ibn Hillizah, Qas, 475/74 (with TibrTzT's commentary
and editor's note).
ii. (of a woman) to carry a child in her womb: 19:22; 31:14; 46:15
[twice, once mas].
On 7:189, which may also be included here, see n. to 1
above.
iii. (of sth) to include sth as its part:
*il15 m5 hamalat zuhuruhum5 awl 1-hawiy5, Except that which
may cling to their [= animals'] backs or entrails: 6:146 [obj und].
A reference to certain regulations in the Old Testament.
For details, see Tad., 2:555, 567.
iv. to perform/commit an act:
*fa qad khiba man hamala zulman, And doomed is he who
commits a wrong: 20:111.
Zuim in this verse stands for the sin of associating
partners with God. Tad., 4:232. The word hamala implies
carrying the burden of the wrong committed.
v. to take on a responsibility:
*fa abayna an yahmilnaha wa ashfaqna minh5 wa hamalah5 1-
ins5nu, But they [heavens and earth] refused to assume the respon-
sibility of the Trust-they were afraid to-but man assumed it: 33:72.


H5'

99

Kash., 3:249.
Wadd5h ibn lsmcl, Ham., 2:647/1 (with n. 3, ibid.): I1
yahmilu'i-6abdu fnT fawqa t~qatihT/ wa nahnu nahmilu mg i
yahmilu I-qilaC3, "A slave of ours does not bear [= is not
made to bear] a responsibility that is beyond his power to
bear; we ourselves, however, bear what huge mountains can-
not." Khan., 21/[6]: al-himilu th-thaqala 1-muhimm, "An
undertaker of great/momentous tasks." Zuh., 233/[2]: wa
hamm5ilu athqilin wa ma'wg 1-mutarradc, "A great carrier of
burdens [imposed upon him by his fellow tribesmen] and a
refuge of those who are driven away [= the rejects]." Also
Acsh5, 407/4; CAnt., 56/[4].
vi. to acquit oneself of a responsibility:
*thumma lam yahmilhi, And then they did not properly acquit
themselves of [the responsibility associated with] it [Torah]: 62:5.
vii. to bear the consequences of sth:
(a) hamala wizrahi/thiqlah, to carry one's burden [  the burden
of one's wrongdoing]:
*wa hum yahmil5na awzirahum     cali zuhirihim, They will be
carrying on their backs the burden of their [evil] actions: 6:31 [n.].
*wa la yahmilunna athqilahum wa athq~alan maca athq0lihim,
And they shall carry their burdens [= the burden of their sins], and
other burdens in addition to their own: 29:13.
*Li yuhmalu minhu shay'un, No part of the responsibility shall
be bomrne [by others]: 35:18.
Also: 16:25; 20:100.
6:31: Kash., 2:10.
See also 407 (WZR) 1.
See also n. to (b) below.
(b) hamala khatT'atah3, to carry [the burden of one's] sin:
*wa 1-nahmil khatiyikum    wa   mi hum     bi himifTna  min
khatyihum, 'And let us be responsible for your sins.' But they are
not going to be responsible for their sins: 29:12.
On vii in general: In several of these verses the literal and
the metphorical meanings combine. A verse like 6:31 (a) sug-
gests that, on the Last Day, the sinners will actually be carry-
ing their sins on their backs, the sins having assumed a cor-
poreal form.


Ha'

100

lbn at-Tathriyyah, Ham. 3:1342, n. 3, vs. 2.
3. + PREP [Cali]
to take aim at sth:
*in tahmil Calayhi yalhath wa in tatruk'hu yalhath, It [dog] pants
if you take aim at it, and it pants if you leave it alone: 7:176.
In tahmil Calayhi: in tahmili l.-Casi/I-hajara Calayhi, "If you
lift a club/rock at it." Tad., 2:773.
4. + OBJ + PREP [a. CalI; b. 17)
a. hamalah5 Calayhi:
i. to provide means of conveyance to sb [lit: to seat sb on sth]:
*/a ajidu mi ahmilukum Calayhi, I do not have anything [= any
riding beasts] to provide to you [lit: to seat you on]: 9:92.
*wa Calayhi wa ca/ i 1-fulki tuhmalna, And you are carried on
them [animals] and on ships: 23:22 [n.]; 40:80 [n.].
*wa hamainihu Cai dhati alwahin wa dusurin, And We carried
him in a thing made of boards and nails [= in a ship] 54:13.
23:22 and 40:80: Note the use of Cal, which is used for
seating somebody on a flat surface, like the back of a horse,
instead of 6, which is used for seating somebody in an
eclosed space, as in a ship (b, below). The two verses are
not really problematice because Ca/ i has been used in them
in accordance with the principle of mushikalah. Since, in
each case, the preceding verse speaks of animals that can be
used as riding beasts, therefore ca i, used with animals, is
used with ships as well, in order to keep the momentum of
the passage: to seat sb on the back of an animal and on (=
in) a ship. Alternatively, of course, the use of ca/i in the ver-
ses may signify putting someone on the deck of a ship.
imr., 50/37, 173/23.
ii. to charge sb with sth [e.g. responsibility] [lit: to put a burden on
sb:
*wa 15 tahmil Calayni isran ka m5 hamaltah3 Cai Iladh7na min
qablini, And do not put upon us the burden you put upon those
before us [= do not charge us with the responsibility you charged the
earlier peoples with]: 2:286.
b. hamalah5 f1 I-fulkill-jiriyati, to put sb in a ship/boat: 36:41;
69:11.


H,1'

101

See n. to a.i above.
II. hammala
+ OBJ + OBJ
i. hammalah sh-shay'a, to entrust sb with sth:
*wa lhikinni hummilni awzaran min z7nati I-qawmi, But we were
given charge of [lit: charge of loads of] the people's jewelry: 20:87.
Tad., 4:215-16.
ii. hammalah3 i-amra, charge sb with a responsibility:
*wa 19 tuhammilng m hi tiqata lanai bihT, And do not charge us
with responsibility we cannot bear: 2:286.
*fa in tawallaw fa innamg calayhi m  hummila wa Calaykum mg
hummiltum, if you turn away, then he [Prophet] is responsible for
what he has been charged with and you are responsible for what you
have been charged with: 24:54 [second obj in each und; n].
Also: 62:5.
24:54: The underlying construction is hammalah sh-
shay'a. Thus (following BaydwT, 2:132) mg hummila = mg
hummila mina t-tabighi, and mg hummiltum = mg hummil-
turn mina 1-imtithili.
cAmr ibn Kulth5m, Qas., 298/31: wa nahmilu Canhumi ma
hammaling, "And on their behalf/on their account we bear
whatever they make us to." lbrhTm ibn Kunayf an-NabhinT,
Ham., 1:260/4: wa likin rahalnihg nufrsan  kartimatan/
tuhammalu mi lhi yustaticu fa tahmila, "Rather, we have
trained [for the purpose of facing calamities] noble souls that
are charged with unbearably difficult tasks, which tasks,
however, they then [develop the ability to] carry out." Also,
ibid., 2:921/5; Acsh5, 275/19; Bashimah ibn cAmr, Mufadd.,
79/1-2; Suwayd ibn AbT K-ahil, ibid., 395/43; Muciwiyah ibn
M~ilik, ibid., 696/7; Tufayl ibn cAwf al-GhanawT, Krenk., 58/4
[no. 17].
VIIi. ihtamala
+ OBJ
ihtamalah3, to be responsible for sth:
*fa qadi htamala buhtinan wa ithman mubTnan, He is guilty of
[lit: carries] slander and a great sin: 4:112.


Ha'                                              1

102

Also: 33:58.
72. HNK
VIII. ihtanaka
+ OBJ
*la ahtanikanna dhurriyyatah5, I will swallow up/devour [= lead
away from the right path] his progeny: 17:62.
lhtanaka 1-jaridu i-arda, "The locust devoured [the crops,
etc., of] the land." Aq., 1:240; Kash., 2:366; also, Asis, 144.
Ihtanaka t-taCima, "to eat up the food"; ihtanaka mii, "He
appropriated/usurped all my wealth." Ibid. Also, Maj., 1:384.
73. HWDh
X. istahwadha
+ PREP [cal]
istahwadha Calayhi:
i. to take sb under one's wing/protection: 4:141.
Istahwadha calayhi is used of a male animal protecting his
female from being approached by another male. Tad., 2:182;
7:272 (also, Kash., 4:77). Istahwadha 1-cayru Cali I-atgni, "(of
an ass) to cover the flanks of a she-ass." Muf., 134; also,
Kash., 4:77. Cf. damma Calayhi janghah5, as in Ham., 3:1524/
5; also, Mufadd., 214/18.
ii. to have sb in one's power: 58:19.
Tad., 7:272-73: Istahwadha calayhim: tasallata calayhim.
74. HWT
IV. ahata
1. + PREP [bal
ahita bih:
i. to encircle/surround sb/sth, cutting off his/its means of escape:
*wa 115hu muh7tun bi 1-kifirTna, And God has the disbelievers
surrounded/hemmed in: 2:19.
Also: 9:49 [act pt]; 18:29; 29:54 [act pt].


Ha'

103

ii. to have [full] knowledge of sth:
*wa hi yuhitna bi shay'in min Cilmih? illi bi m5 shi,'a, And they
do not possess even a little of the knowledge that He possesses-
except what He may wish/allow: 2:255.
*ahattu bi mg lam tuhit bihT, I know sth that you don't: 27:22.
Also: 10:39.
iii. to guard/protect sth:
*wa ahita bi mi ladayhim, And He keeps watches over that [
divine message] which is with them [prophets]: 72:28.
iv. to encompass sth, have sth under control/within one's power:
(a) *inna Iliha bi mg yacmal5na muh7tun, God encompasses what
they are doing: 3:120.
Also: 4:108, 126; 8:47; 11:92; 17:60; 41:54. [All active participles
except 17:60.]
The use in (a) implies that God is aware of what people
are doing, that He has the situation under control, and that
He has the power to take people to task for their actions.
(b) *wa ukhri lam taqdir5 calayhi qad ahta 1Ihu biha, [And there
is another [good] thing, which you have not [yet] been able to have/
acquire, though God has it encompassed: 48:21.
v. ahta bih7 sh-shay'u, (of sth) to dominate sb completely:
*wa ah5tat bihT khat'atuh, And [he] who becomes steeped in
sin: 2:81.
2. + OBJ + PREP [b5l
uhTta bih7:
i. to be surrounded:
*ill an yuhata bikum, Except if you are surrounded [= caught in
a difficult situation]: 12:66.
ii. to be overtaken by disaster:
*wa zann5 annahum uh7ta bihim, And they think that it is all
over with them: 10:22.
*wa uhita bi thamarih7, And a disaster overtakes his produce:
18:42.

10:22: Maj., 1:277; Kash. 2:186.
18:42: Kash., 2:391.


H9'

104

3. + PREP [b5'] + TAMYiZ
ahata bih7 Cilman/khubran, to have complete knowledge of/
information about sth: 18:68, 91; 20:110; 27:84; 65:12.
75. HWL
I. hila
1. + PREP [bayna]
*wa Clam5 anna lIha yah51u bayna l-mar'i wa qalbih7, And
remember that God interposes Himself/comes between a man and his
heart: 8:24.
The verse means that, after a man becomes steeped in
sin, the law of God comes into play and the man loses all
self-control, his baser self getting the better of him. See
Tad., 2:48-49. Also, Kash., 2:121. In 11:4 (not listed), hila
baynahumi is used in a literal sense in 11:43.
Nib., 256/3: cadatni Can ziyaratih5 I-.cawcd7wa hilat
baynani harbun zabn5, "Other engagements kept us from
visiting her, and a fierce war interposed itself between us."
2. + OBJ + PREP [bayna]
*wa hTia baynahum wa bayna mi yashtahna, And a barrier shall
be raised between them and what they might desire [= they shall be
prevented from getting their wishes]: 34:54.
76. HYY
IV. ahy5
+ OBJ
ahy5hu, to revive sth, recall/restore sth to life:
i. ahyi 115hu 1-arda, (of God) to cause [arid/barren] land to produce
vegetation: 2:164; 16:65; 25:49; 29:63; 30:19, 24, 50; 35:9; 36:33;
41:39; 45:5; 50:11; 57:17.
ii. ahy5  I-qaryata, to bring a town [that has been destroyed] back to
life: 2:259.
iii. ahy~ 1-cizima, to revive bones [= revive a dead person]: 36:78.
Also: 36:79.


KH A'
77. KhBTh
I. khabutha
VB
khabutha I-baladu, (of land) to be bad [= barren/infertile]: 7:58.
Khabath, "dross." Aq., 1:253; Muf., 141.
78. KhBT
V. takhabbata
+ OBJ + PREP [min]
takhabbatah5 sh-shaytanu mina 1-massi, to be touched by the
devil and, as a result, go berserk: 2:275.
Khabata sh-shajarata means "to beat down leaves from a
tree with a club" (Aq., 1:255; see Zuh., 53/12]); khabata/
takhabbata I-baciru bi yadihT 1-arda is said of a camel thlat
goes about stamping the ground with its forelegs (Aq., 1:255).
Khabata thus comes to mean "to strike out at random."
Khabata I-layla is "to walk at night without knowing where
one is headed," and khabata khabta cashwi'a is "to do sth in
a clueless manner," that is, like a she-camel that cannot see
well in the dark and is wandering around at night. Ibid.
Zuhayr (29/2]) says: ra'aytu 1-maniy khabta Cashwg'a man
tusib/tumit'hu wa man yukhti' yucammar fa yahram, "1 have
seen death [lit: deaths] striking out at random: the one it lays
its hands on it puts to death, and the one it misses lives on
to become a decrepit old man." One who has been

105


Khi'

106

"touched" by the devil is, therefore, like one who stomps
about like a blind she-camel. (For the expressions cited
above, see Aq., 1:255; Kash., 1:164-65; Tad., 1:586.)
79. KhTM
I. khatama
+ PREP [Cali]
khatama Calayhi, to seal sth off:
*khatama llahu Cali qulubihim  wa Cali samCihim, God has
sealed off their hearts and their ears [so that they cannot receive
guidance]: 2:7.
*al-yawma nakhtimu Cai afwh5hihim, Today We shall seal up
their mouths [so that they shall not be able to speak]: 36:65.
Also: 6:46; 42:24 [n.]; 45:23.
In all these verses, 36:65 excepted, khatama calayhi makes
reference to God's sunnah ("law") of rendering those persist-
ing in disbelief incapable of receiving guidance. See Muf.,
143, but especially Tad., 1:66-71. The expression, as
ZamakhshaFrT remarks (Kash., 1:26), contains elements of
metaphor (istiCgrah) and similitude (tamth7t) both.
42:24: See Kash., 3:403.
See also 48 (JCL) 1.3.a.i, 192 (ShDD) 1.2.ii, and 228 (TBc) I.
80. KhRR
I. kharra
+ PREP [a. Cali; b. 1Im]
a. kharra Calayhi:
i. *fa kharra Calayhimu s-saqfu min fawqihim, And the roof caved
in on them from above [= they were overtaken by calamity]: 16:26.
The immediately preceding phrase in the verse is, fa ati
ilihu bunygnahum mina I-qawiCidi, an idiom (see 2 ('TY),
1.2.iii). Fa kharra ... continues the image in that idiom and
builds upon it, thus bringing into existence an extended
metaphor, or, one might say, a compound idiom.
ii. to apply/devote oneself to sth [lit: to bend/lean over sth]:


Kh'

107

*lam yakhirr5 Calayh4i summan wa Cumyinan, They do not fall
upon [= attack/criticize] them [Qur'inic verses] with deaf ears and
blind eyes: 25:73.
As ZamakhsharT (Kash., 3:105) says, the verse does not
negate the act of khu'ur (= ikbib) but rather affirms it. For it
means to say that these people do apply themselves to the
verses of God, but not in the manner of the disbelievers-
whose khurir is of the nature of pouncing upon the verses
rather than one of eagerly poring over them. In other words,
these people, instead of attacking or criticizing the verses,
take them seriously and benefit from them. Also, Tad., 4:622.
b. kharra li dh-dhaqani, to fall down on one's face [lit: chin] in
humility: 17:107.
Also: 17:109.
Kharra ili dh-dhaqani implies extreme humility, for the chin
represents pride-it is something to be held high-and to fall
down on one's chin is to abase oneself, which in the case of
the two verses means: to humble oneself before God.
Describing a flood scene, lmru' al-Qays (24:70) speaks of the
impact of the heavy rain on huge trees (24/70): fa adh yasuh-
hu 1-mi'a Can kulli fAqatin/yakubbu Cali 1-adhqgni dawha I-
kanahburi, "After each intermission, the clouds began to pour
down water, which tossed the great kanahbul-trees down on
their chins" (cf. Acsh5, 87/56, and [which is slightly variant]
ibid., 135/56; Sub., 48/30). Cf. kharra li anfih7, as in Damrah
ibn Damrah an-Nahshal, Mufadd., 635/9.
81. KhRS
1. kharasa
VB
kharasa, to make wild guesses/statements: 6:116, 148; 10:66;
43:20;51:10 [act pt].
An abbreviated form of kharasa fT 1-hadiTthi, which in turn
comes from   kharasa n-nakhlata, "to guess/esimate the
amount of fruit on a date-palm." Aq., 1:267. Also, Muf., 146.


Kh5'

108

82. KhRQ
I. kharaqa
+ OBJ + PREP [1im]
kharaqa lah5 sh-shay'a, to attribute sth to sb falsely:
*wa kharaq3 lahDi banTna wa banitin, And they falsely devised
for Him sons and daughters: 6:100.
Kharaqa (lit: "to tear/rend") here means "to fabricate."
Something that is tom from its place-or context-becomes
a misrepresentation, a falsehood.
83. KhS'
I. khasa 'a
VB
khasa'a 1-basaru, (of eyes) to become weary/fatigued [lit: to be
driven off/away]: 67:4 [act pt].
Asis, 162.
84. KhSR
IV. akhsara
1. VB
akhsara, to give short measure/weight: 26:181 [act pt]; 83:3.
Abbreviated form of 2, below.
2. + OBJ
akhsara I-kayla/I-mTzina, to give short measure/weight: 55:9.

See also 388 (NQS) 1.1.i, and 412 (WFY) IV.1.i, ii and 2.


Khi'

109

Abbreviated form of 2, below.
2. + OBJ + PREP [bil']
khasafa Ilahu bih7 1-arda, (of God) to cause sb to be buried in/
sink into the ground: 16:45; 17:68; 28:81; 29:40; 34:9; 67:16.
Khasafa l-ardu, "(of the groundlearth) to sink together with
what is on it"; Ass, 162; also, Aq., 1:273. Khasafa s-saqfu,
"(of a roof) to cave in." Ibid. Bi'r makhsifah is a well whose
water-supply is depleted. Muf., 148.
Cf. 187 (SWY) ll.2.ii.
86. KhShc
I. khashaca
1. VB
i. khashaca basaruh5, to lower one's eyes/gaze in humility/shame/
dejection: 54:7 [act pt; n].
Also: 68:43; 70:44; 79:9. [All active participles.]
At-Tirimmih ibn al-HakTm, D. al-Khaw., 84/10: khishica t-
tarfi laysa yanfacuhD tham-lma aminiyyuh5 wa 15 ladaduh,
"His eyes lowered, his wishes/hopes and his stubbornness
being of no avail to him there."
54:7: See Kash., 4:44.
ii. khashaca wajhuh3, to be downcast: 88:2/ [act pt].
On 1 in general: These meanings arise from such expres-
sions as: singm khishic, "(of a camel's hump) to be low"
(Asis, 163); khashacati sh-shamsu, "(of the sun) to be about
to set"; jidir khishic, "a wall that has fallen and become level
with the ground" (Aq., 1:275-276). The word khashaca is
used in a literal sense ("to droop, incline") in 42:45
(kh5shic7na mina dh-dhulh). For the difference between
khashaCa and khadaca (87 (KhDc) 1), see Muf., 148.
iii. khashacati i-ardu, (of land) to be dry/arid: 41:39 [act pt].
2. + PREP [15m]
*wa khashaCati i-asw.itu ii r-rahmini, And voices shall become
dim before the Compassionate One: 20:108.
Also: 57:16.


Khi'

110

87. KhDc
!. khadaCa
+ PREP [a. ba'; b. lhim]
a. khadaCa bi 1-qawli, to speak in a low voice:
*fa i takhdaCna bi 1-qawli, So do not speak in tones too soft:
33:32.
The Prophet's wives are being instructed not to speak with
men in a tone that would encourage the latter to entertain
wrong hopes. See Kash., 3:235.
b. khadaCa lah5 Cunuquha, to bow one's head before sb as a sign
of submission [lit: (of one's neck) to bow before sb]: 26:4.
IkhtadaCa s-saqru i i-inqid5di, "(of a hawk) to lower its
head in order to swoop down on its prey"; khadaCati sh-
shamsufn-nujimu, "(of the setting sun/stars) to sink in the
horizon." Asgs, 166. ZalTm akhdac, "ostrich with a drooping
neck." Ibid.; Muf., 150; Acsh5, 281/58. For the difference be-
tween khadaCa and khashaCa (86 (KhShC) 1), see Muf., 148.
88. KhTF
I. khatifa
1. VB
khatifa, to snatch [sth] away:
*ill man khatifa I-khatfata, But he who steals away [a piece of
information]: 37:10.
Khatfah in 37:10 is a masdar. See CUkb., 2:205. Hidhg
sayfun yakhtafu r-ra'sa, 'This is a sword that cuts off heads
[easily]." Asis, 168. Khatafalkhatifa 1-baciru, "(of a camel) to
move swiftly." Aq., 1:286. The word khitif is used of a wolf
because a wolf "snatches" its prey, and also of an arrow that
touches the earth and then creeps toward its target, as if,
while touching the ground, it "picks up" some earth. Ibid.
2. + OBJ
khatifa 1-barqu basarah3, (of lightning) to dazzle sb's eyes, have
a blinding effect on sb: 2:20.


Khi'

111

See also 17 (BRQ) I.
V. takhattafa
+ OBJ
takhattafah5, seize sb/sth and carry him/it away in a swift move,
whisk sb/sth away:
*takhifuna an yatakhattafakumu n-nasu, You had this fear that
people would pounce upon you/make away with you: 8:26.
Also: 28:57 [pass]; 29:67 [pass].
89. KhFD
I. khafada
+ OBJ + PREP [1im]
khafada lahi janihah5, to treat sb kindly [lit: to lower one's
wing]:
*wa khfid janahaka li 1-mu'minina, And be kind and gracious to
the believers: 15:88.
*wa khfidI lahum5 janiha dh-dhulli mina r-rahmati, And treat
them with gentleness born of [true] compassion: 17:24.
Also: 26:215.
Khafd al-jangh is said of a flying bird that "lowers its wing"
in order to descend. A poet (in Kash., 3:129) contrasts khafd
al-jangh with rafc al-jan~ih ("to be haughty/arrogant" [lit: "to
raise one's wing"]): wa anta sh-shah7ru bi khafdi 1-janghilfa Li
taku f6 rafCihT ajdalAi, "You are the one who is known for
bringing down his wing, so do not become a falcon in raising
them."
90. KhFF
I. khaffa
VB
*wa man khaffat mawizTnuh5, And he whose scales are light [=
whose bad deeds outweigh his good deeds]: 7:9; 23:103.
Also: 101:8.

Cf. 43 (ThQL) l.1.ii.


Kh'

112

X. istakhaffa
+ OBJ
istakhaffah5, to take sb lightly, think little of sb: 30:60; 43:54.
91. KhFY
1. khafiya
+ PREP [Cali]
khafiya Calayhi, (of sb/sth) to be unknown to sb, remain un-
noticed by sb: 3:5; 14:38; 40:16; 41:40.
Khan., 75/[4]: ka 1-badri yajl5 wa 15 yakhfr Cal s-sir, "Like
the full moon he shines forth, and is not unnoticed by the
traveler in the night." Also, Mufadd., 76 (quoted by Anbir7j).
IV. akhfi
+ OBJ
i. akhf~ s-sadaqata, to give charity on the quiet: 2:271.
Cf. 15 (BDW) IV.i.
ii. akhfa I-khayra, to harbor good thoughts in one's mind: 4:149.
See Tad., 2:186.
Cf. 15 (BDW) IV.ii.
92. KhLD
IV. akhlada
+ PREP [ilI]
akhlada ilH5 sh-shay'i, to become totally [lit: permanently] at-
tached to sth:
*wa Ikinnah5 akhlada ilH5I 1-ardi, But he became wholly attached
to the earth [= became too engrossed in worldly life/opted for the
low moral life]: 7:176.
Kash., 2:104: Akhlada ilI 1-ardi: mila i5 d-dunyi wa
raghiba Ahi. . . Also, Tad., 2:772.


Kh5'

113

93. KhLS
IV. akhlasa
+ OBJ + PREP [Im]
akhlasa dTnahi li Ilihi, to submit to God completely: 4:146; 7:29;
10:22; 29:65; 31:32; 39:2, 11, 14; 40:14, 65; 98:5. [All active par-
ticiples except 4:146.]
DTn in these verses means tjcah ("submission"). Tad.,
2:184. Also, Kash., 1:307.
Akhlasa I-.cazmu, "(of a bone) to have a lot of marrow";
akhlasa 1ah5 n-nasihata, "to be sb's true well-wisher, give sb
sincere advice"; akhlasa iah5 1-hubba, "to love sb with all
one's heart." Aq., 1:292.
94. KhLT
VIII. ikhtalata
VB
ikhtalata n-nab5tu, (of vegetation) to become rich and luxuriant:
10:24; 18:45.
Kash., 2:187, 392. Ikhtalata 1-jamalu, "(of a camel) to be-
come stout/fat." Aq., 1:293.
95. KhLF
III. khilafa
1. + PREP [Can]
khilafa Can amrihT, to oppose/defy sb's orders: 24:63.
The preposition can gives the sense of shunning or tum-
ing away (Tad., 4:567); tadm7n of aCrada.
2. + OBJ + PREP [ilH]
khilafah5 ilH kadh5, to oppose sb by doing sth that he would
not: 11:88.
TadmTn of qasada. The opposite idiom is: khilafah5 Cani
I-amri, "to oppose sb by not doing sth that he would"; the
tadmTn in this case would be that of wall or aCrada. See


Khi'

114

Aq., 1:295; Kash., 2:230; 3:87. (Khilafahi Cani I-amri should
be distinguished from khilafa Can amrihT [1, above]).
IV. akhlafa
+ OBJ
akhlafah5, to make up/compensate for sth: 34:39.
Akhlafati sh-shajaratu, "(of a tree) to put forth new leaves";
akhlafa t-tg'iru, "(of a bird) to grow new feathers"; akhlafa
Ilihu Calayka, "May God restore to you what you have lost."
Aq., 1:295; Muf., 157. Sahm ibn Hanzalah, Asm., 56/24: allihu
yukhilfu mg anfaqta muhtasiban, "God will compensate you
for what you have spent in the hope of receiving reward in
the hereafter." Also, lbn Muq., 243/24 (cited at 7 ('KL) 1.2.i).
96. KhLW
1. khal
+ PREP [lim]
khai5 l ahi wajhuh5, to receive sb's exclusive attention: 12:9.
Kash., 2:244; Muf., 158. Khali iah5 i1-makinu, "to have a
place all to oneself." Aq., 1:299. Ham., 3:1385/1 (with n. 1,
ibid.): rasmun li qgtilati i1-ghariniqi ma bih/illi 1-wuhishu
khalat lahD wa khali lah, "[These are the] traces of the
residence of a woman who was a killer of handsome youths;
there is no one in that place now except wild animals, and
the two-the place and the animals-have each other to the
exclusion of everything else."  Suwayd ibn AbT Khil,
Mufadd., 402/73: wa yuhayyTn7 idh 15qaytuh3/wa idhg yakhl5
lahL fahm7 ratac, "He greets me when I meet him, but when
he is alone with my flesh [= finds an opportunity to slander
me in my absence (see 7 ('KL) 1.2.vi)], he feasts [on it]."
Macn ibn Aws, Aq., 1:300: a Cgdhila hal ya'tT 1-qabi'ila
hazzuhilmina 1-mawti am akhi ilan5 I-mawtu wahdan, "O
woman who is chiding me, will the other tribes also receive
their share of death, or has death singled us out for its
favors?" Aq., 1:300. Also, Acshi, 63/8; Nib., 188/8; Tar., 157/2.
II. khalli
+ OBJ
khalli sabilahi, to leave sb alone, let sb go: 9:5.


Kh'

115

khall sab7la fulInin, "to let sb go and not come in his
way"; khaIi sabi7a 1-asTri, "to set a prisoner free." Ibid. Aq.,
1:300; also, Kash., 2:140. Nib., 4/5: Khallat sab7a atiyyin kina
yahbisuh, "She cleared the way for floodwater." Also, Zuh.,
201/[1]; Kacb, 19/[3]: fa qultu khall tarTq7 l'i abi lakum, "But
I said, 'Let me go-may you suffer the loss of your fathers!"
Cf. the use in the following verse by Ab5 t-Tamahin al-QaynT,
Ham., 4:695/1: y5 ayyuh I1-mutamann7 an yakna fatan/mithla
bni zaydin la qad khali laka s-subul, "You, who wish/aspire
to be a man like lbn Zayd, [go ahead and make your attempt,
for] he has left the field open for you." Cf. Acsh~i, 407/12.
97. KhMD
I. khamada
VB
khamada, to be wiped out/destroyed [lit: to be snuffed out]:
*fa idh5 hum khimiduna, And all of a sudden they were wiped
out: 36:29.
Also: 21:15 [act pt; n.].
Ngr khimidah, "a fire that has died down and lost its
rustle"; khamadati 1-hummi, "(of fever) to subside"; khamada
I-marTdu, "(of a sick person) to lose consciousness/die."
Asis, 174. Also, Aq., 1:300.
21:15: For a translation, see 48 (ICL) 1.2.i(a).
98. KhWD
1. kh5da
1. VB
khida, to split hairs, stretch a point: 6:91 [mas]; 9:65, 69 [twice];
43:83; 52:12 [mas]; 70:42; 74:45 [twice, once act pt].
Abbreviated form of 2.ii, below. See n. to 2.ii.
2. + PREP [T]
khida f l-hadTthi:
i. to enter upon a discussion of a subject:
*hatti yakhdI t7 hacfadithin ghayrih7, Until they change the sub-
ject [lit: start talking about something else]: 4:140; 6:68 [yakhdF].


Kh5'

116

Maj., 1:141. See also n. to 2.ii below.
ii. to split hairs, stretch a point:
*wa idhi ra'ayta IladhTna yakhidna fT ayatina, And when you
see people who split hairs in regard to Our verses/signs: 6:68 [yak-
hudOna].
Tad., 2:452; 7:22; 8:64. Khda i1-mi'a, "to enter/plunge into
water"; khida 1-ghamariti, "to rush into dangerous situations,
take on dangers." Aq., 1:309; Asis, 177. Kash., 4:161: A/-
khawd = ash-shurc f i1-btili wa m5 i yanbaghT Also, ibid.,
2:161.
99. KhWF
I. kh5fa
1. + PREP [Cala]
kh5fa Calayhi, to be concerned about sb's safety/well-being: 4:9;
28:7.
2. + OBJ + PREP [Cal~i]
khifa calayhi l-amra, to be afraid/apprehensive that sb will be
overtaken by sth: 7:59; 11:3, 26, 84; 26:135; 40:30, 32; 46:21.
Ham., 3:1283/1 (with n. 3, ibid.): takhifu CalI ahshg'ihg an
taqattaci, "She is afraid that [if she walks too fast] her [thin]
waist will break to pieces." JarTr (in Kash., 2:206): a ban7
han7fata ahkimO sufahi'akum/inn7' akhifu Calaykumi an agh-
dibg, "O B'anO HanTfah, knock some sense into your fools, for
I fear for you-1 fear that I shall become very angry." Also,
Nib., 241/6; Shanfar, Mufadd., 203/20; cf. rahibahf Calayhi, as
in Kacb ibn Sacd al-Ghanawl, Asm., 74/9.
100. KhWN
VIII. ikht5na
+ OBJ
Ikht.ina nafsah5 means "to break faith with oneself," but it has
been used in the Qur'an in two sligthly different senses:
i. In 2:187 it means: to act against the dictates of one's con-
science-the verse making reference to certain Muslims who had had
sexual relations with their wives during Ramadin nights, though in-
wardly they felt that the act was out of keeping with the sanctity of


Kh5'

117

the month of fasting. Although the act was not forbidden, the mere
fact that they had reservations about it warranted the comment that
they had not been true to themselves:
*Calima ll5hu annakum kuntum takhtinina anfusakum, God is
aware of the fact that you have not been keeping faith with your con-
science.
Tad., 1:414; Kash., 1:115.
ii. 4:107 carries a hint of wifely infidelity-the Hypocrites are com-
pared to an unfaithful wife-though the primary sense is that, in play-
ing a double game, the Hypocrites are betraying no one but them-
selves, and that this self-betrayal will spell harm and ruin for them.
*wa 15i tujdil cani lladhTna yakhtantna anfusahum, And do not
plead on behalf of those who have broken faith with themselves.
4:107.
Tad., 2:150; Kash., 1:297.
101. KhWY
1. khaw.i
+ PREP [cala]
*wa hiya kh5wiyatun Cal5 Cur5shih5, And it [town] had fallen in
on its roofs [= had become desolate/been razed]: 2:259.
*wa hiya khiwiyatun cala Curushiha, And it [garden] had fallen in
on its trellises: 18:42.
Also: 22:45.
2:259: When old buildings collapse, their roofs, minarets,
etc. are usually the first to fall, followed by the walls. Thus
the picture drawn in the verses is that of walls having fallen
down upon the roofs, the latter having fallen already. See
Tad., 1:559; 4:401. Also, Kash., 2:391; 3:35.
102. KhYL
II. khayyala
+ OBJ + PREP [iil]
khuyyila ilayhi annah3 kadh5, to imagine sth to be so and so:


Kh.i'                                                   118
*fa idhi hibIluhum wa Cisiyyuhum yukhayyalu ilayhi min sih-
rihim annahi tasCi, And all of a sudden, as a result of the magic they
had performed, it seemed to him [Moses] as if their ropes and sticks
were in motion: 20:66.


DAL
103. DKhL
1. dakhala
1. + PREP [a. Cali; b. bi]
a. dakhala Calayhi: 5:23: see 2 below.
b. dakhala bi I-mar'ati, to have sexual intercourse with a woman:
4:23.
Kash., 1:261: Al-bi'u Ii t-taCdiyati wa l-lamsi.
2. + OBJ + PREP [CalI]
*wa dkhul3 Calayhimu 1-baba, And rush in upon them through
the gate/by taking the gate: 5:23.
*wa law dukhilat Calayhim min aqtirih5, And had they been at-
tacked in them [ in their quarters/homes] from the surrounding
areas: 33:14.
5:23: See n. on 33:14, below.
33:14: Following isl5lhT, who takes buyut (vs. 13) as the an-
tecedent of the pronoun in aqtarih5. The word bib in the
verse is, strictly speaking, a mafXl fthi with the preposition if
omitted (on this omission, which is peculiar to the use of the
verb dakhala, see Shudh., 230-35). It is here categorized as a
direct object because the construction is idiomatic (being on
the pattern of dakhaltu Cali fulinin dgrah3 [Kash., 3:230]),
bib occupying in it the position of a direct object. The same
would apply to 5:23.

119


D51

120

AI-Munakhkhal al-YashkurT, Ham., 2:527/9: wa la qad dak-
haltu Cai 1-fati-iti I-khidra f1 I-yawmi I1-matr, "I have often
visited a young woman, entering her tent on a rainy day."
104. DR'
I. dara'a
+ OBJ + PREP [bhi
dara'a sh-shay'a bi sh-shay'i, to counteract one thing by means
of another:
*wa yadra'5na bi 1-hasanati s-sayyi'ata, And   [those] who
counteract evil with good: 13:22; 28:54.
See also 111 (DFC) I.
VI. tad ira'a
+ PREP [fJ
*fa d-dara'tum fihi, Then you indulged in recriminations with
regard to it: 2:72.
Asis, 1:185. The image in the verse is that of a charge or
accusation being pushed back and forth between two or
more parties. See Kash., 1:75.
105. DR]
X. istadraja
+ OBJ
istadrajahi Ii5hu, (of God) to close in upon sb gradually: 7:182;
68:44.
See Tad., 2:776; 7:529. Also, As5s, 185; Muf., 167;
Aq.,1:326; Maj., 1:233.
106. DRK
Vi. tadiraka
1. VB
i. tadiraka n-nisu, (of people) to assemble, gather together: 7:38/.


DSI

121

Tadiraka 1-qawmu, "(of the members of a group/party), to
catch up with one another." Asis, 187; Aq., 1:331. Also, Maj.,
1:214.
ii. tad5raka 1-amru, (of a matter) to become confused/jumbled up:
*bali d-daraka cilmuhum 7 1 khirah, The fact is that they are
quite mixed up in their minds about/have a very confused understand-
ing of the hereafter: 27:66.
See Tad., 4:760-61. The meaning in ii arises from that in i:
when many things come together, a "jumble" or "confusion"
may result. Cf. Kash., 3:150.
2. + OBJ
tadciraka sh-shay'a, to rectify sth, set right sth that has gone
wrong:
*Iaw 15 an tadsrakah5 nicmatun min rabbih7, Had a blessing
from his Lord not redeemed him [Jonah]: 68:49.
The verse means that God rectified the wrong committed
by Jonah. Zuhayr (15/[1]), praising the two arbitrators who
had helped bring an end to a deadly war between two tribes,
says: tadiraktum5 cabsan wa dhubygna baCda m~iltafainaw wa
daqq5 baynahum citra manshim7, "The two of you rectified
the wrongs committed by the tribes of cAbs and Dhubyin,
after the people [of the two tribes] had decided to fight to
the bitter end and [to symbolize their resolve] had ground
among themselves the [fateful] perfume of [the woman
called] Manshim." Qays, 143/3: tad5rakO I-awsa lammg raqqa
cazmuhum3, 'They came to the aid of/rescued the Aws when
the latter became weak [in the battle]." Also, Lab., 144/19;
Sycidah ibn Ju'ayyah, D. aI-Hudh., 1:226/[3]; Khan., 57/[10].
107. DRY
IV. adr5
+ OBJ
i. m5 adrika mi huwa, And what, do you think, is that? [lit: what
would inform you as to what it is?]: 69:3; 74:27; 77:14; 82:17, 18; 83:8,
19; 86:2; 90:12; 97:2; 101:3, 10; 104:5.

See n. to ii below.


DJI

122

ii. *wa mg yudrika laCalla s-siCata takOnu qarTban, The Hour might
be very close, for all you know! 33:63.
Also: 42:17; 80:3.
Lab., 171/16.
i and ii are usually considered interchangeable (see, for
example, Asis, 185, and Aq., 1:332; also, Kash., 4:132-33 [on
69:3 (i, above)], and 185 [on 80:3]), but the Qur'5nic usage
suggests that there is some difference between the two.
First, i indicates the momentous or prodigious nature of
something, but that is not necessarily the case with ii.
Second, i implies that the listener either lacks all knowledge
about the thing in question or is unaware of its true sig-
nificance, whereas ii implies that the listener may have
formed some idea of what is being talked about, but could
be grossly mistaken in his estimation. Third, i takes the form
of an explication, but ii is in the form of a comment: mg
adrika is, in all the verses it occurs in, regularly followed by a
mg huwa construction, which paves the way for an explica-
tion of the subject under discussion (cf. Muf., 169-70), thus
suggesting that the gap in the listener's knowledge needs to
be filled; mg yudr7ka, on the other hand, is in all cases fol-
lowed by a laCallahD kadha construction, implying that it is
not necessary to fill the gap in the listener's knowledge,
though he should be warned of the error in the view he has
formed of something. This analysis is based on a study of
the Qur'inic examples. It seems that the last of the three
conditions is not crucial as far as Arabic usage in general is
concerned. See, for example, Thaclabah ibn Sucayr, Mufad.,
260/15 ff., and al-Muthaqqib al-cAbdT, ibid., 304/4 ff., m9
yudr7ka in both cases being followed by an explication rather
than a comment.
See also 197 (ShCR) IV.
108. DSS See 109 (DSY)
109. DSY
II. dassa
+ OBJ
dass5 nafsahD, to suppress/smother one's [purer] self: 91:10.
Kash., 4:215.


Dii

123

Dassi is a changed form of dassasa. Dassi sh-shay'a fi t-
turibi, "to bury sth in the ground." Asis, 187 (DSS). Also,
Maj., 2:300; Aq., 1:333 (DSS).
110. DCW
I. daC,9
1. + OBJ
daCihu, to call sb for help: 2:23.
2. + PREP [a. il; b. im]
a. daCi bi sh-shay'i, to ask/call/pray for sth: 17:11; 38:51; 44:55.
DaC5 bi 1-kit5bi, "to call/send for a book." Asis, 189.
b. dac5 ilayhi, to call out for help in facing a [difficult] situation:
*wa in tadCu muthqalatun il himlihi, if a soul that is burdened
[with sins] calls out for help in carrying its burden: 35:18.
3. + OBJ + PREP [a. ii5; b. lim]
a. daC5hu ilayhi:
i. to call upon sb to help one out of a difficulty:
*fa yakshifu mi tadC3na ilayhi, And He relieves you of the
hardship you call upon Him to relieve you of: 6:41 [obj und; n.].
*ka an lam yadCuni i15 durrin massah5, As if he had never called
upon Us to relieve him of the hardship he had suffered: 10:12.
Also: 39:8 [obj und].
6:41: Kash., 2:13: Fa yakshifu mi tadCina ilayhi, ay mi
tadc5nahD il5 kashfihT.
Shammikh, Ham., 4:1752/2: daCawtu fig mi niban7 fa
ajiban7'/kar'mun mina 1-fityini ghayru muzallal7, "I called out
for help against my affliction, and there responded to me a
noble man who cannot be driven back [= succeeds in his
endeavors]" Also, ibid., 2:498/1.
ii. invite/summon sb to face/encounter sth:
*sa tudCawna ili qawmin ul7 ba'sin shaddin, You will soon be
called upon to confront a powerful people: 48:16.
A T '" woman, Ham., 3:1104: mati yadcuhD d-dgC ilayhi fa
innahb/samtcun idhi l-idhinu samma jawibuhi, "When an
opponent invites him to combat, he listens [= responds by


D~I

124

stepping forward], at a time when others would turn a deaf
ear to such a call."
b. dac5hu lah3:
i. to call/invite sb to sth/to accept sth: 8:24, 42:15.
Nib., 209/8: fa qilat lahi adCika li I-.caqli wifiran, "It [ser-
pent] said to him, '1 request you to accept a large amount of
bloodwite [for your brother, whom I bit to death].'"
ii. to attribute/ascribe sth to sb:
*an daCaw Ii r-rahmini waladan, That they should attribute off-
spring to God: 19:91.
iii. daca5h li abThi, to call a person after his [real] father: 33:5.
The preposition ii5 is also used (daCihu ilayhi), as in al-
Ghatammash ad-DabbT, Ham., 3:1034/1. IddaC ilahO is "to
claim kinship with sb," as in Bashimah an-NahshalT, Ham.,
1:100/3, and Ubayy ibn Humrim al-MurrT, ibid., 1:415/1.
111. DFc
I. dafaca
+ OBJ + PREP [bi'l
dafaCa sh-shay'a bi shay'i, to counteract/eliminate one thing by
means of another:
*wa law lI dafCu Ilihi n-nisa baCdahum bi baCdin, And were it
not for the fact that God keeps purging one people by means of
another: 2:251.
*idfac bi Ilati hiya ahsanu s-sayyi'ata, Meet evil with good:
23:96; 41:34.
See also 104 (DR') I1.
112. DKK
1. dakka
+ OBJ
*jaCalah3 dakki'a, He [God] will raze it [wall] to the ground:
18:98.


D51

125

*wa humilati -ardu wa i-jibilu fa dukkat5 dakkatan w5hidatan,
And the earth and the heavens will be lifted up and crushed all at
once: 69:14.
*idhi dukkati l-ardu dakkan dakkan, When the earth will be
reduced to a complete flat: 89:21.
DakkahD is "to make sth level with the ground." If that
thing is higher than the ground, its dakk would be to raze it
to the ground: dakka l-h'ita, "to raze a wall to the ground"; if
it is lower, its dakk would be to raise its level to the ground:
dakka 1-bi'ra, "to fill up a well with earth." Aq., 1:343. Jamal
adakk (fern., niqah dakki) is a "humpless camel" (Asgs, 192),
literally, a camel whose hump is on a level with his back
(Kash., 2:402; Maj., 1:228, 415). 18:98 thus means that, when
the Last Hour arrives, God will flatten the wall built by Gog
and Magog, making it like a humpless she-camel (see Tad.,
4:77-78). (Alternatively, dakki' in the verse = ard dakk'
[Mukh., 208].) 89:21 has a similar meaning: Dakka I-arda:
sawwg sactdahg wa habitah (Tad., 8:360 [also, (Aq., 1:343]).
As for 69:14, the use of thle verb dakka in it may imply either
that God will lift up the heavens and the earth and, knocking
them against each other, will crush them flat (see Tad., 7:545,
or that He will throw them down at the same time, flattening
them completely.
113. DLL
1. dalla
+ PREP [cal]i
dalla calayhi, to guide/lead through sth:
*thumma jaCalna sh-shamsa calayhi dalian, Then We made the
sun a pathfinder/trailblazer in it [nocturnal darkness]: 25:45.
The use in this verse is a little unusual. lslihT (Tad., 4:606-
7) explains as follows: DalT is a guide, and zil'is the shadow
of the evening or night; and just as a guide or scout leads
one by unfolding the path, so does the sun lead us out of the
night by dispelling darkness (see also Introduction, "Defini-
tion and Scope"). Cf. Kash., 3:99, where a rather different
interpretation is given. Further, the preposition Cali in the
phrase seems to suggest the idea of opposition: the sun ad-
vances toward the night, its "opponent," intending to
eliminate it. Cf. Maj., 2:75; and Qays ibn Zuhayr al-CAbsT,
Ham., 1:429/4: azunnu 1-hilma dalla calayya qawm, "I think it


Dii

126

is my forbearance/patience that has emboldened my people
against me."
114. DLW
II. dalli
+ OBJ + PREP [bil
dalli fulinan bi ghuririn, to deceive sb by guile, lead sb up the
garden path: 7:22.
Aq., 1:347. This idiom arises from the expression, adli d-
daiwa (see n. to IV below), and the idea is that a man throws
a bait-"drops a bucket"-in order to trap somebody. (Cf.
Kash., 2:57.) Hass., 206/[4]: fa dalihum f i1-ghayyi hatti
tah5fati, "And he [AbG JahI] enticed them into error, until
they preished."
See also IV below.
IV. adl5
+ PREP [iil] + PREP [bi']
adla ilayhi bi milin, to use money to ingratiate oneself with sb:
2:188.
Adli d-dalwa means "to lower/drop a bucket into a well"
in order to draw water (see 12:19). 2:188 thus signifies the
"drawing" of benefit by using money as the "bucket." Tad.,
1:420. See also 11 above, with n.
115. DMDM
I. damdama
+ PREP [Cal ]
damdama Iihu Calayhim, (of God) to crush a people: 91:14.
Aq., 1:351; Kash., 4:216.
See also 116 (DMR) II.
116. DMR
II. dammara
+ PREP [Cali]
*dammara i hu Calayhim, God annihilated them: 47:10.


D~I

127

Damara Calayhim, of which 47:10 is an intensive form,
means "to come upon a group of people suddenly and attack
them." Tadrm7in of some word like hajama. See Aq., 1:348.
See also 115 (DMDM) I.
117. DMGh
I. damagha
+ OBJ
*fa yadmaghuhi, And it [truth] crushes it [falsehood] complete-
ly: 21:18.
Damagha fulInan, "to dash/blow  sb's brains out";
damaghati sh-shamsu fulinan, "(of sunlight) to give sb a
headache." Asis, 195; Aq., 1: 350.
118. DHN
IV. ad'hana
VB
1. ad'hana, to relent, soften up: 68:9 [twice].
See Asis, 200; Aq., 1:356; Muf., 173.
2. + PREP [bil
ad'hana bih, to take sth lightly, neglect/disregard sth: 56:81 [act
pt].
Kash., 4:62; Tad., 7:185.
119. DWR
IV. adira
+ OBJ + PREP [bayna]
adgr sh-shay'a baynahum, (of people) to complete sth [e.g. a
deal] between themselves [on the spot] [lit: to move sth in a complete
circle]:
*il an takina tiji9ratan hIdiratan tudTrinahi baynakum, Unless
it be merchandise on hand that you tumrn over and receive between
yourselves [thus completing the deal on the spot]: 2:282.


D~I

128

Kash., 1:169: Wa maCni idiratihi baynahum: tacitihim
iyyihi yadan bi yadin. Also, Aq., 1:358; Muf., 174.
120. DWL
Ill. diwala
+ OBJ + PREP [bayna]
dawala IlIhu I.-ayyima bayna n-nisi, (of God) to let good and
bad days/fortune and misfortune alternate between people, cause the
balance of power to shift from one people to another: 3:140.
Aq., 1:359; Kash., 1:219.
121. DWM
I. d 5ma
VB
*mi dimati s-samiwitu wa I-ardu, As long as the heavens and
the earth endure [= forever]: 11:107, 108.
See Kash., 2:235.
Cf. Lab., 282/[1]: mi d5ma fT 1-ardi min awtidihi watad,
"As long as the earth has a single mountain left"; and Qays
ibn Zuhayr al-CAbsT, Ham., 1:428/2: mi talaCa n-nujmu,
(quoted at 26 (BKY) ). Cf. also 460 (WL/) I.


DHAL
122. DhKR
1. dhakara
1. + OBJ
i. dhakara l-mar'ata, to propose to a woman: 2:235.
Aq., 1:370.
ii. *a h5dhi lladh7 yadhkuru 5lihatakum, Is this the one who
maligns/speaks ill of your deities? 21:36.
Also: 21:60.
According to IslhT, bi s-si'i is understood in both verses
after the verb, the complete construction thus being:
dhakarah3 bi s-si'i, "to make disparaging remarks about sb."
Out of their zealous commitment to their deities, that is to
say, the idolators would not utter the words bi s-su'i even
when quoting someone about the deities. Tad., 4:286, 299.
The English translation reflects this understanding of the
verse. It might be remarked, however, that the particular
tone or manner in which an expression is sometimes used-
with raised eyebrows or mock seriousness, for example-may
give a special slant to the meaning, obviating the need to
posit an omission, and that may be the case here. See Kash.,
2:198, where the use of dhakara in this verse is compared to
the use of qgla in 10:77 (see 319 (QWL) 1.1). Cf. the English
expression, "to get oneself talked about," which means: to al-
low oneself to become the subject of gossip.

129


DhI

130

2. + OBJ + PREP [a. Cal; b. Cinda]
a. dhakara sma lihi Cali n-naCami, to take the name of God when
slaughtering an animal: 5:4; 6:118 [pass], 119 [pass], 121 [pass], 138;
22:28, 34, 36.
b. dhakarah5 Cinda fulnin, to mention sb to sb:
*udhkurnT Cinda rabbika, Mention me to your master: 12:42.
123. DhLL
I. dhalla
+ PREP [Cala]
*adhillatin Ca/ I-mu'minTna, [They are] kind to the believers:
5:54.
The word dhalTI is used in a good sense as well as in a bad
sense. When used in a good sense, as in this verse, it means
"gentle, agreeable, submissive, and humble." Ngqah dhalil,
"docile she-camel." Tad., 2:318. On the use of the preposi-
tion cai5 in this phrase, see Kash., 1:346.
Cf. 192 (ShDD) 1.2.i, and 255 (cZZ) i.
II. dhallala
+ OBJ
i. dhallala d-dibbata, to make an animal docile:
*wa dhallalnah5 lahum, And We have made them [animals] trac-
table for them: 36:72.
D~bbah dhalilI, "docile [riding] animal." See Asis, 207.
ii. *wa dhullilat qutifuh5 tadhiTlan, And their clusters have been
made to hang low: 76:14.
Dhullila I-karmu, "(of bunches of grapes on a tree), to be
hung/dangled low"; tarTq mudhallal "frequented path, beaten
track." Asis, 207. Also, Aq., 1:372; Kash., 4:169.
124. DhHB
I. dhahaba
1. VB
i. *fa ayna tadh'habtna, So where are you going off to! 81:26.


Dh~Il

131

Dhahaba here has the sense of "to take a course of ac-
tion." The verse thus means: How strange is your con-
duct? (see Kash., 4:191; Tad., 8:231). Cf. the expression, ayna
yudh'habu bika, "What are you saying! Are you serious?" Aq.,
1:374.
Cf. 6 ('FK) 1I, and 210 (SRF) l.ii.
ii. dhahabat nafsuhi: 35:8: see 2.a below.
iii. dhahabat rThuh3, to lose one's credibility/influence/power: 8:46.
Maj., 1:247. Ar-rThu li li fulInin, "Power/rule belongs to
such-and-such a people." Aq., 1:443 (RWH). Kash., 2:129: Ar-
r7h: ad-dawlah-shubbihat 17 nufidhi amrih wa tamashshthi
bi r-r'hi wa hubibihi.
2. + PREP [a. CalI; b. Can; c. baI
a. dhahabat nafsuh5 Calayhi, to die/perish/suffer greatly through
grief for sb/sth:
*fa i9 tadh'hab nafsuka Calayhim hasaratin, Do not, then, waste
away through feeling sorry for them: 35:8.
The word hasarit is here interpreted as a mafC5I iah5,
though other interpretations are possible. See Kash., 3:269.
Also, Tad., 5:357.
AI-Ghatammash ad-DabbT, Ham., 2:893/1 (also, ibid.,
3:1035/4): arI 1-arda tabqa- wa I-akhill5'u tadh'hab5, "I see that
the earth survives/endures but friends pass away." (Also,
ibid., 2:892/1.) Khan., 122/[1]: wa qifiyatin mithli haddi s-
sing-/ni tabqg wa yadh'habu man qilahg, "Many a rhyme/
verse, sharp like the point of a spear, will survive, though the
one who composes it will pass away" (also attributed to
CAbTd [or cUbayd] ibn Miwiyyah, [Ham., 2:607/5]). Also, Lab.,
153/2 [also, ibid., 157/7]; lbnat Dir5r ad-Dabbiyyah, Ham.,
3:1053/1 (with n. 2, ibid).
b. dhahaba Canhu sh-shay'u, (of sth) to leave sb, (of sb) be rid of
sth:
*dhahaba s-sayyi'atu CannT, I am rid of my problems: 11:10.
*fa lammg dhahaba Can ibrah7ma r-rawCu, When fear left
Abraham: 11:74.
c. dhahaba bihT:
i. to take sth away, deprive [sb] of sth:
*dhahaba Ii/hu bi nirihim, God took away their light: 2:17.


Dhil

132

*wa law shi'a 15hu la dhahaba bi samcihim wa absirihim, And
God, had He so intended, would have deprived them of their ears and
their eyes: 2:20.
*yakidu sani barqih7 yadh'habu bi I-absari, Its flashes of light-
ning all but blind the eyes: 24:43 [n.].
Also: 17:86; 23:18 [mas].
24:32: The pronoun in barqih7 refers to the word sahib in
the verse.
Nib., 156/4: wa I tadh'hab bi hilmika t9fiytun/mina I-
khuyalI'i laysa lahunna bib5, "And let not your self-control
be taken away by conceit and arrogance that have no open-
ing [= overweening pride that cannot be cured]." Ibn Muq.,
159/5: diygrun li Ila6tdhahabat bi qaib7, "[These are the] dwell-
ings of a woman who has robbed my heart."
ii. to appropriate/usurp sth:
*li tadh'hab& bi baCdi mi 5taytumthunna, With the intention of
appropriating part of what you have given them: 4:19.
iii. to destroy sth:
*wa yadh'hab bi tarTqatikumu 1-muthl5, And [they plan] to
destroy the ideal life-style of yours: 20:63.
iv. (of God) to cause sb to die: 43:41.
v. *idhan la dhahaba kullu ilShin bi mi khalaqa, in that case every
god would have gone his own [separate] way, taking with him all he
had created: 23:91.
It is not the physical act of "going" that is intended in the
verse, but the act of setting oneself up as an independent
power. As ZamakhsharT (Kash., 3:54) says: La nfarada kullu
w5hidin mina 1-glihati bi khalqihT iladhT khalaqah3 wa stabad-
da bihT wa la ra'aytum  mulka kulli wihidin minhum
mutamayyizan min mulki -ikharTna.
See also IV.ii below.
IV. adh'haba
+ OBJ
adh'habahi:
i. to use sth up:
*adh'habtum tayyibitikum, You have used up the good things
you had: 46:20.


DhiI                                                           133
That is, you have received your share of good things, and,
ungrateful for God's blessings as you have been, you shall
not receive any of His blessings in the hereafter. See Kash.,
3:447; Tad., 6:367.
ii. (of God) to cause sb to die/perish: 4:133; 6:133; 14:19; 35:16.



RAF

125. R'Y
I. ra'a
1. VB
ra 'a:
i. a ra'ayta/a fa ra'aytala ra'aytaka, tell me! what do you think! con-
sider this, then!
*ara'aytakum in atikum Cadhibu laihi aw atatkumu s-siCatu a
ghayra IIhi tadCina, Tell me, if you were to be overtaken by God's
punishment, or the Hour were to come upon you, would you call
upon anyone other than God? 6:40.
Also: 6:46, 47; 10:50; 11:28; 63, 88; 26:205; 28:71, 72; 41:52;
46:10; 67:28, 30; 96:11, 13.
i means "tell me!" (Aq., 1:379-80), the verb ra'5 implying:
look into/consider the matter and then give your opinion. Cf.
Muf., 209: . . . ihi maCni t-tanb7hi. The kif in a ra'aytaka,
etc. (as also in ii, below [a ra'aytaka hidhi]), is the kif of "ad-
dress" (Aq., 1:380: Wa I-kifu harfu khitibin ukkida bih7 d-
damiru.
See also 2.ii below.
ii. a ra'ayta, well, you see!
*a ra'ayta idh awayni ili s-sakhrati, You see, when we took shel-
ter by the rock: 18:63.
Tad., 4:61.

135


R5'

136

2. + OBJ
i. ra'ihu:
(a) to see sth in a dream: 12:4, 36 [twice: arn... arin7J, 43.
(b) to form an opinion/view/judgment: 37:102.
(c) ra'ihu ra'ya 1-cayni, to see sth clearly/unmistakably: 3:13.
ii. a ra'aytahi/a fa ra'aytahi/a ra'aytaka hidhi, did you (then) see
him/that thing? just look at him/that thing! now tell me about him/
it! 10:59; 17:62; 19:77; 25:43; 26:75; 35:40; 39:38; 45:23; 46:4; 53:19,
33; 56:58, 63, 68, 71; 96:9; 107:1.
See also 1.i above, with n.
126. RBS
V. tarabbasa
1. VB
*wa tarabbastum, And you waited for/expected [us to meet
with] misfortune: 57:14.
Also: 9:52 [twice: fa tarabbas . . . mutarabbisna; n.]; 52:31
[twice, once act pt].
Abbreviated form of 3, below.
9:52: The last two occurrences of the verb tarabbasa in the
verse-fa tarabbas3 inng maCakum mutarabbisina-mnean "to
wait," but (unlike the two occurrences in 20:135, which are
not listed) they acquire some of the connotations of the two
other occurrences of tarabbasa in 9:52 already used-twice-
in the verse (see 3.i below). Fa tarabbas5 thus means: Keep
on waiting for us to be struck by disaster; and inni maCakum
mutarabbisna means: We are likewise waiting for you to be
overtaken by a calamity.
2. + PREP [b4i
tarabbasa bihT:
i. to wait for sth [= misfortune] to befall sb: 4:141; 23:25.
Abbreviated form of 3, below (see n. to 3.iii). Cf. Kash.,
1:306 (on 4:141): Yatarabbas3na bikum, ay yantaziruna bikum
mg yatajaddadu lakum min zafarin aw ikhfqin.


137

ii. tarabbasati 1-mar'atu bi nafsihZ, (of a woman, after divorce or
after the death of her husband) to observe the waiting period [before
remarrying]: 2:228, 234.
3. + OBJ + PREP [bi']
tarabbasa bih7 sh-shay'a:
i. to wait for sb to be overtaken by sth [= misfortune]:
*hal tarabbasuna bin illa ihd5 1-husnayayni wa nahnu natarab-
basu bikum an yusTbakumu IlShu bi Cadh5bin min CindihTl, All you are
looking forward to is for us to meet one of two types of good; but we
look forward to God's inflicting on you a [severe] punishment from
Him: 9:52.
The first use (hal tarabbasina bing illS ihdi 1-husnayayni) is
intended to be ironic, the meaning being: Since, to a
believer, both happiness and sorrow, ease and hardship bring
some good in the end, whether directly or indirectly,
therefore what the unbelievers are really expecting the
believers to receive is something good, though they may not
realize it. Tad., 3:176-77. Cf. Kash., 2:156, where husnayayn
is explained as "victory" and "martyrdom."
See also n. to iii below.
ii. tarabbasa bih7 d-da'irata, to anxiously wait for misfortune to
befall sb: 9:98.
See n. to iii below.
iii. tarabbasa bihi rayba 1-man5ni, to expect that sb will be over-
taken by disaster [lit: by the uncertainties of fate/wiles of death]: 52:30.
On V in general: Tarabbasa essentially means "to wait for
sth to happen"-whether that "something" is good or bad
(Aq., 1:383; Muf., 185). Tarabbasa bi s-silcati i-ghali'a, "to
hoard a commodity in anticipation of/hoping for a rise in
price." Aq., 1:383; cf. Muf., 185. Umm an-NahTf, Ham.,
4:1862 (with n. 1, ibid.): tarabbas bih I -ayyama calla suru"fah-/
sa tarm7 bihi f jihimin mutasaccirT, "Wait for misfortune to
strike her; perhaps the vicissitudes of time will some day cast
her into a blazing fire." Also, Nib., 86/4 (cited at 415 (NZL) I).


Ra'

138

127. RBT
I. rabata
+ PREP [Cala]
rabata ilihu Calhi qalbihTl, (of God) to give sb courage/the power
of perseverance/endurance: 8:11 [n.]; 18:14; 28:10.
Asis, 217; Maj., 1:394; Kash., 2:382. Also, ibid., 3:158,
where ZamakhsharT explains the image as: Ka mg yurbatu Cali
sh-shay'i 1-munfaliti li yaqirra wa yatma'inna.
Cf. the expressions, rabata ja'shuhu, "to pluck up courage,
be courageous/undaunted/unnerved" (Aq., 1:384), and rabata
Ii dhilika I-amri ja'shan, "He plucked up/mustered courage in
order to carry out that task" (ibid., 1:99); see Lab., 176/10,
186/43, and Acsh5, 361/28.
III. ribata
VB
*wa ribit5, And stay combat-ready: 3:200.
Ribata I-jayshu, "(of troops) to watch the borders in a
state of preparedness." Aq., 1:386. Also, Tad., 1:835. Cf. Maj.
1:112.
128. RBW
I. rab 5
VB
rabati I-ardu, (of the earth) to grow rich vegetation: 22:5; 41:39.
See also 160 (ZYN) V, and 394 (HZZ) VIII.
129. RTc
I. rataca
VB
*yartac wa yalCab, So that he may eat and drink and play: 12:12.
This is a description of a picnic scene, picnicking being a
favorite sport and recreation of the Bedouin, and one that
Arab   poets  talk  about  with   great  interest. Tad.,
3:443. Ratacati I-mishiyatu, "(of cattle) to graze and drink


139

water freely"; rataCati I-qawmu, "(of people) to eat and drink
their fill"; kharajng nartaCu wa nalCabu, "We set out enjoying
ourselves and having fun." Aq., 1:388; also, Maj., 1:303; Kash.,
2:244.
130. RIc
I. rajaca
1. + OBJ
rajaCahi:
i. to give a response:
*fa nzur m dh 5 yarjiC5na, Then note their reaction/response:
27:28 [obj und].
RajaCa I-jawiba, "to give a reply." Muf., 188 f. Also, CAbd
al-Malik ibn cAbd ar-RahTm al-HirithT, Ham., 2:881/7.
ii. rajaca 1-basara, to take another look: 67:3, 4.
iii. rajaca n-nafsa, to bring sb back to life [lit: to bring a soul back]:
56:87.
2. + PREP [ili]
rajaCa ilayhi:
i. to have recourse to sb/sth:
laCallahum ilayhi yarjiCtna, So that they might turn to him
[Abraham] [and ask him about the incident]: 21:58.
The antecedent of the pronoun in ilayhi could also be the
chief idol-kabTran lahum (vs. 58)-whom Abraham had pur-
posely spared. See Kash., 3:14.
ii. rajaCa il5 nafsih7, to engage in self-examination, subject oneself
to scrutiny: 21:64
Tad., 4:301.
3. + OBJ + PREP [ili]
i. rajaca ilayhi 1-qawla:
(a) to respond to sb: 20:89.
(b) to make a retort in one's argument with sb:


Ra'

140

*yarjicu bacduhum ili baCdini 1-qawla, They will be hurling con-
tentious remarks at one another/bickering and arguing with one
another: 34:31.
ii. yurjaCu i-amru ilayhi, (of a matter) to be presented before/
referred to sb for a verdict, be up to sb to decide:
*wa ila Ilahi turjaCu l-umru, And it is to God that all matters are/
are to be/shall be remitted: 2:210; 3:109; 8:44; 22:76; 35:4; 57:5.
Also: 11:123 [pass].
See also 134 (RDD), 1.2.b.i, 220 (SYR) I, and 251 (CRJ) 1.
VI. tarajaca
VB
tarajaCa r-rajulu wa I-mar'atu, (of a man and a woman) to remarry
after having been divorced: 2:230.
13 1. RJF
IV. arj afa
VB
arjafa, to spread false rumours:
*wa 1-murjilfna  f i1-madTnati, And  the  rumor-mongers in
MadTnah: 33:60.
Rajafah5, "to shake sth"; rajafatilarjafati l-ardu, "(of the
earth) to quake." Aq., 1:392. From this, arjafa comes to
mean "to spread rumors," since to spread rumors is to make
things "shaky" or uncertain. Or, as ZamakhsharT (Kash.,
3:247) explains, the word has this meaning because a rumor
is something that is not established, and is, therefore,
"shaky" (li kawnihT khabaran mutazalzilan ghayra thibitin).
There is a proverb: Idh5 waqaCati I-makhiwTfu kathurati I-
argiTfu, "When fear reigns, rumors fly." Asgs, 223. See also
Hass., 241/[6].
132. RIM
I. rajama
+ PREP [bil
rajama bi 1-ghaybi, to make wild guesses at sth, speak about sth
without knowing anything about it: 18:22 [mas].


Ri'

141

Rajamah3 is "to pelt sb with stones," and from this comes
the expression, rajama r-rajulu, "to speak on the basis of con-
jecture"-as if one were throwing stones in all directions
hoping to hit the target by chance. See Asis, 223; also, Aq.,
1:393; Kash., 2:385. Zann murajjam, "conjecture of unascer-
tained validity." Maj., 1:398. Zuh., 18/[4]: wa mi I-harbu illi
mg Caimtum wa dhuqtum/wa mi huwa Canhi bi I-hadrthi I-
murajjam7, "War is exactly what you have come to know and
experience. And this remark concerning it is not a conjecture
of doubtful validity." A T i woman, Ham., 3:1103/2: uCallilu
nafs7 bi -murajjami ghaybuhD, "I divert myself with wishful
thinking [lit: with thought of things one does not know will
come to pass or not]." Cf. wa zannu 1-ghaybi tarjfmi, "And
to conjecture about things unknown to one is like throwing
stones about [without having a definite target to aim at]," in
CAlqamah, Ahl., 111/13. Also, Khan., 49/[6]; Ukht al-
Muqassas, Ham., 3:1096/2 (with n. 1, ibid., 3:1095).
Cf. 304 (QDhF) l.1.i.
133. RJW
I. raj5
+ OBJ
*"i yarjina ayyima llihi, [Those] who do not expect that the
Days of God will come to pass: 45:14.
The "Days of God" are those historical occasions on
which the opponents of the prophets were annihilated. Tad.,
6:311. Cf. Maj., 2:210.
*mi lakum I tarj5na li IlIhi waqiran, What is the matter with
you, that you do not expect God to act in accordance with His
dignity/majesty? 71:13.
See Tad., 7:598-99. Cf. Maj., 2:271; Muf., 190-91; Kash.,
4:142.
IV. ar i
1. + OBJ
arjgi r-rajulu mra'atah, (of a husband) to put off one's wife:
33:51.

Kash., 3:243.


Ri'

142

2. + OBJ + PREP [am]
*wa gkharna murjawna li amri Ilihi, And there are others, deci-
sion on whose fate is deferred, to be made by God: 9:106.
134. RDD
I. radda
1. + OBJ
raddah3:
i. radda t-tahiyyata, to return a greeting: 4:86.
Kash., 1:286. ArtSh ibn Suhayyah, Ham., 1:399/3: kaft
baynani an /5 turadla tahiyyatun/CaIl jinibin wa i yusham-
mata ctis5, "[We are such bitter rivals that] it is good
enough that a greeting offered [by one-lit: a stranger] is [in-
stead of being met with abuse by the other] not returned [by
the other], and that one who happens to sneeze is [instead
of being cursed] not blessed with a prayer [by the other]."
(Turadda and yushammata in the verse may also be read
turaddu and yushammatu.) Tirimm5h, Krenk., 120/4: wa inn'
idhi raddat calayya tahiyyatan/aq5Iu lahi khdarrat calayki wa
tullat, "When she returns my greetings, I say to her, 'May it
[greeting] make you prosperous [lit: may it blossom for you]
and fall upon you like blessed rain [lit: besprinkle you]."
Also, Acsh5, 73/22; CAnt., 164/[5]; al-Bacqth ibn al-Hurayth,
Ham., 1:377/2. Radda s-su'ila (as in Akhtal, 349/41 [cited at
161 (S'L) 2.ii]), and radda !-jawiba (as in cAnt., 72/[3]) are
similar.
ii. radda I-mar'ata, to take one's wife back [after a revocable
divorce]: 2:228.
iii. radda 1-yamina, to reject an oath as invalid: 5:108 [pass].
2. + OBJ + PREP [a. Cal5; b. ili; c. f7
a. raddah3 Calayhi:
i. to hand/turn sth over to sb: 16:71 [act pt].
TadmrTn of carada. Radda Calayhi 1-hibata, "to present sb
with a gift/donation." Asis, 227. Ham., 4:1708/4 (with n. 4,
ibid., 4:1707): turaddu Calayhim nuquhi wa jimiluh5, "Of
these, male as well as female camels are [constantly] being
given away/presented to people."


143

ii. to bring sth back to sb: 38:33.
Tadmitn of Carada.
Musific al-cAbsT, Ham., 2:989/2: wa laysa wari'a sh-shay'i
shay'un yarudduh3/Calayka idhg wallg siwg s-sabri fa sbir7,
"Once you have lost something, nothing will bring it back to
you. There is nothing to do except to be patient; so, be
patient." Al-ACraj al-MaCnT, ibid., 1:291/6: ruddi Calayn5
shaykhang thumma bajal, "Give us our leader/chief [=
cUthmin ibn cAffan] back: that is all [we demand]." Also,
Zuh., 136/[3]; Ham., 2:878/5.
iii. raddah3 CaI5 Caqibayhi, to make sb retrace his steps, cause sb to
renounce his stance/position: 3:149; 6:71 [pass].
The expression in the two verses means: to reconvert
someone to disbelief. Kash., 1:222; 2:22. In CAnt., 63/[1], the
phrase is used in the sense of causing someone to retreat
from the battlefield.
iv. radda II hu wajhah5 CaI5 duburihi, (of God) to turn sb's face
backward [as a form of punishment]:
*min qabli an natmisa wujihan fa naruddah5 Cali adbarihi,
Before we blot out faces, turning them backward: 4:47.
Kash., 1:272.
b. raddah5 ilayhi:
i. radda I-amra ilayhi, to refer a matter to sb for decision/judgment:
4:59, 83.
Maj., 1:130: Fa ruddhu ii IlIhi, ay hukmuh5 il9 Ii5hi.
Also, Kash., 1:275, 285.
See also iii below, and 130 (RIC) 1.3.ii, 220 (SYR) 1, and 251
(CRJ) 1.
ii. *wa minkum man yuraddu il ardhali I-Cumuri, And among you
are some who are allowed to live on to a decrepit old age: 16:70;
22:5.
iii. *ilayhi yuraddu Cilmu s-s4iCati, To Him belongs the knowledge of
the Hour: 41:47.

Cf. i above.


Ri'

144

c. raddah5 rihi:
i. raddah5 FT i-hfirati, to put sb in a previous state [lit: to cause sb
to retrace his steps]:
*yaqGilna a inns la mardidina fT l-hifirati, They say, 'What, are
we going to be restored to our previous state [ are we going to be
revived after death]? 79:10.
Tad., 8:178-79; Aq., 1:209 (HFR); Asis, 133 (HFR).
ii. radda yadah5 ti fami fulinin, to silence sb by putting one's hand
on his mouth, compel/reduce sb to silence: 14:9.
Tad., 3:561. (Cf. Maj., 1:336; Muf., 192, 551; Kash., 2:295.)
Radda in this verse may carry the tadm7n of jaCala (see Tad.,
3:561), but it may also imply that the act was repeated time
and again (Muf., 192.)
3. + OBJ + HAL
radda 1-mu'mina kifiran, to turn a believer into a disbeliever,
convert a believer back to disbelief: 2:109; 3:100.
In these verses, kifir may also be regarded as the second
object, with radda taken to mean sayyara. cUkb., 1:57.
4. + OBJ + PREP [15m] + PREP [Cali]
radda lihu lah5 1-karrata Cali fulinin, (of God) to turn the situa-
tion in favor of sb and against sb else: 17:6.
Maj., 1:371; Kash., 2:352.
VIII. irtadda
1. + PREP [a. Cala; b. Can; c. il]
a. irtadda Calayhi:
i. irtadda Cal1 atharihT, to retrace one's steps: 18:64.
ii. irtadda CalI duburihT
(a) to flinch/recoil/back away/hold back [from sth], turn one's back,
turn tail: 5:21.
(b) to renege on one's stance/position, renounce one's beliefs:
47:25.
b. irtadda can dTnihT, to abandon one's religion, apostatize: 2:217;
5:54.


R5'                                                       1

145

c. irtadda ilayhi tarfuhu, (of one's eyes) to blink:
*I yartaddu ilayhim tarfuhum, Their eyes [dazed and] not blink-
ing: 14:43.
*qabla an yartadda ilayka tarfuka, Before you can blink your eyes
[= in the twinkling of an eye]: 27:40.
14:43: See Kash., 2:306.
27:40: Cf. Kash., 3:143-44.
Hass., 231/[4]: mi radda tarfa 1.Cayni dh5 shafr, "As long
as people with eyes blink their eyes [= forever].
2. + HAL
irtadda kadha, to become so and so:
*fa rtadda bas7ran, And he regained his vision/eyesight: 12:96.
See also 2 ('TY) 1.4, and 314 (QCD) 1.3.
135. RDF
I. radifa
+ PREP [1im]
radifa lahiJ, to tail sb, follow sb close behind: 27:72.
On the 15m in the phrase, see Kash., 3:151.
IV. ardafa
VB
ardafu, (of people) to come one after another/in succession: 8:9
[act pt].
In the verse, the word is used of angels, whose help the
Muslims were promised at the Battle of Badr.
136. RSL
IV. arsala
1. VB
arsala Iiahu, (of God) to raise a prophet: 15:10.


RS'

146

In this verse the verb arsala by itself carries the meaning:
to raise a prophet. See also 3.ii and iii, below.
2. + OBJ
arsalah5:
i. to release sth:
*wa ma yumsiku fa I mursila lah, And that which He withholds
no one can release: 35:2.
ii. arsala 1lihu n-nafsa, (of God) to give a respite to a being/soul:
39:42.
3. + PREP [i15]
arsala ilayhi:
i. to send for/invite sb: 12:31.
ii. (of God) to appoint sb as prophet: 26:13.
Kash., 3:109: Fa arsil ili hirina: arsil ilayhi jibrg'la wa
jCalhu nabiyyan. ZamakhsharT (ibid.) goes on to say: Wa qad
ahsana F1T i-ikhtisgri haythu q0a, fa arsil i 5 hirSna, fa jS'a bi mg
yatadammanu maCni I-istinbi'i. See also 28:34, where Moses
prays to God to appoint Aaron a co-messenger.
See also 1 (with n.), above, and iii, below.
iii. arsala Ilihu il53 l-qawmi, (of God) to send sb as a prophet to a
people: 6:42; 16:63/.
See also 1 (with n.) and ii, above.
4. + OBJ + PREP [Cali]
arsalah5 Calayhi:
i. to unleash sth against sb, impose sb/sth upon sb:
*li nursila Calayhim hijaratan min tinin, in order that We may rain
down on them rocks of clay: 51:33.
*wa arsala Calayhim tayran ab3bTla, And He despatched against
them swarms of birds: 105:3 [n.].
Also: 7:133, 162; 17:68, 69; 18:40; 19:83; 29:40; 33:9; 34:16;
41:16; 51:41; 54:19, 31, 34; 55:35 [pass]; 67:17.
105:3: To impose predatory birds on the enemy is a
familiar Arabic idiomatic expression signifying infliction of
defeat on the enemy. Tad., 8:560.
Arsala kalbah5/saqrah5 Cal5 s-saydi, "to let one's dog/
falcon go after the prey." Asis, 231. Ab5 Khirish, D. al-


Ri'

147

Hudh., 2:163/[3]: fa aljamahi fa arsalahg Calayhi, "Then he
[hunter] put the bridle on it [horse, likened to the swift
ostrich] and let it go after it [wild ass]."
ii. arsala Ilahu s-sami'a CalI I-qawmi midriran, (of God) to shower
riches/blessings on a people [lit: to send down abundant rain upon a
people]: 6:6; 11:52; 71:11.
137. RDY
I. radi ya
1. VB
radiya sh-shay'u, (of sth) to be good/proper/desirable/agreeable:
*mi li yard mina 1-qawli, Improper/wicked talk: 4:108.
*fa huwa fiT Cshatin ri diyatin, He shall enjoy a happy existence:
69:21; 101:7.
2. + OBJ
radiyahi, to find sb/sth acceptable/agreeable: 2:282 [obj und].
Cf. ZamakhsharT (Kash., 1:168), who explains min man tar-
dawna mina sh-shuhadi'i in the verse as: min man taCrifrna
Cad~iatahum.
138. Rcy
I. raCi
+ OBJ
raCahu, to watch over sth, be heedful/mindful of sth, to acquit
oneself well of sth:
*wa IladhTna hum   li aminitihim  wa cahdihim   ricna, And
[those] who fulfill their trusts and pledges: 23:8; 70:32.
*fa mi raCawh5 haqqa ricayatihi, But they did not fulfill its terms
the way these were supposed to be fulfilled: 57:27.
Khan., 138/[4]: wa ii -aminati riCin ghayru khawwin7, "And
he was a man who fulfilled his trust, never committing a
breach of trust." Qurid ibn Hanash as-Sirid, Ham., 3:1430/1:
la qawmT arci i 1-.culi min cisibatinimna n-nisi y5 hiri bni
Camrin tasiduhi, "My people, O Hrith ibn cAmr, are more
devoted to the pursuit of glory than is the group of people
you happen to be leading." Also, Ab5 Dhu'ayb, D. aI-Hudh.,
1:155/13]; CAnt., 22/[6], 176/[7].


R'

148

Iii. r  c5
+ OBJ
*raCina, We beg your pardon! 2:104; 4:46.
Lit: "Make an allowance for us, be kind to us!" arCin7/
riCinT samCaka, "Listen to me/lend me your ear!" Asis, 238;
Aq., 1:414. Also, Muf., 198; Kash., 1:86, 272; Tad., 1:250-51.
The Qur'-in prohibited the use of the word r5Cing, suggesting
unzurn5 instead (see 383 (NZR) 1.1.ii(a)), because certain op-
ponents of Islam, in addressing the Prophet, deliberately
mispronounced it, making it r'7ni ("our shepherd"), a term
of reproach. Cf. the Qur'nic prohibition of the use of the
expression, ismac ghayra musmaCin (see 183 (SMc) 1.2).
139. RGhB
I. raghiba
+ PREP [bil + PREP [Can]
raghiba bih7 Can ghayrihT, to accord preference to sth over sth
else:
*wa 15 yarghab5 bi anfusihim can nafsih7, Nor was it becoming
of them to hold their own lives dearer than his [Prophet's]: 9:120.
140. RFTh
I. rafatha
+ PREP [i15]
*ar-rafathu iH5 nisg'ikum, To have sexual intercourse with your
wives: 2:187.
TadmTn of afdg. See Muf., 199. Also, Maj., 1:67; Asis, 240;
Kash., 1:115; Tad., 1:411-12.
141. RFc
+ OBJ
rafaCah5:
i. to build/construct/erect sth:
rafaCa I-bayta, to build/construct a house: 24:36 [pass].


R'

149

rafaCa qawiCida i-bayti, to lay the foundations of a house: 2:127
[n.].
2:127: Al-bayt in the verse is the "House of God," i.e. the
KaCbah.
ii. rafaCa sawtahj, to raise one's voice, speak loudly:
*1I tarfaC5 sawtakum fawqa sawti n-nabiyyi, Do not raise your
voices above the Prophet's: 49:2.
Do not do so, that is, out of an exaggerated sense of self-
importance. See Tad., 6:486. Cf. Kash., 4:3-4. Kalim marfiuc,
"loud talk." Asgs, 242.
iii. rafaca IhIhu dhikrah3, (of God) to give sb a good reputation,
spread sb's fame: 94:4.
iv. to raise sb/sth in status: 7:176; 80:14 [pass pt; n.].
80:14: Kash., 4:185.
142. RQB
I. raqaba
1. + OBJ
raqaba qawlah, to pay heed to/keep in mind sb's advice/
counsel: 20:94.
See Maj., 2:26.
2. + OBJ + PREP [iJ
*li1 yarqubi flkum illan wa 15 dhimmatan, They would, in regard
to you, respect no ties of kinship and honor no commitments [= they
would treat you in a most ruthless/uncompunctuous manner]: 9:8.
Also: 9:10.
III refers to obligations arising from blood or other close
relationships; dhimmah, to obligations that devolve upon the
parties to an agreement. Or, one might say, ill refers to the
social, and dhimmah to the political, bases of human rela-
tionships. Tad., 3:132-33.


R'

150

143. RKS
IV. arkasa
1. + OBJ
arkasahO:
arkasah5 11Ihu, (of God) to set sb back:
*wa Iahu arkasahum bi mi kasabi, It is God who has thrown
them back [into disbelief] on account of their actions: 4:88.
2. + OBJ + PREP [f]i
*kullam5 rudd5 fT 1-fitnati urkis3 ffh5, Every time they are thrown
back to mischief, they are tossed into it: 4:91.
Rikis is the chord that is used to tie a camel; it is passed
through the animal's nose and tied to its leg, with the result
that its head is left inclined downward, rakasa 1-bactra mean-
ing "to tie a camel with a rik5s." Aq., 1:427-28. ArkasahD fT
sh-sharri, "to cause a person to become engaged in mischief
again"; arkisi th-thawba FT s-sibghi, "Dip the cloth back into
the dye." Asis, 249; also, Aq., 1:428.
144. RKN
I. rakina
+ PREP [ili]
rakina ilayhi, to incline/draw toward sb/sth: 11:113; 17:74.
Rakina ilayhi contains the twin meanings of moving toward
someone/something and then staying with him/it. Aq., 1:429.
(Also, Maj., 1:300, 386.) The construction, in other words, has
a tadmTn of some word like itma'anna. Aqiribu ka I-Caqiribi fT
adhh/lfa 1 turkin il5 Cammin wa khiT, "Relatives hurt like
scorpions; do not rely, therefore, on uncles patemrnal or
matemrnal." Aq., 1:429. AI-QatarT ibn al-Fuji'ah, Ham., 1:136/1:
15 yarkanan ahadun il 1-ihj mT/yawma 1-wagha mutakhaw-
wifan li-hima-m, "Let no one on the day of battle incline to
[the thought of] holding back out of fear of death."
145. RMY
I. rama
1. + OBJ
ramihu, to accuse sb:


R'                                 1

151

*wa iladhTna yarmina I-muhsanti, And those who accuse chaste
women [of fornication]: 24:4.
Also: 24:6, 23.
2. + OBJ + PREP [bil]
ramahu bih7, to accuse sb of sth:
*thumma yarmi bihi barl'an, And [if] he should then accuse an
innocent person of it: 4:112.
Ramihu bi I-frhishati, "to accuse sb of immorality." Asgs,
254. Khan., 40/9: qad cishta fni wa li turmi bi fihishatin/
hattg tawaffaka rabbu n-nisi mahmidg, "You lived among us
and were never accused of committing a vile act, until God
caused you to die a praised man." Also, Hass., 108/11].
146. RHQ
IV. arhaqa
+ OBJ + OBJ
arhaqah3 Cusran, to subject sb to difficulties: 18:73 [n].
*fa khashTn5 an yurhiqahumi tughy5nan wa kufran, We feared
that he would torment them with his defiance and disblief: 18:80.
*sa urhiquh3 saCidan, I shall force him to take the uphill road:
74:17 [n.].
18:73: See cUkb., 2:106.
74:17: See Kash., 4:158.
147. RWH
I. r 5ha
VB
*wa   rawihuh5  shahrun, And    its [wind's, hence: ships']
homeward passage lasted a month: 34:12.
That is, the ships were so well-made that they could go on
long journeys: their outward voyage lasted a whole month
(see 272 (GhDW) 1.1), and their homeward voyage lasted
another month. Tad., 5:299. Cf. Kash., 3:253.
Rgha in the verse means "to return" [originally: to retumrn in
the evening-often used of camels retumrning in the evening
after grazing]." Ghadi, by contrast, means "to go out
[originally: to go out in the morning]" (see 272 (GhDW), 1.1).


R5 f

152

148. RWD
Ill. ri wada
+ OBJ + PREP [Can]
i. rawadat'hu 1-mar'atu Can nafsihT, (of a woman) to tempt a man,
try to seduce him: 12:23, 26, 30, 32, 51.
See n. to ii below.
ii. *sa nuriwidu Canhu abihu, We shall try to bring his father
round/persuade his father in regard to him: 12:61.
*wa la qad rawaduh Can dayfih, And they even tried to per-
suade him [Lot] with regard to his guests [= tried to induce him to
hand over his guests to them]: 54:37.
Aq., 1:444. The use of Can gives the sense of sarafa (Muf.,
207 [on 12:30]: Turiwidu fatih5 Can nafsih7 = tasrifuh3 Can
ra'yih). i and ii, that is to say, have the tadmTn of sarafa.
IV. arida
+ OBJ
aridah3:
i. to imply/drive at sth:
*ma dh arida 115hu bi h5dhi mathalan, What does God mean
by citing this parable? 2:26; 74:31.
ii. to be about to do sth:
*fa wajadi fhi jidaran yur7du an yanqadda, There they found a
wall that was about to collapse: 18:77.
Maj., 1:410-11.
iii. arida wajha 15hi, to seek the pleasure [lit: face] of God: 6:52;
18:28; 30:38, 39.
Kash., 2:16 (on 6:52): Wa I-wajhu yuCabbaru bihT Can dhiti
sh-shay'i wa haqTqatih7. The word wajh in the phrase can be
interpreted in two slightly different ways. Ibid., 3:205.
See also 24 (BGhY) VIII.1.iii.
iv. *inna hidh I la shay'un yuridu, This is the thing to do [lit: this is
a desirable thing]! 38:6.


Ri'

153

The statement is made by the idolatrous leaders of Mak-
kah and is addressed to their followers. They advise the lat-
ter to ignore the Prophet and stick to their idols, saying that
the right thing to do is to persist in worship of the idols.
Tad., 9:512.
149. RWGh
I. righa
+ PREP [a. Cai]
r4igha Calayhi, to steal upon sb and attack him: 37:93.
Righa is used of a fox that is moving furtively. See Aq.,
1:447; Muf., 208. CAIi gives the tadm7n of hajama.
150. RYN
!. rana
+ PREP [Cali]
rina sh-shay'u Cai qalbih7, (of sth) to prevail over/dominate/
overpower sb [lit: sb's heart]:
*wa rina Cal qulibihim mi kan3 yaksibna, And Their hearts
have become thoroughly contaminated with [the evil of] their actions:
83:14.
Rina Calayhi sh-sharibu/n-nuc5su, "to become intoxicated
with wine/be overcome by drowsiness." Asis, 264. Also,
Maj., 2:289; Kash., 4:196. cAbdah ibn at-TabTb, Mufadd., 284/
48: awradtuh5 I-qawma qad rina n-nuc isu bihim, "I brought
it [game] to my companions, drowsiness having overtaken
them."



ZAP

151. ZRY
VIIi. izdar,
+ OBJ
*alladh7na tazdar7 aCyunukum, Those you look down upon [lit:
those whom your eyes scorn/disdain]: 11:31 [obj und].
152. ZKW
11. zakki
+ OBJ
zakk5 nafsah, to have pretensions of piety, adopt a holier-than-
thou attitude: 4:49; 53:32.
Asis, 273: Zakkg nafsah5: madahahg wa nasabahi ii z-
zakg'i. Also, Kash., 1:273; 4:41.
See also 236 (THR) V.
153. ZLZL
I. zalzala
+ OBJ
zalzala 115ihu n-nasa, (of God) to shake people up [through
hardships/calamities]:
*wa zulzilf, And they were shaken up: 2:214 [pass]; 33:11
[pass].

155


Zi'

156

154. ZLQ
IV. azlaqa
+ OBJ + PREP [b5l
azlaqah bi basarih7, to unsettle/unnerve sb with one's looks:
68:51.
Cf. Aq., 1:471.
155. ZLL
1. zalla
VB
zallat qadamuh, to become shaky in one's stance: 16:94.
For a translation of the verse, see 40 (ThBT), 1.
See Maj., 1:367. Cf. Muhammad ibn SaCd al-lKatib at-
TamTmT, Ham., 4:1589/2. Also, Acsh5, 307/1.
Cf. 40 (ThBT) 1.
156. ZHD
I. zahada
VB
zahada, to be indifferent [to sb/sth]:
*wa k5n3 fThi mina z-zihidTna, And they were quite indifferent in
regard to him [Joseph]: 12:20 [act p].
Zahada in this verse means "to be indifferent," giving the
meaning of zahada fiThi. But the fthi in the verse is not a silah
to zghidTn. As ZamakhsharT (Kash., 2:247) says: Wa qawluh,
fihi, laysa min silati z-zghidTna, li anna s-silata 15 tataqaddamu
cal 1-mawsli . .. wa innami huwa bayanun, ka'annahD q1a,
Ft7 ayyi shay'in zahad3, fa q5la, zahad3 fihi. Ab5 l-Hajn5',
Ham., 2:922/1 (with n. 1, ibid.): a C5dhila man yurza' ka haj-
ni'a lam yazal/ka'ban wa yazhad bacdahD 17 1.Cawiqib7, "0
reproachful woman, one who suffers the loss of one like Haj-
n5' becomes forever wretched, becoming indifferent to what
time brings." (On the word cawgqib in the verse, cf. Mar-
zuqi's explanation and n. 2, ibid.) Also, ibid., 3:1522/3.


157

157. ZHQ
I. z a h a q a
VB
i. zahaqa l-batilu, (of falsehood) to be defeated/thwarted: 17:81
[twice, once act pt]. 21:18 [act pt].
Kash., 2:373: Zahaqa 1-bitilu: dhahaba wa halaka.
ii. zahaqat nafsuh3, to die, breathe one's last: 9:55, 85.
Zahaqat nafsuh5, "to die of grief over sth." Muf., 215.
Jacfar ibn cUlbah al-HrithT, Ham., 1:53/3: atatn fa hayyat
thumma qimat fa waddacat/fa lammg tawallat kidati n-nafsu
tazhaq, "She visited us, offered her greetings, then got up
and said goodbye. When she left, I almost breathed my
last."
158. ZYGh
I. z 5 g ha
1. VB
i. zigha r-rajulu, (of a man) to become crooked/wicked: 61:5.
ii. z.igha I-basaru, (of eyes) to miss their object, not to be able to
look sth: 33:10; 53:17.
Zggha 1-basaru implies deflection-i.e. an inability to view
something from the correct angle. Cf. taghg I-basaru (53:17
[see 230 (TChY) 1,1]), which implies lack of steadiness-i.e.
an inability to view something steadily for a length of time.
Tad., 7:57; also, Kash., 3:230; 4:39. In 33:10, it should be
noted, tagh5 also implies an inability to look at something
because of fear. See Tad., 5:197. Zighati sh-shamsu, "(of the
setting sun) to sink in the horizon." Aq., 280.
See also 2.ii below.
iii. z.igha qalbuh3, (of sb's heart) to become crooked/wicked:
9:117.
*fa ammi IladhTna 17 qulibihim zayghun, As for those in whose
hearts there is crookedness/wickedness: 3:7.
2. + PREP [Can]
i. zigha Can amrih7, to defy/disregard sb's order/command: 34:12.


Z5                                                       1

158

ii. zigha CanhJ i-basaru, (of eyes) not to be able to spot their ob-
ject:
*am zighat Canhumu I-abs.iru, Or is it that our eyes are missing
them? 38:63.
For another possible meaning, see Kash., 3:333.
See also 1.ii above.
IV. azigha
+ OBJ
azagha llahu qalbah3, (of God) to cause sb's heart to become
crooked/wicked, turn sb's heart away from the truth: 3:8; 61:5.
159. ZYL
II. zayyala
+ PREP [bayna]
zayyala bayna n-nisi, to split people apart, effect a separation
between people: 10:28.
V. tazayyala
VB
tazayyala, to dissociate [from sb], part company [with sb]:
*wa law tazayyal, Had they [Muslims] dissociated themselves
[from disbelievers]: 48:25.
160. ZYN
II. zayyana
+ OBJ + PREP [7]
*wa zayyanah ft qulbikum, And He endeared it [faith/belief] to
your hearts: 49:7.
V. tazayyana
VB
tazayyanati/izzayyanati I-ardu, (of the earth) to become luxuriant
with vegetation: 10:24.
Izzayyanatilizdgnati I-ardu bi cushbihi, "(of the earth) to
have a lush growth of vegetation." Asis, 280. Lab., 112/20.


159
ZamakhshaiT (Kash., 2:187) remarks that the verse pictures a
bride getting herself up: Jucilati I-ardu 5khidatan zukhrufahi
CaI5 t-tamth77i bi I-CarFisi idhg akhadhati th-thiyiba I-fakhirata
min kulli lawnin fa ktasat'hi wa tazayyanat bi ghayrihg mna!-
wrn z-zayni.
See also 128 (RBW) 1, and 394 (HZZ) Vill.



SIN
161. S'L
I. sa'ala
1. + OBJ
sa'alah5:
i. to ask for sth, request/demand sth:
*fa inna lakum mg sa'altum, And you shall have what you have
asked for: 2:61 [obj und].
Also: 14:34; 60:10.
lbn CAnamah, Ham., 2:585/1: in tas'al I1-haqqa nucti -
haqqa s9'ilah5, "If you demand your right [and no more],
then we shall give to the person who demands it what right-
fully belongs to him."
ii. to beg/ask [alms, etc.] of sb:
*15 yas'alina n-n~isa ilhifan, They do not beg of people impor-
tunately: 2:273 [n.].
*yas'aluh  man fT s-samiwiti wa I-ardi, It is to Him that
requests/petitions are made by all those who are in the heavens and
the earth: 55:29.
Also: 33:53 [fa s'alihunna].
CAbd ibn al-Abras, Qas., 541/18: man yas'ali n-nasa
yahrimlhulwa s5'ilu fIhi I~ yakhib, "One who begs of
people will be denied [what he has begged for] by them; but
one who begs of God will not be disappointed." Ziy5d ibn
Hamal, Ham., 3:1392/9 (with n. 4, ibid., 3:1389): humu I-

161


Sin

162

buhru Catg'an h7na tas'aluhum, "It is they whose generosity,
when you ask them for something, is ocean-like."
2:273: On the word ilhf, see n. to 340 (LHF) IV.
iii. to inquire about sb:
wa I yas'alu hamTmun hamiman, And [on the Last Day] fast
friends shall not inquire about one another: 70:10.
Kash., 4:138: Ay ii yas'aluh5 bi kayfa h luka wa I yukal-
limuh5.
2. + PREP [bil']
sa'ala bihT:
i. to ask for/demand sth urgently/scornfully: 70:1.
Tadmin of istacjala or istahza'a. Tad., 7:564-65. See also
n. to ii below.
ii. to make solicitous inquiries about sth:
*fa s'al bihi khabTran, So present your solicitous inquiries about
Him to one who knows [= to God Himself]: 25:59.
Tadmin of iCtang. lslihT (Tad., 4:612-13) seems to be right
in maintaining that khabIr in 25:59 refers to God, the verse
suggesting that the best source of information about God is
God Himself, and that the indefiniteness of the word imply-
ing tafkhTm (as in 35:14). But he further says that the bi' in
the phrase goes with khab7r rather than with sa'ala (as is
generally held, with the b,' interpreted to mean can;
e.g. Mugh., 1:110), for, he argues (ibid., 4:613) that b&i' is used
with sa'ala only when sa'ala is to carry the tadmin-meaning of
istahza'a (or of istaCjala [ibid., 7:564-65]), the resulting mean-
ing obviously being inappropriate in 25:59. But while it is dif-
ficult to accept the bi' = can solution, which is a little too
convenient, lslihT's view that the bg' in 25:59 goes with khabir
is not altogether convincing. For while the tadmin of istah-
za'a or istacjala might be justified in a verse like 70:1 (i,
above), it becomes questionable with regard to 25:59, and
that for two reasons. First, the construction sa'ala bihi occurs
frequently in Classical Arabic, and sometimes in situations
where the tadmrn of istahza'a would not serve as an ade-
quate explanation (see poetical verses cited below). Second,
the "inappropriateness" of the tadmin of istahza'a in 25:95
does  not preclude   the  possibility  of some  other-
"appropriate"-tadmTn. Take, for example, the following


Sin

163

verse by Jan5b (D. aI-Hudh., 3:120/[1]), in which she relates
how she learnt to her horror that the men of whom she had
inquired about her brother turned out to be his killers: sa'altu
bi Camrin akhT sahbah5/fa afzaCan7 htna radd5 s-su'lig, "I in-
quired of those'who had been with'CAmr, my brother, about
him, and when they replied, I was shocked." Or this verse by
Akhtal (349/41 [Sharh DTwin aI-Akhtal at-Taghlibi, ed. lliyya
Salim al-H5wT (Beirut: Dir ath-Thaqifah, Preface 1968)]): daCi
I-mughamrnmara I tas'al bi masraCihT/wa s'al bi masqalata I-
bakriyyi mg faCal, "Stop asking how al-Mughammar fell; but
by all means ask what Masqalah the Bakrite has ac-
complished." in Akhtal's verse, as in Jan5b's, it would make
perfect sense if sa'ala bih7i is construed to have the tadmin of
some word like ictang (one of the possibilities suggested by
ZamakhsharT at 25:59 [Kash., 3:1021). This tadm7n would also
explain very effectively a verse like Sakhr aI-Ghayy's (D. al-
Hudh., 2:67/[2]), in which sa'ala bih7 is used along with sa'ala
canhu, each phrase helping to fix and clarify the meaning of
the other; or a verse like CAwf ibn al-Ahwas's (Mufadd., 351/
11), in which the negative construction, wa lam as'al bihi, im-
plies utter lack of concern or interest; or a verse like
cAlqamah's, Ahl., 106/8. lsl hT's suggestion of the tadmTn of
istaCjala (as against istahza'a) in 25:59 is more to the point,
though we should note, first, that by istiCjil slIhT seems to
mean isticjigl marked by istihzg', which makes the two tadmitn-
words interchangeable, leaving istaCjala open to the same ob-
jection as is istahza'a; and, second, that ictang would seem to
cover a greater variety of situations than either of the two
tadm7n-words suggested by IslihT, and, in 25:59 at any rate,
would seem to be more suitable. It is, however, possible to
combine the interpretation suggested here with islIh's-
without, of course, taking over his argument for it. this can
be done by positing that another prepositional phrase, bih7, is
understood after khab7r, the complete construction thus
being, fa s'al bihi khabiran bih7, in which the first bihi would
go with sa'ala and the second with khab7r.
3. + OBJ + OBJ
sa'alahD sh-shay'a, to invite sb to do sth:
*thumma su'il 1i-fitnata, And if then they had been asked to
engage in mischief: 33:14.
4. + OBJ + PREP [il]
sa'ala sh-shay'a il sh-shay'i, to ask/demand that sth be com-
bined with/joined to sth else:


Sin

164

*bi su'i/i naCjatika iH nicajihT, By demanding that your sheep be
added to his: 38:24.
Tadmin of damma.
VI. tasa'ala
1. VB
tas5'ali, (of people) to ask one another for help: 23:101.
See also 2 below, and 375 (NDW) VI.
2. + PREP [bg1
tasg'al5 bih7, (of people) to ask one another for help in the
name of sb/sth: 4:1.
See also 1 above, and 375 (NDW) VI.
162. SBT
I. sabata
VB
sabata, to keep the Sabbath: 7:163 [twice: sabtihim . . . yas-
bitina].
Sabata means, more precisely, dakhala fT s-sabti, "to enter
on the Sabbath." Aq., 1:488; Muf., 221.
The phrase fT s-sabti also occurs in the verse, but it is not
included because the word sabt in it is a substantive.
163. SBQ
I. s a b a q a
1. VB
sabaqa:
i. to give [sb] the slip: 8:59; 29:39 [act pt].
These verses mean that the sinners will not be beyond the
reach of God: they will not get the better of God, and God
will not fail to catch them. Kash., 2:132; Tad., 3:92. Also,
Maj., 1:249; 2:116; Kash., 2:165.

ii. to have been in existence:


Sn

165

sabaqat kalimatu IIThi, (of God's decree/verdict) to have been in
existence: 8:68; 10:19; 11:110; 20:129; 37:171; 41:45; 42:14.
2. + OBJ
sabaqa ajalahD, to do sth before the appointed time:
*m5 tasbiqu min ummatin ajalaha wa ma yasta'khir~na, No
people shall meet its fate before the appointed time, nor shall it be
dilatory [in meeting it once the time has arrived]: 15:5; 23:43.
3. + PREP [a. calI; b. b5'; c. 1im]
a. *illi man sabaqa calayhi I-qawlu, Except the ones against whom
the decree [of destruction] had already been issued: 11:40; 23:27.
b. sabaqa bi 1-khayri, to be quick/prompt to do good [deeds]:
35:32 [act pt].
c. sabaqa iahD sh-shay'u, (of sth good) to have existed/have been
destined for sb:
*inna IladhTna sabaqat lahum minn 1-husna, Indeed, those for
whom [the promise of a] good [reward] has already been made by Us:
21:101.
See Tad., 4:331. On the use of 15m in this construction,
see Aq., 1:492.
4. + OBJ + PREP [a. calI; b. b&i
a. sabaqahi cali I-amri, to defeat/thwart sb in his attempt to do
sth:
*wa m5 nahnu bi masbiqTna calI an nubaddila amthilakum,
And We do not lack-rather, We do possess-the power to replace
you with [other] people like you: 56:60-61.
The preposition cal  suggests that the negative construc-
tion, wa mg nahnu bi masbq7na, is to be taken in the posi-
tive sense of qadir7n, meaning: We do not lack-rather, We
do possess-the power to create again. Tad., 7:175; Kash.,
4:60.
b. sabaqahi bihT:
i. to do sth before sb else does it:
*ma sabaqakum bihi min ahadin mina IX1cilamTna, No one
before you has ever done that-no one in all mankind: 7:80; 29:28.
*alladh7na sabaqn5 bi I-7mani, Those who became believers
before us: 59:10.


Sin

166

SabaqtahD bi 1-kurati, "You hit the ball before he could."
Kash., 2:92. Shanfari, Mufadd., 200/2: wa qad sabaqatni
ummu Camrin bi amrihi, "Umm CAmr anticipated us [= made
a surprise decision to depart]." Muslim ibn al-Walrd, Ham.,
2:945/4: salakat bika 1-Carabu s-sab7a ii I.cul/hattLi idhi
sabaqa r-radi bika hirO, "Under your direction, the Arabs
trod the path to glory, until, when death claimed [lit: an-
ticipated them in claiming] you, they stood perplexed."
ii. sabaqahD bi i-qawli, to speak up before sb else can speak:
21:27.
See Kash., 3:9.
164. SHQ
1. sah iqaIsah uqa
VB
suhqan lah5, May he perish/come to ruin! 67:11.
Kash., 4:123: Ay buCdan lahi; see 23 (BCD) I (also, 37 (TCS)
). Sahiqalsahuqa r-rajulu [masdar suhqan] "(of a man) to
die." Sahaqa (masdar: sahqan) is used in such expressions
as: sahaqah-, "to pulverize sth"; sahaqati r-r7u -arda, "(of a
strong wind) to strip the surface of the earth and wipe off
what is on it"; sahaqa th-thawba, "to cause a garment to be-
come worn." Aq., 1:500.
165. SKhR
II. sakhkhara
+ OBJ + PREP [calI]
sakhkhara sh-shay'a calayhi, to inflict/impose sth upon sb: 69:7.
Tadmi'n of sallata.
166. SRR
IV. asarra
+ PREP [ili) + PREP [b,]
asarra ilayhi bi 1-mawaddati, to cultivate sb's friendship secretly:
60:1.


Sin

167

Tadmitn of afdi.- See Aq., 1:510.
Cf. 347 (LQY) IV.5.
167. SRC
Ill. s~raca
1. + PREP [a. fl; b. H51i
a. s~raCa AhT~
i. to try to do/achieve/promote sth earnestly:
s~raca iF l-khayri, to make an earnest attempt to do good deeds:
3:114 [n.1; 21:90.
s~raca FT I-ku fri, to serve the cause of disbelief assiduously: 3:176
[n.]1; 5:4 1.
Also: 5:62; 23:61 [n.].
3:114: Kash., 1:211: Almusgracatu F l-khayri: fartu r-
raghbati fAhi, Ii anna man raghiba iF l-amri siraca iF tawalfilhi wa
l-qiyirni bihT wa ithara l-fawra cal5 t-tarikh7.
3:176: Kash., 1:232: Yusi-ric~na iF 1-kufri: yaqaci~na fAhg
sarican wa yarghabL~na ifhi ashadda raghbatan.
23:61: Kash., 3:50.
ii. siraca I5 I-qawmi, to try to secure the friendship/goodwill of a
people: 5:52.
Kash.,  1:344:  Yusaicina  fhim:  yankamishi~na  F
muwilitihim wa yarghabtlna tAHi
b. s5raCi3 Hl sh-shay'i, (of people) to try to outdo one another in
reach ing/attai nin g sth: 3:133.
2. + PREP [15m] + PREP (fi]
siraCa lahi3 fTl-amri, to endeavor to do sth for sb's sake:
* nusariCu I5humu Fi -khayriti, [Do they think that] We are in a
hurry/eager/anxious to provide them with good things? 23:56.
168. SRF
IV. a sraf a
+ PREP [a. Call; b. MF
a. asrafa Cali5 nafsihi, to do oneself great wrong: 39:53.


STn

168

b. asrafa f17 I-amri, to go to extremes in doing sth:
*wa isrifani ft amrina, And [forgive us] the excesses we have
committed in our affairs: 3:147.
asrafa f i1-ardi, to commit excesses [= cause corruption] in the
land: 5:32 [act pt].
*fa 15 yusrif FT 1-qatli, So let him not overstep the limits in killing
[= in taking revenge]: 17:33 [n.].
Kash., 2:360; 3:351.
Qays ibn CAyzjrah, D. al-Hudh., 3:76/13]: wa q5l5
Caduwwun musrifun F dim5'ikum, "And they remarked [about
me], '[He is] an enemy of yours, one who has shed the blood
of too many of your people.'"
17:33: See Muf., 231.
169. SRQ
VIII. istaraqa
+ OBJ
istaraqa s-samCa, to eavesdrop: 15:18.
170. SCY
I. saC
1. VB
saCi: 37:102: see 32 BLGh 1.2.i(d).
2. + PREP [a. il5; b. ITI
a. saCS ilayhi, to go/set about sth eamrnestly, take earnest steps
toward sth:
*fa sCaw i5 dhikri Iihi, Prepare yourselves diligently for the
remembrance of God [= for the prayer]: 62:9.
Maj., 2:258; Tad., 7:385. The verse combines the literal
and the metaphorical meanings of saCi: "to move" and "to
endeavor." It is saying: upon hearing the call to the Friday
prayer, start preparing for the prayer in earnest and then
proceed to the mosque.
b. saCS fThi, to make an eamrnest attempt to do sth, give one's
diligent attention to [doing] sth:


STn

169

*wa saCi f kharibih, And [he] who strives to destroy them
[places of worship]: 2:114.
*wa lladhTna saCaw fT Syatini mucajiz7na, And those who at-
tempt to defeat/worst Our signs: 22:51; 34:5.
Also: 34:38.
171. SFR
IV. asfara
VB
i. asfara s-subhu, (of momrning) to become bright and clear: 74:34.
ii. asfara wajhuh, (of sb's face) to brighten up: 80:38 [act pt].
Kash., 4:187; Tad., 8:212. Ham., 4:1575/2 (with n. 3, ibid.):
a yusfiru wajh/7 annah5 awwalu I-qiri, "[Ask the benighted
guest] whether [or not upon his arrival] my face beams with
pleasure, this pleasure being only the initial act of hospitality
[on my part]."
Cf. 33 (BYD) IX.i.
172. SFK
1. safaka
+ OBJ
safaka d-dama, to shed blood: 2:30, 84.
Qays, 28/13; CAnt., 90/[5], 102/[5].
See also 41 (ThKhN) IV.
173. SFH
III. s5faha
VB
sifaha r-rajulu/sifahati 1-mar'atu, (of a man/woman) to fornicate,
be incontinent:
*ghayra musifihTna, Not [in order to live] in a state of licentious-
ness: 4:24; 5:5.
Also: 4:25.


Sin

170

Kash., 1:262 (on 4:24): AI-musgfih: az-zan7-mina s-safhi,
wa huwa sabbu 1-maniyyi; wa ka'anna 1-frjira yaq~lu li 1-frajirati
sifihTn.... Also, Tad., 1:298.
Cf. 65 (HSN) IV.1 and 2.ii(c).
174. SFH
1. safiha
+ OBJ
safiha nafsah3, to make a fool of oneself: 2:130.
Safiha is usually used intransitively, but sometimes (as in
this verse) transitively. Tad., 1:298. For the several different
ways of accounting for the construction, see Aq., 1:523; Kash.,
1:95. Also, Maj., 1:56; Muf., 234; cUkb., 1:63-64.
175. SQT
I. saqata
1. + PREP [7
saqata 6f 1-fitnati, to become involved/implicated in mischief:
9:49.
2. + OBJ + PREP [i
suqita i yadihT, to be shocked into reality: 7:149.
IsihT writes: "This is an idiom, and it is usually interpreted
to mean 'to be embarrassed/ashamed.' Since, however, a
necessary result of embarrassment is to realize one's mistake,
it would not be wrong to render the idiom as 'to realize/be
warned.' What is the origin of this idiom? Philologists differ
on the question, and naturally so, for to discover the origin of
each and every idiom is a very difficult task indeed. I some-
times think that the dropping of a thing into a person's hand
[which is the literal meaning of the idiom] implies that the
thing in question presents itself to him in its true form; in
that event, even a fool is shocked into reality." Tad., 2:742.
Cf. Maj., 1:228; Ass, 300; Kash., 2:94; Aq., 1:524. Cf. dukhila
f jismihT/caqlihT, "to develop a physical/mental impairment"
(Aq., 1:323 [DKhL]), and also the English expression, "to be
borne in on sb."


STn

171

176. SKT
I. sakata
+ PREP [Can]
*wa lamm5 sakata Can musa I-ghadabu, When Moses fell silent
and his anger subsided: 7:154.
CAn suggests the tadmin of zila (Tad., 2:745), the com-
plete underlying construction being: wa lammi sakata mDsa
wa z5la Canhu I-ghadabu. Cf. Maj., 1:229; Asis, 302; Kash.,
2:96; Muf., 236; Aq., 1:527.
177. SKN
I. sakana
+ PREP [iii]
sakana ilayh, to find peace and comfort in sth:
*1i yaskuna ilayh5, So that he may find comfort in her: 7:189
Also: 30:21.
Asis, 304. Tadm7n of itma'anna. See Kash., 2:136.
178. SLKh
1. salakha
+ OBJ + PREP [min]
salakha li5hu n-nahira mina i-layli, (of God) to draw out/extract
day from night: 36:37.
See n. to VII.2 below.
VII. insalakha
1. VB
insalakha sh-shahru, (of a month) to pass: 9:5.
See n. to 2 below.
2. + PREP [min]
insalakha mina sh-shay'i, to worm one's way out of sth: 7:175.
Salakhatilinsalakhati i1-hayyatu, "(of a snake) to slough its
skin"; salakha sh-shata, "to flay a sheep." Asis, 304; Aq.,


SEn

172

1:531. Insalakha r-rajulu min thiyjbihT7, "to take off one's
clothes." Ibid. The image in 1, above, is that of a month
coming out of the "shell" of the year and changing into a
new month (1, above, is similar), just as a snake comes out of
its old skin and acquires a new one. The image in 2 is that of
a man breaking loose from the "fold" of God's iyat ("verses,
signs").
179. SLF
I. salafa
VB
m5 salafa, That which is in the past, that which once was:
*fa lah3 mg salafa, Then that which is in the past [= the usury
he received in the past] is his [= he shall not be called to account for
it]: 2:275.
*illa ma qad salafa, Except [= excepted from the application of
this ruling are] the cases of the past: 4:22, 23.
*Cafa Ilihu cammi salafa, God has given His forgiveness for
what took place in the past: 5:95.
Also: 8:38.
IV. aslafa
+ OBJ
aslafa 1.camala, to leave behind [good/bad] deeds: 10:30 [obj
und]; 69:24 [obj und].
180. SLQ
I. salaqa
+ OBJ + PREP [bil
salaqahi bi lis5nih7, to say cutting words to sb: 33:19.
Salaqa 1-lahma cani 1-Cazmi, "to scrape meat from a bone";
salaqa 1-bardu n-nabita, "(of cold weather) to kill plants";
salaqa fulinan bi s-sawti, "to whip sb, stripping his skin."
Aq., 1:534. Also, Asis, 305. Cf. Hit., 230/5: fa 1i tajcal 7fawqi
lisinaki mibradi, "So, do not [0 reproachful woman] use
your file of a tongue on me [= do not castigate me]." The
Qur'5nic phrase at once implies glibness and sharpness: the
people in question are glib talkers and have sharp tongues.
Tad., 6:204.


i7n

173

181. SLK
I. salaka
1. + OBJ
salaka r-rasada, to post sentries:
*fa innaht yasluku min bayni yadayhi wa min khalfih7 rasadan,
He posts guards in front of him and behind him: 72:27.
2. + OBJ + PREP [if]
i. to thread sth [e.g. a design] into sth:
*wa salaka lakum fTh5 subulan, And He threaded it [earth] with
paths for you: 20:53.
ii. pass/run sth through sth:
*kadh5ilika naslukuh3 if qulibi 1-mujrimna, This is how  We
plunge it into/run it through/pass it through the criminals' hearts:
15:12.
Also: 26:200.
The verb salaka is used of threading a needle (salaka I-
khayta f 1-ibrata [Aq., 1:5351), and its use in the two verses
possibly implies that the criminals are hurt by the Qurinic
message-as if needles are being passed through their
bodies. Cf. salaka s-singna ff l-matCini, "to plunge a spear
into sb." Asis, 305.
182. SLM
IV. aslama
+ OBJ + PREP [a. ila; b. 15m]
a. aslama wajhah3 il llahi, to tumrn toward God in submission:
31:22.
Tadmin of asgh5. See n. to b below.
b. aslama wajhahD Ii li hi, to bow before God in true submission:
2:112; 3:20; 4:125.
a and b both mean literally: to surrender one's face to
God. lslihT (Tad., 1:655) remarks: "The face is the most pres-
tigious part of the human body. 'To surrender one's face,'
therefore, is to surrender all of one's being." Kash., 1:88 (on
2:112): Man aslama wajhahD Ii lihi: man akhlasa nafsah li
IIShi lI yushriku bih7 ghayrah. Also, ibid., 1:181, 300.


5 n

174

Explaining the difference between aslama lahO and aslama
ilayhi, IslihT (Tad., 5:138) says: The former implies tumrning to
someone in true submission, whereas the latter implies turn-
ing to someone in submission, whether this submission is
true and sincere or not. Aslama wajhah5 in 31:22 (a) is fol-
lowed by the proviso, wa huwa muhsinun, which, according
to Islishi, gives to it the sense of "to turn to sb in true sub-
mission." In other words, aslama ilayhi + ahsana = aslama
lah3. (Cf. the difference between istamaca ilayhi and is-
tamaCa lah5 [see n. to 183 (SMc) VIII.c].) The difference
stated by IslihT (cf. Kash., 3:215) between a and b may also
be expressed by saying that a contains the tadmin of asghJ or
tawajjaha, b that of adhCana or akhlasa. There is a problem,
however: 2:112 and 4:125 (b) have as/ama ilah5 and wa huwa
muhsinun both. The answer may be that wa huwa muhsinun
in these verses only restates one of the componential mean-
ings of aslama laha.
183. SMc
I. samic a
1. VB
i. *ismac: 4:46: see 2.i below.
ii. *samicng wa ataCng, We hear and and we obey: 2:285; 4:46; 5:7;
24:51.
In this phrase, the word samiCni implies accepting some-
thing with all one's heart, whereas atacni signifies submis-
sion in practical conduct." Tad., 1:605. Also, ibid., 2:81.
iii. *samicng wa Casayni, We hear, but we disobey: 2:93; 4:46.
i is an expression of submission, and ii, a parody of it, an
expression of defiance.
2. + OBJ
samiCah:
i. 4:46: Ismac ghayra musmaCin is an expression of admiration and
means: Listen to this wonderful talk/speech, which has not been heard
before! But, intoned in a certain way, it could be made to mean-and
was made to mean by certain opponents of Islam when they ad-
dressed the Prophet: Listen to this strange/odd statement, one that
has never been made before! Because of the possibility of misuse,


S7n

175

the Qur'in prohibited the use of the expression. Instead, it suggested
using ismac ("Listen!"; see 1 above), omitting ghayra musmaCin, the
part that could be misused. Ismac, in other words, became the equiv-
alent of ismac ghayra musmacin in the positive sense.
Following IslihT (Tad., 2:82). See also Kash., 1:271-72.
Cf. also the Qur'~nic prohibition of the use of r Cini 138
(RcY) III, and (383 (NZR) I.1.ii(a)).
ii. to [listen to and] give credence to sth:
*sammic5na ii 1-kadhib, [They are] fond of lies [= readily
accept/believe false statements]: 5:42.
The  im in lahum in the verse is for idifah (Tad., 2:294).
In other words, sammicuna ii 1-kadhibi = sammC /-
kadhibi-samiCah3 thus being the skeletal construction. Cf.
sammicna lahum in 9:47 (3, below).
3. + PREP [lIm]
samiCa ilah5, to listen to/obey sb:
*wa fTkum sammaCina lahum, And in your midst/among your
ranks are people who listen to them/obey them [ your opponents]:
9:47.
SamiCa lah5: atiCahu. Aq., 1:541. Kash., 2:155: . . . aw
fTkum qawmun yasmacna ii I-munifiq7na wa yut.Cinahum.
In other words, the im in lahum is taken to imply a tadm7n
of some word like adhCana or inqada (cf. 2.ii, above [see also
n. to it). it is, however, possible to take the 1im in the verse,
which contains an active participle (sammgCina lahum), as
one of idifah, making sammCcDna lahum equivalent to sam-
mi Chum ("their informers"). In ZamakhsharT's words (Kash.,
2:155): Ay nammimna yasmaCuna hadTthakum    fa yan-
qulinah5 ilayhim.
IV. asmaca
+ PREP [bil
*wa asmic, And how well He hears! 18:26 [prep phr und; n.j.
*asmic bihim, How well they hear! 19:38 [n.].
AfCil bihT is one of the two patterns of afcil at-taCajjub in
Arabic.
18:26: See also 20 (BSR) IV (absir bih).


Sin

176

19:38: The use in this verse is ironic. See also 24 BSR IV
(wa absir).
V. tasammaCa
+ PREP [il5]
tasammaCa ilayhi, to try to hear sb/sth:
*15 yassammaCina ii5 1-mala'i I-acli, They are unable to hear [the
proceedings of] the High Council [in the heavens]: 37:8.
Tadm7n of asghg. The Arabic construction is apparently an
unusual one, since tasammaCa, a Form V verb, connotes ef-
fort, and the verse seems to be saying that satans do not
make an effort to get news of what goes on in the heavens-
something that is contrary to what the Qur'in tells us about
the eavesdropping satanic host. But, as IslihT explains (Tad.,
5:452-53), negation of the act of listening here actually im-
plies negation of the intended effect of the act (nafy al-ficl =
nafy fa'idat al-ficl [cf. 282 (FTH) II, n.]). In other words, the
satanic host do try to listen in, but do not succeed. Cf.
Kash., 3:297.
VIII. istamaca
+ PREP [a. bi'; b. iii; c. im]
a. istamaca bih7, to listen with mock interest: 17:47.
Tadm7n of istahza'a. See Kash., 2:452; Tad., 3:753.
b. istamaCa ilayhi, to lend an ear to sb: 6:25; 10:42; 17:47; 47:16.
Tadm7n of asghi. See n. at c.
c. istamaCa lah3, to listen to sb carefully: 7:204; 20:13; 22:73.
As against istamaCa ilayhi (b, above), which implies listen-
ing with interest that may or may not be genuine, istamaca
lah5 implies listening with genuine interest. Suwayd ibn AbT
Kihil, Mufadd., 404/80: waritha 1-bighdata Can ib5'ih7/hifizu I-
Caqli li mg kina stamac, "He has inherited hostility [towvard
me] from his ancestors: he has remembered quite well what
he used to hear [them say]." See also Kacb ibn Sacd al-
GhanawT, Asm., 75/19, where, too, the use of istamaCa lah5 is
entirely appropriate. (Cf. the difference between aslama lah5
and aslama ilayhi [182 (SLM) IV.b, n.).


STn

177

184. SW'
I. s 5'a
1. + OBJ
sa'a wajhah5, to disfugure sb's face: 17:7.
*sT'at wujhu Iladh7na kafar5, The faces of those who have dis-
believed will be disfigured: 67:27.
Kash., 2:352.
2. + OBJ + PREP [b5']
sT'a bih7, to grieve/feel distressed on account of sb/sth: 11:77;
29:33.
Nib., 138/12: fa in kunta mra'an qad su'ta zannan/bi
cabdika wa I-khutibu il9 tabili "If you have come to think ill
of me!to harbor suspicions about me, and if matters are to
be [as in principle they ought to be] investigated, [then you,
too, should inquire into the matter before taking action
against me]."
185. SWD
IX. iswadda
VB
iswadda wajhuht, (of one's face) to lose color/become pale/turn
dark [from sorrow, humiliation, etc.]: 3:106 [twice]; 16:58 [act pt; n.];
39:60 [act pt]; 43:17 [act pt; n.].
16:58 and 43:17: Note the play upon zalla and iswadda.
Cf. 33 (BYD) IX.i, and 171 (SFR) IV.ii.
186. SWL
II. sawwala
1. + PREP [lim]
sawwala lah, to tempt/induce sb [to do sth]:
*wa kadhilika sawwalat 17 nafs, And this is how my soul enticed
me: 20:96.
*ash-shaytnu sawwala lahum, Satan has deluded them [into it]:
47:25.


S1n

178

2. + OBJ + PREP [15m]
sawwala lah5 I-amra, to talk/trick sb into sth:
*sawwalat lakum anfusukum amran, Your souls have duped you
into holding [such] a belief: 12:18, 83.
Maj., 2:26; Asis, 314; Kash., 2:246; 3:458.
Cf. 237 (TWcC) I.
187. SWY
II. sawwa
1. OBJ
*fa sawwahi, And He wiped them/it out: 91:14.
Abbreviated form of 2, below.
The object pronoun in saww5hi in the verse may have the
Tham~id or the land of the Thamid as its antecedent. Tad.,
8:394.
2. + OBJ + PREP [bil
i. sawwa hu bi fulinin, to put sb on the same level as/give sb the
same status as sb else:
*(idh nusawwikum bi rabbi 1-cilamTna,) When we used to declare
you equal in status to the Lord of the universe: 26:98.
ii. sawwa Ilihu bihimu 1-arda, (of God) to level the earth with a
people [thus destroying them completely]: 4:42.
Kash., 1:269.
Cf. 85 (KhSF), 1.2.
II. si wa
+ PREP [baynal
siwi bayna sh-shay'ayni, to fill up the gap/space between two
things:
*hatti idhi s5wa bayna s-sadafayni, Until, when he had closed
up the space/gap between the two sides [= mountain-sides]: 18:96.
VIII. istawg
1. VB
istawi, to become fully mature: 28:14.


STn

179

!stawi signifies reaching  intellectual and  emotional
maturity. Tad., 4:794. The word is used of a person who has
reached middle age. Asgs, 315; Aq., 1:560. Also, Maj., 2:99.
Kash., 3:159: Istawi: ictadala wa tamma stihkimuh  wa
balagha 1-mablagha IladhT 71I yuzidu calayhi.
Cf. 27 (BLGh) 1.2.i(b)(ii).
2. + PREP [a. CalI; b. ili]
a. istawg Calayhi:
i. to occupy a place/position:
istawi IIhu Cali 1-carshi, (of God) to occupy the Throne, to ex-
ercise sovereign power: 7:54; 10:3; 13:2; 20:5; 25:59; 32:4; 57:4.
Istawi Ilihu cal ICcarshi, like istawg caI, sarTri 1-maliki ("to
ascend the royal throne"), does not necessarily imply the
physical act of sitting on the throne, but simply the assump-
tion of control or power. Kash., 2:427; Aq., 1:560.
*wa stawat cala i-j~diyyi, And it [Noah's Ark] settled/came to
rest on/atop Mount JidT: 11:44.
*fa idha stawayta anta wa man maCaka cala 1-fulki, Then, when
you and your companions go on to the ship/are on board: 23:28.
*li tastaw  Calhi zuhirih~i thumma tadhkur3 niCmata rabbikum
idh~i stawaytum Calayhi, in order that you may be seated on their
backs and, when you are seated on them, remember the blessing of
your Lord: 43:13 [n.].
Asis, 315.
43:13: On the question of the appropriateness of the word
zuhir for ships as well for animals, see Tad., 6:212.
ii. istawi n-nabitu Cala s~qihT, (of a plant) to become strong and
erect [lit: to rise on its stalk]: 48:29.
b. istawi ilayhi, to turn toward sth, direct one's attention to sth:
2:29; 41:11.
Istawl ilayhi carries the meaning: to turn one's attention
to something without allowing any interference or interrup-
tion-the image coming from an arrow that flies straight to
its target (Kash., 1:61; also, ibid., 3:385). The preposition ii9
suggests the tadmitn of some word like tawajjaha. Tad.,
1:100; also, Kash., 3:385.



SHIN

188. ShBH
VI. tashibaha
+ PREP [Cal5]
tashibaha Calayhi sh-shay'ani, to be unable to distinguish be-
tween two things on account of their similarity to each other:
*inna 1-baqara tashibaha Calayn, The cows look quite the same
to us: 2:70.
*am jaCal li Il5hi shurak5'a khalaqi ka khalqih7 fa tashibaha i-
khalqu Calayhim, Or is it the case that they have set up as rivals of
God those who have created the way He has, so that they are mixed
up about the [issue of] creation? 13:16.
189. ShIR
I. shajara
+ PREP [bayna]
shajara baynahumu I-amru, (of sth) to become a subject of dis-
pute among people, (of people) be divided/split on an issue:
*ff7 m5 shajara baynahum, On matters of dispute among them:
4:65.
Aq., 1:571; Kash., 1:278.

181


ShTn

182

190. ShHH
0 0
I. shahha
+ PREP [Cali]
shahha Calayhi:
i. to be stingy/niggardly toward sb:
*ashihhatan Calaykum, Being stingy/niggardly toward you: 33:19
[n. to ii below].
ACsh5, 279/48.
ii. to be greedy for sth:
*ashihhatan CaI5  1-khayri, Being greedy for wealth [ spoils]:
33:19.
As lslihT says, shahih has two meanings, "niggardly," and
"greedy." In i, above, it has the first of the two meanings, in
ii, the second. 33:19 is thus saying that the Hypocrites, un-
like the true believers, are unwilling to make any sacrifices in
defending MadTnah (ashihhatan Calaykum), but, since their
only motive in participating in a battle is to acquire booty,
therefore if an opportunity of obtaining spoils presents itself,
they would jump at it (ashihhatan Cali 1-khayri). Tad., 5:205.
In the following line by Zuhayr, the word shahTh could be
interpreted as "stingy" and "greedy" simultaneously: wa i
shah'hin idhg ashlibuh5 ghanim5, "And he is not shahTh when
his friends obtain booty," i.e. he does not covet their share,
and he is not stingy with his own" (cf. the use of dan7n Calayh
in 81:24 [see 225 (DNN) I, n.]). The following verse by
Nibighah (227/3) carries meaning ii: wa hjurhum3 hajra s-
sad7qi sad7qah/hatti tuliqiyahum calayka shihih5, "And leave
them as a friend would leave a friend, until, upon meeting
them, you find that they are [once again] eager to see you."
191. ShKhS
I. shakhasa
VB
shakhasa basaruh5, to stare/gaze [as a result of fear, etc.]:
*innama yu'akhkhiruhum li yawmin tashkhasu ffhi I-absru, He is
only giving them a respite until the day on which eyes will look on [in
a state of shock]: 14:42.


ShTn

183

Also: 21:97 [act pt].
Shakhasa basaru I-mayyiti, "(of a dead man's eyes) to be-
come glazed." Asis, 323. Also Aq., 1:576. Shakhasa n-najmu,
"(of a star) to rise." Ibid. Al-Marr5r ibn Munqidh, Mufadd.,
150/37: wa hwa yaffi shuCthan aCrifuhilshukhusa I-absri li I-
wahshi nuzur, "And he [wild ass] was hitting/bruising them
[she-asses] [and the latter were doing the same to him]-the
hair on their necks was matted and, with their eyes raised,
they were [wistfully] looking at [the other] wild animals
[whom they wished to join but were being prevented by the
ass from joining.]" Also, lbn Muq., 177/35.
192. ShDD
I. shadda
1. + OBJ
shaddah3, to strengthen/fortify/fasten sth:
i. shadda ilhu asrahi, (of God) to make sb strong of physique/
constitution:
*nahnu khalaqn5hum    wa shadadn5 asrahum, It is We who
created them and made them strong and sturdy: 76:28.
Asis, 16 ('SR); Muf., 18 ('SR); Kash., 4:172; Tad., 8:120.
ShacfdTd al-asr, "strong of physique/constitution," as in Aws ibn
Ghalfa' al-HujaymT, Mufadd., 756/2; also, Lab., 187/45, and
Qays, 130/9.
ii. shadda 15hu mulkah3, (of God) to establish sb's rule on a firm
foundation:
*wa shadadng mulkah3, And We fortified his [David's] rule:
38:20.
Aq., 1:577.
iii. shadda azrah3, to provide support to sb:
*wa shdud bihT azr, And strengthen me by means of him
[Aaron]: 20:31.
Asis, 16 ('SR); Aq., 1:10 ('SR); Maj., 2:18. Ham., 3:1170/[1]:
tathgqaltu ili Can yadin astafTduhilwa khullati dhT wuddin
ashuddu bihT azr7, "I hold back [= am reluctant to ask for/
accept help], except when I can benefit from [a noble man's]


ShTn

184

generosity or the friendship of a loving friend I might take
strength from." Hass., 390[1]: nasarO nabiyyahum5 wa shad-
d3 azrah5, 'They gave aid and support to their Prophet."
Also, CAmr ibn al-Husayn, D. al-Khaw., 141/7. See also n. to
iv below.
iv. shadda Cadudah3, to provide support to sb:
*sa nashuddu Cadudaka bi akhika, We shall strengthen you by
means of your brother: 28:35.
Asgs, 423-24; Aq., 577; Maj., 104; Kash., 3:166. iii and iv
have essentially the same meaning, but the image in each is
different, making for a subtle difference in meaning. In the
former it is the "back" (azr) that is strengthened, in the latter
it is the "arm" (cadud). in other words, the latter is like
providing more "muscle," while the former is like providing
"backing." As such, shadda azrahO suggests furnishing A with
reinforcement through B in a situation where the brunt of the
task will be borne by A but B, who will be standing by-at A's
"back"-may be called upon to help when necessary. Shad-
da cadudah3, on the other hand, suggests providing A with
reinforcement through B in a situation where B will be an ac-
tive partner to A throughout, thus making A's work con-
siderably lighter. If this analysis is correct, then the Qur'nic
use of each of the two idioms would be contextually sig-
nificant: Moses, conscious that the chief responsibility for
carrying out the mission is his, humbly prays: wa shdud bih7
azri; his prayer is more than answered with: sa nashuddu
cadudaka bi akhTka. (Although sa nashuddu cadudaka bi ak-
h7a occurs in a different sirah than ushdud bihi azr, the
former is obviously a response to the latter.)
v. shadda 1-wathaqa, to bind [sb] firmly/hand and foot: 47:4.
2. + PREP [cai]
shadda Calayhi:
i. (of sth) to be difficult for sb to control/manage:
*ashidd,'u CaI5 1-kuffa-ri, They are difficult for the disbelievers [to
take advantage of]: 48:29.
*ayyuhum ashaddu CaI5 r-rahmini citiyyan, Those of them who
have been the most stubborn in their opposition to the Compas-
sionate One: 19:69.
48:29, as IslihT says, does not mean that Muslims ought to
be harsh toward non-Muslims, but that they cannot be taken


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185

advantage of by the latter, that they are a "hard nut to crack"
(cf. abiyyun Cali, as in SaCd ibn Nishib, Ham., 2:665/4). Isl5hT
cites the following verse (by al-Maclit as-SacdT al-Quray@, in
Ham., 3:1148/3 [see also n. 3, ibid.]) in support of his inter-
pretation: idhg I-mar'u aCyat'hD I-murD'atu ngshi'an/fa mat-
labuhg kahlan calayhi shadi3d, "When a man fails to achieve
[the ideal of] muri'ah ['manliness'] in the prime of his life, it
becomes very difficult for him to achieve it at an advanced
age." Tad., 2:318; 6:471-72. Shadda Calayhi does also mean
"to be rough/harsh toward sb"-shadda Cal5 I-Caduwwi, for
example, meaning "to attack the enemy" (Aq., 577; Asis,
323-324; for a verse containing shadda calayhi with this
meaning, see D. aI-Hudh., 2:40/13]), and whether it will have
the one or the other meaning in a given case will depend on
the context. In the case of 48:29, lslOhT's interpretation
seems to be correct. Ishtadda Calayhi in cAmr, 74/9, certainly
has this meaning, as, probably, does shaddun Calayhi in the
following line by Khans5', 84/[5]: ashadda Calg surifi d-dahri
aydan, "[I have not seen a man who was] tougher on the
calamities of life [= one whom the calamities of life found so
difficult to break"] (cf. Zuh., 320/[3], and Acsh5, 295/3).
19:69 (on the construction, see Kash., 2:419), too, has the
sense of "to be difficult for sb to take advantage of," but
here the tone is ironical and sarcastic, so that the verse im-
plies: Those who, in their earthly life, prided themselves on
being the diehard opponents of God and thought that they
had frustrated the Prophet's attempts to guide them.
See also 255 (cZZ) 1, and cf. 123 (DhLL) 1.
ii. shadda IIhu Cali qalbihT, (of God) to seal off sb's heart:
*wa shdud CaI5 qulubihim, And seal off their hearts [against
guidance]: 10:88.
Kash., 2:201.
Cf. 79 (KhTM) 1, and 228 (TBc) 1.
VIII. ishtadda
+ PREP [bil
ishtadda r-rThIu bi sh-shay'i, (of wind) to blow sth about:
*ka ramadini shtaddat bih7 r-rThu fti yawmin c5sifin, Like ashes
that are being blown about by the wind on a stormy day: 14:18.
The verse means that the actions of certain people will be
of no avail of them.
Cf. al-Muthaqqib al.cAbdi, Mufadd., 572/2.


Shin

186

193. ShRB
I. shariba
VB
shariba shurba 1-h7mi, to drink like thristy camels [ not to be
able to quench one's thirst]: 56:55 [act pt].
Kash., 4:59; Tad., 7:172.
IV. ashraba
+ OBJ
*wa ushrib3 fT qulubihimu i.Cijla, And their hearts were filled
with [love of] the calf: 2:93.
Ushriba fulinun hubba fulInin, "to be dearly in love with
sb." Aq., 1:579. Shariba mg ulqiya calayhi, "He absorbed [=
comprehended] what he was presented with." Asis, 325.
Also, Muf., 257; Kash., 1:82.
194. ShRH
I. sharaha
1. + OBJ
sharaha IIihu sadrah5, (of God) to set sb's mind at ease [with
regard to sth]/make sb content [in sth], removing one's doubts/
apprehensions:
*rabbi shrah IT sadrT, My Lord, set my mind at ease: 20:25.
*a lam nashrah laka sadraka, Did We not set your mind at ease
for you? 94:1.
Cf. Kash., 4:220-21.
The im in the two verses is for ikhtisis, and is discounted
in categorizing the verse.
Cf. 227 (DYQ) 1.1.i.
2. + OBJ + PREP [a. b,'; b. lim]
a. *man sharaha bi 1-kufri sadran, He who becomes content in dis-
belief [lit: he who opens up his heart in a state of disbelief]: 16:106.
Aq., 1:581: Sharaha sadrahFi bi sh-shay'illi sh-shay'i: sarrahi
biht wa tayyaba bilT nrafsah5, ka'annahi awsaca min sadrihT
wa fasaha Iah5 f mutanaffasihT. Also Kash., 2:435.


ShTn

187

b. sharaha Ilahu sadrah li sh-shay'i, (of God) to dispose sb to ac-
cept sth:
*yashrah sadrah3 li 1-isl5mi, He makes his heart warmly receptive
to Islam: 6:125.
Also: 39:22.
Kash., 2:38.
195. ShRD
II. sharrada
+ OBJ + PREP [bal
in 8:57, sharrid bihim man khalfahum means: Inflict a crushing
defeat on these people so that it serves as a lesson to those who have
intentions of fighting with you next. The translation would be: Put to
rout, by means of these, those who are behind them.
Kash., 2:132. In the following verse by ACsh5 (293/51), ari
bihi is, in construction and meaning, quite similar to sharrid
bihim man khalfahum in 8:57: wa calimtu anna Iiha cam-/dan
hassah5 wa ari bihi, "And I realized that God had destroyed
them of set purpose, making an example of them [lit:
showed (others) by means of them]."
196. ShRY
1. shar 5
1. + OBJ
shar.i nafsah, to use one's best efforts [lit: to sell one's soul/
being]:
*wa mina n-nisi man yashrT nafsahi btigha'a mardti l5hi, And
there are, among men, those who exert themselves to the utmost,
seeking the pleasure of God: 2:207.
Kash., 1:127; Tad., 1:453. Cf. bgCa nafsah5, as in CAnt., 72/
[8], and badhala nafsah3, as in KaCb, 27/[2].
2. + OBJ + PREP [bi l
sharihu bi kadh5:
i. to sell sth for a price:


ShTn

188

*wa sharawhu bi thamanin bakhsin, And they sold him [Joseph]
for a paltry price: 12:20.
ii. to give sth away in exchange for another:
*wa la bi'sa mi sharaw bihT anfusahum, What a bad thing it is
they gave away their souls for! 2:102.
*alladh7na yashr~na 1-hayita d-dunyi bi I-9khirati, Those who
have given away this world in exchange for the next [ those who
prefer the next world to this]: 4:74.
Kash., 1:86, 280-81.
Ab5 Dhu'ayb, D. aI-Hudh., 1:36/[4]: fa in tazcumini kuntu
ajhalu fikum0/fa inn7 sharaytu i-hilma baCdaki bi 1-jahfi, "If you
think that I have acted crazily in your love, then [you are
quite right, for] after you [left], I gave up my serenity in
return for craziness." Bashimah an-Nahshaff, Ham., 1:102/3
(with n. 1, ibid., 1:100): inng banT nahshalin 15 naddaCili abin/
canhu wa 15 huwa bi I-abng'i yashr7nfi, "Sons of Nahshal that
we are, we do not call anyone other than him our father;
neither would he have any others for his sons [lit: neither
would he give us up in retumrn for any other sons]."
Vill. ishtarg
1. OBJ
ishtarahu:
i. to adopt/practice sth:
*wa la qad calimj la mani shtarahu mg Iah3 f I-akhirati min
khalgqin, And they knew very well that a person who adopted/
practiced it [art of magic] would have no share [ reward] in the
hereafter: 2:102.
See Tad., 1:239.
ii. ishtargi d-dalglata, to choose misguidance [over misguidance]:
4:44.
See also 2. ii below, with n.
iii. ishtari lahwa 1-hadithi, to engage in frivolous/flippant talk: 31:6.
Kash., 3:210.


ShTn

189

2. + OBJ + PREP [b9I
ishtarihu bi kadh5:
i. to receive sth [= price/benefit/gain] in exchange for sth:
*15 nashtar7 bih7 thamanan, We shall receive no gain [lit: price]
for it [= we shall not bear false witness for the sake of any wordly
gain]: 5:106.
*wa Ihi tashtar5 bi 5y5t7 thamanan qalTian, And do not accept a
small price for My verses [= do not distort/mispresent My verses for
the sake of petty worldly gains]: 2:41.
Also: 2:79, 174; 3:77, 187, 199; 5:44; 9:9; 16:95.
Kash., 1:65, 197, 341, 369; 2:141, 343.
ii. to choose one thing over/prefer one thing to another [lit: to give
sth away in exchange for another]:
*uli'ika lladhina shtarawi d-dalalata bi 1-hudi, They are the
ones who have chosen misguidance over guidance: 2:16, 175.
Also: 2:86; 3:177.
Kash., 1:81. IslihT writes, with reference to 2:16: "Ishtiri'
means 'to buy.' /iVen a man buys something for a price, he
prefers it to that which he calls its price. From this, the word
comes to mean 'to accord preference.'" Tad., 1:77. Also,
ibid., 1:728-29.
Ham., 1:254/3: fa mi r-rushdu fT an tashtar5 bi nacmikum/
ba'ian wa 1i an tashrab5 l-mg'a bi d-darm7i, "For it is not a
mark of wisdom to prefer wretchedness to peace and com-
fort, or drink water by shedding blood [for it]." Acshi, 217/
20: wa qila li ashtari ciran bi makrumatin/fa khtira mak-
rumata d-dunyJ Cali i-Cir, "And he said, 'I shall not choose
disgrace over honor.' And so he chose worldly honor/glory
over disgrace."
See also 1.ii above.
197. ShCR
IV. ashcara
+ OBJ
*wa mi yushCirukum annahi idh5 ji'at 15 yu'minna, And, for all
you know, [it may well be that] when it [sign] comes, they will not
believe: 6:109.


ShTn

190

Kash., 2:34: Wa m5 yushCirukum: wa ma yudr7kum.
See also 107 (DRY) IV.ii, with n.
198. ShCL
VIIli. ishtaCala
+ TAMYTZ
*wa shtaCala r-ra'su shayban, My head is lit up with age [  has
become gray]: 19:4.
Aq., 1:596. Kash., 2:405; Muf., 263. Cf. Lab., 177/13.
199. ShFY
I. shaf 5
+ OBJ
shafa sadrah3, to give sb relief [by avenging him]: 9:14.
ACshi, 221/13: shafa  n-nafsa  qati5 lam  tuwassad
khudduh/ilwisgdan wa lam tuCdad Calayhg I-angmil/, "We
avenged ourselves by means of those we killed: their cheeks
were not rested on pillows [= they were not laid to rest
properly], and no fingers were bit over them [= no remorse
was expressed over them by anyone]." Zuhayr al.cAbsT,
Ham., 1:203/1: shafaytu n-nafsa min hamali bni badrin/wa sayf?
min hudhayfata qad shaftin7, "I avenged myself on Hamal ibn
Badr, and my sword helped me avenge myself on Hud-
hayfah." Also, ibid., 1:333/6; 2:522/1, 531/1; 3:1160/2; cAnt.,
31/[2], 77/[4], 112/[2], 129/[6], 213/[6]; D. al-Hudh., 2:104/[3];
YazTd ibn Habn5', D. aI-Khaw., 214/4.
200. ShQQ
I. shaqqa
+ PREP [Call]
shaqqa CaI9 fulnin, to burden sb with sb:
*wa mi urTdu an ashuqqa Calayka, I do not mean to make things
too hard for you: 28:27.

Kash., 3:164. Hass., 228/[1]: hattL tashuqqa Cali ladhT yas-
r7, "Until it [darkness of the wilderness] makes it difficult for


ShTn

191

the traveler [to travel]." Also, Zuh., 369/[2]; ACshi, 311/14;
CAnt., 85/5 (which, incidentally, contains wordplay).
201. ShM'Z
IV. ishma 'azza
VB
ishma'azza qalbuh5, to feel averse in one's heart [lit: (of one's
heart) to constrict]:
*wa idhi dhukira Ilihu wahdah5 shma'azzat qulbu ladh7na lI
yu'minOna bi I-9khirati, But when God alone is mentioned, those who
do not believe in the hereafter feel an aversion in their hearts: 39:45.
Aq., 1:610; Muf., 267. Kash., 3:349: Nafar5 wa nqabad5.
202. ShMT
IV. ashmata
+ OBJ + PREP [b91
ashmata Iihu bihT Caduwwahi, (of God) to let sb's enemy
rejoice at/gloat over his plight: 7:150.
Aq., 1:609. Um5mah, Ham., 3:1381/1 (with n. 1, ibid.): wa
ashmatta bT7 man kina f7ka yalimi, "And you let those who
used to reproach me in regard to you rejoice at my plight."
Farazdaq, Ham., 3:1208/2: fa qul li sh-shimitTna bins afiq3/sa
yaqi sh-shimitna ka mi laq7ni, "Say to those who are
rejoicing at our plight, 'Come to your senses! Those who
rejoice at out plight are going to experience what we have
experienced'" (cf. cAwf ibn M5lik al-QasrT, quoted by AnbirT,
Mufadd., 115/45]).
203. ShHD
I. shahida
1. + OBJ
shahidah5:
i. to pay attention to/concentrate on sth:
*inna qur'ina 1-fajri kina mash'hdan, Qur'in-recitation at fajr
[= in the dawn prayer] is no doubt marked by concentration: 17:78.


Sh7n

192

The word mash'hid in the verse refers to the concentra-
tion the prayer-leader and those praying behind him enjoy as
he recites the Qur'in in the fajr pray, and also to the attend-
ance (referred to in Hadrth) of angels at that recitation. Tad.,
3:774; Muf., 269.
ii. to have sth under one's care:
*yash'haduhj 1-muqarrabfna, it [register of deeds] will be under
the care of those who are near [to God]: 83:21.
iii. to keep an eye on sth:
*wa kunni li hukmihim shahidTna, And We kept an eye on their
exercise of power/their adjudication of matters: 21:78.
Tad., 4:311.
iv. to take part/engage in/be involved in sth:
*wa lladhTna la yash'hadina z-zira, And [those] who do not
engage in [acts of] falsehood: 25:72.
*ma shahidni mahlika ahlihT, We were not involved in/party to
the murder of his man: 27:49.
Tad., 4:745.
2. + PREP [CaI]
shahida Calayhi:
i. to serve as a witness to sb [= convey the divine message to sb]:
*li takin3 shuhad5'a Ca/I5 n-nasi wa yaklna r-rastlu Calaykum
shah7dan, So that you serve as witnesses unto mankind, and the
Prophet serves as a witness unto you: 2:143 [act pt].
Also: 22:78 [twice, both act pt]; 73:15 [act pt].
ii. to bear witness over sb [= testify that one has conveyed the
divine message to sb]: 4:41, 159; 16:89 [twice]. [All active participles.]
iii. to bear witness against sb:
*qal3 shahidni Calj anfusin5, They will say, 'We bear witness
against ourselves': 6:130.
Also: 7:37; 24:24; 41:20, 21, 22.
See also 3 below, and 382 (NTQ) L.
iv. to serve as a custodian/carrier/presenter of sth [= Scripture]: 5:44
[act pt].


Sh'in

193

iv is quite close to i in meaning, the difference being that
in iv the object of the preposition is inanimate (Scripture),
whereas in i it is animate (human beings).
3. + PREP [CalI] + PREP [bil
*shahidTna calI anfusihim bi 1-kufri, Providing against themselves
testimony of disbelief [= testimony to the effect that they are dis-
believers]: 9:17.
See also 1.iii above, and 382 (NTQ) I.
IV. ash'hada
+ OBJ + PREP [Cal]
ash'hadah3 caI I-amri:
i. to cite/invoke sb as a witness to sth:
*wa yush'hidu lIha cala m5 fT qalbihT, And he cites God as a
witness to what is in his heart: 2:204.
ii. to take sb as a witness over sth:
*fa idh5 dafaCtum ilayhim amwilahum fa ash'hid& Calayhim, And
when you turn their wealth over to them, take witnesses over them:
4:6 [obj und].
*wa ash'hadahum Cal5 anfusihim, And He made them give wit-
ness over themselves: 7:172.
Ash'hadtuh3 call iqrari I-gharTmi, "I took him as a witness
to the debtor's admission [that a debt is owed]." Aq., 1:617.
X. istash'hada
+ OBJ + PREP [CaIa]
istash'hada Calayhi, to ask for witnesses against sb:
*fa stash'hidu Calayhinna arbaCatan minkum, Ask for/demand
four witnesses against them from among yourselves: 4:15.



SAD
204. SBB
I. sabba
+ OBJ + PREP [Cali]
*fa sabba 115hu Calayhim sawta Cadh5bin, And so God rained
down upon them lashes of [a severe] punishment: 89:13.
.Sabba lihu tacily Calayhi sCiqatan, "(of God) to strike sb
withl a bolt of lightning"; insabba I-bzT Cai5 s-saydi, "(of a fal-
con) to swoop down on its prey"; insabba 1-hayyatu Cali i-
maldFighi, "(of a snake) to attack a person in order to bite
him"; subba dh-dhi'bu Calg I-ghanami, "(of a wolf) to attack
sheep." Asis, 345-46; also, Aq., 1:628. Subba sh-shay'u, "(of
sth) to be wiped out/obliterated." Ibid. See also, Zabbin ibn
Sayyir al-MurrT, Mufadd., 693/2.
205. SBH
0  0
II. s a b b a h a
+ OBJ
sabbaha 1-cadhabu I-qawma, (of punishment) to strike/overtake a
people: 54:38.
Sabaha I-qawma, "to attack a people in the momrning";
yawm as-sabah, "the day of attack." Aq., 1:629. Husayl ibn
Sajh, Ham., 2:567: la qad Calima 1-hayyu i1-musabbabhu annan/
ghacdita laqini bi sh-shurayfi I-ahamrnisg, 'The tribe thBat was at-
tacked knows very well that the" day we met the Ahimis [ =
Bani cAmir] in battle."

195


Sd

196

The literal meaning of sabbaha is "to attack in the morn-
ing"; hence the prayer CimlinCam sabihan, "May you be well
in the morning" (see Aq., 2:1468 [also, Zuh., 8/[1], with n. 4;
cAnt., 204/[1]]). But then the word came to mean simply "to
attack," regardless of the time of attack. That is why 54:38
contains the word bukratan, indicating that the punishment
was in fact meted out early in the morning. Cf. cAntarah (76/
[5]), who uses the words sab5han and bukran together with
sabbahnhg. Another example of such specification in the
Qur'n is 17:1, in which asri bih7 ("to cause to travel"-
originally, "to cause to travel by night") is followed by laylan
(Tad., 3:718; cf. Kacb, 1371[2]). Cf. also 32 (BYT) II.ii.
206. SBR
I. sabara
1. + PREP [a. Cal; b. Im]
a. sabara Calayhi, to stick to sth:
*law I an sabarn5 Calayhi, Had We not stuck to them/remained
faithful to them [idols]: 25:42.
Also: 38:6.
b. sabara li i-amri, to wait patiently for sth:
*wa sbir li-hukmi rabbika, And wait patiently for the verdict of
your Lord: 52:48.
Also: 68:48; 74:7 [n.]; 76:24.
Muf., 274. When sabara or istabara (VIII.b, below) is fol-
lowed by lim, it acquires the tadm7n-meaning of intizir.
Tad., 4:132; 7:42, 530.
74:7: This verse, according to lslihT (Tad., 8:47), has the
same meaning as does 52:48 (and the other verses at b).
Thus the underlying construction would be: wa li-hukmi rab-
bika fa sbir, the word hukm, a mud if, taken as understood.
Grammatically, however, the ISm may also be interpreted to
mean "for the sake of," and, by extension, "in the cause of, in
the event of." The following verse by Tirimm5h (Krenk., 133/
31) would then illustrate this meaning: fa ma laqiyat qatl5
tam7min shahidatan/wa 15 sabarat li 1-harbi hina shmaCallaf6,
"Those of the TamTm who wvere killed-they did not become
martyrs [for they were not Muslims], nor were steadfast in
war when it became widespread." Also, ibid., 133/2 [no. 10].
2. + OBJ + PREP [maCa]
sabara nafsahD maCah, to be with sb, stand by sb:


197

*wa sbir nafsaka maCa Iladh7na yadCina rabbahum bi I-ghadati
wa I.Cashiyyi, And remain steadfastly in the company of those who call
upon their Lord day and night: 18:28.
IV. asbara
+ OBJ + PREP [Cali]
*fa m5 asbarahum cai5 n-niri, How unflinching they are in the
face of fire! 2:175.
Muf., 274.
M5 afCalah3 is one of the two patterns of afC'I at-tacajjub.
AI-Muraqqish al-Asghar, Mufadd., 504/5: y5 bnata Cajlina
mi asbaranr/Cal khutubin ka nahtin bi -qadum, "O daughter
of cAjlin, how patient/persevering am  I in the face of
calamities that cut and hew like an adz!" Note the use of as-
bar (comparative adjective) in the following verse by Zufar
ibn al-Hirith al-Kil~bT, Ham., 1:156: saqayn5humi ka'san
saqawn' bi mithlihi/wa i5kinnahum kin3 calI 1-mawti asbarg,
"We served them a cup [= cup of death], the like of which
they had served us. They, however, proved to be more
patient in the face of death." The poet is not praising the
enemy, but is saying, in an ironical tone, that his tribe killed a
greater number of the enemy tribe than the latter had been
able to kill at an earlier time, and that, in going through this
ordeal, the enemy tribe seemed to display a higher degree of
perseverance-though (the poet is implying) the enemy in
fact had no choice but to put up with their terrible fate. In
his commentary on the verse (ibid., 1:156-57), MarzqT cites
the opinion of some Qur'5n exegetes that 2:175 has similar
connotations (cf. the use of mg asbaraka cal5 IIhi in a report
by Kis5i [Kash., 1:108]). Also, Ham., 1:261/1; 2:933/3.
VIII. istabara
+ PREP [a. Cali; b. 15m]
a. istabara Calayhi, to persist in sth:
*wa stabir Calayhi, And observe it [prayer] regularly/steadfastly:
20:132.
cAmr ibn Dubaycah ar-Raq5shT, Ham., 3:1405/4: qad IIhu
hubba I-mailikyyati fa stabir/Calayhi fa qad tajrT i-umruru cal
qadr, "God has decreed that you love the Milikite woman.
Persist in it [= in your love], therefore, for things take the
course ordained for them."


Sad                                                            198
b. istabara lah3, to persist in sth [waiting for the outcome]:
*wa stabir li Cibidatih7, And worship Him steadfastly [waiting for
His help, etc.]: 19:65.
Like sabara lahi (l.l.ii, above), istabara lah3 carries the
tad'mn-meaning of intizir. Tad., 4:132
Tufail ibn cAwf al-GhanawT, Krenk., 16/72: wa li 1-khayli
ayyamun fa man yastabir lahilwa yacrif lahi ayyimahi I-
khayra tucqib7, "The horses have their [lucky] days, so one
who waits patiently for them [lucky days], and concedes
them [days] to them [horses] [= treats the horses well until
the arrival of those days], they [horses] will compensate [him]
well."
207. SBW
I. s a b i
+ PREP [ili]
sabi ila 1-mar'ati, to take a fancy to/become infatuated with a
woman:
*asbu ilayhinna, I will become enamored of them: 12:33.
Sabawtu ilayhi, "I have taken a liking to him"; bT sabwatun
ilayhi, "I long for/desire him"; bihT sabwatun ilayhi , "He has
taken a fancy to her"; tasibi sh-shaykhu, "(of an old man) to
have youthful desires"; fulinun yasbf ili maCgiff 1-umri, "He
is disposed toward doing noble deeds"; inna nafsah la tasb5
il 1-khayri, "He has a good/benevolent disposition [lit: he is
inclined to do good]." Asas, 347-48. Sabati n-nakhlatu, "of a
female date-palm) to incline toward a male date-palm that is
at some distance from it." Aq., 1:632. Wadd5h ibn Ism3Cil,
Ham., 2:643/1: sabi qalb7 wa mila ilayki maylan/wa arraqani
khaygluki y5 uthayli., "0 Uthaylah, my heart has become
enamored of you and is inclined to you; and thinking of you
has robbed me of my sleep."
208. SDD
I. sadda
+ PREP [min]
sadda minhu, to cry out against sth:
*idhi qawmuka minhu yasidduna, All of a sudden your people
start raising a hue and cry over it: 43:57.


Sad

199

Sadda in this verse has sadlidan as its masdar (to be distin-
guished from sadda-saddan/sudidan).
The translation reflects the interpretation of IslihT (Tad.,
6:241), who says that the expression is not commonly used
for crying for joy (cf. Kash., 3:423).
209. SDQ
II. saddaqa
1. VB
saddaqa, to actualize/materialize/fulfill [sth]:
*wa hadh3 kitabun musaddiqun, And this is a book that
represents a fulfillment [of the promises/predictions contained in the
earlier scriptures]: 46:12.
Abbreviated form of 2, below.
2. + OBJ
saddaqa I-amra, to actualize/materialize/fulfill sth:
*kitabun . . . musaddiqun li mg maCahum, A book which... ful-
fills that which they have [= promises/predictions contained in the
earlier scriptures]: 2:89.
*qad saddaqta r-ru'yi, You have fulfilled [the purpose of] the
dream: 37:105.
Also: 2:41, 91, 97, 101; 3:3, 50, 81; 4:47; 5:46, 48; 6:92; 10:37;
12:111; 35:31; 46:30; 61:6. [All active participles except 10:37 and
12:111.]
Ab5 I-Gh5l at-TuhawT (Ham., 1:39/1 [cited by Isl5hT, Tad.,
1:737, in reference to 3:81]): fadat nafsT wa mg malakat
yamTn7/fawirisa saddaq3 fihim zunnT, "I would give my life
and all my wealth for the horsemen who proved my opinion
of them to be correct." See also ibid., 1:135, 620-21; 7:358.
3. + OBJ + PREP [Cali]
saddaqa Calayhi zannah, to prove the validity of one's [unfavor-
able] opinion of sb:
*wa la qad saddaqa Calayhim iblisu zannah3, And Iblis proved
that his opinion of them was correct: 34:20.


Sid

200

210. SRF
I. sarafa
+ OBJ
sarafah5:
i. *sarafa lIahu qulObahum, God has caused their hearts to turn
away [from the truth]: 9:127.
The verse may also be interpreted as an impreca-
tion. Kash., 2:179.
ii. *fa ann5 tusraffina, So where are you backtracking to [= how
unreasonabe is your conduct!]? 10:32; 39:6.
Also: 40:69.
See also 6 ('FK) I, and 124 (DhHB) 1.1.i.
II. sarrafa
1. + OBJ
sarrafa sh-shay'a, to diversify sth, make sth varied, cause sth to
assume varied forms:
*wa la qad sarrafnihu baynahum, And We have made it [Qur'in]
varied/have diversified it [= presented its material in a variety of ways]
among them: 25:50.
*wa sarrafni l-5y5ti, And We have presented the verses/signs in
a variety of ways: 46:27.
sarrafa r-riyiha, to cause winds to blow in different directions/
forms/ways: 2:164 [mas]; 45:5 [mas].
Also: 6:46, 65, 105; 7:58; 17:89; 18:54; 20:113.
Kash., 1:105; Tad., 1:354; 6:305.
Sarrafa l-kalima, "to diversify one's speech/discourse";
tasar7f ad-dahr, "vicissitudes of timelfortune." Aq., 1:644-45.
See also 2 below.
2. + PREP [If]
sarrafa fT sh-shay'i, to make sth varied:
*wa la qad sarrafna fi i-qur'5ni, And We have presented [the
material in] the Qur'in in a variety of ways: 17:41.

See also 1 above, with n.


201

211. SRM
I. sarama
1. VB
sarama, to pick [the fruit of a tree]: 68:22 [act pt].
Abbreviated form of 2, below.
2. + OBJ
sarama sh-shajarata, to pick the fruit of a tree:
*Ia yasrimunnaha, [That] they would most definitely pick it =
garden = fruit of the garden]: 68:17.
212. SCD
IV. asCada
VB
*idh tusCiduna, When you were running away in a hurry: 3:153.
Ascada ordinarily means "to go up, ascend," hence asCada
fT 1-ardi = "to go up an elevated place." But it also means
simply "to move, proceed," without necessarily implying as-
cent (see Muf., 281; Kash., 1:223: Al-iscid: adh-dhahibu f I-
ardi wa I-ibCidu fhi; also, Acsh5, 171/7 [cited at 68 (HFW)
I.a]). AsCada Fli-wcfi, for example, means "to descend into a
valley" (Aq., 1:647). AsCada in 3:153 is to be explained with
reference to the expression, asCada f I-Cadwi, "to run/move
at a fast pace" (Tad., 1:795) [see Hass., 60:3, where the word
musCidit is used for swift horses]).
213. SCR
II. saccara
+ OBJ + PREP [lhim]
saccara khaddahu laht, to be contemptuously indifferent to sb
[lit: to turn one's cheek away from sb]: 31:18.
SaCar is a disease and a camel suffering from it is forced
to keep its neck in a skewed position. Kash., 3:213; Aq.,
1:647. The expressions, f khaddihT saCarun ("He has a 'skew'
in his cheek)" and F cunuqihT saCarun ("There is a crook in
his neck"), mean that a person is haughty, looks down upon


Sid

202

people, and has a contemptuous mien. Asis, 355. Mutalam-
mis, Asm., 245/9: wa kunng idh I -jabbgru saccara khaddah/
aqamn a iah3 min maylihT fa taqawwam5, "And when a tyrant
became contemptuous in his pride, we took out the crook in
him, and so he became straight."
214. SCQ
I. saCiqa
1. VB
saCiq.i, to faint away as if struck by thunder: 39:68.
Asis, 355; Aq., 1:648. See also n. to 2 below.
2. + OBJ
suCiqa, to faint away as if struck by thunder: 52:45 [pass].
SaCaqat'humu s-sama'u, "(of the sky) to strike sb with
lightning." The active (1, above) and passive forms of the
verb have the same meaning. YusCaqin in 52:45 could also
be the passive of ascaqa (Form IV) (ascaqat'humu s-sama'u,
for example, has the same meaning as saCaqat'humu s-
sam 'u [see Aq., 1:648; Asks, 355]).
215. SKK
I. sakka
+ OBJ
sakkati I-mar'atu wajhahi, (of a woman expressing surprise/
amazement) to strike herself on the forehead with joined fingers:
51:29.
Aq., 1:655; Tad., 6:609. Cf. daqqati I-mar'atu sadrahi, as in
al-Hudhli1 ibn Kacb al-cAnbarT, Ham., 2:696/1.
216. SLH
I. salaha
VB
salaha fulInun, to be rid of one's worries/concerns, have peace
of mind:


203

*wa tak5n min baCdihi qawman slihTna, And after that [=
after killing Joseph] you will be at peace with yourselves/will have
peace of mind: 12:9.
.Salahat halu ful5nin (Aq., 1:656; also, Asis, 359) is said of a
person who is rid of his problems/difficulties. Tad., 3:422.
IV. aslaha
1. + OBJ
aslahah:
i. to remove sb's imperfection:
aslaha llahu zawja ful.inin, (of God) to enable a man's [barren]
wife to bear children: 21:90.
ii. to improve sth:
aslaha IhIhu balah5, (of God) to improve/better sb's circumstan-
ces: 47:2, 5.
The word bil is quite comprehensive in meaning: it stands
for one's worldly circumstances and one's fate in the next
world, for one's spiritual as well as one's material condition.
Kash., 3:452; Tad., 6:396.
iii. to make sth productive/fruitful:
aslaha 15hu camala fulinin, (of God) to make sb's actions
fruitfullyield results: 10:81; 33:71.
iv. aslaha 1-arda, to make/establish peace in the land/earth: 7:56
[mas], 85 [mas].
v. *wa aslih dhita baynikum, And improve your mutual relations/
set things right between yourselves/effect reconciliation between your-
selves: 8:1.
Kash., 2:113.
2. + PREP [fi
aslaha 15hu ffhi, to make sb/sth thrive/prosper:
*wa aslih IT ft dhurriyyatT, And bless my progeny for me: 46:15.
That is: Give me worthy heirs in my progeny; cf. 35:74. See
Tad., 6:365. Also, Kash., 3:446.


Sd

204

217. SNc
I. sanaCa
+ OBJ
suniCa I-waladu, (of a child) to receive a good upbringing:
*wa ili tusnaCa Calj Cayn7, And in order that you may grow up/be
brought up under My direct care [lit: before My eyes]: 20:39.
SuniCati 1-j5riyatu, "(of a girl/slave-girl) to receive good care
and become healthy/plump as a result of it." Aq., 1:664; also,
Asgs, 363. Kash., 2:433 (on 20:39): Li tusnaCa: li turabbg.
VIlI. istanaCa
+ OBJ + PREP [1im]
istanaCah5i li nafsihi, to single sb out for oneself:
*wa stanaCtuka li nafsT, And I have chosen you for Myself: 20:41.
Aq., 1:665; Kash., 2:434.
The verse means that God chose Moses for a special mis-
sion and, to that end, prepared him in a special way, the
basic meaning of word istanaCa being: to train sb to carry out
a certain task. Tad., 4:190.
218. SWB
IV. as ~ ba
1. VB
In 38:36, asiba means: to set a goal, appoint a destination:
*haythu asiba, Wherever he [Solomon] aimed/wished [to reach].
That is, the winds aided Solomon's ships in reaching the
desired destinations. Asiba in this verse means "to aim for,
intend, desire" (Kash., 3:329: Haythu qasada wa arida; also,
Tad., 5:533). Asiba sh-shay'a, "to seek/pursue sth"; asiba s-
sawiba fa akhta'a fT I-jawbi, "He aimed at the right answer,
but produced a wrong one." Aq., 1: 667. Asiba s-sahmu
(Tad., 5:533) is used of an arrow that reaches its target
(likewise: asiba s-sahmu r-ramiyyata, "[of an arrow] to reach
the animal shot at" [Aq., 1:667; also, Asis, 363]), as in
Muc5wiyah ibn M5lik [Mufadd., 698/3], who uses it figurative-
ly). The use in the following line by al-Hrith ibn az-Z1im
(Mufadd., 618/4), too, is figurative: wa qad ghadibi Calayya fa


205

mi asba, "The two were enraged at me, but they failed of
their purpose."
2. + OBJ
Used with an object, asiba often means: (of good/bad fortune,
punishment, etc.) to befall/overtake sb. In most cases it presents no
difficulty. The following may be noted, however:
*an yusTbahum, that He should punish them: 5:49 [n.]
*nakhsha an tusTbanS dg'iratun, We are afraid lest we should be-
come victims of fate: 5:52.
*asabn5hum, We punished them: 7:100 [n.]
*ij yusTbuhum zama'un wa 5 nasabun wa I makhmasatun, Any
thirst, fatigue, or hunger that they experience: 9:120.
*idh5 as5bahumu 1-baghyu, When they become the victims of
aggression: 42:39.
*fa tusTbakum minhum maCarratun, In which case you would
have incurred blame on account of them: 48:25.
*an tusTbi qawman bi jahilatin, Lest you should make a rash at-
tack upon some people: 49:6.
5:49 and 7:100: In these two verses, asiba by itself (i.e.
without use of a word for punishment, etc.) means "to
punish."
When asiba is used in a good sense, the image is that of
rain falling on the earth (ictibgran bi s-sawbi-ay bi 1-matari);
when in a bad sense, it is that of an arrow reaching its target
(isbat as-sahm). Muf., 288.
219. SWR
I. s ira
+ PREP [(ilf]
sira sh-shay'a ilS nafsihi, to draw sth toward oneself:
*ta surhunna ilayka, And attach them [birds] to yourself: 2:260.
Sra Cunuqahi ilayhi, "to tumrn one's neck toward sb/sth";
sara wajhah3 ilayya, "He tumrned his face toward me"; surtu I-
ghusna li ajtaniya th-thamara, "I drew the branch toward me
in order to pick the fruit." Asis, 364; Aq., 1:668. Imr., 42/6: a
dimat caiS mg baynanS min mawaddatin/umaymatu am sgrat
li qawli 1-mukhabbibl, "Is Umaymah still true to the love that
once existed between us, or has she followed/heeded the in-


Sd                                                           206
sinuations of some wicked person [who has tried to alienate
her from me]?"
220. SYR
1. s 5ra
+ PREP [JilUl
sira I-amru il5yhi, (of a matter) to be referred to sb, be up to sb
to decide:
*iI1 ilihi tasTru 1-umiru, All matters are referred/remitted to God:
42:53.
See also 130 (RIc) 1.3.i(b), 134 (RDD) 1.2.b.i, and 251 (cR1)
1.


D DD
221. DRB
I. daraba
1. + OBJ
i. daraba mathalan:
(a) to cite an example/parable, strike a similitude: 2:26; 13:17
[yadribu Ilihu I-amth~ila]; 14:24, 25, 45; 16:75, 76, 112; 18:32, 45;
22:73 [pass]; 24:35; 29:43; 30:28; 36:13; 39:27 [n. to (b) below], 29;
59:21; 66:10, 11.
(b) to speak words of wisdom, instruct in truth and wisdom: 25:39;
30:58; 39:27 [n.]; 47:3.
Darb al-mathal ordinarily means "to speak words of wis-
dom using a parable or similitude, but it is also used in a
wider sense: to speak words of wisdom as such-i.e. without
necessarily employing a parable or similitude. Tad., 5:109;
6:582-83.
39:27: This verse seems to belong here primarily, though,
the context suggests, it might also belong at (a), above.
(c) to make a statement, take a stand:
*mi darabEhu laka illi jadalan, They have raised this point
before you just for the sake of argument: 43:58.
The object pronoun in darabihu in this verse stands for
mathal (Kash., 3:424: M9 darabEhu, ay m5 darab3 hidhi I-
mathala).

207


Did

208

On 1 in general: Many of the verses in this category con-
tain the preposition lim (e.g. 14:45: wa yadribu llahu I-
amthila ili n-nisi), but the prepositional phrase is not essen-
tial to the idiom, and so has been discounted for purposes of
categorization.
ii. daraba tariqan, to make a path: 20:77.
Note the wordplay: Daraba tar7qan means "to make a
path" (see Kash., 2:441), but, in making a path for the Is-
raelites through the sea, Moses was to actually "strike"
(daraba) the sea with his staff. Tad., 4:208-9.
iii. daraba raqabatah3, to cut off sb's head, kill sb: 47:4 [mas].
See Kash., 3:453.
iv. daraba sh-shay'ayni/sh-shay'a wa sh-shay'a, to make two things
clash/collide with each other, strike one thing against/hurl one thing at
another:
*kadhIlika yadribu Ilihu 1-haqqa wa I-batila, In this way God
makes truth and falsehood clash/collide with each other: 13:17.
Following islhT (Tad., 3:529).
2. + PREP [a. Cali; b. bi'; c. t
a. daraba Cali udhunihi, to put sb to sleep [lit: to pat sb on the
ears]: 18:11.
The image is that of a mother affectionately putting a
child to sleep by patting him on the ears. See Tad., 4:25. But
the idiom also means (ibid.) "to prevent sb from hearing
sth"-i.e. by "sealing off" sb's ears (cf. daraba cali I-maktibi
["to seal a letter"; Asis, 373; Aq., 1:680; also, Kash., 2:381]),
and it may be said that, in the Qur'inic verse, it carries both
meanings at once: the Sleepers were patted to sleep and, as
a result, saved from hearing the painful things that had forced
them to take refuge in the cave.
b. daraba bihT:
i. daraba bi I-yamTni, to strike with full force: 37:93 [mas].


Dd d

209

Yam7n, "right hand," represents power, and to strike with
the yam7n is, therefore, to strike with full force. Kash., 3:304;
Tad., 5:479-80.
ii. darabati 1-mar'atu bi rijlih5, (of a woman, while walking) to strike
the ground with her feet [in order to attract attention]: 24:31.
Kash., 3:72.
Cf. 16 (BR]) V.1.
c. daraba fthi:
i. daraba 17 I-ardi, to travel/move about in the land:
*li yastaCicuna darban Ft I1-ardi, [Those] who are unable to travel/
move about in the land: 2:273.
Also: 3:156; 4:101; 5:106; 73:20.
ii. *idh darabtum 17 sabTli II hi, When you go out in the path of
God [ = in order to fight in the way of God]: 4:94.
Aq., 1:679.
3. + OBJ + OBJ
darabah3 mathalan, to present/cite sb/sth as an example/as a
case in point:
*wa lammi duriba c7si bnu maryama mathalan, But when Jesus
son of Mary is cited as an example: 43:57.
Mathalan is the second object of duriba, the verb contain-
ing the tadm7n of jaCala; it may also be construed as a hil.
See cUkb., 2:228.
See also 4.d below.
4. + OBJ + PREP [a. Cala5; b. Can; c. bayna; d. 15m]
a. daraba Calayhi sh-shay'a, to impose/inflict sth on sb:
daraba llhu Calayhi dh-dhillata/l-maskanata, (of God) to impose
disgrace/humiliation on sb: 2:61 [pass]; 3:112 [pass].
The image is that of pitching a tent-i.e. of covering
someone over with shame or disgrace (Muf., 295: i-
tahafat'humu dh-dhillatu 1-tih5fa 1-khaymati bi man duribat
CaIlayhi; Kash., 1:72, 210), or" one of splattering a wall with
sticky mud-shame and disgrace having been made to "stick"
to a person (ibid., 1:72).


ad 2d

210

b. daraba Canhu sh-shay'a, to keep sth away from sb:
*a fa nadribu Cankumu dh-dhikra safhan an kuntum qawman
musrifina, Shall We, then, omit reminding you simply because you
happen to be a people given to excess? 43:5
Safhan is here taken as a maFCI lah5 (Tad., 6:209), though
it can be interpreted in other ways, too (see Kash., 3:411).
Shanf., 5/21: wa udcTmu mitla I-jici hatti umttuhi/wa adribu
canhu dh-dhikra safhan fa adh'hal5, "I keep putting off the
appeasing of hunger, until I kill it [hunger]; and I disregard it
completely, and so forget about it."
c. daraba bayna I-qawmi, to create discord/cause a split among
people:
*fa duriba baynahum  bi sfrin, And they [Hypocrites and
believers] will be separated from each other by means of a wall: 57:13.
The preposition bayna suggests the tadm7n of fasala.
Cf. daraba d-dahru baynahum, "(of time) to separate people
from one another." Aq., 1:679.
d. daraba lah5 mathalan, to describe sb/sth in analogical terms:
i. *fa li tadribI li 115hi I-amthila, So do not posit [such false]
analogies of God: 16:74.
*wa idhi bushshira ahaduhum     bi m.i daraba li r-rahmani
mathalan, And when anyone from among them is given the happy
news of that [= news of the birth of a daughter] which he posits of
the Compassionate One: 43:17.
16:74 means that all those statements in which an analogy
is drawn between God and some other being or object are
false (cf. Kash., 2:337). And 43:17 (see ibid., 3:414) says that
the idolator becomes sad at the news of the birth of a
daughter whereas he posits similar things (mathal) of God-
that is, attributes daughters to God.
ii. to jeer at sb, make satirical remarks about sb:
*unzur kayfa darab ilaka l-amth5la, Look how they take jibes at
you: 17:48; 25:9.
Also: 36:78.
Following IslIhT (Tad., 3:754, 4:581; 6:442). Cf. Kash., 2:363
(on 17:48): Darab5 laka I-amthila: maththalika bi sh-sh5ciri


d d

211

wa s-sahiri wa I-majnini; and ibid., 3:89 (on 25:9), 293-94 (on
36:78).
5. + PREP [Cal/] + PREP [b5']
darabati 1-mar'atu Calg jaybihi bi khimarihi, (of a woman) to
cover her bosom with her veil: 24:31.
222. DRR
VIII. idtarra
1. + OBJ
udturra r-rajulu, (of a man) to be compelled [to do sth]: 2:173;
5:3; 6:145; 16:115.
2. + OBJ + PREP [il]
udturra ilayhi, to be compelled to do sth:
*illa m5 dturirtum ilayhi, Except that which you are forced to
[eat]: 6:119.
223. DCF
IV. adcafa
VB
adacafa ful5nun, to have/receive [sth] manifold:
*fa u15'ika humu 1-mudcifuna, It is they who are going to multi-
ply it [= their reward in the hereafter]: 30:39.
Dicf means "double," but it may also mean "multiple" in
the sense of more than two. In laka dicfuh5, for example,
dicf may mean "twofold" or "threefold."  Aq., 1:685.
Mudcifiin in 30:39 therefore means: those whose reward will
increase manifold.
224. DLL
I. dalla
1. VB
i. to come to naught:
dalla sacyuh5, (of one's effort) to fail: 18:104.
Ham., 4:1775/1: cidaw muri'atang wa ullila sacyuhum/wa
1i kulli bayti muri'atin acdi', "People became enemies of


Dd d

212

our muru'ah ["manliness"], but their effort [to discredit us]
was brought to nothing; every House of Manliness, to be
sure, has its enemies." Also, Asm' ibn Khirijah, Asm., 50/21.
ii. to disappear:
*dalla man tadCina illH iyyghu, All those you call upon vanish
[= you forget them]-except Him: 17:67.
Hass., 143/[7]: tarahhala can qawmin fa dallat Cuqjluhim,
"He [Prophet] departed from them [= died], and their
reason/minds failed them."
2. + PREP [a. Can; b. i7
a. dalla Canhu:
dalla Canhu fulinun/kadh5, (of sb/sth) to fail sb, be of no avail to
sb:
*wa dalla Canhum   mg kin   yaftarina, And their falsehoods/
fabrications will be of no avail to them: 6:24; 7:53; 10:30; 11:21; 16:87;
28:75.
Also: 6:94; 7:37; 40:74; 41:48; 46:28.
The literal meaning of dalla Canhu as used in these verses
is: to be lost (e.g. Kash., 3:177 [on 28:75]: Dalla canhum:
ghiba Canhum ghaybata sh-shay'i d-di'ic).
Nib., 89/2: dallat hulimuhumi  anhum wa gharrahum3/
sannu 1-muCaydiyyi fT raCyin wa taCzT, "Their reason/
judgment failed them, and they were deceived by the
MaCaddite's camel-tending-by his taking [the camels] far
afield for purposes of grazing." That is, apparent peace
deceived them into thinking that they were safe, and that
their camels could be taken far afield without fear of attack.
b. dalla fT sh-shay'i, to be lost in/disappear into sth, lose one's
identity by becoming part of sth else:
*a idh.i dalalni fT 1-ardi, What, once we have become part of the
earth/are reduced to dust [after death]! 32:10.
Dalla I-m'u fT 1-labani is said of water that disappears in
the milk to which it is added (also the opposite: dalla I-
labanu FT i1-mi',). Asis, 378. Also, Kash., 3:220. Similarly, one
of the meanings of adallah5 is "to bury": adallat ban5 qaysi
bni saCdin Cam7dahi, '"The Ban5i Qays ibn Sacd buried their
leader."  Aq., 1:689. CAdT ibn Racli', Asm., 152/2: wa
ghamsin tadillu tfh5 yadu I--/si' wa yaCy tab7buh5 bi d-


id d

213

dawi'i, "A large wound, in which the healing man's hand is
lost, and for which the physician fails to give the right
medicine." Also, Imr., 17/36; Tufayl ibn cAwf al-GhanawT,
Krenk., 35/5.
II. dallala
+ OBJ
daIlala kaydah5, to thwart sb's strategem:
*a lam yajCal kaydahum FT tadilin, Did He not completely con-
found their strategem? 105:2.
Kash., 4:234. Ra'y mudallal, "erroneous view/judgment,"
as in Hass., 217/[4].
Cf. 418 (WHN) IV.
IV. adalla
2. + OBJ
adalla IIhu Camala fulinin, (of God) to bring sb's actions/efforts
to naught: 47:1, 4, 8.
225. DNN
I. danna
+ PREP [Cali]
danna Calayhi, to covet sth:
*wa m5 huwa Cali 1-ghaybi bi danTnin, And he is not too keen/
eager to learn about the unknown: 81:24.
Following lsl~hiT (Tad., 8:231). Commentators usually inter-
pret the word danTn in this verse as "stingy," explaining that
the preposition Cali has been used in the sense of bi', the
preposition normally used with dantn. (In question here is
the use of Cali in, for example, this sentence: danna cali ful-
nin bi I-mili; the bi,' which occurs before al-mil in the sen-
tence is not under discussion.) But IslWihT (ibid.) interprets
the word to mean , "greedy," arguing" tlat the preposition
Cali suggests the tadmin of harts. For the verse, he says, is
drawing a distinction between the psychology of a prophet
and that of a soothsayer: unlike the latter, who hungers for
the suggestions-false as they are-of the jinn, and may ac-
cordingly be said to have initiated the process of his "revela-
tion," the Prophet simply presents before people what he is
given and does not go about hunting for revelation.


Did d

214

It is possible to build on IslihT's view. The tadmin of harts
suggested by (Cala-) gives to thle phrase (dan7n' Calayh) two
interrelated meanings: (1) Muhammad is not "greedy"
(hars)-for, unlike the soothsayers, he is not eager to acquire
news of the ghayb, wishing to impress his followers, but is
content to receive the revelation that comes to him from
God. (2) But he is not "stingy" (dan7n) either-for, once he
receives a revelation, he does not withhold it from people,
but presents it before them in its complete form. (Cf. the
use of shahih in 33:19 [see 190 (ShHH) l.ii, n.]).
226. DYC
IV. adiCa
+ OBJ
adgCahO:
i. to bring sth to naught:
ad Ca 15hu 7mnah5, (of God) to render sb's faith unworthy of
reward: 2:143.
adiCa Ilahu Camalah3, (of God), to render sb's actions null and
void, bring sb's effort to naught: 3:195.
adCa IlIhu ajrah3, (of God) to deprive sb of reward: 3:171;
7:170; 9:120; 11:115; 12:56, 90; 18:30.
ii. to neglect sth completely:
*adic5 s-salata, They neglected [lit: wasted] the prayer com-
pletely: 19:59.
AI-Kalhabah al-cUranT, Mufadd., 23/6 amartukum5 amrT bi
munCaraji I-liwilwa /I amra li I-maCsiyyi ilg mudayyaCi, "I had
already given you my advice at Muncaraj al-Liwa. But the one
whose fate it is to be disobeyed has only one kind of ad-
vice-one that is disregarded [by people]." Also, Zuh., 123/
[31; Hass., 129/4. Cf. cAnt., 22/[6], 78/4.
227. DYQ
I. d~Iqa
1. VB
d.i qa sadruh3:
i. to feel uneasy, be afraid/apprehensive [lit: (of sb's chest) to con-
strict]: 26:13.


Did

215

Cf. 194 (ShRH) 1.1. See also 2.b below.
ii. to be unreceptive/hostile to sth:
*yajcal sadrahD dayyiqan, He [God] makes his heart unreceptive/
hostile [to Islam] [lit: He causes his chest to constrict]: 6:125.
6:125: See Kash., 2:38.
Cf. 64 (HSR) 1.
2. + PREP [a. cal i; b. bhil
a. diqa calayhi sh-shay'u:
i. d5qat calayhi nafsuh3, to be in great difficulty [lit: (of one's soul)
to be straitened]:
*wa dqat calayhim anfusuhum, And they felt cramped in their
souls: 9:118.
ii. dciqat calayhi I-ardu, to have no place to go to/be at a loss to
know where to turn to [lit: (of the earth) to become too small for/
close in on sb]: 9:25, 118.
CAmr ibn Mikhlih al-KalbT, Ham., 2:648: wa qad shahida s-
saffayni Camru bnu muhrizin/fa dqa Calayhi 1-marju wa "-
marju wisic, "CAmr ibn Muhriz participated in the battle that
took place between the two armies, and [the place of] Marj
[R5hit], for all its vastness, became too small for him."
Cf. Tufayl ibn cAwf al-GhanawT, Krenk., 59/1 [no. 21], and
Tirimmih, ibid., 143/8. Cf. also Hass., 154/[9], where the
preposition bi' is used instead of Cali.
Kash., 2:176 (on 9:118): Huwa mathalun i i1-hayrati F7 am-
rihim.
b. d5qa bihT sadruh5, to feel distressed at sth [lit: (of one's chest)
to constrict on account of sth]: 11:12 [act pt]; 15:97.
Ab5i l-CAthiyah, Ham., 3:1544/3: wa ruziqtu min jadwihu
cifiyatan/an Ig yadTqa bi shukrihT sadr7, "Because of his gift/
favor [= because of his stinginess] I was blessed with peace/
well-being, in that I was saved the trouble/discomfort of of-
fering gratitude to him." Also, HIass., 450/[7].
Cf. d5qat calayhi 1-hlatu, "to be at a loss to know what to
do"; idhi tadyaqa Calayka amrun fa ntazir saCatan, "When
you find yourself in straits, wait for an opening." Asis, 381.
Cf. ACshi, 407/4.
See also 1.i above.


D.id                                                          216
3. + PREP + TAMYIZ
d.qa bihT dharCan, to be powerless/helpless against sb: 11:77;
29:33.
Kash., 3:190.
M5sa ibn Jabir, Ham., 1:369/1. Cf. Lab., 265/45.
11. dayyaqa
+ PREP [Cali]
dayyaqa Calayhi, to cause hardship to sb: 65:6.
Ab5 Bilil Mirdis ibn Udayyah, D. al-Khaw., 193/4: fa qad
dayyaq d-dunyg Calayng bi ruhbihi, "For they have made
this world-vast and spacious though it is-too small a place
for us [to live in]."


TA'

228. TBc
I. tabaca
1. + PREP [Cal]
tabaca II hu Cala qalbih7, (of God) to seal off sb's heart [thus
rendering him incapable of receiving guidance]:
*uli'ika iladh7na tabaca II hu cai5 qulfbihim wa samcihim wa
abs5rihim, They are the ones whose hearts, ears, and eyes have been
sealed up by God: 16:108.
Also: 4:155; 7:100, 101; 9:93; 10:74; 30:59; 40:35; 47:16.
See also 2 below, and 48 (JCL) 1.3.a.i, 79 (KhTM) 1, and 192
(ShDD) 1.2.ii.
2. + OBJ + PREP [Cal5]
*wa tubiCa CaI5 quibihim, And their hearts were sealed off:
9:87.
Also: 63:3 [pass].
See also 1 above, and 48 (/CL) 1.3.a.i, 79 (KhTM) 1, and 192
(ShDD) 1.2.ii.
229. TCN
I. tacana
+ PREP [ti
tacana F7 sh-shay'i, to disparage sth, cast a slur on sth:

217


Ti'                                                         218
*wa taCan  fT dinikum, And if they should disparage your
religion: 9:12.
Also: 4:46 [mas].
TaCana fihi/Calayhi, "to calumniate/defame sb"; huwa
taCinun f aCridi n-n'si, "He is a great reviler of people."
Asis, 390.    "
230. TGhY
I. taghi
1. VB
taghg 1-basaru, (of eyes) to miss their object: 53:17.
See 158 (ZYGh) 1.l.ii, n.
2. + PREP [i
tagha ft I-amri:
to exceed the limits in respect of sth:
*wa hi tatghaw fThi, And do not exceed the limits/commit any
violation in this respect: 20:81.
*an hi tatghaw FT I-mTzni, So that you do not violate the [prin-
ciple of] balance: 55:8.
See also 278 (GhLW) 1.
231. TF'
IV. atfa'a
+ OBJ
i. atfa'a nira 1-harbi, to put an end to war [lit: to extinguish the
fire/flames of war]:
*kullami awqadG nira 1-harbi atfa'ah5 lihu, Every time they
kindle the flames of war, God will puts them out: 5:64.
Tafi'at Caynuh3, "to lose one's eyesight"; atfa'a 1-fitnatall-
harba, "to put an end to anarchy/war." Aq., 1:709.


219

ii. Atfa'a nora lIhi bi fihi in 9:32 and 61:8 means literally: to put out
the light of God with one's mouth, i.e. by blowing. The reference is
to the attempts to extinguish the flame of Islam, i.e. to wipe out Islam.
232. TFF
II. taffafa
VB
Taffafa, as used in 83:1 (waylun ii 1-mutaffifina), refers not to
giving short weight/measure in the ordinary sense, but to "shortchang-
ing" in a general sense-in the sense, that is, of not giving a person
what is due to him and usurping his rights.
Following lslihT (Tad., 8:254). See also 335 (KYL) I and
VIII, and 408 (WZN) 1.
233. TLc
VIII. ittalaCa
+ PREP [iil]
ittalaCa ilayhi, to rise up and take a look at sth:
*laCallT attaliCu il 5 il5hi misi, So that I might ascend to take a
look at the God of Moses: 28:38.
Also: 40:37/.
The preposition il5 suggests the tadm7n of nazara, and the
complete construction is: lacalfT attalicu call s-sarhi fa anzura
il5 il hi misg, "So that I may get to the top of the palace and
take a look at the God of Moses." Tad., 4:808.
234. TLQ
VII. intalaqa
VB
intalaqa lis.inuh, to be articulate/fluent/eloquent: 26:13.
Rajul muntaliq/talq/tilq/talTq al-lisin, "an eloquent man."
Asgs, 394. cAnt., 256/[7]: a cablata law sa'alti r-rumha cannT
ajibaki wa hwa muntaliqu I-lisain7, "0 CAblah, if you were to
ask my spear about me, it would respond to you in a fluent
manner [= relate to you my exploits in war]."


Ti'

220

235. TMS
I. tamasa
1. + OBJ
tamasa sh-shay'a:
i. to efface sth, blot/wipe sth out:
*min qabli an natmisa wujihan, Before We disfugure faces com-
pletely: 4:47 [n.].
*fa tamasn5 acyunahum, And so We blotted out their eyes:
54:37 [n.].
4:47: Kash., 1:272: An natmisa wujlahan, ay namhuwa
takhtita suwarihi min caynin wi hjibin wa anfin wa famin.
Also, Muf., 307.
54:37: Kash., 4:47. According to lslihT (Tad., 7:109), the
verse is not saying necessarily that the physical eyes of the
people in question-the people of Lot-were blotted out: it
may signify complete loss of the ability to think and under-
stand-to "see" things as they are. He cites 47:23 as a pos-
sible comparison.
See also n. to 2 below.
ii. tamasa n-najma, to take away the light of a star: 77:8 [pass].
2. + PREP [cali]
tamasa calayhi, to blot/wipe sth out/destroy sth by inflicting sth
[e.g. a curse] on it:
*wa law nash5'u la tamasn5 Cala aCyunihim, Had We so desired,
We would have imposed upon them the curse of the blotting out of
eyes: 36:66.
*rabbanj tmis Cal5 amwilihim, Our Lord, destroy [  curse them
by destroying] their wealth: 10:88.
The use of the preposition calI (as against 1.i above) sug-
gests the idea of infliction or imposition, so that a tadmin of
some word like lacnah may be assumed.
236. THR
II. tahhara
+ OBJ
tahhara thiyibahu, to purify one's heart: 74:4 [obj und].


221

The heart is likened to clothes, for, like clothes, it can be-
come clean or unclean (cf. Ham., 1:110/1; cf. also Kash.,
4:156: Wa dhilika ii anna th-thawba yuigbisu I-insina wa yash-
tamilu calayhi fa kuniya bih7). Huwa tihiru th-thiygbi, "He has
an unblemished character." Asgs, 399; also, Aq., 1:719. Imru'
al-Qays (13/19) uses the word thiyb in the sense of "heart":
wa in taku qad si'atki minn' khafiqatun/fa sulff thiyib7 min
thiygbiki tansui, "And if you have taken a dislike to a certain
trait of mine, then draw my heart away from yours and it shall
be drawn away." (Cf. Ham., 4:1873/1 [no. 870]). In another
verse (quoted by lslhi' in explication of 74:4 [Tad., 8:44]),
Imru' al-Qays (83/[3]) says: thiybu banT cawfin tahari
naqiyyatun, "The hearts of Ban5 cAwf are pure and unsullied"
See also Khan., 12/[1]; and CAdT, in Asis, 395 (TMTh).
V. tatahhara
VB
tatahhara r-rajulu, to assume an air of piety/righteousness:
*innahum un5sun yatatahharin, They are the would-be virtuous:
7:82; 27:56.
Kash., 2:73.
See also 152 (ZKW) II.
237. W
II tawwaCa
+ OBJ + PREP [lIm]
tawwaCa ilah3 I-amra, to dispose sb to do sth:
*fa tawwaCat lahf nafsuhD qatlah5, And his soul/heart disposed
him to kill his brother: 5:30.
Asis, 398; Aq., 1:721.
Cf. 186 (SWL) 11.2.
IV. atica
VB
*samiCni wa ataCni: see 183 (SMC) 1.1.ii.
X. istat ca
1. + OBJ
i. istat5ca s-sabTla, to be able to find a way:


T'

222

*fa 15 yastatTCina sabTlan, And so they are unable to find a way:
17:48; 25:9.
The verses carry two meanings simultaneously: one, the
opponents of the Prophet, in ridiculing him, are unable to
find any weak points in the Prophet and his message (Tad.,
3:754; 4:581); two, being motivated by prejudice, they have
deprived themselves of the ability to receive guidance, i.e.
are unable to find the way of guidance.
ii. istatiCa hlatan, to be able to find a way out/work one's way out
[of a difficult situation]: 4:95.
Tad., 2:137.
iii. *hal yastatCu rabbuka an tunazzila Calayni mi'idatan mina s-
sm"'i, Could/would your Lord send down for us a feast from
heaven? 5:112.
Formally a question, 5:112 is actually a request. It is
therefore more appropriate to translate hal yastat'Cu rabbuka
"could/would your Lord?" rather than "is your Lord able to?"
See Tad., 2:380, where IslhT says that the question asked by
the disciples of Jesus was not about the ability of God to
send down a feast but about the appropriateness, from the
point of view of divine wisdom, of sending it down. Cf. Muf.,
311.
2. + OBJ + PREP [ili]
istat5Ca s-sabTla il5 makinin, to be able to reach a place, be able
to find the way that leads to a certain place: 3:97.
The verse speaks of the ability to undertake the journey to
perform the hajj, and financial as well as physical ability is im-
plied.
238. TWF
I. t ifa
+ PREP [Cali]
tifa Calayhi:
i. to attend on sb: 52:24; 56:17; 76:19.
ii. to visit sb:


T5

223

*tawwfjna Calaykum baCdukum min baCdin, You are visitors
one to the other: 24:58.
That is, you associate with one another for various needs
of yours. Kash., 3:83: YaCnt anna bikum wa bihim hijatan il5 I-
mukh5ilatati wa 1-mudkhalati ....
iii. (of a calamity/disaster) to afflict/strike sb:
*fa tifa Calayhim tifun min rabbika wa hum ni'imna, And a
whirlwind from your Lord swept through it [garden] as they lay asleep:
68:19.
IV. atafa
+ OBJ + PREP [Cali] + PREP [bi]
*yutifu Calayhim bi ka'sin min mac'nin, And cups of pure wine
shall be passed round among them: 37:45.
Also: 43:71 [pass]; 76:15 [pass].
cAnt., 54/[2].
239. TWL
I. tala
+ PREP [Cali]
tmla Calayhi z-zaminu, to have been in a certain state for a long
time:
*a fa t~la Calaykumu I-Cahdu, Has it been too long for you al-
ready [so that you are behaving in this manner]? 20:86.
*hatti tila Calayhimu l-Cumuru, Until they had spent a very long
time [in that condition]: 21:44.
Also: 57:16.
Nib., 2/1: y5 dcira mayyata bi I-Caly5'i fa s-sanad/aqwat wa
tila calayh s~ilifu i-abacdi, "0 dwelling of Mayyah on an eleva-
tion by the hillside: it [dwelling] is desolate and a long time
has passed over it [since the departure of its residents]." (On
sanad in the verse, see Qas., 512, n. 2.) Also, CAnt., 167/[1].
See also VI below.


Tj

224

VI. tatawala
+ PREP [Cai]
*fa tat.iwala Calayhimu I-Cumuru, And they remained/lived [in
that condition-i.e. without a prophet or divine message] for a long
period of time: 28:45.
Tatiwala Calayng l-laylu, "It has been a long night for us";
yi zaydu zayda I-yaCmaliti dh-dhubbal/tatiwala 1-laylu
Calayka fa nzifl, "0  Zayd-Zayd  of the indefatigable,
emaciated she-camels-you have had a long night, so get off
[your riding beast]." Asgs, 399.
See also I above.
240. TYB
I. taba
1. VB
*tibtum, May you be happy/blessed! 39:73.
2. + PREP [Iam]
*m  ti~ba lakum, Those who are lawful for you [to marry]: 4:3.
The phrase may also mean: (1) Those who are willing to
marry you; and (2) those, marriage with whom will create har-
mony in your life. Tad., 2:24.
3. + PREP [l5m] + PREP [Can] + TAMYiZ
t.ba lah Cani sh-shay'i nafsan, to give sth to sb of one's own
free will:
*fa in tibna lakum Can shay'in minhu nafsan, Then, if they
should, of their free will, relinquish part of it [dower] to you: 4:4.
Hass., 439/[5]: wa tibni lah5 nafsan bi fay'i I-maghinim7,
"And of our free will we relinquihed to him [our share of] the
spoils." Cf. the use in Zuh., 181/[2].
241. TYR
V. tatayyara
+ PREP [bi']
tatayyara bih, to regard sth as a sign of evil fortune:


T5

225

*inni tatayyarni bikum, We take you to be a sign of evil for-
tune: 36:18.
Also: 7:131; 27:47.
From the Arabs' custom of taking omens from the way
certain birds took off in flight. Kash., 3:145-46; Tad., 2:729.
Tatayyara originally meant "to take an omen," but it came to
be used predominantly in the sense of taking something to
be a bad omen. Ibid.
X. istat ara
VB
istatira sh-shay'u, to be widespread:
*wa yakhif-na yawman kana sharruhi mustatTran, And they are
afraid of a day that will cause widespread calamity/that will spell terror
all over: 76:7.
Kash., 4:168: Mustatiran = fishiyan muntashiran bilighan
aqs 1-mabilighi. Istat5ra 1-hanqu  "(of fire) to  be
widespread"; istatira 1-fajru "(of dawn) to spread." Ibid.
Also, YazTd ibn al:Qacqgc, quoted in Shudh., 163 (see n. 75,
ibid.)



ZAP
242. ZLM
I. zalama
1. + OBJ
zalamati I-jannatu ukulahg, (of a garden) to yield less than the
usual/expected produce:
*kilti 1-jannatayni itat ukulahi wa lam tazlim minhu shay'an,
Each of the two gardens brought forth its yield, without diminishing
any of it: 18:33.
2. PREP [bi1
zalama bi iy5ti Il5hi, to commit a wrong by denying the signs of
God: 7:9, 103; 17:59.
According to isi5hT, wherever in the Qur'5n zalama is used
with the preposition ba', it carries the tadmTn of some word
like kafara or jahada. (Tad., 2:715). In practice this applies to
only three verses, cited above. In 6:33 (not listed) the b,'
may go either with zalama or with jahada, more likely with
the latter.
IV. azlama
1. VB
azilama, to be enveloped in darkness: 36:37.
2. + PREP [Cali]
azlama Calayhi, (of darkness) to envelop sb: 2:20.

227


Z'

228

243. ZHR
I. zahara
1. VB
zahara:
i. to be dominant, possess power: 40:29 [act pt].
ii. to achieve victory:
*fa asbah3 zghirTna, And they became victorious: 61:14 [act pt].
2. + PREP [ca 5]
zahara calayhi:
i. to provide assistance against sb:
*wa k~ina 1-kifiru CaI5 rabbika zahiran, And the disbelievers are
helpers [of Satan] in opposition to your Lord: 25:55.
Kash., 3:101. Cf. lslihT (Tad., 4:611), who gives an essen-
tially similar explanation, though interpreting zah7r in this
verse to mean "rival, opponent" (= "And the disbelievers are
the rivals/opponents of God") rather than "helper, supporter."
ii. to achieve victory over sb, gain the upper hand of sb: 9:8; 18:20.
iii. to have knowledge of sth, be/become aware of sth:
*wa Iiadh'na lam yazhar3 Cal Cawrjti n-nis5'i, And those who
have not yet developed an awareness of women's private parts: 24:31.
III. zahara
1. + OBJ
zaharah3, to aid/support sb: 33:26/.
2. + PREP [a. cali; b. min]
a z5hara cai I-amri, to provide aid/support in doing sth:
*wa zhar cal5 ikhrajihim, And those who assisted [others] in
expelling you: 60:9.
b. z5hara r-rajulu mini mra'atihi, (of a husband) to give a zihir-
divorce to one's wife: 33:4; 58:2, 3.
In pre-Islamic Arabia, when a man said to his wife, anti
Calayya ka zahri ummT ("You are to me like the back [zahr] of
my mother') [Kash., 3:226-27; 4:71]), his statement con-
stituted a zihir-divorce, since he meant that he would no
longer have sexual relations with her. The use of the word
zahr was euphemistic.
Cf. 10 ('LY) IV.


229

3. + OBJ + PREP [Cal]
zSharahi CaI5 fulanin, to aid/support sb against sb:
*wa lam yuz~hir5 Calaykum ahadan, And [those] who have not
supported anyone against you: 9:4.
IV. azhara
+ OBJ + PREP [Cal]
azhara fulinan Cali fulInin, to grant sb/sth victory/dominance
over sb/sth:
*li yuzhirahi CaI  d-dTni kullih7, In order that He may make it [Is-
lam] dominant over all other religions: 9:33; 48:28; 61:9.
VI. taz5hara
1. VB
taz5har5, (of two persons) to join forces, team up: 28:48.
2. + PREP [CalI]
tazahar5 Calayhi, (of people) to make common cause against sb,
team up against sb: 2:85; 66:4.



CAYN
244. CB'
I. c aba'a
+ PREP [bi']
mg Caba'a bihi, not to care about/attach importance to sb/sth:
*qul mi yaCba'u bikum rabb7 law 15 duci'ukum, Say, 'What
does my Lord care about you, were it not for the fact that you are to
be called [to the truth]!' 25:77.
MS Caba'tu bihT shay'an, "I thought nothing of him/it"; mg
acba'u bih7, "What does he/it mean to me? [= he/it means
nothing to me!]" Aq., 2:735. The translation of the phrase,
law 1I duCg'kum, is based on IslWihT's understanding of the
verse (Tad., 4:623 [cf. Kash., 3:106]).
The mg in the mg caba'a bihi may be construed as a nega-
tive or an interrogative particle.
245. CTW
I. Cat5
+ PREP [can]
CatS Canhu, to neglect/reject sth disdainfully:
*wa Cataw can amri rabbihim, And they haughtily defied the
commandment of their Lord: 7:77.
Also:: 7:166; 51:44; 65:8.
CAtati r-rAhu, "(of wind) to be extremely violent." Aq.,
2:743. Al-layl al.-C5t, "a very dark night." Asis, 408. The

231


CAyn

232

preposition Can gives the tadymTn-meaning of icrid. Tad.,
6:617.
246. CThR
I. Cathara
+ OBJ + PREP [Cali]
*fa in Cuthira Cai annahumi stahaqqi ithman, If it is discovered
that the two have been guilty of wrongdoing: 5:107.
CAthara Cali kadhi, "to come/light upon sth, learn about
sth." Asis, 409. CAthara CaI5 s-sirri, "to learn of a secret."
Tad., 2:377.
IV. aCthara
+ PREP [Ca!5]
aCthara CaI5 sh-shay'i, to cause [sb] to find out/discover sth:
*wa kadhilika aCtharn Calayhim, This is how We made [people]
find out about them [= Sleepers in the Cave]: 18:21.
Asgs, 409; Muf., 322.
247. cl
I. Cajila
1. VB
Cajila I-amra, to act before the proper time, anticipate a matter:
*a Cajiltum amra rabbikum, Did you [mean to] anticipate the
commandment of your Lord? 7:150.
Tadm7n of sabaqa. Kash., 2:94. Also, Asis, 410.
2. + PREP [Cai]
Cajila Calayhi, to be hasty in taking action against sb:
*fa 19 tacial Calayhim, So do not [seek to] precipitate it [punish-
ment] against them: 19:84.
IV. acjala
+ PREP [Can]
aCjalahD Canhu, to cause sb to leave/abandon sb/sth quickly/
hastily:


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233

*ma aCjalaka Can qawmika, What made you come away from
your people in such haste? 20:83.
The preposition Can is not normally used with acjala, so
some word will have to be posited as a tadm7n (Tad., 4:211),
e.g. abCada.
248. CDD
I. Cadda
1. + PREP [/am]
*innam~  naCuddu   lahum  Caddan,
We are carefully counting   [= recording] it for them: 19:84.
That is, everything they are saying or doing is being care-
fully recorded.
2. + OBJ + PREP [mini
Caddah5 minhum, to count/include sb among a certain people:
*rijlan kunn5 naCudduhum mina I-ashrari, Men whom we used
to count among the wicked: 38:62.
CAdadtu zaydan sidiqan, "I considered Zayd to be truth-
ful." Aq., 2:751. Also, ZurCah ibn cAmr, Ham., 4:1736/1.
249. CDL
1. cadala
+ OBJ
Cadalaha, to make sth proportionate/balanced:
*fa Cadalaka, And He made you balanced [of constitution]: 82:7.
Kash., 4:193: Fa Cadalaka = fa sayyaraka muCtadilan
mutanisiba I-khalqi min ghayri tafiwutin fThi.
250. CDW
I. Cad 5
1. + PREP [Can]
Cada Canhu, to disregard/bypass/ignore sth:


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234

*wa I taCdu Caynika Canhum, And let not your eyes turn away
from them [= do make them the object of your attention]: 18:28.
Aq., 2:754; Asgs, 411.
V. taCadd.i
+ OBJ
taCaddi hud~da llihi, to overstep the limits prescribed by God:
2:229; 4:14; 65:1.
See also VIII below.

VIII. ictadj
+ OBJ
iCtad5 hud5da lIhi, to
2:229.

overstep the limits prescribed by God:

See also V above.

251. CR1

i. caraja
+ PREP [ili]
caraja ilayhi I-amru, (of
32:5.

a matter) to be referred/remitted to sb:

Tad., 5:156. Kash., 3:219: YaCruju ilayhi, ay yas7tru ilayhi Ii
yahkuma fihi.
See also 130 (RIc) 1.3.ii, 134 (RDD) 1.2.b.i, 220 (SYR) I.
252. CRD
I. Carada
+ OBJ + PREP [Cali]
caradah5 Calayhi, to offer sth to sb:
*inna Caradn5 I -aminata CalI s-samiw5ti wa 1-ardi, We offered
the Trust to the heavens and the earth: 33:72.

See Kash., 3:249.


CAyn

235

253. CRF
I. carafa
+ OBJ
*yaCrilZnah5 ka ma yaCrifulna abn5'ahum, They recognize it
[Qur'an] just as they recognize their sons [= recognize it fully]: 2:146;
6:20.
Kash., 1:102: Ka ma yaCrifu-na abng'ahum: I yashtabihu
Calayhim abni'uhum  wa abni'u ghayrihim. ZamakhsharT
(ibid.) and others prefer to take the object pronoun in
yacrifrnah5 to refer to the Prophet; lslihT (Tad., 1:327) takes
it to refer to the Qur'in. I have followed IsliT in translating
the verse.
Cf. "to know sth like the back of one's hand."
254. cRW
VIll. ictar,5
+ OBJ + PREP [bl
iCtarihu bihT, to cause sb to become afflicted with sth:
*in naqilu i115 ctarika bi s3'in, All we can say is that one of our
gods has given you an affliction: 11:54.
Kash., 2:221. Nib., 76/16: dhakartu suc ida fa ctaratn7
sabibatun, "I remembered Suc5d, and I was overcome by an
ardent longing." Also, Kacb, 100/[1], [4].
255. cZZ
1. Cazza
+ PREP [Cala]
cazza calayhi, (of sb/sth) to be difficult to control/handle/
overcome:
*acizzatin CaI5 1-kifirtna, [They are] difficult for the disbelievers
[to take advantage of]: 5:54 [n.].
*cazlzun Calayhi m5 Canittum, Difficult for him to take is that
which hurts you: 9:128.
*wa mi anta Calayna bi Caz7zin, And you are not too much for
us [to handle/control]: 11:91 [n.].


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236

*a rahtT aCazzu Calaykum mina llihi, Is my tribe more formidable
to you than God? 11:92.
*wa mg dhilika CagI IIahi bi CazTzin, And that is not difficult for
God to do: 14:20 [n.]; 35:17.
5:54: Tad., 2:318-19.
11:91: Cf. Kash., 2:231.
14:20: Kash., 2:298.
CAzza Calayya an tafCala kadhi, "That you should do so
and so is difficult for me to take." Aq., 2:776; also, Asis, 418.
Shamm., 131/8: la qawmun tas babtu 1-mac'shata baCdahum/
aCazzu Calayya min cir'in taghayyarg, 'The [departing of
those] people after whom I have had [to content myself with]
a meager livelihood is more difficult for me to take than the
changed [color of my] long hair [= than my old age]." Also,
Hass., 392/[2]; MuCidh ibn Juwayn at-TliT, D. aI-Khaw., 198/7,
10.
See also 192 (ShDD) 1.2.i.
256. cZM
1. cazama
+ PREP [can]
Cazama I-amru, (of a matter) to be decided finally:
*fa idhi Cazama I-amru, Then, a final decision having been
made: 47:21.
See Aq., 2:778; Kash., 3:213. CAbd Qays ibn Khufaf,
Mufadd., wa idhi cazamta Cali 1-hawi fa tawakkagi, "And
when you set your eyes on a goal, put you trust [in God]."
Cf. Nib., 106/6: wa inna d-cd7na qad Cazami, "Now that I have
made a resolve to perform my religious duty [= hajj.]
257. cShW
I. Cash 5
+ PREP [can]
Casha canhu, to tumrn a blind eye to sth, ignore/neglect/shun sth:
43:36.

Cf. 270 (cMY) l.b.


CAyn

237

258. cSM
VIII. iCtasama
+ PREP [b5q']
iCtasama bi habli I.ihi, to hold fast to the rope [  abide by the
covenant] of God: 3:103.
The habl ("rope") represents the Qur'In, which is the
covenant between God and man. To hold fast to the rope of
God is thus to hold fast to the Qur'in. Tad., 1:755. Also,
Kash., 1:206. Cf. CAnt., 258/15].
Cf. 360 (MSK) X.
259. cSY
1. Ca s
+ PREP
*Casayni: 2:93; 4:46: see 183 (SMc) 1.1.iii.
260. CDD
I. Cadda
1. + PREP [CaI]
Cadda Cali yadayhi, to bite one's hands [in remorse, anger,
etc.]: 25:27.
Kash., 3:95.
Qays, 157/8: yaCaddu cal afrfihT7, "He was biting his
fingers [in surprise and helplessness]." N~fic ibn al-Azraq, D.
al-Khaw., 207/4: wa Ian yantah5 hatti yaCadd3 I-asibiCg, "And
they are not going to stop until they bite their fingers." Also,
Acsh5, 221/13 (cited at 199 (ShFY) 1); cAnt., 225/[7], 245/[7];
Kacb, 95/12], 150/13]. Cf. ACsh5, 363/41.
See also 316 (QLB) 11.2.a, and cf. the English idiom, "to
wring one's hands." Cf. also 2 below, with n.
2. + OBJ + PREP [CaI5]
Cadda Calayhi anirmilah3, to bite one's fingers at sb [= be en-
raged at sb]: 3:119.


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238

An angry or remorseful person is represented as biting
one's fingers or thumb (Kash., 1:213: Yusafu 1-mughtizu bi
Caddi I-animili wa 1-banrini wa I-ibhimi).
Nib., 200/23: wa law annT utCuka f umririn/Cadadtu
angmif wa qaraCtu sinn7, "If ever I listen to you in any rn'atier,
may I bite my hands [lit: fingers] [in remorse] and gnash my
teeth." Cf. the English idiom, "to bite one's (finger-)nails."
See also 1 above, with n.
261. CTL
II. Ca tta / a
+ OBJ
Cattala I-ibil, to let camels go untended:
*wa idhi 1-Cisharu Cuttilat, And when ten-month pregnant she-
camels will be abandoned: 81:4.
Ten-month pregnant she-camels are precious to their
owners, but the panic of the Last Day, the verse is saying, will
cause the owners to neglect even their prized possessions.
cUttilati -ibilu, "(of camels) to be left without a camel-
tender. Asgs, 426; also Aq., 2:797; Kash., 4:188.
262. CFW
I. Ca fj
1. VB
i. Cafj, to give up/forego [e.g. one's right]: 2:237.
ii. Caf I-qawmu, (of a people) to thrive/flourish:
*hatti Cafaw, Until they throve and prospered: 7:95.
CAfi shaCru 1-baC7ri, "(of a camel's hair) to grow and be-
come long, covering the animal's posterior"; Cafati I-ardu, "(of
the earth) to be covered with vegetation"; Caf~ sh-shaira, "to
let one's hair grow and become long." Aq., 2:804.
2. fa man Cufiya lahi min akhThi shay'un, If, then, a person is
granted an exemption by his brother: 2:178.
Like a number of other verses, 2:178 has been categorized
as + OBJ for technical reasons, for shay' is not the object of
Cara, Cat sh-shay'a being unattested in Arabic (Kash., 1:100:


CAyn

239

Li anna Cafa -5 yataCadd il5 mafcilin bi 15 wisitatin). For an
explanation of the use of shay' in the verse, see ibid.
263. CQB
II. Ca q q a b a
VB
1. Caqqaba, to look back:
*walla mudbiran wa lam yuCaqqib, He [Moses] turned around,
retreating, and did not look back: 27:10, 28:31.
Muf., 340; Kash., 3:134.
2. + OBJ
*15 mucaqqiba ii-hukmihT, No one can revoke/change His
decree/verdict: 13:41.
Muf., 340; Kash., 2:291.
ill. c5qaba
VB
C5qaba, to get one's turn:
*fa Caqabtum, And [if later on] you get your turn/chance: 60:11.
CAqabtum: s5rati 1-cuqb5 lakum. Tad., 7:342.
264. cQD
I. Caqada
VB
Caqadati 1-yaminu, (of an oath/pact) to be made:
*wa lladh7na Caqadat aymanukum, And those with whom you
have made a pact: 4:33.
. Caqqada
+ OBJ
Caqqada 1-yam7na, to swear a solemn oath:
*wa 15kin yu'akhidhukum bi ma Caqqadtumu 1-aym5na, He will,
however, hold you responsible for the oaths you have sworn solemn-
ly: 5:89.


CAyn

240

CAmr ibn Kulth5m, Qas., 414/59: wa nujadu nahnu
amnaCahum   dhimiran/wa awfihum  idh  Caqad  yamni,
"When people swear oaths [to protect honor and show loyal-
ty], it is we who are found to be the best of them in protect-
ing honor and being loyal/fulfilling pledges."
265. CKF
I. Cakafa
1. VB
Cakafa, to be in a state of ictik5f:
*wa antun Cikifuna fl i-masijid, While you are in a state of
iCtikaf in mosques: 2:187.
Also: 2:125 [act pt; n.].
ICtik5f is to stay in the mosque for a certain period of
time, devoting oneself to worship (Kash., 1:116: An yahbisa
nafsah5 f I-masjidi yataCabbadu ft7hi; also, Aq., 2:816]).
2:125: See Kash., 1:93.
2. + PREP [a. cali; b. lim]
a. Cakafa Calayhi, to adhere/cling/be devoted/be attached to sth:
*fa ataw cali qawmin yackuhuna cali asnimin lahum, Then they
came upon a people who were devotees of certain idols they had:
7:138.
Also: 20:91 [act pt], 97 [act pt].
cAmr ibn Kulth5m, Qas., 393/24: tarakni I-khayla Cikifatan
Ca!ayhi, "We left horses/horsemen standing over him." Also,
CAnt., 255/[3].
See n. to b below.
b. Cakafa lah, to adhere/cling/be devoted/be attached to sth firm-
ly:
*ma hidhih7 t-tamithTlu IlatT antum lahi C5kiflna, What are these
images you are so firmly devoted to: 21:52.
Also: 26:71 [act pt].
Both a and b signify attachment for something, but there
seems to be a difference: a implies the outward form of that
attachment, irrespective of whether the attachment is deep
or not (tadmin of waqafa or habasa), whereas b, with the


CAyn

241

preposition lim (which suggests a tadmn-word like inqida or
adhCana), implies true attachment. The contexts of the ver-
ses lend support to this distinction. For example, in 7:138
(a), the Israelites, after crossing the river, come upon a
people who were "devoted" to certain deities. The verse
reports the initial observation of the Israelites, who noted the
outward form of the idolators' devotion-hence Cakafa
Calayhi. In 21:52 (b), Abraham, who has lived in the midst of
his people for a long time and so knows how deeply devoted
they are to their idols, criticizes them-hence cakafa lah5.
266. CLM
I. CalJima
1. VB
allThu yaClamu, God knows!
*rabbun5 yaClamu inn5 ilaykum la mursalna, God knows that
we have been sent to you as messengers! 36:16.
In certain contexts, as here, allihu yaClamu (or Calima
llihu) represents an oath, in the sense of "God is a witness to
it!" See Tad., 5:412. In 9:42 and 63:1, wa lihu yaClamu is not
an oath as such, but, occurring as it does in contexts of oath-
taking, it may be said to be marked by ambiguity, and aptly
so. Muhriz ibn al-Mukacbir, Ham., 2:573/2: wa 1iihu yaClamu
bi s-sammni mg jashim3, "God knows [= God is a witness
to] the effort they [horsemen] made over [= in crossing] the
rugged terrain!" Also, Hit., 203/15, 17; Hass., 312/[1], 422/[1];
al-Hirith ibn cUbid, Asm., 71/2; Clmr'n ibn Hittin, D. al-
Khaw., 126/2 [no. 172].
2. + OBJ + PREP [a. Cali; b. min]
a. *m5 Calimni Calayhi min s3'in, We are aware of no evil on his
part: 12:51.
b. Calima sh-shay'a mina sh-shay'i, to know one thing from
another:
*ill li naClama man yattabiCu r-rasila min man yanqalibu Cali
Caqibayhi, Only in order that We may tell the one who follows the
Messenger from the one who goes back on his heels: 2:143.
*wa IIhu yaClamu I-mufsid mina 1-muslihi, And God knows the
corrupter from the reformer: 2:220.
Also: 34:21.


CAyn

242

See Tad., 1:321. The preposition min suggests the tadmTn
of mayyaza.
267. CLW
I. cal
1. VB
Cal  fulInun, to be/become defiant/rebellious:
*inna firCawna Cali fl 1-ardi, Indeed Pharaoh had become rebel-
lious in the land: 28:4.
Also: 10:83 [act pt]; 17:4; 23:46 [act pt]; 38:75 [act pt]
2. + OBJ
Cal5 sh-shay'a, to have power over sth:
*wa li yutabbiru mi calaw tatbTran, And so that they might an-
nihilate whatever they laid their hands on [lit: whatever they gained
control of]: 17:7 [obj und].
3. + PREP [Cal]
Cafi Calayhi:
i. to attack/overwhelm sb: 23:91.
ii. to defy sb: 27:31; 44:19.
VI. taCaia
+ PREP [Can]
taCih Canhu, to be too exalted to be associated with sth:
*wa taCil, 15hu Camm5 yasiCiTna, And God is far above what
they attribute to Him: 6:100.
Also: 7:190; 10:18; 16:1, 3; 17:43; 23:92; 27:63; 28:68; 30:40;
39:67.
VIII. istaC5
VB
istaCl5, to be victorious: 20:64/.
268. CML
I. Camila
+ PREP [CaI]
Camila Calayhi:
i. to act in a certain way:


CAyn

243

The following two expressions-Camila Cala mak5natihT and
Camila Ca1 sh-kilatihT-have essentially the same meaning: to act in
the manner one is accustomed to. The two seem to differ in respect
of usage, however: the former is often used in Arabic in imperative
constructions (e.g. Cali makinatika y5 ful5nu [Kash., 2:41]), and so it
has been used in the Qur'in, while the latter has been used in the
Qur'in-quite appropriately-with proverbial force.
(a) *iCmalu CalI makinatikum innT Cimilun, Say, "You stick to your
ways, I shall stick [to mine]": 6:135; 11:93; 39:39. [Prep phr CalI
makanat7 und after c5mil in all.]
Also: 11:121 [prep phr Cai5 makinatin5 und].
See Kash., 2:41-42, 239; 3:348. Also, ibid., 2:232.
(b) *qul kullun yacmalu CaI shikilatihT, Say, 'Everyone acts/behaves
in the way he is accustomed to': 17:84.
Kash., 2:373.
ii. to administer sth, be in charge of sth:
*wa i-cimilTna Calayha, And [for] those who are engaged in its
management [= collection and distribution of zakit]: 9:60.
CAmila Cal s-sadaqati, "to be engaged in the collection of
zakit." Aq., 2:831. Also, Kash., 2:158.
269. CMH
1. Camiha
1. VB
Camiha, to wander about [in a state of misguidance]: 2:15 [n.];
27:4.
2:15 is given here, rather than at 2 below, because the
prepositional phrase (iT tughygnihim) goes not with with
camiha, but with yamudduhum (see 353 (MDD) 1.3.a).
2. + PREP [IT]
Camiha fT tughyinih7, to blunder about in one's rebelliousness:
6:110; 7:186; 10:11; 15:72.

Asis, 436; Aq., 2:833.


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244

See also 338 (LU) I, and 353 (MDD) 1.3.a.
270. cMY
I. Camiya
+ PREP [a. CaI9; b. mini
a. Camiya Calayhi I-amru, be confused about sth, not to know what
to make of sth:
*fa Camiyat Calayhimu I-anb5'u yawma'idhin, On that day they
will be in a state of total confusion: 28:66 [n.].
*wa huwa Calayhim Camin, And it [Qurin] has became a veil to
them: 41:44.
Asgs, 436; Aq., 2:833. Also, Tad., 4:832.
28:6: Kash., 3:176: Fa sirati I-anbi'u ka I-Cami Calayhim 1I
tahtadT ilayhim.
Cf. 337 (LBS) 1.3.a.
b. Camiya minhu, to be blind to sth: 27:66 [act pt].
Cf. 257 (cShW) 1.
a. Ca mm
+ OBJ + PREP [Ca/]
Cammj Calayhi I-amra, to hide/keep sth from sb:
*fa Cummiyat Calaykum, And [if] it [divine mercy] were kept
from you: 11:28.
The word rahmah, which is here taken to be the subject of
the passive Cummiyat, precedes the phrase in the same verse.
The word bayyinah (which, too, occurs in the verse) may also
be regarded as the subject. Cf. Kash., 2:213.
271. CWD
I. C5da
1. VB
Cada, to revert [to one's ways] resume/restart [sth]:
*wa in Cudtum Cudng, And if you are at it again, We shall be at
it again: 17:8 [n.]


CAyn

245

Also: 2:275; 5:95; 8:19 [twice], 38; 23:107; 44:15 [act pt].
17:8: Kash., 2:120: Wa in taCcd ili muhgrabatih7 naCud li
nusratih Cfalaykum. Cf. MuCawiyah ibn Malik, Mufadd., 696/
7: wa idhg taC5du naC5du, "And if it [our tribe] does it again
[= burdens us with something], we shall do it again, too [=
we shall again be willing to bear the burden]."
2. + PREDICATE
Cida kadhi, to become so and so:
*hattj Cda ka 1-curjini 1-qadimi, Until it assumes the form of an
old, withered-up twig: 36:39.
CAda here has the meaning of sira. Abi Dhu'ayb, D. al-
Hudh., 1:37/2: tanakkara hatti C5da aswada ka ljidhi, "He
had changed, becoming black like the stump of a tree."
3. + PREP [im]
c5da li i-amri, to go back to sth, do sth again:
*wa law rudd5 la c5d li m5 nuh canh, And even if they were
to be sent back, they would revert to the ways they were told to shun:
6:28.
Also: 24:17; 58:3, 8.
IV. aC5da
VB
m5 yubdi'u wa m5 yucdu: see 14 (BD') IV.



GhAYN
272. GhDW
1. ghad i
1. VB
*ghuduwwuh5 shahrun, Its [wind's, hence: ships'] outward pas-
sage lasted a month: 34:12.
Ghadi originally meant "to go out in the momrning," but it
also came to mean simply "to go." Aq., 2:863. Ughdu Cannti,
"Go away from me." Asas, 446. See also 147 (RWH) 1, with
n.
2. + PREP [Ca/li]
*ani ghdt Cali harthikum, Get to your field in the morning:
68:22.
On the use of the preposition Ca/i instead of il in the
verse, see Kash., 4:129.
273. GhShY
I. ghashiya
+ OBJ + PREP [CaI]
ghushiya Calayhi, to lose consciousness:
*ka Iladh' yughshi Calayhi mina 1-mawti, As if he is going off in a
mortal faint: 33:19.

247


Ghayn

248

*yanzurna ilayka nazara 1-maghshiyyi Calayhi mina 1-mawti,
They look at you with the eyes of one who is in a mortal daze: 47:20.
II. ghashshg
+ OBJ + OBJ
ghashsh5hu n-nuCasa, to cause sb to become drowsy: 8:11.
V. taghashshi
+ OBJ
taghashsh5 r-rajulu 1-mar'ata, (of a man) to have sexual inter-
course with a woman: 7:189.
Kash., 2:108.
X. istaghshi
+ OBJ
istaghsh5 thiyabah3, to wrap one's clothes about oneself/fold
one's garments around oneself [in order to leave] [= to show indif-
ference]: 11:5; 71:7.
The image is that of person who is presented with a mes-
sage but who, instead of listening to it, wraps his garments
around himself and takes off, thus showing indifference to
what is being said. ZamakhsharT (Asgs, 451) explains istaghshi
thawbaka as: kay I tasmaca wa 1 targ. (See also Kash.,
4:141-42.) Righib (Muf., 361) says that the expression is a
metonym for cadw ("to hasten/speed away").
Cf. jI'a lIbisan udhunayhi (Aq., 2:1125), and the English,
"to shake the dust off one's feet."
274. GhDD
I. ghadda
+ OBJ
i. ghadda basarah3, to lower one's gaze [out of modesty]: 24:30,
31.
Ham., 4:1613/1: karTmun yaghuddu t-tarfa fadla hay5'ih7,
"He is a noble man: out of his great modesty, he keeps his
gaze lowered." Also, CAnt., 262/[2]. Cf. Kacb, 6/[2], 89/[4]:
ghadTd at-tarf, "languid-eyed"; also, CAnt., 204/[2]. Cf. also
two related meanings of the idiom: (1) to keep one's eyes


Ghayn

249

lowered in recognition of one's humble status (as in Fitimah
bint al-Ahjam al-KhuziCiyyah, Ham., 2:911/6, and Bishr ibn AbT
Khizim, Mufadd., 651/8); and (2) to make a conscious at-
tempt to avoid looking at someone (as in Acshi, 115/5 [see
also ibid., 129/13]). Cf. also the expression, qattaCa t-tarfa, as
in Tirimmh, Krenk., 1:228/3.
Cf. 311 (QSR) l.ii.
ii. ghaddca s-sawta, to keep one's voice low, speak softly/gently:
31:19; 49:3.
275. GhLB
1. ghalaba
+ PREP [CaI ]
ghalaba Calayhi:
i. to have control of sth:
*wa Iihu ghilibun cal5 amrih, And God has complete control
of His affairs [= is fully capable of executing His plans]: 12:21.
ii. to prevail in a matter, have things one's way:
*qila IladhTna ghalabO cali amrihim, Those who prevailed in the
matter said: 18:21.
iii. to overwhelm/overpower sb:
*ghalabat calayn5 shiqwatun5, Our wretchedness got the better
of us: 23:106.
Kash., 3:57: Chalabat calayng: malakatng-min qawlika,
ghalabanT fulinun cal9 kadh5, idhi akhadhah3 minka wa
mtalakah.
Nib., 154/9: fa in taghlib shaqiwatukum Calaykum/fa inn fT
salIhikum  saCayt5, "If your wretchedness has gotten the
better of you, then 1, for one, tried to set matters right for
you.
276. GhLZ
I. ghaluza
1. VB
ghaluza qalbuhJ, (of sb's heart) to become hard:
*wa law kunta fazzan ghafiza 1-qalbi, And had you been rude,
hard-hearted: 3:159.


Chayn

250

See also 309 (QSW) I.
2. + PREP [CaI]
ghaluza Calayhi, to be strict/severe with sb: 9:73; 66:9.
Chaluza Cal khasmih7, "to be severe with one's enemy."
Asis, 454. Hass., 96/[1]: ra'ifin CalI 1-adn5 ghalizin Cali l-Cidg,
He [caliph CUmar] was kind to those who were close, severe
with those who were distant [= kind to friends/believers,
severe with enemies/unbelievers."
277. GhLL
I. ghalla
1. + OBJ
ghullat yaduh, to be in straitened circumstances [lit: (of sb's
hands) to be tied]:
*wa qlati 1-yahidu yadu lihi maghllatun ghullat aydThim, And
the Jews say, 'God is reduced to poverty!' May they be reduced to
poverty! 5:64.
Tad., 2:326.
The image is that of a person whose hands have been
tied/chained by poverty. See n. to 2 below.
2. + OBJ + OBJ + PREP [ili]
jaCala yadah3 maghl~latan ilY5 CunuqihT, to be very stingy/
tightfisted [lit: to have one's hands tied/chained to one's neck:
*wa 15 tajCal yadaka maghl0latan ilU5 Cunuqika, And do not be
stingy/tightfisted: 17:29.
Challa fulinan, "to put chains on sb's hands/around sb's
neck." Aq., 2:883. Maghliil al-yad, "stingy/miserly person."
Muf., 363.
Cf. 299 (QBD) 1.2.
278. GhLW
I. ghal5
+ PREP [iTJ
ghaI5 fIT 1-amri, to exceed the proper limits in a matter:


Ghayn

251

*15 taghi ft dTnikum, Do not go to extravagant lengths in
respect of your religion: 4:171; 5:77.
See also 230 (TGhW) 1.2.
279. GhMD
IV. aghmada
+ PREP [iTJ
aghmada ffhi, to have reservations about sth, balk at sth [lit: to
close one's eyes to sth]:
*wa lastum bi khidhThi ili an tughmid fThi, When you yoursel-
ves would not accept it with a good grace [lit: would not take it ex-
cept if you were to close your eyes-i.e. reluctantly]: 2:267.
Aghmada caynayhi, "to close one's eyes." Aq., 2:887.
One closes one's eyes to something when one dislikes it,
considers it unworthy, or for some reason wants to disregard
it. Aghmada if s-silcati means: to seek to beat down the
price of a thing or demand a greater quantity of it in view of
its poor quality. Ibid., 2:887. Also, Asgs, 456-57; Maj., 1:83;
Kash., 1:162. Al-Hirith ibn Hillizah al-YashkurT, Qas., 449/30:
aw sakattum canna fa kunn" ka man agh-/mada caynan if jaf-
nihi aqdh"'i, "Or, if you stop talking about [= criticizing] us,
we shall become like one who closes his eyes, there being
motes in his eyes [= we shall overlook the excesses you
have committed]." Also, Tirimm5h, Krenk., 86/31.
280. GhINY
1. g h a n i y a
+ PREP [can]
ghaniya canhu, be able to dispense with sth, not need sb/sth:
*wa man kafara fa inna llaha ghaniyyun cani i.Calamina, And he
who disbelieves-God does not need the beings/creatures of the
world! 3:97.
Also: 29:6 [act pt]; 39:7 [act pt].
IV. aghn
1. VB
aghn5, to be of use/avail: 53:26; 54:5.


Ghayn

252

2. + OBJ
aghnahu, to make sb indifferent [to sth by causing him to be-
come engrossed in sth else]:
*fi kulli mri'in minhum yawma'idhin sha'nun yughnThi, Every man
on that day will be in a state that will [so engross him as to] render
him indifferent [to others]: 80:37.
3. + PREP [a. Can; b. min]
a. aghng Canhu, to be of use/avail to sb, stand sb in good stead:
7:48; 8:19; 9:25; 10:101; 11:101; 15:84; 19:42; 26:207; 36:23; 39:50;
40:82; 44:41; 45:10; 46:26; 52:46; 69:28; 92:11; 111:2.
Nib., 152/1: wa ma yughn7 Cani 1-hadathini layt3, "And
[saying the word] 'Alas!' is of no avail against misfortune."
b. aghni mina sh-shay'i:
i. to be of avail against sth: 77:31; 88:7.
ii. to render sth dispensable by serving as its substitute:
*inna z-zanna 1I yughnT mina 1-haqqi shay'an, Conjecture is no
substitute for truth: 10:36; 53:28.
4. + OBJ + PREP [Can]
to be of avail to sb against sth, ward sth off from sb:
*hal antum mughnuna Cann.i nasTban mina n-n5ri, Will you save
us from some of the fire? 40:47.
Nasiban in the verse can be interpreted in more than one
way. cUkbarT (2:219) prefers to take aghng as carrying the
tadm7n of manaCa or dafaca, thus making naslan an object.
cUrwah ibn al-Ward, Asm., 44/5.
5. + PREP [Can] + PREP [min]
aghng Canhu minhu, to be of avail to sb against sb/sth, save sb
from sb/sth: 3:10, 116; 12:67, 68; 14:21 [act pt]; 45:19; 58:17; 66:10.
X. istaghn.i
VB
istaghng:
i. (of God) to be in no need [of anyone/anything], be sufficient to
Himself: 64:6.
ii. (of a human being) to think that one is sufficient to oneself, be
complacent/self-satisfied: 80:5; 92:8; 96:7.


Ghayn                                                      253
281. GhYR
II. ghayyara
+ OBJ
ghayyara khalqa lihi, to warp [lit: alter] the mold of God [= to
vitiate the nature of things as created by God]: 4:119.
Tad., 2:162; Kash., 1:299. The word khalq in the verse
means khilqah.
Cf. 390 (NKS) 11.



FA'

282. FTH
I. fataha
1. + OBJ
fatahah3:
i. to release sb:
*hattg idhi futihat ya'juju wa ma'juju, Until, when Gog and
Magog are set at large: 21:96.
ii. to grant sth:
*ma yaftahi IIShu li n-n5si min rahmatin fa 15 mumsika lah5S, The
blessings that God grants to people there is no one to withhold: 35:2.
2. + PREP [a. bayna; b. 15m]
a. fataha baynahum, to decide between people/between parties to
an issue: 7:89 [twice, once act pt; prep phr after act pt und]; 26:118;
34:26.
Fataha 1-hikimu bayna n-nisi, "(of a ruler/judge) to judge
between people." Aq., 2:899.
b. fataha lah3, to grant victory to sb: 48:1.
3. + OBJ + PREP [cali]
fatahahf calayhi:
i. to disclose/reveal sth to sb:
*a tuhaddith~nahum bi m5 fataha Ihu Calaykum, Would you
apprise them of what God has disclosed to you? 2:76 [obj und].

255


Fj'

256

Fataha llShu Calhi fulSnin: Callamah wa Carrafah5. Aq.,
2:899.
ii. to give sth to sb in abundant measure:
*fatahna Calayhim abwaba kulli shay'in, We provided them with
all things in great measure [lit: We opened the gates of everything for
them]: 6:44.
*Ia fatahng Calayhim  barakitin mina s-sam5'i wa 1-ardi, We
would have showered them with [lit: opened up for them] blessings
from the heaven and the earth: 7:96.
Kash., 2:14 (on 6:44), 78 (on 7:96).
11i. fattaha
+ OBJ + PREP [lim]
*15 tufattahu lahum abw5bu s-sam5'i, No heavenly gates shall be
opened for them: 7:38.
The expression can have two meanings. One, that the
people in question shall not be admitted into paradise, sami'
being the sam5' al-jannah; this is the literal meaning. Two,
that they shall not be welcome in the heavens, sami' being
the heavens as such; this is the idiomatic meaning. Taken in
the idiomatic sense, the verse would not negate the idea that
the people in question shall not be admitted into the
heavens at all, only that they shall not be received in them
with open arms. In other words, the expression does not
represent negation of an act (nafy al-fiCl), but a negation of
the corollary or I5zim of the act (cf. 183 (SMC) V, n.). Tad.,
2:633. Cf. Kash., 2:62.
283. FTN
I. fatana
+ OBJ + PREP [a. CalI; b. Can]
a. fatanahi Calayhi, to incite/instigate sb against sb:
*ma antum Calayhi bi fitinTna illS man huwa sli 1-jahImi, You are
not going to be able to persuade anyone to rebel against Him except
those who are destined for hell: 37:162-63.

Tadmtn of hamala or aghri.


257

b. fatanah Cani sh-shay'i, to entice/allure sb away from sth:
*wa hdharhum an yaftinika Can baCdi m5 anzala llIhu ilayka,
And be on your guard against them, lest they should distract you from
some of what God has revealed to you: 5:49.
Also: 17:73.
Fatana fulinan can ra'yih7, "to divert/dissuade sb from his
view/opinion." Aq., 2:901. Tadrm7n of sarafa.
284. FRT
I. farata
+ PREP [Cai5]
farata Calayhi, to take swift action against sb:
*innana nakh5fu an yafruta Calayni, We are afraid lest he should
make a swift move against us: 20:45.
When followed by Cali, farata means "to take quick/
speedy/hasty action against sb." Tad., 4:191. Farata Calayhi:
Cajila wa Cadi. Aq., 2:917; also, Asis, 471. Cf. Muf., 377.
285. FRGh
1. faragha
1. VB
*wa asbaha fu'adu ummi mus5 firighan, And the heart of
Moses' mother knew no peace: 28:10.
The image is that of a vessel that has been emptied of the
liquid contained in it: faragha z-zarfu, "(of a container) to be-
come empty" Aq., 2:919. The heart of Moses' mother was
thus "drained of peace." See also Muf., 377.
2. + PREP [(am]
faragha lah, to [disengage oneself from everything else in order
to] pay full attention to sth: 55:31.
The expression in this verse constitutes a threat: "to pay
full attention" to a criminal is to punish him severely. See
Kash., 4:52.


F '

258

IV. afragha
+ OBJ + PREP [Cali]
afragha Calayhi sh-shay'a, to give sth to sb in abundant measure:
*rabbani afrigh Calayni sabran, Our Lord, give us the power of
endurance in great measure: 2:250; 7:126.
Faragha Calayhi 1-mg'a, "to pour water on sb/sth"; afragha
1-ma'a, "to pour water." Aq., 2:919. Also, Kash., 2:82-83.
286. FRQ
I. faraqa
+ OBJ
i. to apportion sth:
*wa faraqn I -qur'ana, And We have portioned out [= revealed
in portions] the Qur'in: 17:106.
ii. to decide a matter: 44:4 [pass].
II. farraqa
+ PREP [bayna]
farraqa baynahum, to draw distinctions between people, put
people in different categories, accord preference to some people over
others:
*15 nufarriqu bayna ahadin minhum, We do not make any dis-
tinctions between any of them [ we believe in all prophets]: 2:136;
3:84.
*wa yurTdfna an yufarriqi bayna Ilihi wa raslih7, And they
mean to draw a distinction between [the commands of] God and [the
commands of] His messenger: 4:150.
Also: 2:285; 4:152.
cAnt., 89/[21: wa lam tufarriqi bayna d-dalglati wa r-rushdi,
"And you made no distinction between right and wrong."
287. FRY
Vlli.  i f t a r
1. + OBJ
*sihrun muftaran, A cleverly devised piece of magic: 28:36 [n.].


259

*ifkun muftaran, A blatant lie: 34:43.
Also: 10:37 [pass]; 12:111 [pass]; 16:105; 21:5; 25:4.
28:36: See also 3 ('ThR) 1, and 356 (MRR) VIii.
2. + OBJ + PREP [bayna]
iftara buhtinan bayna yadayhi wa rijlayhi, to make a false ac-
cusation of a sexual nature [lit: pertaining to that which is between
one's hands and feet]: 60:12.
Following islihT (Tad., 7:343-44).
288. FZc
II. fazzaca
+ OBJ + PREP [Can]
*hatti idhi fuzziCa Can qulbihim, Until, when fear is taken out
of their hearts: 34:23.
Tadm7n of kashafa or azia. See Aq., 2:923; Muf., 379.
289. FSH
I. fasaha
1. VB
fasaha, to make room [for sb]: 58:11 [fa fsah; see 2 below].
2. + PREP [im]
fasaha lahti, to make room for sb:
*fa fsah3 yafsahi llahu lakum, Make room [for others], God will
make room for you: 58:11.
The second use of the verb (yafsah) is obviously
metaphorical, the meaning being that God will cause others
to be kindly disposed toward you in this world and will give
you His blessings in the next. Kash., 4:75. Cf. Tad., 7:262.
V. tafassaha
+ PREP [iT]
*idhi qTla lakum tafassah5 f 1-majilisi, When it is said to you,
'Make room in meeting-places/gathering-places': 58:11.


Fa

260

290. FSL
I. fasala
+ PREP [baynal
fasala baynahum, to decide [a matter] between people: 22:17;
32:25; 60:3.
291. FDL
V. tafaddala
+ PREP [Cal5
tafaddala Calayhim, to gain dominance over people:
*yurTdu an yatafaddala Calaykum, He intends to gain dominance
over you/to become your chief/leader: 23:24.
292. FDW
IV. afda
+ PREP [ili]
afdi r-rajulu il1 I-mar'ati, (of a man) to have sexual relations with
a woman:
*wa qad afd5 baCdukum il bacdin, When you have already had
sexual relations with each other: 4:21.
Fadc ' is "yard, area." Afdi ilyhi means literally "to enter
sb's territory" (Aq., 2:932; cf. ashara, "to go into a desert"
[Asis, 476]). Afdg r-rajulu il~ I-mar'ati means literally: (of a
man) to meet a woman in private (cf. khal biha [Muf., 382]),
and hence: to have sexual relations with a woman. See also
Tad., 2:42.
293. FCL
I. facala
1. + OBJ
faCala z-zakita, to pay zakat regularly: 23:4.
ZamakhsharT (Kash., 3:43) distinguishes between zakit as
cayn (= the amount of zakit paid) and zakit as maCni (=
fiCl az-zakih), taking the use in 23:4 as an instance of the lat-
ter (hence: frcil az-zakih = fcil ficl az-zakih). But perhaps


261

another interpretation is possible. It may be said that the use
of faCala, instead of gta, implies regularity: the people in
question pay zakit regularly-paying it has become one of
their distinguishing traits-and so they can appropriately be
termed "doers" of zakit.
2. + PREP [bil
i. to treat sb [in a certain way]: 89:6.
See also 3.a below.
ii. *m5 yafCalu II5hu bi Cadhabikum in shakartum wa amantum,
What would God get out of/gain from punishing you if you showed
gratitude and believed? 4:147.
See Kash., 1:308.
3. + OBJ + PREP [a. b5'; b. ili]
a. faCala bihT kadha, to do sth to sb/sth, treat sb/deal with sb in a
certain way:
*hal Calimtum m5 facaltum bi yusufa wa akhThi, Do you know/
remember what you did to Joseph and his brother? 12:89 [obj und;
n.].
*tazunnu an yufCala bihi faqiratun, Thinking/suspecting that they
are going to be meted out a spine-crushing punishment: 75:25 [n.].
Also: 21:59, 62; 34:54 [pass]; 46:9 [pass]; 85:7 [n.].
12:89 and 85:7: The mg in the two verses (12:89: mg
faCaltum; 85:7: mg yafCalna) may also be regarded as mas-
dariyyah.
34:54 and 46:9: See this note, above.
75:25: Kash., 4:165-66.
Al-Hrith ibn Hillizah, Qas., 475/75: wa facaln5 bihim ka
mg CaJima 115i-/hu wa mg in h1 l-hg'inTna dimi'3, "We did to
them as only God knows what [ = we punished them very
severely], and those whose time [of death/destruction] has
come have no blood [that may be avenged]."
See n. to b below.
b. faCala ilayhi kadh5, to treat sb/deal with sb in a certain way:
33:6.

Tadmin of asdi or azalla. Kash., 3:228.


F'

262

FaCala ilayhi is used in the Qur'in in the sense of treating
someone well; faCala bihT (a, above), in the sense of treating
someone ill (even in 46:9, the expression has an ominous
ring to it).
294. FKK
I. fakka
+ OBJ
fakka raqabatan, to free a slave: 90:13 [mas].
Literally, "to release a neck," that is, the neck of a slave.
See Aq., 2:939. Fakka Canhu 1-ghulla wa 1-qayda, "to remove
sb's chains/fetters." Asis, 479.
See als 58 (HRR) Ii.i
295. FLQ
I. falaqa
+ OBJ
falaqa Ilihu s-subha, (of God) to cause day to break: 6:96 [act
pt].
296. FWT
I. f ita
1. VB
*fa  i fawta, And there will be no escape! 34:51.
Kash., 3:265: Fa I yafutna lliha wa li yasbiqnah5.
2. + OBJ + PREP [il]
fitah5 sh-shay'u ilH fulinin, to lose sth to sb [ (of sth) to be
due to sb from sb]:
*wa in f~takum shay'un min azwijikum il9 1-kuffari, And if there
is due to you from the disbelievers any of [the dower of] your [un-
believing] wives: 60:11.
Following lslihT (Tad., 7:342).


263

297. FWR
I. f 5ra
VB
*wa fara t-tanniru, And [when] the flood-water gushes forth:
11:40 and 23:27.
The reference is to the flood that destroyed Noah's
people. lslihT writes: "Fara (imperfect: yafuru) means 'to sim-
mer.'" T*e word is used of the simmering or boiling of a
cooking pot and also of the flaring-up of a heated oven. The
expression faira t-tanniru has been used here [11:40]
metaphorically for the cyclone that overtook the people of
Noah, causing heavy rains, and causing the waters of the
nearby oceans to well over." Tad., 3:391. The phrase, it
might be added, carries the implication that something has
reached a climax/come to a head-has reached the boiling
point, as if it were. As such, it falls into the category of such
idioms as hamiya I-watsu (Tad., 4:453-54; Aq., 2:1463) and
balagha s-saylu z-zuba (ibid., 1:456). (ZamakhsharT [Kash.,
3:461] offers a literal interpretation of the phrase.)
298. FYD
I. f~da
+ PREP [min]
fadat Caynuh3 mina d-damCi, (of sb's eyes) to overflow with
tears: 5:83; 9:92.
On the balighah of this construction, see Kash., 1:359;
2:167.
IV. af5da
+ PREP [n,
afida fihi,
i. to be busily engaged in an activity: 10:61.
Kash., 2:195: . . . af~da fi hi-idha ndafaca Thi. Also, Tad.,
4:517.

ii. to launch out into sth, expatiate upon sth:


Fa'                                                           264
*la massakum  f mg afadtum ffhi Cadhibun Cazimun, A great
punishment would have overtaken you for your verbal excursions/idle
talk: 24:14.
Also: 46:8.
Kash., 3:65, 442; Tad., 4:517; 6:350.
cUmar ibn AbT RabTCah, Ham., 3:1254/2: wa lammi
taf~wadng I-haditha wa asfarat wujuhun zahih i1-husnu an
tataqannaCg, 'When we were well advanced in our discussion
and there shone forth faces which beauty would disdain to
see concealed."


QAF

299. QBD
I. qabada
1. VB
qabad a:
i. to limit/withhold [sth]: 2:245: see 19 (BST) 1.1.
ii. to draw [sth] in:
*a wa lam yaraw iY5 t-tayri fawqahum s5ffa-tin wa yaqbidna, Have
they not seen birds above them as they draw [their wings] out and
draw [them] in? 67:19.
2. + OBJ
qabada yadah, to be tightfisted/stingy: 9:67.
Maj., 1:263; Muf., 391.
See also 277 (GhLL) 1.2.
300. QTL
I. qatala
+ OBJ
qutila fulanun, May he perish/come to ruin! 51:10; 74:19, 20;
80:17; 85:4 [n.].
85:4: Qutila ashibu I-ukhd~di may be construed as a
declarative sentence or as an imprecatory expression. In the
former case, the verse will mean that the people of hell will
come to ruin-the use of the perfect tense indicating the cer-

265


Qf

266

tainty of the fate (cf. 34 (TBB) 1, n.). In the latter case, the
verse will constitute a curse. The ashib al-ukhdd are "the
people of hell" (see Tad., 8:289-90), ukhdid ("pit, ditch")
being, like hiwiyah (101:9), one of the descriptive names of
hell.
III. q atala
+ OBJ
q5talah Ilihu, May God cause him to perish/come to ruin! 9:30;
63:4.
See Muf., 393.
301. QHM
VIII. iqtahama
+ OBJ
iqtahama 1-caqabata, to perform  an arduous task [   a good
deed]: 90:11.
Iqtahama means doing something difficult/strenuous and
with effort: iqtahama Caqabatan/wahdatan/nahran, "to rush up
a mountain pass/into a deep pit/into a river"; rakiba quhmata
t-tarTqi, "to walk the difficult part of a road"; waqaci tT I-
quhmati, "(of people) to suffer from a difficult year," i.e. one
of famine or drought. Asis, 493. Also, CAnt., 174/[1], 213/[7],
256/[6]. CAqabah means literally "mountain pass, steep
course/slope"; and, metaphorically, "difficulty, hardship." In
the Qur'in, iqtahama 1-caqabata implies, as the subsequent
verses indicate, performing such good deeds as freeing
slaves and feeding the hungry. See Kash., 4:213; Tad., 8:375-
76.
302. QDR
1. qadara
1. + OBJ
qadarah3, to get the measure of sb:
*wa m5 qadar3 II ha haqqa qadrihi, They did not form/have not
formed the right kind of judgment about God: 6:91; 39:67.
Also: 22:74.


Qf

267

Cf. Muf., 396.
Cf. Carafa qadrahi, as in CAnt., 100/[4].
2. + PREP [im]
qadara Iahu: 29:62; 34:39: see 3.b below.
3. + OBJ + PREP [a. Cala; b. 1im]
a. qadara IIhu Calayhi r-rizqa, (of God) to give sb a meager provi-
sion: 65:7 [pass]; 89:16.
Tadmin of dayyaqa (see Muf., 396 [on 65:71: Wa man
qudira Calayhi rizquh5, ay duyyiqa Calayhi).
b. qadara Ilahu lahi r-rizqa, (of God) to give sb meager sus-
tenance:
qadara Ii5hu r-rizqa, (of God) to restrict sustenance 13:26; 17:30;
28:82; 29:62; 30:37; 34:36, 39; 39:52; 42:12. [Obj (rizq) in 29:62 and
34:39, and obj and prep phr in the other vss. und.]
a differs from b in that b means simply that sustenance is
given in a small quantity, whereas a has the added meaning
of causing hardship, as suggested by the tadmTn of dayyaqqa
(see n. to a, above).
II. qaddara
VB
qaddara, to form a view/judgment: 74:18, 19, 20.
303. QDM
I. qadama/qadima
1. + OBJ
qadama I-qawma, to precedellead/be ahead of a people:
2. + PREP [il5]
qadima ilayhi, to turn toward sth, turn one's attention to sth [lit:
to step up to/advance/move toward sth]: 25:23.
II. qaddama
1. VB
qaddama, to be forward/presumptuous: 49:1.


Qf

268

L.5 tuqaddim3 in 49:1 can be variously interpreted. See
Kash., 4:2, and CUkb., 2:240. If an object is taken as under-
stood, which in my view would be preferable at least to the
qaddama = taqaddama explanation, anfusakum could serve
as the object, l~ tuqaddim3 anfusakum thus meaning literally,
"Do not advance yourselves," and hence: Do not be so
forward/presumptuous. But 1i tuqaddim3 in the verse may
also be taken as a self-contained expression, yielding the
same meaning (cf. Kash, 4:2: an . . yutawajjaha bi n-nahyi il5
nafsi t-taqdimati . .. ; and Maj., 2:219: Fulinun yuqaddimu
bayna yadayi 1-imimi wa bayna abThi: yuCajjilu bi I-amri wa n-
nahyi danah0).
2. + OBJ
qaddamah5:
i. The following three expressions signify performing an act/a deed:
(a) qaddama I.Camala, to do sth/perform an action [lit: to send
one's actions in advance-i.e. for judgment on the Last Day]:
*wa naktubu ma qaddam3, And We shall note down the actions
they have performed: 36:12 [obj und].
*wa I-tanzur nafsun m5 qaddamat li ghadin, Let a soul think
about/consider what it sends on ahead for tomorrow: 59:18.
(b) *bi mg qaddamat aydlhim, On account of the actions they have
performed: 2:95 [obj und; n.j.
Also: 3:182; 4:62; 8:51; 18:57; 22:10; 28:47; 30:36; 42:48; 62:7;
78:40.
Kash., 1:82.
2:95: Cf. 30:41 (bi mg kasabat aycin-nisi), at 327 (KSB) 1.2.
Shanfar5, Mufadd., 205/28: jazayn5 salimina bna mufrija
qardahilbi m5 qaddamat aydTcfhim5 wa azallat, "We paid back
to Sal5min ibn Mufrij what we had owed him [= We
punished him]-[and this was] in return for the wrong they
had committed." Ham., 3:1512/3: fa acts ladh' yuct" dh-
dhanla wa lam   yakun/lah5  saCyu sidqin  qaddamat'hu
akibiruh, "And so he gives what a weak person would [= he
surrenders], failing to make the kind of determined effort
which his distinguished ancestors made." Shamm., 449/[1]
(with n. 2, ibid., pp. 448-49; also, Ham., 3:1090/2): fa man
yasCa aw yarkab janihay naC5matin/ili yudrika mg qaddamta bi
I-amsi yusbaq7, "Anyone who tries-even if he were to ride
the wings of the ostrich [= were to try extremely hard]-to
accomplish what you accomplished yesterday [= in the past]


Qf

269

will be thwarted." Also, Tufayl ibn CAwf al-GhanawT, Krenk.,
59/1 [no. 191.
(c) *yunabba'u 1-insinu yawma'idhin bi m5 qaddama wa akhkhara,
On that day man will be apprised of what he has done and failed to
do [lit: what he has sent in advance and what he has held back]:
75:13.
Also: 82:5 [obj und; n.].
82:5: Cf. Tad., 8:240-41.
ii. qaddama s-sadaqata to give charity: 58:12, 13.
3. + PREP [iam]
qaddama lah3, to provide for sb/sth:
*wa qaddim5 li anfusikum, And provide for yourselves: 2:223
[n.j.
*y5 laytanT qaddamtu li hayatT, Alas! If only I had provided for
my life [= performed good deeds for my life in the next world]:
89:24.
2:223: Qaddimi li anfusikum carries two meanings simul-
taneously: (1) Play your part in perpetuating the human race,
ensuring yourselves a place in history; (2) furnish yourselves
with good deeds for the hereafter. Tad., 1:484.
4. + OBJ + PREP [im]
qaddama sh-shay'a ilahi:
i. to present/furnish sb with sth:
*antum qaddamtumhu land h5dha, It is you who have served
this up to us [= are responsible for this fate of ours]: 38:60.
Also: 38:61.
ii. to lay sth up for sb, send sth in advance for sb:
*ya'kulna m5 qaddamtum lahunna, They [years of drought] shall
eat up/devour what you have laid up for them [ you will consume
your grain reserves during that period]: 12:48 [obj und; n.j.
*wa m5 tuqaddim5 ii anfusikum min khayrin, And any good ac-
tions you send in advance for yourselves [ any good actions you
perform for the next life]: 2:110; 73:20.
Also: 5:80 [obj und].


Qif

270

12:48: Note the wordplay: QaddamahD gives the sense, on
the one hand, of sending something in advance, and, on the
other, of serving something to someone, for example a
guest. Thus, in laying up grain for the years of famine, the
Egyptians would, so to speak, be "serving" the grain to those
years upon their arrival (as "guests"!).
V. taqaddama
VB
i. *fi man shi'a minkum an yataqaddama aw yata'akhkhara, For
anyone who would like to get ahead or fall behind: 74:37.
ii. *li yaghfira laka ma taqaddama min dhanbika wa m ta'akhkhara,
In order that He may forgive you your sins/lapses, the former ones and
the latter ones 1= all sins/lapses]: 48:2.
304. QDhF
I. qadhafa
1. + PREP [bi l
qadhafa bihT:
i. to make a thoughtless/unconsidered statement about sth:
*wa yaqdhifrna bi I-ghaybi min makinin bacidin, And they used
to hazard, from distant quarters, thoughtless statements about things
they had no knowledge of: 34:53.
Tad., 5:340.
Cf. 132 (RJM) I.
ii. 34:48: see 3 below.
2. + OBJ + PREP
qadhafa tF qalbihT r-ruCba, to strike terror in sb's heart: 33:26;
59:2.
3. + PREP [bl + PREP [cal]
qadhafa bi sh-shay'i Cal sh-shay'i, to hit/strike one thing with
another:
*bal naqdhifu bi 1-.haqqi CaI 1-bitili, Rather, We shall hurl truth
at falsehood: 21:18.
*inna rabbT yaqdhifu bi I-haqqi, Indeed, My Lord strikes [false-
hood] with truth: 34:48 [prep phr und; n.]


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271

34:48: The prepositional phrase (Cati 1-bitiih) is understood
after bi 1-haqqi. Tad., 5:337-38. See also Kash., 3:264.
305. QRB
I. qariba
+ OBJ
L  taqrabhu, "Do not approach it," denotes prohibition. In the
Qur'in it is used in a variety of situations, which may be divided into
two broad categories:
i. In 9:28 and 12:60 it signifies denial of access. In 9:28 the
idolators are debarred from entering the Kacbah: fa 1I yaqrab3 I-
masjida I-har~ima, And so they [idolators] must not approach [= enter]
the Sacred Mosque. That is, the Mosque is too sacred to be polluted
by the idolators. In 12:60, Joseph tells his brothers not to come back
to him if they do not bring Benjamin with them next time: wa 15 taq-
rab~ni, Do not come to me/into my presence.
ii. In the other verses, the meaning is that the specified thing must
not be approached, or the specified act done, because to do so
would constitute a violation of a certain command:
*wa li taqrab5 hidhihT sh-shajarata, And do not approach this
tree [in order to eat of its fruit]: 2:35; 7:19.
*tilka hud5du Ilihi fa 1i taqrabihi, These are the injunctions/
prescriptions of God, so do not even come close to [violating] them:
2:187.
*wa 1i taqrabihunna, And do not approach them [   do not
have sexual intercourse with women]: 2:222.
* i taqrab  s-salita wa antum sukar5, Do not approach the
[place of] prayer [= mosque] when you are in a state of intoxication:
4:43 [n.].
*wa hi taqrab3 1-fawihisha, And do not approach [  stay far
away from] acts of immorality: 6:151.
*wa 15 taqrab5 mala 1-yatimi, And do not touch [  misap-
propriate] the property of the poor: 6:152; 17:34.
*wa hi taqrab3 z-zini, And do not even come close to [commit-
ting] fornication: 17:32.
4:43: Follwing lslihT (Tad., 2:74).


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272

II. qarraba
1. + OBJ
qarraba i-qurbina, to make a sacrifice/offering [to God]: 5:27.
306. QRR
1. qarra
1. VB
qarrat Caynuhi: to rejoice/be delighted/be joyful:
*kay taqarra Caynuha, So that she may rejoice: 20:40; 28:13.
Also: 33:51.
The idiom (including 2, and three other verses-25:74;
28:9; 32:17-in which the expression qurrat acyun ["delight of
the eye"] is used) means literally: (of one's eyes) to become
cool. It is said that the tears of joy are cool-whence the
idiom-whereas the tears of sorrow are warm, and hence the
imprecation: askhana Iihu caynah5, "May God cause him
sorrow [lit: may God make his eyes warm]!" See Muf., 398;
Aq., 2:981. But perhaps the two idioms can be explained in
terms of one's experience in desert life: eyes warm from the
blazing sun would be sore but in the evening, or in the shade
of a tree, the eyes would be restful.
It should be noted that the idiom under discussion is, in
all the four occurrences listed (i.e. at 1 and 2), used in situa-
tions where pain, sorrow, or worry is followed by joy or hap-
piness, thus adding the meaning of relief to that of delight or
pleasure.
A poet from the Bani Juhaynah, Ham., 2:522/1: a15 hal ati
I-ansira anna bna bahdalin humaydan shafa kalban fa qarrat
cuyi~nuha, "Has the news reached the helpers, that Humayd
ibn Bahdal has put the minds of the Kalb at rest [by helpinE
them defeat their enemy], so that they are delighted?" Yahya
ibn Ziy5d, ibid., 2:862/4: madi fa madat Cann7 bihT kullu
ladhdhatin/taqarru bihi Caynya fa nqataci maci, "He
departed [= died] and with him departed from me every
pleasure that could have been a source of joy for me; and so
the two departed together." Also, ibid., 3:1232/2, 1306/1,
1311/3; Nib., 21/40. Cf. sakhinat Caynuhi/askhana Caynahi
(see above), as in Ham., 3:1339/4; Suh., 59/1 [no. 40]. Cf.
Ham., 4:1876/4.
2. + TAMYIZ
*wa qarrt Caynan, And be happy/rejoice! 19:26.


Qf

273

Mufadd., 321 (quoted by Anbiri): ka mg qarra Caynan bi I-
iyibi I-musgfir5, "Just like a traveler who is happy to return
home."
See n. to 2 above.
307. QRD
I. qarada
+ OBJ
qaradah3, to pass sb/sth by:
*wa idhi gharabat taqriduhum  dh5ta sh-shim5li, And when it
[sun] set, it would pass them [Sleepers in the Cave] by on the left
side: 18:17.
Qarada f7 sayrih7, "to swerve to the right and left in one's
walk/movement"; qarada 1-makina, "to bypass a place";
qarada fulinan, "pass sb by." Aq., 2:985; Maj., 1:396; Kash.,
2:382.
IV. aqrada
+ OBJ + OBJ
aqrada llhiha qardan, to spend money in the way of God [lit: to
give God a loan]: 2:245; 5:12; 57:11, 18; 64:17; 73:20.
All these verses speak of giving God a "good loan" (qar-
dan hasanan), i.e. a loan that is given willingly and generous-
ly. See Kash., 4:155-56. Also, Tad., 2:247; 7:207-8, 217-18,
424; 8:33.
Qardan in these verses may be interpreted either as an
object (qard = muqrad) or as a substantive (ism masdar)
substituting for iqrid, the regular masdar which would have
served as mafciI mutlaq. The word hasanan in the verses can
also be explained in more than one way. See cUkb., 1:102.
308. QSM
X. istaqsama
+ PREP [bil
istaqsam3 bi I-azlimi, (of people) to portion out [the flesh of a
slaughtered animal] among themselves by using marked arrows: 5:3.


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274

Or: to engage in divination, using arrows. Both meanings
would apply. Isl5ihT (Tad., 2:229) prefers the first of the two
meanings; ZamakhsharT (Kash., 1:322), the second. Cf. Tar.,
78/14.
Cf. 347 (LQY) IV.2.v.
309. QSW
1. qas5
VB
qasi qalbuh5, (of sb's heart) to become hard: 2:74; 6:43; 22:53
[act pt]; 39:22 [act pt]; 57:16.
*wa jaCaln.i qulbahum qisiyatan, And We made them hard of
heart: 5:13.
Hajar q~sin, "hard rock"; huwa aqs5 mina s-sakhri, "He is
tougher than a rock"; ard qisiyah, "barren land." Asis, 507.
Also, Aq., 2:999.
See also 276 (ChLZ) 1.1.
310. QShCR
IV. iqshaCarra
+ PREP [min]
iqshaCarra jilduh5 minhu, (of one's hair) to stand on end from
fear of sth:
*taqshaCirru minhu jul5du   Iladh7na yakhshawna rabbahum,
People who fear their Lord-their hair stand on end from [fear of] it
[Qur'in]: 39:23.
lqshaCarra jilduhD may have two slightly different, though
related, meanings: (1) "(of one's skin) to shrivel/tense up"
(Kash., 3:345: iqshacarra jilduhF: taqabbada taqabbudan
shaddan [cf. iqshaCarrati s-sanatu, said of a year of famine/
drought (Aq., 2:1001), because the land is "shriveled up"
during such a period; and zamin muqshaCirr (as in al-Marrir
ibn al-Munqidh, Mufadd., 154/57), which, too, is a time of
drought and famine, tlhe expression then coming to mean "a
difficult time"]); (2) "(of one's hair) to stand on end" (jild =
shacr [see Tad., 5:580]); iqshacarra sh-shacru, "(of one's hair)
to stand on end" (Aq., 2:1001).


Qf

275

311. QSR
I. qasara
+ OBJ
qasarah5, to keep/retain sb/sth:
i. *h.run maqsratun 7 l-khiyami, Houris who stay in tents: 55:72
[n.].
Imra'ah maqsurah means literally "a woman who is made
to stay" (see Aq., 2:1005). As an idiomatic expression,
however, the phrase does not imply any coercion, but simply
means "a woman who stays at home," the expression in fact
taking on connotations of honor and dignity, for, in Arabia, it
was the maids who left the house in order to do outside
chores and run errands, while their mistresses stayed at
home. Cf. Tufayl ibn cAwf al-GhanawT, Krenk., 38:21/, where
the word maqsirah is used of horses.
ii. *wa cindahum qisiritu t-tarfi, They shall enjoy the company of
chaste/modest women: 37:48; 38:52.
Also: 55:56 [act pt].
A qgsirat at-tarf is a woman who "keeps" her eyes to her
husband only and does not look at another man (Aq., 1:1004;
Kash., 3:300-1; 4:54), hence: a chaste/modest woman (Tad.,
5:465, 541; 7:147). Imr., 68/44: mina I-qgsiriti t-tarfi law dabba
muhwilun/mina dh-dharri fawqa 1-itbi minhi la aththarti, "She
is a chaste/modest woman, [and is so delicate that] if a tiny
[lit: one-year old] ant were to creep on her fine dress, it
would make an impact [on her skin]." Tirimmih, Krenk., 158/
1 [no. 39]: ghadiyyun Cani I-fahshi'i yaqsuru tarfuhi/wa in
huwa lIq5 gharatan lam yuhallil4, "He is quiet; his eyes shun
indecency. And if he encounters a raid, he does not raise a
hue and cry." Cf. the use in Damrah ibn Damrah an-
NahshalT; Mufadd., 634/6; Bishr ibn AbT Khizim, ibid., 661/5;
and lbn Muq., 10/9.
See also 274 (GhDD) Li.
IV. aqsara
VB
aqsara, to stop short [of sth]:
*thumma lI yuqsirna, And then they stop/hesitate at nothing:
7:202.


Qf

276

Aqsara Cani I-amri, "to desist from/keep away from sth."
Aq., 2:1004. MuChwiyah ibn Milik, Mufadd., 697/1: ajadda I-
qalbu min salmi jtinibil/wa aqsara baCla mi shibat wa
shgbg, "My heart made a firm resolve to keep away from Sal-
mi: it restrained itself after she and he [= poet himself] had
both turned old/gray-haired." Also, Imr., 56/1, 109/1.
312. QDY
I. qad9
1. VB
*ya laytaha kanati I-q4diyata, Would that it [death] had put an
end to it all [= finished me off]: 69:27.
Also: 4:65.
4:65: Taking the mg in min m  qadayta as masdariyyah.
69:27: Kash., 4:136: Kinati 1-qidiyata, ay al-qitigCata li amr7.
2. + OBJ
i. The ordinary meaning of qadI l-amra is "to decide a matter," and
this meaning is found in several verses (e.g. 2:117). But in the follow-
ing verses the expression-in the form: qudiya l-amru-acquires an
idiomatic force: the matter is clinched, it is all over, that is the end of
it: 2:210; 6:8; 11:44.
2:210: Kash., 1:128: Tamma amru ihlikihim wa tadm7rihim
wa furigha minhu.
6:8: Kash., 2:4: La qudiya I-amru: la qudiya amru ihigkihim.
11:44: Kash., 2:218: Unjiza mg waCada 15hu nihan min
haliki qawmih.
See also 3.b below.
ii. to achieve sth:
(a) qadi hjatah3, to satisfy one's need: 12:68.
Ab5 Qays ibn al-Aslat, Mufadd., 573/24: aqdiT bih5 i-hijiti
inna l-fat/lrahnun bi dh7 lawnayni khadd9C7, ""1 satisfy my
needs by means of it [she-camel]; a man is a pawn in the
hands of the one that is two-colored [= time, which is some-
times favorable and sometimes not] and a great deceiver."
Nib., 35/19 (quoted at 383 (NZR) 1.2); CAnt., 204/[3]; Zuh., 22/
[2]; J bir ibn Hunayy, Mufadd., 422/4.


Q5f

277

(b) qadi nahbah3, to fulfill one's pledge: 33:23.
See Tad., 5:208; Kash., 3:232. Tar., 124/23: qadI nahbah3
wajdan Calayhg muraqqishun, "Muraqqish fulfilled his vow/
promise [= died], out of his great longing for her." Also,
Lab., 254/1; a woman from the Shaybin, D. al-Khaw., 239/3
[no. 338].
(c) qadci watarah5: see 4.c below.
iii. to get rid of sth:
qada tafathah3, to remove dust/soil/dirt from one's body: 22:29.
Kash., 3:31: Wa 1-murid: qad'u izilati t-tafathi. Cf. qadi~ I-
hamma "to be rid of worry," as in Shamm., 169/30, and Lab.,
131/33; qadg I-Camala, "to finish one's work," ibid., 254/3.
3. + PREP [a. Cali; b. bayna; c. i]
a. qad Calayhi, to kill sb:
*fa wakazah3 m5si fa qad5 Calayhi, And Moses struck him, kill-
ing him: 28:15.
*Ii yaqdi Calayng rabbuka, Let your Lord kill us off! 43:77.
Suh., 63/3. Cf. 4.a.i, below.
b. Qad5 I-amra baynahum ordinarily means "to decide a matter
between people." In the following verses, however, the expression-
in the form: qudiya baynahum-means (quite like 2.i, above): (of a
matter) to be decided between people once and for all: 6:58; 11:110;
41:45; 42:14, 21.
Kash., 2:18 (on 6:58).
10:19 is not listed here because the phrase (la qudiya
baynahum) in it lacks idiomtic force and means simply, "(of a
matter) to be decided between people."
c. qadi ilayhi, to make a determined move against sb: 10:71.
115 in this verse suggests the tadmrin-meaning of addS.
See Kash., 2:197. Also, Tad., 3:325.
4. + OBJ + PREP [a. Cali; b. il5; c. min]
a. qad calayhi I-amra:
i. to dispose of sb/sth:


Qf

278

*I yuqd Calayhim fa yamt3, They shall not be disposed of, so
that they should die: 35:36.
i, as the context show, does not necessarily mean "to kill,"
though death may be the result of the act of "finishing sb
off" or "doing away with sb." It may be argued, however,
that qudiya calayhi includes the meaning, "to kill" (Kash.,
3:277: Qudiya Calayhi = qudiya Calayhi l-mawtu; cf. 3.a
above), so that fa yamiti only spells out more clearly the na-
ture of that qadyo'.
ii. qad5 Calayhi 1-mawta, to decree sb's death: 34:14; 39:42.
b. qadf ilayhi sh-shay'a:
i. to apprise/notify sb of sth:
*wa qadayn5 ilayhi dhalika l-amra, And We apprised him of that
decision: 15:66 [n. to iii below].
Also: 17:4; 28:44.
ii. to complete the sending of sth to sb:
*min qabli an yuqd 5 ilayka wahyuhD, before its revelation to
you is completed: 20:114 [n. to iii below].
iii. *fa qudiya ilayhim ajaluhum, The period of time allowed them
would have been completed: 10:11.
On b in general: The use of il suggests the tadmin of
anhi, awhi, or ablagha. See Aq., 2:1011; Muf., 406; Kash.,
2:317, 351; 3:171; also, Tad., 3:615, 723; 4:711, 811.
10:11: The complete meaning is that the people in ques-
tion would have been notified of the period of time allowed
them, and that the period of time would then have come to
an end.
20:14 (ii, above): That is, before the sending of the revela-
tion is completed.
c. qad minhu watarah3, to finish with sb, have nothing more to
do with sb, sever one's relations with sb:
*fa lammg qad zaydun minh5 wataran zawwajn5kah5 Ii kay 1I
yakina CalS 1-mu'minTna harajun fT azwiji adCiy5f'ihim idh5 qadaw min-
hunna wataran, So, when Zayd severed his relations with her, We gave
her in marriage to you, so that the believers may not face any hardship
in regard to the wives of their adopted sons once they [sons] have
severed their relations with them [wives]: 33:37.


Qf

279

Watar means "need," and qad watarah, "to satisfy one's
need" (as in Ab5 n-Najm, quoted by AnbirT, Mufadd, 10: wa
fa'ati I-khaylu wa qaddayna 1-watar, "[The day] the horses
came back, having completed the mission"; also, Hass., 219/
[1], and lbn Muq., 77/17). But the meaning of "need" gives
rise to that of "attachment": if one needs something, one
develops an attachment for it. Qad, watarah5 thus comes to
mean "to sever one's relations [with sb]," for after the fulfill-
ment of the need the attachment is, or may be, lost. In the
Qur'inic verse, the use of the word watar instead of taliq
("divorce") signifies that Zaynab (Zayd's wife) had completed
her waiting period after the divorce, for, after the completion
of the waiting period, the connection between a man and his
wife is completely severed. Tad., 5:234. ZamakhsharT (Kash.,
3:238) writes: Wa 1-macni: fa lammg lam yabqa ii zaydin fih
hijatun wa taqisarat canhg himmatuh5 wa tibat canh5 naf-
suh5 wa tallaqahb wa n-qadat Ciddatuhg. In the following
verse by Tirimmah, Krenk., 151/11, qadi hjatan is used exact-
ly in this sense: qadat min cayifin wa t-tarTdati hjatan/fa hun-
na il5 lahwi I-hadTth7i khuduc5, '"They "[girls] [have grown up,
and so] no longer play [the children's games called] Caygf
and tarTdah [lit: they have fulfilled their need with regard to
cayif and tarTdah], and are [instead] drawn to entertaining
talk."
313. Q.'
I. qataca
1. VB
qataCa, to do one's utmost:
*thumma 1-yaqtc, Then let him do his best: 22:15.
Following lsl5hT (Tad., 4:363-64). Cf. Kash., 3:27-28.
2. + OBJ
qataCahu:
i. qataCa i-amra, to decide/clinch a matter:
*m~i kuntu q~tiCatan amran hatti tash'hadni, I never take a final
decision on any matter until you are with me/in my presence: 27:32.
ii. qataca r-rahima, to break the ties of kinship:
*wa yaqtaCDna m5 amara iiShu bih7 an ysala, And they sever
what God has commanded to be joined [ they break the ties of
kinship]: 2:27; 13:25.


Qf

280

Two idioms underlie this verse: qataCa rahimah5, "to cut
off one's ties with/break with one's kinsmern/relatives" (Aq.,
2:1014), and wasala rahimah5, "to reinforce the ties of kinship
[by treating one's relatives well]" (see n. to 409 (WSL) 1.1).
The verse thus means: they sever relations with their kinsmen
whereas God has commanded that these relations be
strengthened. See Kash., 1:59; 2:286; Tad., 1:99.
Ham., 1:312/2, 454/1, 512/4. Also, ibid., 3:1193/10.
See also 11.1.ii below.
iii. qataca watinah3, to kill sb [lit: to cut sb's jugular vein]: 69:46.
CAnt., 55/[2]: fa lammg dang minn7 qatactu watnahi,
"When he drew close to me, I cut off his jugular vein." Also,
ibid., 122/[2], 160/[13].
iv. qataCa IIihu dbira I-qawmi, (of God) to destroy/wipe off a na-
tion to the last man: 6:45; 7:72; 8:7; 15:66 [pass pt].
Kash., 2:115, 317.
v. qataCa tarafahum, to destroy partially the power of a people:
3:127.
Kash., 1:216.
vi. qataCa s-sabTla, to commit highway robbery: 29:29.
Aq., 2:1014.
II. qattaCa
1. + OBJ
qattaCahD:
i. to cut sth up, cause the pain that is caused by cutting:
*wa suqui ma'an ham'man fa qattaCa amC5'ahum, And they shall
be given hot water to drunk, which will cut up their entrails [  give
them great pain]: 47:15.
The verse combines the literal and the metaphorical
meanings. It might mean that the hot water will actually cut
up the entrails, or that it will cause a severe pain in the
stomach. FT amCg'ih7 taqt.cun, "He has colic/the gripes."
Asis, 514.


Qf

281

ii. qattaCa r-rahima, to sever relations with one's kinsmen/relatives:
47:22.
See also 1.2.ii above, with n.
2. + OBJ + OBJ
qattaCah5 kadhi, to divide sth into parts/pieces:
*wa qattaCnihum FT 1-ardi umaman, And We divided them into
many groups/communities in the land: 7:168.
Also: 7:160.
The two verses may also be categorized + OBJ + HAL.
See cUkb., 1:287, 288. Perhaps it would preferable to regard
7:160 (wa qattaCnihumu thnatay cashrata asb5tan umaman)
as a + OBJ + OBJ construction, and 7:168 (because of the
interposition of the prepositional phrase, fIT 1I-ardi, between
wa qattacnihum and umaman) as a + OBJ + HAL construc-
tion.
3. + OBJ + PREP
qaaCa lah3 th-thawba, to cut out and sew clothes for sb:
*qutticat lahum thiyibun min n5rin, Clothes of fire shall be
stitched for them: 22:19.
Aq., 2:1014. Also, Kash., 3:29.
The verse may be interpreted to mean that the wicked
shall be enveloped in fire, just as a body is covered in
clothes. Cf. Acsha, 397/6: maksuwwatun min jamili 1-husni jil-
bib5, "She is dressed in a shawl of beauty." The verse may
also be translated: They shall be measured for clothes of fire.
V. taqattaCa
1. VB
i. *il5 an taqattaCa quhbukum, Except in the event that their
hearts break apart: 9:110.
Kash., 2:173.
ii. *wa taqattaCat bihimu I-asbibu, And the relations between them
will be severed [= they shall be of no avail to one another]: 2:166.
Kash., 1:106: Al-asbib: al-wusalu ilat6knat baynahum mina
l-ittifiqi Call dTnin wihidin wa mina I-ansgbi .... According


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282

to lslihT (Tad., 1:360), the pronoun in bihim refers to allad-
h7na t-tubiCi in the verse. In other words, wa taqattaCat
bihimu l-asbibu = wa taqattaCat asbibu t-tibiC7na 'bi 1-
matbhFcnal].
Nab., 116/12: la qad sarrah5 m  ghglan7 wa taqattacatlli
rawCitih7 minn' i-Curg wa 1-wasif'il., "She was pleased at what
befell me, even though the terrible happening [= patron's
death] had cut off all my means and connections [= means
of support and relationships of love/friendship]." Lab., 301/
16: bal mg tadhakkaru min nawira wa qad na'at/wa taqattaCat
asb.ibuhg wa rimimuhi, "What is there to remember [lit:
what would you remember] of Nawir now that she has gone
away and all of her bonds-strong and weak-are broken?"
(Rimirm ["old, that which is withering away"] stands for weak
bonds; asb~b, by contrast, represents strong bonds. Nawir is
the name of a woman, but is sometimes used as an Calam for
women in general, meaning a chaste/modest woman [Aq.,
2:1357: al-mar'atu n-nafiru mina r-raybatil; cf. the name
Sadif, in n. at 371 (N'Y) I [see also n. at 322 (KTB) 1.2.a.ii]).
2. + PREP [bayna]
*la qad taqattaCa baynakum, The bond between you has been
broken completely: 6:94.
Habl ("chord") is the implied subject of the verb taqattaCa.
Tad., 2:489. See also Maj., 1:200; Kash., 2:28: TaqattaCa
baynakum: waqaca t.taqa tuCu baynakum . .. Cal  isn5di i-fiCl
ill masdarih-. . . ).
Cf. Ham., 2:589/3, and Imr., 62/21.
3. + OBJ + PREP [baynal
taqattaCiJ amrahum baynahum, (of people) to develop serious
differences among themselves, be split on an issue: 21:93; 23:53.
Aq., 2:1014; Kash., 3:21, 49.
314. QCD
1. qaCada
1. VB
qaCada:
i. to hang back, stay behind: 3:168; 4:95 [thrice, all act pt]; 5:24
[act pt; n.]; 9:46/ [twice, once mas], 81 [mas; n.], 83 [twice, once
mas], 86 [act pt], 90.


Qif

283

In these verses, qaCada is used in the sense of refraining
from taking part in battle (e.g. 9:81, bi maqcadihim = bi
quC5dihim Cani I-ghazwi [Kash., 2:165]).
5:24: In this verse (inni hihung qgCidina), qaCada probab-
ly also carries (because of the use of the word hihuna) the
simpler meaning, "to stay/sit [in a particular physical loca-
tion]" (= "We are going to stay here/in this place).
Bashimah ibn cAmr, Mufadd., 89/33: wa li taqCudi wa
bikum munnatun, "Do not sit back when you have the power
[to fight the enemy]." Also, D. al-Khaw., 221/1 [no. 294].
ii. qaCadati 1-mar'atu, (of a woman) to be old: 24:60 [act pt].
ZamakhsharT (Asgs, 516) explains imra'ah qgcidah as:
kab7ratun qaCadat Cani I-haydi wa I-azwaji. Also, Kash., 3:84.
2. + PREP [a. l5m; b. mac]
a. qaCada lah:
i. to lie in wait/in ambush for sb: 7:16; 9:5.
Imr., 186/8: wa in taqtufing naqtulkum/wa in taqCudi li
damin naqCucf, "If you kill us, we, too, shall kill you; and if
you lie in wait in order to shed blood, we, too, shall lie in
wait." in another verse (ibid., 73/4) lmru' al-Qays describes
how he and his companions "lay in wait for"-i.e. sat watch-
ing-the lightning on a rainy night; Nib., 187/3, and Lab., 29/
16, are similar.
ii. qaCada ii s-samCi, to position oneself in order to eavesdrop [lit:
to sit down in order to hear]: 72:99.
b. qaCada maCah, to sit in sb's company, associate with sb:
4:140; 6:68.
3. + HAL
qaCada kadha, to become so and so:
*fa taqCuda madhmiman makhdhilan, Otherwise you will be
reduced to the state of one reproached and forsaken: 17:22.
Also: 17:29.
QaCada in these verses means sara. Kash., 2:356, 359. Cf.
2 ('TY) 1.4, and 134 (RDD) VIIl.2.


Qif

284

315. QFW
I. qafg
+ OBJ
qafrhu, to pursue sth, fasten on sth:
*wa 15 taqfu m5 laysa laka bihT Cilmun, And do not busy/concern
yourself with what you have no knowledge of: 17:36.
That is, do not accept or believe things without ascertain-
ing their truth. The prohibition pertains to slander, false ac-
cusations of unchastity, etc. Tad., 3:746. Also, Kash., 2:360;
Muf., 410: Ay l tahkum bi i-qiyifati wa z-zanni.
II. qaff i
+ PREP [b5]
qaffa bih'7, to send sb in the wake [of sb]:
*wa qaffayni min baCdihT bi r-rusuli, And We sent, after him
[Moses], many prophets: 2:87.
Also: 5:46; 57:27 [twice].
Qaffaytu bihT Cal atharih7, "I sent/dispatched him in the
wake of that person." Asis, 518. Also, Kash., 1:80, 342.
316. QLB
II. qallaba
1. + OBJ
qallabahJ:
i. *wa nuqallibu af'idatahum wa abs5rahum, And We shall invert
their hearts and eyes [= shall render them incapable of accepting the
truth]: 6:110.
See Kash., 2:35.
ii. qallaba I-amra: 9:48: see 2.b below.
2. + OBJ + PREP [a. CaI5; b. lim]
a. qallaba kaffayhi Calayhi, to wring one's hands over sth:
*fa asbaha yuqallibu kaffayhi Cali m5 anfaqa fihi, And so he be-
came one wringing his hands over what he had spent on it [garden]:
18:42.


Qf

285

Kash., 2:391.
Cf. 260 (cDD) 1.1.
b. qallaba lahi I-amra, to present sth to sb in a changed/distorted
form: 9:48.
Kash., 2:155.
V. taqallaba
1. VB
taqallaba:
i. to move about:
*aw ya'khudhahum if taqallubihim, Or that He should seize
them as they are moving about: 16:46.
*wa lIhu yaClamu mutaqallabakum wa mathw5kum, And God
knows about your haunts and retreats: 47:19.
ii. to move quickly/violently:
*yawman tataqallabu fKhi l-qulbu wa I-absir5, The day hearts
will leap up and down and eyes will roll [in panic]: 24:37.
The taqallub of which the verse speaks may be physical or
psychological in character. See Kash., 3:78.
Taqallaba caig firgshihT, "to toss and tumrn in one's bed."
Aq., 2:1028.
2. + PREP [iT]
i. taqallaba fhi:
(a) taqallaba if 1-baladi, to move about in the land:
*15 yaghurrannaka taqallubu IladhTna kafar if i1-bilhidi, The dis-
believers' comings and goings [ activies] in the land must not
deceive you: 3:196.
Also: 40:4.
The following remark, made by lslihT on 3:196, applies to
40:4 as well: "Taqallub means 'to come and go, move about.'
The context, moreover, lends to the word implications of
pride, conceit, and hauteur. In this verse, as the context indi-
cates, the word signifies the total and uncircumscribed power
the unbelievers, as against the Muslims, at that time enjoyed
in the administration of the land." Tad., 1:834.


Qgf

286

(b) *wa taqallubaka 17 s-sSjidna, And [He watches] your movement
among those who bow down [before God]: 26:219.
ii. *qad narg taqalluba wajhika f7 s-sam5'i, We have been watching
you turning your face continually toward the heaven: 2:144.
The use of F instead of the expected iii is significant: it
gives the kind of emphasis called wughi3l or tawaghghul. The
Prophet turned his face toward the heaven so often that it
became appropriate to say that his face was in the heaven.
Cf. ZamakhsharT (Kash., 1:100), who explains 7 s-sam5'i as: fT
jihati s-sama'i.
Qad nari, incidentally, is to be construed as qad kunni
nara, the omission of kina before the imperfect being a
familiar feature of Classical Arabic. Tad., 1:324.
VII. inqalaba
1. VB
inqalaba, to end up [in a certain state]:
*wa sa yaclamu Iladh7na zalam5 ayya munqalabin yanqalibna,
And the iniquitous shall soon find out where they are going to end
up: 26:227.
Ayya munqalabin in the verse qualifies a masdar (= in-
qiliban) that is understood. cUkb., 2:170.
Hass., 171/[1].
2. + PREP [Cala]
i. inqalaba Calg Caqibayhi, to retrace one's steps [= backslide]:
3:144 [twice].
Tad., 1:787: "Here the expression means: to abandon Is-
lam and go back to the ways of the Ihiliyyah." Also, Kash.,
1:221.
Cf. Hass., 68/13].
See also 134 (RDD) VIllI.1.a.i(b), and 391 (NKS) 1.
ii. inqalaba cali wajhih, to do an aboutface: 22:11.
3. + HAL
inqalaba kadhi, to be reduced to/end up in a certain state:
*fa tanqalib3 khisirTna, And you will end up as losers: 3:149;
5:21.
*fa ghulib5 hunilika wa nqalab5 sighir7na, And so they were
defeated there, and were humiliated: 7:119.


Qf

287

Also: 3:127.
317. QLL
IV. aqalla
+ OBJ
aqalla sh-shay'a, to lift sth easily [= as if it had little weight]:
*hatt5 idh5 aqallat sahliban thiqilan, Until, when they [winds]
carry heavy clouds: 7:57.
Muf., 410.
Qalla/aqalla/istaqalla sh-shay'a, "to lift/carry sth"; lahJ mg
aqallati I-ghabri'u wa mg azallati s-sami'u, "He possesses all
that the earth holds and all that the sky casts a shadow over
[= everything]." Aq., 2:1034. A quilah ("large pitcher/jar") is
so called because it holds the amount of water that a man
can carry. Asis, 521; also, Aq., 2:1034. Nib., 162/17 (also
quoted in Asis, 521)
318. QMH
IV. aqmaha
+ OBJ
*fa hum muqmahna, And so their heads are [left in a] raised
[position]: 36:8.
Muqmah is a camel whose head has been raised and tied
backward, so that its neck remains at a certain angle and can-
not be moved up or down. The same is the case with a per-
son whose neck is put in chains. The verse depicts a man
who is filled with pride and so does not reflect on the signs
of God or listen to the words of guidance-he is like a muq-
mah camel, which cannot see beyond a certain point. The
verse at once describes pride and its punishment: the person
in question is unwilling to reflect on the divine message (i.e.
he chose to be muqmah), and so God has rendered him in-
capable of such reflection (i.e. God made him one). See
Tad., 5:400. Also, Asis, 522; Aq., 2:1036.


Qf

288

319. QWL
I. qa la
1. + PREP [Iam]
In 10:77, qIla lahi has been used in a special sense: to find fault
with sth, pick holes in sth, dispraise/decry sth:
*a taq5Ilna li 1-haqqi lammi ji'akum, Do you make disparaging
remarks about the truth now that it has reached you?
Following ZamakhsharT (Kash., 2:198), who compares the
use of q5la in this verse with the use of dhakara in 21:60 (see
122 (DhKR) l.1.ii).
2. + OBJ + PREP [cagi]
qalah3 calayhi, to attribute sth to sb falsely:
*am taqilana Calg Iluhi mg i taclamna, Or are you attributing
false things to God, things you have no knowledge of? 2:80.
*an IS aqila calI Ilahi illu 1-haqqa, That I shall not attribute to
God anything false- [that I shall attribute to Him] only that which is
true: 7:105 [n.]
Also: 2:169; 3:75, 78; 4:156 [mas], 171 [n.]; 6:93; 7:28, 33, 169
[n.]; 10:68; 72:4, 5.
4:171 and 7:169: See this note, below.
7:105: With qila Calayhi meaning "to disparage sth," the
ili5 in this verse becomes disjunctive. The same holds for
4:171 and 7:169. For haqTqun Calayhi, see Aq., 1:215.
J~bir ibn R5ln, Ham., 1:234/1: la Camruka mu akhzu idhi
mu nasabtanT/idh5 lam taqul butlan Calayya wa 15 maynig, "By
your life, I am not ashamed when you mention my ancestors,
as long as you do not attribute to me things that are false
and wrong." Cf. Nib., 49/20.
See also V below.
V. taqawwala
+ OBJ + PREP [cali]
taqawwala Calayhi sh-shay'a, to ascribe sth to sb falsely: 69:44.
Hass., 451/[1].
See also 1.2 above.


Qf

289

320. QWM
1. q 5ma
1. VB
qama:
i. to be firmly in place:
*wa min ay5tihT an taquma s-sam5'u wa I-ardu bi amrih, And
among His signs is this, that, by His command, the heaven and the
earth are set firmly in place: 30:25.
ii. (of a witness) to [rise in order to] give testimony:
*yawma yaqimu l-ash'hidu, The day the witnesses will [rise and]
give testimony: 40:51.
The literal meaning, "to stand up," may or may not apply,
the essential meaning being: to present testimony.
iii. to be upright/righteous:
*min ahli 1-kit~ibi ummatun qa'imatun, Among the People of the
Book is an upright group: 3:113.
This meaning of q5ma arises from expressions like aqamtu
I-Cida fa q5ma, "I straightened the stick, and it became
straight." Kash., 1:211. "Ummah qi'imah, that is, the group
which is true to the covenant of God and His Shar7cah."
Tad., 1:765.
iv. to take place, occur:
qmati s-siCatu, (of the Last Hour) to arrive/come about: 30:12,
14, 55; 40:46; 45:27.
Also: 18:36 [act pt]; 41:50 [act pt].
*yawma yaqimu l-hisabu, On the day the Reckoning takes
place: 14:41.
Kash., 2:306 (on 14:41).
2. + PREP [a. Cali; b. b5i'; c. il]
a. q5ma Calayhi:
i. to stand on sth, be supported by sth:
*aw taraktumihi q5'imatan CalI uslihi, Or [the trees which]
you left standing on their trunks [= did not cut down]: 59:5.
ii. to stand over sb, keep an eye on sb:


Qif

290

*il m~i dumta Calayhi qi'iman, Unless you were to stand over
him [and demand the return of what you have entrusted to him]: 3:75
[n.].
Also: 13:33 [act pt].
3:75: In translating the verse, I have taken the phrase mi
dumta Calayhi qi'iman as a hil, though it may be taken (as it
is by ZamakhsharTf [Kash., 1:196]) as a zarf, which would yield
a slightly different different meaning. See CUkb., 1:140.
Qgma Cali ghar7mih7, "to ask the debtor to repay the
loan." Asis, 529. Htim at-T'r, 305/1: wa Cidhilatin q5mat
Calayya talmun7i/ka'annT idlhi aCtaytu mif1 adfmuhi, "Many a
reproving woman has stood over me [reproving me for my
generosity], as if, in giving away my wealth, I do her wrong."
iii. to take care of/look after sb:
*ar-rijilu qawwamuna Calg n-nisa'i, Men are in charge of/
custodians of women: 4:34.
Q$ma Calayhi represents a combination of the meanings
of protection, maintenance, and custodianship. Tad., 2:63.
Cf. Kash., 1:266.
b. qima bihT:
i. qima bi 1-qisti, to act justly, establish justice: 3:18; 4:135 [act pt];
5:8 [act pt]; 57:25.
ii. qama bi shahidatih7, to fulfill one's obligations: 70:33 [act pt].
Q5ma bi amrin, "to undertake to do sth." Aq., 2:1053.
The word shahidah in this verse has been used in a wide
sense, covering as it does all one's undertakings and respon-
sibilities, small or big. Tad., 7:576.
cAnt., 21/[2]; lbn Muq., 139/40, 176/31.
c. qima il5 sh-shay'i, to get up and move toward sth, tumrn one's
attention to sth:
*wa idhi qim    il5 s-saliti, And when they get up to perform the
prayer: 4:142.
Also: 5:6.
Tadm7n of qasada. Tad., 2:241.
Ham., 4:1569/2: fa qumtu ilayhi musriCan fa ghanimtuh/
makhifata qawm7 an yafiz5 bihT qablh, "So I got up and went
to him [guest] in a hurry and served him, lest others from


Q5f

291

among my people should claim him [and get to serve him]
first." Ibid., 4:1797/2: qawmun idhg suwwita yawma n-nizill
q5m5 i15 1-jurdi l-lahaim7m7, '"T'hey are a people who, when
shouts are raised on the day of confrontation, betake them-
selves to excellent, short-haired horses." Also, ibid., 1:304/1;
3:1310/2; 4:1698/7; Mufadd., 285/51.
3. + ZARF
q ma maqama fulinin, to serve as a substitute for sb: 5:107.
CAnt., 239/[2].
4. + PREP [Iam] + PREP [bil
qama lahu bi 1-qist, to treat sb fairly, deal justly with sb: 4:127.
The verse instructs the leaders of the community to look
after the orphans, making sure that their rights are properly
protected. Kash., 1:302.
IV. aqama
1. VB
aqgma, to persist, last:
*wa lahum Cadhibun muq7mun, And a lasting punishment is in
store for them: 5:37; 9:68.
*wa innah5 la bi sabTlin muqimin, And they [towns] are located
by a highway: 15:76 [n.].
Also: 9:21; 11:39; 39:40; 42:45. [All active participles.]
15:76: Sab7l muq7m is "a thoroughfare, a frequented road."
Tad., 4:617. This meaning is related to the meaning, "to per-
sist, last": a road that lasts for a long time becomes a well-
frequented road; conversely, a well-frequented road lasts for
a long time.
2. + OBJ
i. to set sth up:
aq5ma l-jidara, to repair a wall: 18:77.
ii. to establish sth:
(a) aq5ma s-salita, to establish the prayer: 2:3, 43, 83, 110, 177,
277; 4:77, 103, 162 [act pt]; 5:12, 55; 6:72; 8:3; 7:170; 9:5, 11, 18, 71;
10:87; 11:114; 13:22; 14:31, 37, 40 [act pt]; 17:78; 20:14; 21:73 [mas];
22:35 [act pt], 41, 78; 24:37 [mas], 56; 27:3; 29:45; 30:31; 31:4, 17;
33:33; 35:18, 29; 42:38; 58:13; 73:20; 98:5.


Qf

292

Aqima sh-shay'a, "to perpetuate sth, cause sth to last/
continue." Asis, 528.
(b) aqima d-diTna, to practice/establish a religion: 42:13.
(c) *wa law annahum aqm3 t-tawrata wa 1-injila, And had they es-
tablished [ adhered to/implemented] the Torah and the Evangel:
5:66.
Also: 5:68.
Kash., 1:352.
(d) aqima hudda lHi5hi, to observe/carry out the injunctions of
God: 2:229, 230.
(e) aq5ma sh-shahidata, to bear [lit: establish] witness: 65:2.
See Tad., 7:438-39.
(f) aqima 1-wazna:
(i) to measure weight:
*wa aqTm5 I-wazna bi 1-qisi, And weigh [things] correctly/justly/
honestly: 55:9.
(ii) 18:105: see 3.b.iii below.
(g) aqima wajhah5: 7:29: see 3.a below.
3. + OBJ + PREP [a. il5; b. l5m]
a. aqima wajhah5 ilayhi, to turn toward sth, face in a certain direc-
tion:
*wa aqrm   wuj~hakum   Cinda kulli masjidin, And, in every
mosque, turn your faces [toward God alone]: 7:29 [prep phr und; n.].
In this verse a phrase like i1i llihi wahdah5 is understood
after wujihakum. Tad., 2:626. See also Kash., 2:60.
b. aqimah5 lahf:
i. aq5ma lahumu s-salkta, to lead people in the prayer [lit: to es-
tablish the prayer for people]: 4:102.
ii. aqima wajhah5 lah3, to turn toward sth in loyalty/devotion:
10:105; 30:30 [n.], 43.
Aq5ma wajhahi lah5 carries the meaning of resolution
and single-mindedness. For example, ZamakhsharT (Kash.,
3:204) explains 30:30: Fa qawwim wajhaka lah5 wa caddilhu


Q5f29

293

ghayra multafitin Canhu yaminan wa /5 shimgIan; wa huwa
tamthli7un Ii iqb~Jih7 cali d-cfini wa stiqiimatihi Calayhi wa
thab~tihTp wa htimn~rih7 bi asb~bihT Cf. nasaba Iahii wajhah3,
as in KaCb, 137/[11, where the poet speaks of facing resolutely
the ordeal of the heat of the noon.
iii. aqirna Iah3 waznan, to attach worth/importance to sb/sth:
18:105.
X. istaqama
1. VB
istaqama:
L. to take the Straight Path: 81:28.
Hi. to persevere, hold one's ground: 10:89; 11:112; 41:30; 42:15;
46:13.
2. + PREP [a. CaIi; b. if5; c. 15m]
a. istaq~ima CaIi I-amri, to stick to a practice:
*wa an lawi staqa-m5 CahI t-tar7qati, And that if they had stuck to
the Path: 72:16.
b. istaq~ma ilayhi, to turn to sb in devotion: 41:6.
Tadmriin of tawajjaha. See Aq., 2:1054. Also, Kash., 3:383:
Fa staq-imi ilayhi: fa stawi3 ilayhi bi t-awlidi wa ikhtisi I-
cibidati.
c. istaq~ima Iahi3, to deal honestly/fairly with sb:
*fa Ma- staqimi3 lakum fa staq'im3 lakum, So, as long as they
deal honestly/fairly with you, deal honestly/fairly with them: 9:7.
Kash., 2:140: Fa mg staqgm5 lakum Cali I.Cahdi.



KAF

321. KBR
I. kabura
1. VB
kabura I-amru:
i. (of a task) to be difficult:
*la khalqu s-samiwiti wa 1-ardi akbaru min khalqi n-n.isi, In-
deed, creating the heavens and the earth is a more difficult task than
creating mankind: 40:57.
*fa qad sa'al misi akbara min dhilika, Of Moses they made an
even bigger demand: 4:153.
Also: 2:45 [act pt; n. to 2.a below], 143 [act pt; n. to 2.a. below].
ii. (of a matter) to be serious/grave:
*qul qit ilun fIThi kabTrun wa ikhriju ahlih7 minhu akbaru cinda
15ihi wa 1-fitnatu akbaru mina 1-qatli, Say, 'Fighting in it [Makkan
sanctuary] is a serious offense; and expelling its residents from it is a
more serious offense in the eyes of God; and making mischief/causing
corruption is a more serious offense than killing': 2:217.
*wa m5 tukhff sudiruhum akbaru, And that which is concealed
in their hearts is worse/more heinous: 3:118.
2. + PREP [a. cali; b. 17]
a. kabura Calayhi I-amru, (of sth) to be/become difficult for/
unbearable to sb:
*wa innah I la kabTratun ill Cali l-khishicna, And it [praying/
praying and showing perseverance] is a difficult thing to do, except for
those who are humble: 2:45 [n.].

295


Kif

296

*wa in k5na kabura Calayka iCraduhum, And should their apathy
be too much for you to take: 6:35.
*in kana kabura Calaykum maqm7, if my stay [in your midst] has
become unbearable to you: 10:71.
Also: 2:143 [act pt; n.]; 42:13.
Kash., 1:66; 2:197.
2:45 and 143: The complete underlying construction in
these verses is: innahO kab7run wa likin laysa bi kab7rin cai
fulinin. Of this, the first part (innah kab7run] belongs at 1.a
above and is cited there; it is the second part (wa likin...
ful5nin) which belongs at 2.a. The pronoun in innah5 in 2:45
may refer to "prayer" or to "prayer" and "perseverance" both.
b. kabura sh-shay'u f5 nafsihT, to consider sth to be momentous/
awesome/formidable:
*qul kn5 hijaratan aw hadTdan aw khalqan min m5 yakburu fl
sudrikum, Say, 'Turn into stones or iron, or into something that
strikes you as being prodigious [and hence more difficult to restore to
life]': 17:51.
3. + TAMYIZ
*kaburat kalimatan takhruju min afwahihim, it is an outrageous
statement that is coming out of their mouths 18:5.
*kabura maqtan cinda lShi, it is a most detestable thing in the
eyes of God: 40:35; 61:3.
IV. akbara
+ OBJ
akbarah, to regard sth as being awesome/overwhelming:
*fa lamm5 ra'aynah5 akbarnah3, When they saw him, they were
overwhelmed by him: 12:31.
X. istakbara
+ PREP [a. Can; b. bil
a. istakbara Cani sh-shay'i, to tumrn away from sth in pride, dismiss/
reject sth haughtily: 6:93; 7:36, 40, 206; 21:19; 40:60.
Tadrnn of aCrada.
4:172 (wa man yastankif Can CibgdatihT wa yastakbir) is not
listed here because there is no need to posit the omission of
the preposition Can after yastakbir in it.


Kf

297

b. istakbara bihT, to scorn sth out of pride: 23:67.
TadrnmTn of istahza'a. Tad., 4:467.
322. KTB
I. kataba
1. + OBJ
katabah5:
i. to make a note of sth: 3:181; 4:81; 19:79; 21:94 [act pt]; 36:12;
43:19.
In these verses, although the actual act of writing is per-
haps not excluded, the emphasis falls on "keeping sth in
mind" (cf., e.g., Kash., 1:234 [on 3:181]). The verses in which
the act of writing is chiefly implied (such as 10:21) have not
been listed.
ii. to lay sth down, decree/ordain sth:
*kataba llahu la aghlibanna ana wa rusufl, God has laid it
down-that I [God] shall triumph, and [so shall] My messengers:
58:21.
Also: 21:105 [n.]
21:105: The use of the word kataba in this verse at once
carries a literal ("to write") and a metaphorical meaning ("to
ordain").
2. + OBJ + PREP [a. calI; b. f7; c. 1im; d. maCa]
a. katabah3 calayhi:
i. to bind/obligate sb to do sth:
*kutiba calaykumu I-qitilu, Fighting has been made obligatory
upon you: 2:216.
*kataba Cal5 nafsihi r-rahmata, He has made it incumbent upon
Himself to show mercy: 6:12 [n.].
*kutiba Calayhi annahD man tawallihu fa annah5 yudilluhC, He
[Satan] is charged with this, that whomever he befriends he shall mis-
lead: 22:4 [n.].


Kif

298

Also: 2:178 [pass], 180 [pass], 183 [twice, both pass], 246 [twice,
both pass]; 4:25 [mas; n.], 66, 77 [twice, once pass], 103 [mas; n.];
5:32, 45; 6:54; 57:27.
4:25: Kitib in this verse is a mafC5l mutlaq, and the com-
plete construction would be: Kataba ihu dhilika calaykum
kitiban. Kash., 1:261.
4:103: Kit5b in this verse is a masdar that has been used in
the sense of the passive participle, makt5b ("obligatory").
The verse has been categorized + OBJ + PREP because the
underlying form of the word kitib (= maktib) is katabah5 (+
OBJ), the underlying form of kit5ban calayhi (= makt~ban
Calayhi) thus being katabahi calayhi (+ OBJ + PREP).
6:12: Kash., 2:5.
22:4: See Tad., 4:348.
ii. to predestine sth for sb:
*Ia baraza Iladh7na kutiba calayhimu i-qatlu il  madiicihim,
Those who were predestined to be killed would have gone out to
their [designated] falling-places: 3:154.
*wa law 1i an kataba lihu calayhimu 1-jalf'a, Had God not
foredoomed them to exile: 59:3.
Shamm., 312/12: wa inn[ CadinT cankumO ghayra m5qitin/
nawar-ni maktibun calayya bugh5humi, "Two shy/bashful
women [lit: two Nawir's] have turned me away from you-
not that I hate you-and it is destined that I should seek
them." (On Nawir, see n. to 313 (QTc) V.1.ii.)
b. katabah fThi, to entrench sth in sth:
*ul'ika kataba ihu t7 qul5bihimu 1-Tm5na, They are the ones on
whose hearts He has engraved faith [= in whose hearts God has
caused faith to become entrenched]: 58:22.
Suwayd ibn AbT iKahil, Mufadd., 399/61: kataba r-rahm5nu
wa 1-hamdu lahi/saCata I-akhlqi fng wa d-dalac, "God-
praise be to Him-has ingrained in us excellent qualities of
character and [the] ability [to perform great tasks]."
c. katabah5 Iahu:
i. to decree/ordain sth for sb:
*ma kutiba lahunna, That which has been decreed for them [
has been declared by God to be their right]: 4:127.


Kaf

299

*Ian yusTbani illi m5 kataba 15hu lani, We shall not be over-
taken by anything except what God has ordained for us: 9:51 [obj
und; n.j.
Also: 2:187 [obj und]; 5:21 [obj und]; 7:156 [twice].
In these verses, the meaning of writing is not excluded,
but perhaps the idea of "decreeing" (irrespective of whether
the decree is reduced to writing or not) is the primary one.
Cf. Kash., 1:331.
The verses imply that what is ordained or decreed for one
is good and beneficial. But then 9:51 would seem to be
problematic, for, in a context of "affliction," one would ex-
pect calg, rather than 1im, to be used with kataba. Righib's
comment (Muf., 424) is well-taken: The use of lim indicates
that the believers, who are the speakers in the verse, are con-
vinced that, coming from God, even suffering is in the final
analysis a blessing: . . . tanbThan anna kulla mi yusbuni
nacudduh5 nicmatan lang wa I nacudduhi    niqmatan
Calayna.
ii. to credit sth [e.g. a good deed] to sb's account:
*wa 1i yaqtacina wadiyan ill5 kutiba lahum, And not a valley do
they cross [in the way of God] but that it is credited to their account:
9:121.
Also: 9:120.
ZamakhsharT (Kash., 2:177) explains widiyan in this verse
as "a piece of land": Wa qad shiCa fF stiCmili 1-Carabi bi
maCni 1-ardi.
d. katabah5 maCahum, to count/include sb among certain people:
3:53; 5:83.
See also 248 (CDD) 1.2.
III. kitaba
+ OBJ
kataba 1-cabda, to make a freedom contract with a slave:
*wa Iladh7na yabtaghna 1-kitiba min m5 malakat aymanukum fa
katibihum, And those of your slaves who desire a freedom contract,
make a freedom contract with them: 24:33.

Kash., 3:75.


Kif

300

323. KDH
1. kadaha
+ PREP [ili]
kadaha ilayhi, to labor one's way to sth:
*innaka kadihun ilH5 rabbika kadhan, You have to labor your way
to your Lord: 84:6.
Tadm7n of mashildhahaba.
324. KDY
IV. akdi
akdi, to be stingy:
*wa acti qallian wa akd5, And he gives [in charity] only a little,
acting like a miser: 53:34.
Kadihu means: to stop someone from doing something
or divert him from it. Kudyah is a huge and hard rock that a
person cannot break-one, that is, which "stops" the digger
from proceeding with his work. Akdi I-hifiru means: the dig-
ger came face to face with a kudyah which stopped his work.
From this comes the expression, sa'alah5 fa akdi, "He asked
him for alms, but he gave little/behaved like a miser." See
Aq., 2:1072. Also, Kash., 4:41; Tad., 7:75.
325. KDhB
I. kadhaba
1. + OBJ
kadhabahu, to misperceive/misrepresent sth:
*mj kadhaba I-fuwidu m5 raa, What he [Prophet] saw his heart
did not misrepresent: 53:11.
Kadhabati 1-.caynu, "(of eyes) to misperceive"; Dh5 r-
Rummah: mg ti samcih7 kadhib3, "There is no fault in his
hearing [= he possesses a keen sense of hearing]." Aq.,
2:1072. Also, CAnt., 29/[3].
2. + PREP [CaI5]
kadhaba Calayhi:
i. to give the lie to sb:


Kif

301

*unzur kayfa kadhab3 Cali anfusihim, Look, how they have
given the lie to themselves: 6:24.
ii. to attribute sth to sb falsely:
*alladhTna kadhab Cai5 rabbihim, Those who have falsely at-
tributed things to their Lord: 11:18.
Also: 39:32, 60.
326. KRM
IV. akrama
+ OBJ
akrama mathwghu, to lodge sb with honor:
*akrimT mathwihu, Let him reside/live [with us] with honor [lit:
Make his place of stay honorable]: 12:21.
Kash., 2:248.
See also 62 (HSN) IV.
327. KSB
I. kasaba
1. VB
kasaba, to do [sth], perform [a deed/an action]:
*wa 19 taksibu kullu nafsin ill calayh5, Whatever a person does
he does on his own account: 6:164.
2. + OBJ
kasabah3, to do sth, perform a deed/an action:
*man kasaba sayyi'atan, Whoever commits an evil act: 2:81.
*lah5 m  kasabat wa lakum m5 kasabtum, They shall have [
shall be recompensed for] what they did, and you shall have what you
did: 2:134 [obj und in both], 141 [obj und in both].
*wa 15kin yu'Skhidhukum bi m5 kasabat qulbukum, He will,
however, call you to account for what your hearts have perpetrated
[= for oaths taken solemnly/oaths that have issued from the "heart"]:
2:225 [obj und].
*aw kasabat FT 7m.inihi khayran, Or [one] who has not per-
formed any good deeds [while] in a state of belief: 6:158.
*bi mi kasabat aydT n-nisi, On account of people's doings [lit:
on account of what people's hands have earned]: 30:41 [obj und; n.].


Kif

302

*wa mg tadrT nafsun mi dh taksibu ghadan, And no one knows
how he will perform/what he will do tomorrow: 31:34 [obj und; n].
*kullu mri'in bi mg kasaba rah7nun, Every man is held in pledge
for his actions [= is liable for his actions, will be saved or damned
depending upon his actions]: 52:21 [obj und].
*ma aghni Canhu mi kasaba, His deeds were of no avail to him:
111:2 [obj und; n.]
Also the following, in all of which, unless otherwise indicated,
the object is understood: 2:79, 202, 264, 281, 286; 3:25, 155, 161;
4:88, 111 [twice, obj pres in both], 112 [obj pres]; 5:38; 6:3, 70
[twice], 120 [obj pres], 129; 7:39, 96; 9:82, 95; 10:8, 27 [obj pres], 52;
13:33, 42; 14:18, 51; 15:84 [n.]; 18:58; 35:45; 36:65; 39:24, 48, 50 [n.],
51 [twice]; 40:17, 82 [n.]; 41:17; 42:22, 30, 34; 45:10 [n.], 14, 22;
74:38; 83:14.
Kasaba in the sense of "to eam [wealth, etc.]" occurs only
in a few verses: in 2:267 (not listed); probably in 2:79 (see
Kash., 1:78)-but not to the exclusion of the figurative mean-
ing; and possibly in 31:34 and 45:10. On 111:2 see this note,
below.
A number of verses, in which m5 is used and the verb has
no stated object (e.g. 2:225), may be categorized as a simple
VB construction if the mg is taken to be masdariyyah rather
than as a relative pronoun.
2:225: See Kash., 1:135.
15:84: M5 kin5 yaksib3na in this verse refers more specifi-
cally to material achievements-those of the Tham5d, who
had developed the art of building houses by carving into
mountains (vs. 83). Tad., 3:621.
30:41: Cf. bi mg qaddamat aydThim (303 (QDM) 11.2.i(b)).
31:34: See this note, above.
39:50: Here, as in 15:84 (see this note, above), mg kin3
yaksib~na refers to the material achievements which a defiant
nation, instead of regarding them as a gift from God, claims
to have made on its own (see vs. 49: innami it6tuh3 cal iil-
min). Tad., 5:596-98.
40:82 is similar to 15:84 and 39:50 (see this note, above).
45:10: See this note, above.
111:2: Wa mg kasaba refers to those actions which were to
Ab Lahab's mind good and honorable actions. The verse is
saying that neither his wealth (mg aghn5 Canhu mgluh5) nor
those of his actions which outwardly appeared to be good or
which he himself might have regarded as good (wa mg
kasaba) will be of any avail to him. Tad., 8:635.


Kf

303

VIII. i k tasaba
+ OBJ
iktasabah5, to do sth, perform a deed/an action:
*li kulli mri'in minhum ma ktasaba mina l-ithmi, Each of those
men has [= will be held responsible for] the evil he has committed:
24:11 [obj und].
*wa lladhTna yu'dhina 1-mu'minina wa 1-mu'min.iti bi ghayri ma
ktasab, And those who inflict hurt on believing men and women for
something they have not done: 33:58 [obj und].
Also: 2:286 [obj und]; 4:32 [twice; obj und in both].
328. KShF
I. kashafa
1. + OBJ
kashafa I-amra, to remove/eliminate sth:
*fa yakshifu m5 tadCina ilayhi in sh5'a, Then, if He wishes, He
relieves the distress you call upon Him to relieve you of: 6:41.
*wa yakshifu s-s3'a, And who relieves difficulties? 27:62.
Also: 6:17 [act pt]; 10:107 [act pt]; 17:56 [mas]; 21:84; 23:75;
39:38 [act pt]; 44:15 [act pt]; 53:58 [act pt; n.].
53:58: On kishifah, see Kash., 4:43.
2. + OBJ + PREP [Can]
kashafah3 Canhu:
i. to relieve/rid sb of sth:
*la in kashafta Canni r-rijza, If you deliver us from this punish-
ment: 7:134.
Also: 7:135; 10:12, 98; 16:54; 43:50; 44:12.
Burj ibn Mus'hir, Ham., 3:1272/2: rafactu bi ra'sih7 wa
kashaftu canhu/bi muCraqatin malimata man yalim5, "I raised
his head [= awoke him], and, by means of a pure wine,
removed from him the reproach of the reproachful." (With a
slight difference-fa' instead of wiw in the first hemistich-
the verse is also found in cAmr, 59/4.) Also, Acshi, 273/4;
Tar., 67/53.


Kif

304

ii. kashafa Canhu ghiti'h, to open sb's eyes, [literally: to remove
the veil/bandage from sb's eyes]: 50:22.
Jawwis al-KalbT, Ham., 3:1493/4: fa kam min am7rin qabla
marwina wa bnih7/kashafn5 ghit'a i1-ghammi Canhu fa absari,
"And many a ruler there has been before Marwin and his son
from whom we lifted the veil of distress, so that he was able
to spot [his way]." Also, Qays, 10/10.
iii. *yawma yukshafu Can siqin, The day people will be in a state of
panic [lit: the day the shank will be bared]: 68:42.
The idiom underlying the expression is, kashafati 1-harbu
Can siqihi, which means: the war became intense/violent-
literally, the war revealed its shanks. Sacd ibn M5lik, Ham.,
2:504/6: kashaftu lahum Can siqihi, "I showed them its [war's]
ferocity." Also, Hass., 395/[3]. The idiom arises from the
practice of warriors to tuck up their trousers when fighting.
Shanfar3 (Mufadd., 204/23), wa ta't ff1-cadiyya barizan nisfu
siqih, "She [a'abbata Sharran, who protected his com-
panions, is compared to a mother who takes solicitous care
of her children] attacks the enemy, with half of her leg show-
ing." Likewise, shammara th-thawba Can sgqayhi means
literally "to bare one's shanks" (Aq., 1:610), but the word
shammara (and also tashammara) is then used in expressions
(e.g. in a verse quoted by AnbrT, Mufadd., 205) signifying
getting to the battlefield or taking on some other important
task in all earnestness. Another, and in the present context
perhaps more pertinent, explanation of kashafati 1-harbu Can
siqihi is that, at a time of panic in a battle, women (who ac-
companied the warriors to the battlefield in order to boost
their morale) were forced to flee, and, as they fled, tucked up
their trousers, revealing their legs (Tad., 7:528; Kash., 4:130-
31). See, for example, Tar., 109/2, and B1Cith ibn Suraym,
Ham., 2:536/6; also, Tad., 7:528. Cf. the English expression,
"to go at it baldheaded."
In 27:44 (not listed) kashafa Canhu has a literal meaning.
329. KZM
1. kazama
+ OBJ
kazamah5:
i. to choke down sth [e.g. anger, sorrow]:


Kaf

305

*wa 1-kizimTna 1-ghayza, And those who suppress their anger:
3:134.
Also: 40:18 [act pt; obj und].
ii. kuzima, to be filled with grief:
*fa huwa kazTmun, And he [Jacob] became deeply despondent
[lit: oppressed with sorrow]: 12:84 [n.]
Also: 16:58; 43:17; 68:48 [pass pt]. [In 16:58 and 43:17, kazTm
= makzm.]
12:84: It is possible to take kaz7m in this verse as an active
or a passive participle (Bayd., 1:506); I have construed it as a
passive participle (= makzFm), taking kazamah 1-ghammu
rather than kazama 1-ghamma as the pattern construction. In-
cidentally, Jacob, who is called kaz7m in the verse, acted
more out of sorrow than anger, and it is therefore more ap-
propriate to supply the word ghamm rather than ghayz in the
pattern constructions; it would hardly be correct to say
(Kash., 2:271; Bayd, 1:506) that Jacob was filled with rage
(ghayz) at his sons. Further, as lslihT says (Tad., 3:494), the
use of the word kaz7m in the verse constitutes praise for
Jacob's patience: in spite of his great sorrow, he bore himself
with dignity, complaining to no one except God (vs. 86).
330. KFR
Ill. akfara
m5 akfarah5, How ungrateful he [man] is! 80:17.
M5 afCalah3 is one of the two patterns of afcil at-taCajjub.
331. KFF
I. kaffa
1. + OBJ
kaffah5:
i. to put a stop to sth, thwart sth:
*casi lhu an yakuffa ba'sa fladhTna kafar3, It is possible that
God will check the power of those who have disbelieved: 4:84.
ii. kaffa yadahJ, to stay sb's hands, keep sb from attacking [sb]:
4:77, 91.


Kf

306

2. + OBJ + PREP [Can]
i. kaffah3 Canhu, to prevent sb from attacking sb:
*wa idh kafaftu banT isrg'Tla Canka, And when I kept the Israelites
from you [Jesus]: 5:110.
Also: 21:39.
ii. kaffa yada fulanin Can fulanin, to prevent sb [lit: sb's hands] from
attacking/hurting sb:
*fa kaffa aydiyakum Canhum, But He kept them from laying
hands on you: 5:11.
Also: 48:20, 24.
Ham., 1521/2: l yaqbisu i-j5ru minhum fadla ngrihim7/wa 1i
tukaffu yadun Can hurmati I-j5r, "[They are so stingy that]
their neighbor may not even take/borrow from them fire they
can spare; nor are they barred [lit: nor are their hands stayed]
from violating the neighbor's honor." Ibid., 3:1524/3: a min-
hum antum3 fa akuffa Cankum, "Do you, too, belong to them,
so that I should spare you?" Also, ibid., 3:1198/3; 4:1712/1.
332. KFY
I. kaf 5
1. + PREP [bi']
*a wa lam yakfi bi rabbika annah3 Cali kulli shay'in shah7din, Is
it not sufficient that Your Lord is a witness to everything? 41:53.
2. + OBJ + OBJ
kafa-hu iyyihu, to suffice sb against/in respect of sb/sth:
*fa sa yakfikahumu lI5hu, God will suffice you against them:
2:137.
*inna kafaynika I-mustahzilna, We suffice you against those
who make mockery: 15:95.
*wa kafa lIhu 1-mu'minTna I-qitila, And God sufficed the
believers with respect to the war: 33:25.
3. + PREP [bi' + TAMYIZ
kafa bihT kadhi, (of sb/sth) to be sufficient/adequate in respect
of sth/for a certain purpose:
*wa kafi bi IIhi hasTban, And God will suffice as a reckoner:
4:6; 33:39.


KOf

307

*wa kafa bih7 ithman mubTnan, And that in itself constitutes a
flagrant sin: 4:50.
*wa kaf~ bi jahannama sacran, And hell will do for a flaming
fire: 4:55.
*kafr bi nafsika I-yawma Calayka has7ban, Today you will suffice
as your own reckoner [= reckoner of your own deeds]: 17:14.
Also: 4:45 [twice], 70, 79, 81, 132, 166, 171; 10:29; 13:43; 17:17,
65, 96; 21:47; 25:31, 58; 29:52; 33:3, 48; 46:8; 48:28.
Burj ibn Mus'hir at-T'T, Ham., 2:619/8: kafr bi i-qub5ri
sariman law racaytah , "Death [lit: graves] would have suf-
ficed as the severer [of relations between us], if only you had
waited for it [instead of severing the relations yourself]."
Umm Qays ad-Dabbiyyah, ibid., 3:1060/2: wa mash'hadin qad
kafayta l-ghi'ib7na bihi, "Many a scene [of dispute] there is [at
which] you have sufficed [as a representative of] those who
were absent." Also, ibid., 4:1631/1; Hit., 235/15.
333. KLB
II. kallaba
VB
kallaba, to train [an animal/bird to hunt]: 5:4 [act pt].
334. KWN
I. k5na
1. + PREDICATE
*wa mg kana hidh5 I-qur'l5nu an yuftar min dini llihi, This
Qur'an is not the kind [of book] that could have been forged without
God's knowledge [lit: in isolation from God]: 10:37.
2. + PREP [l5m]
i. *wa in yakun lahumu i1-haqqu, If the decision is [going to be] in
their favor: 24:49.
ii. The phrase mg kina lahi an yafCala kadha means "it is not for
him/appropriate for him to do so." It may not behoove a person to
do something for several reasons-because:
(a) it would be out of place for him to do so:
*fa m5 yakOnu laka an tatakabbara ffh5, It is not for you [Satan]
to be prideful in it [heaven]: 7:13.


Khf

308

That is, there is no room for pride in heaven.
(b) it is religiously/morally reprehensible for one/forbidden to one
to do so:
*wa mg yakinu lan5 an naC5da flha, And it is not right for us to
rejoin it [your faith]: 7:89.
*mi kna ii nabiyyin wa Iladh7na iman3 an yastaghfir li i-
mushrikTna, It is not appropriate for the Prophet and those who have
believed to ask forgiveness for the idolators: 9:113.
*wa mg k5na lakum an tu'dhD ras0la Ilihi wa 15 an tankih3 az.
wijah5 mmin baCdihT abadan, It is not allowed to you to cause suffering
to the Prophet of God, or to marry his wives after him, ever: 33:53.
Also: 2:114; 4:92; 5:116; 9:120; 12:38.
(c) one is far above doing sth:
*wa mg kana li nabiyyin an yaghulla, It is not for a prophet to
be perfidious: 3:161 [n.].
*mi kina ii nabiyyin an yakina lah asr5 . . . , It is not for a
prophet to take prisoners. . . : 8:67 [n.J.
*mi kana ii Ilahi an yattakhidha min waladin, God is far above
taking a child to Himself: 19:35.
3:161: That is, being fraudulent is incompatible with
prophethood. As ZamakhsharT (Kash., 1:226) says: M5 sahha
lah3 dhilika, yacnT anna n-nubuwwata tungf i1-ghul5ila.
8:67: Kash., 2:134. Also, Mir, 112-14.
(d) sth is too good for one to do/have, one does not enjoy a status
high enough to do sth:
*wa mi kana ii basharin an yukallimah  ilhihu illa wahyan aw
min wari'i hijabin . .. , It is not for a human being to be spoken to by
God except through revelation or from behind a curtain... : 42:51.
(e) one does not have the ability/power/means to do sth, it is not
possible for one to do sth:
*wa m5 k5na li nafsin an tamta ili bi idhni llihi, It is not pos-
sible for a person to die except by God's command: 10:100.
*ma kina lakum an tunbit shajaratahi, You do not have the
power to create their [gardens'] trees: 20:67.
(f) one is not authorized/entitled to do so:


Kif

309

*qul mi yakinu 17 an ubaddilah3 min tilqi'i nafs, Say, "It is not
given to me to change it [Qur'in] on my own": 10:15.
*wa mi kana li rasilin an ya'tiya bi iyatin ill bi idhni II hi, A
messenger does not have the right to produce/come up with even a
single verse-except with the permission of God: 13:38.
Also: 14:11.
iii. Mg kina ii yafCala (kadhg) is different from ii, and means that a
person is not/cannot be/would not be so and so-the idea being that:
(a) one is not in a position to do sth:
*wa mi kunni ii nahtadiya law li an hadani llihu, We would
not have been guided had it not been that God has guided us: 7:43.
*ma kina li ya'khudha akhahu IT dtni 1-maliki, He [Joseph] could
not have detained his brother according to the law of the king: 12:76
[n.].
Also: 9:70.
12:76: The use in this verse implies that Joseph would not
do so because, according to the law, he could not.
(b) it is not necessary for one to do sth:
*wa ma kana 1-mu'minna ii yanfiri kaffatan, It was not neces-
sary for all the believers to set out: 9:122.
(c) it is not one's way/practice to do sth:
*wa mi kina rabbuka li yuhlika -quri bi zulmin wa ahluhi mus-
lihna, And it is not the way of your Lord to destroy cities for the
wrongs committed, if their [cities'] people are willing to set things
right: 11:117.
*wa mi kina 15hu li yazlimahum, And God would not wrong
them: 29:40.
Also: 3:179 [n.]; 6:131; 30:9.
3:179: Translated at 406 (WDhR) 1.2.
(d) one is not the type to do such-and-such a thing or let such-and-
such a thing happen to him:
*qila lam akun Ii asjuda li basharin, He [Satan] said, 'I would
not/I am not one who would bow down to a human being': 15:33.


Kif

310

*wa mi kina 15hu Ii yuCjizahD min shay'in f s-samiwati wa Igi f
1-ardi, And God would not be thwarted [in His aims] by anything in the
heavens or in the earth: 35:44.
Also: 4:168 [n.]; 10:74 [n.]; 98:1 [n.]
4:168: This verse may also belong at c above.
10:74: That is, through their stubbornness, the disbelievers
lost their ability to believe, and no longer remained "the
type" that would believe.
98:1 is similar to 10:74.
iv. For m5 kina yanbagh7 lahD an yafCala kadha, see 24 (BGhY) VII.
335. KYL
I. k5la
+ OBJ
kalahu, to give [a measure of] weight: 83:3.
Kila lah, the original form, is frequently abbreviated to
kglahD (see Kash., 4:194). Cf. 408 (WZN). According to IsllhT
(Tad., 8:254), the verse, taken in context, does not refer sim-
ply to the weighing of products, but rather speaks, in a
general way, of giving people their rights. See also VIII,
below, 232 (TFF) II, and 450 (WZN) I.
VIII. ikt5la
+ PREP [Cali]
iktila Calayhi, to take/receive a measure from sb: 83:2.
According to IslOihT (Tad., 8:254), the verse makes refer-
ence to those who insist on getting their rights in full,
without, however, giving the same rights to others. See I
above, with n., 233 (TFF) 11, and 408 (WZN) 1.


LAM
336. LBTh
I. labitha
VB
mg labitha an faCala kadhi, to do sth without much delay:
*fa m5 labitha an jI'a bi Cijlin hanTdhin, And it was not long
before he came in with [meat of] a roasted calf: 11:69.
The construction is variously explained. cUkbafrT (2:42)
suggests five, or rather six, possibilities in all. Of these, the
first (interpreting labitha as ta'akhkhara and assuming that the
preposition can, which would go with ta'akhkhara, has been
omitted, yielding the construction: fa mg labitha Can an j5'a)
and the fourth (making an j5'a the subject of labitha, yielding
a construction equivalent in meaning to: fa ma abta'a
maT'uh3) seem more plausible than the rest; I have chosen
the fourth interpretation, hence the categorization of the
verse as VB.
Cil han7dh in the verse does not necessarily mean that
Abraham presented before his guests a whole roasted calf.
Tad., 3:403.
Ab I-Fadl al-KininT, Asm., 76/22: wa lan yalbatha 1-juhhlu
an yatahaddami/akhi 1-hilmi mg lam yastaCin bi jahri, "The
reckless will not hesitate to usurp what belongs to a forbear-
ing person, unless the latter himself seeks the help of a reck-
less person."

311


Lam

312

337. LBS
1. labasa
1. VB
*bal hum If labsin min khalqin jad7din, Rather, they are in a state
of doubt/uncertainty/confusion concerning a new creation: 50:15.
2. + OBJ
i. labasa I-amra, to confuse a matter:
*ma yalbis5na: 6:9: see 3.a below.
ii. labasahum, to cause people to become embroiled in quarrels:
*aw yalbisakum shiyaCan, Or that He should set you against one
another, divided into so many sects: 6:65.
Labasa here retains the sense of "to cause confusion" (cf i,
above), as the verse pictures a "confused struggle/fight."
3. + OBJ + PREP [a. Cal~i; b. b,']
a. labasa Calayhi I-amra, to make a matter doubtful for sb:
*wa la labasni Calayhim m5 yalbisina, And We would have con-
founded for them what they are trying to confound: 6:9 [obj und; n.j.
*wa Ii yalbis5 Calayhim dnahum, And so that they [false as-
sociates of God] may confound their religion for them: 6:137.
6:9: Kash., 2:5.
6:137: Kash., 2:42.
See also 270 (cMY) l.a.
b. labasa sh-shay'a bi sh-shay'i, to mix one thing up with another:
*wa I talbis5 i1-haqqa bi I-bitili, And do not mix truth up with
falsehood: 2:42.
*alladhTna lam yalbisi i7manahum bi zulmin, Those who have not
polluted their faith with any wrong: 6:82.
Also: 3:71.
338. L1)
1. lajja
+ PREP [fni
lajja iT I-amri, to persist in sth:


Lm

313

*la lajj 1 tughy5nihim, They would have persisted in their rebel-
liousness: 23:75.
*bal lajj t Cutuwwin wa nut-rin, Rather, they persisted in their
defiance and averseness: 67:21.
Lab., 3/1: ar, n-nafsa lajjat fT raja'in mukadhdhib7 "I see
that my self/soul continues to entertain false hopes."
(Mukadhdhib and mukadhdhab are two readings, making for
slightly different meanings. See commentary on the verse,
ibid.)
See also 269 (CMH) 1.2, and 353 (MDD) 1.2.a.
339. LHD
IV. alhada
+ PREP [a. F; b. ili]
a. alhada ffhi:
i. to misinterpret/distort sth:
*inna IladhTna yulhidna I y.itini, Indeed, those who are put-
ting a false construction on Our signs: 41:40.
ii. to blaspheme sth, be disrespectful/irreverent toward sth:
*wa dhar3 Iladhtna yulhid5na f asm 'ih7, And leave those alone
who blaspheme His names: 7:180.
Alhada FT asmg'i II/hi is to commit sacrilege against the
divine attributes, that is, to posit of God attributes that are
unbecoming of Him and cannot belong to Him. Tad., 2:775.
Aihada s-sahmu 1-hadafa, "(of an arrow) to fall to one side
of the target." Muf., 448. Also, Kash., 2:105-6; 3:392.
b. alhada ilayhi, to point/allude to sb/sth: 16:103.
340. LHF
IV. alhafa
VB
alhafa s-si'ilu, (of a beggar) to pester [sb] for alms: 2:273.
For a translation of the verse, see 161 (S'L) i.1.ii.
Lihif is anything one uses to wrap oneself in, e.g. a
blanket or quilt. Alhafa s-s5'ilu gives the picture of a begger
who wraps himself around another person and would not let


Lam

314

him go until he has given alms. See Tad., 1:580. Cf. "to stick
like a leech."
341. LHN
I. lahana
VB
lahana, to equivocate:
*wa la tacrifannahum FT lahni 1-qawli, And you will definitely
recognize them from the way they twist their words/speech: 47:30.
Lahana fl kaigmihT, "to mispronounce words/equivocate";
caraftu dh5iika ft lahni kalimih7, "I understood that from the
allusions he made in his speech/from the equivocal nature of
his talk." Asgs, 561-62. Also, Kash., 3:459; Tad., 6:422.
342. LZM
IV. alzama
+ OBJ + OBJ
alzamahi sh-shay'a:
i. to impose sth upon sth:
*a nulzimukumhg wa antum iah5 krihtna, Shall We force it
[divine mercy-i.e. revelation] upon you even if you should happen to
dislike it: 11:28.
ii. to bind sb to sth:
*wa alzamahum kalimata t-taqwg, And We bound them to/made
them stick to the Word of Piety: 48:26.
The kalimat at-taqwg is the declaration made by the Com-
panions before the Prophet, namely: RadiTtu bi IIhi rabban wa
bi muhammadin rasiIan wa bi I-islMimi c inan, "I am content in
taking God as my Lord, Muhammad as my prophet, and Is-
lam as my religion." Tad., 6:465. Cf. Kash., 3:467.
iii. *wa kulla insinin alzamnihu t'irah5 t7 CunuqihT, And around
every man's neck We have hung/fastened his fate [= We have bound
every man to his fate/destiny]: 17:13.
T5'ir, literally, "bird," came to be used in the sense of
"fate," since the Arabs used birds for purposes of omen-
taking and fortune-telling. Tad., 3:732.


Lim

315

343. LTF
V. talattafa
VB
talattafa, to be circumspect:
*wa 1-yatalattaf, And let him be circumspect [about it]: 18:19.
344. LGhW
I. iagh5
+ PREP [iJ
laghg fThi:
i. laghi (f qawlihT, to say sth without really meaning it:
*19 yu'akhidhukumu IhIhu bi I-laghwi Ff ayminikum, God will not
call you to account for the oaths you have sworn thoughtlessly: 2:225;
5:89.
ii. Iagh fiT kalami fulinin, to disturb sb in his speech:
*ia tasmaCi li hidha I-qur'ani wa 1-ghaw fihi, Do not listen to
this Qur'in; rather, create disturbance in it [  during its recitation]:
41:26.
That is, when the Prophet recites the Qur'in to people, try
to create confusion by heckling and hooting so that people
cannot hear the recitation of the Qur'in. Tad., 6:99.
345. LFF
VIII. iltaffa
+ PREP [b51
*wa I-taffati s-siqu bi s-s5qi, And [when, as a result of weakness]
shank twines around shank: 75:29.
Following FarihT (Majm., 217-18 [see also Kash., 4:166]).
The Qurinic passage in which this verse occurs describes a
man who is at death's door and cannot be saved by
physicians. A man in this state feels as if all strength has left
him; as he tries to walk, his legs entwine, and he cannot
walk. Cf. a similar description by Acsh5, 353/27: in wadacni
canhu bi baydi'a qafrin/aw qarann5 dhir5cahi bi wazTI, "[It
would make no difference to my sturdy camel] if I [lit: we]
were to relieve it of some load during [its journey throughi


Lam

316

an empty wilderness, or if I were to [run it fast and constantly
and thus] cause its forelegs to entwine its hindlegs."
Cf. "to be on one's last legs."
346. LFW
IV. alf5
+ OBJ + PREP [CaI ]
alfrhu CaI5 kadhi, to find sb practicing sth:
*qID bal nattabiCu m5 alfayng Calayhi aba'ani, They say, "We
would rather follow what we have found our forefathers practicing":
2:170.
See also 402 (WID) 1.3.a.
347. LQY
I. laqiya
+ OBJ
laqiyah3:
i. to feel/experience sth:
laqiya n-nasaba, to be tired/weary: 18:62.
lyis ibn al-Aratt, Ham., 3:1278/4: fa in yaku khayrun aw
yakun bacdu rihatin/fa innaka Igqin min ghummin wa mmin
karb7, "For [even] if there be any good or comfort [that be-
comes your lot], you are surely going to experiece sorrow
and pain." AI-Maclit al-Asado, Ham., 3:1382/1: ghayyadna min
Cabaritihinna wa quina 17/mg dh5 laq7ta mina I-hawi wa
laqTni, "They [women] wiped off [lit: caused to become less]
their tears and said to me, 'What [suffering] have you and we
seen in love!'" Also, M5lik ibn HarTm al-HamdnT, Asm., 63/7;
Farazdaq, Ham., 3:1208/2 (cited at 202 (ShMT) IV).
ii. to face [the consequences of] sth:
yalqa athiman, He shall face [the consequences of his] sin:
25:68.
Also: 19:59.
iii. to obtain/realize/acquire sth:
laqiya -l.waCda, to obtain/realize what is promised [to one]: 28:61
[act pt].


Lm

317

11. Iaqqa
+ OBJ + OBJ
laqq5hu sh-shay'a:
i. to cause sb to have/experience sth, grant sth to/bestow sth upon
sb:
*wa innaka la tulaqqa I-qur'ana min ladun hakimin Calimin, And
the Qur'an is being conveyed to you from an All-Wise, All-Knowing
Being: 27:6.
*wa 19 yulaqq5h5 illa s-s5birna, And it is granted only to those
who show perseverance: 28:80.
*Iaqq5hum nadratan wa surEran, He will bless them with joy and
happiness: 76:11.
Also: 41:35 [twice, both pass].
ii. laqqahu t-tahiyyata, to salute/greet sb:
*wa yulaqqawna fTh9 tahiyyatan wa saiiman, And in them [lofty
quarters of paradise] they will be accosted with "greetings!" and
"peace!": 25:75.
Iii.  5 q
+ OBJ
i. iqi i1-yawma, to come upon/see a day:
*hatt5 yul5q3 yawmahumu Iiadh7 y5Cadna, Until they come
upon the day they are being threatened with: 43:83; 70:42.
Also: 6:130; 7:51, 147; 23:33; 30:16; 32:14, 23 [pron; n.]; 39:71;
45:34; 52:45. [All masdars except 52:45.]
32:23: The antecedent of the pronoun is that "day of
revenge" or "day of punishment" of which vss. 21-23 have al-
ready warned. Tad., 5:169.
ii. 15q5 his5bah, to face one's reckoning: 69:20 [act pt].
IV. alq5
1. VB
aiq5:
i. (of a magician/sorcerer) to perform a feat/trick:
*imm5 an tuiqiya aw an nak~na awwala man alq5, Either you
perform your feat [first] or we shall be the first ones to do so: 20:65.


Lam

318

*fa kadhilika alqi s-sirmiriyyu, This is how the Samaritan per-
formed his trick: 20:87.
Also: 7:115 [twice, once act pt], 116 [twice]; 10:81; 20:66.
Tad., 2:722 (on 7:115-16).
See also 2.i below.
See also 373 (NBDh) l.1.ii.
ii. to plot/intrigue:
*fa yansakhu lhihu m5 yulqT sh-shaytanu, But God sets Satan's
machinations at naught/thwarts the schemes Satan devises: 22:52 [n.].
Also: 22:53.
Taking the mg in both verses as masdariyyah.
22:52: See also 3 below, with n.
2. + OBJ
alqahu:
i. (of a magician/sorcerer) to cast sth [e.g. ropes] in performing a
trick/feat:
*alqi m5 antum mulquna, Cast whatever you intend to cast:
10:80 [obj of act pt und]; 26:43 [obj of act pt und].
Also: 26:44.
7:107, 117; 26:45-Moses is the subject of the verb in all
three verses-are not listed because they seem to carry a
literal meaning: Moses does "throw" his staff, but, in doing
so, he is not acting like a magician. One could, however,
argue that his act of "throwing" the staff and the magicians'
performance of feats are at least formally alike. If this
reasoning is accepted, the three verses will have to be listed.
Two other verses, 27:10 and 28:31 (the subject of the verb in
them is again Moses) have only a literal meaning.
See also 1.i above, and 373 (NBDh) l.1.ii.
ii. to offer/present sth:
(a) alqg macdhiratan, to offer/present an excuse: 75:15.
(b) alqg s-salama, to capitulate/surrender: [lit: to offer peace (to
sb)]: 16:28.
See also 4.d.iv(a)(ii) below.
iii. alqi s-samca, to listen carefully, be all ears: 26:223; 50:37.


Lam

319

Each of the two verses has a different shade of meaning.
50:37 implies listening to words of guidance carefully and
with genuine interest. 26:223, on the other hand, is sarcastic.
It describes an Arabian soothsayer, who, in order to convince
his followers that he can make contact with the realm of
ghayb, goes into meditation, being all ears, as if expecting to
receive communications from that realm. Tad., 4:699-700.
See Hass., 477/[3].
iv. *wa alqayng ffh5 rawasiya, And in it [earth] We have installed
mountains: 15:19; 50:7.
Also: 16:15; 31:10.
v. alq5 i-aqlama, to draw lots by using marked arrows [lit: to cast
arrows]:
*wa m5 kunta ladayhim idh yulqina aqlimahum ayyuhum yak-
fulu maryama, And you were not with them when they were drawing
lots by means of arrows [lit: casting their arrows], [in order to decide]
who would take Mary as his ward: 3:44.
IslihT writes: "By aqlim is meant the arrows that are used
in drawing lots. The use of gambling arrows is forbidden in
the Shar7Cah, but there is no harm in using them for the pur-
pose of drawing lots. Drawing lots is a perfectly acceptable
way of reaching a decision in a situation where the claims of
the parties to a dispute are evenly matched . . . The [result of
the] drawing of lots is also taken to be indicative of the
divine will." Tad., 1:687. Incidentally, there may be wordplay
involved in the Qur'inic use of the word aqlgm, for qalam
(sing. of aqlgm) means "pen" as well as "arrow," and the
people who were trying to determine the question of Mary's
custody were scholars of the Torah and, as such, used pens
for writing the Torah, etc. Cf. Kash., 1:189: Hiya I-aqlimu llat
kins yaktubina bihi t-tawrita, ikhtir3hi ii I-qurCati tabarrukan
bihi.
Cf. 308 (QSM) X.
3. + PREP [ila]
alq5 i  -amri, to seek to sabotage a scheme/plan:
*wa m  arsaln5 min qablika min ras3lin wa i9 nabiyyin ill idh5
tamanna alqi sh-shaytnu f umniyyatihi, Never did We send before
you a messenger or a prophet but that, when he desired [to promote
the cause of God], Satan sought to defeat his hopes: 22:52.


Lim

320

Tad., 4:407. Nearly exact English idiomatic equivalents of
22:52 (and also of 22:53 [1.ii, above]) are: "to put a spoke in
sb's wheel" and "to throw a spanner into sb's works."
4. + OBJ + PREP [a. Cai5; b. bayna; c. 7; d. il]
a. alqihu Calayhi:
i. to cover sth with sth:
*wa alqaytu Calayka mahabbatan minni, And I have enveloped
you in my love: 20:39.
ii. to grant/give sth to sb:
*yulq7 r-riha min amrihT Cal man yashi'u min cib5dihT, He be-
stows the spirit [= revelation]-which belongs to [the category of] His
Phenomena/Matters-upon whomever from among His people He
likes: 40:15.
Min amrihT in the verse signifies that the revelation
belongs to a special category of divine matters, and, accord-
ingly, not everyone can comprehend its nature. See Tad.,
6:24-25; also, ibid., 3:783-84.
*fa law 1i ulqiya Calayhi aswiratun min dhahabin, Why, then,
were bracelets of gold not sent down upon him? 43:53.
*a ulqiya dh-dhikru Calayhi min baynin5, What, has the
Reminder [= revelation] been sent down upon him of all of us?:
54:25.
iii. to impose sth on sb, charge sb with sth:
*inni sa nulq Calayka qawlan thaqT7ilan, We shall soon lay on you
a heavy responsibility [lit: a weighty word] 73:5.
b. *wa alqayn5 baynahumu 1-cad5wata wa 1-baghd5'a, And We
sowed the seeds of dissension and hatred among them: 5:64.
c. alqi T qalbihT r-ruCba, to strike terror in sb's heart: 3:151; 8:12.
See also 304 (QDhF) 1.2.
d. alqihu ilayh:
i. to consign sth to sb:
(a) *wa 15 tuiql bi aycdTkum ii5 t-tahlukati, And do not-with your
own hands-consign yourselves to ruin: 2:195 [obj und].
2:195: I take wa li tulq5 anfusakum bi aydTkum i1i t-
tahlukati to be the complete construction, one of the pos-
sibilities suggested by Zamakhsharf (Kash., 1:119). On bi


Lim

321

aydTkum in the verse, cf. IslhT (Tad., 1:436): "The words bi
ayd7kum in 2:195 paint the picture of a man who, standing on
a height with his arms outstretched, is poised for a jump into
a river or a cavern below. Similar expressions have been
used by some Arab poets."
(b) *wa kalimatuh3 alqahi il maryama, And [Jesus is] His Word
which He consigned to Mary: 4:171.
ii. to convey/deliver sth to sb:
(a) *aw yuiq5 ilayhi kanzun, Or [why was not] a treasure supplied
to him? 25:8.
(b) alq5 ilayhi 1-kit5ba:
(i) to deliver a letter to sb: 27:28, 29 [pass].
(ii) to give a scripture to sb:
*wa m5 kunta tarj an yulq.i ilayka I-kit~ibu, You never expected
that a scripture would be given to you: 28:86.
iii. aiqi ilayhi 1-qawla, to say sth to sb: 16:86.
The verse implies that the angels will "throw" or "hurl"
their statements at the people of hell.
iv. to offer sth to sb:
(a) alq4i ilayhi s-salama:
(i) to capitulate/surrender to sb: 16:87.
That is, those who acted pridefully in their earthly life will,
on the Last Day, humbly submit to the verdict of God. Kash.,
3:340.
See also 2.ii(b) above.
(ii) to offer to make peace with sb: 4:90, 91.
Following lslihT (Tad., 2:130, 131, 132). The meaning, "to
make/offer to make peace with sb," fits the context better
than the meaning, "to capitulate/surrender to sb" (i, above;
cf. Kash., 1:289), though the two verses do imply that the of-
fer of peace is made because of a recognition of one's weak
position.
See also 2.ii(b) above.
(b) alq5 ilayhi s-salima, to greet sb with the [Islamic] greeting of
"peace!" 4:94.


Lam3

322

5. + PREP [ila] + PREP [bil
alqi ilayhi bi 1-mawaddati, to court/cultivate sb's friendship:
60:1.
Kash., 4:86; Tad., 7:324.
Cf. 166 (SRR) IV.
V. talaqq
1. VB
talaqqi, to record [sth]: 50:17.
2. + OBJ
talaqqihu, to receive/welcome sb: 21:103.
3. + OBJ + PREP [b99
*idh talaqqawnah5 bi alsinatikum, When you were passing it
[report] on from tongue to tongue [= receiving and communicating
the report uncritically]: 24:15.
As lslhT observes (Tad., 4:512 [cf. Kash., 3:66]), the
Qur'in is here criticizing those Muslims who accepted a cer-
tain report uncritically, receiving the report and passing it on
using their tongues-i.e. without subjecting it to scrutiny, the
proper instrument for receiving or accepting reports being
reason, not the tongue.
348. LMH
I. lamaha
1. + VB
lamaha I-basaru, (of eyes) to notice at a glance:
*wa ma amru s-s5cati iHi ka lamhi 1-basari, The bringing about
[lit: the matter] of the Hour is just like a twinkling of the eye [ it is
easy for God to bring about the hereafter]: 16:77.
2. + PREP
lamaha bi 1-basari, to take a glance:
*wa ma amrung illi w~hidatun ka lamhin bi 1-basari, And Our
command [to bring about the hereafter] will be given but once, [and
the hereafter will come about] like the twinkling of an eye: 54:50.
Lamahtuh5 bi basar7, "I glanced at him." Asis, 572. CAbd
Allah ibn ad-Dumaynah al-KhathcamT, Ham., 3:1264/7: wa


Lm

323

lamhin bi Caynayhg ka'anna wamdah~/wamTdu i1-hayi tuhdi li
najdin shaqg'iquh, "She cast a glance [at me], and its sparkle
was like the lightning of [life-giving] coulds whose portions
are being shown the way to Najd."
349. LMS
I. lamasa
+ OBJ
lamasah5, to feel about in order to learn the news of sth, check
sth out:
*wa anni lamasn5 s-sam5'a, And we checked out the heavens:
72:8.
Ham., 2:899/5: uigmu ca/ tabakkilwa almusuhO fa 15
ajiduh, "I am censured for crying over him. But I look for
him [lit: feel/grope around for him] and do not find him."
See also Kash., 4:146.
Ill. Iamasa
+ OBJ
lImasa 1-mar'ata, to have sexual intercourse with a woman: 4:43;
5:6.
See also 359 (MSS) 1.2.ii and Vi.
350. LHW
I. lah 5
VB
lah5 qalbuhJ, (of sb's heart) to be given to distractions/fun and
amusement: 21:3 [act pt].
Lah5 in this verse may be interpreted as lahi bihi ("to
divert/distract oneself with sth") or (Kash., 3:3) as Iah5 canhu
("to be heedless of sth"). The absence of a preposition sug-
gests both meanings equally strongly, and perhaps both are
intended, the first as the cause of the second: the dis-
believers are so given to play and amusement (lahi bih that
they neglect the divine message (lahi canhu).


Lam

324

351. LWY
I. lawa
1. + PREP [a. Cal; b. bil
a. lawg Calayhi, to turn around to take a look at sth:
*wa i talwina Cal  ahadin, And you did not [so much as] turn
around to take a look at anyone: 3:153.
"The expression fulInun I yalw7 Cai ahadin is used of a
person who beats a brisk retreat [and, in doing so, does not
even look back]." Muf., 457-58. Cf. ACsh5 Bhilah, Asm., 89/
4. Also, Imr., 62/22; Khim., 40/3. Hassin (197/5) uses the ex-
pression, combining the literal and the metaphorical mean-
ings: wa lam yalw Cala 1-hasabi t-talict, "And they [the flee-
ing Quraysh] did not look back on/to their noble stock of
old." Cf. also cAntarah (9/[6]), who uses it in a slightly dif-
ferent sense.
b. lawa bi lisinih, to mispronounce: 4:46.
See n. to 2 below.
2. + OBJ + PREP [b']
lawg lisinah5 bi sh-shay'i, to mispronounce sth:
*wa inna minhum la farTqan yalw3na alsinatahum bi 1-kitabi, And
among them is a group of people who mispronounces the Book [lit:
(they) twist their tongues in reading the Book]: 3:78.
Kash., 1:197: Yaftilfina alsinatahum bi qira'atih7 Cani s-sahihi
il5 1-rnmuharrafi. Also, ibid., 1:272 (on 4:46 [1.b, above]);'Tadc.,
1:730.
See also 1.b above, and 59 (HRF) 11.
If. la wwi
+ OBJ
laww-i ra'sah5, to shake one's head [in disbelief/indifference]:
*Iawwaw ru'sahum, They shake their heads: 63:5.
Aq., 2:1174; Kash., 4:101-2.
See also 384 (NGhD) IV.


Lm

325

352. LYN
1. lana
+ PREP [a. il5; b. im]
a. ina lahi, to be gentle/kind to sb:
*fa bi m5 rahmatin mina IIhi linta lahum, It is by God's grace
that you are gentle/kind to them: 3:159.
b. lina ilayhi, to become soft and incline toward sth:
*thumma taltnu julduhum wa qulibuhum ilH5 dhikri Ihihi, Then
their skins and hearts become soft and incline to the remembrance of
God: 39:23.
Tadmin of mila (Tad., 5:580) or sakana or itma'anna (Kash.,
3:345). Cf. 57:16 (an takhshaca qulhbuhurn Ii dhikri Iihi
[cited at 12 ('NY) I]).
IV. alina
+ OBJ + PREP [1im]
*wa alanni lah0 1-hadTda, And We made iron pliant for him
[David] [= We enabled him to forge materials from iron]: 34:10.



MIM
353. MDD
I. madda
1. + OBJ
maddahi:
i. to extend/add to/augment sth:
*wa I-bahru yamudduh5 min baCdihT sabCatu abhurin, And [if]
the ocean were to [become ink and its water supply was to] be aug-
mented by seven more oceans: 31:27.
Madda n-nahru, "(of the water of a river) to increase/
become abundant"; madda n-nahra nahrun ikharu "(of the
water in a river) to be augmented by the water of another
river." Muf., 464 (also ibid., 465); Asis, 585. See also Aq.,
2:1192. IslihT (Tad. 5:140 [cf. Kash., 3:215]) assumes the sup-
pression of the word midid ("ink") after al-bahr, making it
the counterpart of aqlim in the same verse, the complete
construction thus being: wa law anna mi fT i-ardi min
shajaratin aqlimun wa I-bahru mididun yamudduh ....
ii. to make sth abundant:
*wa jaCaltu lah3 milan mamddan, And I gave him great wealth:
74:12.
Asis, 586; Kash., 4:157.
iii. to intensify sth:
*wa zillin mamddin, And [they will enjoy] deep shades: 56:30.

327


MTm

328

Asgs, 586. Mamdid in this verse has the twin meanings of
"extending far" and "dark." Madda z-zilla (25:45) is not listed
because the verb madda has been' used in it in the literal
sense of physical extension, being opposed to sakana in the
same verse (wa law shi'a ila jaCalahD sikinan).
2. + PREP [15m]
*fa 1-yamdud lah5 r-rahminu maddan, Then let the Compas-
sionate One give him rope: 19:75.
Madda l-madyna, "to grant a respite to the debtor." Aq.,
2:1192. Kash., 2:421: Madda lah5 r-rahminu, yacnhT amhalah3
wa aml5 lah  T Il-cumuri.
3. + OBJ + PREP [a. IT; b. il5; c. Im]
a. maddah5 fT ghayyihT, to cause sb to become further misguided:
*wa yamudduhum fT tughyinihim, And He lets them grow in
their rebelliousness: 2:15.
Also: 7:202.
Kash., 1:35.
See also 269 (CMH) 1.2, 338 (LJJ) 1.
b. madda caynayhi il sh-shay'i, to cast one's eyes on sth:
*1i tamuddanna caynayka il5 m5 mattacni bihT azwijan minhum,
Do not [even] lift up your eyes to what We have provided to certain
groups from among them: 15:88; 20:131.
Madda Caynayhi ilayhi (Caynayhi = nazara Caynayhi [see
Kash., 2:452]) carries the sense of looking at something desir-
ingly. The verses accordingly mean that the Prophet should
have no desire for such-and-such things (ay 1i5 tatmah bi
basarika tumha r5ghibin fAhi mutamannin lah3 [ibid, 2:310;
also, ibid. 2:452]).
Hass., 258/1[3]: innT la aCjabu min qawlin ghurirta bih/
hulwin yumaddu ilayhi s-samCu wa l-basar, "I am surprised
at the talk you were taken in by-talk that is [outwardly]
sweet and to which ears and eyes are applied [ which
people are eager to hear and look forward to]."
c. madda lah5 sh-shay'a, to give sb more of sth:
*wa namuddu lah5 mina -I.Cadh5bi maddan, And We shall great-
ly add to his punishment: 19:79.


vm

329

4. + PREP [bi'] + PREP [ii]
madda bi sababin ilU5 s-sami'i, to stretch out a rope to heaven
[= to do one's utmost to accomplish sth]: 22:15.
The idiom means: to spare no effort, go to all lengths, use
one's best endeavors, pull out the last trick from one's baa.
Cf. Zuhayr, 30/[4]: wa man hiba asbiba I-manaya yanalnahu/
wa law nila asbiba s-sami'i bi sullam7, "A person who fears
death [will be unable to avert it, for], death will get to him,
even if he were to ascend to the environs of the heaven,
using a ladder." Also, Acsh5 (159/32). See IslihT (Tad., 4:363),
whose interpretation of the idiom I have borrowed, and who
quotes the verses from Zuhayr and Acsh5. Cf. Kash., 3:27-28.
Cf. 24 (BGhY) Vill.2.b.
354. MRJ
1. marija
VB
marija l-amru, (of a matter) to be mixed up/confused:
*fa hum fT amrin marTjin, And so they are caught up in a confu-
sion: 50:5.
Marija l-khitamu fT l-isbaci is said of a ring on the finger
that does not fit snugly but is loose and moves freely. See
Asis, 588; Aq., 2:1197; Kash., 4:19. From this "free move-
ment" arises the idea of lack of rootedness, hence of disturb-
ance, and finally of disorder and confusion (cf. Zuh., 342/[5]).
355. MRD
I. marada
+ PREP [calI]
marada Cala sh-shay'i, to persist in sth, practice sth persistently:
*marad cali n-nifrqi, They have become quite adept in
hypocrisy: 9:101.

Marada Calayhi: marana wa stamarra Calyhi. Aq., 2:1198.
Also, Kash., 2:169.


Im

330

356. MRR
I. marra
1. VB
*fa lamm.i kashafn5 Canhu durrahu marra ka an lam yadCuni 5H5
durrin massah3, Once We relieve him of his distress, he walks away as
if he never called upon Us to relieve him of his distress: 10:12.
Marra in this verse gives the sense of "to conduct oneself"
(cf. Kash., 2:183: Marra, ay mad Calj tarTqatihi 1-I1J . . . aw
marra can mawqifi l-ibtihli wa t-tadarruCi. . . ). One's at-
titude is, however, often reflected in one's style of walking,
and marra in the verse may stand for "walking" in this sense.
2. + PREP [Cal5]
marra Calayhi, to observe/review sth:
*wa ka'ayyin min Syatin t s-sam5wkti wa 1-ardi yamurrna
calayhj, And many a sign there is in the heavens and on the earth
which they observe/review: 12:105.
This is the meaning marra calayhi seems to have in this
verse, as the words IT s-samwiti would suggest-for it would
be difficult to say that one "passes by" the signs in the
heavens. This is not to say that there is no connection be-
tween the ordinary meaning of the expression and the mean-
ing given above. When one passes by something, one can
watch or observe it. In other words, the ficl has been used in
the sense of fr'idat al-fiCl. (Cf. Kash., 2:277: Yamurrna
calayh5: yushihidnahg.) Another way to explain the use of
marra calayhi in this verse, while retaining the normal sense
of the phrase, would be to assume that the Qur'in meant to
say, wa ka'ayyin min Jyatin ff -ardi tamurr5na Calayhg (in
which case marra Calayhi would mean going/passing by
something [= by the signs found on the earth-e.g. the ruins
of old civilizations]), but then inserted the phrase ITF s-
samg5witi before fi 1-ardi, and, after supplying the conjunction
w5w and suppressing the f preceding al-ard, used the same
preposition-cali-for sam5w5t and ard both.
VIII. istamarra
VB
*wa yaqDil sihrun mustamirrun, And they will say, "[This is]
magic that has long been in existence": 54:3.


im

331

See Kash., 4:44, for other explanations.
See also 3 ('ThR) I (sihrun yu'tharu), and 287 (FRY) Viii.1
(sihrun muftaran).
357. MRY
Ill. m a r5
1. + PREP [f
mar5 fihi, to debate/argue about sth: 18:22; 42:18.
Mir' is debate or argument. Mari n-niqata, "to milk a
she-camel"-kanna kulla w5hidin mina 1-mutajadilayni yamr
mg Cinda sihibih (Kash., 4:38). See also n. to Vlll.b below.
2. + OBJ + PREP [CaI5]
mar5hu Ca15 I-amri, to seek to outargue sb on sth: 53:12.
Tadm7n-meaning of ghalabah. Kash., 4:38. ZamakhsharT
says (ibid.): Wa taCdiyatuhi3 bi Cai I5 tasihhu ili Cal
madh'habi t-tadmini.
See n. to 111.1 above, and n. to VIII.b below.
VI. tamara
+ PREP [bil
tam.~i bi sh-shay'i, to offer carping/derisive criticism: 53:55;
54:36.
B,' suggests the tadm7n of istahza'a; the tadm7n of kafara
is also possible. The same holds for Vlll.a below.
See n. to 111.1 above, and n. to VIilI.b below.
VIII. imtar5
+ PREP [a. b5'; b. nTJ
a. imtara bi sh-shay'i, to treat sth with derisive skepticism: 43:61;
44:50.
See n. to VI above, and n. to b below.

b. imtari Thi, to have doubts about sth: 15:63; 19:34.


Mim

332

Imtar5 1-labana means "to milk an animal." The expres-
sion is then used of a debate in which a disputant raises
doubts about a statement or objects to it, even when the
statement admits of no doubts or objections. Tad., 2:395;
4:105. In other words, the disputant tries to "milk" the state-
ment to the last drop.
358. MSH
I. masaha
VB
masaha, to deal a blow [to sthl:
*fa tafiqa mashan bi s-s5qi wa I-aCniqi, Then he [Solomon]
began to strike [the horses with the sword] on the shanks and necks:
38:33.
Masaha cunuqahi/cadudah5 bi s-sayfi, "to cut off sb's
neck/arm with a sword"; masaha I-qawma qatlan, "to mas-
sacre a people." Asis, 594. Also, Aq., 2:1208; Muf., 467;
Kash., 3:328.
I take the following to be the complete construction: fa
tafiqa yamsahu mashan wiqican bi s-suqi wa I-aCniqi. That
is, mashan is a mafCul mutlaq, serving to reinforce (ta'Od) an
implied verb-yamsahu (Tad., 5:530), with the b5' suggesting
the tadm7n of wiqiCan (cf. Mugh., 1:115). Since the bi' goes
with waqiCan rather than with yamsahu, the Qur'5nic verse
has a simple VB construction.
359. MSS
I. massa
1. VB
massa:
*mina 1-massi: 2:275: see 78 (KhBT) V, with n., and cf. 38:41 (3,
below).
2. + OBJ
massah:
i. (of sth) to happen to/come upon/befall sb:
*in tamsaskum hasanatun tasu'hum, If something good happens
to you, it pains them: 3:120.


MTm

333

*in yamsaskum qarhun fa qad massa I-qawma qarhun mithluh53,
If you have received a wound/injury, then the enemy has already
received a similar wound/injury: 3:140.
*wa la in massat'hum nafhatun min Cadhibi rabbika, And if a
draft of your Lord's punishment should reach them: 21:46.
Also, in the position of subject, the following:
(a) cadhab: 5:73; 6:49; 8:68; 11:48; 19:45; 24:14; 36:18.
(b) ba'si', calamity: 2:214.
(c) darri', hardship: 2:214; 7:95; 10:21; 11:10; 41:50.
(d) durr, harm, hurt: 10:12 [twice]; 12:88; 16:53; 17:67; 21:83;
30:33; 39:8, 49.
(e) khayr, good: 70:21.
(f) kibar, old age: 15:54.
(g) lugh5b, fatigue: 35:35; 50:38.
(h) nar, hellfire:
*Ian tamassana n-naru illi ayyciman maCdidatan, Fire is not
goint to touch us [= we shall not be punished in the fire of hell] ex-
cept for a certain number of [= a few] days: 2:80.
Also: 3:24; 11:113.
(i) nasab, fatigue: 15:48; 35:35.
(j) sarri', joy, happiness: 7:95.
(k) sharr, evil, calamity: 17:83; 41:49, 51; 70:20.
(1) s5', evil, harm: 3:174; 7:188; 39:61.
(m) *ti'ifun mina sh-shaytini, an assault by Satan: 7:201.
On i general: Massa-literally, "to touch"-is generally
used in the sense of "to suffer from hardship, undergo suffer-
in." Tad., 1:587 (also, Muf., 467: Wa 1-massu yuqilu fT kulli
ma yanilu 1-ins5na min adhan). Ham., 2:926/2: fa mi kina
mifrihan idhi 1-khayru massahl/wa li kina manninan idhi
huwa ancamg, "He does not become proud when he ac-
quires riches, and, when he does a favor to someone, he
does not remind him of it in a condescending manner."
ii. massa 1-mar'ata, to have sexual intercourse with a woman [lit: to
touch a woman]: 2:236, 237; 3:47 [n.]; 19:20 In.]; 33:49.
Asis, 594.
3:47 and 19:20: In these verses the word massa may be
interpreted literally, and Mary would then be saying: When
no man has so much as touched me.


Mim

334

See also 349 (LMS) Ill.
3. + OBJ + PREP
massah3 bi shay'in, to cause sb to experience sth, inflict sth on
sb:
*wa in yamsaska ilihu bi durrin, And if God were to cause you
any harm: 6:17; 10:107.
*wa in yamsaska bi khayrin, And if He were to bestow some
good on you: 6:17.
*wa l tamass~hg bi s3'in, And do not cause her [she-camel] any
harm: 7:73; 11:64; 26:156.
*anni massaniya sh-shayt.inu bi nusubin wa cadhibin, That Satan
has caused me suffering and torment: 38:41.
Zayd ibn Husayn, Ham., 4:1678/2: a lam taclam7 anni idhi
d-dahru massan' bi naibatin zallat wa lam atatartar7, "Do you
not know [O woman] that, when fate visits a calamity upon
me, it is the calamity itself that slips [off me] and that I
remain unshaken?" Also, Durayd ibn as-Simmah, ibid., 2:820/
15; Ab5 Wahb al-CAbsT, ibid., 3:1071/8.
VI. tamassa
tamissa r-rajulu wa 1-mar'atu, (of a man and a woman) to have
sexual intercourse: 58:3, 4.
See also 1.2.ii above, and 349 (LMS) Ill.
360. MSK
IV. amsaka
1. VB
amsaka, to withhold [sth from sb], deny [sth to sb]: 38:39.
2. + OBJ
i. to withhold/stop sth:
amsaka r-rizqa, to withhold sustenance [from sb]: 67:21.
*ma yaftahi llihu Ii n-nisi min rahmatin fa 1i mumsika laha wa
mg yumsiku fa li mursila lah min baCdihT, The mercy that God grants
to people there is no one to withhold, and that which He withholds
there is no one to release: 35:2 [obj of yumsiku und].
Also: 39:38 [act pt].


Mm

335

ii. to detain/confine sb/sth:
amsaka IIihu nafsa fulinin, (of God) to cause a person to die [lit:
to detain/arrest a being/soul]: 39:42.
*fa amsikihunna f7 I-buyti, Then detain/confine them [women]
in your homes: 4:15.
3. + OBJ + PREP [a. CaI; b. bi]
a. amsaka Calayhi sh-shay'a, to hold/save sth for sb:
*fa kulh min mi amsakna Calaykum, Eat of that which they
[trained hunting animals] have saved for you: 5:4.
*amsik Calayka zawjaka, Keep your wife [= do not divorce her]:
33:37.
Aq., 2:1211; Kash., 1:323-24.
Hat., 229/3: taq5lu ali amsik calayka fa innan7/lari i-mila
cinda I-mumsikOna muCabbadg, "She [reproachful woman]
would [address me and] say, 'Listen! Keep your wealth to
yourself, for I have observed that wealth, when one holds it
in one's possession, is treated with great respect [by
people]." (The word mucabbad in the verse can be ex-
plained in several ways; see commentary, ibid., 229-30.)
b. *wa 15 tumsik3 bi Cisami 1-kawifiri, And do not cling to the dis-
believing women's honor [ do not keep them as your wives any
longer]: 60:10.
Kash., 4:89.
X. istamsaka
+ PREP [bal']
istamsaka bi 1-curwati 1-wuthqi, to be on safe/sure ground [lit: to
grip a firm handle]: 2:256.
Cf. 258 (CSM) ViII.
361. MShY
I. mash5
+ PREP [bil
*mashsha'in bi namTmin, A great slanderer: 68:11.
Kash., 4:127.


Mvm

336

362. MKN
II. makkana
1. + PREP [l1m]
*ma lam numakkin lakum: 6:6: see 2.a.ii, with n.
2. + OBJ + PREP [a. fl; b. lam]
a. makkanah3 Ifhi:
i. to give sb possession of/control over sth:
*ma makkann7 fihi rabb khayrun, What my Lord has bestowed
on me is better: 18:95.
*wa la qad makkannikum ff mi in makkannikum fThi, We had
made them masters of things We have not made you masters of:
46:26.
ii. makkannShu fIf I-ardi, to give sb great power/authority in the
land:
*makkannihum i 1-ardi mg lam numakkin lakum, We gave them
power/authority in the land, in a way that We have not established
you: 6:6.
*alladhTna in makkannghum iT I-ardi aqim3 s-salita wa 9t5 z-
zakita, Those who, if We gave them power/authority in the land,
would establish the prayer and pay zakit: 22:41.
Also: 7:10.
See n. to 3.ii below.
7:10: Kash., 2:54.
b. makkanahDi lah3, to establish sth for sb:
*wa la yumakkinanna lahum dTnahumu iladh7 rtadi lahum, And
[He has promised that] He would firmly establish for them the religion
He has chosen for them: 24:55.
*a wa lam numakkin lahum haraman 5minan, Have We not
provided them a secure sanctuary? 28:57.
3. + PREP [lim] + PREP [fTJ
makkana lahD fif 1-ardi:
i. to pave the way for sb in a land:
*wa kadhilika makkanni li yisufa if 1-ardi, This is how We
gained Joseph a footing in the land [of Egypt]: 12:21.
ii. to give sb great power/authority in the land


MTm

337

*wa kadhilika makkann5 li yusufa FT 1-ardi, This is how We gave
Joseph power and authority in the land: 12:56.
*wa numakkina lahim IT 1-ardi, And We intended to give them
power/authority in the land: 28:6.
Also: 18:84.
ZamakhsharT (Kash., 2:4) distinguishes between makkana
lahi fT 1-ardi (= jaCala lah3 makinan fiha) and (2.a.ii) mak-
kanah fT 1-ardi (= athbatah ffha-).
IV. amkana
+ PREP [min]
amkana minhu, to give sb power/control over sb/sth:
*fa amkana minhum, And He gave [you] power over them: 8:71
[obj und].
Aq., 2:1232-33. Also, Asis, 601.
363. MLK
I. malaka
1. + OBJ
malakah5:
i. mi malakat yamTnuh5/yamTnuh5, the slave(s) he/she possesses
[lit: what his/her right hand possesses]: 4:3 [n.], 24 [n.], 25 [n.], 36;
16:71; 23:6 [n.]; 24:31, 33, 58; 30:28; 33:50 [twice; n.], 52 [n.], 55;
70:30 [n.J. [Obj und in all.]
In 4:3, 24, 25; 23:6; 33:50, 52; and 70:30, mg malakat
yam7nuh3 means specifically "female slave(s)."
In Classical Arabic, mg malakat yaduhD often means "pos-
sessions" as such; in the Qur'n the phrase acquires the
specific meaning of "slaves." Durayd ibn as-Simmah, Ham.,
2:821/17: wa tayyaba nafsT annanT lam aqul lahi,/kadhabta wa
lam abkhal bi ma malakat yad7, "I was comforted [by the
thought] that I had never said to him, 'You lie," or withheld
my possessions [from him]." Also, Lab., 324/9; Tar., 32/55.
ii. *aw m5 malaktum mafatihah-, Or those [houses] you possess
the keys of [= houses under your management/custodianship]: 24:61.
Following Isl hi (Tad., 4:565). Cf. Kash., 3:85.


im

338

2. + OBJ + PREP [mini
malaka minhu I-amra, to have the power to do sth to/before sb:
*1I yamlikna minhu khitaban, They shall not be able to/shall not
have the power to speak to Him: 78:37.
3. + OBJ + PREP [1im] + PREP [mini
malaka lah min fulnin shay'an, to be able to help/protect sb
against sb: 5:17, 41; 46:8; 48:11; 60:4.
TadmTn of manaCa. Tad., 6:453 (on 46:8).
The word shay', which occurs in all these verses, is here
taken as an object, but it may also be taken to occupy the
position of a masdar.
364. MLL See 365 (MLW)
365. MLW
IV. amlI
1. + PREP [im]
amli lah, to give rope to sb: 3:178 [twice; n.]; 7:183; 13:32;
22:44, 48; 47:25 [n.]; 68:45.
Amli 1-baC7ralli 1-baC7ri, "to extend the tether of a camel."
Aq., 2:1242. Asis, 605.
3:178: The first mi (in anna mg num!T lahum) is mas-
dariyyah, but the second (in innamg numff lahum) is kiffah.
Kash., 1:232.
47:25: According to lslihT (Tad., 6:420), the verb amli has
been used in the Qur'"n with God as its subject, and 47:25 is
no exception, for it would not be appropriate to regard Satan
as the subject (cf. Kash., 3:458.)
2. + OBJ + PREP [ca 5]
amlihu Calayhi, to write sth down and read it out to sb:
*wa q5i asitTru I-awwalTna iktatabah5 fa hiya tumli Calayhi buk-
ratan wa asTilan, And they say, "[These are] mere legends about earlier
peoples which he has had written, and which are therefore [first] writ-
ten down and [then] imparted to him day and night!" 25:5.
lslMihT writes: "The use of CalI after tumli suggests that the
verb includes the tadmTn-meaning of tulq5 Calayhi or tuqra'u


im

339

Calayhi. The expression thus means either that they [stories
of earlier peoples] are dictated to him, or that they are first
written down and then imparted to him. Here it has the lat-
ter meaning, for the Quraysh knew that the Prophet was un-
lettered and did not know how to write." Tad., 4:578.
The original root of ami in 25:5 is MLL, the last radical,
lim, having been replaced by wgw (= MLW).
366. MNY
V. tamanna
+ OBJ
tamanni makinah5, to wish to be in sb's position/have the
status enjoyed by sb else:
*alladhina tamannaw mak5nahJ bi I-amsi, Those who formerly
[lit: yesterday] desired to be in his place: 28:82.
367. MHD
I. mahada
+ PREP [15m]
mahada li nafsihi, to work/strive for one's own good:
*wa man Camila salihan fa Ii anfusihim yamhadna, And those
who do good deeds do so for their own good: 30:44.
Aq., 2:1246; Kash., 3:206.
II. mahhada
+ PREP [lim]
mahhada lah5, to smooth sb's path:
*wa mahhadtu Iah3 tamhTdan, And I made his path so very
smooth: 74:14.
368. MWT
I. mata
VB
mata:
i. (of the earth) to become arid/barren: 2:164; 7:57 [act pt]; 16:65;
25:49 [act pt]; 29:63; 30:19, 24, 50; 35:9 [twice, once act pt]; 36:33


MTm

340

[act pt]; 43:11 [act pt]; 45:5; 50:11 [act pt]; 57:17. [All masdars except
where noted otherwise.]
ii. (of a town, etc.) to be destroyed: 2:259 [mas].
369. MYZ
V. tamayyaza
+ PREP [min]
tamayyaza mina I-ghayzi, to burst/explode with rage: 67:8.
Aq., 2:1255.
370. MYL
I. m5la
+ PREP [cai
mila Calayhi, to fall upon/attack sb: 4:102.
Mi/a calayya, "He wronged me." Asis, 610. Mila
Calayhimu d-dahru, "(of time/fate) "to visit calamities upon a
people." Aq., 2:1256.


NUN
371. N'Y
I. na'a
na'"5 bi ja-nibih, to turn aside/move away [in indifference/pride]:
17:83; 41:51.
Kash., 2:373; 3:395; Aq., 3:393.
Subayc ibn al-KhatTm  at-TaymT, Mufadd., 726/1: binat
sadifu fa qalbuh3 makhtful/wa na'at bi jinibihi Calayka
sadfID, "Sadif has departed, and so his [= poet's] heart is
being snatched away: Sadif turned around and went away
from you." (incidentally, Sad~if is not necessarily the actual
name of the poet's beloved; it is proper name for women in
general-(Calam li n-nisi' [Aq., 1:639]; cf. Nawir, in n. to 313
(QTc) V.1.ii, and in a verse by Shamm. [quoted at 322 (KTB)
1.2.a.ii]-indicating the indifference with which they treat their
lovers [sadafa, "to turn away/avoid/shun"]. As such, Subayc
plays upon words: sadif and na'at bi jainibihg.) In cAnt., 207/
[4], the phrase is used in a literal sense.
Cf. na'5 wa shtadda jinibuhi, in Sahm ibn Hanzalah, Asm.,
55/14. See also 44 (ThNY) I, and 417 (WLY) V.2.
372. NBT
IV. anbata
+ OBJ
anbatah3, to bring sb up:
*wa anbatah5 nabitan hasanan, And He gave her a good
upbringing: 3:37.

341


Nn                       3

342

Nabbata s-sabiyya, "to bring up a child." Asis, 612-13.
Also, Aq., 2:1259-60; Kash., 1:187.
See also 380 (NSh') 11 and IV.
373. NBDh
I. nabadha
1. + OBJ
nabadhahi:
i. to reject/repudiate/spum sth:
nabadha 1i.Cahd/I-m7th5qa, to break a pledge/pact/covenant:
2:100.
An-nabdh: ar-ramyu bi dh-dhimmi wa rafduhi. Kash.,
1:85. Also, ibid., 1:235.
ii. In 20:96, nabadhah5 means "to cast sth," referring to the per-
formance of a trick by a magician.
See also 347 (LQY) IV.1.i and 2.i.
2. + PREP [iI]
nabadha ilayhi, to throw/hurl sth at sb:
*fa nbidh ilayhim, Throw it [pact] back at them [= break your
pact with them]! 8:58.
Rams ill I.caduwwi, "to break one's pact with the enemy."
Asis, 613; Aq., 2:1261. Also, Kash., 2:132; Maj., 1:249. See
also n. to 1.i above.
3. + OBJ + PREP [war5l
nabadha sh-shay'a wari'a zahrihT, to throw/fling sth behind
one's back [= completely disregard/repudiate/reject sth]:
*nabadha farTqun mina lladhTna 5t5 i1-kitib kitLiba Ilihi wari'a
zuh3rihim, A certain group of people from among those who had
been been given the Book tossed the Book of God behind their
backs: 2:101 [n.].
Also: 3:187.


n                                                   o

343

Nabadha amrT war5'a zahrih7, "He disregarded my
command/suggestion/advice." Asa's, 613. Also, Kash., 1:235;
Maj., 1:111.
374. NBZ
VI. tanabaza
tanibazi bi I-alqbi, (of people) to give insulting/derogatory
nicknames to one another: 49:11.
375. NDW
VI. tan5d5
tan&daw, (of people) to call upon one another for help:
*inn akhafu Calaykum yawma t-tanidi, I am afraid that a day is
going to come upon you when you will call out to one another for
help: 40:32.
Cf. 161 (S'L) VI.
376. NZc
I. nazaCa
+ OBJ + PREP [a. Can; b. min]
a. nazaCah Canhu, to take sth away from sb, deprive sb of sth:
*yanziCu Canhum Ilibasahum5, Stripping them [Adam and Eve]
as he [Satan] did of their dress: 7:27.
See n. to b below.
b. nazaCah3 minhu, to take sth away from sb, deprive sb of sth:
*wa tanziCu 1-mulka min man tashi'u, And You take away
power/authority from whomever You like: 3:26.
*thumma nazaCnih5 minhu, And if later on We were to
withdraw it [mercy] from him: 11:9.
Nazaca I-am7ru I-cimila can CamalihT, "(of a ruler) to
depose a governor/an administrator." Aq., 2:1290. Lab., 109/9:
wa nazaCna min diwida ahsana sunCih7, "And they [vicis-
situdes of time/fate] took away from David the best of what
he used to manufacture [= coats-of-mail]." Zuh., 282/[8]: Ig


Nn n

344

yanziCu iihu mi lahi husid, "God will not deprive them of
that on account of which people are envious of them."
b differs from a in that the former gives the basic mean-
ing-"to take sth away"-whereas a carries the connotation
that this is done suddenly, forcibly, or violently.
VI. tan5zaCa
1. + OBJ
tanizaCGhu, (of people) to exchange sth between themselves:
*yatanizaCina ffh5 ka'san, in it [paradise] they will be offering
and receiving cups of wine: 52:23.
Kacb, 43/11].
2. + OBJ + PREP [bayna]
tanizaci I-amra baynahum, (of people):
i. to argue/debate a subject among themselves:
*idh yatanazaC5na baynahum amrahum, When they were argu-
ing the matter [concerning the Sleepers of the Cave] with one
another: 18:21.
ii. to exchange thoughts on an issue:
*fa tanazac3 amrahum baynahum, Then they [Pharaoh and his
courtiers] discussed the matter among themselves: 20:62.
Tanizaca in 20:62 means "to compare notes," and not
necessarily "to dispute" (cf. i, above). The non-disputatious
sense of tanizac (and of ngzaca) is attested in the following:
lbn Muq., 261/28: yatanazac5na jawg'iba I-amth fl, "They were
quoting one another/exchanging familiar/well-known sayings";
H dirah, Mufadd., 53:5: wa idhi tunizicuka 1-hadTtha
ra'aytah5/hasanan tabassumuhi ladh7dha 1-makraC7, "When
she converses with you, you find her beautiful of smile, deli-
cious of kissing [= delicious of lips]." See also imru' al-Qays
(32/24), and Acsh5 (189/14).
377. NZGh
I. nazagha
1. + PREP [bayna]
nazagha bayna I-qawmi, to cause dissension/a rift among
people:


Nn n

345

*min baCdi an nazagha sh-shaytanu bayn7 wa bayna ikhwatT,
After Satan had caused dissension between me and my brothers:
12:100.
Also: 17:53.

Nazagha bayna n-nisi, "to sow dissension
by urging them to commit wrongs against
Asis, 628; also, Aq., 2:1290; Kash., 2:364.
2. + OBJ + PREP [min]
nazaghah3 mina sh-shaytni nazghun, to
urgings/insinuations of Satan: 7:200; 41:36.

among people
one another."
be affected by the

On nazgh in the verses, see Kash., 2:111; 3:392.
378. NZF
I. nazafa
+ OBJ + PREP [Can]
nuzifa r-rajulu Cani 1-khamri, (of a man) to lose consciousness
from drinking wine: 37:47.
Nuzifa sh-shiribu, "(of a wine-drinker) to lose conscious-
ness." Kash., 3:300. The image is that of the "draining" of
consciousness (cf. Muf., 488). Nazafa i-bi'ra, "to drain the
well." Aq., 2:1291.

IV. anzafa
+ PREP [Can]
anzafa r-rajulu Cani l-khamri, (of a man)
from drinking wine: 56:19 [prep phr und].
Anzafa r-rajulu, "to become intoxicated."
also n. to I above.

to lose consciousness
Aq., 2:1291. See

379. NZL

I. nazala
+ PREP [bi]
nazala bihT, (of trouble, etc.) to descend upon sb/at a place:


Nn n

346

*fa idh5 nazala bi s~hatihim, When it [punishment] lands in their
yard: 37:177.
S~hah is an "open space" between the houses of a tribal
community (fad'un bayna diri 1-hayyi I bini'a f7hi wa i saq-
fa [Aq., 1:554]).
Nazala bihT makrhun, "A calamity descended upon him."
Asis, 628. Nib., 86/4: wa man yatarabbasi 1-hadath5na yanzil/
bi sihatihT cawinun ghayru bikri, "And he who hopes for a
calamity [to befall others]-there will land in his own yard a
great calamity, not an ordinary one." (Cf. Asmaq's explana-
tion of the verse [ibid., n. 4]: Man 5dhihu ban  Cammih7 fa
tarabbasa bihim fa yishiku an tanzila bihim dhiyatun.) Layl
bint Tarf, D. al-Khaw., 185/20: ar I1-mawta nazzilan bi kulli
sharTi "1 see that death descends on every noble man."
Also, Tar., 118/1; Kacb, 30/[31, 259/[4].
See also 414 (WQC) 2.b.
11. nazzala
1. + OBJ + PREP [bi'
nazzala IIihu bihT sultnan, (of God) to send down sanction for
sth: 3:151; 7:33, 71; 22:71.
See also 2 and IV.2 below.
2. + OBJ + PREP [Cagi] + PREP [b5']
*m5 lam yunazzil bihT Calaykum sult5nan, Concerning which He
has sent down no sanction upon you: 6:81.
See also 1 above, and IV.2 below.
IV. anzala
1. VB
anzala, to serve as host: 12:59 [act pt]; 23:29 [act pt; n.].
See n. to 2 below.
2. + OBJ
anzalahi, to cause sb to get off [a ship, etc.]: 23:29 [twice, once
act pt].
The word munzin in this verse is the active participle of
anzala either in the sense of "to cause sb to get off some-


Nun

347

thing" (in this case the Ark of Noah) or in the sense of "to
serve as host to someone" (1, above; anzala d-dayfa = ahal-
Iah3 wa aqgma nuzulah3 [Aq., 2:1291]). in the verse, the two
senses are subtly connected: Noah not only prays that he
and those with him be taken off the ship safely, he also prays
that God serve as "host" to them, i.e. provide for them after
they have disembarked.
Qays ibn al-Asamm ad-DabbT, D. aI-Khaw., 177/4.
2. + OBJ + PREP [bi']
anzala IIhu bih7 sultLinan, to send down sanction in support of
sth: 12:40.
See also 11 above.
380. NSh'
II. nashsha'a
+ OBJ
nashsha'aht, to bring sb up:
*a wa man yunashsha'u T l-hilyati, What, is it the one [= girl]
who is raised in jewelry? 43:18.
Asis, 631; Aq., 2:1298.
See also IV below, and 372 (NBT) IV.1.
IV. ansha'a
+ OBJ
ansha'ah5, to bring sb up:
*inn ansha'n~hunna insh5'an, We have given them [women] a
special upbringing: 56:35.
Tad., 7:168. Cf. Kash., 4:58.
See also II above, and 372 (NBT) IV.1.
381. NShZ
1. nashaza
VB
i. nashazati I-mar'atu, (of a woman) to defy [her husband]: 4:34
[mas]


Nn n

348

See n. to ii below.
ii. nashaza r-rajulu, (of a man), to oppress [his wife]: 4:128 [mas.].
Nashaza I-labanu, "(of milk) to rise"; Cirqun nishizun, "a
swollen vein that throbs constantly"; dibbah nashizah, "a
riding beast on which the saddle and the rider cannot stay in
position"; nashazati 1-mar'atu cali zawjihi, "(of a woman) to
defy/disobey her husband"; nashaza z-zawju cal l-mar'ati,
"(of a husband) "to oppress his wife." Asis, 633; also, Aq.,
2:1301; Kash., 1:266, 302.
382. NTQ
I. nataqa
+ PREP [Calgl]
nataqa Calayhi, to speak/testify against sb: 45:29
See also 203 (ShHD) 1.2.iii.
383. NZR
I. nazara
1. + OBJ
nazarahu:
i. to wait for sth:
*ghayra nazirTna inahu, [Do] not [sit around] waiting for the
meal to be ready: 33:53.
Also: 2:210; 6:158; 7:53; 16:33; 35:43; 36:49; 38:15; 43:66;
47:18.
Nazara sh-shay'a, "to wait for sth." Aq., 2:1315. Imr., 41/2:
fa innakumg in tanzurgniya siCatanlmina d-dahri yanfacnT
laday ummi jundab7, ";For if you wait for me a while, it would
do me good to be in the company of Umm Jundab."
See also n. to ii(b) below.
ii. to pay attention to sb, make an allowance for sb:
(a) *unzurn, We beg your pardon! 2:104; 4:46.
Tad., 1:250. R5Cin5 is properly used by a person when he
either has not understood what the speaker has said or
wishes the speaker to repeat the statement because it con-


Nn n

349

tains wisdom or has some merit. Ibid., 2:82. Unzurn7, "Pay
attention/listen to me." Aq., 2:1316.
See also 138 (RcY) Ill, and 183 (SMc) 1.2.i.
(b) *unzurni naqtabis min n5rikum, Please allow us to partake/be
so good as to let us partake of your light! 57:13.
In this verse (cf. (a) above) unzuring may mean simply:
Wait for us! See Kash., 4:65-66.
2. + PREP [a. ilh; b. t7; c. min]
a. nazara ilayhi, to look to sb [for sth]:
*ili rabbihi naziratun, They [faces] will be looking to their Lord
[= will be expecting mercy]: 75:23.
IslhT writes: "When used with iil as its silah, nazara, just
as it carries the meaning, 'to look at something,' also comes
to mean 'to expect someone to be kind/merciful to one.'
Scholars of the language explain this as follows: if a person
says to another, from whom he expects to receive a favor, in-
nama nanzuru ii5 IIhi thumma ilayka [Aq., 2:1316], the mean-
ing will be: We look to God for His bounty, and, after that, to
you for your kindness." Tad., 8:90. (See also Kash., 4:165.)
in the following verse by Nibighah (35/19), nazara ilayhi-
especially the first use of it-seems to give the meaning is-
l1hT assigns to 75:23: nazarat ilayka bi hajatin lam taqdih-/
nazara 1-maridi il~ wujihi l-Cuwwad7, "She looked at you [ex-
pectantly], with a desire yet unfulfilled [= wanted to speak
to you but could not]-as a patient looks at his visitors."
b. nazara fihi, to reflect on sth, ponder over sth: 7:185.
Aq., 2:1315-16.
c. nazara min tarfin khafiyyin, to look [at sth] furtively/secretly,
steal a glance [at sth]: 42:45.
384. NGhD
IV. anghada
+ OBJ + PREP [ili]
anghada ra'sah3 ilayhi, to shake one's head at sb [in surprise/
ridicule]:


Nn                        3

350

*fa sa yunghidna ilayka ru'sahum wa yaq51na matg huwa,
Then they will shake their heads at you, and will say, "When is it [the
Resurrection] [going to be]?" 17:51.
Aq., 2:1323; Maj., 1:382; Kash., 2:363.
See also 351 (LWY) 11.
385. NFTh
1. nafatha
+ PREP [tf]
nafatha fl I-cuqdati, (of a magician/sorcerer) to blow on knots [in
order to cast a spell]:
*wa n-nafftth5ti f I-Cuqadi, And [ seek God's protection
against] those who blow on knots: 113:4.
Imra'ah nafftthah, "sorceress"; rajul manfuith, "one who
has been put under a spell." Asgs, 645; also, Aq., 2:1325. A
person from the CAbd al-Qays, Mufadd., 122/8: fa in yabra' fa
lam anfith Calayhi/wa in yahlik fa dalika kina qadr7, "If he
should recover [from the injury I inflincted on him with my
spear], then it is not because I blew on him [= put a spell on
him, wishing him to become well]; and if he should die, then
that is something I did intend [for him]." (See also n. to 69
(HQQ) 1.2, where, with some variations in the second hemis-
tich, the verse is cited from CAntarah. Note, further, that
making "spear"-or "arrow" in the verse by CAntarah [see
ibid.])-the antecedent of the pronoun in Calayhi in the verse
would alter the meaning somewhat.)
"The word naffith5t," IslihT writes, "is feminine, but it is
not necessary to translate it 'women.' in accordance with
Arabic usage, one may take it to mean arw5h/nufis khabithah
('evil spirits/persons'), irrespective of whether these spirits are
male or female, and irrespective of whether the persons
referred to are Jews, Magi, or the sorcerers and soothsayers
of Arabia." Tad., 8:662-63. See also Kash., 4:244.
386. NFS
V. tanaffasa
VB
tanaffasa s-subhu, (of morning) to appear: 81:18.


Nn                      3

351

Tanaffasa means literally "to breathe." The use of the
word implies that dawn is, as if it were, being crushed under
the weight of night and unable to breathe, until God removes
the pall of night from it, allowing it to breathe. Tad., 8:227.
387. NQB
II. naqqaba
+ PREP [ti
naqqaba fT i1-biladi, to run from place to place in search of
refuge: 50:36.
According to lslihT (Tad., 6:564), naqqaba fTl-bilgda means
"to run from one place to another seeking refuge," and not,
as is generally believed, "to achieve one military victory after
another" (cf. Kash., 4:24: Fa kharaq Fl -bilidi wa dawwakh3;
incidentally, the verse ZamakhsharT cites [ibid.] would seem
to support islihT's interpretation rather than his own). In
support of his view, lsl5ihT cites Aqrab al-Mawirid, where
[2:1332] naqqaba fTl-ardi is explained as: sara fihg talaban i i-
mahrabi. Cf. Tirimmh, Krenk., 147/2.
388. NQS
. n a q a s a
1. + OBJ
i. *wa i tanqusu 1-mikyala wa I-m7zina, And do not give short
measure or weight: 11:84.
See 84 (KhSR) IV, and 412 (WFY) IV.1.i and 2.
ii. to fail sb:
*thumma lam yanquskum shay'an, And then they do not fail
you in any way [= do not violate their pact with you]: 9:4.
Shay'an in the verse is in masdar position (see cUkb., 2:11;
also, Kash., 2:139), though it is possible to take it as the
second object (see Aq., 2:1336).
iii. *a wa lam yaraw anni na't 1-arda nanqusuhg min atrifih, Have
they not noticed that We are approaching the land [= Makkah],
reducing it at the borders? 13:41.


Nn                         3

352

Also: 21:44.
See Mir, 90.
2. + PREP [min]
naqasa minhu, to diminish sth:
*qad Calimni mg tanqusu I-ardu minhum, We know very well
what the earth eats away of them [= of their bodies in graves]: 50:4.
3. + OBJ + OBJ
naqasah5 sh-shay'a: 9:4: see 1.ii above, with n.
389. NQD
IV. anqada
anqada zahrahD, (of a burden/responsibility) to break one's back,
be crushing: 94:3.
390. NKS
1i. nakasa
1. + OBJ
nakasa ra'sahi, to hang one's head low [in shame/humiliation]:
32:12 [act pt].
Aq., 2:1344.
2. + OBJ + PREP [a. CaI,; b. IT]
nakasah5 cala ra'sih7, to throw sb off his bearings [lit: to stand
sb/sth on his/its head]:
*thumma nukis3 Cal, ru'isihim, Then they were thrown off their
bearings [= their judgment became warped, their minds/reason be-
came vitiated]: 21:65.
NakasahDi, "to invert sth"; nukisa I-mardu, "(of a patient)
to have a relapse." Aq., 2:1344. Also, Ass, 654.
II. nakkasa
+ OBJ + PREP
nakkasahi lihu 7 i1-kha/qi, (of God) to cause sb's [physical and
mental] constitution to deteriorate/degenerate: 36:68.


Nn n

353

Kash., 3:291-92.
See also 281 (ChYR) 11.
391. NKS
1. nakasa
nakasa CaI5 Caqibayhi:
to retrace one's step, turn/go back on one's heels: 8:48; 23:66.
In 8:48 the retracing of steps implies turning tail; in 23:66,
drawing away out of indifference.
Maj., 1:247.
Cf. 316 (QLB) Vll.2.i.
392. NYL
+ PREP [min]
nila minhu, to inflict harm on sb: 9:120.
ZamakhsharT writes: Wa yuqglu, nila minhu, idh5 raza'ah5
wa naqasahD, wa huwa Cimmun fT kulli ma yasD'uhum wa
yankubuhum wa yulhiqu bihim dararan. Kash., 2:177. NIla
min Cirdi fulinin, "revile/vilify sb."' Aq., 2:1364. Nayl in the
verse is here construed as a masdar, though it may also be
taken as an object (nayl = man71)T:. Kash., 2:177.



HA'
393. HDY
1. had 5
1. + PREP [l5m]
had5 lah3 kadha, (of sth) to serve as a lesson to sb:
*a fa lam yahdi lahum kam ahlakni qablahum mina I-qurni,
Does it not constitute a lesson for them, how many nations We have
destroyed before them? 20:128.
Also: 7:100; 32:26.
2. + OBJ + PREP [Can]
had5hu Cani d-dal5lati, to deliver/rescue sb from error [lit: to
guide sb away from error]: 27:81 [act pt]; 30:53 [act pt].
Tadm7n of some word like sarafa. See Tad., 4:765.
394. HZZ
VIII. ihtazza
ihtazzati I-ardu, (of the earth) to grow vegetation: 22:5; 41:39.
Ihtazzati i-ardu: anbatat. Aq., 2:1388. lhtazza means
literally "to quiver, shake" (e.g. ihtazzati 1-ibilu, "[of camels] to
swing/sway in their movement at the cameleer's chant"
[ibid.]). The image in the verse is that of lush vegetation
"quivering" in the fields as the wind blows. Zamakhsharf
(Kash., 3:26) explains ihtazzati I-ardu in the verse as: tahar-
rakat bi n-nabiti.

355


Ha'

356

395. HLK
1. halaka
+ PREP [Can]
halaka Canhu sh-shay'u, to lose sth, be deprived of sth:
*halaka cann7 sultaniyah, I have lost my power: 69:29.
Tadm7n of dhahaba or baCuda. Tad., 7:549.
IV. ahlaka
+ OBJ
i. In most verses, ahlaka, used with God as subject and a person!
people/place as object, means "to destroy, wipe out," which is more
comprehensive than "to kill," but includes the latter. In others
(e.g. 7:155 and 67:28), the simple meaning, "to kill," may be intended,
though with a hint of "destruction/annihilation." Verses carrying either
of the two meanings are not listed. Note, however, the following
verse:
*wa yuhlika 1-hartha wa n-nasla, And in order that he might
destroy crop and stock: 2:205.
ii. *yaqiu ahlaktu m5lan lubadan, He says, "I have spent/given
away so much wealth": 90:6.
Ahlaka 1-mila means literally "to waste/destroy wealth."
The phrase often connotes that a person spends or gives
away his wealth freely, as if he were "throwing it away." Al-
Hirith ibn Hillizah (Mufadd., 267/13): 1  yartaf7 ii 1-mili
yuhlikuh5/sacdu n-nujmi ilayhi ka n-nahs7, "He does not fear
[that he will become poor] on account of the wealth he gives
away, the auspicious star to him being like the ominous star
[= to him any time is the right time to give away wealth]."
Ham., 4:1740/2: taqilu al ahlakta milaka dallatan/wa hal dal-
latun an yunfiqa I-mila kisibuh, "She said, 'Look, you have
given away [so much] wealth, being in error.' But is it [really]
an error that wealth be spent by one who has eamed
it?" (Cf. Lab., 246/58.) See also Zuh., 141/[3]; Durayd ibn as-
Simmah, Asm., 107/3. The use in the Qurin has more com-
plex connotations. The speaker in 90:6 is an affluent but nig-
gardly person, and he makes the remark upon being asked to
spend for the sake of the poor and the needy (see Tad.,
8:373). Ahlaka thus suggests, first, that it is in all probability a
small amount of wealth he spends, but that he thinks it is a
large amount; and, second, that, deep down in his heart, he


Ha'

357

thinks that the wealth he has given away he might have given
away in vain. Further, the use of the word ahlaka is ironical:
from the viewpoint of the Day of Judgment, the wealth he
has spent is in fact wasted.
Cf. afni mgiahO, as in al-Muthallam ibn Riy5h, Ham.,
4:1655/2.
396. HLL
IV. ahalla
+ OBJ + PREP [b5] + PREP [1im]
*m5 uhilla bih' li ghayri lIihi, [The animal] on which [at the time
of slaughtering it] the name of someone other than God is taken:
2:173.
Also: 5:3; 6:145; 16:115.
Ahalla bi dhikri Ilghi, "to pronounce/proclaim the name of
God"; ahalla 1-muhrimu bi I-hajji wa I-.cumrati, "(of a hajj/
Cumrah pilgrim) to 'proclaim talbiyah [= labbayka allihumma
labbayka, 'Here I am, O God, here I am'!]." Asas, 705; also,
Aq., 2:1399. Ahalla I-qawmu i-hilgila "(of people) to raise their
voices upon sighting the new moon"; ahalla s-sabiyyu, "(of a
child) to cry loudly." Ibid.
397. HMM
IV. ahamma
ahammat'hu nafsuh, to be concemrned/worried about oneself:
3:154.
The verse makes a criticism: the people in question were
filled with worry about themselves, not about the religion,
the Prophet, or the other believers (Kash., 1:224).
398. HWY
I. ha w5
+ PREP [ili]
hawi ilayhi, to move/draw toward sb: 14:37.
Hawg (imperfect: yahwl) implies swift movement: hawati I-
Cuqibu, "(of an eagle) to pounce upon its prey"; hawati r-


Hi

358

rihu, "(of wind) to blow." Aq., 2:1412. Although tahw7, which
is used in the verse, is different in form and meaning from
tahwi (3rd pers. sing. perfect: hawiya, "to love/desire"), the
use of af'idah ("hearts") as the subject of the verb in the
verse seems to lend to tahw7 connotations of tahwi (cf.
Kash., 2:305: Tahw7 ilayhim: tusriCu ilayhim wa ta6ru nah-
wahum shawqan wa niziCan), suggesting wordplay on hawk/
yahwT and hawiya/yahwi. Physical movement ("to draw
toward sth": tahwi) thus "blends" with non-physical move-
ment ("to be/feel drawn toward sth": tahwa).
399. HYM
I. hima
+ PREP [ft
hama f kulli widin, to wander around in every valley [= wander
in one's talk, ramble]:
*a lam tara annahum f kulli w.idin yah7muna, Don't you see that
they [poets] wander around in every valley [= move/flit from one sub-
ject to another aimlessly]? 26:225.
Himati n-niqatu is said of a she-camel that wanders
around by herself in search of pasture. Aq., 2:1416. Also,
Asas, 709; Kash., 3:131.
400. HYMN
I. haymana
+ PREP [Cali]
haymana Calayhi, to watch over sth:
*wa muhayminan Calayhi, And [a Book] that keeps watch over it
[= earlier scriptures] 5:48.
According to lslihT, the verse means that the Qur'in is the
touchstone by which all other scriptures are to be judged.
He cites the expression, haymana t-t5'iru Cal/5 firikhih, which
is used of a bird that is protectively hovering over its young
ones, and concludes from this that the Qur'in is a "cus-
todian" of the other scriptures. Tad., 2:305. Also, Aq.,
2:1416. Kash., 1:342; 4:85: Al-muhaymin: ar-raq7bu Cali kulli
shay'in al-hifizu lah5.


WAW
401. WJB
1. wajaba
VB
*fa idhi wajabat junibuhi, When they [sacrificial animals] lie
[motionless] on their sides [= are dead]: 22:36.
Literally: When their [camels'] sides/flanks stick to the
ground. Wajaba means literally "to stick/adhere." Wajaba I-
hi'itu is said of a wall that has collapsed to the ground and is
'hugging" the ground; wajabati sh-shamsu, "(of the sun) to
set"; darabahD fa wajaba, "He hit him, and the latter dropped
dead."' Aq., 2:1426. Also, Kash., 3:34-35.
402. WID
I. wajada
1. VB
*askinijhunna min haythu sakantum  min wujdikum, Provide
them with lodging of the same standard as yours, of the kind you can
afford: 65:6.
2. + OBJ
wajadah5:
i. to have/possess sth:
*wa IladhTna lI yajiduna ili juhdahum, Those who possess
nothing save [what they have earned by] their own effort: 9:79.
Also: 9:91, 92 [twice].

359


w                                  w

360

ii. to be able to do sth, have the means to do sth:
*alladh7na I yajidna nikahan, Those who are unable [= do not
possess the means] to get married: 24:33.
Also: 2:196; 4:92; 58:12. [Obj und in all.]
iii. to sense/feellexperience sth:
*inn7 l a ajidu rTha yLsufa, I am getting Joseph's scent: 12:94.
3. + OBJ + PREP [a. Cala; b. fJl
a. wa/adah3 calayhi, to know sb to be/find sb doing/practicing sth:
*hasbun  mg wajadng calayhi ibi'ani, All we need is what we
have known our ancestors to be practicing: 5:104.
Also: 7:28; 10:78; 31:21; 43:22, 23, 24.
Yahy5 ibn Mansir, Ham., 1:326/1: wajadng abini kina hal-
la bi baldatin/siwan bayna qaysin qaysi cayl5na wa 1-fizr7, " 'We
found our father/ancestor settled in a land that was in the
middle of [the dwellings of] the Qays-Qays ibn cAylin-and
the Fizr." Also, Jawwis ad-DabbT, ibid., 3:1453/2.
See also 346 (LFW) IV.
b. wajada ffhi kadh5:
(i) to experience sth at sb's hands:
*wa 1-yajid5 ffkum ghilzatan, And let them find roughness in
your attitude: 9:123.
(ii) wa/ada fT nafsihi kadhi: 4:65; 59:9: see 4 below.
4. + OBJ + PREP [ft7) + PREP [min]
Wa/ada fT nafsih7 minhu kadh5 means "to feel so and so on ac-
count of sth," and the following two expressions are close in meaning:
i. wajada fl nafsih7 harajan minhu, to have mental reservations
about sth:
*thumma 1 yajid iT anfusihim harajan min mi qadayta, And
then [they] should not have any reservations in their minds about the
verdict you have given: 4:65.
ii. wajada fT nafsih7 hajatan minhu, to feel uneasy about sth/feel
resentment for sth:
*wa 1i yajidna F7 anfusihim  hijatan min m5 5t0, And they
[MadTnan Muslims] feel no resentment in their hearts concerning that
which they [Makkan immigrants] have been given: 59:9.


Wiw

361

403. WIF
IV. awjafa
+ OBJ + PREP [Cali]
*fa mi awjaftum Calayhi min khaylin wa 1i rikabin, You did not
run over it any horses or camels [= you did not obtain it by force of
arms/as a result of military action]: 59:6.
Kash., 4:80: Fa mi awjaftum Calayhi: fa mi awjaftum Cali
tahs'lih7.
404. WJH
II. wajjaha
+ OBJ + PREP [ila]
wajjaha wajhah il5 Il.ihi, to turn oneself [lit: one's face] to God
in devotion: 6:79.
405. WDc
I. wadaca
VB
*dac adhahum, Overlook/ignore the trouble/hurt they are caus-
ing [you]: 33:48.
406. WDhR
I. wadhara
1. + OBJ
i. to disregard/neglect sb/sth:
*wa yadharna wari'ahum yawman thaqTlan, And they are un-
heedful of a difficult day [= Day of Judgment] that lies ahead of them:
76:27.
Also: 6:70; 7:180; 26:166; 37:125.
ii. *li tubq7 wa li tadharu: 74:28: see 25 (BQY) IV.
2. + OBJ + PREP [Cal5]
*ma kina Iihu ii yadhara 1-mu'minTna Cali mi antum Calayhi
hatt5 yamtza 1-khabTtha mina t-tayyibi, It was not for God to let the


W~w

362

believers continue in the state you had been until He had marked the
wicked off from the pure: 3:179.
Mg kina IlIhu may also be translated "It is not for God,"
but in the context in which the verse occurs-that of the
Battle of Uhud (see Tad., 1:820)-it is perhaps better to use
the past tense in translating the phrase.
407. WZR
1. wazara
+ OBJ
wazara wizra fulinin, to carry the burden of another person [
be responsible for sb else's actions]:
*wa i taziru wiziratun wizra ukhri, And no one shall carry
anyone else's burden: 6:164; 17:15; 35:18; 39:7.
Also: 53:38.
See also 71 (HML) 1.2.vii(a).
408. WZN
I. wazana
+ OBJ
wazanah3, to give/deal out a measure of weight to sb: 83:3.
Wazana lah5, the original form, is often abbreviated to
wazanah5. Cf. 335 (KYL) 1. According to isl~hT (Tad., 8:254),
the verse is speaking of giving people their rights, and does
not have the narrower meaning of giving short weight (cf. 232
(TFF) II, 370 (KYL) I and VIII, and 450 (WZN) 1).
409. WSL
I. wasala
1. + OBJ
*wa lladhTna yasilna mg amara Iihu an yLsala, Those who join
what God has commanded to be joined [= have regard for/honor the
ties of kinship]: 13:21.
Also: 2:27 [n.]; 13:25 [n.].


Wiw

363

2:27 and 13:25: For a translation of these verses, see 313
(Q Tc) 1.2.ii.
The idiom underlying the expression is wasala rahimah5,
which means literally: to join the womb. See Aq., 2:1458.
Abi Dhu'ayb al-HudhafflT, D. al-Hudh., 2:1524/5]: wa lam yaku
fazzan qtidCan Ii qaribatin/wa likin wasilan li I-qaribati dh9
ruhm7, "He was not rude, or a severer of the ties of kinship;
rather, he used to maintain/reinforce the ties of kinship and
be regardful of blood relationships." Also, Kacb, 112/[3].
See also 313 (QTc) ll.1.ii, with n., and 415 (WQY) VIII.1.
2. + PREP [iHi]
wasala ilayhi:
i. to be given to/received by sb:
*fa mi kana li shuraki'ihim fa 15 yasilu il$ l hi wa m5 kina li
Iihi fa huwa yasilu ilayhim, But that [portion] which is [designated] for
their associates [= false deities] does not go to/reach God; and that
[portion] which is [designated] for God goes to/reaches them: 6:136.
ii. to get to sb [with a view to harming him]:
*Ian yasii3 ilayka, They [wicked people] shall not get to you [
shall not be able to harm you]: 11:81.
Also: 28:35.
iii. to belong to sth [e.g. a tribe]:
*ill5 ladhTna yasilna il5 qawmin baynakum wa baynahum
mthiqun, Except those who belong to a people with whom you have
entered into a pact/an agreement: 4:90.
Tad., 2:131; Kash., 1:288.
II. wassala
+ OBJ
wassala sh-shay'a, to continue sth uninterruptedly over a period
of time:
*wa la qad wassalni lahumu 1-qawla, We have continued send-
ing the message to them [through the ages] in an unbroken con-
tinuity: 28:51.
The translation is based on IslihT's interpretation of the
verse (see Tad., 4:820-821). Cf. ZamakhsharT (Kash., 3:173),
who regards the verse as a reference to the successive
Qur'5nic revelations. Also, Muf., 525.


Ww w

364

410. WDc
. wadaCa
1. + VB
wadaCati 1-mar'atu, (of a woman) to give birth: 35:11; 41:47.
2. + OBJ
i. wadacati 1-mar'atu hamlahi, (of a woman) to give birth to a
child: 3:36 [thrice; obj und in final occurrence; n.]; 22:2; 46:15; 65:4, 6.
3:36: In inn7 wadaCtuhg unth5, unthg is a hil. Kash., 1:186.
ii. *hattg tadaCa I-harbu awzirah5, Until war lays down its arms:
47:4.
On the word awzgr in the verse, see Kash., 3:453.
3. + OBJ + PREP [Can]
wadaCa Canhu sh-shay'a, to relieve sb of sth:
*wa yadacu Canhum israhum wa I-aghliala lafftT k5nat Calayhim,
And he relieves them of their burden and the shackles that were upon
them: 7:157.
*wa wadacn5 Canka wizraka, And We took your burden off you/
relieved you of your burden: 94:2.
IV. awdaCa
+ PREP [khilil]
*wa la awdaci khiiilakum yabghnakumu 1-fitnata, And they
would have rushed about in your midst, seeking to create trouble for
you/sow mischief among you: 9:47.
Tad., 3:174. Cf. Kash., 2:155.
411. WT'
I. wati'a
1. VB
wati'a:
i. to take a step/measure:
*wa 15 yata'3na mawti'an yaghTzu 1-kuffara ... ili kutiba lahum
bihT Camalun silihun, Not a single step/action do they take, one that


Ww w

365

infuriates the disbelivers . . . but that a good deed is credited to their
account: 9:120 [n.].
9:120: Mawti', here taken as a masdar, can also be con-
strued as an object, in which case the verse would translate:
Not a single piece of land do they traverse/cover but that ...
See Kash., 2:177; cUkb., 2:23.
ii. to concentrate:
*inna nishi'ata I-iayli ashaddu wat'an, Getting up during the
night is indeed very conducive to concentration: 73:6.
According to IslhT, the word wat'an in this verse gives the
image of "planting one's feet" [cf. thabbata 15hu wat'atah5
(Asgs, 680)], the verse meaning that prayer during the night
helps one concentrate and focus one's attention-or, one
might say, helps one achieve "sure-footedness." See Tad.,
8:25. Also, Kash., 4:153.
2. + OBJ
wati'ahi:
i. to set foot on sth [e.g. a territory]:
*wa ardan lam tata'h5, And also a land/territory you have not
yet set foot on/trodden: 33:27.
Lab., 113/23.
ii. to crush sb [lit: trample sb underfoot]:
*Iam  taclamihum   an   tata'uhum, Whom     you  might have
trampled unwittingly: 48:25.
Kash., 3:467.
Al-Hirith ibn Waclah adh-DhuhlT, Ham., 1:206/6: wa
wati'tana- wat'an caig hanaqin/wat'a 1-muqayyadi n5biti i1-harm7,
"You trampled us underfoot in great anger; it was like the
trampling of a young harm-plant by a hobbled camel"
(cf. Acsh5, 227/18 [also ibid., 283/3]). Bashimah ibn cAmr,
Mufadd, 85/19: tawatta'u aghlaza hizzinihT/ka wat'i I-qawiyyi I-
cazTzi dh-dhai , "[In traversing that land] she [camel]
treaded on the hard ground, like a strong, mighty man's
trampling underfoot of a weak man."


Wiw

366

412. WFY
11. waff5
1. + OBJ + OBJ
waffahu llihu acmrilahi, (of God) to give sb in full [the reward
of] his actions: 2:281 [pass]; 3:25 [pass], 161 [pass]; 11:111; 16:111
[pass]; 39:70 [pass]; 46:19.
2. + OBJ + PREP [iH1i]
waff' ilayhi sh-shay'a, to give sth to sb in its entirety:
*wa m5 tunfiq3 min khayrin yuwaffa ilaykum, And whatever of
your wealth you spend, it shall be repaid to you in full: 2:272.
*man kina yurTdu I-hayita d-duny5 wa zinatah5 nuwaffi ilayhim
aCmilahum fThi, To those who seek the world and its splendor We
shall give in full [the reward of] their actions in it [= in the world =
within their lifetime]: 11:15.
Also: 8:60 [pass].
IV. awf5
1. + OBJ
awfihu:
i. The following two expressions mean "to give sth in full":
(a) awf5 1-kaylall-mikyila, to give full measure: 7:85; 11:85; 12:59;
17:35; 26:181.
See n. to (b) below.
(b) awfr 1-m7zana, to give full weight: 6:152; 7:85.
See also 84 (KhSR) IV, and 388 (NQS) 1.1.i.
ii. awfa nadhrah, to fulfill one's vow: 22:29;
2. + OBJ + PREP [15m]
awlf lah5 1-kayla, to give sb full measure: 12:88.
413. WQD
IV. awqada
1. + OBJ
awqada n5ra 1-harbi, to ignite/kindle the fire/flames of war: 5:64.


Ww w

367

Bashimah ibn CAmr, Mufadd., 89/34. Cf. al-Musiwir ibn
Hind, Ham., 1:461/5; al-Waqqidlibn al-Mundhir, ibid., 2:564/2;
CAnt., 195/16]. Similar expressions are shabba nira 1-harbi, as
in Tirimm5h, Krenk., 94/30, and CAwf ibn CAtiyyah, Mufadd.,
843/22; saCCara nira I-harbi, as in ACsh5, 83/29; and ashCala i-
harba, as in Qays, 36/7.
The lim in the verse, here interpreted as muqhamah (see
Introduction, n. 54), may also be interpreted as the irm of
"cause" (tacil, in which case the verse would be categorized
+ OBJ + PREP.
See also 231 (TF') IV.i.
2. + PREP [Cal]
awqada Calayhi, to kindle fire upon/over sth:
*fa awqid IT yi himanu CaI5 t-tni, So make me a fire, O Himn,
upon the clay[= for the purpose of baking bricks]: 28:38.
Abbreviated form of 3.a, below.
3. + OBJ + PREP [a. CaIa; b. 1im]
a. awqada n-nira Calayhi, to kindle fire upon/over sth:
*wa min mi yiqidna Calayhi n-nira, And that which they smelt
in the fire: 13:17.
b. awqada nSran li 1-harbi: 5:64: see 1 above, with n.
414. WQc
I. waqaca
1. VB
waqaCa 1-haqqu, (of truth) to become manifest/be revealed/be
established: 7:118.
WaqaCa I-amru, "(of sth) to happen/take place." Asgs, 686.
WaqaCa I-haqqu: thabata. Aq., 2:1476.
2. + PREP [a. Cali; b. b5l
a. waqaCa Calayhi:
i. (of sth) to become obligatory upon sb, devolve upon sb as a
duty/responsibility:
*fa qad waqaCa ajruh5 CaI5 iihi, His reward becomes due [to
him] from God: 4:100.


Ww w

368

Tadrm7n of wajaba. See Kash., 1:294.
ii. to be imposed/inflicted upon sb:
*qad waqaCa Calaykum min rabbikum rijsun wa ghadabun, Filth
and wrath have been inflicted upon you by your Lord: 7:71.
*wa idhi waqaCa Calayhimu I-qawlu, When the verdict against
them is handed down [= when the time for the promised punishment
comes upon them]: 27:82 [n.].
Also: 7:134; 27:85 [n.]
Waqaca i-qawlu calayhim: wajaba. Aq., 2:1476. Kash.,
2:69: Qad waqaCa Calaykum, ay haqqa Calaykum wa wajaba
aw qad nazala Calaykum.
27:82 and 85. Vs. 82 refers to the time when, after due
warning, the disbelievers will be punished in this world. Vs.
85 refers to the time when, in the next world, the decision to
throw the disbelievers into hell will be announced. See Tad.,
3:766, 768.
Mutammim ibn Nuwayrah, Mufadd., 543/48: fa lI tafrahan
yawman bi nafsika innan7i/ari 1-mawta waqq Can Cal man
tashajjaci, "May you never be pleased! I see that death over-
powers one who tries to display courage." (Fa l tafrahan is
an imprecation [AnbirT's commentary, ibid.])
b. waqaCa bihT, (of trouble/punishment) to descend upon sb:
*wa huwa wiqicun bihim, While it [punishment] is about to
overtake them: 42:22.
Al-Hirith ibn Hillizah, Mufadd., 517/8: wa hasibti waqca
suy~fing bi ru'sibhim/waqCa s-sahibi Cal~ t-tirfi i1-mushraji,
"And [if] you [were to] consider the falling of our swords
upon their heads, which was like the falling of rain [lit:
clouds] upon leather tents that are standing upright."
See also 379 (NZL) 1.
415. WQY
VIII. ittaqa
1. + OBJ
ittaqihu, to have regard for sth:
*wa ttaq  ... I-arh5ma, And have/show regard for.. . the ties
of blood: 4:1.


Ww

369

Kash., 1:241: . . . fa qua lahum ... wa ttaq3 I-arhima fa I
tuqa Cihig.
Cf. also 409 (WSL) 1.1.
2. + OBJ + PREP [b5l
ittaqahu bi sh-shay'i, to shield oneself against sth by taking
refuge behind sth:
*a fa man yattaq7 bi wajhihT s3'a 1-cadhabi, So, is the one who
will [have to] fend off the severe punishment with his face [is like the
one who will be safe from the fire of hell]? 39:24.
Al-Waqqid ibn al-Mundhir, Ham., 2:561/2: wa likinna
ashib7 Iladh7na Iaq7tuhum/taCidaw siraCan wa ttaqaw bi bni
aznama, "But my men [= enemies], whom I met in combat,
fled, taking lbn Aznam as their shield." cAmr ibn al-Ahtam,
ibid., 4:1652/4: wa kullu kar7min yattaq7 dh-dhamma bi I-qiri,
"Every noble person protects himself against reproach by
means of hospitality." Also, Imr., 16/33, 37/47; N5b., 34/16;
CAIqamah, Ahil., 107/28; Qays, 136/6; Suh., 21/25; lbn R51in as-
SinbisT, Ham., 2:609/3; al-Marrir ibn Munqidh, Mufadd., 149/
30.
416. WLI
I. walaja
+ PREP [IT]
*hattg yalija 1-jamalu fT sammi I-khiyati, Until a camel passes
through the eye of a needle [= never]: 7:40.
See also 121 (DWM) 1.
417. WLY
II. wallI
1. + OBJ
walli d-dubura, to flee [from the battlefield], take to one's
heels: 33:15; 48:22; 54:45; 59:12.
Cf. 2, 3, and V.3 below.
2. + PREP [CalI]
wali Cai duburihi, to turn one's back [onr sth]: 17:46.


Ww

370

Cf. 1 above, and 3 and V.3 below.
3. + HAL
walli mudbiran, to take to one's heels, run away: 9:25; 21:57;
27:10, 80; 28:31; 30:52; 40:33.
Grammatically, mudbiran in these verses is (as in 37:90
[V.3, below]) a h5i rnu'kkidah to walls, but the two words are
often used together, acquiring idiomatic force. Cf. the use in
Ham., 3:1150/2.
Cf. 1 and 2 above, and V.3 below.
4. + OBJ + OBJ
wallihD iyy~hu:
i. to impose sb upon sb:
*kadhgilika nuwal7 baCda z-zlimTna baCdan, Thus do We im-
pose the wicked upon one other: 6:129.
ii. wallghu duburah3, to beat a retreat before sb: 3:111; 8:15, 16.
iii. *nuwallih7 mi tawall, We shall turn him in the direction in
which he turns/wishes to turn/shall direct him to the course he wishes
to adopt: 4:115 [obj of tawallg und].
Cf. ZamakhsharT (Kash., 1:298): Najcalh wiiyan li mg
tawallg mina d-dalili ...
V. tawallI
1. + OBJ
tawallahu, to undertake to do sth, assume responsibility for sth:
*wa ladhT tawallg kibrahi minhum, And the one among them
who is chiefly responsible for it [= for the campaign of slander against
Muhammad's wife]: 24:11.
2. + PREP [ba']
tawallg bi ruknih7, to shrug one's shoulders [in indifference] and
walk away/move away in indifference [lit: to move away with one's
side]: 51:39.
Tad., 6:614.
Cf. 44 (ThNY) 1, and 371 (N'Y) 1.


Ww w

371

3. + PREP [Can] + HAL
*fa tawallaw Canhu mudbirTna, And they went away from him
[Abraham]: 37:90.
As in 11.3, above, mudbiran in 37:90 is a hil mu'akkidah,
but the meaning of the phrase, tawall mudbiran, in 30:90 is
somewhat different. Whereas in 11.3 the phrase means "to
beat a retreat," in 39:70 it means simply "to turn around and
leave": the people, believing that Abraham was tired and
wanted to spend the night in the temple, "turned around"
and departed, quite satisfied that he meant no mischief. The
phrase is prophetic, however, in that, when he is charged
with smashing the idols, Abraham effectively replies to the
charge, putting the people to shame, who thus "beat a
retreat" before him.
418. WHN
IV. + OBJ
awhana kaydah, to thwart [lit: weaken] sb's strategem: 8:18 [act
pt].

See also 224 (DLL) II.



YA'

419. YSR
II. yassara
+ OBJ
yassara s-sabTla, to make a path/course smooth [for sb]:
*thumma s-sabTla yassarah3, Then He smoothed the path [of life
for man]: 80:20.
Cf. 377 (MHD) II.
420. YMM
V. tayammama
+ OBJ
Tayammamah3 means "to aim at sth, go/turn to/toward sth." In
the Qur'in it has been used in two somewhat different senses:
i. In 2:267 it means "to intend to do sth":
*wa I tayammami 1-khabTtha minhu tunfiqna, Do not think of
spending [in the way of God] that which is valueless.
ii. In 4:43 and 5:6 it means "to head for sth, look for sth":
*fa tayammam3 sacTdan tayyiban, Then look for pure dust [for
the purpose of achieving ritual purity in the absence of water] 4:43;
5:6.

373



GLOSSARY
Afci1 at-taCajjub, "verbs of surprise." The two patterns of
these verbs are: mi afCalah3 (e.g. m5 asbarah5, "How patient he is!")
and afCil bih7 (e.g. asmic bih7, "How well he can hear!").
HacfdTth, "report," hence a "tradition" attributed to the
Prophet Muhammad (pl. ahidTth). As a collective noun, the word has
been used in this work with a capital H; a small h is used when a
single report is meant.
H51, "circumstance." The syntactical unit that denotes the
circumstances under which an action takes place. In ji'a rikiban ("He
came riding"), rikiban is a hil.
Hi! mu'akkidah, "circumstance of reinforcement." In wall
mudbiran, mudbiran is a ha! mu'akkidah (or: hi l mu'akkidah li
cimilihi) since it reinforces the meaning already conveyed by walli.
Idifah, "annexation." A construction in which one thing
stands in a relationship of annexation to another. Kitibu zaydin is an
idifah construction, kitib being mudaf-that which is annexed-and
zayd, mud5f ilayh-that to which something is annexed.
Ihr.im. A person performing the pilgrimage of hajj or
Cumrah is for a certain number of days in the state of ihrim or ritual
consecration, during which certain things are forbidden to him.

375


Glossary

376

Ikhtis.is, "special designation." The preposition lim signifies
ikhtiss when something is said to belong to a person specially or to
have been done specially for him. An example is 94:4: wa rafaCna laka
dhikraka, "And We spread your good reputation for you."
Istithn5' mufarragh, "uncompounded exception." A clause
of exception in which the general term (mustathn5 minhu) is not
stated (e.g. mi qima ill zaydun), the exceptive particle (illi) lacking
governing power. An istithn5' mufarragh is so called because, in it,
the word preceding ilhi (in the example: qama) is, in governing the
word following ill, not "impeded" by ill , but is "free" (tafarragha) to
govem it (thus, in the example, mi qama iHli zaydun = q~ma zaydun;
or, mg ra'aytu illi zaydan = ra'aytu zaydan, and m5 marartu ill.i bi
zaydin = marartu bi zaydin. This holds for a non-positive (ghayr
mijab) statement (i.e. one that is negative [nafy], constitutes a
prohibition [nahy], or is interrogative [istifham]). (See Shudh., 264.)
As for a positive (mtjab) statement-e.g. ab5 illi kadhi), it is to be
construed in terms of a non-positive statement (e.g. aba iHli kadha =
lam yurid illi kadha [see 1 ('BY) 1, n.]).
Kiffah. M9 is kiffah ("preventive") when it "prevents" inna,
anna, ka'anna, and i5kinna from governing-i.e. giving the accusative
case-ending to-their nouns, e.g. in 21:108: . . . annam5 il 5hukum
w5hidun.
MafC5l fihi, literally, "that in which the act takes place"-
hence, adverb of place or time, since something exists, or an act oc-
curs, within the confines of a certain place or time; also called zarf
(q.v.). In ra'aytuh3 yawman, yawman is a mafC1 fihi, as is ard in awi
trahhu ardan (12:9).
MafC5l lahD, literally, "that for which/on account of which an
act is done." A noun in the accusative, indicating the reason, cause,
or purpose of an action. In 2:19, hadhara 1-mawti ("out of fear of
death"), hadhar is mafCil lah3. Also called mafC1l li ajlihi.
MafCi1 mutlaq, "cognate object." Masdar, when used to
emphasize the meaning of a verb. In calima cilman ("to know thor-
oughly"), Cilm is a mafC5l mutlaq.


Glossary

377

Masdar, "verbal noun."
Masdariyyah. M is masdariyyah when, together with the
verb following it, it can be translated into a masdar. An example is
3:118: wadd5 ma Canittum (= waddi Canatakum).
MuCallaqah, "suspended ode" (pl. muCallaqit). One of a
number of long poems composed in pre-Islamic times and reportedly
hung on the walls of the KaCbah in view of their excellence.
Mudif. See id5fah.
Mudif ilayh. See idfah.
Mushikalah, "formal identity." In mushakalah, a construc-
tion is repeated in form but does not necessarily carry the same mean-
ing. An example is 2:194: fa mani ctadi Calaykum fa Ctadi Calayhi bi
mithli m5 ctada Calaykum, "Then, if they should commit aggression
against you, you may commit aggression against them, in the same
manner in which they have committed aggression against you." The
second use of iCtad5 (= fa ctad Calayhi . . . ) is not a license to com-
mit aggression, but only a permission to punish the offense (and that
according to specific rules), but the word iCtad5 has been repeated to
indicate that the punishment is to match the offense. Another name
for mushikalah is muji5nasah.
Nazc al-khafid, "suppression of the preposition." When the
preposition is suppressed, its object takes the accusative case-ending.
Silah, "preposition," that is, the preposition that "goes
with" a verb, forming, together with that verb, an integral semantic
unit.
TadmrTn, "implicative meaning." See Introduction ("Defini-
tion and Scope").
Tafkh7m, "magnification." Use of an indefinite instead of a
definite noun, in order to "magnify," i.e. intensify, the meaning. In
89:13, the indefiniteness of Cadhib is for tafkh7m.


Glossary

378

TamyTz, "specification." A noun in the accusative, used to
remove ambiguity and thus "specify" what is intended. Kawkab in
12:4 is a tamyTz: ahada Cashara kawkaban, "Twelve stars."
TansTs cai 1-cumim, at-. See Zi'idah.
Za'idah, "supernumerary, adventitious." In 34:44, wa m5 ar-
saini ilayhim qablaka min nadhirin, the min is z5'idah, that is, it could
be removed without changing the meaning essentially (thus, min nad-
hTrin = nadhTran). Z5'idah, however, does not mean "redundant." In
the above verse, min, though grammatically dispensable, is yet sig-
nificant from a rhetorical point of view: it signifies "generality" (at-
tansTs Cala I-CumJm), the said verse thus meaning: God did not send
any warner to the Arabs before Muhammad. In other words, min ser-
ves (in this particular case) to "generalize" the negation.
Zarf, "adverb of place or time" (pl. zurJf). Literally, "ves-
sel," the place or time being regarded as the vessel that "contains" the
act. See also mafC5I fThi.


39-1)I O~


ichtig an Series
on the Middle East
1. M. Milr,
Verbal Idioms of the Qur'an

2. J. Bellamy, ed.,
The Ernest T. Abdel Massih Memorial Volume
3. J. Kolars, ed.,
A Survey of Middle Eastern Studies
4. H. Dajani-Shakeel & R. Messier,
The lihad and Its Times
Center for Near Eastern and North African Studies
The University of Michigan
ISBN: 0-932098-21-5