Most Frequent Verbs in the Qur’ān
The most-used verb roots, derived from the Qur’ānic morphology corpus (16,324 occurrences).
| # | Root | Meaning | Count | Example |
|---|---|---|---|---|
| 1 | قولq-w-l | The root ق و ل (qawala) primarily means "to say." It can also mean to assert belief, make a sign with a body part, or even to lie. | 1,620 | 2:8 |
| 2 | كونk-w-n | The root "kwn" primarily means "he/it was." It's an "incomplete" verb, meaning it needs a predicate to form a complete thought, like "Zeyd was standing. | 1,358 | 2:10 |
| 3 | أمنʾ-m-n | The root أمن (Amn) primarily conveys security, safety, and freedom from fear. It also extends to concepts of trust, confidence, and being trustworthy. | 558 | 2:3 |
| 4 | أتيʾ-t-y | The root أتي primarily signifies coming, arriving, or bringing something. It can also denote happening, occurring, or being given. | 535 | 2:23 |
| 5 | علمʿ-l-m | The root "Elm" (علم) primarily means "to know" or "to be acquainted with." It signifies true, certain knowledge, often implying a deeper understanding than mere acquaintance. | 425 | 2:13 |
| 6 | جعلj-ʿ-l | The root "جعل" (jaʿala) is a versatile verb meaning to make, create, or appoint. | 340 | 2:19 |
| 7 | رأيr-ʾ-y | The root رَأَى primarily means to see with the eye or perceive with the mind. | 315 | 2:55 |
| 8 | كفرk-f-r | The root كفر (kfr) primarily means to cover or conceal something. From this, it extends to covering up or denying a favor, leading to the meaning of ingratitude. | 304 | 2:6 |
| 9 | جيأj-y-ʾ | The root ج-ي-أ primarily means "to come" or "to be present." It can refer to physical arrival, the occurrence of events, or even bringing something forth. | 278 | 2:71 |
| 10 | عملʿ-m-l | The root عَمَل (Eml) refers to an intentional action or deed, often implying effort or difficulty. It's more specific than a general "act" (فِعْل) and is typically attributed to animate beings. | 276 | 2:25 |
| 11 | أخذʾ-kh-dh | The root "Akhdh" primarily means "to take" or "to seize." It can also mean "to receive," "to accept," "to take possession of," or "to take away. | 260 | 2:48 |
| 12 | نزلn-z-l | The root نزل primarily signifies descent, like milk into an udder. It also means to lodge or host someone, providing refuge. | 258 | 2:4 |
| 13 | شيأsh-y-ʾ | The root شَيَأ primarily means a "thing" or "something." It refers to an entity, object, or matter, whether concrete or abstract, that exists or is conceived. It can also denote a state or affair. | 236 | 2:20 |
| 14 | كذبk-dh-b | The root كذب primarily means "to lie" or "utter a falsehood," whether intentionally or not. | 187 | 2:10 |
| 15 | هديh-d-y | The root هدي (hdy) primarily means to guide or lead someone on the right path, often with the implication of showing the way or directing. | 184 | 1:6 |
| 16 | خلقkh-l-q | The root "khlq" primarily means to measure or proportion something, like a hide for sewing. | 184 | 2:21 |
| 17 | وقيw-q-y | The root وقي (wqy) primarily means to protect, guard, or preserve something from harm or danger. It encompasses the idea of shielding oneself or others, and being cautious or wary. | 182 | 2:21 |
| 18 | دعوd-ʿ-w | The root دعو (daʿaw) primarily means to call, invite, or summon. It also encompasses praying or supplicating to God, whether for good or against someone. | 173 | 2:23 |
| 19 | تبعt-b-ʿ | The root "tbE" primarily means to follow, go after, or pursue. It can imply literally following someone's footsteps, or figuratively following their actions, guidance, or even pursuing a debt. | 160 | 2:38 |
| 20 | خرجkh-r-j | The root خَرَجَ (khrj) primarily means to go or come out, to issue forth. The form أَخْرَجَ (akhraja) means to make something go out, to expel, extract, or produce it. | 156 | 2:22 |
| 21 | ذكرdh-k-r | The root ذَكَرَ (dhakara) primarily means to remember or recall something, especially after forgetting. It also encompasses the act of mentioning, telling, or relating something verbally. | 154 | 2:40 |
| 22 | رودr-w-d | The root ر و د (rwd) conveys gentleness, slowness, or a leisurely manner. It can describe walking softly or acting patiently. | 147 | 2:26 |
| 23 | قتلq-t-l | The root Q-T-L, beyond its common meaning of "to kill," can also mean "to know something thoroughly." It implies a deep, complete understanding, as if one has mastered the knowledge of that thing. | 145 | 2:54 |
| 24 | رسلr-s-l | A *rasūl* is primarily a messenger, one sent with a message, often an apostle of God. The word implies a continuous relaying of tidings, like camels following one another. | 130 | 2:119 |
| 25 | عبدʿ-b-d | The root عبد (Ebd) primarily refers to a male slave or servant. It also denotes a worshipper of God or other deities, and can simply mean a human being. | 123 | 1:5 |
| 26 | طوعṭ-w-ʿ | The root طوع (TwE) signifies submission, obedience, and willingness. It describes someone who acts voluntarily, not under compulsion, and is compliant or tractable. | 119 | 2:158 |
| 27 | دخلd-kh-l | The root دَخَلَ primarily means "to enter" or "go in," the opposite of "to exit." It can refer to entering a physical space, joining a group, or starting an action. | 118 | 2:58 |
| 28 | ضللḍ-l-l | The root ضلل primarily means to go astray, deviate from the right path, or err, whether intentionally or unintentionally. It can also imply being lost or perishing. | 117 | 2:26 |
| 29 | سألs-ʾ-l | The root سأل primarily means to ask, inquire, or question. It also encompasses the idea of begging or requesting something, often with a sense of seeking information or a favor. | 115 | 2:61 |
| 30 | ظلمẓ-l-m | The root "ظلم" (ẓalam) primarily means to put something in a wrong place or to transgress proper limits. It encompasses doing wrong, acting unjustly, or causing loss. | 111 | 2:20 |
| 31 | وليw-l-y | The root W-L-Y primarily signifies being near, close, or following. It extends to concepts of guardianship, protection, friendship, and authority, often implying a close relationship or succession. | 109 | 2:64 |
| 32 | سمعs-m-ʿ | The root "smE" primarily relates to hearing. It can mean the act of hearing, the faculty of hearing (the sense of the ear), or the ear itself. | 108 | 2:75 |
| 33 | نظرn-ẓ-r | The root "nzhr" primarily means to look at or towards something with one's eye. It can also mean to consider or investigate something intellectually, or to face something. | 107 | 2:50 |
| 34 | وجدw-j-d | The root "wjd" primarily means "to find" or "to discover," encompassing physical, intellectual, and sensory perception. It can also mean "to become rich" or "to be angry with someone. | 106 | 2:96 |
| 35 | لقيl-q-y | The root L-Q-Y primarily signifies meeting or encountering, whether intentionally or by chance. | 105 | 2:14 |
| 36 | غفرgh-f-r | The root غفر primarily means to cover or conceal. From this, it extends to God covering sins, meaning to forgive or pardon them. | 105 | 2:58 |
| 37 | قومq-w-m | The root قوم (qwm) primarily means to stand, rise, or be erect. It extends to undertaking or managing affairs, maintaining someone, or even signifying the establishment of something. | 97 | 2:3 |
| 38 | أكلʾ-k-l | The root أكل primarily means "to eat" or "to consume." It extends to various metaphorical uses, such as consuming wealth, time, or even defaming someone. | 93 | 2:35 |
| 39 | ليسl-y-s | The root "laysa" (ليس) is a verb of negation, meaning "is not." It functions like "kana" (كان), making the subject nominative and the predicate accusative. | 89 | 2:113 |
| 40 | فعلf-ʿ-l | The root فِعْل (fiʿl) refers to a deed, action, or motion, encompassing any origination or effect produced by an agent. It's a broad term for what has become apparent due to a motive. | 88 | 2:24 |
| 41 | خوفkh-w-f | The root خ و ف primarily means "to fear" or "be afraid." It can also mean "to know" or "to think," as seen in Quranic verses like "if a woman fears ill-treatment from her husband. | 87 | 2:182 |
| 42 | رجعr-j-ʿ | The root رَجَعَ primarily means "to return" or "go back" to a place, state, or action. It can also signify repentance, retracting a statement, or taking back a gift. | 80 | 2:18 |
| 43 | أمرʾ-m-r | The root أَمَرَ (amara) primarily means "to command" or "order." It can also signify "to have authority" or "to govern. | 79 | 2:27 |
| 44 | وعدw-ʿ-d | The root وَعَدَ (waʿada) means "to promise," encompassing both good and evil. When used for good, it's a promise; for evil, it's a threat. | 76 | 2:51 |
| 45 | جزيj-z-y | The root جزي primarily means to recompense or reward, often for good or evil deeds. It implies a return or requital for actions, whether positive or negative. | 74 | 2:48 |
| 46 | شركsh-r-k | Shirk (شِرْكٌ) means sharing or partnership, like in land or marriage. It also refers to a share or portion. | 72 | 2:96 |
| 47 | وحيw-ḥ-y | The root W-H-Y primarily signifies a swift, secret, and subtle communication or indication. | 72 | 3:44 |
| 48 | حييḥ-y-y | The root حيي primarily signifies life, living, and being alive. | 71 | 2:26 |
| 49 | نفقn-f-q | The root نفق (nfq) primarily relates to something being in demand, selling well, or becoming brisk, like a market. | 70 | 2:3 |
| 50 | نصرn-ṣ-r | The root نصر (nSr) primarily means to aid, assist, or strengthen someone, especially against an enemy or injustice. It also conveys the sense of making someone victorious or avenging them. | 69 | 2:48 |
| 51 | حببḥ-b-b | The root HBB primarily conveys the meaning of love, affection, and being beloved. It also encompasses the idea of producing seeds or grains, and by extension, becoming pregnant or having a full udder. | 69 | 2:165 |
| 52 | نجوn-j-w | The root نجو (njw) primarily means to escape or be safe. It can also describe swiftness, outstripping others, or, in a more crude sense, voiding excrement or breaking wind. | 67 | 2:49 |
| 53 | كسبk-s-b | The root كسب (kasaba) primarily means to collect or gain, acquire, or earn something, like wealth. | 67 | 2:79 |
| 54 | بغيb-gh-y | The root ب-غ-ي primarily means to seek or desire something, often with an implication of exceeding bounds or acting unjustly. It can denote transgression, rebellion, or seeking something wrongfully. | 65 | 2:187 |
| 55 | صوبṣ-w-b | The root Swb primarily means to descend or go down. It also signifies hitting a target, like an arrow, or an event befalling someone. | 64 | 2:156 |
| 56 | توبt-w-b | The root توب (twb) primarily means to return. When a person "returns" (تَابَ), it signifies repenting from sin, expressing regret, and turning back to God. | 63 | 2:37 |
| 57 | خلفkh-l-f | The root خَلَف (khlf) primarily means to come after, follow, or succeed someone or something. It also conveys the sense of being a substitute or replacing what was lost. | 63 | 2:80 |
| 58 | صبرṣ-b-r | The root "Sbr" primarily means to confine or restrain. This can apply to oneself, leading to the meaning of patience or endurance, especially in the face of adversity. | 62 | 2:61 |
| 59 | رزقr-z-q | Rizq (رزق) refers to provisions or sustenance, especially from God. It encompasses both material things like food and immaterial blessings like knowledge. | 61 | 2:3 |
| 60 | وفيw-f-y | The root WFY primarily means to fulfill, complete, or perform something fully and perfectly. | 61 | 2:40 |
| 61 | تلوt-l-w | The root "tlw" primarily means to follow, whether physically or figuratively, like the moon following the sun. | 61 | 2:44 |
| 62 | موتm-w-t | The root "mwt" primarily means "to die," the opposite of living. | 60 | 2:28 |
| 63 | قضيq-ḍ-y | The root قضي primarily means to decide, judge, or decree something. It also conveys the sense of completing, finishing, or fulfilling a matter, often with an element of finality or inevitability. | 59 | 2:117 |
| 64 | مسسm-s-s | The root مَسَسَ primarily means to touch, feel, or handle something with the hand. It can also imply affecting or reaching something, like an affliction or a blessing. | 58 | 2:80 |
| 65 | ذوقdh-w-q | The root ذوق (dhwq) primarily means "to taste" food or drink. By extension, it signifies perceiving or experiencing something, not limited to the tongue. | 58 | 3:106 |
| 66 | زيدz-y-d | Ziyādah (زيادة) means an increase, addition, or augmentation. It refers to something extra or superfluous. For example, "letters of augmentation" are letters added to a root word. | 57 | 2:10 |
| 67 | جريj-r-y | The root جرى primarily signifies flowing, running, or moving swiftly, like water or a ship. It also denotes the passage of time or events, and the act of happening or occurring. | 57 | 2:25 |
| 68 | هلكh-l-k | The root هلك (hlk) primarily means to perish or be destroyed. It can also describe a gradual perishing due to grief. | 56 | 2:205 |
| 69 | ضربḍ-r-b | The root "Drb" primarily means to strike or beat. It can also mean to set up (a tent), coin (money), seal (a writing), or impose (a tax). | 55 | 2:26 |
| 70 | كبرk-b-r | The root كبر (kbr) signifies greatness, age, or importance. أَكْبَرُ means greater/greatest in body, rank, or age. It can also mean older/oldest. | 55 | 2:34 |
| 71 | بينb-y-n | The root "byn" has two opposite meanings: separation and union. It can refer to the distance between things or people, or the state of affairs between them, whether good or bad. | 55 | 2:68 |
| 72 | بعثb-ʿ-th | The root بعث (b-ʿ-th) primarily means to remove restraint, enabling free action. It signifies sending someone or something, rousing or exciting, and awakening from sleep. | 53 | 2:56 |
| 73 | شهدsh-h-d | The root شهد (shhd) refers to witnessing, observing, or being present. A "shahid" is a witness, one who testifies to what they've seen or know, or someone who is present. | 53 | 2:84 |
| 74 | نبأn-b-ʾ | The root نَبَأَ (nbA) primarily means to utter a low sound or bark. It also conveys meanings of being exalted, assaulting, or going forth from a land. | 51 | 2:31 |
| 75 | كتبk-t-b | The root كَتَبَ primarily means "to write." It also signifies "to prescribe, appoint, or ordain," especially by God, making something obligatory. | 51 | 2:79 |
| 76 | بلغb-l-gh | The root "بلغ" (balagha) primarily means to reach, attain, or arrive at a destination, time, or state. It encompasses the idea of reaching the utmost point or full maturity, whether physically (e.g. | 51 | 2:196 |
| 77 | فريf-r-y | The root فري (fry) describes a lamb or its skin, or a kid's skin, being roasted until its upper parts become dried up. This term is found in Q. 3. | 51 | 3:24 |
| 78 | سويs-w-y | The root سوي (swy) primarily means to make even, level, or straight. It also conveys the idea of completing, perfecting, or fashioning something in due proportion. | 50 | 2:29 |
| 79 | حكمḥ-k-m | The root H-K-M primarily means to prevent or restrain someone from evil or undesired actions. It also refers to curbing a horse or controlling events. | 50 | 2:113 |
| 80 | حسبḥ-s-b | The root HSB primarily means to number, count, or calculate. It also conveys the sense of thinking or supposing something to be true. | 50 | 2:214 |
| 81 | عقلʿ-q-l | The root عقل (Eql) primarily means to withhold or restrain. It describes binding a camel's leg, paying blood money (as camels were bound for payment), or a medicine binding the bowels. | 49 | 2:44 |
| 82 | نهيn-h-y | The root ن-ه-ي primarily signifies prohibition, forbidding, or restraining someone from doing something. It also conveys the idea of reaching an end or limit, as in the "end" of a matter. | 49 | 2:192 |
| 83 | حملḥ-m-l | The root "Hml" primarily means to bear, carry, or convey. It extends to a woman becoming pregnant, a tree bearing fruit, or taking on responsibility for a debt. | 49 | 2:248 |
| 84 | نذرn-dh-r | The root نذر (ndhr) primarily means to make a vow or impose something as obligatory upon oneself, often to God. It can also mean to dedicate a child to religious service. | 48 | 2:6 |
| 85 | بشرb-sh-r | The root "b-sh-r" primarily means to strip or pare something, revealing its underlying surface. This can refer to skin, the ground, or even a mustache. | 48 | 2:25 |
| 86 | ظننẓ-n-n | The root ظنن primarily means to think, imagine, or suppose something to be true, often with an element of doubt or uncertainty. | 47 | 2:46 |
| 87 | غنيgh-n-y | The root غني primarily signifies self-sufficiency and independence from others. It conveys being rich, content, and having no need. It also relates to dwelling or residing in a place. | 47 | 3:10 |
| 88 | ذهبdh-h-b | The root ذَهَبَ primarily means "to go" or "to depart." It can also mean to go away with something, to remove it, or to cause it to disappear. | 46 | 2:17 |
| 89 | شكرsh-k-r | The root شكر (shkr) primarily means to thank, be grateful, or acknowledge beneficence. | 46 | 2:52 |
| 90 | رضوr-ḍ-w | The root رضو (rDw) primarily means to be pleased, content, or satisfied with someone or something. It can also mean to approve, like, or choose. | 46 | 2:120 |
| 91 | رددr-d-d | The root ردد primarily means to return, repel, or send back. It encompasses the idea of turning something back, whether physically or metaphorically, and can also imply repetition or reconsideration. | 45 | 2:85 |
| 92 | وذرw-dh-r | The root وَذَرَ (wadara) means "to leave, let alone, or cease from. | 45 | 2:234 |
| 93 | نديn-d-y | The root ندي primarily signifies moisture, dew, or dampness. | 45 | 3:39 |
| 94 | سبحs-b-ḥ | The root "sbH" relates to declaring God's absolute perfection and freedom from any imperfection. "SubhanAllah" means "Glory be to God," expressing wonder and praise, acknowledging His transcendence. | 44 | 2:30 |
| 95 | عرضʿ-r-ḍ | The root عَرَضَ (ErD) primarily means "to be or become broad/wide." It also signifies something appearing or becoming apparent, especially from afar, or an event befalling someone. | 44 | 2:31 |
| 96 | ملكm-l-k | The root ملك (mlk) primarily means to possess or own something, often with exclusive rights and the ability to exercise authority over it. | 44 | 4:3 |
| 97 | نسيn-s-y | The root نسي primarily means to forget, to omit, or to neglect something, often unintentionally. It can also imply leaving something behind or abandoning it. | 42 | 2:44 |
| 98 | بأسb-ʾ-s | The root بأس (bAs) primarily conveys the idea of strength, courage, and severity, often in the context of war or adversity. It can also denote distress, misfortune, or a state of being in need. | 42 | 2:90 |
| 99 | أذنʾ-dh-n | The root أذن (Adhn) primarily refers to the ear, an organ of sense. It can also metaphorically describe a person who is a good listener or who readily believes what is said to them. | 42 | 2:279 |
| 100 | وكلw-k-l | The root وَكَلَ (wakala) primarily means to rely upon someone, confide in them, or submit oneself to them. | 42 | 3:122 |
| 101 | قدرq-d-r | The root Q-D-R relates to measuring, proportioning, and determining. It can mean to compute the quantity of something, to make a garment to measure, or for God to decree or ordain. | 41 | 2:264 |
| 102 | عذبʿ-dh-b | The root عذب (Edhb) primarily refers to motes or particles floating on water, or the green substance (طُحْلُب) found in water. | 41 | 2:284 |
| 103 | تركt-r-k | The root "ترك" (taraka) primarily means to leave, abandon, or forsake something or someone, either intentionally or by necessity. It can also mean to neglect or omit. | 40 | 2:17 |
| 104 | خشيkh-sh-y | The root خشي primarily signifies fear, particularly a reverential fear or awe of God. It implies being humbled and submissive due to this fear, often leading to avoidance of what is feared. | 40 | 2:150 |
| 105 | حرمḥ-r-m | The root حُرْمَةٌ (ḥurmah) signifies something forbidden, sacred, or inviolable. It also denotes reverence, respect, and honor due to a person or thing. | 39 | 2:173 |
| 106 | صددṣ-d-d | The root S-D-D primarily means to turn away, hinder, or obstruct. It implies blocking a path or preventing access, often with the sense of averting someone from a goal or purpose. | 38 | 3:99 |
| 107 | حزنḥ-z-n | The root حزن (Hzn) primarily means to be or become sorrowful, sad, or grieved. It can also mean to cause someone to grieve. | 37 | 2:38 |
| 108 | جوبj-w-b | The root جوب (jwb) primarily means to make a hole, cut, or hollow out something, like cutting a rock or a garment. It also extends to traversing or cutting through a space, such as a land or darkness. | 37 | 2:186 |
| 109 | حشرḥ-sh-r | The root حشر (Hshr) primarily means to gather or collect people, often implying driving them together or compelling them to emigrate. | 37 | 2:203 |
| 110 | نعمn-ʿ-m | The root نعم (nEm) primarily signifies a benefit, favor, or blessing from God, encompassing boons, bounties, and grace. It also denotes ease, plenty, and welfare, often contrasted with hardship. | 36 | 1:7 |
| 111 | عودʿ-w-d | The root عود (Ewd) primarily means "to return" or "to revert to a state." It can also signify "to become" or "to begin. | 36 | 2:275 |
| 112 | سجدs-j-d | Sujud primarily means to be humble/submissive, often involving bending down. In prayer, it's prostrating with the forehead on the ground. | 35 | 2:34 |
| 113 | قدمq-d-m | The root QDM relates to putting something forward, advancing it, or causing it to precede. It can mean to offer, present, or prepare something beforehand. | 35 | 2:95 |
| 114 | متعm-t-ʿ | The root مَتَاعٌ (matāʿ) refers to anything useful or advantageous, like goods, household items, or provisions. It can also denote enjoyment or the necessities of life. | 35 | 2:126 |
| 115 | سوأs-w-ʾ | The root سوأ (swA) primarily means to be or become evil, bad, or unseemly. It can also mean to displease, grieve, or vex someone. | 35 | 3:120 |
| 116 | حللḥ-l-l | The root H-L-L primarily signifies untying, loosening, or solving something. It also conveys the idea of descending, alighting, or becoming permissible. | 34 | 2:187 |
| 117 | سخرs-kh-r | The root سخر (s-kh-r) primarily means to compel or constrain someone or something to work without compensation. | 34 | 2:212 |
| 118 | بصرb-ṣ-r | The root بصر (bSr) relates to mental perception, understanding, and insight, often contrasted with physical sight. It also signifies knowledge, firm belief, and constancy in religion. | 33 | 2:17 |
| 119 | بدلb-d-l | The root بَدَلَ (badala) means to change or alter. It can refer to changing a thing's form or quality while its substance remains the same, or changing it by substituting one thing for another. | 32 | 2:59 |
| 120 | كفيk-f-y | The root كفي (kfy) primarily means to suffice or be sufficient. It conveys the idea of something being enough or adequate for a purpose, fulfilling a need, or being sufficient for someone. | 32 | 2:137 |
| 121 | نفعn-f-ʿ | The root نفع (nfE) means to profit, benefit, or be useful to someone or something. It can also describe a remedy being good or beneficial for a disease. | 31 | 2:102 |
| 122 | صدقṣ-d-q | The root S-D-Q primarily means to speak the truth, to be veracious, or to prove true. It encompasses sincerity in words, actions, and intentions, contrasting with falsehood. | 31 | 2:177 |
| 123 | عجلʿ-j-l | The root عجل (Ejl) primarily means to incite or cause someone to hasten or be quick. It can also mean to precede someone or something, or to do something hastily before its proper time. | 31 | 2:203 |
| 124 | بلوb-l-w | The root بلو (blw) primarily means to test or try, often with the intent of revealing something. | 30 | 2:124 |
| 125 | صلحṣ-l-ḥ | The root صلح (SlH) means to make something good, right, or sound. It encompasses rectifying, correcting, improving, or restoring something to a proper state. | 30 | 2:160 |
| 126 | عسيʿ-s-y | The root عسي (Esy) primarily denotes hope or expectation, often with an element of difficulty or uncertainty. It can also imply a near occurrence or the act of being about to do something. | 30 | 2:216 |
| 127 | لبثl-b-th | The root لبث (lbth) primarily means to tarry, remain, or stay in a place. It also conveys the sense of pausing, waiting, or being patient. | 30 | 2:259 |
| 128 | عددʿ-d-d | The root ع د د primarily means to count, number, or reckon. It also conveys the idea of preparing something for a specific purpose or time, and can refer to a number or quantity itself. | 29 | 2:24 |
| 129 | قطعq-ṭ-ʿ | The root QTE generally means to cut or sever. It can describe being cut off from a journey due to inability or misfortune, or speech being cut short. | 29 | 2:27 |
| 130 | ضررḍ-r-r | The root ضَرَر primarily signifies harm, injury, or damage, whether physical or moral. It encompasses causing detriment to someone or something, and experiencing such adversity. | 29 | 2:102 |
| 131 | علوʿ-l-w | The root عَلَى (ʿalā) primarily denotes superiority, both physical (e.g., "upon the roof") and abstract (e.g., "a debt is upon him"). | 29 | 3:61 |
| 132 | صبحṣ-b-ḥ | The root صبح (SbH) primarily refers to the morning, specifically from sunrise to noon, or even from midnight to noon. It is the opposite of evening (مساء). | 29 | 3:103 |
| 133 | دريd-r-y | The root د-ر-ي primarily means to know, perceive, or be aware of something, often implying a degree of seeking or finding out. It can also convey the sense of being skilled or experienced in a matter. | 29 | 4:11 |
| 134 | قبلq-b-l | The root قبل (qbl) primarily means to face or come forward. | 28 | 2:48 |
| 135 | سلمs-l-m | The root "slm" primarily conveys safety, security, and freedom from imperfections or evils. | 28 | 2:112 |
| 136 | رحمr-ḥ-m | The root rHm centers on mercy, compassion, and the womb (raHim). Al-raHmah is a tenderness that moves one to do good to another. When attributed to God, it denotes pure grace and favor. Al-raHmān and al-raHīm are intensive forms expressing all-encompassing and specific mercy. | 28 | 2:286 |
| 137 | جمعj-m-ʿ | The root جَمْع (jmE) signifies collecting or gathering. It refers to a collection, assembly, or multitude of people or things. | 28 | 3:25 |
| 138 | شعرsh-ʿ-r | A "shi'ar" is a distinguishing mark or sign, like a battle cry or banner, used to identify groups. | 27 | 2:9 |
| 139 | خلوkh-l-w | The root خلو (khlw) primarily means to be empty, vacant, or alone. It describes a place without occupants or a person being by themselves. | 27 | 2:14 |
| 140 | عفوʿ-f-w | The root عفو (Efw) primarily means to efface or obliterate, like traces or dwellings. From this, it extends to forgiving sins, meaning to efface them. | 27 | 2:52 |
| 141 | عصيʿ-ṣ-y | The root ع-ص-ي primarily means to disobey, rebel, or act contrary to a command or will. It implies resistance and opposition, often against authority or divine instruction. | 27 | 2:61 |
| 142 | عرفʿ-r-f | The root عرف (Erf) primarily means 'acknowledgment' or 'confession.' It also signifies 'goodness,' 'beneficence,' or 'what is deemed good/approved. | 27 | 2:89 |
| 143 | فلحf-l-ḥ | The root فلح (f-l-ḥ) primarily means to cleave or split, like iron or a head. It also refers to tilling land. | 27 | 2:189 |
| 144 | زينz-y-n | The root "zyn" means to adorn, beautify, or grace something or someone. It can refer to physical ornamentation or the embellishment of actions or speech. | 27 | 2:212 |
| 145 | جهدj-h-d | The root "jhd" primarily means to strive, labor, or exert oneself to the utmost. It also conveys the sense of being severely affected, distressed, or fatigued by something. | 27 | 2:218 |
| 146 | خفيkh-f-y | The root خفي (khfy) primarily means to be hidden, concealed, or secret. It can refer to something that is not apparent or known, whether intentionally or unintentionally. | 27 | 2:271 |
| 147 | بدوb-d-w | The root "bdw" primarily means "to appear" or "become manifest." It also describes an opinion arising or changing, or people going out to the desert. | 26 | 2:33 |
| 148 | ظهرẓ-h-r | The root "zhhr" primarily refers to the back, contrasting with the belly. It can metaphorically describe having a large or small household, or being forgotten/neglected. | 26 | 2:85 |
| 149 | سبقs-b-q | The root "sbq" primarily means to precede, outstrip, or be before someone or something, in various contexts like racing, speech, or actions. | 26 | 2:148 |
| 150 | حققḥ-q-q | The root HQQ primarily signifies truth, reality, and certainty. It denotes that which is established as true, right, or due. | 26 | 5:107 |
| 151 | شريsh-r-y | The root شري primarily means to buy or sell, often implying an exchange or trade. It can also denote being sharp or quick, like a horse, or having a fiery temperament. | 25 | 2:16 |
| 152 | قلبq-l-b | The root "قلب" (qlb) primarily means to alter, change, or invert something, turning it upside down or inside out. It can refer to physical actions like turning over bread or earth, or examining goods. | 25 | 2:143 |
| 153 | رجوr-j-w | The root "rjw" primarily means to hope for something, often implying a fear of not attaining it. It can also mean to fear, especially when used with a negative. | 25 | 2:218 |
| 154 | صرفṣ-r-f | The root S-R-F generally means to turn something away, back, or aside from its course, or to shift it from one state to another. | 25 | 3:152 |
| 155 | ورثw-r-th | The root "wrth" primarily means "to inherit." It refers to receiving property, status, or even spiritual legacy from an ancestor or predecessor. | 25 | 4:11 |
| 156 | جدلj-d-l | The root جدل (jdl) primarily refers to a braided or twisted object, like a waist-wrap. | 25 | 4:107 |
| 157 | قسمq-s-m | Qismah refers to a division or apportionment of things into shares. It can also mean a portion or share itself, similar to qism. The term implies something that has been divided or distributed. | 25 | 5:3 |
| 158 | كودk-w-d | The root كود (kwd) primarily means "to be near to doing something." When used affirmatively, it implies the action was almost done but not completed. | 24 | 2:20 |
| 159 | كلمk-l-m | The root كَلَمَ (kalam) refers to speech, words, or discourse, whether little or much, singular or plural. It encompasses spoken language, sayings, and even a grammatical sentence. | 24 | 2:118 |
| 160 | حسنḥ-s-n | The root HSN generally means "good," "beautiful," or "pleasing." It describes something intrinsically good, like faith, or extrinsically good, like fighting for a cause. | 24 | 2:195 |
| 161 | أخرʾ-kh-r | The root أخر (Akhr) primarily means "last," "aftermost," or "end," contrasting with "first." It refers to the final part of something, like the end of a day or life. | 24 | 2:203 |
| 162 | مددm-d-d | The root مَدَد primarily signifies extension, stretching, or prolonging something, whether physically or metaphorically. It can also mean to supply or provide assistance, often in a continuous flow. | 23 | 2:15 |
| 163 | فرقf-r-q | The root فَرَقَ (faraqa) means to separate, distinguish, or divide. | 23 | 2:50 |
| 164 | لعنl-ʿ-n | The root لعن (lEn) can refer to the base or lower part of a palm tree's raceme. This is a less common meaning, found in specialized lexicon entries. | 23 | 2:88 |
| 165 | كرهk-r-h | The root كره (krh) signifies dislike, displeasure, or disapproval. It is the opposite of desire, contentment, or love. | 23 | 2:216 |
| 166 | غشوgh-sh-w | The root غشو (gshw) primarily means to cover or conceal, like night covering the earth. It also signifies something coming upon or overwhelming, such as an event or drowsiness. | 23 | 3:154 |
| 167 | فتنf-t-n | The root فتن (ftn) primarily means to burn or melt something, like gold, to purify or test it. | 23 | 4:101 |
| 168 | سقيs-q-y | The root سقي primarily means to give or get water, to drink, or to irrigate. It encompasses actions like watering plants, providing drink to people or animals, and drawing water. | 22 | 2:60 |
| 169 | عدوʿ-d-w | The root Edw relates to hostility, transgression, and overstepping bounds. Al-ʿadāwah is enmity of the heart, while al-ʿudwān is transgression in action. It also carries the sense of running and rushing (ʿadw). | 22 | 2:61 |
| 170 | رفعr-f-ʿ | The root "رفع" (rafaʿa) primarily means to raise, elevate, or uplift something, often in contrast to lowering it. | 22 | 2:63 |
| 171 | وصيw-ṣ-y | The root وصي (w-ṣ-y) primarily means to enjoin, command, or make a will. It involves giving a charge or instruction, often with a sense of care or guardianship. | 22 | 2:132 |
| 172 | مسكm-s-k | The root مسك (msk) primarily means to hold, retain, or withhold. It can refer to grasping something firmly, restraining someone, or abstaining from an action. | 22 | 2:231 |
| 173 | فصلf-ṣ-l | The root ف-ص-ل (fa-ṣa-la) means to separate, divide, or distinguish. It can refer to weaning a child, making a clear decision in a dispute, or a boundary separating lands. | 22 | 2:249 |
| 174 | وهبw-h-b | The root "whb" primarily means to give something as a free, disinterested gift, without expectation of compensation. | 22 | 3:8 |
| 175 | وضعw-ḍ-ʿ | The root وَضَعَ (w-ḍ-ʿ) primarily means to put or lay down, the opposite of lifting up. It can also mean to give birth, impose or remit a tax, or cease hostilities. | 22 | 3:36 |
| 176 | مكرm-k-r | The root مكر (mkr) primarily means to practice deceit, guile, or circumvention, often with the intent to harm clandestinely. | 22 | 3:54 |
| 177 | هزأh-z-ʾ | The root هزأ (hzA) primarily means to mock, scoff, or ridicule someone. It can also mean to break something, or, less commonly, to kill camels with cold or to excite a riding beast. | 21 | 2:15 |
| 178 | مشيm-sh-y | The root م-ش-ي primarily means to walk or go on foot. It can also imply proceeding, journeying, or moving forward in a general sense. | 21 | 2:20 |
| 179 | كتمk-t-m | The root كتم (ktm) primarily means to conceal or suppress something, especially a secret. It implies keeping information hidden from others. | 21 | 2:33 |
| 180 | قربq-r-b | The root "qarab" primarily means to be or become near. It can refer to physical proximity, closeness in rank, or family relationship. | 21 | 2:35 |
| 181 | زكوz-k-w | The root زكو (zkw) primarily means increase, augmentation, and purity, often with divine blessing. It also signifies purification, good conduct, and religious service. | 21 | 2:129 |
| 182 | هجرh-j-r | The root هجر (hjr) primarily means to cut off, forsake, or abandon someone or something. It also refers to the act of migrating, especially from one's home or country to another. | 21 | 2:218 |
| 183 | سيرs-y-r | The root سَيْر (syr) primarily means to go, travel, or proceed, by day or night. It applies to people, animals, and even ships (metaphorically). | 21 | 3:137 |
| 184 | نشأn-sh-ʾ | The root نشأ primarily means to originate, grow, or rise up. It signifies the beginning of existence, development, or an upward movement. | 21 | 6:6 |
| 185 | سكنs-k-n | The root "skn" primarily means to be still, quiet, or at rest after motion. It also conveys the idea of trusting or relying on something for peace of mind, and dwelling or inhabiting a place. | 20 | 2:35 |
| 186 | فتحf-t-ḥ | The root فَتَحَ (fataḥa) primarily means "to open" something, like a door or a conduit. It extends to "conquer" a land, "explain" a problem, or "reveal" a secret. | 20 | 2:76 |
| 187 | سعيs-ʿ-y | The root سعي (sEy) primarily means to walk, run, or go quickly, often with effort or intention. | 20 | 2:114 |
| 188 | تممt-m-m | The root تَمَمَ primarily means to complete or perfect something, bringing it to its end or desired state. It implies making something whole, full, or faultless. | 20 | 2:124 |
| 189 | صليṣ-l-y | The root صلي (Sly) primarily means to be exposed to fire or heat, to roast, or to burn. | 20 | 4:10 |
| 190 | فقهf-q-h | The root فقه (fqh) primarily means to understand, comprehend, and know, especially in matters of religious law. | 20 | 4:78 |
| 191 | قصصq-ṣ-ṣ | The root قَصَص (q-ṣ-ṣ) primarily means to follow tracks or footsteps, to narrate or relate a story, or to cut hair. | 20 | 4:164 |
| 192 | سررs-r-r | The root S-R-R primarily signifies concealment and secrecy, like hiding something within oneself or in a designated place. | 19 | 2:69 |
| 193 | عجبʿ-j-b | The root عجب (ʿajaba) primarily conveys the idea of wonder or astonishment at something strange or unfamiliar. It can describe a feeling or a thing that causes wonder. | 19 | 2:204 |
| 194 | طلقṭ-l-q | The root طلق (Tlq) primarily means to loose, set free, or let go. It applies to releasing captives, untying animals, or allowing freedom of movement. | 19 | 2:230 |
| 195 | ضعفḍ-ʿ-f | The root DEf primarily means "the like of a thing." Over time, it evolved to mean "the like and more," implying an unlimited addition or multiplication. | 19 | 2:245 |
| 196 | طعمṭ-ʿ-m | The root طعم (TEm) primarily means "to eat" or "to taste." It can refer to consuming food or drink, or simply experiencing its flavor. The word طعام (ta'ām) means "food. | 19 | 2:249 |
| 197 | نفخn-f-kh | The root نفخ (nfkh) primarily means to blow, like blowing with one's mouth or into a trumpet. It can also describe inflation, such as food causing bloating or a devil inflating one's nose with pride. | 19 | 3:49 |
| 198 | فسدf-s-d | The root FSD means to make something bad, corrupt, or unsound. | 18 | 2:11 |
| 199 | فضلf-ḍ-l | The root فضل (fDl) primarily signifies excess, superabundance, or superiority, often implying a positive quality like grace or bounty, especially from God. | 18 | 2:47 |
| 200 | فكرf-k-r | The root F-K-R refers to deep thought, contemplation, or mental examination. It involves using the mind to understand something clearly, often by arranging known ideas to discover new insights. | 18 | 2:219 |
Roots counted from the Qur’ānic morphology corpus; meanings from al-Rāghib’s Mufradāt. Tap a root for its full family in the roots explorer.