Presented by Zia H Shah MD

Audio teaser: Quranic Roots Anchor Theology in Physical Reality

The Morphological Architecture of the Quranic Lexicon: A Comprehensive Philological Analysis of nominal Triliteral Roots

The Arabic language, particularly in its high-classical or Quranic expression, is structured upon an exceptionally rigorous and mathematically elegant morphological framework. At the center of this system is the triliteral root—the jadhr—a foundational set of three radical consonants that encode an abstract semantic core. From these cores, an expansive variety of words are derived through the application of vocalic patterns and morphemic increments, creating a semantic network where every noun, verb, and adjective is logically connected to a central thematic anchor. This report provides an exhaustive philological investigation into the nominal lexicon of the Quran, identifying and analyzing over 500 common nouns and their three-letter roots. By categorizing these nouns into thematic domains—ranging from the Divine Essence to the physical universe and the psychological interiority of the human being—this analysis demonstrates how the root system facilitates a cohesive and self-referential worldview. The data indicates that a relatively small set of approximately 500 high-frequency words constitutes nearly 75% of the total Quranic text, highlighting the efficacy of root-based learning for mastering the language of revelation. Through a rigorous synthesis of traditional Arabic lexicography and contemporary linguistic analysis, this report explores the mechanisms of derivation (ishtiqaq) and the subtle semantic shifts that occurs when roots are molded into various nominal forms, ultimately providing a definitive map of the Quranic linguistic landscape.   

The Theoretical Framework of Arabic Morphology

The architecture of the Arabic noun is distinct from the lexical systems of Indo-European languages. In Quranic Arabic, the noun (ism) is defined as a word that signifies a meaning in itself without being inherently linked to a specific tense, although it remains deeply rooted in the potentiality of action expressed by its radicals. The triliteral root system acts as a generative engine; for instance, the root {k−t−b} signifies the abstract concept of “collecting” or “writing,” which then manifests as kitāb (book), kātib (writer), maktabah (library), and maktūb (a written decree). This process of derivation is governed by the awzān (patterns), which act as templates that add specific functional layers to the root’s core meaning. A common pattern like m-f-‘-a-l often denotes the place where an action occurs, transforming the root {s−j−d} (prostration) into masjid (a place of prostration).   

Scholarly debate within the classical Arabic tradition, particularly between the schools of Basra and Kufa, centered on whether the verbal noun (masdar) or the third-person masculine singular past tense verb served as the primary origin of derivation. The Basran school argued for the masdar as the root, as it represents the pure essence of the meaning without the accidents of time or person. This report adopts the perspective that the three-letter root itself represents a semantic field from which all nominal and verbal forms emerge. Furthermore, recent linguistic research into “bilateral roots” suggests that many triliteral radicals may have evolved from earlier two-letter cores, where the first two letters provide the general semantic direction and the third letter refines the specific application. This depth of etymological continuity ensures that the Quranic text possesses a resonance that is both historically anchored and semantically expansive.   

Domain I: Divinity, Metaphysics, and the Unseen

The primary thematic focus of the Quran is the nature of the Divine (Tawhid) and the metaphysical realities that govern existence. Consequently, the nouns associated with Allah, His attributes, and the celestial realm are among the most frequent and semantically dense in the corpus. The noun Allah itself, occurring 2,699 times, is considered by many grammarians to be derived from the root {a−l−h}, signifying the One who is adored and deified. However, other philologists argue it is a unique, non-derived proper noun. The semantic clusters surrounding divinity often utilize patterns of hyperbole (mubālagha) to emphasize the absolute nature of God’s power and knowledge.   

Thematic Analysis of Divine Attributes and Metaphysical Nouns

The nouns of divinity are not merely labels but are descriptions of the relationship between the Creator and the creation. The root {r−b−b}, for example, produces Rabb, a term that encompasses lordship, ownership, and the act of fostering or nurturing a thing toward its completion. This nurturing aspect is inextricably linked to the root {r−ḥ−m}, which generates the names al-Raḥmān (The Beneficent) and al-Raḥīm (The Merciful), as well as raḥim (the womb), illustrating a compassion that is both all-encompassing and life-sustaining.   

Noun (Transliteration)	Arabic Script	Triliteral Root	Semantic Core / Primary Meaning	Frequency / Context
Allāh	ٱللَّه	l-l-h	The Unique God; The Adored	2699
Rabb	رَبّ	r-b-b	Lord; Sustainer; Fosterer	975
Ilāh	إِلَٰه	a-l-h	Deity; Object of Worship	147
Malak	مَلَك	m-l-k	Angel; Messenger	88
Rūḥ	رُوح	r-w-ḥ	Spirit; Breath; Divine Command	Sovereignty / Life
Arsh	عَرْش	ع-ر-ش	Throne; Dominion	Divine Majesty
Kursī	كُرْسِيّ	ك-ر-س	Footstool; Chair; Knowledge	Authority
Ghaib	غَيْب	غ-ي-ب	The Unseen; Secret	2:3 Context
Waḥy	وَحْي	و-ح-ي	Revelation; Inspiration
Āyah	ءَايَة	ء-ي-y	Sign; Miracle; Verse	382
Nūr	نُور	ن-و-ر	Light; Guidance	24:35 Context
Haqq	حَقّ	ح-ق-ق	Truth; Reality; Justice	242
Raḥmah	رَحْمَة	ر-ح-م	Mercy; Compassion	114
Raḥmān	رَحْمَٰن	ر-ح-م	Most Gracious (Universal)
Raḥīm	رَحِيم	ر-ح-م	Most Merciful (Specific)
Qudra	قُدْرَة	ق-د-ر	Power; Measurement; Decree
Malik	مَلِك	م-ل-k	King; Sovereign
Mulk	مُلْك	م-ل-k	Dominion; Possession
Quddūs	قُدُّوس	ق-د-س	Holy; Sanctified; Pure	Divine Attribute
Salām	سَلَام	س-ل-م	Peace; Safety; Soundness
Mu’min	مُؤْمِن	ء-m-n	Giver of Faith; Believer	195
Muhaimin	مُهَيْمِن	ه-ي-م	Guardian; Overseer	Protection
Azīz	عَزِيز	ع-ز-z	Mighty; Invincible; Strong
Jabbār	جَبَّار	ج-ب-ر	Compeller; Restorer	Absolute Force
Mutakabbir	مُتَكَبِّر	ك-ب-ر	Supreme; Majestic	Transcendence
Khāliq	خَالِق	خ-ل-ق	Creator; Originator
Bāri’	بَارِئ	ب-ر-ء	Maker; Evolver	Creating from nothing
Muṣawwir	مُصَوِّر	ص-و-ر	Fashioner; Artist	Giving shape
Ghaffār	غَفَّار	غ-ف-ر	Forgiver; Concealer
Qahhār	قَهَّار	ق-ه-ر	Subduer; Dominant	Control
Wahhāb	وَهَّاب	و-ه-ب	Bestower; Giver
Razzāq	رَزَّاق	ر-ز-ق	Provider; Sustainer	Provision
Fattāḥ	فَتَّاح	ف-ت-ح	Opener; Judge; Victor
Alīm	عَلِيم	ع-ل-م	All-Knowing; Aware	101
Qābiḍ	قَابِض	ق-ب-ض	Withholder; Seizer	Constraint
Bāsiṭ	بَاسِط	ب-س-ط	Expander; Reliever	Abundance
Khāfiḍ	خَافِض	خ-ف-ض	Abaser; Lowerer	Humiliation
Rāfi’	رَافِع	ر-ف-ع	Exalter; Elevator	Honor
Mu’izz	مُعِزّ	ع-ز-ز	Honorer; Strengthener	Dignity
Mudhill	مُذِلّ	ذ-ل-ل	Humiliator; Subduer	Submission
Samī’	سَمِيع	س-م-ع	All-Hearing; Perceiving
Baṣīr	بَصِير	ب-ص-r	All-Seeing; Observant
Ḥakam	حَكَم	ح-ك-م	Judge; Arbitrator	Wisdom
Adl	عَدْل	ع-د-ل	Justice; Equilibrium	696 (Root)
Laṭīf	لَطِيف	ل-ط-ف	Subtle; Gracious; Kind	Unseen action
Khabīr	خَبِير	خ-ب-ر	Aware; Acquainted	Inner secrets
Ḥalīm	حَلِيم	ح-ل-م	Forbearing; Patient	Restraint
Aẓīm	عَظِيم	ع-ظ-م	Magnificent; Infinite	104
Ghafūr	غَفُور	غ-ف-ر	Most Forgiving
Shakūr	شَكُور	ش-ك-ر	Appreciative; Rewarding	Gratitude
Alī	عَلِيّ	ع-ل-و	Sublime; Most High	Transcendence
Kabīr	كَبِير	ك-ب-ر	Great; Grand; Ancient
Ḥafīẓ	حَفِيظ	ح-ف-ظ	Guardian; Preserver
Muqīt	مُقِيت	ق-و-ت	Nourisher; Maintainer	Sustenance
Hasīb	حَسِيب	ح-س-ب	Accounter; Reckoner	Accountability
Jalīl	جَلِيل	ج-ل-ل	Majestic; Resplendent	Glory
Karīm	كَرِيم	ك-r-m	Generous; Noble; Kind
Raqīb	رَقِيب	ر-ق-ب	Watchful; Monitoring	Witness
Mujīb	مُجِيب	ج-و-ب	Responsive; Answering	Prayers
Wāsi’	وَاسِع	و-س-ع	All-Encompassing	Breadth
Ḥakīm	حَكِيم	ح-ك-م	All-Wise; Decisive	84
Wadūd	وَدُود	و-د-د	Loving; Affectionate
Majīd	مَجِيد	م-ج-d	Glorious; Excellent	Honor
Bā’ith	بَاعِث	ب-ع-ث	Resurrector; Awakener	Sending
Shahīd	شَهِيد	ش-ه-د	Witness; Testifier	1 (As witness)
Wālī	وَالِي	و-ل-ي	Governor; Protector
Tawwāb	تَوَّاب	ت-و-ب	Accepter of Repentance	Returning
Muntaqim	مُنْتَقِم	ن-ق-م	Avenger; Retributor	Justice
Afūw	عَفُوّ	ع-ف-و	Pardoner; Effacer
Ra’ūf	رَؤُوف	ر-ء-ف	Compassionate; Kind	Tenderness
Ghannī	غَنِيّ	غ-ن-ي	Self-Sufficient; Rich

The linguistic mechanism behind the attributes of Allah often involves the shift from the active participle fā’il to the hyperbolic fa”āl or fa’ūl. For example, Ghafir (Forgiver) suggests a single act of forgiveness, whereas Ghaffār and Ghafūr imply a persistent, infinite capacity to forgive that covers even the most repeated transgressions. Similarly, the noun Ilāh is derived from the root {a−l−h}, which denotes not only a deity but the concept of being “bewildered” or “turning to another with intense feeling,” suggesting that a god is that toward which all creation instinctively turns for protection and solace.   

Domain II: Human Anatomy, Psychology, and the Individual

The Quranic discourse on humanity is characterized by a dual focus on the biological vessel and the spiritual core. The primary term for the human being, Insān, is often linked to two distinct roots: {a−n−s} (sociability and friendliness) and {n−s−y} (forgetfulness). This morphological ambiguity highlights the Quranic view of man as a social creature prone to forgetting his covenant with the Divine. The psychological landscape is anchored in the heart (Qalb), derived from the root {q−l−b} (to turn or fluctuate), which serves as the seat of both intellectual reasoning (‘aql) and emotional perception.   

Philology of the Body and the Self

The human body is described using roots that emphasize physical presence and sensory perception. The root {b−sh−r} refers to the outer skin or surface, leading to Bashar (mortal human), which emphasizes the physical, biological aspect of man in contrast to his spiritual potential.   

Noun (Transliteration)	Arabic Script	Triliteral Root	Semantic Core / Primary Meaning	Context / Usage
Insān	إِنْسَان	a-n-s	Human; Social being
Bashar	بَشَر	b-sh-r	Mortal; Skin; Appearance	Mortality
Nafs	نَفْس	n-f-s	Soul; Self; Breath	295
Qalb	قَلْب	q-l-b	Heart; Fluctuation	132
Rūḥ	رُوح	r-w-ḥ	Spirit; Essence; Comfort
Sadr	صَدْر	ص-d-r	Chest; Seat of secrets
Yad	يَد	y-d-y	Hand; Power; Aid	120
Rijl	رِجْل	r-j-l	Leg; Foot; Stand
Ain	عَيْن	ع-y-n	Eye; Vision; Spring
Udhun	أُذُن	ء-dh-n	Ear; Hearing; Permission
Ra’s	رَأْس	r-ء-s	Head; Capital; Chief
Lisān	لِسَان	ل-s-n	Tongue; Language	14:4 Context
Wajh	وَجْه	و-j-ه	Face; Countenance; Direction	Presence
Jism	جِسْم	ج-s-م	Body; Physical stature	Stature
‘Aql	عَقْل	ع-q-l	Intellect; Restraint; Reason
‘Ilm	عِلْم	ع-l-م	Knowledge; Information	105
Fiqh	فِقْه	ف-ق-ه	Understanding; Comprehension
Dhikr	ذِكْر	ذ-ك-r	Remembrance; Mention	358
Shafa	شَفَة	ش-ف-ه	Lip; Edge	90:9 Context
Sinn	سِنّ	س-ن-ن	Tooth; Age	5:45 Context
‘Unuq	عُنُق	ع-ن-ق	Neck; Burden	17:13 Context
Batn	بَطْن	ب-ط-ن	Belly; Interior; Secret
Dhahr	ظَهْر	ظ-ه-r	Back; Manifest; Support
Asbi’	أُصْبُع	ص-ب-ع	Finger; Direction	2:19 Context
Qadam	قَدَم	ق-د-م	Foot; Priority; Advancement
Dam	دَم	د-م-ي	Blood
Laḥm	لَحْم	ل-ح-م	Flesh; Meat
Jild	جِلْد	ج-ل-د	Skin; Endurance
‘Adhm	عَظْم	ع-ظ-م	Bone; Greatness
Jasad	جَسَد	ج-س-د	Body (Inanimate)	21:8 Context
‘Aqib	عَقِب	ع-ق-ب	Heel; Consequence	2:143 Context
Janb	جَنْب	ج-ن-ب	Side; Proximity	3:191 Context
Am’ā’	أَمْعَاء	م-ع-ي	Intestines	47:15 Context
Ru’yah	رُؤْيَة	ر-ء-ي	Vision; Dream
Sam’	سَمْع	س-م-ع	Hearing; Obedience	2:7 Context
Baṣar	بَصَر	ب-ص-ر	Sight; Insight	3:13 Context
Khayāl	خَيَال	خ-ي-ل	Imagination; Shadow	20:66 Context
Ni’mah	نِعْمَة	ن-ع-م	Favour; Blessing; Ease
Rizq	رِزْق	ر-ز-ق	Sustenance; Wealth
Māl	مَال	م-و-ل	Wealth; Possessions	86
Juhd	جُهْد	ج-ه-د	Effort; Ability
Sabr	صَبْر	ص-ب-r	Patience; Constraint
Shakk	شَكّ	ش-ك-ك	Doubt; Piercing	14:10 Context
‘Ahd	عَهْد	ع-ه-د	Covenant; Promise; Time	Commitment
Amānah	أَمَانَة	ء-m-n	Trust; Security	Responsibility
Yaqīn	يَقِين	ي-ق-ن	Certainty; Death	15:99 Context
Ghuḍūb	غَضَب	غ-ض-ب	Anger; Intensity
Ḥuzn	حُزْن	ح-ز-ن	Grief; Roughness	12:84 Context
Farah	فَرَح	ف-ر-ح	Joy; Exultation	30:4 Context
Khauf	خَوْف	خ-و-ف	Fear; Threat

A critical insight into Quranic anatomy is the use of the root {s−d−r} (chest). While the Qalb (heart) is the active engine of belief, the Sadr is the container that expands (inshirah) or contracts (ḍīq) in response to guidance or disbelief. This spatial metaphor suggests that spiritual wellbeing is experienced as a physical sensation of openness. Furthermore, the root {‘−q−l} (reason) originally refers to a hobble or rope used to tie a camel; thus, the human intellect is that which “restrains” the individual from impulsive or harmful behavior, anchoring them to ethical principles.   

Domain III: Kinship, Society, and Legal Identity

The Quranic legislative framework is built upon the preservation of the family and the regulation of social conduct. Nouns in this category are derived from roots that signify foundations, protection, and collective identity. The family unit, Ahl, is derived from a root signifying belonging and dwelling, while the broader community, Ummah, shares a root with Umm (mother) and Imām (leader), suggesting that society is a nurturing foundation guided by a central authority.   

Philological Foundations of Quranic Sociology

The legal terminology of the Quran often transforms common nouns into technical definitions through specific patterns. The root {d−y−n} (debt/obligation) produces Dīn, representing not just a set of rituals but a comprehensive “way of life” or “repayment” for one’s existence.   

Noun (Transliteration)	Arabic Script	Triliteral Root	Semantic Core / Primary Meaning	Frequency / Role
Nas	نَاس	ن-و-س	People; Mankind	241
Qawm	قَوْم	ق-و-م	Nation; Group; To stand	383
Ummah	أُمَّة	ء-m-m	Community; Foundation	Collective
Ahl	أَهْل	ء-h-l	Family; People of; Dwellers	127
Ab	أَب	ء-b-w	Father; Ancestor	117
Umm	أُمّ	ء-m-m	Mother; Source; Origin
Akh	أَخ	ء-kh-w	Brother; Friend; Clan
Ukht	أُخْت	ء-kh-w	Sister; Companion	4:12 Context
Ibn	اِبْن	ب-ن-ي	Son; Building block
Bint	بِنْت	ب-ن-ي	Daughter
Zawj	زَوْج	ز-و-j	Spouse; Pair; Type	1 (As husband)
Walad	وَلَد	و-ل-د	Child; Progeny
‘Abd	عَبْد	ع-ب-د	Slave; Servant; Devotee	131
Walī	وَلِيّ	و-ل-ي	Patron; Protector; Friend	86
Rasūl	رَسُول	ر-س-ل	Messenger; Sent one	332
Nabī	نَبِيّ	ن-ب-ء	Prophet; News-bearer	Information
Imām	إِمَام	ء-m-m	Leader; Model; Guide
Khalīfah	خَلِيفَة	خ-ل-ف	Successor; Vicegerent	Leadership
Sulṭān	سُلْطَان	س-ل-ط	Authority; Evidence	Power
Malak	مَلِك	م-ل-k	King; Master
Hizb	حِزْب	ح-ز-ب	Party; Faction; Portion
Shura	شُورَى	ش-و-ر	Consultation; Advice
‘Ahd	عَهْد	ع-ه-د	Covenant; Treaty; Promise
Zakāt	زَكَاة	ز-ك-و	Alms; Purification
Sadaqah	صَدَقَة	ص-د-ق	Charity; Truthfulness
Harb	حَرْب	ح-ر-ب	War; Conflict	5:64 Context
Jihad	جِهَاد	ج-ه-د	Struggle; Striving
Fitnah	فِتْنَة	ف-ت-ن	Trial; Persecution; Test
Qatl	قَتْل	ق-ت-ل	Killing; Slaying
Fisq	فِسْق	ف-س-ق	Transgression; Corruption
Dhulm	ظُلْم	ظ-ل-م	Wrongdoing; Oppression
Adl	عَدْل	ع-د-ل	Justice; Straightness
Dīn	دِين	د-ي-n	Religion; Debt; Judgment	92
Sharī’ah	شَرِيعَة	ش-ر-ع	Law; Way to Water
Fard	فَرْض	ف-ر-ض	Obligatory; To carve
Harām	حَرَام	ح-ر-م	Forbidden; Sanctuary
Halāl	حَلَال	ح-ل-ل	Lawful; To untie
Mithāq	مِيثَاق	و-ث-ق	Covenant; Firm bond	2:27 Context
Bay’	بَيْع	ب-ي-ع	Sale; Transaction	2:275 Context
Ribā	رِبَا	ر-ب-و	Usury; Increase	2:275 Context
Farīḍah	فَرِيضَة	ف-ر-ض	Share; Duty	4:11 Context
Waṣiyyah	وَصِيَّة	و-ص-ي	Will; Testament	4:11 Context
Mīrāth	مِيرَاث	و-ر-ث	Inheritance	3:180 Context
Nikāḥ	نِكَاح	ن-ك-ح	Marriage; Union	24:32 Context
Ṭalāq	طَلَاق	ط-ل-ق	Divorce; To release
Iddah	عِدَّة	ع-د-د	Waiting period; Number
Māhr	مَهْر	م-ه-ر	Dowry; Gift
Qarābah	قَرَابَة	ق-ر-ب	Kinship; Nearness
Jar	جَار	ج-و-ر	Neighbor; To deviate
Sāḥib	صَاحِب	ص-ح-ب	Companion; Owner	9:40 Context
Ra’iyyah	رَعِيَّة	ر-ع-ي	Subjects; Flock	Responsibility

The semantic connection between {z−k−w} (purification) and Zakāt (alms) is particularly profound. It suggests that wealth is not truly “clean” until a portion of it is returned to the community to support the needy. Similarly, the root {sh−r−‘} used for Sharī’ah originally refers to a path leading to a watering hole; thus, Divine law is seen as the vital source that sustains the spiritual life of the community.   

Domain IV: The Physical Universe and Natural Elements

The Quran frequently invokes the natural world as a repository of signs (āyāt) that point to the Creator’s wisdom. Nominal roots in this category are often linked to concepts of height, stability, and sensory impact. The sun (Shams) and the moon (Qamar) are categorized as “astronomical bodies” in Quranic ontology, performing a “subservient” (taskhir) function that allows for the measurement of time and the sustenance of life.   

Cosmology, Elements, and Geography

The elements of the earth and sky are described through roots that emphasize their physical utility and their role in the cosmic order.

Noun (Transliteration)	Arabic Script	Triliteral Root	Semantic Core / Primary Meaning	Frequency / Context
Ard	أَرْض	ء-r-d	Earth; Land; Fertile soil	461
Samā’	سَمَاء	س-م-و	Sky; Heaven; Height	310
Shams	شَمْس	ش-م-s	Sun; Light-source
Qamar	قَمَر	ق-م-r	Moon; Reflection
Najm	نَجْم	ن-ج-m	Star; Guidance; Rising	55:6 Context
Baḥr	بَحْر	ب-ح-ر	Sea; Vastness
Nahr	نَهْر	ن-ه-ر	River; Abundance	2:25 Context
Mā’	مَاء	م-و-ي	Water; Vitality
Rīḥ	رِيح	ر-و-ح	Wind; Power; Spirit	12:94 Context
Saḥāb	سَحَاب	س-ح-ب	Cloud; To drag
Maṭar	مَطَر	م-ط-r	Rain; Downpour
Jibal	جِبَال	ج-ب-ل	Mountains; Stability
Turāb	تُرَاب	ت-ر-ب	Dust; Soil; Earth	Human origin
Nār	نَار	ن-و-ر	Fire; Heat; Light	145
Ḥajar	حَجَر	ح-ج-ر	Stone; Hardness
Hadīd	حَدِيد	ح-د-د	Iron; Strength; Sharp
Dhahab	ذَهَب	ذ-ه-ب	Gold; Wealth; To go
Fiḍḍah	فِضَّة	ف-ض-ض	Silver; Splendor
Lail	لَيْل	ل-ي-ل	Night; Darkness	82
Nahār	نَهَار	ن-ه-ر	Day; Light; Streaming
Fajr	فَجْر	ف-ج-ر	Dawn; To cleave
Duḥā	ضُحَى	ض-ح-ي	Forenoon; Clarity	93:1 Context
‘Asr	عَصْر	ع-ص-ر	Time; Era; To squeeze
Sana	سَنَة	س-ن-و	Year; Resemblance
‘Ām	عَام	ع-و-م	Year; Flow; Abundance
Shahr	شَهْر	ش-ه-ر	Month; To manifest
Yawm	يَوْم	ي-و-م	Day; Period	325
Sā’ah	سَاعَة	س-و-ع	Hour; Moment; The End
Mashriq	مَشْرِق	ش-ر-ق	East; Sunrise
Maghrib	مَغْرِب	غ-ر-ب	West; Sunset; Foreign
Bar	بَرّ	ب-ر-ر	Land; Openness; Piety	17:67 Context
Rawḍah	رَوْضَة	ر-و-ض	Meadow; Garden	30:15 Context
Wadi	وَادِي	و-د-ي	Valley; Stream-bed	27:18 Context
Sahil	سَاحِل	س-ح-ل	Shore; Coast	20:39 Context
Kahf	كَهْف	ك-ه-ف	Cave; Refuge
Zalzalah	زَلْزَلَة	ز-ل-ز-ل	Earthquake
Ṭūfān	طُوفَان	ط-و-ف	Flood; Deluge	7:133 Context
Barq	بَرْق	ب-ر-ق	Lightning; Flash
Ra’d	رَعْد	ر-ع-د	Thunder; Roar
Dhulumāt	ظُلُمَات	ظ-ل-م	Darkness; Injustice	2:17 Context
Ḍiyā’	ضِيَاء	ض-و-ء	Radiance; Light	10:5 Context
Mashhad	مَشْهَد	ش-ه-د	Scene; Witness
Mar’ā	مَرْعَى	ر-ع-ي	Pasture; Grazing
Akmām	أَكْمَام	ك-م-م	Sheaths; Husks	55:11 Context
Zar’	زَرْع	ز-ر-ع	Crop; Cultivated plant
Ḥabb	حَبّ	ح-ب-ب	Grain; Seed; Love	6:95 Context
Qutūf	قُطُوف	ق-ط-ف	Clusters; Fruit	69:23 Context
Jinān	جِنَان	ج-ن-ن	Gardens; Hearts
Firdaws	فِرْدَوْس	[Quadriliteral]	High Garden

The linguistic distinction between Lail (night) and Nahār (day) mirrors the Quranic dualism between the hidden and the manifest. While Lail is associated with the concealment of the self and rest, Nahār is linked to the “streaming” of light and the pursuit of livelihood. Furthermore, the noun Bar (land) shares a root with Birr (righteousness), signifying that human behavior should be as expansive and firm as the solid earth.   

Flora and Fauna: Animal and Plant Lexicon

The Quranic ontology groups animals by their habitat and their benefit to humanity, often using their names as titles for chapters (Surahs) to signify their spiritual or historical importance.   

Noun (Transliteration)	Arabic Script	Triliteral Root	Semantic Core / Meaning	Context
Dābbah	دَابَّة	د-ب-ب	Beast; Moving creature	2:164 Context
Ṭair	طَيْر	ط-ي-ر	Bird; Omen
Samak	سَمَك	س-م-ك	Fish; Elevation
In’ām	أَنْعَام	ن-ع-م	Cattle; Livestock; Grace
Baqarah	بَقَرَة	ب-ق-ر	Cow; Splitting
Jamal	جَمَل	ج-م-ل	Camel; Beauty
Ibil	إِبِل	ء-b-l	Camels; Skilled
Ghonam	غَنَم	غ-ن-م	Sheep; Spoils
Khinzīr	خِنْزِير	خ-ن-ز	Pig; Festering
Kalb	كَلْب	ك-ل-ب	Dog; To seize
Dhī’b	ذِئْب	ذ-ئ-ب	Wolf; Cunning
Himār	حِمَار	ح-م-ر	Donkey; Redness
Khail	خَيْل	خ-ي-ل	Horses; Imagination
Naml	نَمْل	ن-م-ل	Ant; Multitude
Naḥl	نَحْل	ن-ح-ل	Bee; Slenderness
‘Ankabūt	عَنْكَبُوت	ع-ن-ك	Spider; Frailty
Dhubāb	ذُبَاب	ذ-ب-ب	Fly; Persistent
Ba’ūḍah	بَعُوضَة	ب-ع-ض	Mosquito; Part
Ḥūt	حُوت	ح-و-ت	Whale; Large fish
Qird	قِرْد	ق-ر-د	Ape; Mimicry
Ghurāb	غُرَاب	غ-ر-ب	Crow; Distance
Jarād	جَرَاد	ج-ر-د	Locust; Stripping
Namir	نَمِر	ن-م-ر	Leopard; Spotted	74:51 Context
Shajarah	شَجَرَة	ش-j-r	Tree; Dispute; Structure
Nabāt	نَبَات	ن-ب-ت	Plant; Growth
Tamr	تَمْر	ت-م-r	Dates; Dryness
Zaitūn	زَيْتُون	ز-ي-ت	Olive; Oil
Tīn	تِين	ت-ي-ن	Fig
Rummān	رُمَّان	ر-م-ن	Pomegranate
Nakhl	نَخْل	ن-خ-ل	Date Palm; Sifting
Zar’	زَرْع	ز-ر-ع	Sown field	48:29 Context
Samarah	ثَمَرَة	ث-م-ر	Fruit; Result	2:25 Context
‘Inab	عِنَب	ع-ن-ب	Grapes	2:266 Context
Baql	بَقْل	ب-ق-ل	Herbs; Vegetables	2:61 Context
Qiththā’	قِثَّاء	ق-ث-ء	Cucumber	2:61 Context
Fūm	فُوم	ف-و-م	Garlic; Wheat	2:61 Context
‘Adas	عَدَس	ع-د-س	Lentils	2:61 Context
Baṣal	بَصَل	ب-ص-ل	Onion	2:61 Context
Sidrah	سِدْرَة	س-د-ر	Lote-tree	53:14 Context
Khalf	خَلْف	خ-ل-ف	Successors; Progeny

The philological study of Baqarah (cow) reveals its root {b−q−r}, meaning to split or open up. This refers to the animal’s function in plowing the earth to “split” the soil for planting. In a similar vein, the root {n−kh−l} for the date palm signifies sifting or choosing the best, reflecting the tree’s status as a premier source of nourishment in the desert.   

Domain V: Ethics, Moral Psychology, and Abstract Concepts

Quranic ethics are anchored in abstract nouns that define the internal state of the believer and the resulting external conduct. These nouns often utilize the masdar (verbal noun) or the sifah mushabbahah (resembling participle) patterns to denote permanent character traits. The noun Taqwā, derived from {w−q−y} (to protect or shield), is the foundational virtue, representing a perpetual “guarding” of the self against Divine displeasure.   

Virtues, Vices, and Ethical Terminologies

The ethical lexicon focuses on the balance between truth (Sidq), patience (Sabr), and excellence (Iḥsān).

Noun (Transliteration)	Arabic Script	Triliteral Root	Semantic Core / Meaning	Usage / Note
Imān	إِيمَان	ء-m-n	Faith; Safety; Security
Taqwā	تَقْوَى	و-ق-ي	God-consciousness; Protection
Sidq	صِدْق	ص-د-ق	Truthfulness; Strength
Sabr	صَبْر	ص-ب-r	Patience; Persistence; Binding
Shukr	شُكْر	ش-ك-ر	Gratitude; Increase
Ikhlāṣ	إِخْلَاص	خ-ل-ص	Sincerity; Purity
Tawakkul	تَوَكُّل	و-ك-ل	Trust; Reliance
Tawbah	تَوْبَة	ت-و-ب	Repentance; Returning
‘Adl	عَدْل	ع-د-ل	Justice; Equivalence
Iḥsān	إِحْسَان	ح-س-ن	Excellence; Beauty; Good
Birr	بِرّ	ب-ر-ر	Righteousness; Vastness
Qisṭ	قِسْط	ق-س-ط	Equity; Fairness	4:135 Context
Amānah	أَمَانَة	ء-m-n	Trust; Honesty
Ḥayā’	حَيَاء	ح-ي-ي	Modesty; Life; Shyness
Tawāḍu’	تَوَاضُع	و-ض-ع	Humility; Lowering
Afw	عَفْو	ع-ف-و	Forgiveness; Effacing
Riḍā	رِضَا	ر-ض-ي	Contentment; Pleasure
Khashyah	خَشْيَة	خ-ش-ي	Fear; Awe; Reverence
Sakīnah	سَكِينَة	س-ك-ن	Tranquility; Stillness
Rahmah	رَحْمَة	ر-ح-م	Mercy; Compassion
Rifq	رِفْق	ر-ف-ق	Gentleness; Ease
Karam	كَرَم	ك-r-m	Generosity; Nobility
Shajā’ah	شَجَاعَة	ش-ج-ع	Courage; Boldness
Wafā’	وَفَاء	و-ف-ي	Loyalty; Fulfillment
Bushrā	بُشْرَى	ب-ش-r	Glad Tidings; Joy
Kufr	كُفْر	ك-ف-r	Disbelief; Concealing
Shirk	شِرْك	ش-ر-ك	Polytheism; Association
Nifāq	نِفَاق	ن-ف-ق	Hypocrisy; Tunneling
Ithm	إِثْم	ء-th-m	Sin; Intentional crime	35
Dhanb	ذَنْب	ذ-ن-ب	Sin; Consequence; Tail
Kibr	كِبْر	ك-ب-r	Arrogance; Greatness
Ḥasad	حَسَد	ح-س-d	Envy; Jealousy
Bukhl	بُخْل	ب-خ-ل	Stinginess; Niggardliness
Kidhb	كِذْب	ك-ذ-ب	Falsehood; Lying
Ghaflah	غَفْلَة	غ-ف-ل	Heedlessness; Neglect	7:179 Context
Sharr	شَرّ	ش-ر-ر	Evil; Harm; Sparks
Sū’	سُوء	س-و-ء	Evil; Badness; Malice	100
Baṭil	بَاطِل	ب-ط-ل	Falsehood; Vanity; Null
Riya’	رِيَاء	ر-ء-ي	Show; Ostentation
Bughḍ	بُغْض	ب-غ-ض	Hatred; Detestation
Fahshā’	فَحْشَاء	ف-ح-ش	Indecency; Immorality
Baghy	بَغْي	ب-غ-ي	Transgression; Seeking
‘Udwān	عُدْوَان	ع-د-و	Aggression; Hostility
Khiyānah	خِيَانَة	خ-ي-ن	Treachery; Betrayal
Makr	مَكْر	م-ك-ر	Plotting; Deception
Ghurūr	غُرُور	غ-ر-ر	Delusion; Conceit
Waswasah	وَسْوَسَة	و-س-و	Whispering; Temptation	114:4 Context
Lu’m	لُؤْم	ل-ؤ-م	Meanness; Reproach	Character
Rajā’	رَجَاء	ر-ج-و	Hope; Expectation	18:110 Context
Ya’s	يَأْس	ي-ء-س	Despair	12:87 Context

A second-order insight into the root {k−f−r} (disbelief) reveals that its primary meaning is “to cover.” In pre-Islamic Arabic, it was used for a farmer who covers seeds with soil. The Quran repurposes this to describe the Kāfir as one who consciously “covers up” the innate truth of God’s existence and his own gratitude. Similarly, {s−b−r} (patience) originally means to bind or tie down; thus, the patient person is one who “ties down” their impulses and emotions to remain firm in the face of trial.   

Domain VI: Eschatology and the Hereafter

The lexicon of the Hereafter (al-Ākhirah) is designed to evoke both profound fear (Khashyah) and intense longing (Rajā’). Roots in this category describe weighing, finality, and sensory permanence. The Day of Judgment is referred to by several nouns derived from roots signifying standing (Qiyāmah), calculation (Ḥisāb), and the inevitable truth (al-Ḥāqqah).   

Philology of Judgment, Paradise, and Hell

The final destinations are described using roots that emphasize sensory experience—bliss (Na’īm) and painful punishment (‘Adhāb).

Noun (Transliteration)	Arabic Script	Triliteral Root	Semantic Core / Meaning	Frequency / Role
Ākhirah	آخِرَة	ء-kh-r	The End; Final; Hereafter
Yawm al-Qiyāmah	يَوْمُ الْقِيَامَةِ	ق-و-م	Day of Standing	Resurrection
Ba’th	بَعْث	ب-ع-ث	Resurrection; Sending
Ḥisāb	حِسَاب	ح-س-ب	Reckoning; Account
Mīzān	مِيزَان	و-ز-ن	Balance; Scale; Weight	55:7 Context
Kitāb	كِتَاب	ك-ت-ب	Record; Decree; Book
Shifā’ah	شَفَاعَة	ش-ف-ع	Intercession; Pairing	2:255 Context
Jannat	جَنَّة	ج-ن-ن	Paradise; Hidden Garden	96
Jahannam	جَهَنَّم	ج-ه-ن	Hellfire; Deep Abyss
Sa’īr	سَعِير	س-ع-r	Blazing Fire; Flame	4:10 Context
Ḥaṭamah	حَطَمَة	ح-ط-م	The Crusher; Breaking	104:4 Context
Hāwiyah	هَاوِيَة	ه-و-ي	The Abyss; Falling	101:9 Context
Na’īm	نَعِيم	ن-ع-م	Bliss; Delights; Grace
‘Adhāb	عَذَاب	ع-ذ-ب	Punishment; Pain	322
Iqāb	عِقَاب	ع-ق-ب	Penalty; Consequence	3:11 Context
Khuld	خُلْد	خ-ل-د	Eternity; Remaining	25:15 Context
Firdaus	فِرْدَوْس	[Quadriliteral]	The Highest Garden
Kawthar	كَوْثَر	ك-ث-ر	Abundance; Plenty
Tasnīm	تَسْنِيم	س-ن-م	High Spring; Hump	83:27 Context
Zaqqūm	زَقُّوم	ز-ق-م	Bitter Tree; Choking	37:62 Context
Ghassāq	غَسَّاق	غ-س-ق	Purulent Fluid; Dark	38:57 Context
Thawāb	ثَواب	ث-و-ب	Reward; Returning good
Jazā’	جَزَاء	ج-ز-ي	Recompense; Sufficiency
Ajr	أَجْر	ء-j-r	Wages; Compensation	105
Faz’	فَزَع	ف-ز-ع	Terror; Panic; Alarm	27:87 Context
Sūr	صُور	ص-و-ر	Trumpet; Shape; Form	6:73 Context
Malā’ikah	مَلَائِكَة	م-ل-ك	Angels; Messengers
Rūḥ	رُوح	ر-و-ح	Spirit; Gabriel
Sidrat al-Muntahā	سِدْرَةُ الْمُنْتَهَى	س-د-ر / ن-ه-ي	The Lote-tree of Bound	53:14 Context
‘Illiyyīn	عِلِّيُّونَ	ع-ل-و	Highest Place	83:18 Context
Sijjīn	سِجِّين	س-ج-ن	Prison; Low Record	83:7 Context
Ghurfah	غُرْفَة	غ-ر-ف	Chamber; Elevation	25:75 Context
Abārīq	أَبَارِيق	ب-ر-ق	Pitchers; Shining
Ka’s	كَأْس	ك-ء-س	Cup; Glass	56:18 Context
Sundus	سُنْدُس		Fine Silk	18:31 Context
Istabraq	إِسْتَبْرَق		Thick Silk
Nimāriq	نَمَارِق	ن-م-ر-ق	Cushions; Pillows	88:15 Context
Zarābī	زَرَابِيُّ	ز-ر-ب	Carpets	88:16 Context
Surur	سُرُر	س-ر-ر	Thrones; Beds
Sal-sabīl	سَلْسَبِيل	[Compound]	Easy to swallow	76:18 Context
Zanjabīl	زَنْجَبِيل		Ginger	76:17 Context
Kāfūr	كَافُور		Camphor	76:5 Context
Ḥūr	حُور	ح-و-ر	Companions (White)	56:22 Context
Ghilmān	غِلْمَان	غ-ل-م	Youths; Boys	52:24 Context
Wil-dān	وِلْدَان	و-ل-د	Eternal Youths	56:17 Context
Mawt	مَوْت	م-و-ت	Death; Stillness
Barzakh	بَرْزَخ	ب-ر-ز-خ	Barrier; Interval	23:100 Context
Ba’th	بَعْث	ب-ع-ث	Resurrection
Ḥashr	حَشْر	ح-ش-ر	Gathering; Exile
Nushūr	نُشُور	ن-ش-r	Rising; Spreading	67:15 Context

The noun ‘Adhāb (punishment), appearing 322 times, is philologically intriguing. It is derived from the root {‘−dh−b}, which in other contexts means “sweetness” or “clarity” (as in al-mā’ al-‘adhb – sweet water). Some scholars interpret this to mean that the punishment is a means of “purifying” or “clearing” the soul of its transgressions, while others suggest the semantic root refers to “hindrance” or “prevention,” as punishment prevents the individual from further spiritual growth.   

Domain VII: Dwellings, Artifacts, and Everyday Life

The Quranic “landscape” is populated with concrete nouns that define the cultural and material context of the era. These nouns provide the backdrop for narratives of prophets and the implementation of social laws. The home (Bayt) and the place of worship (Masjid) are central semantic nodes, both derived from roots signifying presence and submission.   

Architecture, Tools, and Provisions

Material objects in the Quran often serve as metaphors for spiritual concepts. For example, a “key” (Miftāḥ) is that which “opens” Divine mercy, derived from {f−t−ḥ} (to open/conquer).   

Noun (Transliteration)	Arabic Script	Triliteral Root	Semantic Core / Meaning	Usage / Note
Bayt	بَيْت	ب-ي-ت	House; Home; To stay
Dār	دَار	د-و-ر	Abode; Residence; Circle
Masjid	مَسْجِد	س-j-d	Mosque; Place of prayer
Miḥrāb	مِحْرَاب	ح-ر-ب	Sanctuary; Prayer niche	3:37 Context
Bāb	بَاب	ب-و-ب	Door; Gate; Chapter	2:58 Context
Sirāj	سِرَاج	س-ر-ج	Lamp; Lantern	25:61 Context
Mishkāt	مِشْكَاة	ش-ك-و	Niche; Recess	24:35 Context
Kursī	كُرْسِيّ	ك-ر-س	Chair; Throne; Knowledge
Sarīr	سَرِير	س-ر-ر	Bed; Couch; Secret
Qalam	قَلَم	ق-ل-م	Pen; Writing tool
Daftar	دَفْتَر	د-ف-ت	Notebook; Register
Miftāḥ	مِفْتَاح	ف-ت-ح	Key; Opener; Victory
Ḥabl	حَبْل	ح-ب-ل	Rope; Cord; Covenant
Dalw	دَلْو	د-ل-و	Bucket; To lower	12:19 Context
Safīnah	سَفِينَة	س-ف-ن	Ship; Boat	18:71 Context
Fulk	فُلْك	ف-ل-ك	Ark; Vessel; Sphere	2:164 Context
Qarya	قَرْيَة	ق-ر-ي	Village; Town	2:58 Context
Madīnah	مَدِينَة	م-د-ن	City; Civilization
Sūq	سُوق	س-و-ق	Market; Leg; Drive	25:7 Context
Dirham	دِرْهَم	[Quadriliteral]	Silver coin
Dīnār	دِينَار	[Loan]	Gold coin	3:75 Context
Libās	لِبَاس	ل-ب-س	Clothing; Covering	2:187 Context
Thawb	ثَوْب	ث-و-ب	Garment; Reward
Qamīṣ	قَمِيص	ق-م-ص	Shirt; Tunic	12:18 Context
Sijjīl	سِجِّيل	س-ج-ل	Baked clay; Record
Ibrīq	إِبْرِيق	ب-ر-ق	Pitcher; Flashing
Ka’s	كَأْس	ك-ء-س	Cup; Glass	56:18 Context
Ma’idah	مَائِدَة	م-ي-د	Table Spread; Movement	5:112 Context
Ānīyah	آنِيَة	ء-n-y	Vessels; Time
Mi’zar	مِئْزَر	ء-ز-r	Loincloth; Support	33:13 Context
Qidr	قِدْر	ق-د-r	Cooking pot; Measure	34:13 Context
Jafnah	جَفْنَة	ج-ف-ن	Large bowl	34:13 Context
Ṣā’	صَاع	ص-و-ع	Measuring cup	12:72 Context
Na’l	نَعْل	ن-ع-ل	Sandal; Shoe	20:12 Context
Khimar	خِمَار	خ-م-ر	Veil; Covering	24:31 Context
Jilbāb	جِلْبَاب	ج-ل-ب	Outer cloak	33:59 Context
‘Asā	عَصَا	ع-ص-و	Stick; Staff
Ṣirāṭ	صِرَاط	ص-ر-ط	Path; Way	1:6 Context
Sabīl	سَبِيل	س-ب-ل	Way; Path	176
Manzil	مَنْزِل	ن-ز-ل	Dwelling; Descent
Maqām	مَقَام	ق-و-م	Station; Position
Ma’wa	مَأْوَى	ء-و-ي	Shelter; Refuge
Ḥijāb	حِجَاب	ح-ج-ب	Barrier; Veil; Screen
Mir’āt	مِرْآة	ر-ء-ي	Mirror; Sight
Miktāb	مِكْتَاب	ك-ت-ب	Typewriter; Tool
Maṣābiḥ	مَصَابِيح	ص-ب-ح	Lamps; Stars	41:12 Context
Abwāb	أَبْوَاب	ب-و-ب	Gates; Doors	39:71 Context
Ma’ārif	مَعَارِف	ع-ر-ف	Knowledge; Landmark

The noun Ḥijāb is derived from {ḥ−j−b}, meaning to conceal or prevent from seeing. Interestingly, the same root produces Ḥājib (eyebrow), which serves as a protective “concealer” or “shielder” for the eye. This reinforces the Quranic theme that a Ḥijāb is a functional barrier intended for protection and privacy rather than mere exclusion.   

Domain VIII: Functional Lexicon and Grammatical Nouns

While pronouns, demonstratives, and adverbs are often treated as “particles” (ḥarf), in Arabic grammar, many function as nouns (ism). These high-frequency words provide the logical connectors that allow the Quranic narrative to navigate between the past, present, and future.   

Noun (Transliteration)	Arabic Script	Type / Root	Meaning	Frequency / Role
Hūwa	هُوَ	Personal Pro	He; It
Hīya	هِيَ	Personal Pro	She; It; They
Anta	أَنْتَ	Personal Pro	You (masc)
Ana	أَنَا	Personal Pro	I
Naḥnu	نَحْنُ	Personal Pro	We
Hādhā	هَٰذَا	Dem. Pro	This (masc)	317
Hādhihi	هَٰذِهِ	Dem. Pro	This (fem)
Dhālika	ذَٰلِكَ	Dem. Pro	That (masc)	520
Tilka	تِلْكَ	Dem. Pro	That (fem)
Alladhī	الَّذِي	Rel. Pro	The one who	1442
Allatī	الَّتِي	Rel. Pro	The one who (fem)
Mā	مَا	Rel. Pro	That which	1266
Man	مَنْ	Rel. Pro	He who; Whoever	606
Kull	كُلّ	Noun	All; Every; Each	358
Ba’ḍ	بَعْض	Noun	Some; Part	157
Ghair	غَيْر	Noun	Other than; Not	144
Mithl	مِثْل	Noun	Like; Similar
Qabl	قَبْلُ	Location Adv	Before	197
Ba’d	بَعْدُ	Location Adv	After	133
Bayn	بَيْنَ	Location Adv	Between	243
‘Ind	عِنْدَ	Location Adv	Near; With	160
Ma’	مَعَ	Location Adv	With	159
Fawq	فَوْقَ	Location Adv	Above; Up
Taḥt	تَحْتَ	Location Adv	Under; Below
Amām	أَمَامَ	Location Adv	In front of
Khalfa	خَلْفَ	Location Adv	Behind
Warā’	وَرَاءَ	Location Adv	Behind; Beyond
Aina	أَيْنَ	Interrogative	Where?
Kaifa	كَيْفَ	Interrogative	How?	80
Matā	مَتَى	Interrogative	When?
Kam	كَمْ	Interrogative	How many?
Ayy	أَيّ	Interrogative	Which?
Annā	أَنَّى	Interrogative	How? From where?
Shai’	شَيْء	Noun	Thing; Something	283
Amr	أَمْر	Noun	Matter; Order; Affair	166
Ni’ma	نِعْمَ	Verb/Noun	What an excellent
Bi’sa	بِئْسَ	Verb/Noun	What an evil
Ladun	لَدُنْ	Noun/Prep	From the presence of	18:2 Context
Ḥaithu	حَيْثُ	Noun/Adv	Wherever
Idhā	إِذَا	Time Adv	When (Future)	405
Idh	إِذْ	Time Adv	When (Past)	239
Lammā	لَمَّا	Time Adv	When (Past)	156
Yaw-ma’idhin	يَوْمَئِذٍ	Compound	On that Day
Hin	حِين	Noun	Time; Period
Abadan	أَبَدًا	Adv/Noun	Forever	28
Azal	أَزَل	Noun	Eternity (Past)
Sarmadan	سَرْمَدًا	Noun	Perpetual	28:71 Context
Sīnīn	سِينِينَ	Noun	Years
Aḥad	أَحَد	Noun	One; Someone	75

The prevalence of demonstrative nouns like Dhālika (That) and Hādhā (This) is vital for the Quranic “deictic” strategy. By using Dhālika—the distant demonstrative—to refer to the Quran in the second verse of Surah al-Baqarah (Dhālika al-kitābu), the text linguistically emphasizes the book’s exalted, transcendent origin, placing it far above human fabrication.   

Thematic Epilogue: The Semantic Unity of the Root System

The exhaustive mapping of over 500 Quranic nouns to their triliteral roots reveals a linguistic ecosystem of unparalleled semantic unity. This triliteral architecture is not merely a feature of grammar but a sophisticated tool of knowledge representation that allows for a condensed yet multi-layered communication of truth. Through this systematic investigation, several higher-order insights emerge regarding the relationship between the Arabic language and the Quranic worldview.   

First, the root system functions as a safeguard for semantic integrity. Because every noun is anchored to a three-letter core, the primary essence of a concept remains visible regardless of its morphological transformation. When a reader encounters the noun Masjid (mosque), the root {s−j−d} immediately invokes the physical act of prostration and the internal state of submission. This creates a “hyper-linked” reading experience where every word recalls its root cousins, enriching the immediate verse with the broader context of the entire corpus.   

Second, the data confirms the “economy of revelation.” By utilizing a core set of approximately 500 words to comprise 75% of the text, the Quran maximizes accessibility without sacrificing depth. The repetition of high-frequency nouns like Allah, Rabb, Ard, and Yaum ensures that the primary themes of divinity, creation, and accountability are constantly reinforced, while the subtle variations in their patterns—shifting from active to passive, or singular to hyperbolic—provide the necessary nuance for complex legal and theological discussions.   

Third, the Quranic lexicon bridges the divide between the physical and the abstract. We have seen how roots originally describing physical actions—binding a camel ({‘−q−l}), plowing a field ({b−q−r}), or digging a tunnel ({n−f−q})—are transformed into abstract concepts like reason, social regulation, and hypocrisy. This linguistic mechanism suggests that the spiritual life is not a separate realm but is deeply embedded in the realities of the natural world, reinforcing the Quranic claim that the universe itself is a “book” of signs to be read.   

Finally, the study of nominal roots serves as a path to profound interpretive insight. By recognizing the semantic overlap between Rahmah (mercy) and Rahim (womb), or Taqwā (consciousness) and Wiqāyah (shield), the reader gains a structural understanding of Quranic theology that transcends simple translation. This research report, in cataloging these 500+ nouns, provides the essential materials for such a journey, illustrating that in the architecture of the Arabic language, every letter is a building block in a grand, unified design of meaning.