Who is one of - Al-kitaab?
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Salaam Simple
Translating "Al-kitab" as "the book" or "the scripture" is, in my opinion, wrong. Not all the messengers received the same "book" or scripture. But they surely received one common kitab, which is the Law. Dr Sha7rour has explained the difference between Al-Kitab and Al Qur'aan in his famous book with the same title. Chapters 1 through to chapter 114 contain both alkitaab and alquraan. I do like his differenciation and it makes much sense an solves many problems.
Hi Samia,
I have read it in part, but not all.
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and?
Why didn't you read it all? When I started it (to check it out, as it was a present from a friend), I could not stop until I read it all.
I think that he was making it more complicated, rather then simplifying it- and remember the quran is supposed to be easy to understand , not at all complicated.
Like the Mullahs who make snakes from sticks when it doesn't ever happen in reality.
peace
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I believe the answer of what Al-kitaab is -
Alif-lam-meem
Thalika alkitabu larayba feehi hudan lilmuttaqeena
That is the Book; in it is guidance sure, without doubt, to those who fear Allah;
Now look up lanes of what ilm means.
peace
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I think that he was making it more complicated, rather then simplifying it- and remember the quran is supposed to be easy to understand , not at all complicated.
Like the Mullahs who make snakes from sticks when it doesn't ever happen in reality.
peace
The book was not an explanation or interpretation of the quraan. And I think it's unfair to compare it to Mullahs work. What makes the mullahs work difficult is its lack of logic.
I believe the answer of what Al-kitaab is
Alif-lam-meem
Thalika alkitabu larayba feehi hudan lilmuttaqeenaThat is the Book; in it is guidance sure, without doubt, to those who fear Allah;
Now look up lanes of what ilm means.What is this "hudan" then?. The quraan is said to be "hudan linnaas" people. Not all the people "fear God". Why is the distinction? These two "hudans" are not the same?
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The book was not an explanation or interpretation of the quraan. And I think it's unfair to compare it to Mullahs work. What makes the mullahs work difficult is its lack of logic.
What is this "hudan" then?. The quraan is said to be "hudan linnaas" people. Not all the people "fear God". Why is the distinction? These two "hudans" are not the same?
Hi Samia,
Isn?t the lesson of guidance written in books by people actually found in other places?
Let?s look at a chapter of the Afghans - their long standing sectarian hatred?s.
Is their any guidance in their for the pious?
Pakistan split from India, caused thousands of deaths, is their guidance in there for the pious?
Moses went to help a fellow of his own people fighting another and kills him and then goes on the run for many years afraid his past catching up with him, is there a lesson for the pious?
In all these type of events there is always a lesson/ guidance for the pious where by we may make laws for the benefit of society.
In any bad situation one may learn to better others.
Each of you can write about your own kitaab what you have learnt from your everyday life and aught not to do or ought to do. Your life can be enlightenment for others may be not to the same extent as the prophets who went through horrendous difficulties but difficulties still no doubt.
Whether you choose not to write about it no doubt you must have learnt from difficulties in your life due to lack of knowledge or because of mistakes.
All these laws in other countries came as and when things wern't right and where errected by those who were pious no doubt.
peace
God Bless.
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Assalaam Alaikum @Samia
Ok, we seem to be getting off point......
Irrespective of whether you accept the meaning of 'tafseel' as explanation, detailed confirmation or to somehow mean 'separation' is rather moot.
Personally, I would suggest that the word 'tafseel' is a verbal noun, which denotes an ideal, a concept and a verbal action. (its also a verb form II which suggests emphasis, force, repetition and causative; something is influencing the behavior of the verb)
As Allah states
? Those who reject Faith say. "Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to you in slow, well-arranged stages, gradually.
Waqala allatheena kafaroo lawla nuzzila AAalayhi alquranu jumlatan wahidatan kathalika linuthabbita bihi fuadaka wa rattalnahu tarteelan
? And no example/question do so they bring to you but We bring to you the truth and the best TAFSEER / EXPLANATION.
Wala yatoonaka bimathalin illa jinaka bialhaqqi waahsana tafseeran
Thus Allah is confirming Sura Yunus 1037 and making it clear that the Quran is the detailed explanation of Al Kitab.
Sura Al-Furqan 25.32 is quite interesting also, Allah is using the terms "rattalnahu tarteelan"
rattalnahu (1st Person, perfect verb Verb Form II) in this ayah means 'WE arrange in an excellent form or order, free of all contradiction.; Dictionary of the Holy Quran (ratila/ratala) page 200
tarteelan (Verbal Noun, Verb Form II) meaning Distinct; another verbal noun, which denotes an ideal, a concept and a verbal action. The form of the verb (II) suggests emphasis, force, repetition and causative; Allah is influencing the behavior of the verb.
Thus Allah is governing the arrangement and influencing the 'best / ahsana'' tafseer / explanation of the guidance, as defined in Sura Al-Furqan 25.33, in this instance the tafseer / explanation of Al Kitab.
Allah is 'teaching' us how to recite and convey the guidance....
By degrees shall We teach you to declare (the Message), so you shalt not forget,
Sanuqrioka fa la tansa
Sanuqrioka (imperfect = action in progress, present tense, 2nd person, plural, verb form IV) meaning to enable one to recite, enable YOU to recite
Tansa (imperfect verb= action in progress, present tense, weak verb, 2nd person, masculine, singular) YOU forget;Root word Nasiya meaning to forget, forsake, neglect
Allah defines our responsibility and 'How' to perform the action of conveying the knowledge of the Quran in Sura Al-Muzammil 73.
Meaning
Muzzammil (Active Participle, masculine, singular, Verb Form = VIII reflexive, declarant) carry knowledge or responsibility, recite ayats, one who is behind another (in knowledge and guidance); Dictionary of the Holy Quran page 235 (zamala); Lanes Lexicon Part/Volume #3 page 1252-1253
Or a little more; and recite the Qur'an in slow, measured rhythmic tones.
Aw zid AAalayhi wa rattili alqurana tarteelan
Rattili (Imperative Command, 2nd person, Singular) Allah is COMMANDING/Enforcing us to recite disinctfully and thoughtfully, slow and gracefully
Again Allah is using the verbal noun (verb form II) "Tarteelan" to influence the 'ideal' structure of formatting the conveyance of the knowledge
Soon shall We send down to you a weighty Message.
Inna sanulqee AAalayka qawlan thaqeelan
qawlan (tanwin-fatha, plural, feminine) meaning to speak, to say, tell, utter a voice, to state, propound, assert, transmit, answer, think, events without being an actual speech or dialogue
Hans Wehr Arabic English Dictionary 4th Ed. Page 932-933 (qala)thaqeelan means heavy, serious, something that requires acceptance / submission
Ya ayyuha almuzzammilu
Muzzammil (Active Participle, masculine, singular, Verb Form = VIII reflexive, declarant) carry knowledge or responsibility, recite ayats, one who is behind another (in knowledge and guidance), Man wrapped in garments, one who unites
Dictionary of the Holy Quran page 235 (zamala); Lanes Lexicon Part/Volume #3 page 1252-1253
See 72.9 & 72.19
Stand (to Prayer) by night, but not all night,-
Half of it,- or a little less,
Or a little more; and recite the Qur'an in slow, measured rhythmic tones.Aw zid AAalayhi wa rattili alqurana tarteelan
Rattili recite disinctfully and thoughtfully, slow and gracefully
Tarteel denotes putting something together distinctly in a well arranged mannerSoon shall We send down to you a weighty Message.
Inna sanulqee AAalayka qawlan thaqeelan
qawlan (tanwin-fatha, plural, feminine) meaning to speak, to say, tell, utter a voice, to state, propound, assert, transmit, answer, think, events without being an actual speech or dialogue
Hans Wehr Arabic English Dictionary 4th Ed. Page 932-933 (qala) -
I have posted several ayahs indicating to you where the source of the 'kitab' your looking for......
No, here are Signs SELF-EVIDENT IN THE HEARTS OF THOSE ENDOWED WITH KNOWLEDGE. and none but the unjust reject Our Signs.
You they say. "Why are not Signs sent down to him from his Lord?" Say. "THE SIGNS ARE INDEED WITH ALLAH. and I am indeed a clear Warner."
We have made it a Qur'an in Arabic, that you may be able to understand (and learn wisdom).
And verily, it is in the Mother of the Book, in Our Presence, high (in dignity), full of wisdom.
You wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts / olaika kataba fee quloobihimu al-eemana
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Personally, I would suggest that the word 'tafseel' is a verbal noun, which denotes an ideal, a concept and a verbal action. (its also a verb form II which suggests emphasis, force, repetition and causative; something is influencing the behavior of the verb)
Salaam Muslim TR
Thank you for sparing me the trouble of morphology explanation.
I agree with you in that; however, the change of verb form does not change the original meaning. So, tafseel, which is the verbal noun of form II of the verb "fasala, i.e fassala" means repetition in seperation, which is the case. The verses of the quraan do not seperate the verses of alkitaab in one place, but in many places (repetition of fasl). I do not know of a meaning of (to explain) unless it is a suggested purpose of the (tafseel), hence, a secondary, deduced meaning. e.g one may ask why are the quraanic verses seperating the kitabic verses? Then "to explain" would be a suggested response.
As for the rest of your post, I do not know what you want to tell me. None of these verses contain the verb "fassala" or any of its derivatives. So, if they have the meaning of "to explain" contained in them, this would be in support of my arguement that the "explanation" is expressed in different terms and never by the "tafseel".
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Assalaam Alaikum @Samia...
The 'form' of a verb..does allow context and relevance to be understood. Suggesting the 'root' meaning remains 'fixed' as the 'forms' of a verb change, has no support grammatically.
I believe I made it quite clear as to the meaning and relevance of Tafseel as it relates to Tafseer and the Quran.....
Fasala (without shaddah) is a PERFECT verb and is in 3rd person "separate, divide, disunite, disassociate, disconnect, disjoin, disengage, detach, break up, resolve, to cut off, segregate, isolate, seclude, sever, displace, remove, discharge, lay off, etc.....
Fassala (with shaddah) IMPERATIVE command, Verb Form II "He has explained, to detail, set forth detail, develop in great detail, elaborate, expound, give the particulars in detail, divide into sections, classify, categorize, group, to make clear, to clarify, to explain, divide into sections, to arrange, etc..."
Tafseelan VERBAL NOUN "detailing, particulariztion, elaboration, dividing into sections, itemizations, elaborateness, elaboration, detail, attention to PARTICULAR items (Al Kitab), extended treatment, detailed statement, detailed DESCRIPTION, minute exposition
Verbal Noun in Arabic, is called the masdar (ر. The masdar takes the pattern of (fu?ool). And, like in English, the masdar is a noun, not a verb. The masdar does NOT mean the place / object of the verb, but the action itself.
Assalaam Alaikum....@Samia
Thus your statement "the change of verb form does not change the original meaning" can NOT be supported grammatically.
Tafseel is a Verbal Noun /masdar that REPLACES the verb by describing the ACTION of the verb and is a NOUN.
Fasala / Fassala are VERBS one perfect the other an imperative command both which require a Subject and/or Object
@Samia...Here is a very interesting ayah....Allah is using the imperative verb 'Fassal' in a 'accusative / mansoob case with the verbal noun / masdar 'Tafseelan'
The Object of the verb 'Fassalnahu' is the verbal noun / masdar 'Tafseel'. Now consider the relevance and application of the meanings of the verb 'Fassal' as noted above.
@Samia your statement "this would be in support of my arguement that the "explanation" is expressed in different terms and never by the "tafseel"."
Sura Al-Isra/Bani-Israil17.12 is quite clear that the verb 'Fassalnahu' is 'governing' the verbal noun / masdar 'Tafseel', which 'contains' and expresses the 'detailed explanation'.
We have made the Night and the Day as two (of Our) Signs. the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that you may seek bounty from your Lord, and THAT YOU MAY KNOW THE NUMBER AND COUNT OF THE YEARS. all things have We explained in detail / kulla shayin fassalnahu tafseelan.
WajaAAalna allayla waalnnahara ayatayni famahawna ayata allayli wajaAAalna ayata alnnahari mubsiratan litabtaghoo fadlan min rabbikum walitaAAlamoo AAadada alssineena waalhisaba wa kulla shayin fassalnahu tafseelan
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What?
Hi Samia,All,
I didn't understand what you meant.
Books are indeed written by people and don't fall from the sky, but might be inspired by some other power.
And where other then a book can a person find guidance?
Give an example or two, if you can, Thanks.
hmm -
I have posted several ayahs indicating to you where the source of the 'kitab' your looking for......
No, here are Signs SELF-EVIDENT IN THE HEARTS OF THOSE ENDOWED WITH KNOWLEDGE. and none but the unjust reject Our Signs.
You they say. "Why are not Signs sent down to him from his Lord?" Say. "THE SIGNS ARE INDEED WITH ALLAH. and I am indeed a clear Warner."
We have made it a Qur'an in Arabic, that you may be able to understand (and learn wisdom).
And verily, it is in the Mother of the Book, in Our Presence, high (in dignity), full of wisdom.
You wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts / olaika kataba fee quloobihimu al-eemana
I think you are saying, its either in the heart or in the quran! which?
Thanks.
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Assalaam Alaikum @Samia...
The 'form' of a verb..does allow context and relevance to be understood. Suggesting the 'root' meaning remains 'fixed' as the 'forms' of a verb change, has no support grammatically.
Salaam MTR
I haven't even mentioned "root". What I meant is that if the original verb (form I) is changed into another form, this does not give it a completely different meaning. You have copied the same principle when you said
Personally, I would suggest that the word 'tafseel' is a verbal noun, which denotes an ideal, a concept and a verbal action. (its also a verb form II which suggests emphasis, force, repetition and causative; something is influencing the behavior of the verb)
I would also suggest that you change whatever you copy and paste from because it is full of errors. I will correct it in "red"
Fassala (with shaddah) IMPERATIVE command, perfect, 3rd person
The masdar takes the pattern of (fu?ool). The pattern of the masdr changes according to the form of the verb. Form I is irregulr regarding the pattern of the masdr and what you mentioned is only one pattern of those of form I. Fasala does not even have this pattern for its masdr. The masdr from form II has the pattern taf3eel, hence tafseel for fassala
Fasala / Fassala are VERBS one perfect the other an imperative command both which require a Subject and/or Object. Both are perfect. All verbs in Arabic require a subject ;D, so this is really not a point to be mentioned
Allah is using the imperative verb 'Fassal' in a 'accusative / mansoob case with the verbal noun / masdar 'Tafseelan'. Double error First, it's perfect (past) and not an imperatif (command). Secondly, the imperative is never mansoob (accusative), but majzoom, even if its case ending is a fatha.
The Object of the verb 'Fassalnahu' is the verbal noun / masdar 'Tafseel'. "fassalnahu" is a complete sentence with verb, subject and object (the suffixed pronoun hu). Tafseel is an absolute accusative (maf3uul muTlaq) whose function is to emphasize the verb. It's difficult to translte it in this context, except as in the way the target language applies emphasis
We have made the Night and the Day as two (of Our) Signs. the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that you may seek bounty from your Lord, and THAT YOU MAY KNOW THE NUMBER AND COUNT OF THE YEARS. all things have We explained in detail / kulla shayin fassalnahu tafseelan.
WajaAAalna allayla waalnnahara ayatayni famahawna ayata allayli wajaAAalna ayata alnnahari mubsiratan litabtaghoo fadlan min rabbikum walitaAAlamoo AAadada alssineena waalhisaba wa kulla shayin fassalnahu tafseelan
What I see here is that you are just forcing the word (explain). This is detailed only, no need for explaining. What's being "explained"? And how is it detailed? By showing the signs by seperating the description, and purpose, of night from that of day, and from the use of both of them for counting and timing.
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I haven't even mentioned "root". What I meant is that if the original verb (form I) is changed into another form, this does not give it a completely different meaning. You have copied the same principle when you said
@Samia...excuse me...Im not clear on what you attempting to say in the previous statement. Is'nt that what I stated? I believe we are both using the word 'root' and 'form' interchangeably. That doesnt make you correct or me wrong.
@Samia your statement "I would also suggest that you change whatever you copy and paste from because it is full of errors. I will correct it in "red""
I dont see any errors that you have identified. I notice you are completely off point and misrepresented what I have conveyed. Did you actually 'consider' what I posted?
@Samia...your statement..."What I see here is that you are just forcing the word (explain). This is detailed only, no need for explaining. What's being "explained"? And how is it detailed? By showing the signs by seperating the description, and purpose, of night from that of day, and from the use of both of them for counting and timing."
Again, did you actually 'consider' and give some credence to what I posted? I referenced Al Marwid's definitives of Fasala, Fassala and Tafseel, how is that 'forcing'? Did you miss that?
Then I gave you the definitive of a verbal noun /masdar (Tafseel) and its application and identification as it relates to Sura's 1037 and 1712. Did you miss that too?
Tafseela / Tafseelan is a Verbal Noun / Masdar, period and is the OBJECT in the Accusative Case in Sura 17.12 'fassalanahu tafseelan' & Sura 1037 'tafseela al-kitabi'
Reference Grammatical Analysis of the Holy Quran (Arabic) by Dr. Muhammed Sayed Tantawi@Samia...your statement..'Fassala (with shaddah) IMPERATIVE command, perfect, 3rd person'
Not sure what the relevance of this point, its perfect & 3rd person...yet the words we are focusing on are 'Tafseela / Tafseelan' and 'Fassalnahu' (1st Person, perfect verb Verb Form II)
@Samia...your statement "The masdar takes the pattern of (fu?ool). The pattern of the masdr changes according to the form of the verb. Form I is irregulr regarding the pattern of the masdr and what you mentioned is only one pattern of those of form I. Fasala does not even have this pattern for its masdr. The masdr from form II has the pattern taf3eel, hence tafseel for fassala"
Excuse me, but the point and focus was the identification of 'Tafseel' as a verbal noun / masdar. Not the changing 'patterns of the masdar as it relates to the verb's 'fasala / fassala'.
Oh by the way I did state that 'Tafseel' was verb form II....
@Samia...your statement..."Fasala / Fassala are VERBS one perfect the other an imperative command both which require a Subject and/or Object. Both are perfect. All verbs in Arabic require a subject , so this is really not a point to be mentioned"
Its called in a intellectual discussion....'Edification', 'to edify'
@Samia....your statement..."Allah is using the imperative verb 'Fassal' in a 'accusative / mansoob case with the verbal noun / masdar 'Tafseelan'. Double error First, it's perfect (past) and not an imperatif (command). Secondly, the imperative is never mansoob (accusative), but majzoom, even if its case ending is a fatha."
Again your 'off point', I cant make an error If I never implied the reference. I never stated or implied that Fassalna-hu is mansoob or majzoom...I will allow you to determine whether its imperative or not...Fassal-na
@Samia your statement..."The Object of the verb 'Fassalnahu' is the verbal noun / masdar 'Tafseel'. "fassalnahu" is a complete sentence with verb, subject and object (the suffixed pronoun hu). Tafseel is an absolute accusative (maf3uul muTlaq) whose function is to emphasize the verb. It's difficult to translte it in this context, except as in the way the target language applies emphasis"
ok, got that, Actually the masdar can be used interchangeably, it can be the object of the verb (fassalnahu tafseelan) and/or the masdar (tafseelan) can assume the 'goal of the verb' with an Object / Definite Noun (tafseela al-kitabi)
Assalaam Alaikum @Samia....
May I convey my intention on this forum. I am NOT here to engage in 'personalizing' the topics or the threads. I sincerely enjoy sharing ideas and perceptions out of mutual respect and consideration for the intellect of others.
No one individual knows everything and all things about the guidance of Allah and the language of the Quran, yet we all have something to share
and much to learn.Personally, I dont take the position that someone is 'wrong' or that I have to 'correct' the perceptions of others to align themselves with my understanding or egotiscal desires.
I hope we continue with mutual respect, critical analysis and understanding.
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May I convey my intention on this forum. I am NOT here to engage in 'personalizing' the topics or the threads. I sincerely enjoy sharing ideas and perceptions out of mutual respect and consideration for the intellect of others.
No one individual knows everything and all things about the guidance of Allah and the language of the Quran, yet we all have something to share
and much to learn.Personally, I dont take the position that someone is 'wrong' or that I have to 'correct' the perceptions of others to align themselves with my understanding or egotiscal desires.
I hope we continue with mutual respect, critical analysis and understanding.
Salaam MTR
This forum is for discussion and learning. I can't see an error and ignore it just to not "offend" the poster. I do not understand why you are taking it personal, and defending them, when it was not even you who made these errors. It was not me who introduced grammar and grammatical analysis. I did not comment the first time you copied and pasted errors. But when it is repeated it, I advised you to change whatever reference of linguistic analysis you were using. I, for one, would not trust any reference claimng to explain language and is full of mistakes, no matter which "scholar" wrote it. This, or the mistake is from you by copying and pasting wrong entries. These are other mistakes from one of your "copy and paste" posts yesterday
Inna sanulqee AAalayka qawlan thaqeelan
qawlan (tanwin-fatha, plural, feminine)
and
Muzzammil (Active Participle, masculine, singular, Verb Form = VIII reflexive, declarant
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Assalaam Alaikum @Samia
You have NOT shown or illustrated any mistakes in what I have conveyed thus far. In fact I was in error regarding this statement
"Tafseela / Tafseelan is a Verbal Noun / Masdar, period and is the OBJECT in the Accusative Case in Sura 17.12 'fassalanahu tafseelan' & Sura 1037 'tafseela al-kitabi'"
Actually, 'tafseela al-kitabi' in Sura 1037 is in the Genitive NOT the Accusative. 'Al Kitabi' is a Definite Noun, thus the verbal noun 'Tafseel' becomes a definite noun.
Assalaam Alaikum @Samia
Your statement Samia..."These are other mistakes from one of your "copy and paste" posts yesterday"
and you asserted that the following were in error
Inna sanulqee AAalayka qawlan thaqeelan
qawlan (tanwin-fatha, plural, feminine)
@Samia the ayah
Samia as you can see has a tanwiin fatha, which makes the word indefinite, plural and feminine.
But Samia, for some reason in the Free Minds "Translation of the Glorious Qur`an" in the Arabic of Sura 73 Muzammil ayah / verse 5 http//free-minds.org/quran/PM/73/5 the tanwiin fatha's are MISSING!
In fact the tanwiin fatha's are missing on BOTH "qawlan thaqeelan" in the Arabic!
Confirmation Reference Grammatical Analysis of the Holy Quran (Arabic) by Grand Mufti of Egypt, Prof. Dr. Muhammed Sayed Tantawi Reviewed by Mohammed Fahim Abou 'Oubayya (page 773 Surah Al Muzzamil ayah 5)
@Samia again you made another assertion that the word 'muzammil' is NOT a Verb Form VII. You gave no illustration or reference as to why you made that observation.
'Muzzammil (Active Participle, masculine, singular, Verb Form = VIII reflexive, declarant'
I will illustrate the morphology by showing you how to decompose the word from its root 'Zamala' to Verb Form VIII 'Iz'milu / Uz'milu' (other derivatives) and the Active Participle 'Muzzamil'
To derive the Verb Form VIII to the root word 'Zamala' (to bear something) you have to understand the grammatical process of 'Assimilation'.
The Verb Form VII 'infixes' a 'Ta' as the second radical / letter of the verb, but the 'Za' is a consonant that 'assimilates' the infixed 'Ta' and thus 'Zamala' decomposed to its FINAL verb form EIGHT would be 'Iz'milu / Uz'milu' and various other Verb Form VIII derivatives. (prefixed by alif-hamza with / without 'sukoon over the 'Za', dammah, kesra, fatha, shaddah, etc.)
Confirming References 'Language of the Holy Quran' by Nadwi page 253 - 254 (Assimilation Process / Rules of Assimilation)
Lanes Lexicon Part 3 page 1252 - 1253 (Verb Form VIII derivatives)*Deriving the active particle 'Muzzammil' is rather simple process
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Salaam MTR
Although the grammaticl function of a word has no effect on its meaning, and there was no need for you to make a grammatical analysis, but I am sorry I can not allow an error to be posted if I know it is an error and that I can correct it. I am sorry this will take us off topic.
First of all, the meaning of "tafseelan" in "fassalnahu tafseelan", does not change by the way it is used in verse 1037 (wa tafseela alkitaab), but their grammatical analysis is completely different, and you got both of them wrong
fassalnahu tafseela tafseela is an absolute accusative used for emphasis. It's in the accusative, evidently!! (mansoob).
tafseela alkitaab (I wonder how you say it is in the genetive and write it in the accusative!) predicate of the verb (kaana, in the beginning of the verse), in the accusative.In this sentence, the only plural is the first pronoun (inna) and the verb conjugated to the plural, first person. And nothing is feminine.
In fact the tanwiin fatha's are missing on BOTH "qawlan thaqeelan" in the Arabic!
They are not missing. The two "alifs" show they are there!
'Muzzammil (Active Participle, masculine, singular, Verb Form = VIII reflexive, declarant'
This is form V. Please study your verb forms here
http//en.wiktionary.org/wiki/AppendixArabic_verb_forms
And please, no grammatical analysis if they do not serve anything!
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Assalaam Alaikum @Samia....
Obviously there is a disconnect here...your concurring (agreement) with (some of) the same points I have stated in the beginning of this thread!
In regards to the missing tanwiins in the Free Minds Arabic....lets try this again...
Help me out here Samia Do you see any tanwiin? Do you know what a tanwiin looks like?
http//free-minds.org/quran/PM/73/5
Now look at Arabic from this site http//www.islamicity.com/QuranSearch/
What do you see different?
In addition there are a number of vowels MISSING from the Free Minds Arabic!!!
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Salaam MTR
The ACCUSATIVE tanween is not just the two short lines that look like two fat7as but ALSO the alif that carries them. It's the only tashkeel that's evident even when the whole text does not carry any tashkeel. And because of this alif which is not an original part of the word but serves as a seat for this accusative tanween, we cannot say the tanween is not there. This is different from the genetive and nominative tanween.