Self-learning Qur’ān by vocabulary and grammar
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Salamun alaikum
Superb System of Justice-Ignorance of law is a valid plea.
The basic perception infolded in the Root is to be, and make people in a state of cautiousness-awareness-alarmed of imminent-potential threat and its consequence if proper guards are not taken. It is to bring people out of a state of heedlessness and mindlessness, and inform, awaken and alert them about the facts hidden in the future. It is thus advance warning and admonishment to get out of the state of neglectfulness- unawareness and take safeguards to meet the eventuality and avert the danger and negative consequence.
In the administration of human system of justice a famous principle is "Ignorantia juris non excusat or Ignorantia legis neminem excusat . But the built in assumption in this principle is that the ruling/controlling authority had duly and reasonably informed and warned the people through wide publicity.
But the Supreme Sovereign of the Universes has a flawless system of justice based on absolute mercy. In that system none deserves and is liable to punishment until and unless he is informed and warned and made to know in simple and distinct/vivid words regarding what should he abstain from doing. Allah, the Supreme Judge considers the ignorance and unawareness as a strong defense plea for exoneration and takes upon Himself the responsibility to awaken people from their slumber, ignorance, neglectfulness and warn the humanity, and make them explicitly know what they are required to abstain from so that the accused people could not take the plea in their self defense that they were not aware or were not made to understand the prohibitions.
The justice par excellence demands that the Supreme Sovereign/The Authority establishes against an accused, beyond a shadow of doubt, that he committed the crime intentionally and willfully despite knowing and being fully aware of the prohibitions and prescribed punishment/consequence.
After having been warned in simple and explicit manner the one who remains heedless and keeps acting defiantly, contrary to the warning, he exposes and proves against himself that he did the same, deliberately and willfully, ignoring the consequences. He thus proves and makes himself liable to criminal cognizance and arrest for dispensation of justice.
Peace...
Allah states... We sent down the book which is full of WISDOM... Further Allah says it brings you from darkness into light..
Well that sums up the story...
Would fools understand the wisdom or ignorants understand the wisdom?
No.. Knowledge is the only thing that nears to guidance..
If a person is blind, isn't it misfortune? If a person is fool, isn't it misfortune? If a person is ignorant, isn't it misfortune? Who made these people misfortune? Allah.. Why... Do they deserve it? Yes.. Why they deserve it? God knows best the soul even before it was placed / blown in body.. Souls living even before birth and it lives in body and it lives after death.. God knows souls and their inner self..Okay God's books are full of wisdom so these fools and ignorants and intentional rejectors failed... Fine... But Books just enhance and convince and teaches law but not the only source of guidance... Yes.. This massive nature is full of wisdom and signs through which guidance can reach to who seek... But unfortunately nature is also full of wisdom and how can fools or ignorants or rejectors think of nature for guidance...
So knowledge is imperative...
Without knowledge no way one finds success unless he lives with wise true believers and obey with mercy of God...So seek guidance through knowledge for your success...
If one argues God could have sent a path which is easy for everyone where knowledge is not involved, then he is a fool... God is full of wisdom and He deals with wisdom only... So seek the inevitable which is knowledge..Thank you..
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But the Supreme Sovereign of the Universes has a flawless system of justice based on absolute mercy. In that system none deserves and is liable to punishment until and unless he is informed and warned and made to know in simple and distinct/vivid words regarding what should he abstain from doing. Allah, the Supreme Judge considers the ignorance and unawareness as a strong defense plea for exoneration and takes upon Himself the responsibility to awaken people from their slumber, ignorance, neglectfulness and warn the humanity, and make them explicitly know what they are required to abstain from so that the accused people could not take the plea in their self defense that they were not aware or were not made to understand the prohibitions.
God is wise and knows everything in His Kingdom.. We may sometimes feel guidance not reached to certain people and not warned. But No.. Everyone knew in this Earth that he has a Lord and it is inbuilt...
If you all read the verses 6130-132 with thorough comprehension you will realize that nothing will escape... Even the one who lives in Jungles of Brazil or the one who lives in modern cities. They all know they have their Lord that's inbuilt but they deny... On top of that self knows good is what the self likes and it is inbuilt... If Allah calls people worse than cattles then it doesn't mean just coz they are worse than cattles they are exempted... No one will be exempted from the day of judgement... Be they people Indonesian jungle or Indian nomads or african tribes.. (they all have faith either in their tribal gods deities or even perhaos One God.. Don't they) ... All will stand in front of Allah in that day.. Decision is God's... No favor.. And God is just not by saying but by doing justice... People tempt to think some people are exempted... No way.. I never believe so... If created then you are bound to face the consequences. ..destryong a nation in this world is different to God's judgement day... Just coz didn't destroy a nation doesn't mean they are good... But God does what He wills.. -
Dear Brother Mazhar!
I appreciate your efforts and believe that self-learning is beneficial for us.
However, in case of the words بسم and باسم, I do not agree with your understanding while there is a root word بسم existing in Arabic and used in Quran as well. You need not to follow so-called scholars who have no valid reason to drop the "Alif". See the transliterations of both words and listen to both the words as well.
Peace!
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Dear Brother Mazhar!
I appreciate your efforts and believe that self-learning is beneficial for us.
However, in case of the words بسم and باسم, I do not agree with your understanding while there is a root word بسم existing in Arabic and used in Quran as well. You need not to follow so-called scholars who have no valid reason to drop the "Alif". See the transliterations of both words and listen to both the words as well.
Peace!
Salamun alaika, Thanks
Yes Root ب س م does exist in Arabic vocabulary and is also used once in Qur'an
https//haqeeqat.pk/roots/(109).htmIf you wish to consult many lexicons, you may see here
http//arabiclexicon.hawramani.com/%d8%a8%d8%b3%d9%85/?book=50words بسم and باسم originate from Root س م و
https//haqeeqat.pk/roots/(706).htm -
- We discussed in our previous sitting the Prepositional Phrase بِسْمِ. Like English, in Arabic also the Prepositions are indeclinable words that introduce the object of a prepositional phrase. Indeclinable words are words that have only one possible form. Particles do not follow the template system and hence they do not have patterns. They are what they are and they must be memorized as they are. However, please relax since they are not much in number and initially just a dozen need to be remembered. In semantic terms, the preposition functions to illustrate a logical, temporal, or spatial relationship between the object of the prepositional phrase and the other components of the sentence.
3.1 Remember Prepositions come before nouns, relative pronouns, like بِٱللَّهِ; and بِـهِـمْ; and بِمَآ; and they constitute one element/ grammatical unit. It can never be a subject or predicate of a sentence. It need to be related with some element of sentence, and then translated.
3.2 It gives us the rule 3 Any word which is in genitive case must not be read, understood, and translated as independent unit/element but in conjunction with the previous word with which it has relationship.
3.4 The second word of Qur’ān is ٱللَّهِ which occurs 829 times. It is also in genitive state. Thus it cannot be taken as independent grammatical unit. We have to see its relationship with (بِسْمِ) its previous word. For finding the immediate previous word, called antecedent, we will have to truncate the affixed preposition which will give us this (سْمِ) word. However, Arabs do not initiate speech with a vowel-less consonant. Therefore, if this noun is written separately in default state, we get this (ٱسْمُ) word. It will by linkage become a phrase (ٱسْمُ ٱللَّهِ) which is equivalent to English Possessive Phrase.
3.5 We are familiar with the Possessives in English like "my, their, etc" and possessive clitic "-'s". "In English, possessive words or phrases exist for nouns and most pronouns, as well as some noun phrases. These can play the role of determiners of nouns (also called possessive adjectives when corresponding to a pronoun). Possessives are one of the means by which genitive constructions are formed in modern English.
3.6 Next we will study Arabic possessive construction and possessive phrases of Qur’ān. In Sha Allah.
- We earlier discussed about possessive phrase. In Arabic, such relationship is denoted by the term أَلإضَافَةُ. It primarily represents the association of one Noun with another Noun, in true sense and is called true construct (أَلإضَافَةُ ٱلْحَقِيقِيَّةُ). It literally means annexation, addition, or attachment; two nouns (pronouns, relative pronouns, and demonstrative pronouns are nouns in Arabic), one belonging or having association to the other.
4.1 It is very easy to visually recognize a Possessive Phrase in the text of Qur’ān if we retain in memory that the Nouns in Arabic in default state are in NOMINATIVE case, that is they have ُ or ـُـُ vowel sign at the end of word. In case a noun has this sign at the end we must find the reason. One reason we already know is that the object noun of a Preposition will always be in genitive case.
4.2 The second word ٱللَّهِ is Proper Noun (Recognitive/status as إِلَـٟهٚ وَٟحِدٚ) and as we know Proper Names are never translated but are spelled in target languages in such manner that they produce identical sound as of original. Therefore, it should be spelled in English as Allah the Exalted. Proper Nouns are intrinsically definite. Individual Proper Name (العَلَمُ الشَّخصِی) is coined for and given to a specific individual; and from the perspective of the one who coined it, the named he/she is unique and the only.
4.3 The Phrase is a string of words that form a constituent and so function as a single unit in the syntax of a sentence. A phrase is lower on the grammatical hierarchy than a clause. These are compounds, in Arabic الْمُرَكَّبَاتُ. When two words are adjoined or joined they constitute what is termed "Phrase" in English and in Arabic it is referred as مركب ناقص- a combination of two words from which no complete information, order or desire is understood. It is an incomplete statement but more that single word. However a combination of two words may also constitute مركب تام a complete Sentence-جُمْلَةٌ.
4.4 Visual recognition of Possessive Phrases
(i) The noun that is possessed comes first and is called مُضَاف meaning "additive", "attached", "annexed", "appendix";
(ii) The first Noun of a Possessive Phrase neither has ٱل/ ٱلْ in the beginning nor has ــًــٍــٌ tanwīn at the end.
(iii)The first Noun of a Possessive Phrase is never apparently a Definite Noun; Proper Noun or a noun made definite by using definite article. It will derive definiteness from the second Noun of Phrase if that is Definite; Proper Noun or definite with article ٱل/ ٱلْ.
(iv) The first noun, whatever its grammatical state ـَـِـُ may be, which is determined by external factors like بـِ preposition, it will always render the second noun in the genitive case.
(v) The noun that is the possessor comes second/after, and is called مُضَاف إلَيْه; it can be proper noun, definite noun, pronoun; or indefinite noun.
(vi) The Second Noun of a Possessive Phrase is always in Genitive Case .
Exercise Visually find Possessive Phrases in first 400 words of Qur’ān and write why you think it is Possessive Phrase.
Words are vertically isolated here. You have to make Possessive Phrases
https//haqeeqat.pk/sohail/quran -
Salamun alaika, Thanks
Yes Root ب س م does exist in Arabic vocabulary and is also used once in Qur'an
https//haqeeqat.pk/roots/(109).htmIf you wish to consult many lexicons, you may see here
http//arabiclexicon.hawramani.com/%d8%a8%d8%b3%d9%85/?book=50words بسم and باسم originate from Root س م و
https//haqeeqat.pk/roots/(706).htmI have already consulted all dictionaries, especially classical dictionaries. What I know is bism is derived from root word ب س م same like
رَزَقَ ---> رِزق
عَلَمَ ---> عِلم
بَسَمَ ----> بِسمI have no objection if you want to stick with made-up meanings and structures.
Peace!
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I have already consulted all dictionaries, especially classical dictionaries. What I know is bism is derived from root word ب س م same like
رَزَقَ ---> رِزق
عَلَمَ ---> عِلم
بَسَمَ ----> بِسمI have no objection if you want to stick with made-up meanings and structures.
Peace!
We are talking about the first word of Qur'an.. OK
There is Root Ba Seen Meem ........Is the first derived from this Root? Pl apply it the First Ayah to see what we get.
بَسَمَ see 5, with which it is syn. B2 مَا بَسَمْتُ فِى الشَّىْءِ (tropical I did not taste the thing. (K, TA.) 5 تبسّم; and ↓ ابتسم; and ↓ بَسَمَ, aor. ـِ inf. n. بَسْمٌ (S, M, Msb, K) and مَبْسَمٌ; (K, * TA these verbs signify less than ضَحِكَ (S, Msb or he opened his lips like him who displays to another his teeth (Lth, TA or he laughed in the least degree and in the most beautiful manner (M, K or he laughed a little without any sound (Msb or تَبَسُّمٌ is the beginning of ضَحِكٌ (Towsheeh, and Neseem er-Riyád, in TA art. ضحك, q. v. accord. to Zj, it is the utmost degree of laughing of the prophets. (M.) B2 السَّحَابُ ↓ ابتسم عَنِ البَرْقِ (M,) or تبسّم عَنْهُ (TA,) i. q. اِنْكَلَّ عنه . (M, TA.) B3 And تبسّم الطَّلْعُ (tropical The extremities of the طلع burst asunder. (TA.) 8 إِبْتَسَمَ see 5, in two places.
بَسَّامٌ (S M, K) and ↓ مِبْسَامٌ (S, K) epithets from بَسَمَ, (M, K,) applied to a man, (S, M,) meaning كَثِيرُ التَّبَسُّمِ . (S.) بَاسِمٌ part. n. of بَسَمَ . (K, TA.) مَبْسِمٌ i. q. ثَغْرٌ (S, K,) meaning The front teeth (TK so called as being the place of التَّبَسُّم . (TA.) One says, هُنَّ غُرُّ المَبَاسِمِ . (TA.) مِبْسَامٌ see بَسَّامٌ
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Salam brother Mazhar!
I have shared basic examples of Rizq and Ilm and there are more e.g., فَسَقَ ---> FiSQ, فَطَرَ ---> FiTR etc.
You know the use of Shadda, of course which changes the meaning from smile to 'laugh' or to 'smile much' therefore, فَتَبَسَّم means "so s/he laughed".
If you see dictionaries for the word ضحك then you will see that it has same to same meanings (you may copy-paste it too). However, if you study deeper, you will find that the word ضحك actually means to ridicule. So فتبسم ضاحکا means to "laugh in a ridiculous way".
But there is no shadda on the word بِسم. So, the word بسم means "smile" which shows pleasure / agreement. بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ means "Smile/pleasure/agreement of Allah starts it and stops it."
إِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ means "Indeed it is pleasure of Allah, the Most-Merciful, the Ever-Merciful, THAT not you show eminence above Me (Allah) and come to Me (Allah) as submitters." This is the کِتٰب کریم which was sent by Suleiman to the queen. And you may know that مُسلمین are those who submit to Allah.Peace!
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فَلَمَّا جَآءَتْ قِيلَ أَهَٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُۥ هُوَ ۚ وَأُوتِينَا ٱلْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ
So when she came, it was said "Is that like your throne?", she said "Indeed it is like that". (Suleiman said) "And we were given the knowledge before her and we became Muslimeen". -
Salam brother Mazhar!
I have shared basic examples of Rizq and Ilm and there are more e.g., فَسَقَ ---> FiSQ, فَطَرَ ---> FiTR etc.
You know the use of Shadda, of course which changes the meaning from smile to 'laugh' or to 'smile much' therefore, فَتَبَسَّم means "so s/he laughed".
If you see dictionaries for the word ضحك then you will see that it has same to same meanings (you may copy-paste it too). However, if you study deeper, you will find that the word ضحك actually means to ridicule. So فتبسم ضاحکا means to "laugh in a ridiculous way".
But there is no shadda on the word بِسم. So, the word بسم means "smile" which shows pleasure / agreement. بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ means "Smile/pleasure/agreement of Allah starts it and stops it."
إِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ means "Indeed it is pleasure of Allah, the Most-Merciful, the Ever-Merciful, THAT not you show eminence above Me (Allah) and come to Me (Allah) as submitters." This is the کِتٰب کریم which was sent by Suleiman to the queen. And you may know that مُسلمین are those who submit to Allah.Peace!
Salamun alaika,
Why to attribute ridiculousness to the circumstantial adverb ضَاحِكٙا that relates to the manner of فَتَبَسَّمَ Form-V verb? Why not take it as feeling amused and amazed by superb succinctness of the command of Queen in life threatening situation?
فَتَبَسَّمَ ضَاحِكٙا مِّن قَوْلِـهَا
Thereon, having heard, he (Sulie'maan alai'his'slaam) smiled feeling amused by her commanding statement —
وَقَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِـىٓ أَنْعَمْتَ عَلَـىَّ وَعَلَـىٰ وَٟلِدَىَّ
And he said, "O my Sustainer Lord! Enable me that I may acknowledge with gratitude Your Favour which You have showered upon me and upon my parents —
وَأَنْ أَعْمَلَ صَٟلِحٙا تَرْضَىٰهُ
And that I may conduct with that perfection which You the Exalted appreciatively approve —
وَأَدْخِلْنِى بِرَحْـمَتِكَ فِـى عِبَادِكَ ٱلصَّٟلِحِيـنَ .١٩
And do enter me with Your Mercy amongst Your sincere perfectionists".
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Salamun alaika,
Why to attribute ridiculousness to the circumstantial adverb ضَاحِكٙا that relates to the manner of فَتَبَسَّمَ Form-V verb? Why not take it as feeling amused and amazed by superb succinctness of the command of Queen in life threatening situation?
فَتَبَسَّمَ ضَاحِكٙا مِّن قَوْلِـهَا
Thereon, having heard, he (Sulie'maan alai'his'slaam) smiled feeling amused by her commanding statement —
وَقَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِـىٓ أَنْعَمْتَ عَلَـىَّ وَعَلَـىٰ وَٟلِدَىَّ
And he said, "O my Sustainer Lord! Enable me that I may acknowledge with gratitude Your Favour which You have showered upon me and upon my parents —
وَأَنْ أَعْمَلَ صَٟلِحٙا تَرْضَىٰهُ
And that I may conduct with that perfection which You the Exalted appreciatively approve —
وَأَدْخِلْنِى بِرَحْـمَتِكَ فِـى عِبَادِكَ ٱلصَّٟلِحِيـنَ .١٩
And do enter me with Your Mercy amongst Your sincere perfectionists".
In first place, we need to see why Suleiman was amused by her saying? If you think that Suleiman thanked Allah for the blessing of "understanding the منطق of Ants" then take a closer look where it is mentioned as منطق الطیر which means "birds" and not "insects". Moreover, find that this blessing was also given to Dawood as per أَنْعَمْتَ عَلَـىَّ وَعَلَـىٰ وَٟلِدَىَّ.
I am with the view that مسٰکن of النمل could also be stomped by the huge army of Suleiman. So, the situation or the saying of the النملۃ was kind of ridiculous for Suleiman. That is why he laughted in a ridiculous way.
Peace!
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In first place, we need to see why Suleiman was amused by her saying? If you think that Suleiman thanked Allah for the blessing of "understanding the منطق of Ants" then take a closer look where it is mentioned as منطق الطیر which means "birds" and not "insects". Moreover, find that this blessing was also given to Dawood as per أَنْعَمْتَ عَلَـىَّ وَعَلَـىٰ وَٟلِدَىَّ.
I am with the view that مسٰکن of النمل could also be stomped by the huge army of Suleiman. So, the situation or the saying of the النملۃ was kind of ridiculous for Suleiman. That is why he laughted in a ridiculous way.
Peace!
Yes, Aunt resembles birds by definition of bird given in Qur'an, and universally accepted.
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And where is this definition?
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And where is this definition?
Root ط ى ر
Words from this Root in the Grand Qur’ān
a) Total occurrences 29
b) No of constructions 16
Noun 12; Recurrence 25; Verb 4;
Ibn Faris stated
(مقاييس اللغة)
الطاء والياء والراء أصلٌ واحدٌ يدلُّ على خِفّة الشَّيءِ في الهواءِ.ثمَّ يستعار ذلك في غيرِهِ وفي كلِّ سُرعة. من ذلك الطَّير جمع طائر
That it leads to the perception of lightweight of a thing in the air, and thereafter borrowed from it is all sorts of quickness, agility and from it is bird.
Semantic field Biology—Animal Kingdom—Root د ب ب
Taxonomy Sub-category Birds
It is stated in textbooks that it was Galileo who described bird bones as hollow and lightweight, in 1638, and now the skeletons of birds are universally described as lightweight as a result of selection for minimizing the energy required for flight. From a functional perspective, the weight (mass) of an animal relative to its lift-generating surfaces is a key determinant of the metabolic cost of flight.
But this information that the flying birds are lightweight was always there in the Arabic Root from where the word bird stems. Specific feature of lightweight is في الهوا in the air, atmosphere. Bones of flying birds are typically lighter than those of flightless and diving birds.
Birds are different to most mammals in a number of immediately obvious ways, they walk on two legs and have two wings, they have feathers instead of hair and a beak instead of jaws with teeth.
They are also similar to us in some ways, they are warm blooded, they have two legs, two eyes—have excellent sight, and two ears—sense of hearing is excellent, have a 4-chambered heart with complete separation of oxygenated and de-oxygenated blood. The right ventricle pumps blood to the lungs, while the left ventricle pumps blood to the rest of the body. All birds are endothermic, that is, their body temperature remains fairly constant regardless of their surrounding environment.
Grand Qur’ān has been telling these facts since 1400 years
وَمَا مِن دَآبَّةٛ فِـى ٱلۡأَرْضِ
Know it; there is neither any genus of the animal kingdom in the Earth —
یہ بات سمجھ لو؛قطعاً کوئی ایک جانور بھی کرہ ارض میں موجود نہیں۔
Root د ب ب
وَلَا طَٟٓئِرٛ يَطِيـرُ بِجَنَاحَيْهِ
Nor any genus in the class of bird that flies with its two wings —
اور نہ کوئی ایسا پرندہ موجود ہے جو دو پروں سے فضا میں پرواز کرتا ہے۔
إِلَّآ أُمَمٌ أَمْثَالُـكُـمۚ
Who are but species-communities-nations in the likenesses of you people.
مگر وہ الگ الگ معاشرتی نوع ہیں ویسے جیسے تم لوگوں کے اقوام میں بٹے ہونے کی مثالیں ہیں۔
مَّا فَرَّطْنَا فِـى ٱلـكِـتَٟبِ مِن شَـىْءٛۚ
Our Majesty have not neglected mentioning in the Book (Grand Qur’ān) not at all a thing relevant to the audience.
ہم جناب نے مخصوص کتاب(قرء ان مجید)کے مندرجات میں مخاطبین کے لئے متعلقہ علم میں سے کچھ بھی نظر انداز نہیں کیا۔
ثُـمَّ إِلَـىٰ رَبِّـهِـمْ يُحْشَـرُونَ .٣٨
After expiry of period they will be gathered towards their Sustainer Lord.
بعد ازاں انہیں (تمام امم)کو ان کے رب کی جانب اکٹھا کر دیا جائے گا
https//haqeeqat.pk/roots/(91.htm
Qir'an corpus
https//haqeeqat.pk/Quran.Corpus-2Sura3-6.htm -
- We earlier discussed about possessive phrase. In Arabic, such relationship is denoted by the term أَلإضَافَةُ. It primarily represents the association of one Noun with another Noun, in true sense and is called true construct (أَلإضَافَةُ ٱلْحَقِيقِيَّةُ). It literally means annexation, addition, or attachment; two nouns (pronouns, relative pronouns, and demonstrative pronouns are nouns in Arabic), one belonging or having association to the other.
4.1 It is very easy to visually recognize a Possessive Phrase in the text of Qur’ān if we retain in memory that the Nouns in Arabic in default state are in NOMINATIVE case, that is they have ُ or ـُـُ vowel sign at the end of word. In case a noun has this sign at the end we must find the reason. One reason we already know is that the object noun of a Preposition will always be in genitive case.
4.2 The second word ٱللَّهِ is Proper Noun (Recognitive/status as إِلَـٟهٚ وَٟحِدٚ) and as we know Proper Names are never translated but are spelled in target languages in such manner that they produce identical sound as of original. Therefore, it should be spelled in English as Allah the Exalted. Proper Nouns are intrinsically definite. Individual Proper Name (العَلَمُ الشَّخصِی) is coined for and given to a specific individual; and from the perspective of the one who coined it, the named he/she is unique and the only.
4.3 The Phrase is a string of words that form a constituent and so function as a single unit in the syntax of a sentence. A phrase is lower on the grammatical hierarchy than a clause. These are compounds, in Arabic الْمُرَكَّبَاتُ. When two words are adjoined or joined they constitute what is termed "Phrase" in English and in Arabic it is referred as مركب ناقص- a combination of two words from which no complete information, order or desire is understood. It is an incomplete statement but more that single word. However a combination of two words may also constitute مركب تام a complete Sentence-جُمْلَةٌ.
4.4 Visual recognition of Possessive Phrases
(i) The noun that is possessed comes first and is called مُضَاف meaning "additive", "attached", "annexed", "appendix";
(ii) The first Noun of a Possessive Phrase neither has ٱل/ ٱلْ in the beginning nor has ــًــٍــٌ tanwīn at the end.
(iii)The first Noun of a Possessive Phrase is never apparently a Definite Noun; Proper Noun or a noun made definite by using definite article. It will derive definiteness from the second Noun of Phrase if that is Definite; Proper Noun or definite with article ٱل/ ٱلْ.
(iv) The first noun, whatever its grammatical state ـَـِـُ may be, which is determined by external factors like بـِ preposition, it will always render the second noun in the genitive case.
(v) The noun that is the possessor comes second/after, and is called مُضَاف إلَيْه; it can be proper noun, definite noun, pronoun; or indefinite noun.
(vi) The Second Noun of a Possessive Phrase is always in Genitive Case .
Exercise Visually find Possessive Phrases in first 400 words of Qur’ān and write why you think it is Possessive Phrase.
Words are vertically isolated here. You have to make Possessive Phrases
https//haqeeqat.pk/sohail/quran- We are trying to learn Grammar by following the teaching strategy of Grand Qur’ān on need to know basis. We have memorized that nouns in default state are always in nominative case and whenever they are not as such in the text we must enquire the reason and find the agent influencing change of case ending. This phenomenon of variations in case ending is called grammatical inflection and is the heart of Arabic grammar. It is the core of grammar and everything else revolves around it. Understand this concept is understanding the Arabic language and failing to understand it is failing to understand the language.
5.1 We have so far studied two orthographic words بِسْمِ ٱللَّهِ, which on granular break are three; and found them two consecutive phrases; prepositional phrase coupled with possessive phrase. Consecutive phrases jointly constitute a unit for grammar, syntactic and translation purposes.
5.2 The first two words of Grand Qur’ān shift the fixation point of our gaze to the next fixation point where with 100% acuity we find the third word is ٱلرَّحْـمَٟنِ. It has 21 occurrences. The gaze signals to the brain that it is also in genitive case . This forces the brain to analyze and determine its reason as to why it is not in default state ـُ . Since our brain had already analyzed the previous phrases, therefore, it rules out the possibility of it being genitive because of the influence of preposition or because of second noun of possessive phrase. Why is it then in genitive case?
5.3 We are familiar about the concept of "Apposition" in our native/and English language. "Appositive" has its origin in the Latin verb which means "to put near or next to". It refers to the word that follows a noun to rename it or describe it in another way. Apposition is the placing of a noun beside another noun, where it shares the same grammatical function. Words in apposition are called appositives.
Apposition can either be restrictive, or non-restrictive where the second element parenthetically modifies the first. In a restrictive appositive, the second element limits or clarifies the foregoing one in some crucial way and is essential part of the expression. For example in the phrase "My friend Sher Ali --"; "Sher Ali" specifies to which friend the speaker is referring and is therefore restrictive.5.4 In a non-restrictive appositive, the second element parenthetically modifies the first without changing its scope. Non-restrictive appositives are not crucial to the meaning of the sentence. In the example if I added "My friend Sher Ali, an Assistant Professor in Islamic University,..." — the parenthetical "an Assistant Professor" does not narrow down the subject, but rather provides additional information about the subject. In English, a non-restrictive appositive must be preceded or set off by commas, while a restrictive appositive is not set off by commas.
5.5 In Arabic too, there are Equivalent Appositive and Explicative Appositive . The Equivalent Appositive is a word which has attributed to it whatever is attributed to its principle while the subordinate is intended for the attribution not its principle. In Arabic, when a noun is influenced indirectly it is termed Subordinate because it follows that which precedes it in case ending . The preceding word it mimics is called the .مَتْبُوْع The apposition noun should agree with the preceding noun's case, gender and number. The equivalent subordinate is often a Derivative Noun while the explicative subordinate is often a Substantive Noun. The principle's need of the subordinate in completing its meaning is a key indicator of Explicative Apposition. The equivalent subordinate on the other hand, is a substitute for its principle.
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Root ط ى ر
Words from this Root in the Grand Qur’ān
a) Total occurrences 29
b) No of constructions 16
Noun 12; Recurrence 25; Verb 4;
Ibn Faris stated
(مقاييس اللغة)
الطاء والياء والراء أصلٌ واحدٌ يدلُّ على خِفّة الشَّيءِ في الهواءِ.ثمَّ يستعار ذلك في غيرِهِ وفي كلِّ سُرعة. من ذلك الطَّير جمع طائر
That it leads to the perception of lightweight of a thing in the air, and thereafter borrowed from it is all sorts of quickness, agility and from it is bird.
Semantic field Biology—Animal Kingdom—Root د ب ب
Taxonomy Sub-category Birds
It is stated in textbooks that it was Galileo who described bird bones as hollow and lightweight, in 1638, and now the skeletons of birds are universally described as lightweight as a result of selection for minimizing the energy required for flight. From a functional perspective, the weight (mass) of an animal relative to its lift-generating surfaces is a key determinant of the metabolic cost of flight.
But this information that the flying birds are lightweight was always there in the Arabic Root from where the word bird stems. Specific feature of lightweight is في الهوا in the air, atmosphere. Bones of flying birds are typically lighter than those of flightless and diving birds.
Birds are different to most mammals in a number of immediately obvious ways, they walk on two legs and have two wings, they have feathers instead of hair and a beak instead of jaws with teeth.
They are also similar to us in some ways, they are warm blooded, they have two legs, two eyes—have excellent sight, and two ears—sense of hearing is excellent, have a 4-chambered heart with complete separation of oxygenated and de-oxygenated blood. The right ventricle pumps blood to the lungs, while the left ventricle pumps blood to the rest of the body. All birds are endothermic, that is, their body temperature remains fairly constant regardless of their surrounding environment.
Grand Qur’ān has been telling these facts since 1400 years
وَمَا مِن دَآبَّةٛ فِـى ٱلۡأَرْضِ
Know it; there is neither any genus of the animal kingdom in the Earth —
یہ بات سمجھ لو؛قطعاً کوئی ایک جانور بھی کرہ ارض میں موجود نہیں۔
Root د ب ب
وَلَا طَٟٓئِرٛ يَطِيـرُ بِجَنَاحَيْهِ
Nor any genus in the class of bird that flies with its two wings —
اور نہ کوئی ایسا پرندہ موجود ہے جو دو پروں سے فضا میں پرواز کرتا ہے۔
إِلَّآ أُمَمٌ أَمْثَالُـكُـمۚ
Who are but species-communities-nations in the likenesses of you people.
مگر وہ الگ الگ معاشرتی نوع ہیں ویسے جیسے تم لوگوں کے اقوام میں بٹے ہونے کی مثالیں ہیں۔
مَّا فَرَّطْنَا فِـى ٱلـكِـتَٟبِ مِن شَـىْءٛۚ
Our Majesty have not neglected mentioning in the Book (Grand Qur’ān) not at all a thing relevant to the audience.
ہم جناب نے مخصوص کتاب(قرء ان مجید)کے مندرجات میں مخاطبین کے لئے متعلقہ علم میں سے کچھ بھی نظر انداز نہیں کیا۔
ثُـمَّ إِلَـىٰ رَبِّـهِـمْ يُحْشَـرُونَ .٣٨
After expiry of period they will be gathered towards their Sustainer Lord.
بعد ازاں انہیں (تمام امم)کو ان کے رب کی جانب اکٹھا کر دیا جائے گا
https//haqeeqat.pk/roots/(91.htm
Qir'an corpus
https//haqeeqat.pk/Quran.Corpus-2Sura3-6.htmDear brother Mazhar!
Seems that you have copy/pasted something from your website. I do not see where it says that birds and insects/ants are same or of the same category. Quran mentioned birds separately from all other genus and name them دآبۃ. in case of طیر the holy Quran tells that they fly with their جناح wings/feathered limbs which is not the case with insects even with the flying insects (e.g. a certain type of queen ants). In general, the insects and ants crawl on ground only.
Difference between wings of insects and birds is as follows
Insects have two pairs of wings, while bats and birds each have one pair. Insect wings lack bones, but bird and bat wings have them. Butterfly wings are covered in scales, bird wings in feathers, and bat wings with bare skin. All of these organisms have adapted to life in the air and in doing so have evolved wings.
Peace!
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Dear brother Mazhar!
Seems that you have copy/pasted something from your website. I do not see where it says that birds and insects/ants are same or of the same category. Quran mentioned birds separately from all other genus and name them دآبۃ. in case of طیر the holy Quran tells that they fly with their جناح wings/feathered limbs which is not the case with insects even with the flying insects (e.g. a certain type of queen ants). In general, the insects and ants crawl on ground only.
Difference between wings of insects and birds is as follows
Insects have two pairs of wings, while bats and birds each have one pair. Insect wings lack bones, but bird and bat wings have them. Butterfly wings are covered in scales, bird wings in feathers, and bat wings with bare skin. All of these organisms have adapted to life in the air and in doing so have evolved wings.
Peace!
Salamun alaika,
https//haqeeqat.pk/English%20Tafsir%20e%20Haqeeqat/00.Tabweeb%20Part%202/001.%20Roots%20originating%20in%20Surat%20002/2.158/399.%20Junah%20Jeem%20Noon%20He/4.gif Prepositional Phrase + Possessive Phrase بـِ Inseparable preposition + Noun Definite; dual; masculine; genitive; ن dropped + Possessive pronoun Third person; singular; masculine; in genitive state.
How to identify a queen ant
https//www.youtube.com/watch?v=XXs9BLdgoBY -
So brother Mazhar! You have answered by yourself that queen ants cannot have idenity of wings or pair of wings only. Male ants may also have wings. So no resemblance with birds is proven.
Peace!
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So brother Mazhar! You have answered by yourself that queen ants cannot have idenity of wings or pair of wings only. Male ants may also have wings. So no resemblance with birds is proven.
Peace!
I don't know why this confusion. Queen ant is born with wings. She mates in air with drones/male ants.
Let us try what is said and who said and the place of event.
وَحُشِـرَ لِسْلَيْمَٟنَ جُنُودُهُۥ مِنَ ٱلْجِنِّ وَٱلْإِنسِ وَٱلطَّيْـرِ
فَهُـمْ يُوزَعُونَ .2717١٧
حَتَّىٰٓ إِذَآ أَتَوْا عَلَـىٰ وَادِ ٱلنَّمْلِ
قَالَتْ نَمْلَةٚ يَـٰٓأَيُّـهَا ٱلنَّمْلُ ٱدْخُلُوا۟ مَسَٟكِنَكُـمْ
لَا يَحْطِمَنَّكُـمْ سُلَيْمَٟنُ وَجُنُودُهُۥ وَهُـمْ لَا يَشْعُـرُونَ .2718١٨
فَتَبَسَّمَ ضَاحِكٙا مِّن قَوْلِـهَا