What is the difference between "Nissa, Amraat and Azwaj"
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Assalaam Alaikum
@siki It seems your translation and interpretation is incorrect...
When you divorce women, and they fulfil the term of their ('Iddat), do not prevent them (women) from marrying, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and you know not.
Wa itha tallaqtumu alnnisaa fabalaghna ajalahunna fala taAAduloohunna an yankihna azwajahunna itha taradaw baynahum bialmaAAroofi thalika yooAAathu bihi man kana minkum yuminu biAllahi waalyawmi alakhiri thalikum azka lakum waatharu waAllahu yaAAlamu waantum la taAAlamoona
- azwajokum is NOT in 2.232
- This translation is incorrect and illogical "then do not prevent them from marrying their (azwajokum) husbands " Besides being incorrect, If they are divorced they are no longer their husbands.
As it relates to Sura 4.12
Again another mistranslation and misinterpretation
And you shall have half of what your wives(azwajukum) leave
azwajukum means mates or spouses, with the masculine plural pronoun 'kum' its instructing and referring to both male and female
In what your mates leave, your share is a half, if they leave no child; but if they leave a child, you get a fourth; after payment of legacies and debts. In what you leave, their share is a fourth, if you leave no child; but if you leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing.
Wa lakum nisfu ma taraka azwajukum in lam yakun lahunna waladun fain kana lahunna waladun falakumu alrrubuAAu mimma tarakna min baAAdi wasiyyatin yooseena biha aw daynin walahunna alrrubuAAu mimma taraktum in lam yakun lakum waladun fain kana lakum waladun falahunna alththumunu mimma taraktum min baAAdi wasiyyatin toosoona biha aw daynin wain kana rajulun yoorathu kalalatan awi imraatun walahu akhun aw okhtun falikulli wahidin minhuma alssudusu fain kanoo akthara min thalika fahum shurakao fee alththuluthi min baAAdi wasiyyatin yoosa biha aw daynin ghayra mudarrin wasiyyatan mina Allahi waAllahu AAaleemun haleemun
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salam. i was able to read the thread earlier, unfortunately i was not able to participate due to a computer issue.
this allowed me some time to study the issue.will all posters in this thread examine the following.
there are three verses in the quran that relate to the topic in question. the verses are named appropriately.
sura al insan no. 76, sura al nas no. 114, sura al nisa no. 4. there is an obvious symmetry in the language.
al insan approximates to mankind, al nas approximates to the men, and al nisa approximates to the women.the next source of information is the opening verse of sura al nisa.
o men, reverence your lord who made you from one kind, and created from this kind your pair, and scattered
from them many husbands and women, and reverence allah who bore them in the womb, for allah over you
watches 41 al nisathis verse raises interesting issues. adam's pair isha is called a zawj, lut and nuh's "wives" are called amrat
"wards" 6610 and muhammad's "wives" are called zawajak "pairs" 661, and last 2232 and 2236 refer to
talaq "divorce" of nisa "women"the implication is there are three categories of women. the first category is nisa, the second is the category
is zawj, and the third category is amrat.this raises the issue, as to whether a nisa, not a zawj or amrat, is an approximate equivalent of a "wife" the
verse 421 implies that consumation is equivalent to a nikah. therefore, a nisa with whom consumation has
taken place, by the act of consumation becomes a zawj or amrat. there is support in the scriptures for this
analysis.one of the conclusions is, that if a nas consumates with a nisa, by the act of consumation making her a
zawj or amrat, the duties of the rijal, zawj, and amrat are imposed, as stated in the quran.allah is the one who sees,
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salam siki. i think the best way to answer your question is to give you a series of examples.
an unmaried daughter would be bint, nisa, and amrat ; wife would be nisa and zawj, some wives are nisa, zawj, and amrat
a married daughter would be bint and nisa, and zawj and amrat
some widows are nisa; other widows are nisa and amratfrom what i read of the quran, there are some wives who are simply zawj, there are other wives who are zawj and amrat.
allah is the truth.
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Salam
A pair bonded by a certain contract known as Nikah , are given the title as Zoaj, because i consistenly found Zoaj attached with the term Nikah, that gives me a clue that there are pairs made through some other/different kind of bonds, which are not as good as contract of nikah, I am not sure yet as to, are those women known as amrat?
siki
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salam siki. i have not see any verse in the quran that says nikah is a contract. for this reason i avoid making such a claim.
a contract is an exchange, performance in exchange for consideration. prostitution is a contract, an exchange of money for services. prostitution is in some jusrisdictions and illegal contract, and a legal contract in other jurisdictions. this is another reason why in civil law, we do not say marriage is a contract, because then it becomes another form of prostitution.
that gives me a clue that there are pairs made through some other/different kind of bonds, which are not as good as contract of nikah, I am not sure yet as to, are those women known as amrat?
while you have posed that question, let me repharase the question.
are there other relationships aside from the nikah?
and how can you take it when you have gone into each other and they have taken from you a strong trust 421
421 makes no mention of nikah, or zawj, or amrat. 421 says going into each other automatically creates a strong mithaq. this means that there is a category of those whom a man has gone into, and not had a nikah, who by their action of going into a woman, create a strong mithaq. i find this consistent with 2232 and 2236, because those verses say the talaq of nisa, not the talaq of zawj, and not the talaq of amrat. this means there are non-zawj, non-amrat nisa to whom exists a mithaq, who may be given a talaq.
i am going to use current english usage terms here to convey the intent of the verses. what the quran is saying, is that a wife, mistress, and girlfriend, are all under the trust of the husband, and in order to end the trust the husband may terminate the trust. if you examine the usage of the quran, you will see, the requirement of obediance is not just imposed on wives, it is imposed on women, which would be consistent with the above understanding.
allah is the one who teaches.
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salam siki. i have not see any verse in the quran that says nikah is a contract. for this reason i avoid making such a claim.
a contract is an exchange, performance in exchange for consideration. prostitution is a contract, an exchange of money for services. prostitution is in some jusrisdictions and illegal contract, and a legal contract in other jurisdictions. this is another reason why in civil law, we do not say marriage is a contract, because then it becomes another form of prostitution.
What? A Nikah is indeed a contract! with an exchange of saduqat and verbal consent with rights and obligations for both parties. Whether this is in written form or not the fact is inescapable it is a contract.
Definition of contract (according to Merrium Webster's dictionary http//www.merriam-webster.com/dictionary/contract)
1 a a binding agreement between two or more persons or parties ; especially one legally enforceable
b a business arrangement for the supply of goods or services at a fixed price <make parts on contract>
c the act of marriage or an agreement to marrywhile you have posed that question, let me repharase the question.
are there other relationships aside from the nikah?
and how can you take it when you have gone into each other and they have taken from you a strong trust 421
421 makes no mention of nikah, or zawj, or amrat.
No, nikah, zawj, nor amrat are mentioned there. but if you read AnNisa from the beginning and 421 in context, you would understand what is being referred to. We do not read the Quran in isolated sections we read it as a whole.
421 says going into each other automatically creates a strong mithaq.
421
Wakayfa ta/khuthoonahu waqad afda baAAdukum ila baAAdin waakhathna minkum meethaqan ghaleethan
Literal
And how do you take it and some of you to some had revealed and they (F) took from you a strong promise/covenant?Do not confuse the words of the Quran. Notice the word wa/and? First there is no mention of sex. Second sex does not create a strong covenant.
Logic dictates that if sexual relations created a strong covenant there would be no need to make rules against indecencies and sexual transgressions in the Quran. In fact if this absurdity were the case sexual intercourse would be encouraged without limitation.
This, of course, is not the case. Allah is and always has been very firm about where the boundaries are.
this means that there is a category of those whom a man has gone into, and not had a nikah, who by their action of going into a woman, create a strong mithaq.
As I just pointed out, this is incorrect.
i find this consistent with 2232 and 2236, because those verses say the talaq of nisa, not the talaq of zawj, and not the talaq of amrat. this means there are non-zawj, non-amrat nisa to whom exists a mithaq, who may be given a talaq.
This is an illogical reasoning. brickwall
i am going to use current english usage terms here to convey the intent of the verses. what the quran is saying, is that a wife, mistress, and girlfriend, are all under the trust of the husband, and in order to end the trust the husband may terminate the trust.
Wrong. The Quran does not support sexual relationships outside of Marriage.
Second, the Quran does not say that only a man can terminate any relationship. Women have the same right.if you examine the usage of the quran, you will see, the requirement of obediance is not just imposed on wives, it is imposed on women, which would be consistent with the above understanding.
Absolute nonsense.
Al Araf's understanding is turning marriage into the only legalized form of slavery. Worse yet, he is stating that women should obey men.
Under this understanding, the man is the woman's illah, for she obey's him and not Allah.
One cannot have two masters. Either a person is obedient to Allah or his creation.
Being obedient to Allah's creation is what shaitan encourages not Allah and certainly not a believer.434 is often misunderstood.
The obedience is obedience to Allah NOT men.
The word rajul and nisa are not indicative of men and women.oathoo biAllahi min Ash-Shaitan Ar-Rajeem
Salam,
Arnab -
Assalaam Alaikum
Its amazing how you individuals just 'make this stuff up', unbelievable!
There is no blame on you if you make an offer of betrothal / khitbati an-nisai or hold it in your hearts. Allah knows that you cherish them in your hearts. But do not make a secret contract with them except in terms Honourable / taqooloo qawlan maAAroofan , nor resolve on the tie of marriage / an-nikahi till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing.
maAAroofan known or recognized thing which is universally accepted, practiced and implemented; fairness, kindness, justice;custom (Sunna) of a Society;Dictionary of the Holy Quran page 369 (arafa) ; Lanes Lexicon Volume 5 page 2014-2015
- Marriage is a contract, legal and binding
- Nikah means marriage
- Zawjin means wife
- You must engage women according to the 'Sunna' established by Allah; maAAroofan
- No fornicating, girlfriends, prostitutes, mistresses, etc.
Keep pious and chaste, single/unmatched adults until they reach the age of maturity for marriage / Waibtaloo alyatama hatta itha balaghoo An-Nikaha
To the individual who made the immature, uninformed statement "this means that there is a category of those whom a man has gone into, and not had a nikah" and the same individual makes this idiotic statement "the quran is saying, is that a wife, mistress, and girlfriend, are all under the trust of the husband, and in order to end the trust the husband may terminate the trust"
The ayahs are referring to one's Wife NOT girlfriend, prostitute, mistress or other!
And if you intend to change the place of a wife / zawjin with another wife / zawjin and you have given heaps to one of them so you do not take any thing from that, will you take it with false accusation and with a clear sin?
And how could you take it after you have given yourselves to one another / Afda , and they have taken from you a solemn covenant/mithaaqan ghaleethan?
Wa kayfa takhuthoonahu waqad afda baAAdukum ila baAAdin waakhathna minkum meethaqan ghaleethan
Afda (imperfect verb, Verb Form IV= NO FORCE , NO EMPHASIS) means living with each other in private in terms of husband and wife. Ibn Sidah suggests the word does NOT imply sexual intercourse.
meethaqan (noun, intensive = increased emphasis) bond, treaty, covenant; Root word Wathaqa mening to bind, place trust, rely upon;Dictionary of the Holy Quran page 601 (wathaqa)
Ghaleethan (accusative) harsh, hard, fixed, rigid, firm, solemn;Root word Ghalaza meaning to be big, thick, bulky, coarse, hard, severe, vehement, rigid, stern;Dictionary of the Holy Quran page 407-408 (ghalatha)
zawjin (tanween-kesra, FEMININE, indefinite) meaning wife
Vocabulary of the Holy Quran page 246 -
Assalaam Alaikum
If your going to name yourself after a very prominent Sura in the Quran at least become familiar with that Sura!
This is the reference in the Quran where Allah has defined the process of Marriage and its intention....
It is He Who created you from a single person, and made his mate of like nature, in order that he might (in dwell with her . When they are united, she bears a light burden and carries it about / zawjaha liyaskuna ilayha falamma taghashshaha hamalat hamlan khafeefan famarrat bihi falamma athqalat. When she grows heavy, THEY BOTH PRAY TO ALLAH THEIR LORD, (SAYING). "IF YOU GIVEST US A GOODLY CHILD, WE VOW WE SHALL (EVER) BE GRATEFUL."
Zawjaha (feminine 3rd person, singular) A pair or two MARRIED together
Li yaskuna that they may reside in comfort, quiet, repose, dwell, lodge, subsideFalamma (precedes a perfect verb) meaning not yet, WHEN, AFTER THAT
Taghashshaha (perfect verb, 3rd person, masculine, singular Verb Form V) SLEEP WITH A WOMAN, He covers; Root word Ghasiya to cover, conceal, come upon, to have a INTIMATE or CARNAL connection with
Then....
Hamalat (perfect 3rd person, FEMININE, singular) she bore a child in her womb, pregnant
READ YOUR QURAN!!!!
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Assalaam Alaikum
Its amazing how you individuals just 'make this stuff up', unbelievable!
There is no blame on you if you make an offer of betrothal / khitbati an-nisai or hold it in your hearts. Allah knows that you cherish them in your hearts. But do not make a secret contract with them except in terms Honourable / taqooloo qawlan maAAroofan , nor resolve on the tie of marriage / an-nikahi till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing.
maAAroofan known or recognized thing which is universally accepted, practiced and implemented; fairness, kindness, justice;custom (Sunna) of a Society;Dictionary of the Holy Quran page 369 (arafa) ; Lanes Lexicon Volume 5 page 2014-2015
- Marriage is a contract, legal and binding
- Nikah means marriage
- Zawjin means wife
- You must engage women according to the 'Sunna' established by Allah; maAAroofan
- No fornicating, girlfriends, prostitutes, mistresses, etc.
Keep pious and chaste, single/unmatched adults until they reach the age of maturity for marriage / Waibtaloo alyatama hatta itha balaghoo An-Nikaha
To the individual who made the immature, uninformed statement "this means that there is a category of those whom a man has gone into, and not had a nikah" and the same individual makes this idiotic statement "the quran is saying, is that a wife, mistress, and girlfriend, are all under the trust of the husband, and in order to end the trust the husband may terminate the trust"
The ayahs are referring to one's Wife NOT girlfriend, prostitute, mistress or other!
And if you intend to change the place of a wife / zawjin with another wife / zawjin and you have given heaps to one of them so you do not take any thing from that, will you take it with false accusation and with a clear sin?
And how could you take it after you have given yourselves to one another / Afda , and they have taken from you a solemn covenant/mithaaqan ghaleethan?
Wa kayfa takhuthoonahu waqad afda baAAdukum ila baAAdin waakhathna minkum meethaqan ghaleethan
Afda (imperfect verb, Verb Form IV= NO FORCE , NO EMPHASIS) means living with each other in private in terms of husband and wife. Ibn Sidah suggests the word does NOT imply sexual intercourse.
meethaqan (noun, intensive = increased emphasis) bond, treaty, covenant; Root word Wathaqa mening to bind, place trust, rely upon;Dictionary of the Holy Quran page 601 (wathaqa)
Ghaleethan (accusative) harsh, hard, fixed, rigid, firm, solemn;Root word Ghalaza meaning to be big, thick, bulky, coarse, hard, severe, vehement, rigid, stern;Dictionary of the Holy Quran page 407-408 (ghalatha)
zawjin (tanween-kesra, FEMININE, indefinite) meaning wife
Vocabulary of the Holy Quran page 246Well done MTR bravo
With the exception that zawjin means mate and not necessarily wife.
Salam,
Arnab -
Well done MTR bravo
With the exception that zawjin means mate and not necessarily wife.
Salam,
ArnabWalaikum Salaam
Grammatically, zawjin with tanwiin-kesra is indefinite and feminine
Quranically, we confirm the gender by reading the preceding ayah.....
O? you who believe it is not lawful for you / la yahillu lakum to inherit women / tarithoo an-nisaa / in dislike and do not become difficult for them that you may go off with a part of what you have given to them except that they come with a clear obscenity and accompany them with recognition then if you dislike them so it may be that you dislike a thing and Allah has made much better in it.
la masculine preposition
yahillu masculine, singular
lakum masculine plural
tarithoo (imperfect, 2nd person, masculine, plural, accusative) You inherit object of the verb = Women? And if you intend to change the place of a wife / zawjin with another wife / zawjin and you have given heaps to one of them so you do not take any thing from that, will you take it with false accusation and with a clear sin?
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Walaikum Salaam
zawjin with tanwiin-kesra is indefinite and feminine
We confirm the gender by reading the preceding ayah.....
O? you who believe it is not lawful for you / la yahillu lakum to inherit women / tarithoo an-nisaa / in dislike and do not become difficult for them that you may go off with a part of what you have given to them except that they come with a clear obscenity and accompany them with recognition then if you dislike them so it may be that you dislike a thing and Allah has made much better in it.
la masculine preposition
yahillu masculine, singular
lakum masculine plural
tarithoo (imperfect, 2nd person, masculine, plural, accusative) You inherit object of the verb = Women? And if you intend to change the place of a wife / zawjin with another wife / zawjin and you have given heaps to one of them so you do not take any thing from that, will you take it with false accusation and with a clear sin?
Salam,
Well, as you may have guessed, this is where we disagree.
Nisa does not exclusively mean women, and I do not acknowledge diacritics because there are none in the oldest surviving copies of the Quran.Salam,
Arnab -
Salam,
Well, as you may have guessed, this is where we disagree.
Nisa does not exclusively mean women, and I do not acknowledge diacritics because there are none in the oldest surviving copies of the Quran.Salam,
ArnabYour off point and you dont understand Quranic sentence structure. Its not an issue that we 'disagreee', you just wont accept the fact that you really dont know.
So your free to believe whatever you wish.
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Your off point and you dont understand Quranic sentence structure. Its not an issue that we 'disagreee', you just wont accept the fact that you really dont know.
So your free to believe whatever you wish.
Salaam MTR
The quraan does not have a sentence structure different from any other arabic (whether classical or colloquial). Diacritics have nothing to do with sentence structure.
Secondly, presence or absence of the definite article, or the grammaticl function of a word (i3rab) has no bearing on the meaning of a word. Your analysis when correct, is messed up with your absolute ignorance of grammar.The problem is that grammr is not even indispensible for understanding the quraan. Please refrain from grammaticl analysis. -
salam muslimthreadrevealed. unfortunately i have seen your line of reasoning before.
it is the method of teaching of hafiz e quran in the indian subcontinent, to painstakingly insist the student learn every diacritical mark. i saw this going on in indian madrassahs, you can hear the children repeating "alif zabar aaa, be zabar baa.." in the class rooms.
this method of teaching has resulted in generations of indian muslims who feverishly insist the diacritical marks and the lettters on the page are sacrosanct.
however, the reality is, in the time of muhammad arabic was written without diacritical marks. go to mecca and medina, and see the kufic inscriptions, there are no diactritical marks.
as a result, every time i see one of your posts, where you feverishly expound your grammatical expertise, i am dismayed by the effects of the influence of indian madrassahs on quran learning.
you must never forget, that when the quran was spoken to muhammad, and he recited the quran for the scribes to transcribe, and the scribes recited what they had transcribed back to him, there was no issue or teaching of diacritical marks. for this reason, in order to maintain purity of the quran, it is imperative not to ascribe any grammatical function to the diacritical marks, their origin and purpose is a pronounciation guide, and not a grammar device.
therefore, basing your analysis on supposed grammatical meanings of the diacritical marks, no matter which indian person wrote a book on the subject, is misleading and pointless. please try to understand the quran as allah has revealed. words heard by the ear.
allah is the best of those who teach.
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Salaam MTR
The quraan does not have a sentence structure different from any other arabic (whether classical or colloquial). Diacritics have nothing to do with sentence structure.
Secondly, presence or absence of the definite article, or the grammaticl function of a word (i3rab) has no bearing on the meaning of a word. Your analysis when correct, is messed up with your absolute ignorance of grammar.The problem is that grammr is not even indispensible for understanding the quraan. Please refrain from grammaticl analysis.Samia, You response is purely rhetorical and emotional. Besides I dont use the term 'diacritics', thus I dont have a clue as to what your talking about and neither do you.
Even the Quraish understood the difference between their Arabic and the literary and sentence construct of the Quran......
Al-Jahiz, K. al-Hayawan, 7213-214, and K. al-Bayan, 3291, 295-296. al-Jahiz describes the Arabs' failure (cajz ) to match the Qur'an as due to "Sarfa" (Divine intervention).
" ( ه ", as they, themselves, have failed to match its excellences
Al-Jahiz found the Qur'an to be magnificent in its amazing literary configuration, he says
"The Qur'an differs from all the known rhymes of poetry and prose. It is a prose whose rhythm is not modelled on that of poetry or rhymed prose (sajc, "" and whose configuration stands as a magnificent evidence and as a great Divine proof"
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@Samia your statement "The quraan does not have a sentence structure different from any other arabic (whether classical or colloquial). Diacritics have nothing to do with sentence structure"
@Samia, there are several sciences including Al-Nahu and Sarf, specifically developed to analyse and understand grammatical constructs of the Arabic of Quran.
Al-Nahu(Science of Syntaxology)
Types of words and sentence structures (Mubtadah-Khabar, Fi'liatun). Rafun, Nasbun, Jarrun.
al-Ma'rifah wa Nakirah, Hamzah al-Wasil, Hamzah al-Qata'. Al opposite of Tanween. Harfu Ta'rif and its meanings such as al-Jinsu(type), A'had Khariji(openly), A'had Zihni(mentally), Istigraq(drowning). al-Jumlah(sentence review). Marfuu'(Mubtada - Khabar, Muda'ri, Fai'l). Fi'lun- Lazim(luzum), Mutaa'ddiun(ta'diatun)
Words are of two types such as Mu'rab which consists of 90% of all words(Ia'rab takes harakah and changes its form) and Mabnih(never changes). Al is characteristics of Ismun not of Fi'lun or Harfun. Ma'rifah(al-Ismun, Ismu al-Isharah, Damaeer, Ismu al-Mausul) and Nakirah. Jarrun(jarr or kasrah maker)
Huruful Jaarr. 20 types with examples.al-Idafah Mudafun, Mudafun Ilaihi.
al-Tarkibu al-Idafiu Mudafun, Mudafun Ilaihi. Mubtada, Khabaru are Marfua't. Nawasib
Nawasib al-Mudari' an, lan, kai=li(for), izan, lian(for). Jawazim al-Mudari'. Jawazim al-Mudari' al-Wahid. Jawazim al-Mudari' i'n.
Maddah Alif, Nun. When it is Inna/Anna inna at the beginning of sentence or after Qaul otherwise anna. Marfua't 9 categories. Mansubat 13 categories.
al-Afa'lu al-Naqisah(auxilary Verbs) Kaana, Sara, etc. al-Afa'lu al-Muqarabatu(almost happened) A'sa.
al-Munadi al-Mufradu Marfuu'n, al-Munadi al-Murakkabu Mansubun; Ii'rab bi al-Harakah, Ii'rab bi al-Huruf; al-Asmau al-Sittatu al-Mu'tallahu. al-A'twfu, al-Hurufu al-A'twifatu wa, fi, au, hatta, im, summa, la, bala,lakinna, imma
Tawabiu' Sifah(Na't), Mausuf(Manu't); Tatabuq Ia'rabu, Tazkirun-Tansim, A'dadun, Ta'rifun-Tankirun; A'tqun; Badal, A'tfu Bayan; Gairu Munsarif
al-Sarf(Science of Conjugation of Verbs)
Pronouns(Damaeer), al-Amsilatul Mukhtalifatu.
Tasreeful Maadi( Maloom), Tasreeful Mudaari (Ma'loom).
Tasreeful Maadi( Majhool), Tasreeful Mudari(Majhool).Al-Ismu (noun) , Ismul Fa-il, Ismul Mafuul, Ismul Makaan, Ismul Aalah, Ismu-ttafdeel, Mufrad to Muthanna, Muzakkar to Muannath.
Plurals(Jama'
Al-Ismu(Ismul Fael al-mubaalagah, Ismu-ttafdeel). Expanded Mudaari table, Changing Mudari by adding Ma, La, Lam, Lamma, Li, etc.
Concept of Wazn, Intro to SIX Baabs, Tasreef Ismul Mafuu'l, Ismul Makaan, Ismul Zaman, Ismul Alah.
Al-Ismu(Noun), Singular, Dual, Plural, Masculine, Feminine, Ismul Fa-il, Tasreef Ismul Fa-il Mubalagah, Ismul Tafdeel, Al Asmau Mushtaqqatu(Total 11 derived nouns), Masdar Bina Maratin, Masdar Bina Nawi, Ismul Tasgir, Ismul Mansub.
Al-Ismu(Noun) and Al-Faa'lu, Changing Mudari to negation, future, order etc. by adding Ma, La, Lam, Lamma, Li, Lan etc. La Nafyi(no) and Nahiy(order). Lan(Takidu Nafyu al-Istiqbal-never ever in the future), Nahyu al-Mukhatak (al-hadir). Fia'l al-Tajjabu.
Hamzah tul Wasl, Li Amrul Gaib, La Yanhu, La Nahyul Mukhatab. al-Awamiru wa al-Nahu Majzum, Two rules of Hamzatul Mukhatab.
Four Letter verbs(Rubaae Mazeed) and relevant Baab. Baabul Ifa'l(binah al-Ta'diah), Baabul Tafa'il(binah al-Ta'diah or binah al-Takseer), Baabul Mufaa'la(binah al-Musharakatu). Transitive Very(Lazim) and Intransitive Verb(Mutaa'ddi).
Five Letter verbs(Khumasee Mazeed) and relevant Baab. Baab-ul-Infia'l(binah lil-Mutwaa'tu -- Intransitive, Obedience), Baab-ul-Iftia'l(binah lil-Mutwaa'tu -- Intransitive, Obedience), Baab-ul-Ifi'lal(Binah lil-Alwan -- Color ).
Five Letter verbs(Khumasee Mazeed) and relevant Baab continued. Baab-ut-Tafa'ul(binah lit-takalluf-- Intransitive, Difficulty/Effort), Baab-ut-Tafaau'l(binah lil-Musharakatu -- Intransitive, Mutual/Partner).Ii'lal(to make something clean) from I'lla(sick letter).
Sudasi Mazeed Out of 4 Baabs 2 Baabs are important. They are Baab-ul-Istifal(Binah-lit-Twalabi Demanding, Asking; Binah-lit-Tadihi Transitive) and Baab-ul-Istilaal(Binah-lil-Alwan Color; Binah-li-Mubalagah Extreme).
Four letter verbs(1% of all verbs are 4 letter verbs and the rest are three letter verbs). In Ruba'i Mujarrad(isolated) Khumasi Majeed(1 letter added) and Sudasi Majeed(2 letters added).
al-Aqsamu Saba'tu(7 types of Verbs) Sahih, Mahmuz, Mithal, Ajwaf.
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Assalaam Alaikum
The Quran itself even makes a distinction between its language and any other language. The language of the Quran has no reference,period.
Ha Mim Sajdah 41.3 a divine writ, where the ayats are distinctly explained in detail in the Quranan AAarabiyyan for people of knowl?edge
Kitabun fussilat ayatuhu quranan AAarabiyyan liqawmin yaAAlamoona
fussilat is related to its root Fasala which means distinct, distinguished, fussilat is a Verb Form II and a Passive Participle / , non-finite verb, meaning something, in this instance Allah,swt is 'causing' the development of this language. According to formal rules of modern Arabic, the passive voice can only be used when the agent is not expressed, in this instance Allah,swt is the 'passive agent'.
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Assalaam Alaikum
I found this site very informative http//arabicgems.wordpress.com/2006/10/15/the-science-of-language/
- Sciences related to the letters. They fall into two sub-categories
i. That which deals with the articulation and sound of the letter. This is known as ?ilm al-sawt (?the science of phonology?), or ?ilm al-tajweed (?the science of art of pronunciation?)
ii. That which deals with the written representation of the letter. This is known as ?ilm al-harf (?the science of orthography?), or ?ilm al-hijaa? (?the science of spelling?).
- Sciences related to the words, with regards their meaning and form. They fall into four sub-categories
i. That which deals with the meanings and connotations of words, and the vowelling of the words (on all but the last letters). This is known as ?ilm al-lughah (?the science of philology?).
ii. That which deals with the manner in which these words were attributed to their objects. This is known as ?ilm al-wad?.
iii. That which deals with the nature of the letters of these words, with regards to any additions, subtractions, transformations, exchanges, changes in the vowelling, and so on. This is known as ?ilm al-sarf (?the science of morphology?).
iv. That which deals with the origins and branches of the words, the relationship between them, and the manner in which some are formed from others. This is known as ?ilm al-ishtiqaaq (?the science of etymology?).
- Sciences related to the constructions, with regards their meaning and form. They fall into four sub-categories
i. That which deals with the relationship of some meanings to others, and the requirements of this relationship, as embodied in and indicated by the vowel on the end of each word. This is known as ?ilm al-nahw (?the science of syntax?).
ii. That which deals with the characteristics of speech composition by virtue of which they conform to the requirements of the occasion. This is known by ?ilm al-ma?aani (?the science of meanings?). This was considered the most important science of Arabic balaaghah (rhetoric) to the Arabs.
iii. That which deals with the different ways of expressing the various shades of a single meaning. This is known as ?ilm al-bayaan (?the science of style?).
iv. That which deals with the artistic embellishment of speech. This is known as ?ilm al-badi? (?the science of rhetorical figures?).
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salam muslimthreadrevealed. writing twenty posts, quoting ibn batuta to abu jahil does not change anything or convince.
if you were on the correct path, one quotation from the quran is enough.
because your error ridden claims come from equally error ridden texts, the result is error ridden conclusions.
human nature is, when defending a position for which there is no authority, to throw everything from everywhere, that one may work.
you have done this, throw everything from everywhere, none of them work.allah is the truth.