LUGHAT-UL-QURAN DICTIONARY OF QURAN ح ج ث ت ب ا VOLUME I Ebook edition Originally compiled in Urdu by Allama Ghulam Ahmad Parwez Edited/Translated by: Sheraz Akhtar - Quranic Education Society Norway www.qes.no ALL RIGHTS RESERVED. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher and/or editor, expect in case of reviewers eho may quote brief passages in a review. Author: Ghulam Ahmad Parwez Translator and editor: Sheraz Akhtar Published by: Quranic Education Society, Oslo - Norway In association with Tolu-e-Islam Trust, Lahore - Pakistan Copyright © 2015 Translators note ..................... 5 A-F-Q ﻕ ﻑ ﺍ ........ 53 I-Y ﻱ ﺍ .............. 89 Introduction ..................... 7 A-F-K ﻙ ﻑ ﺍ ........ 53 A-Y-D ﺩ ﻱ ﺍ ........... 89 References ....................16 A-F-L ﻝ ﻑ ﺍ ......... 55 A-Y-K ﻙ ﻱ ﺍ ......... 90 A ﺃ ..................18 A-K-L ﻝ ﻙ ﺃ .......... 56 A-Y-M ﻡ ﻱ ﺍ ........... 90 A-B-B ﺏ ﺏ ﺃ .........20 A-L ﻝْ َﺃ ............... 56 Ain ﻥَ ﻳَْﺃ .............. 90 A-B-D ﺩ ﺏ ﺃ ...........20 A-L-A ﻻََﺃ ............... 57 Ayyi ﻱﱠ َﺃ ............... 90 Ibrahim ﻢُ ﻴْﻫِ ﺍﺮَ ﺑِْﺍ .........21 A-L-F ﻑ ﻝ ﺃ ......... 58 Iyya ﺎﱠﻳِﺃ ................ 91 A-B-Q ﻕ ﺏ ﺃ..........21 A-L-K ﻙ ﻝ ﺃ .......... 58 Ayyaan ﻥَ ﺎﱠﻳَﺃ ............. 91 A-B-L ﻝ ﺏ ﺃ ..........22 A-L-L ﻝ ﻝ ﺃ .......... 60 Ayyub ﺏَ ﻮْ ﱡﻳَﺃ ........... 91 A-B-W ﻭ ﺏ ﺃ ..........22 Al-la ﻻَ+ ﻥْ َﺃ ﻻﱠَﺃ .. 61 A-Y-Y ﻱ ﻱ ﺃ ......... 92 A-B-Y ﻱ ﺏ ﺃ .........23 Il-la ﻻﱠِﺃ ............... 61 B (ﻑﺮﺣ) ﺏ ... 93 A-T-Y ﻱ ﺕ ﺃ..........24 Al-lazi ﻱْ ﺬِﱠﻟَﺃ ............ 62 B-A-R ﺭ ﺃ ﺏ ........... 94 A-Th-Th ﺙ ﺙ ﺃ .........25 A-L-M ﻡ ﻝ ﺍ ........... 62 B-A-S ﺱ ﺃ ﺏ ......... 94 A-Th-R ﺭ ﺙ ﺃ ..........25 A-L-He ﻩ ﻝ ﺃ ........... 63 Babel ﻞُ ِﺑﺎَﺑ .............. 94 A-Th-L ﻝ ﺙ ﺃ ..........27 A-L-W/Y ﻱ/ﻭ ﻝ ﺃ ...... 64 B-T-R ﺭ ﺕ ﺏ ........ 95 A-Th-M ﻡ ﺙ ﺃ ...........27 Ilay ﻰٰ ﻟﺍ .............. 65 B-T-K ک ﺕ ﺏ ....... 95 A-J-J ﺝ ﺝ ﺃ ..........28 Ilyas ﺱَ ﺎَﻴﻟِْﺇ ......... 66 B-T-L ﻝ ﺕ ﺏ ........ 95 A-J-R ﺭ ﺝ ﺃ ...........29 Il Yaseen ﻦﻴﺳِ ﺎَﻳ .......... 66 B-Th-Th ﺙ ﺙ ﺏ ...... 96 A-J-L ﻝ ﺝ ﺃ .........30 Alayasa-o ﻊ ُ ﺴَ َﻴﻟَْﺍ ......... 66 B-J-S ﺱ ﺝ ﺏ ...... 96 A-H-D ﺩ ﺡ ﺃ ...........31 Am ﻡَْﺃ ................ 66 B-H-Th ﺙ ﺡ ﺏ ....... 96 A-Kh-Dh ﺫ ﺥ ﺃ ...........31 A-M-Th ﺕ ﻡ ﺃ .......... 67 B-H-R ﺭ ﺡ ﺏ ........ 97 A-Kh-R ﺭ ﺥ ﺃ ...........32 A-M-D ﺩ ﻡ ﺃ ............ 67 B-Kh-S ﺱ ﺥ ﺏ ...... 97 A-Kh-W ﻭ ﺥ ﺃ ...........34 A-M-R ﺭ ﻡ ﺍ ........... 68 B-Kh-Ain ﻉ ﺥ ﺏ ........ 98 A-D-D ﺩ ﺩ ﺃ .............36 A-M-S ﺱ ﻡ ﺍ .......... 70 B-Kh-L ﻝ ﺥ ﺏ ........ 98 Idrees ﺲُ ﻳْﺭِ ﺩِْﺍ .........36 A-M-L ﻝ ﻡ ﺍ ........... 70 B-D-A ﺃ ﺩ ﺏ.......... 99 A-D-M ﻡ ﺩ ﺃ .............36 A-M-M ﻡ ﻡ ﺍ ............ 71 B-D-R ﺭ ﺩ ﺏ ....... 100 A-D-W/Y ی/ﻭ ﺩ ﺃ ........38 Amma ﺎﻣﱢ َﺃ ............... 73 B-D-Ain ﻉ ﺩ ﺏ ....... 100 Idh ﺫﺃِ .................38 A-M-N ﻥ ﻡ ﺍ ........... 73 B-D-L ﻝ ﺩ ﺏ ....... 101 A-Dh-A ﺃ ﺫ ﺃ .............39 Imma ﺎﻣﱢ ﺃِ ............... 76 B-D-N ﻥ ﺩ ﺏ ....... 101 A-Dh-N ﻥ ﺫ ﺃ ...........39 A-M-W ﻭ ﻡ ﺍ ........... 76 B-D-W ﻭ ﺩ ﺏ ....... 102 A-Dh-Y ﻱ ﺫ ﺃ ...........41 An ﻥْ َﺃ ............... 77 B-Dh-R ﺭ ﺫ ﺏ ....... 102 A-R-B ﺏ ﺭ ﺃ ..........41 A-R-Zd ﺽ ﺭ ﺃ ........42 In ﻥْ ِﺇ ............... 77 B-R-A ﺃ ﺭ ﺏ ........ 103 Ana ﺎﻧََﺍ ............... 78 B-R-J ﺝ ﺭ ﺏ ...... 104 A-R-K ﻙ ﺭ ﺃ ..........44 Anta ﺕَ ﻧَْﺍ ............. 78 B-R-H ﺡ ﺭ ﺏ ...... 105 A-R-M ﻡ ﺭ ﺃ ............44 Anti ﺕِ ﻧَْﺍ ............ 78 B-R-D ﺩ ﺭ ﺏ ....... 105 A-Z-R ﺭ ﺯ ﺃ ...........44 Antam ﻢُﺘﻧَْﺍ .............. 78 B-R-R ﺭ ﺭ ﺏ ...... 106 A-Z-Z ﺯ ﺯ ﺃ ...........45 Antama ﺎﻣَ ﺗُﻧَْﺍ ............ 79 B-R-Z ﺯ ﺭ ﺏ ...... 107 A-Z-F ﻑ ﺯ ﺃ .........45 Antan ﻥﱠ ﺗُﻧَْ ﺍ ............. 79 Barzakh ﺥ ﺯ ﺮﺑ ...... 108 Istabrak ﻕﺭﺑﺗﺳﺍ ........46 A-N-Th ﺙ ﻥ ﺃ ......... 79 B-R-Sd ﺹ ﺭ ﺏ.... 108 Is-haaq ﻖَ ﺤَ ﺳْ ِﺍ ..........46 Injeel ﻞٌ ﻴْﺠِ ﻧِْﺇ .......... 80 B-R-Q ﻕ ﺭ ﺏ ...... 109 A-S-R ﺭ ﺱ ﺍ .........46 A-N-S ﺱ ﻥ ﺍ .......... 81 B-R-K ک ﺭ ﺏ ..... 110 Israel ﻞﻳﺍﺮﺳﺍ .........47 A-N-F ﻑ ﻥ ﺍ ......... 82 B-R-M ﻡ ﺭ ﺏ ....... 111 A-S-S ﺱ ﺱ ﺍ ........47 A-N-M ﻡ ﻥ ﺍ ........... 82 B-R-He ﻫ ﺭ ﺏ ....... 111 A-S-F ﻑ ﺱ ﺍ ........47 Inna ﻥﱠ ِﺍ ............... 83 B-Z-Gh ﻍ ﺯ ﺏ ...... 112 Ismail ﻝﻳﻌﻣَ ﺳﺍ ........48 Anna ﻥﱠ َﺍ ............... 83 B-S-R ﺭ ﺱ ﺏ ..... 112 A-S-N ﻥ ﺱ ﺍ .........48 Anna ﻰﱠﻧَﺃ .............. 83 B-S-S ﺱ ﺱ ﺏ ... 113 A-S-W/Y ی/ﻭ ﺱ ﺍ .....49 A-N-Y ﻱ ﻥ ﺍ .......... 84 B-S-Te ﻁ ﺱ ﺏ .... 113 A-Sh-R ﺭ ﺵ ﺍ .........50 A-H-L ﻝ ﻩ ﺍ ........... 84 B-S-Q ﻕ ﺱ ﺏ .... 114 Al-Ukhdod ﺩﻭﺪﺧﻻﺍ ........50 Aw ﻭﺃ ............... 85 B-S-L ﻝ ﺱ ﺏ ..... 114 Al-Aikah ہﮑﻳﻻﺍ ..........50 A-W-B ﺏ ﻭ ﺍ .......... 86 B-S-M ﻡ ﺱ ﺏ ..... 114 Al-Hijr ﺮﺠﺤﻟﺍ ..........50 A-W-D ﺩ ﻭ ﺍ ........... 86 B-Sh-R ﺭ ﺵ ﺏ ..... 115 Al-Rass ﺱﺮﻟﺍ ...........50 A-W-L ﻝ ﻭ ﺍ .......... 87 B-Sd-R ﺭ ﺹ ﺏ.... 116 Ar-Raqeem ﻢﻴﻗﺮﻟﺍ ...........51 Oulai ءِ ﻻَﻭْ ُﺍ ........... 88 B-Sd-L ﻝ ﺹ ﺏ ... 117 A-Sd-D ﺩ ﺹ ﺃ .........51 Oulu ﺍﻭُْﻟﻭُﺍ .......... 88 B-Zd-Ain ﻉ ﺽ ﺏ ... 117 A-Sd-R ﺭ ﺹ ﺍ .........51 A-W-N ﻥ ﻭ ﺍ .......... 88 B-Te-A ﺃ ﻁ ﺏ ....... 117 A-Sd-L ﻝ ﺹ ﺃ ........52 A-W-He ﻩ ﻭ ﺍ ............ 88 B-Te-R ﺭ ﻁ ﺏ ...... 118 A-F-F ﻑ ﻑ ﺍ ........52 A-W-Y ﻱ ﻭ ﺍ .......... 89 B-Te-Sh ﺵ ﻁ ﺏ .... 118 B-Te-L ﻝ ﻁ ﺏ ......118 T-F-Th ﺙ ﻑ ﺕ .... 156 J-Dh-W ﻭ ﺫ ﺝ ........ 185 B-Te-N ﻥ ﻁ ﺏ ......120 T-Q-N ﻥ ﻕ ﺕ...... 156 J-R-H ﺡﺭ ﺝ ........ 186 B-Ain-Th ﺙ ﻉ ﺏ......121 Tilka ﮏَ ﻠِْﺗ .......... 157 J-R-D ﺩ ﺭ ﺝ ........ 186 B-Ain-Th-R ﺭ ﺙ ﻉ ﺏ ..122 T-L-L ﻝ ﻝ ﺕ ...... 157 J-R-Z ﺯ ﺭ ﺝ ....... 186 B-Ain-D ﺩ ﻉ ﺏ .......122 T-L-W ﻭ ﻝ ﺕ ...... 158 J-R-Ain ﻉ ﺭ ﺝ ....... 187 B-Ain-R ﺭ ﻉ ﺏ .......123 T-M-M ﻡ ﻡ ﺕ ........ 159 J-R-F ﻑ ﺭ ﺝ ...... 187 B-Ain-Zd ﺽ ﻉ ﺏ ....123 Tannaur ﺭٌ ﻮْ ﱡﻨَﺗ .......... 160 J-R-M ﻡ ﺭ ﺝ ........ 187 B-Ain-L ﻝ ﻉ ﺏ.......123 T-W-B ﺏ ﻭ ﺕ ..... 160 J-R-Y ی ﺭ ﺝ ...... 188 B-Gh-T ﺕ ﻍ ﺏ......124 T-W-R ﺭ ﻭ ﺕ ...... 161 J-Z-A ﺍ ﺯ ﺝ......... 189 B-Gh-Zd ﺽ ﻍ ﺏ ....125 Taurah ُ ﺓﺍﺭَ ﻮْ ّﺘﻟَﺍ ....... 161 J-Z-Ain ﻉ ﺯ ﺝ ....... 189 B-Gh-L ﻝ ﻍ ﺏ.......125 T-Y-N ﻥ ی ﺕ ..... 163 J-Z-Y ی ﺯ ﺝ ...... 190 B-Gh-Y ی ﻍ ﺏ ......125 T-Y-He ﻫ ی ﺕ ...... 164 J-S-D ﺩ ﺱ ﺝ ...... 191 B-Q-R ﺭ ﻕ ﺏ ......127 Th-B-Th ﺕ ﺏ ﺙ .... 164 J-S-S ﺱ ﺱ ﺝ .... 191 B-Q-Ain ﻉ ﻕ ﺏ ......127 Th-B-R ﺭ ﺏ ﺙ ..... 165 J-S-M ﻡ ﺱ ﺝ ...... 192 B-Q-L ﻝ ﻕ ﺏ ......127 Th-B-Te ﻁ ﺏ ﺙ ..... 165 J-Ain-L ﻝ ﻉ ﺝ ....... 192 B-Q-Y ی ﻕ ﺏ ......128 Th-B-Y ی ﺏ ﺙ .... 165 J-F-N ﻥ ﻑ ﺝ...... 193 B-K-R ﺭ ک ﺏ .....129 Th-J-J ﺝ ﺝ ﺙ ..... 166 J-F-W/A ﺃ/ﻭ ﻑ ﺝ .... 193 B-K-K ک ک ﺏ ....129 Th-Kh-N ﻥ ﺥ ﺙ ...... 166 J-L-B ﺏ ﻝ ﺝ ...... 193 B-K-M ﻡ ک ﺏ ......129 Th-R-B ﺏ ﺭ ﺙ ..... 167 J-L-D ﺩ ﻝ ﺝ ........ 194 B-K-Y ی ک ﺏ .....130 Th-R-W/Y (ﻭ) ی ﺭ ﺙ 167 J-L-S ﺱ ﻝ ﺝ ..... 195 Bal ﻞَﺑ ..............130 Th-Ain-B ﺏ ﻉ ﺙ ... 167 J-L-L ﻝ ﻝ ﺝ ....... 195 B-L-D ﺩ ﻝ ﺏ........131 Th-Q-B ﺏ ﻕ ﺙ ..... 168 J-L-W ﻭ ﻝ ﺝ ....... 195 B-L-S ﺱ ﻝ ﺏ .....131 Th-Q-F ﻑ ﻕ ﺙ .... 168 J-M-H ﺡ ﻡ ﺝ........ 196 B-L-Ain ﻉ ﻝ ﺏ.......133 Th-Q-L ﻝ ﻕ ﺙ ...... 168 J-M-D ﺩ ﻡ ﺝ ......... 196 B-L-Gh ﻍ ﻝ ﺏ.......133 Th-L-Th ﺙ ﻝ ﺙ ..... 169 J-M-Ain ﻉ ﻡ ﺝ ........ 196 B-L-W ﻭ ﻝ ﺏ .......134 Th-L-L ﻝ ﻝ ﺙ ...... 169 J-M-L ﻝ ﻡ ﺝ ........ 197 Bala ﯽ ﻠَٰﺑ ............136 Th-M-D ﺩ ﻡ ﺙ ........ 170 J-M-M ﻡ ﻡ ﺝ ......... 198 B-L-Y ی ﻝ ﺏ ......136 Th-M-R ﺭ ﻡ ﺙ ....... 170 J-N-B ﺏ ﻥ ﺝ ...... 198 B-N-N ﻥ ﻥ ﺏ.......137 Samma ﻢﱠ َﺛ .............. 171 J-N-H ﺡ ﻥ ﺝ ....... 199 B-N-W/Y ی/ﻭ ﻥ ﺏ...137 Summa (ﻑﺮﺣ) ﻢﱠُﺛ . 171 J-N-D ﺩ ﻥ ﺝ ........ 199 Bani Israel ﻞﻴﺋﺍﺮﺳﺍ ﯽﻨﺑ138 Th-M-N ﻥ ﻡ ﺙ ....... 172 J-N-F ﻑ ﻥ ﺝ...... 200 B-He-T ﺕ ﻫ ﺏ ......139 Th-N-Y ی ﻥ ﺙ ..... 173 J-N-N ﻥ ﻥ ﺝ ....... 200 B-He-J ﺝ ﻫ ﺏ .......140 Th-W-B ﺏ ﻭ ﺙ ..... 174 J-N-Y ی ﻥ ﺝ ...... 203 B-He-L ﻝ ﻫ ﺏ .......140 Th-W-R ﺭ ﻭ ﺙ ...... 175 J-He-D ﺩ ﻫ ﺝ ........ 203 B-He-M ﻡ ﻫ ﺏ ........141 Th-W-Y یﻭ ﺙ ....... 176 J-He-R ﺭ ﻫ ﺝ ....... 204 B-W-A ﺃ ﻭ ﺏ ........141 Th-Y-B ﺏ ی ﺙ .... 176 J-He-Z ﺯ ﻫ ﺝ ....... 204 B-W-B ﺏ ﻭ ﺏ ......142 J-A-R ﺭ ﺃ ﺝ ........ 177 J-He-L ﻝ ﻫ ﺝ ....... 205 B-W-R ﺭ ﻭ ﺏ .......142 Jaloot ﺕُ ﻮْ ُﻟﺎﺟَ ....... 177 Jahannum ﻢُﱠﻨَ ﮩﺟَ .......... 206 B-W-L ﻝ ﻭ ﺏ .......143 J-B-B ﺏ ﺏ ﺝ ..... 177 J-W-B ﺏ ﻭ ﺝ ...... 207 B-Y-T ﺕ ی ﺏ .....143 J-B-T ﺕ ﺏ ﺝ ..... 177 J-W-D ﺩ ﻭ ﺝ ........ 208 B-Y-D ﺩ ی ﺏ .......144 J-B-R ﺭ ﺏ ﺝ ...... 178 J-W-R ﺭ ﻭ ﺝ ....... 208 B-Y-Zd ﺽ ی ﺏ ...144 Jibreel ﻞُ ﻳْ ﺮِ ﺒْﺟِ ....... 179 J-W-Z ﺯ ﻭ ﺝ ....... 209 B-Y-Ain ﻉ ی ﺏ ......145 J-B-L ﻝ ﺏ ﺝ ...... 179 J-W-S ﺱ ﻭ ﺝ ...... 209 B-Y-N ﻥ ی ﺏ ......147 J-B-N ﻥ ﺏ ﺝ ...... 180 J-W-Ain ﻉ ﻭ ﺝ ....... 210 T ﺕ ..............150 J-B-He ﻩ ﺏ ﺝ ....... 180 J-W-F ﻑ ﻭ ﺝ ...... 210 Taboot ﺕٌ ﻮْ ُﺑﺎَﺗ ........150 J-B-W/Y (ی) ﻭ ﺏ ﺝ180 J-W-W ﻭ ﻭ ﺝ ........ 210 T-B-B ﺏ ﺏ ﺕ ....150 J-Th-Th ﺙ ﺙ ﺝ ..... 181 J-Y-A ﺃ ی ﺝ ........ 211 T-B-R ﺭ ﺏ ﺕ ......151 J-Th-M ﻡ ﺙ ﺝ....... 181 J-Y-B ﺏ ی ﺝ ..... 211 T-B-Ain ﻉ ﺏ ﺕ......151 J-Th-W ﻭ ﺙ ﺝ ...... 181 J-Y-D ﺩ ی ﺝ ....... 211 Tubb’a ﻊٌ ﱠ ﺒُﺗ .............152 J-H-D ﺩ ﺡ ﺝ ....... 182 T-J-R ﺭ ﺝ ﺕ.......152 J-H-M ﻡ ﺡ ﺝ ....... 182 T-H-T ﺕ ﺡ ﺕ .....153 J-D-Th ﺙ ﺩ ﺝ....... 183 T-R-B ﺏ ﺭ ﺕ ......154 J-D-D ﺩ ﺩ ﺝ ........ 183 T-R-F ﻑ ﺭ ﺕ ......154 J-D-R ﺭ ﺩ ﺝ ........ 184 T-R-K کﺭ ﺕ.......155 J-D-L ﻝ ﺩ ﺝ........ 184 T-S-Ain ﻉ ﺱ ﺕ .....155 J-Dh-Dh ﺫ ﺫ ﺝ ........ 185 T-Ain-S ﺱ ﻉ ﺕ .....156 J-Dh-Ain ﻉ ﺫ ﺝ ....... 185 Translators note The journey of translating Lughat-ul-Quran into English has been a long one. It all started several years ago when Liaqat Ali and Saim Khawaja in USA felt the need to have the dictionary of the Quranic terms translated from Urdu to English. For this great task, they contacted and hired Javed Rafiq, a retired journalist in Karachi, who took on the job to translate this book from Urdu to English. Our friends in the USA compensated his time against an agreed fee. Javed Rafiq had never done any translation work of such kind before, and was not familiar with the teachings and philosophy ofAllama Ghulam Ahmad Parwez in relation to the Quran. This was clearly reflected in the early pages of his translation, but gradually he improved the translation as he moved along. This work was done gradually and handed over in parts to our contacts in the USA. When all the work was done, Liaqat Ali distributed it to others around the world. Some held on to it for their study, while some of this translation ended up on the internet. However, this work never got published in a book form because of several reasons. Many people felt that the work was not satisfying, and the English did not meet the desired quality and fluency. There were many linguistic, as well as cosmetic changes required. There were many missing sentences, paragraphs/pages, without any clear overview. Many readers had this opinion that the standard of the translation required review and needed thorough editing in order to make it readable and comprehensible for the western and the wider readership. Dr. Sohail Alam (son of Dr. Mansoor Alam) was one of many who had the opinion that to re-write the whole book could be better and quicker time wise than editing grammatically the English translation of Javed Rafiq. The limitation was that although Dr. Sohail's English was excellent (as seen in the introduction chapter to this book) he had very little time for the complete translation. All this contributed to the delay in the publication of this translation and the whole project came to a standstill. I got more determined to have this book translated in English without knowing the above mentioned background. My quest for the Quranic knowledge had convinced me that in order to understand the Quran, some basic knowledge of the Arabic grammar is helpful and also knowing the root meanings of the Arabic words/terms. When I found out about the Lughat-ulQuran, I was pleasantly surprised that such a marvelous piece did exist. I accepted this challenge to complete the translation work into English. For any serious student of the Quran this is an extremely useful book and it needed to be published in English to enhance the Quranic understanding, as its author always intended. To make this happen, it was essential to present it to people on a global basis. I myself had tried to understand several chapters of the Quran by studying the Lughat-ul-Quran, but in order to present arguments in support of my understanding; I had to present the Lughat-uI-Quran in a language that other researchers of Truth may find useful. Since I became a member of the Quranic Education Society inNorway, I wanted to present the Quran to people in a language they could understand. When I suggested that the Lughat-ul-Qaran should be translated into English, our chairman Khadim Malik agreed instantly. We both agreed on the importance of this dictionary to be presented to wider public in English. Later we found out that a preliminary translation had already been done earlier, and learnt that the project was on hold for some reason. We were fortunate that the late Farhat Maqbool (London Bazrn) provided us with all the material on the work which had been done so far. This saved us a lot of time. The translated material I got was not in a presentable form by any means. The layout was poor, the grammar was not always correct, and some spelling errors were also present. The biggest limitation was of the Arabic text. I started to refine this translation. I knew that some pages were missing and hence translated those later. Another major concern with this initial translation was that it was done by someone who was not fully familiar with the philosophy of the Quran as explained by Allama Parwez. The translator was merely translating without QES-Norway Lughat-ul-Quran Volume I Page 5 of 211 understanding, and therefore the literal translation did not do justice to the original Urdu version, and I had to take this into consideration. After completion, I got the help of Khalid Sayed and Ejaz Rasool (London Bazm) who went through all four volumes very thoroughly and made further corrections while reviewing the draft and ensuring to keep the explanations closer to the Urdu version, especially where human thought process was referred. Now this work has been finalised, and we can appreciate and take advantage of the f'inal product. I have included my name as the main editor of this translation for convenience and for any correspondence, but I would like to acknowledge the contributions of all those who helped to put this together. To conclude I would like to summarise the names of all the brothers who took part in this great challenge and helped to complete it successfully: • Liaqat Ali and Saim Khawaja in USA, who initiated the translation work. • Javed Rafiq in Karachi, who did the preliminary translation. • Farhat Maqbool from London Bazm who provided me the raw material and encouragement. • Khadim Malik of Quranic Education Society Norway who helped and provided encouragement. • KhalidSyed of London Bazm, who helped to review some part of the dictionary and also kept encouraging and motivating me. • Ejaz Rasool of London Bazm who reviewed the remaining part of the dictionary where Khalid Syed had handed over. Finally, I am sure this book will help many English readers to understand the Quran, like the Urdu version enhanced my understanding of the Quranic Truth. My only regret is that this project did not come to fruition in the lifetime of late Farhat Maqbool, who would have appreciated it as he showed great desire to see this project through. My father, late Mahmood Ahmad Akhtar, who was a long time devotee of the Tolueislam movement and the real reason behind my inspiratoin and interest in the Quranic study in the first place, would also have been very pleased with this work. They will get their rewards from Allah. On a last note, I fully appreciate the work done for the Urdu edition by Allama Ghulam Ahmad Parwez, who did all the work mostly by himself, where he researched several books to help create such an exceptional encyclopaedia of the Quranic words and terms. It took him many years to research to write the Urdu version. I am grateful to Allah for giving strength and knowledge to Allama Ghulam Ahmad Parwez to publish the Urdu work which helped many like myself and others to spread the Quranic message for the good of mankind for all times to come. He will be getting his reward from Allah. It should also be mentioned that the names of the messengers has been written as they appear in the Quran, and not the biblical way which is commonly known for English readers. This has been done to keep the Quranic terms under focus. All messengers are sacred to us and we do not distinguish between them with regards to respect and status (2:136). The term "peace be upon him" has not allway been used after messenger's names, but it is implied. Finally, let us all keep making effort to understand the Quran and benefit from its guidance. Sincerely Sheraz Akhtar Quranic Education Society Oslo - Norway Note: The ebook version has four volumes as the original book, while the printed version only has two volumes with following ISBN: 978-1506147468 and 978-1506147468 QES-Norway Lughat-ul-Quran Volume I Page 6 of 211 Introduction "The correct and the only meaning of the Quran lies, and is preserved, within itself, and a perfect and detailed exegesis of its words is within its own pages. One part of the Quran explains the other. It needs neither philosophy, nor wit, nor lexicography, nor even hadith."…. Inayat Allah Khan Mashriqi The Quran, the final book of revelation from Allah, comprises the sole complete system of life for all mankind. This system, based on the deep eternal laws that govern and hold the fabric of our universe together, is not affected by the changing winds of time. It is so comprehensive that it encompasses, in every era, all facets of human existence, leading the charge in the quest for knowledge and wisdom. Consequently, a book with such far-ranging capabilities must be of a language that is equally comprehensive, deep, and capable of conveying the most complex and abstract thought, while at the same time maintaining clarity and precision. Upon reflection, it becomes evident that since Allah had chosen the Arab nation to inherit and implement the revolutionary message of the Quran, then even centuries before the actual revelation of the Quran, the Arabs had a tremendous responsibility to; step by step evolve a language that would be capable of expressing and containing its wisdom. When Abraham’s children were split into two branches, one branch (Bani Israel) received continuous revelation through the Messengers and gained authority throughout the land, whereas the other branch (Bani Ishmael) was settled in the barren deserts of Arabia, where following Ishmael, they received no more messengers or revelation, nor any power or authority. This apparently forgotten branch, however, bit by bit, maturing and growing in the arms of nature, grew into a nation that would hold the honour of being the first people to address the final message delivered by the final Messenger, in their own language. These people held their tongue in such high regard that they called themselves Arabs (meaning clear in speech) and others Aajam (meaning mute). The word Arab means clean, clear and precise. An important point, however, is that during the centuries that Bani-Israel was occupied with the development of their civilization to the heights of their ancient world (including the glorious reigns of David and Solomon), their brothers, Bani Ishmael, for this entire period, either consciously or subconsciously, were engaged and occupied with the arrangement and development of a language that had no peer in the entire world. In the literature of linguistic scientists, one can find a claim that to estimate the intellectual capacity of a nation at a given time; one should examine their language to determine how many of their words are conceptual. Regarding the Indo-European languages, their research was that “every thought that has passed through the mind of India may be reduced to 121 root-concepts” (Max Mueller). When Sanskrit was a living language, at a time when the sun and fire were considered deities, there were a total of 37 words for sun and 35 words for fire. Now let us compare that with the language of the Arabs. These desert dwellers had 80 words for honey, 200 for snake, 500 for lion, 1000 for sword, and for a camel they had a total of 5, 744 words (Cosmic Consciousness). These facts illustrate the depth of conceptual thought and the wide range of expression of which the Arabic language was capable. This was the language in which the Quran was revealed. And verily this Quran is a revelation from the Sustainer of all (26:192) the worlds ﲔَ ﻤَِﻟﺎﻌَْﻟا بﱢرَ ﻞُﻳﺰِﻨَﺘَﻟ ُﻪﱠﻧِإوَ (26:193) The Spirit, faithful to the trust, has descended with it ﲔُ ﻣَِﻷْا حُوﺮﱡﻟا ﻪِِﺑ لَﺰََـﻧ (26:194) On thy heart, that thou may be a Warner ﻦَﻳرِﺬِﻨﻤُْﻟا ﻦَﻣِ نَﻮﻜَُﺘِﻟ ﻚَ ِﺒْﻠـَﻗ ﻰَﻠﻋَ (26:195) In plain and clear Arabic tongue ﲔٍ ِﺒﻣﱡ ﰊﱟِﺮَﻋَ نٍﺎﺴَ ِﻠِﺑ QES-Norway Lughat-ul-Quran Volume I Page 7 of 211 This illustrates the position of Arabic vis-à-vis the Quran. As far as the Quran itself, it is written: (12:2) We have made it a Book to be oft read in clear, eloquent (43:2) language that you may understand نَﻮُﻠﻘِﻌْـَﺗ ﻢْﻜُﱠﻠﻌَﱠﻟ ﺎًِّﺑﺮَﻋَ ﺎﺎﻧﻧﺮُْـﻗ ُُﺎَﻨْﻟﺰَﻧََ ﺎﱠﻧِإ Thus have We revealed it as an Arabic Quran (Quraanan (20:113) Arabiyyan). In it, we turned around and turned on the ﻦَﻣِ ﻪًِِﻓ ﺎَﻨـْﻓﺮﱠﺻَ وَ ﺎًِّﺑﺮَﻋَ ﺎﺎﻧﻧﺮُْـﻗ ُُﺎَﻨْﻟﺰَﻧََ ﻚَ ِﻟﺬَََوَ warnings, so people may show understanding, or that it اﺮﺎَْذِ ﻢُْﳍَ ثُ ﺪِْﳛُ وََْ نَﻮﻘُـﱠﺘَـﻳ ﻢْﻬُﱠﻠﻌََﻟ ﺪًِﻋِﻮَْﻟا may create reflection in them. An Arabic Quran, without any ambiguity, so they had to (39:28) meet understanding. نَﻮﻘُـﱠﺘَـﻳ ﻢْﻬُﱠﻠﻌَﱠ ﻟ جٍﻮَﻋِ يذِ ﺮَـًْﻏَ ﺎًِّﺑﺮَﻋَ ﺎﺎﻧﻧﺮُﻗ (18:01) Pcoranitsrea cbteo rt,o a Andll aith c, oWnthaoin rse vneoa alemdb tihgeu iftoyn ot rf ourn ictes rtainty, ْﱂَوَ بَ ﺎَﺘﻜِ ْﻟا ُِﺪِْﺒﻋَ ﻰَﻠﻋَ لَﺰَﻧََ يﺬِﱠﻟا ﻪِﱠﻠِﻟ ﺪُﻤَْﳊ َْ ا but is straight and erect, ﺎﺟَﻮَﻋِ ُﻪﱠﻟ ﻞﻌَْﳚَ this is a book whose verses are well-defined and able to be analysed separately, allowing the Quran precisely to (41:3) clarify itself for those who undertake its study with نَﻮﻤَُﻠ ﻌَْـﻳ مٍﻮْﻘَﱢﻟ ﺎًِّﺑﺮَ ﻋَ ﺎﺎﻧﻧﺮُْـﻗ ُﻪُﺗﺎَﻳﻧ ﺖْ َﻠﺼﱢ ُﻓ بٌ ﺎَﺘَِ knowledge and insight The key words in the above verses are "Quraanan Arabiyyan" (see also 42:7, 46:12). The term "Quraanan Arabiyyan" can be interpreted in two ways. - The general understanding is "an Arabic Quran", i.e. on the Arabic language, but - It can also be understood as "a Quran which explains itself very clearly and precisely." This is with regard to the meaning of the word Arabi. This has often been repeated throughout the Quran also says phrases like "Hukman Arabiyyan" Thus, a clear and precise judgment. (13:37). - The 39:28 is the clarity of the Quran underlined in the statement of "ghaira dhei i'waji," which says that it does not contain any ambiguity. - This is repeated at 6:01 p.m., "wa lam yaj'al Lahu i'waja," and it contains no ambiguity and uncertainty. - This point is further elaborated in 41:3, which says that this is a book where the verses are well defined and able to be analysed separately. To prepare the Quran itself for making their assessment of knowledge and insight. An Arabic Quran, that does not contain any (39:28) ambiguity نَﻮﻘُـﱠﺘَـﻳ ﻢْﻬُﱠﻠﻌَﱠﻟ جٍﻮَﻋِ يذِ ﺮَـًْﻏَ ﺎًِّﺑﺮَﻋَ ﺎﺎﻧﻧﺮُﻗ Praise be to Allah, Who revealed the font for its (18:01) contractor, and it contains no ambiguity or ﺎﺟَﻮَﻋِ ُﻪﱠﻟ ﻞﻌَْﳚَ ْﱂَوَ بَ ﺎَﺘﻜِ ْﻟا ُِﺪِْﺒﻋَ ﻰَﻠﻋَ لَﺰَﻧََ يﺬِﱠﻟا ﻪِﱠﻠِﻟ ﺪُﻤَْﳊَْ ا uncertainty, but straight and tall, a Book, whose word is prepared as an Arabic (41:3) Koran, for people with insight. نَﻮﻤَُﻠﻌَْـﻳ مٍﻮْﻘَﱢﻟ ﺎًِّﺑﺮَﻋَ ﺎﺎﻧﻧﺮُْـﻗ ُﻪُﺗﺎَﻳﻧ ﺖْ َﻠﺼﱢ ُﻓ بٌ ﺎَﺘَِ The values espoused in the Quran, lofty and sublime though may be, have still been elaborated and described in a simple manner. Verily, We have made this (Quran) easy, in thy (44:58) tongue, in order that they may give heed. نَوﺮَُﱠﺬََﺘَـﻳ ﻢْﻬُﱠﻠﻌََﻟ ﻚَ ِﻧﺎﺴَ ِﻠِﺑ ُُﺎَﻧﺮْﺴﱠَﻳ ﺎَﳕﱠﺈَِﻓ And We have indeed made the Quran easy to (54:17) understand and remember: then is there any that ﺮٍَِﺪﱠﻣﱡ ﻦﻣِ ﻞْﻬَـَﻓ ﺮَِْﺬﱢﻠِ ﻟ نَﻧﺮْﻘُْﻟا ﺎَﻧﺮْﺴﱠَﻳ ﺪْﻘََﻟوَ will receive admonition? Based on the above observations, it is evident that the Quran asserts that it is sent in a clear and easily understood Arabic tongue. One might then conclude that a native speaker of Arabic, therefore, would QES-Norway Lughat-ul-Quran Volume I Page 8 of 211 easily be able to comprehend even its deepest principles. Practical experience though, reveals that this is definitely not the case. Undoubtedly, a grasp of the Arabic language is a prerequisite for interpreting the Quran (no book in the world can be understood without knowing the language it was written in), but if that was all that was required, then native speakers of Arabic would automatically become experts of Quranic knowledge. We will not discuss here the extent to which Arabs understand Quranic principles (this includes not only the general Arab populous but also the educated and the scholars). When this is the situation with native Arabic speakers, one can only imagine the multiplication of difficulties for non- Arabs. This observation raises a vital question: why is it that the Quran describes itself as a clear, easily understood book in a clear Arabic tongue, yet very few of those who are native Arabic speakers or have learned Arabic seem truly to comprehend Quranic teachings? The answer is crucially important, a firm grasp of which is of the utmost importance in arriving at the true Quranic message. The pre-Islamic Arabs possessed a culture with much greater affinity for poetry than prose, and that was the medium in which their entire linguistic treasure was passed on from generation to generation. In contrast, what today is called “Arabic literature” was primarily composed during the Abbasid period, the same period during which were compiled the various books of hadith, Quranic tafseer, history and biography. Many volumes of Arabic literature, grammar and linguistic science were produced and extensive Arabic lexicons were compiled. It is quite interesting and ironic that all these works (with few exceptions) that comprise the earliest written or prose literature of the Arabic language were actually produced by non-Arabs. The student of history would be well aware that during the Abbasid period of Islamic history, numerous foreign concepts began to permeate all facets of life. These foreign concepts influenced and shaped society in ways that ripened the climate for the seizure of political power by the Abbasids. Their politics were infused with these new foreign concepts and ideals, further helping to perpetuate them. It is only natural that once this happened, tremendous political pressure would then be applied to inculcate these ideals into every other facet of society. It is precisely because of this fact that the literary products of that time, despite their outward appearance of Arabic form, were actually foreign/non-Arabic in their inner true nature. This is how the Arabic language, in the earliest stages of its systematization and study, was turned into a vehicle of non-Arabic ideals. A more formal description and study of this phenomenon has been excellently provided in the work of the late Ahmed Amin Misri, “Fajr al-Islam.” In it, he claims “Undoubtedly, you will agree with me that Persian literature had cast Arabic literature in a new light.” It follows that once the meanings of Arabic words were affected in this manner, as expected, the understanding and interpretation of the Arabic words of the Quran were impacted as well. Since the books of Quranic interpretation (tafseer) were compiled during this period, they too became prey to these external influences. This is how the Arabic words of the Quran came to take on altogether different meanings than the ones existing at the time of its revelation. In addition to this general external (Aajami) influence upon Arabic, there was also another very important reason leading to this mutation of meanings. When the first books of Quranic exegesis were compiled in the 3rd and 4th century A. H., one major technique used to interpret any important verse of the Quran was to examine its so-called “sabab nuzool,” the reason for the revelation of the verse as recorded in narratives. These narratives would claim that some matter would come to pass, and in answer, a verse of the Quran would then be revealed. In this way, the stories ascribed to a Quranic verse became a more important focus of commentary than the actual words of the Quran. As a result, the meanings of the Arabic words in those Quranic verses were shaped and moulded to fit the narrations ascribed to it. As time went on, newer books of tafseer would not dare depart too far from the original and oldest books, and in this way, this style of Quranic commentary was perpetuated through history, gaining a semblance of credence and authority. By claiming the narrations, and hence, the exegesis sprang from none other than the mouths of the beloved Messenger(s) and his companions, these tafseer were made all the more irrefutable. All of this is in spite of the fact that the majority of the involved narrations are weak or unreliable (according to the hadith sciences), leading the occasional frustrated scholar, such as Ahmad Ibn Hanbal, to lament that “narrations of war and slaughter and tafseer are totally unreliable.” Despite these facts, these narrations continue to dominate books on Quranic commentary and its resulting philosophy; therefore, it is not difficult to conceive that if these QES-Norway Lughat-ul-Quran Volume I Page 9 of 211 untrustworthy narrations are the basis for determining the meaning of a Quranic verse and of the Arabic words used in that verse, this would lead to a distortion of the true meanings of the words, thus obscuring the true meaning of the verse from the eyes of the reader. This point is best explained through a specific example in the Quran. (04:34) Mmaedne a trhee i no nceh aorfg teh eomf w too mexecne, lb tehcea outshee Ar…lla h hath ﺾٍ ﻌَْـﺑ ﻰَﻠﻋَ ﻢْﻬُﻀَ ﻌَْـﺑ ُﻪّﻠﻟا ﻞَﻀﱠ َﻓ ﺎَﲟِ ءﺎﺴَ ﱢﻨﻟا ﻰَﻠﻋَ نَﻮﻣُاﻮﱠـَﻗ لُﺎﺟَﺮﱢﻟا (Pickthall) ﻢِْﳍِاﻮَﻣََْ ﻦْﻣِ ْاﻮﻘُﻔَﻧََ ﺎَﲟِوَ… Here, the word “qawwaamoon” is taken to mean “in charge of,” even though according to the language, the meaning is “those who provide the daily bread.” This latter meaning implies that there is a division of labor between men and women, and men are duty-bound to earn a means of living for the family. So how did the meaning shift from provider to dominator or ruler? A glance at one of the most highly authoritative books of tafseer, written by Ibn-Kathir, will shed light on exactly how this transformation of meaning took place. In his tafseer of the above verse, Ibn Kathir relates various accounts connected to the revelation of this verse. Ibn Abbas claimed that “qawwamoon” refers to the fact that women should obey men… Hasal al-Basri relates a story in which a woman came complaining to the Messenger that her husband had struck her. Just as the Messenger was about to pronounce that her husband should be punished, the above Quranic verse was revealed, and then the Messenger said that there would be no punishment for her husband… In another narration, a man and his wife came before the Messenger. The woman complained to the Messenger that her husband had struck her and there was still a mark on her face. Just as the Messenger began to say that the husband should not have done so, the above verse was revealed. Upon this, the Messenger claimed “I willed something but Allah willed something else.” …There is a hadith in which the Messenger is reported to have said “Don’t beat Allah’s slave women (referring to women in general).” Thereafter Umar came to him and said “Oh Messenger! Having heard your command, the women have become bold towards their husbands.” Upon hearing this, the Messenger allowed the beating of women. When the men began beating their wives, many complaints arose from the women to the Messenger. The Messenger then said “Many women have appealed to me complaining of their husbands’ abuse. Those men are not the best of you.” … Ishat ibn Qays relates “I was once a guest of Umar. It happened that an argument broke out between him and his wife, and he hit her. He then said to me ‘Ishat, remember three things I will tell you that I learned from the Messenger. Do not ask a man why he beats his wife, do not go to sleep until you have prayed the Witr prayer, and I have forgotten the third (i.e. the narrator could not recall the third) … In one narration, the Messenger is reported to have said “If I could have ordered that any person bow to another person, I would have ordered the women to bow to their husbands because of the tremendous weight of right the husband has upon her.” So as one can see, traditional Quranic commentary made on the basis of narration and tradition changed the meaning of the word “qawwamoon” to mean ruler or dominator, perhaps even something beyond that. This interpretation is not unique to Ibn Kathir but is repeated in other works as well, such as Zamakhshari’s al-Kashshaaf, in which he equates “qawwamoon” with “musaytireen” (dominators or overlords). In tafsir Jalaalayn, the synonym “mutasalliteen” is used, in other words those who control, command and rule women. With such a predominance of this interpretation, not surprisingly, this meaning of “qawwamoon” eventually worked its way into books of language, eventually pervading the literature of the Islamic world and the education of Islamic scholars and the masses. In this way, Arabic speakers and Arabs alike lost touch with the true message of the Quran. QES-Norway Lughat-ul-Quran Volume I Page 10 of 211