Surat 74. Embodiment of Haya-حيا and Carefulness



This is a compound word. يَآ Vocative Particle-اداة نداء , to call and address a person +   Noun, in accusative state, peculiar person who is being called-attention is being sought-confronted. [اسم مبنى على الضم فى محل نصب لأنه منادى] + Attention particle هَا.  

: It is an Active Participial: Definite; singular; masculine; nominative. Active Participle signifies the person who performs the action associated with the verb from which it is derived. Arabic Participles describe or refer to subjects involved in an activity, process, or state. For this reason, it is often referred as Verbal Agent.

This Active Participle [with prefix ( مـُ ) to the stem] is derived from Form-V Verb. The Form-V verb is the reflexive of Form-II. The meanings of form V are simply the meanings of form II plus the word, "himself, at his own accord." The perception and primary signification of its verb and Root: "د ث ر" is the act of covering of something resulting in the state of effaced or obliterated/obscured leaving no trace to come in the sight of someone. It is used to portray when tree has put forth leaves. This obliterates the main shoots. A person, who covers himself above his clothes with unsown cloth. “دثار” is the unstitched cloth/sheet taken over the dress, like the one the believing women are advised to cover their “bosoms-chest”, which are raised above the surface of body so that their visibility/contours are obscured for onlooker. It thus refers to a  person who exercises care and remains vigilant.

The Form-V indicates to us that this habit was acquired or exercised at his own accord and was a peculiar trait/feature of his personality in his life prior to the communication of Grand Qur'aan.

When we address people we call them by their personal name. In one to one direct contact/address we also call by the name reflecting one’s attribute/status/peculiar and distinct habit. However, while conversing with another person, when we wish to refer to a third person we first take/mention his personal name or specific rank/office held by him.  Here the Elevated Messenger of Allah, the Exalted is directly being addressed by a name that reflects his attribute/behavior/habit.

The point that needs to be noted is the acknowledgement and appreciation of a self adopted habit by Allah the Exalted that it was used as a name for call and address. The immediately following command verb makes it abundantly clear that the habit relates to sleeping under a cloak taken over and above the worn clothes.

Knowledge and wisdom {علم و معرفت بصيرت} are hidden. It becomes apparent and is reflected by one's actions, habits, behavior, attitude and conduct. Remaining vigilant in all situations and careful attitude reflects  حيا“Haya”.  حيا” demands vigilance and carefulness in every moment of life to avoid any situation that could cause embarrassment, ashamed, abashed.  At any point in time we cannot claim that we know the universe and our own bodies. “حيا”: chaste-pure way with all its manifestations demands alertness at every moment.

Allah the Exalted has personified an act habitually performed as a Name for call and address. This reflects the importance of adopting this habit and the reason and cause is hidden. The Exalted Messenger, Mohammad Sal'lallaa'hoalaih'wa'salam has advised us, the believers:

In order to follow the self adopted habit of the Elevated Messenger Sal'lallaa'hoalaih'wa'salam; which was so lovingly acknowledged and appreciated by Allah the Exalted the Knower of All Secrets and Invisibles,  we must first understand the purpose, importance and significance of dress and extra unstitched sheet to be overtaken while going to sleep. Human body, whether of a man or woman, has its own sanctity and privacy.

Thereat/because of delusion/in consequence, both ate from that. Thereat, their bodies exposed the nudity for each other. {Refer 20.121}

This is what we call cause and effect. Adam عليه السلام forgot the advice; he tasted the fruit of the tree and his wife followed him. The result was that their bodies got exposed for each other. This was exactly what Shai'taan wanted that both of them might see private parts of each other where another sort of appetite is hidden, more pleasurable, alluring,  fascinating and enjoyable [And surely life on earth would have been burdensome without that joy]. It also subtly reflected that there is a relationship between the food intake and private parts activity. The instinctive reaction was this:

[Suffering this trauma they instantly came out of the fascinating trance] And they both hastened to cover/hide themselves with the leaves of the garden. [Refer 7:22 and 20.121]

Their spontaneous and reflexive action was to return to original state/condition of covered bodies with dress. Let us pay respects to the first couple-our original father and mother for their personal reaction for chastity and dignity and having taken at their own the first step of action infolded in verbal noun i.e. returning to the point from where one erred.

The first visible/apparent distinction between human being and an animal is the dress to cover the body.

[Read with 25:47;78:10]

O You the posterity of Adam! We have indeed sent for you dress/clothing that covers/hides/conceals/secludes your bodies/contours. Moreover, it is additional integumentary/feathers like protection [heat discharge/outflow-16:81]. [Refer 7:26]

Dress is human's distinction. It is symbol of honor, dignity, sanctity and protective layer to preserve heat. Let us reflect on the reaction of the first man and woman when they became nude and naked for the eyes of each other. They felt perturbed and disturbed and in haste started to take themselves into the position, in which they were before violating the advice of not eating/tasting fruit of that female tree. They hastened to cover their bodies. No one had asked them to do like that. It was their own instant action. We must be proud of our father and mother. Our respects and salutes to both of them. And see the tragedy of the "progressive" posterity of Adam. We have nude clubs today and stupidly perceive that since man is born nude therefore to remain nude in the group is a natural phenomenon. This is what we call man is at loss in time-line.

And He, the Exalted is the One Who has made/prescribed/appointed for you people the night as/like wrapper/garment [source of comfort/seclusion from others] and the sleep as a source/cause of rest/restraint to free action; [Refer 25:47]

[Same pronouncement in 25:47]

And We made/prescribed/appointed the night as/like wrapper/garment [source of comfort/seclusion from others]. [78:10]

Dress is like the night which spreads darkness and makes the things non visible, obscure. Any dress, that makes the contours/figure more prominent, does not qualify to be called dress. The dress is stitched one which hides the body. But the stitched dress may not hide those parts of the body which are raised above the skin which serve as secondary distinction/identification of sex/gender of human beings. Any thing which is raised above the ground level is called ظَهَرَ , evident, visible, conspicuously perceivable; outer and upper portion of anything. Women are advised:

Moreover, they might/should not expose/make eminent/noticeable their attraction/bosoms except as He, the Exalted has made surfaced out of it. And for this [raised above surface aspect], they should draw barrier/distance their surfaced bosoms to obscure with their unsown sheets upon their chests. [Refer 24:31]

The sanctity of private parts of human body, male and female, demands that it should not come into the vision and should remain obscure for others. Nevertheless, during sleep men, in particular, are unmindful of some activities of their private part. Things are visually noticeable when rose above ground: (ظهر) even if they are covered with dress. The human male has pudendum [external genital organ] which can become, at its own (ظهر), raised/evident above the ground/body. What is the relation [purpose/benefit] and importance for us to adopt the habit of covering with extra sheet/under cloak while going to sleep. What is the relationship of: “دثار” with carefulness and حيا? What is so special in the habit of sleeping in a state that body is covered by an additional sheet of cloth/garment/blanket? This is because Human body of a man like that of a woman, has its own sanctity and privacy, requiring that it remains obscure under all circumstances, while living or having become dead. The purpose will become evident from this quote:

“The penis has two states, flaccid and erect. The difference between the two depends on the filling of the penile chambers with blood up to the level of pressure in the major arteries of the body. If not sexually active, normal men are flaccid about 23 hours of the day; with approximately one aggregate hour of erection occurring during a part of rapid eye movement (REM) sleep.  Men average four or five REM erections a night, each lasting about 15 minutes. The cause and function of these erections are not known; the frequency of REM erections usually diminishes with age” (With thanks from Microsoft® Encarta® Reference Library 2003).

We know that the majority of men even today are not aware of this fact that they have stiff erection about four or five times during the sleep, each having a duration of 15-30 minutes, but quite many know that in the early hour of the morning their organ gets erected without their consent/desire. How many of us had taken care that it could be noticed by others around us who are not asleep? Private part is private; its dimensions should not come into the sight/vision of others. Carefulness and chastity demand that we must sleep under the cover of unstitched cloth/sheet [دثار] to secure sanctity and dignity of our private part and avoid likely embarrassment [or incitement, excitement] to someone in the house who might observe it in that state.

Rapid eye movement sleep

"During a normal night of sleep the penis and clitoris may be erect for a total time of from one hour to as long as three and a half hours during REM.". Had men been careful, like and followed the true World Leader, such slang might not have appeared, "Morning wood", "Morning tent".


It is a verbal sentence. It is Imperative Verb; second person; masculine; singular. Subject pronoun is hidden referring back to . This is asking him, the One in the self adopted habit of sleeping under the cloak, to rise up on feet and get ready-prepared. Its Root is "ق و م". The basic perception infolded is of standing, straight position on feet as distinct from sitting, reclining or lying. In physical terms, it is the most stable, established, and mindful state of strength, alertness and equilibrium which other postures of sitting, reclining and lying flat lack. This state grants an ability to quickly act, react and respond.

also reflects and corroborates that the meaning of is that of a person who sleeps under the additional cover of a cloak/sheet to hide contours of his body while asleep. A man cannot get instantly ready for a job immediately on being awakened. He has to get ready. This is the reason that between and the command is particle فَ”. It shows that after getting ready, stable on feet he has to undertake the job of cautioning and awakening the visitor from his unmindful/neglectful/heedless state.

This is the early morning wake-up call. The purpose and occasion of this early morning wake-up call is reflected in the following imperative verb, and later by the presence of a member of elite class who called upon him.

This too is a verbal sentence with prefixed conjunction Particle  فَ  which signifies sequence of events; the following taking place once the first one has attained its culmination. It denotes, "once you get ready-firmly established on rising from sleep, thereat ". It is also Imperative Verb; second person; masculine; singular. Subject pronoun is hidden referring back to . However, this is Form-IV Verb which is transitive requiring an object. Its object could be a person or that which is conveyed as admonishment, advice for taking precaution of the hidden threat and eventuality. The object is elided. The basic perception infolded in the Root is to convey that which might 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, avert the danger and negative consequence. Therefore, what follows is the gist of that which was required to be conveyed, firstly that morning, to the visiting Elite and thereby to whole humanity. The contents of , the act which he was asked to perform, were communicated to him in these words:

          

Appositive/Conjunction particle.

It is a Possessive Phrase. Noun: Definite; singular; masculine; accusative. It is the Fronted Object of Verb. It has Suffixed possessive pronoun كَ: Second person; singular; masculine.

Prefixed conjunction فَ  which shows cause/reason-sequence and effect/consequence. This particle denotes sequential order, therefore, provides benefit of sort of meeting a condition. The verb signifies an act of praising the glory and magnanimity, greatness of another one. The object of verb having been fronted with this verb indicates the reason and cause requiring the act present in the verb. It conveys meanings, "Since the Sustainer Lord of you is truly the Sublime Great, therefore you pronounce His Greatness emphatically".   

Verb is Imperative; Second person; singular; masculine; [Form II]; Subject pronoun hidden; مصدر-تَكْبِيْرٌ Verbal Noun.

The Elevated Messenger Sal'lallaa'hoalaih'wa'salam was also earlier advised to direct his listener:

"Moreover, you glorify His Greatness emphatically, in the manner of loudly pronouncing greatness before others" [Ref 17:111]

The manners for pronouncing the Glory of the Sustainer Lord are indicated by this direction:

Appositive/Conjunction particle. It indicates that the following instruction is in relation to the preceding clause.

Possessive Phrase: Noun: Definite; plural; masculine; accusative + Suffixed possessive pronoun كَ: Second person; singular; masculine, in genitive state. The basic perception infolded in its Root "ث و ب" is to return to origin from where one had left. The collection of water in the well after water had been drawn from it. It reflects the act of returning to original state, position. It is used to describe human dress/clothing composed of different garments meant to cover his entire body. The same is the perception with human clothing which is infolded in the Root. The moment man wears his clothing he returns to the original state he was in before being deceived by the Shai'taan [Iblees].

It literally means the dress which is worn by the man. The addressee who was a prominent person of elite segment of society could however also understand or perceive from it as metonymically referring sarcastically to his apparent ideas and stances. It is the Fronted Object of Verb. Here also, the object of verb having been fronted before the verb prefixed with particle فَ indicates that if the reason and cause existed requiring the act present in the verb, thereat, it must be performed.

Prefixed conjunction فَ  which shows cause/reason-sequence and effect/consequence + Verb: Imperative; Second person; singular; masculine; transitive; [Form II]; Subject pronoun hidden; مصدر-تَطْهِيرٌ Verbal noun. The verb and its Root "ط ھ ر" signifies to make something clean or pure by removing away/distancing dirt or filth, impurity, repugnant and repulsive object. The basic job done is to segregate oneself, one thing from the impurities clung to it/around it. The distinction and peculiarity of Root "غ س ل" is that it is restrictively used for corporeal cleaning/purification with water while Root "ط ھ ر" has connotation both corporeal and ideological purification and can be attained both with the help of water and otherwise. This is the reason why that Prominent Elite could perceive it along with as metonymically hinting at his ideas and stance as being referred as filthy needing purification and returning back to original Monotheistic belief. We should, however, restrict to the literal meanings of the words of text.

The occasion of purifying arises only when the clothes are not in the state of purity. Moreover, with respect to clothes and human body the command of  طَهِّرْ is relevant when both are in the state relating to sex, and menstruation.

Here exception for bathe is mentioned for a person who is in the state of having experienced orgasm but is in journey. However, purity can be attained and one can move out of this state even without taking bath with water.

For same state once [Form-VIII] is used and once [Form-V] which signifies the act of getting/ converting oneself  in the state of purity, a state void of any thing impure clinging around. In both cases, if there is non availability of water, 

[Refer 4:43]

[Refer 5:06]

Thereby, being in such state if you could not find water, in that case, you people resort to seeking soil dust of fertile land  and efface/wipe your faces and your hands with its touch.

This was with regard to purifying the body in the absence and non availability of water. Moreover, this was with regard to having attained the state of impurity because of intercourse with wife which obviously takes place after the removal of dress. While indicating the three timings allowed for  "Private/Privacy-Sex-matrimonial intimate relationship for you people/married couples", it is made evident:

and the time during the day when you people remove/lay off your clothes; [24:58]

However, a man may attain the state of impurity along with the clothes becoming impure needing cleanliness during Rapid Eye Movement Sleep. There is nothing that is left out in the Grand Qur'aan necessary for the guidance of humanity.

Appositive/Conjunction particle. It indicates that the following instruction is in relation to the preceding clause .

Noun: definite; singular; masculine; Accusative. It is the Fronted Object of Verb. The basic perception infolded in its Root "ر ج ز" is of commotion, agitation or convulsion, and consecutiveness of motion, or disquiet, or repulsiveness. In consideration of its intrinsic perception/concept it is used for awarding/sending punishment from above. The punishments inflicted upon Egyptians in the days of Pharaoh were of the nature of causing commotion, convulsion and in nature quiet repulsive, unpleasant. It is something that veils another thing and is repulsive and irritating in nature. Since this clause is in apposition to the earlier clause which denotes removing of anything repugnant and repulsive, this leads us to something repulsive stuck/stained/clung with the worn dress, and we know the adhesive stains of wet dream are quite odd, filthy and repulsive.

Prefixed conjunction فَ  which shows cause/reason-sequence and effect/consequence + Verb: Imperative; Second person; singular; masculine;  Subject pronoun hidden; مصدرهَجْرٌ Verbal Noun. Here also, the object of verb having been fronted before the verb prefixed with particle فَ  indicates that if the reason and cause is sticking/clinging of some repulsive dirty impure substance with the worn clothing, thereby, remove/distance/scratch/wash it away. The meanings infolded in the Verbal Noun and Root of the Verb is "ھ ج ر" signifying changing the location by physically moving from one location/place to some other place.

The stains of wet dreams, both of man and woman, are quite conspicuous and are quite filthy and repulsive. It is a private and personal matter desirous of not coming into the notice of others. The command is given to each and every individual, therefore, the person concerned should remove those stains from his garments before giving it to other person, male/maid for proper washing since it could be for him/her repulsive or even cause excitement. In case of non-availability of water it should be scratched away with dust. Allah the Exalted has informed us:

We have not neglected mention a relevant thing in the Book-Grand Qur'aan. [Refer 6:38]

Further advice and prescription for taking precaution of the hidden threat and eventuality conveyed is:.

Appositive/Conjunction particle. It indicates that the following instruction is in relation to the preceding clause.

Prohibitive Particle.

Verb: Imperfect; second person; singular; masculine; Mood: Jussive; transitive; Subject pronoun hidden.

Verb: Imperfect; Second person; singular; masculine; Mood: Indicative [Form-X]; Subject pronoun hidden, referring to the addressee [at that point in time, the rich man who is still greedy]; مصدر-إِسْتِكْثَارٌ Verbal noun.

The moment we read the portrayal of the man whom this admonishment was given, we will find that it is most suited for people of his psyche. He is advised , "You should not indulge in cessation". The Root of the Jussive Verb is "م ن ن". Its basic perception, in the Words of Ibne Faris [died 1005] is: يدلُّ على قطع وانقطاع، والآخر على اصطناع خير

That, it leads to the the perception of an act to break, disconnect and cessation. Later, it leads to meanings as synthesizing good. This derived perception is for reason that a  favour bestowed upon some needy helps disconnecting his oddity. The verb is transitive but object is not mentioned. The following verbal sentence, describing the circumstances, distinctly elaborates that the advice is not about granting a favour or good to someone else but relates to the desire to keep enhancing the benefit. is a Form-X Verb of Indicative mood. The act infolded is that of increasing and enhancing to abundance, multitude. Basic meanings of Form-X are causative and transforming as noun. This verb has no relationship with an act of doing some favour, since a favour to destitute can never be the consideration and expectation for persistently yielding increase and abundance for the donor. The man who is being warned is an extensively rich man yet greedy to have more and more. He is in endless pursuit of money. Such people hold back stocks, indulge in cessation in circumstances that are favourable for multiplying gains, which is the primary signification of the Root of the word.

He is advised that instead of this course, he should instead adopt this line of thought:

Appositive/Conjunction particle. It indicates that the following instruction is in relation to the preceding clause.

Prepositional Phrase + Possessive Phrase relating to the following imperative verb: لِ Genitive particle + Noun: Definite; Singular; Masculine; genitive + Possessive Pronoun: Second Person; singular; masculine, in genitive state.

Prefixed conjunction فَ  which shows cause/reason-sequence and effect/consequence + Verb: Imperative; Second person; singular; masculine;  Subject pronoun hidden, referring to the person with whom this advisory session is held.

The main objective of is to alarm, caution and warn every individual for taking guards for meeting the Final Day. 

  Prefixed conjunction فَ  which shows cause/reason-sequence and effect/consequence +   Time Adverb. It links to the previous advisory clauses indicating that those are important to be adopted as safeguard before the point in time. The adverb serves as condition. It signifies, "Aforesaid is important to take heed, because when"

This sentence, in genitive state, is the incident relating to the time adverb, "the sound/Big Bang would have been blown in the trumpet"

Verb: Perfect; Third person; singular; masculine; Passive; مصدر-نَقْرٌ Verbal noun.

  Prepositional Phrase relating to the Passive Verb.

   Prefixed conjunction فَ  which shows cause/reason-sequence and effect/consequence + Demonstrative pronoun, referring back to the point in time of said happening. This is the Subject of Nominal Sentence.

Possessive Phrase: Noun: Definite; singular; masculine; accusative + Time adverb, in genitive state. "the day when it happens".

Adjectival Phrase: is the Predicate of Nominal Sentence. It is qualified by an Adjective resembling participle. It portrays the day of happening-true "Big Bang" as a day of incessant prominent difficulty.

  Possessive Phrase. The given news about the incessant difficulties inherent in the day when trumpet would have been blown are only upon those who have deliberately refused to accept the admonishment.

 Possessive Phrase. This is also the adjectival portrayal of signifying that it will be the opposite of ease and comfort for the disbelievers. This supplementary description is very meaningful and relevant threat which was revealed, in that particular morning, when a particular man had called upon the residence of the Elevated Messenger of Allah, the Exalted who was awakened by a call and was advised You rise up/get ready, thereby you alarm and warn for taking guards [the individual, the visitor]. Hereafter in 74:11-15, we will get the detailed introduction of that man and find that he is enjoying [74:14] all the comforts and luxuries of life who was told that the day is about to come which will be other than ease and comfort for deniers of the admonition.


The information given in 74:9-10 is also in 25:26

إعرا ب القرآن Syntactic Analysis

1 =Vocative Compound word  يَآ Vocative Particle + Noun, in accusative state, peculiar person(s) who is/are being called-attention is being sought-confronted + هَا Attention particle.  [Recurrence: 142-First occurrence in 2:21]

                                                            يَآ :أداة نداء + أَيُّ: منادى مبنى على الضم فى محل نصب + هَا: حرف للتنبيه زائدة

1
2

Active Participial/Proper Noun: Definite; singular; masculine; nominative; [Form-V]. (1)74:01=1                                                  اسم فاعل:معرفہ باللام-مرفوع-واحد مذكر/باب  تَفَعَّلَ

2
1

Verb: Imperative; second person; masculine; singular; Subject pronoun hidden. (1)74:02=1                          فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ /واحد مذكر-حاضر

3
2

Prefixed conjunction فَ which shows cause/reason and effect + Verb: Imperative; Second person; singular; masculine; [Form IV]; Subject pronoun hidden.  (1)74:02=1  حرف فَ + أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب/باب افعال

4
1

Appositive/Conjunction particle.                                                   [حرف عطف]

5
2 Possessive Phrase: Noun: Definite; singular; masculine; accusative + Suffixed possessive pronoun كَ: Second person; singular; masculine in genitive state.               الإِضَافَةُ-اسم: منصوب-واحد مذكر/مضاف + ضمير متصل-واحد مذكرحاضر في محل جر-مضاف إليه  
3

Prefixed conjunction فَ  which shows cause/reason-sequence and effect/consequence + Verb: Imperative; Second person; singular; masculine; [Form II]; Subject pronoun hidden; مصدر-تَكْبِيْرٌ Verbal Noun. (1)74:03=1

                              حرف فَ + فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب/باب تَفْعِيل

7
1

Appositive/Conjunction particle.                                                   [حرف عطف]

8
2

Possessive Phrase: Noun: Definite; plural; masculine; accusative + Suffixed possessive pronoun كَ: Second person; singular; masculine, in genitive state. (1)74:04=1            الإِضَافَةُ-اسم: منصوب-واحد مذكر/مضاف + ضمير متصل-واحد مذكرحاضر في محل جر-مضاف إليه

 
3

Prefixed conjunction فَ which shows cause/reason and effect + Verb: Imperative; Second person; singular; masculine; [Form II]; Subject pronoun hidden; مصدر-تَطْهِيرٌ Verbal noun.  (1)74:04=1

                              حرف فَ + فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب/باب تَفْعِيل

10
1

Appositive/Conjunction particle.                                                    [حرف عطف]

11
2 Noun: definite; singular; masculine; Accusative. اسم :معرفہ باللام-منصوب-واحد مذكر    
3 Prefixed conjunction فَ that shows cause and effect + Verb: Imperative; Second person; singular; masculine;  Subject pronoun hidden;  مصدرهَجْرٌ Verbal Noun. (1)74:05=1            حرف فَ + فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب 13
1

Appositive/Conjunction particle.                                                   [حرف عطف]

14
2 Prohibitive Particle.                                                                  [نَاهية جَازمة]  
3 Verb: Imperfect; second person; singular; masculine; Mood: Jussive by Prohibitive Particle; Subject pronoun hidden; مصدر-مَنٌ Verbal Noun. (1)74:06=1  

                                                     فعل مضارع مجزوملفاعل ضمير مستتر فيه-أَنتَ/واحد مذكرحاضر

 
4

Verb: Imperfect; Second person; singular; masculine; Mood: Indicative [Form-X]; Subject pronoun hidden; مصدر-إِسْتِكْثَارٌ Verbal noun. (1)74:06=1

                                            فعل مضارع مرفوع بالضمة/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكر حاضر/باب اِسْتَفْعَلَ

17
1

Appositive/Conjunction particle.                                                   [حرف عطف]

18
2

Prepositional Phrase + Possessive Phrase: لِ Genitive particle + Noun: Definite; Singular; Masculine; genitive + Possessive Pronoun: Second Person; singular; masculine, in genitive state.(1)74:07(2)108:02=2

                                                            جار و مجرور + الإِضَافَةُ =  لِ حرف جر + اسم:مجرور واحد-مذكر/مضاف

                                                                                   ضمير متصل-واحد مذكر مخاطب في محل جر-مضاف إليه

 
3

Prefixed conjunction فَ which shows cause/reason and effect + Verb: Imperative; Second person; singular; masculine;  Subject pronoun hidden; مصدر-صَبْرٌ Verbal noun.         حرف فَ + فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب

20
1

  Prefixed conjunction فَ  which shows cause/reason-sequence and effect/consequence +   Time Adverb.                                                 حرف فَ +  ظرف زمان

21
2 Verb: Perfect; Third person; singular; masculine; Passive; مصدر-نَقْرٌ Verbal noun. (1)74:08=1                                             فعل  ماضٍ مبني للمجهول-مبني على الفتح/صيغة:واحد مذكرغائب  
3 Separable Preposition.                                                                   حرف جر  
4 Noun of instrument: Definite; singular; masculine; genitive. (1)74:08=1

                                                                                                              اسم آله:معرفہ باللام-مجرور-واحد مذكر

24
1

Prefixed conjunction فَ which shows cause/reason and effect + Demonstrative pronoun. (1)21:29(2)74:09(3)107:02=3                                حرف فَ +  اسم الإشارة

25
2

Possessive Phrase: Noun: Definite; singular; masculine; accusative + Time adverb, in genitive state.    الإِضَافَةُ-اسم: منصوب-واحد مذكر/مضاف +  ظرف زمان في محل جر-مضاف إليه

 
3

Noun: Masculine; Singular; nominative. (1)11:77(2)54:08(3)74:09=3اسم :مرفوع-واحد مذكر

 
4

Adjective resembling participle: Indefinite; singular; Masculine; accusative.(1)74:09=1                                                                                  الصفة المشبهة:-معرفہ باللام مرفوع-واحد مذكر

28
1 Separable Preposition.                                                                  حرف جر 29
2

Active participle: definite; sound plural; masculine; genitive/ accusative.                                                                 اسم فاعل:معرفہ باللام- منصوب/مجرور-جمع سالم مذكر

 
3

Noun: Singular; masculine; accusative.                                           اسم:مرفوع-واحد-مذكر

 
4

Adjective resembling participle on  فَعِيْلٌ  measure: Indefinite; singular; masculine; genitive. (1)74:10=1                                        الصفة المشبهة:-معرفہ باللام-مجرور-واحد مذكر

32