الثلاثاء، 2 سبتمبر 2014

Quranic Grammar

Quranic Grammar - Adjectives (صفة)

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An adjective may depend on a nominal (a proper noun or noun) through a ṣifa (صفة) relation, with the adjective following the nominal word that it modifies. An adjective will agree with the noun it depends on in terms of gender, number and definiteness. It will also agree in grammatical case - nominative, genitive or accusative. An exception to this rule is that a feminine singular adjective can describe an irrational plural noun (see grammatical gender). More than one adjective can depend on the same noun, such as the two adjectives found in verse (1:3) of sūrat l-fātiḥah:
 (1:3:2)
l-raḥīmi
the Most Merciful.
 (1:3:1)
al-raḥmāni
The Most Gracious,
 (1:2:2)
lillahi
(be) to Allah,
Fig 1. Two adjectives in verse (1:3).

See Also

Verb Forms

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This section of the annotation guidelines provides an introduction and overview to verb forms in the Quran. More detailed explanations can be found in standard references of traditional Arabic grammar. In the Quran, verbs, and other words that denote related semantic concepts, are formed through a system known as derivation. The idea is that words are derived from a stem or template that is defined by a sequence of letters known as radicals. These are often referred to as triliteral or quadriliteral radicals, for 3 or 4 root letters respectively.
Arabic shares this linguistic feature with other Semitic languages such as Hebrew, which has seven different verb forms. The basic rule of derivation in Quranic Arabic is that nearly all words are derived from a three root (triliteral) or a four root (quadriliteral) pattern system. The Arabic letters fā ʿayn lām(ف ع ل) are typically used as placeholders in verb patterns to denote three different radical letters, sinceفَعَلَ is a prototypical verb that means "to do" or "to act". This is denoted by F-3-L in figure 1 below. Roots in Arabic convey a basic meaning which then allow for more complex semantic concepts to be derived, whether these are verbs or nouns. Based on this system nouns and verbs can have up to fourteen to fifteen forms, although though ten is the norm for most roots.
F-3-L
Fig 1. Three roots in a triliteral pattern.
For example, take the three root concept of D-R-S which gives the basic meaning of "to study". By adding letters to the three root template (before, in between or after the radicals in the stem) other more complex meanings are formed such as "school", "teacher", "lesson" or even "legislation". In figure 2 below the x's are the extra letters that can be added to the original 3 root letters. These additional letters do not have to all added at the same time. Notice that the root is still present in the template and has not changed. In some forms, the root letters are doubled, and in other forms vowels may be added or elongated.
x-D-x-R-x-S-x
Fig 2. Derivation of possible forms.
Using derivation system of roots and patterns, nouns (singular, dual, plural), and verbs (singular, dual, plural, 1st, 2nd, and 3rd person, imperatives and verbal nouns) are derived in an almost mathematical way, leaving little room for confusion as to the desired meaning of the word. Of course the ideal model of this derivation is the Quran, and as you look through the Quran you will see these in play. In the remainder of this section, examples are quoted from the Quran, so that it becomes easy to see the forms. These derived forms allow for the language to reflect the state of how a particular action (i.e. a verb) was performed. The derived forms even indiciate how many individuals participated in the action, and if it was reciprocal or not.

Triliteral Verb Forms

To illustrate the idea of derived forms, the examples below use a three letter root (although not all roots feature in all verb forms) and lists the first ten standard forms (I to X). When annotating Arabic verb forms, the convention in the Quranic Arabic Corpus is to use Roman numerals, e.g. IX denotes a form nine verb or noun. In the examples below, root letters are capitalized and their meanings are shown in brackets. The first column in the table below specifies the template used in the derivation, as found instandard references of traditional Quranic Arabic grammar. Letters shown in capitals denote a radical that is part of the original root used in the derived verb form. Example words are taken from the Quran. You can click on an Quranic word below to see details of the verse in context.
FormDerived VerbMeaningExamples
Form I
F-a-3-a-L-a
فَعَلَ
K-a-T-a-B-a
("to write")
The simplest form, "he wrote". Verbs of this form are generally transitive so that they require an object, as in "he wrote a book" or "he ate an apple". However it is possible to have intransitive verbs that require no object verbs in this class as well.
Example:
(2:187:28)
kataba
has ordained
Form II
F-a-33-a-L-a
فَعَّلَ
3-a-LL-a-M-a
("to teach")
A verb that is already transitive becomes doubly so, as it takes a meaning of "make do" or "make become", so the meaning could be "to make one learn" i.e. "to teach". This form reflects meaning in three ways:
  1. Intensity of the verb (repetition or the energy in which the action is performed).
  2. He made himself do (to make himself).
  3. Causative (to make another do).
In the intensity example on the right, the form of the verb shows the intensity and the repetition of the action, i.e. she closed all the doors and bolted them.
Causative:
(96:4:2)
ʿallama
taught
Intensity:
(12:23:8)
waghallaqati
And she closed
Form III
F-aa-3-a-L-a
فَاعَلَ
Q-aa-T-a-L-a
("to fight")
This form implies that there is someone or something else present and that the action is performed upon him/her/it. This forms reflects meaning in two ways:
  1. Causative ("to be") as an active participle.
  2. Mutual action (he made him do the same).
In the causative example on the right, the active participle is derived from form I SH-a-H-i-D-a "to witness" or "to be present", which also occurs in the same verse. So here it is almost as if to say "he caused himself to witness".In the second example, the verb "fight" requires someone to be fought with, and so the action is mutual.
Causative:
(12:26:7)
shāhidun
a witness
Intensity:
(2:244:1)
waqātilū
And fight
Form IV
a-F-3-a-L-a
أَفْعَلَ
a-H-L-a-K-a
("to destory")
This pattern is similar to form II in that it makes intransitive verbs transitive, and transitive verbs doubly so. This form has the meaning of:
  1. He made himself do or perform an action.
  2. A reflexive causative, i.e. he made himself do something transformative to a place or a state.
In the first example on the right, he made himself "destroy the crops".In the second example, the verb is causative, so that he made himself "want to harm".
In the third example, he was not of the losers before this action of killing, but now was transformed into that state.
Example 1:
(2:205:8)
wayuh'lika
and destroys
Example 2:
(12:25:15)
arāda
intended
Example 3:
(5:30:7)
fa-aṣbaḥa
and became
Form V
t-a-F-33-a-L-a
تَفَعَّلَ
t-a-DH-KK-a-RR-a
("to receive admonition")
Form 5 is linked to form 2. Whatever action is done through a F-a-33-a-L-a form 2 verb, the t-a-F-33-a-L-a form 5 verb is from the point of view of the object of the verb. This usually reflects the reflexive or effective meaning, e.g. "he made himself" or "he made something undergo an action".In the first example on the right, DH-a-KK-a-R-a "to remind" is form II, and now in form V it is from the point of view of the object, i.e. "he received the reminder".
In the second example, the verb here is t-a-GH-a-YY-a-R-a "to undergo change", so these rivers in paradise do not undergo any change of state or taste even if ones tries to do that (in relation to form II: GH-a-YY-a-R-a "to cause to change").
Example 1:
(2:269:13)
yadhakkaru
remembers
Example 2:
(47:15:16)
yataghayyar
changes
Form VI
t-a-F-aa-3-a-L-a
تَفَاعَلَ
t-a-DH-aa-H-a-R-a
("to support one another")
Form 6 is the reflection of how the object underwent the action of form 3 (F-aa-3-a-L-a). Notice that as in form 5, this is obtained by adding ta- before the verb. Since form 3 implies an action done on someone, form 6 implies reciprocity as in the English sentence "they looked at each other".The subject cannot be singular in this function of the form. For example, t-a-K-aa-T-a-B-a itself would mean "they corresponded with each other" (they wrote to each other). Here they support one another in this particular action. This usually reflects the meaning of:
  1. Pure mutuality, e.g. t-a-B-aa-D-a-L-a "he exchanged" takes one object, or t-a-3-aa-W-a-N-a "he became assisting". More than one party needs to be involved in this action
  2. Conative - he made himself be the doer.
  3. Pretension – he made himself do something, e.g. "He made himself appear to forget".
Mutuality:
(2:85:11)
taẓāharūna
you support one another
Conative:
(46:16:8)
wanatajāwazu
and We will overlook
Form VII
i-n-F-a-3-a-L-a
إِنْفَعَلَ
i-n-Q-a-L-a-B-a
("to turn away")
This form expresses submission to an action or effect. In the case of an animate being, this is an involuntary submission. The form reflects meaning on two levels:
  1. Reflexive (to let oneself be put through).
  2. Angentless passive (non-reciprocal of form I).
In the second example, the verb is i-n-F-a-T-a-R-a "to be taken apart". In the Quranic sense, the agent of the action is God, as the skies do not split without a cause. But here it serves the heaven's submission to be broken apart.
Reflexive:
(3:144:18)
yanqalib
turns back
Agentless passive:
(73:18:2)
munfaṭirun
(will) break apart
Form VIII
i-F-t-a-3-a-L-a
إِفْتَعَلَ
i-3-t-a-R-a-DH-a
("to excuse oneself")
This form is generally the reflexive of the simple form K-a-T-a-B-a "he wrote", where the object of form 1 becomes its own object. This form reflects two meanings:
  1. Either conative or causative (to make oneself do).
  2. Reciprocal.
In the conative example on the right, the verb is i-3-t-a-R-a-DH-a "to excuse oneself". Here in the second person, the meaning becomes "do not excuse yourselves".In the causative example, they made themselves take a conscious effortful action.
Conative:
(9:94:8)
taʿtadhirū
make excuse,
Causative :
(2:51:7)
ittakhadhtumu
you took
Form IX
i-F-3-a-LL-a
إِفْعَلَّ
i-S-W-a-DD-a
("to turn black in color")
This form usually reflects the meaning of stativity, and typically refers to bodily defects and colors. For example, i-3-W-a-JJ-a "to be crocked or lame".
Color:
(3:106:4)
wataswaddu
and would become black
Form X
i-s-t-a-F-3-a-L-a
إِسْتَفْعَلَ
i-s-t-a-H-Z-a-A-a
("to make oneself mock at")
The tenth form usually reflects the meaning of someone seeking something. Typically the form reflects the meaning of:
  1. Causative - i-s-t-KH-R-a-J-a "to effortfully make come out" (i.e. he extracted) .
  2. Reflexive causative - i-s-t-a-H-Z-a-A-a "he made himself deride".
    Reflexive transformative - "he made be himself be something", e.g. i-s-t-a-3-R-a-B-a "he made himself an Arab"
  3. Causative - "to do to the self", e.g. "he made the object do himself" (as the subject), or "He sought to be done by the object". i-s-t-GH-F-a-R-a "he sought to be forgiven by someone else".
Reflexive causative:
(13:32:2)
us'tuh'zi-a
were mocked
Causative:
(4:106:1)
wa-is'taghfiri
And seek forgiveness
Fig 3. Triliteral verb forms (I to X).

Quadriliteral Verb Forms

Quadriliteral verb forms have four radical root letters. These are much rarer than triliterals. In Arabic grammar, quadriliteral verbs have four standard forms, I to IV. The table below illustrates example quadriliteral verbs from the Quran.
FormDerived VerbMeaningExamples
Form I
F-a-3-L-a-L-a
فَعْلَلَ
D-a-H-R-a-J-a
("he rolled")
The basic quadriliteral verb form with four radical root letters.
Example:
(7:20:1)
fawaswasa
Then whispered
Form II
t-a-F-a-3-L-a-L-a
تَفَعْلَلَ
t-a-D-a-H-R-a-J-a
("he rolled [intransitive]")
This form has the meaning of reflexive, or reflexive causative. 
Form III
i-F-3-a-n-L-a-L-a
إِفْعَنْلَلَ
i-B-R-a-n-SH-a-Q-a
("to bloom, to flourish")
This form corresponds in meaning to the form VII triliteral verb, and is usually intransitive. 
Form IV
i-F-3-a-L-a-LL-a
إِفْعَلَلَّ
i-Q-SH-a-3-a-RR-a
("to be in a state of shuddering or shivering")
This form has a stative meaning.
Example:
(39:23:8)
taqshaʿirru
Shiver
Fig 4. Quadriliteral verb forms (I to IV).

See Also

Jesus

[Jesus] said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.
Pickthall: He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,
Yusuf Ali: He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet;
Shakir: He said: Surely I am a servant of Allah; He has given me the Book and made me a prophet;
Muhammad Sarwar: He said, "I am the servant of God. He has given me the Book and has appointed me to be a Prophet.
Mohsin Khan: "He ['Iesa (Jesus)] said: Verily! I am a slave of Allah, He has given me the Scripture and made me a Prophet;"
Arberry: He said, 'Lo, I am God's servant; God has given me the Book, and made me a Prophet.And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive
Pickthall: And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,
Yusuf Ali: "And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live;
Shakir: And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live;
Muhammad Sarwar: He has blessed me no matter where I dwell, commanded me to worship Him and pay the religious tax for as long as I live.
Mohsin Khan: "And He has made me blessed wheresoever I be, and has enjoined on me Salat (prayer), and Zakat, as long as I live."
Arberry: Blessed He has made me, wherever I may be; and He has enjoined me to pray, and to give the alms, so long as I live,

Mary

Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.19:16
Sahih International
And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east.

19:17
Sahih International
And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.

19:18
Sahih International
She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah ."

19:19
Sahih International
He said, "I am only the messenger of your Lord to give you [news of] a pure boy."

19:20
Sahih International
She said, "How can I have a boy while no man has touched me and I have not been unchaste?"

19:21
Sahih International
He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.' "

19:22
Sahih International
So she conceived him, and she withdrew with him to a remote place.

19:23
Sahih International
And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."

19:24
Sahih International
But he called her from below her, "Do not grieve; your Lord has provided beneath you a stream.

19:25
Sahih International
And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.

19:26
Sahih International
So eat and drink and be contented. And if you see from among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.' "

19:27
Sahih International
Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented.

19:28
Sahih International
O sister of Aaron, your father was not a man of evil, nor was your mother unchaste."

19:29
Sahih International
So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"

19:30
Sahih International
[Jesus] said, "Indeed, I am the servant of Allah . He has given me the Scripture and made me a prophet.

19:31
Sahih International
And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive

19:32
Sahih International
And [made me] dutiful to my mother, and He has not made me a wretched tyrant.

19:33
Sahih International
And peace is on me the day I was born and the day I will die and the day I am raised alive."

19:34
Sahih International
That is Jesus, the son of Mary - the word of truth about which they are in dispute.

19:35
Sahih International
It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, "Be," and it is.

19:36
Sahih International
[Jesus said], "And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path."

19:37
Sahih International
Then the factions differed [concerning Jesus] from among them, so woe to those who disbelieved - from the scene of a tremendous Day.

19:38
Sahih International
How [clearly] they will hear and see the Day they come to Us, but the wrongdoers today are in clear error.

19:39
Sahih International
And warn them, [O Muhammad], of the Day of Regret, when the matter will be concluded; and [yet], they are in [a state of] heedlessness, and they do not believe.

19:40
Sahih International
Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned.

19:41
Sahih International
And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet.

19:42
Sahih International
[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?

19:43
Sahih International
O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.

19:44
Sahih International
O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient.

19:45
Sahih International
O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire]."

19:46
Sahih International
[His father] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time."

19:47
Sahih Internationa

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