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آگاہ رہو؛جن لوگوں کو ہم جناب نے اپنے کلام پر مشتمل کتاب سے نوازا تھا وہ انہیں (رسول کریمﷺکو)ایسے معروف انداز میں جانتے ہیں جیسے اپنے بیٹوں کووہ پہچانتے ہیں۔ |
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مگر ان (اہل کتاب)میں سے یقینا علمائے دین/صاحبان علم پر مشتمل فریق حقیقت کو چھپاتے رہتے ہیں باوجود اس کے کہ مبنی برحقیقت معلومات کا وہ ادراک رکھتے ہیں۔(البقرۃ۔ ۱۴۶) Root: ك ت م |
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یہ بیان حقیقت ہے؛ وہ جانتے ہیں کہ آسان فہم انداز میں مرتب آپ کے رب کی جانب سے یہ نازل کردہ ہے۔ |
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اِس لئے آپ (ﷺ) کوآئندہ اُن کے لئے زیادہ تردد کرنے اورفکر مند نہیں رہنا چاہئے۔(البقرۃ۔۱۴۷) ۔ |
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کیونکہ(آپ جانتے ہیں) ہر ایک ایک کے لئے اپناایک نقطہ توجہ/مقصد ہے جدھر وہ پلٹتاہے۔ |
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(انہیں پلٹے رہنے دو)اے ایمان لانے والو! تم لوگ نیکیوں میں ایک دوسرے سے سبقت لو۔ Root: س ب ق |
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تم لوگ جہاں کہیں بھی ہو گے؛ اللہ تعالیٰ (یوم قیامت)تم تمام کو اکھٹا کرکے ایک مقام پر اجتماع کر دیں گے ۔ |
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یقیناًاللہ تعالیٰ ہر ایک شئے اور معاملے کو پیمانوں میں مقید کرنے پر ہمیشہ سے قادر ہیں۔ |
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اور آپ(ﷺفتح مکہ پر کعبہ کی تولیت پانے کے بعد) جس جانب سے بھی اُس میں سے نکل کر الگ اور دور ہوں تو الگ ہونے کے سبب آپ(ﷺ)اپنا چہرہ پلٹ کرمسجد الحرام کے روبرو کریں۔ Root: ش ط ر |
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اوریہ [اُس زمانے کے حوالے سے وعدہ/اور اب انداز] آپ(ﷺ)کے رب کی جانب سے حقیقت ہے۔ |
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اور متنبہ رہو؛ اللہ تعالیٰ ان سے ہرگز غافل نہیں جو اعمال تم کرتے رہتے ہو۔ Root: غ ف ل |
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اور آپ(ﷺفتح مکہ پر کعبہ کی تولیت پانے کے بعد) جس جانب سے بھی اُس میں سے نکل کر الگ اور دور ہوں تو الگ ہونے کے سبب آپ(ﷺ)اپنا چہرہ پلٹ کرمسجد الحرام کے روبرو کریں۔ |
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اور (اے ایمان لانے والو)تم لوگ مسجد الحرام سے الگ اور دور جہاں کہیں بھی ہو تو بسبب (سمتوں سے قطع نطر)اپنے چہرے اُس (مسجد الحرام)کے روبرو کرو۔ Root: ش ط ر |
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ایسا کرنے سے لوگوں کے پاس تمہارے خلاف کوئی جواز/دلیل بنانے کو بات نہیں رہے گی(کہ وہ کہہ سکیں تم بھی ہماری طرح سمتوں کے پجاری ہو)۔ Root: ح ج ج |
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سوائے اُن میں سے ایسے لوگوں کے جو حقیقت کے متضاد باتوں پر کاربند رہتے ہیں۔ |
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اِس لئے اُن (حجتیں کرنے والوں) کی پرواہ کرنے کی تم لوگوں کوضرورت نہیں اور مجھ سے خبردار اور امید سے متوجہ رہو۔ |
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(متوجہ رہو میرے کلام کی جانب) تاکہ میں اپنی نعمت (قرء ان مجید) کو تم پر مکمل کروں۔ |
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اور اس عنایت کامقصد یہ ہے کہ تم لوگ ازخود صحیح سمت کی رہنمائی حاصل کر سکو۔ |
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ویسے اپنی نعمت کا اتمام کروں جیسے ہم جناب نے تم لوگوں (مومنین)کے درمیان اُن کو رسول بنا کر بھیجا ہے جو تم لوگوں میں سے غیر بنی اسرایئل(بنی اسماعیل)سے تعلق رکھنے والے امین اورمومن، توحید پر قائم شخص کی پہچان اور شہرت رکھتے ہیں۔ |
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وہ تم لوگوں کو ہم جناب کی آیات لفظ بلفظ سناتے ہیں، |
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اوروہ تم لوگوں کوسنوارتے /بالیدگی/ارتقاء دیتے رہتے ہیں،(مبنی بر حقیقت معلومات کے ذریعے)۔ Root: ز ك و |
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اوروہ (رسول امین)تم لوگوں کو ہمارے کلام پر مشتمل کتاب کو پڑھنا لکھنا سکھاتے ہیں اور حکمت،اس میں درج علم کو بروئے کار لانے کی تعلیم دیتے رہتے ہیں۔ |
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اوروہ (رسول امین)تم لوگوں کو وہ معلومات/علم بتاتے رہتے ہیں جس کے متعلق تم پہلے نہیں جانتے تھے۔ (البقرۃ۔۱۵۱) |
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اِس لئے (ان دو نعمتوں کے حوالے سے)میرا ذکر کرتے رہا کرو؛ میں تمہارا چرچا کروں گا (تمہیں یاد رکھوں گا)۔ |
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اورمیرے لئے شکرگزار بنو؛ |
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اور میری نعمتوں کاتم لوگوں کوکفرانِ نعمت نہیں کرنا چاہئے۔ (البقرۃ۔۱۵۲) Root: ك ف ر |
2:149
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وَ Recommencing/Conjunction particle. [اِستئنافية]
مِنْ حَيْثُ : Prepositional Phrase: It relates to the following verb. The preposition signifies Source location of departure; hence it is connected with verbs which convey the idea of separation, departure, moving out. Its object is Adverb of location, always in construct [إضافة] with a following sentence
Verbal sentence: Verb: Perfect; second person; singular; masculine; [التاء] Subject pronoun,
referent for the addressee, the elevated Messenger, in nominative state; مصدر-خُرُوْجٌ Verbal Noun.
This sentence is [الجملة
الفعلية في محل جر بالاضافة]
grammatically in genitive state being construct to preceding Adverb. It
stems from Root:
خ
ر ج.
It
signifies exit, leaving a place, getting out, emerging from. This
frame portrays moving of an object away from a Source location. The
object may be an entity which moves under its own power. The Source may
be expressed or it may be understood from context, but its existence is
always implied by the departing word itself.
Non-core features are: the circumstances which describe the state of world at a particular time and space which is independent of the event itself and the participants of action; the explanation or motivation for why the object departs; the Time at which the departure takes place.
Mentioning it as conditional clause with perfect verb. the Time of exit is some future moment. This structuring reassures the addressee that this Exit will certainly happen in the future after he having visited its Source location, which is mentioned in the Apodosis clause.
2:151
:
Exposition is a type of written discourse that is used to explain,
describe, give information or inform. The creator of an expository text
can not assume that the reader or listener has prior knowledge or prior
understanding of the topic that is being discussed.
2:151
Grand Qur’ān: The most authentic and best biography of Muhammad Sal'lallaa'hoalaih'wa'salam
Staunch Believers in Mecca before appointment of the Last of the Group of Elevated and Chosen Allegiants as the Messenger and revelation of Qur’ān.
Conclude My Favour/Grace/boon like the obliging beneficence that We sent among you as a Messenger who has been a perpetual Monotheist Believer-Muslim amongst you.
He recites word by word-syllable by syllable to you people Our Aa'ya'at: unitary verbal passages of the Book conveying information and facts.
And he intellectually uplifts-sanctifies you people: removes shackles of conjectural myths- distortions in belief.
And he educates you to read and write the recited text imparting the knowledge of the Book; and he teaches you to attain the wisdom-capability to perceive information about invisible realities.
Realize it; he the Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam] imparts you the information-knowledge which hitherto you did not have. [2:151]
[conclude My Favour/Grace/boon] Like that obliging beneficence that We bestowed by sending/appointing-declaring amongst you people as a Messenger, a person from amongst you who was perpetually and persistently a staunch Believer-Muslim.
:
It is a
Possessive Phrase. Prefixed "كَ"
is an exemplifying noun. It correlates two things. It is a
conjunction introducing a verbal clause, meaning "as, just as". This
correlates its following verbal clause with:
"[keep obeying the afore stated command] so
that I might conclude My Favour/Grace upon you people". This is about
future probability about the grant of:
"My Grace-Beneficence". This promise of Grace-Beneficence is neither in
vacuum nor would be a first time obliging. It is emphasized by
correlating it with a similar grace and beneficence bestowed upon the
addressees in the earlier past. The earlier obliging beneficence is
mentioned as:
: It is a verbal sentence denoting a past act of
obliging beneficence. Verb: Perfect; First Person; Plural/Sovereign
Singular; Masculine;
[Form-IV]; [نَا ]
Subject pronoun, in nominative state; مصدر-اِرْسَالٌ Verbal Noun.
It along with
means,
"Just like as We have caused the sending/appointing-declaring as
messenger".
:
It is a Prepositional Phrase relating to verb. It signifies the
addresses as the people to whom the favour-obliging beneficence was conferred earlier
by the act contained in the preceding verb.
:
This is the direct object of preceding
verb. It may be noted that it is an indefinite noun, in
accusative case and absolute state. Therefore, the verb
and its direct object signifies the meanings as, "Just like as We have
caused the sending-appointing a person as a messenger".
:
it is a prepositional Phrase. The
Preposition:
denotes the relation which subsists between the part and whole. The
object pronoun of preposition refers to the whole community.
This prepositional phrase relates
to the elided adjectival description of the person who was
appointed-sent as
a messenger, which identifies and specifies him. Graphic
representation-parsing of sentence will make it quite simple:
While reading Grand Qur’ān it must be kept in mind that it was gradually-intermittently revealed to the Messenger who then communicated it, verbally and in writing, to the people of those days. Therefore, while conveying an Ayah: unitary verbal passage presenting information; whatever is elided therein, it was already in their knowledge and they were quite familiar about it.
Arabs dislike using larger quantity of words and like to convey voluminous information by employing minimum words. It also reflects that the Arabic language regards its listener and reader as a responsible, attentive and intelligent person who focuses his listening and perception faculties on that which is being stated. The placing of elided adjective in the sentence could compromise the literary par excellence of the text along with offence to the first listeners.
The structuring of sentences of Grand Qur’ān is unique and unparallel. The beauty inherent in structuring and choice of words is such that its meanings and perception remains the same from the perspective of its first listeners and those who read it in written text afterwards.
The
elided adjective between:
is
the peculiar trait of the person appointed and declared as the
Messenger which was known and acknowledged/accepted fact for the
people who listened this sentence at the time of its revelation.
However, the posterity and specially those who understand the structuring and grammatical relationship of words in Arabic sentences could presume any positive trait as elided adjective and attribute it to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. Allah the Exalted does not leave room for the conceptualists for their assumptions to attribute to the Elevated Messenger. The elided adjectival trait is specifically made clear in a general informative statement:
It is a certain fact that Allah the Exalted had conferred beneficence/indebtedness upon
[
]
the Believers at the moment He appointed a
Revivalist/re-Awakener within them as a messenger who was one of staunch
monotheist believer in their
community* [Refer 3:164]
It is a general
informative statement. This is the history and information about the
composition of population of Mecca in times immediately before
assigning responsibility as Messenger to the Last and Accomplisher of
the chain of the Chosen and Elevated Persons, signified by Arabic
Possessive Phrase:
"The Last and the Accomplisher of the company of the Chosen and
Elevated Persons".
:
It is
the definite Active Participle of Form-IV
signifying those already staunch Believers.
They were the
beneficiary who were obliged when
being One of them was appointed-declared as
the Elevated Messenger of Allah the Exalted.
The elided adjective
for:
a
messenger is described as he is one of:
the staunch Monotheist Believers
even before the revelation of Qur’ān. Earlier the word
-a
messenger is the direct object of Verb:
"Just like as We sent-appointed a person
as messenger". Here, the same word
is the direct object of verb:
which
adds a further hint about the objective of
sending a Messenger since it denotes meanings of reviving to original
position. Here too, like earlier followed by
,
it is followed by:
a Prepositional Phrase and a Possessive Phrase. Here again the adjectival description of
indefinite object of verb:
[a
messenger] is elided since it was evidently understood by the listeners
at that point in time by the Phrase:
.
It denotes both who were already the Staunch Believers and others who became believers from
amongst the polytheists, Jews, and Christians. These Christian still had Muslims amongst them immediately before the revelation of
Grand Qur’ān.
The difference between:
and
is not merely of pronouns of second person and third person.
:
"a messenger [identified and known as] from amongst you people" will
equate in third person version as:
"a messenger [identified and known as] from
amongst them". Had it been so, it would
have restricted the third person pronoun to link back to
.
It would have thus restricted the elided adjective
to denote "One Staunch Believer [singular
] from amongst those already Staunch
Believers
".
The Prepositional Phrase along with the Possessive Phrase signifies the
entire community-nation to which those
-the
Staunch Monotheist Believers as a sub-group belonged.
Therefore, it is made evident that the Nation did not comprise of only:
but had also another group who were polytheists.
Who is the nation/community to whom belongs the Messenger, Muhammad Sal'lallaa'hoalaih'wa'salam and other Staunch Monotheist Believers referred therein. It is pointedly informed:
He
the Exalted is the One
Who appointed within
the People identified as
; the
people who were earlier not given the Book by Allah the Exalted;
a revivalist/re-awakener as a Messenger who has
been a Staunch Monotheist Believing person in them.
[Refer 62:02]
The Believers:
identified by the people living in Mecca; the metropolis of Arabian
Peninsula in those days; is disclosed here as part of:
those
people who were before Qur’ān not given a book by
Allah the Exalted.
A
revivalist-re-awakener is appointed within
them as a Messenger. It is here that the Prepositional Phrase:
is used. The
third person plural object pronoun of the preposition refers back to the
People:
.
Here too, the prepositional phrase relates to the
adjectival description of the word:
which is elided in the same manner as it is
elided in the aforementioned Ayah 2:151 and 3:164. It denotes him as:
one singular member of
along with his perpetual adjectival trait of a
Staunch Monotheist Believer. The
word:
singular of:
portrays the man who is affectionately a staunch
believer. However, it depicts a general idea and perception about the
man. What type of a staunch and affectionate monotheistic believer he
has always been in his entire life? He was advised to portray it for us
who were to see and perceive/know him through the Verbal Passages of
Qur’ān in these words:
You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce-make it public for the information of humanity,
"It is a fact that my Sa'laat-time bound Protocol of servitude and allegiance, and all my physical acts-protocols, and my entire life and my death are administered exclusively and solely for Allah the Exalted, the Sustainer Lord of the Universes-all that exists. [6:162]
"My life and my death" includes all the moments from taking birth-joining the community of beings and parting away from the association of beings. He has said that all these moments of him are solely and exclusively for Allah the Exalted. He is telling us; "Muhammad [Sal'lallaa'hoalaih'wa'salam] is solely and exclusively at service for Allah the Exalted". This is the reflection of absolute sincerity. Reciprocally, Allah the Exalted acknowledges this fact by taking this oath;
O you the Messenger [Sal'lallaa'hoalaih'wa'salam]; swearing is of your age of life. [Refer 15:73] [ع م ر is the period/duration of time when life breathes; first to the last breath]
Let us pay our respects and salutations and show obeisance to him in a humble and respectful manner. This will help us to elevate our selves and will place us amongst those who recognize and acknowledge the honour bestowed by Allah the Exalted on him. It will prove us distinguished and unlike the psyche of Iblees who refused to show obeisance to Adam alai'his'slaam whom Allah the Exalted granted distinction and honour over the Angels and the Jinn species.
Allah the Exalted has gathered and compiled the gradually revealed Unitary Verbal Passages of the Grand Qur’ān in a manner that it has become easily understandable and comprehendible by the posterity as it were conveniently perceived by the first regular listeners. Its unique literary style of revolving the Unitary Verbal Passages keeps making every point distinctly evident along with communicating supplementary information updating the reader.
The people of land of Mecca
;
the people who were earlier not
given the Book of
Allah the Exalted, comprised of Staunch Monotheist Believers and
Polytheists. The other two nations-Arab-ized were the Christians and the Jews;
the former identified themselves as
.
They all recognized and knew the
identification, background information and traits of Muhammad
Sal'lallaa'hoalaih'wa'salam
as
a person.
Allah the Exalted has incorporated in the Unitary Verbal Passages of
Qur’ān all the relevant background information and the past history of
life of His elevated Messenger for the people of later times. The Grand
Qur’ān contains the most authentic and
best biography of
Muhammad
Sal'lallaa'hoalaih'wa'salam.
The elided adjectival description of the indefinite noun
as was earlier mentioned in the Books revealed upon the Jews and
Christians is in this compound adjectival phrase
meaning: "The Messenger whose peculiarity
is that of the Elevated and Chosen Allegiant; and he is one of the people
who were not earlier given the Book". This compound adjectival phrase
portrays Muhammad
Sal'lallaa'hoalaih'wa'salam in time-line from recent past to distant past, the Messenger who earlier
to his appointment-declaration as the Universal Messenger is
the Elevated and Chosen Allegiant, his
relative affiliation-recognition is
the
One of the People who were earlier not given the Book.
....................
The assignment, job description-the actions performed by him as the Elevated Messenger are described as:
He keeps reciting word by word/syllable by syllable for you people Our Aa'ya'at/unitary verbal passages conveying information and facts,
This is a verbal sentence, as second
adjective for
.
Verb: Imperfect; third person; singular; masculine; Mood: Indicative; [هُوَ]
Subject pronoun hidden. It should be remembered that the Pronouns are
always definite pointing towards a specific and identifiable person. The
hidden third person masculine pronoun of the Subject of Verb refers back to
which despite being indefinite is in fact definite and specific
identified person because of the elided adjective. The mood of verb is
indicative that denotes the regular and intermittent performance of
action signified by the Verb. Its Root is "ت ل و".
The basic perception infolded in the Root, as mentioned by learned Ibne
Faris [died-1005] is "الاتِّباع"
which signifies to practically follow by will, design and affection in such manner that one moves/walks behind remaining adjacent to the one
being followed/pursued so that there is no third in between the follower
and the one being followed. In keeping with the basic perception, its
meaning with regard to recitation of Unitary Verbal Passages
communicated by Allah the Exalted are to recite them verbatim, syllable
by syllable, and word by word.
Prepositional
phrase, relating to verb; "upon, before you people"
Possessive
Phrase: Noun: Definite; Plural; feminine;
accusative, it is the object of preceding Verb. Suffixed Personal Pronoun:
First Person; Plural/Sovereign Singular; Masculine; in genitive state.
It means, "The Verbal Unitary Passages conveyed by Us-Allah the
Exalted".
Appositive/Conjunction particle, it links the following clause
with the preceding clause in sequential order;
This is a verbal sentence.
Verb: Imperfect; Third Person;
masculine; singular; Mood: Indicative;
[Form-II]; Subject Pronoun hidden, referring back to
. + Object pronoun: Second person; plural;
masculine, in accusative state; مصدر-تَزْكِيَةٌ
Verbal Noun. The signification infolded in the Root and its verbal
noun is to cause uplifting, raising, elevation, upward promotion.
Unitary Verbal Passages of Qur’ān convey information, knowledge, facts,
moral injunctions. Further they rectify conjectural myths that assume
the position of shackles around one's neck. Every bit of new information
raises and elevates a man even in ordinary worldly matters. The syllable
by syllable, word by word listening of each Verbal Passage conveyed to
humanity through the Messenger Muhammad
Sal'lallaa'hoalaih'wa'salam
in the manner that they let it pass into their analytical memory without
intermixing their preconceived notions, thoughts, beliefs, passions will
elevate them in the true sense of the word.
And he educates you to read and write the recited text imparting the knowledge of the Book, and he teaches you how to attain the wisdom-capability to perceive the information about invisible realities.
Appositive/Conjunction particle, it links the following clause
with the preceding clause in sequential order;
The
Verb in this sentence is doubly transitive. It is Imperfect; Third Person;
masculine; singular; Subject Pronoun hidden that refers to the
Messenger. Its Mood is Indicative;
[Form-II]; First Object pronoun: Second person;
plural; masculine, in accusative state which signifies firstly the
people of those days who had accepted and believed in the Messenger.
They were the people who were earlier not familiar with the format and
writing of the Book of Allah the Exalted. Rather majority of them was
not familiar with reading the written text of books in Arabic. Verb is
from مصدر-تَعْلِيْمٌ
Verbal Noun. Lane's Lexicon explains this Verbal Noun, "
التَّعْلِيمُ
is particularly applied to that which is repeated and
much, so that an impression is produced thereby upon the mind of the
مُتَعَلِّم: and some say that the latter is the exciting the
attention of the mind to the conception of meanings;".
This is second object of Verb. Noun; Singular,
definite;
masculine; accusative. The Unitary Verbal Passages, which are described
by feminine gender, when compiled and written down in black and white in a certain sequence at any given
point in time during the period of revelation, and now the complete
sequenced compilation, is called "The Book", with masculine gender-Grand
Qur’ān.
Appositive/Conjunction particle, it links the following clause
with the preceding clause in sequential order;
Noun:
Definite; singular; feminine;
Accusative. This denotes
the wisdom; the faculty and capability to perceive the invisible
information/data, differentiate and delineate between conjecture and
fact, falsity and truth. It is the reading that exposes people to the
accumulated wisdom of human civilization.
Realize that he the Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam] imparts you the information-knowledge which hitherto you did not have. [for lack of the revealed Book].
Except this sentence, the
information conveyed in 3:164 and 62:02 are similar and mutually
augmenter. Their ending in same words is different from this ending
since that relate to the other segment, i.e. who were earlier
Polytheists in the community of
.
This will further elaborate the nicety of three
different phrases used in these three verses on one subject.
and
and
.
Appositive/Conjunction particle, it links the following clause
with the preceding clause,
Verb: Imperfect; Third Person;
masculine; singular; Mood: Indicative;
[Form-II]; [هُوَ]
Subject Pronoun hidden + Object pronoun: Second person; plural;
masculine, in accusative state.
Relative pronoun;
Object of Verb.
Negative/Jussive Particle.
Verb: imperfect; second person; plural; masculine; Mood:
Jussive; Subject pronoun, in nominative state.
Verb: Imperfect;
Second Person; Plural;
Masculine; Mood: Indicative evident by نَ [Form I];
[و]
Subject Pronoun, nominative state; مصدر-عِلْمٌ
Verbal Noun.
Recurrences
:(1)2:146(2)6:20=2
: (1)2:121(2)2:146(3)6:20(4)6:89(5)6:114(6)13:36(7)28:52=7
Recurrence:
(1)2:75(2)2:146(3)3:75(4)3:78(5)3:135(6)43:86(7)58:14=7
:
(1)2:147(2)3:60(3)10:94(4)11:47(5)22:54(6)32:03=6
: (1)2:147(2)6:114(3)10:94=3 [slightly different
3:60]
:
(1)2:148(2)5:48=2
:
(1)2:20(2)2:109(3)2:148(4)3:165(5)16:77(6)24:45(7)29:20(8)35:01=8
: (1)2:144(2)2:149(3)2:150=3
:
(1)2:149(2)2:150=2
(1)2:74(2)2:85(3)2:140(4)2:149(5)3:99=5]
:
(1)2:53(2)2:150(3)3:103(4)7:158=4
:
(1)2:151(2)2:239=2
, Root"م ر ى" active
participle, plural.
The basic perception infolded in the Root is that of caressing the fodder of a mammal to milk, with tender disposition. Thus it is employed to make effort and endeavour for some concern/worry. المرية is that milk which is milked by caressing the fodder of a mammal.
The hope or consideration of
possibility of happening of something or desire for such happening also
makes one worrywart. After giving disappointing news about people of
Book this advice has been given. This word is distinct from Arabic word شك meaning doubt.
Believers never
doubt rather they know that Grand Qur’ān and every word of it is
the Statement of indisputable Fact from their Sustainer Lord- 2:26].
[one can exit from Ka'aba, around which is Sacred Mosque, in 360 directions]
[:
It is
used only in address to the Messenger, it happens after one had entered and
is stationed at a place. Before having control over Ka'aba and Sacred
Mosque, this advice emphatically confirmed to the Messenger the promise
of giving him the guardianship of his Qib'laa'tan
2:144]
[ Grand
Qur’ān-9:32;61:08] [by
getting complete Grand Qur’ān and completely knowing the
practical method, conduct, procedure, way of life leading to
destination]
إعرا ب القرآن Syntactic Analysis
|
1 |
|
2982 في محل رفع مبتدأ |
|
2 |
فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم /باب افعال ضمير متصل مبنى على الضم في محل نصب مفعول به / جمع مذكر غائب |
الجملة صلة الموصول |
|
3 |
|
مفعول به ثان |
|
4 |
ضمير متصل مبنى على الضم في محل نصب مفعول به / واحد مذكر غائب |
الجملة في محل رفع خبر المبتدأ |
|
5 |
|
|
6 |
فعل مضارع مرفوع بثبوت النون/و-ضمير متصل في محل رفع فاعل-جمع مذكرغائب |
|
7 |
الإِضَافَةُ-اسم: منصوب-جمع مكسرمذكر/مضاف + ضمير متصل-جمع مذكر غائب في محل جر-مضاف إليه |
|
8 |
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|
9 |
|
|
10 |
|
|
11 |
|
|
12 |
حرف لام التوكيد-المزحلقة + فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل/جمع مذكرغائب |
|
13 |
|
[Established/ proven truth/fact] |
|
14 |
|
|
15 |
ضمير منفصل مبنى على الضم / جمع مذكر غائب |
|
16 |
فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكر غائب |
2997 |
|
1 |
|
2998 |
|
2 |
|
الإِضَافَةُ-اسم: مجرور-واحد مذكر/مضاف + ضمير متصل-واحد مذكرحاضر في محل جر-مضاف إليه |
|
4 |
حرف فَ + حرف نفي/ حرف نهي |
|
5 |
فعل مضارع ناقص مبنى على الفتح لاتصاله بنون التوكيد الثقيلة فى محل جزم بلا ضمير مستتر فيه-أَنتَ/في محل رفع اسم كان واحد مذكر-حاضر |
|
6 |
|
|
7 |
اسم فاعل:معرفہ باللام- مجرور-جمع سالم مذكر/باب اِفْتَعَلَ |
3004 |
|
1 |
|
3005 |
|
2 |
جار و مجرور= لِ حرف جر + اسم: مجرور-واحد مذكر |
|
3 |
مصدر/اسم مكان-:مرفوع-واحد مؤنث |
|
4 |
ضمير منفصل مبنى على الفتح واحد مذكر غائب |
|
5 |
الإِضَافَةُ-اسم فاعل : مرفوع-واحد -مذکر/مضاف + ضمير متصل-واحد مؤنث غائب في محل جر-مضاف إليه |
|
6 |
حرف فَ + فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر مخاطب/ باب اِفْتَعَلَ |
|
7 |
|
|
8 |
|
اسم شرط جازم مبني على السكون في محل نصب على الظرفية المكانية متعلق بمحذوف خبر تكونوا المقدم. |
|
9 |
|
|
10 |
فعل مضارع ناقص مجزوم بِلا/فعل الشرط و علامة جزمه حذف النون و- ضمير متصل في محل رفع اسم كان-جمع مذكرحاضر والألف-فارقة |
|
11 |
فعل مضارع مجزوم و علامة جزمه حذف آخره حرف العلة/صيغة:-واحد مذكرغائب |
|
12 |
|
|
13 |
لفظ الجلالة مرفوع للتعظيم بالضمة |
|
14 |
|
|
15 |
حرف المشبهة بالفعل ينصب الاسم ويرفع الخبر، ويفيد التوكيد |
|
16 |
لفظ الجلالة منصوب للتعظيم بالفتحة |
|
17 |
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|
18 |
|
|
19 |
|
|
20 |
|
3024 |
|
1 |
|
3025 |
|
2 |
|
تعليقهما بفعل محذوف يفسره فولّ أي ولّ |
|
3 |
|
|
4 |
فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع/التاء-ضمير متصل في محل رفع فاعل واحد مذكرمخاطب |
الجملة الفعلية في محل جر بالاضافة |
|
5 |
حرف فَ + فعل أمر مبنى على حذف اخرهحرف العلّة/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب/باب تَفْعِيل |
الفاء رابطة لما في حيث من الشرط |
|
6 |
الإِضَافَةُ-اسم:منصوب-واحد مذكر/مضاف + ضمير متصل-واحد مذكر مخاطب في محل جر-مضاف إليه |
مفعول به |
|
7 |
|
ظرف مكان متعلق بول |
|
8 |
|
مضاف إليه |
|
9 |
|
صفة |
|
10 |
|
|
11 |
حرف المشبهة بالفعل ينصب الاسم ويرفع الخبر+ ضمير متصل مبني على الفتح فى محل نصب اسم إِنَّ واحد مذكرغائب |
|
12 |
حرف لام التوكيد-المزحلقة + اسم معرفہ باللام:مرفوع-واحد مذكر |
|
13 |
|
متعلقان بمحذوف حال |
|
14 |
الإِضَافَةُ-اسم: مجرور-واحد مذكر/مضاف + ضمير متصل-واحد مذكرحاضر في محل جر-مضاف إليه |
|
15 |
|
|
16 |
|
نافية تعمل عمل لَيْسَ |
|
17 |
لفظ الجلالة مرفوع للتعظيم بالضمة |
|
18 |
|
|
19 |
|
|
20 |
|
3044 |
|
1 |
|
3045 |
|
2 |
|
|
3 |
|
|
4 |
فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع/التاء-ضمير متصل في محل رفع فاعل واحد مذكرمخاطب |
الجملة الفعلية في محل جر بالاضافة |
|
5 |
حرف فَ + فعل أمر مبنى على حذف اخرهحرف العلّة/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب/باب تَفْعِيل |
|
6 |
الإِضَافَةُ-اسم:منصوب-واحد مذكر/مضاف + ضمير متصل-واحد مذكر مخاطب في محل جر-مضاف إليه |
|
7 |
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|
8 |
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|
9 |
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|
10 |
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|
11 |
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حيثما اسم شرط جازم مبني على السكون في محل نصب على الظرفية المكانية متعلق بمحذوف خبر كنتم المقدم. |
|
12 |
|
|
13 |
فعل ماضٍ ناقص مبنى على السكون لاتصاله بضمير الرفع المتحرك/ ضمير متصل في محل رفع اسم كان/جمع مذكرحاضر |
|
14 |
حرف فَ + فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر/باب تَفْعِيل |
|
15 |
|
|
16 |
الإِضَافَةُ-اسم: منصوب-واحد مذكر/مضاف + ضمير متصل-واحد مذكر غائب في محل جر-مضاف إليه |
|
17 |
|
|
18 |
فعل مضارع ناقص منصوب/اسم كَانَ:واحد مذكر غائب |
|
19 |
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|
20 |
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|
21 |
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|
22 |
|
|
23 |
|
|
24 |
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و-ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب |
|
25 |
جار و مجرور = حرف جر + -ضمير متصل مبنى على الضم فى محل جر/جمع مذكر غائب |
|
26 |
حرف فَ + حرف نفي/ حرف نهي |
|
27 |
فعل مضارع مجزوم بِلا و علامة نصبة حذف النون/و- ضمير متصل في محل رفع فاعل/جمع مذكرحاضر ضمير متصل في محل نصب مفعول به / جمع مذكر غائب |
|
29 |
|
|
29 |
فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة/و- ضمير متصل في محل رفع فاعل/جمع مذكر مخاطب نون الوقاية + الياء ضمير متصل في محل نصب مفعول به/واحد متكلم |
|
30 |
|
|
31 |
حرف لام التعليل/ + فعل مضارع منصوب بأن مضمرة بعد لام التعليل/الفاعل:ضمير مستترأَنَا واحد متكلم/باب افعال |
[الرابطة لجواب] |
|
32 |
|
|
33 |
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|
34 |
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|
35 |
|
|
36 |
|
3080 |
|
1 |
الإِضَافَةُ-اسم تشبيه بمعنى مثل/مضاف + اسم موصول في محل جر-مضاف إليه |
3081 |
|
2 |
فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم /باب افعال |
|
3 |
جار و مجرور:فِي حرف جر + ضمير متصل-جمع مذكر حاضر في محل جر |
|
4 |
|
|
5 |
جار و مجرور = حرف جر + -ضمير متصل مبنى على الضم فى محل جر/جمع مذكرحاضر |
|
6 |
فعل مضارع مرفوع بالضمة المقدرة على الواو لثقل-والألف-فارقة/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ:واحد مذكر غائب |
|
7 |
|
|
8 |
الإِضَافَةُ-اسم: منصوب/مجرور-جمع سالم-مؤنث /مضاف + ضمير متصل-جمع متكلم في محل جر-مضاف إليه |
Object of verb |
|
9 |
|
|
10 |
فعل مضارع مرفوع بالضمة المقدرة/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ:واحد مذكر غائب/باب تَفْعِيل كُم-ضمير متصل مبنى على الضم جمع مذكرحاضر فى محل نصب مفعول به |
|
11 |
|
|
12 |
فعل مضارع مرفوع بالضمة/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/ باب تَفْعِيل كُم-ضمير متصل مبنى على الضم في محل نصب مفعول به/جمع مذكر حاضر |
|
13 |
|
Second object of Verb. |
|
14 |
|
|
15 |
|
|
16 |
|
|
17 |
فعل مضارع مرفوع بالضمة/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/ باب تَفْعِيل كُم-ضمير متصل مبنى على الضم في محل نصب مفعول به/جمع مذكر حاضر |
|
18 |
|
|
19 |
|
|
20 |
و- ضمير متصل في محل رفع اسم كان-جمع مذكرحاضر والألف-فارقة |
|
21 |
فعل مضارع مرفوع بثبوت النون/و-ضمير متصل في محل رفع فاعل-جمع مذكرحاضر |
3101 |
|
1 |
حرف فَ + فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة/و- ضمير متصل في محل رفع فاعل نون الوقاية + الياء ضمير متصل في محل نصب مفعول به/واحد متكلم |
3102 |
|
2 |
فعل مضارع مجزوم/الفاعل:ضمير مستتر جوازاً تقديره:أَنَا-واحد متكلم كُم-ضمير متصل مبنى على الضم جمع مذكرحاضر فى محل نصب مفعول به |
"I should remember/ take care of you people" فعل مضارع مجزوم لأنه جواب الطلب |
|
3 |
|
|
4 |
فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة/و- ضمير متصل في محل رفع فاعل/جمع مذكرحاضر |
|
5 |
|
متعلقان باشكروا |
|
6 |
|
|
7 |
|
|
8 |
فعل مضارع مجزوم بِلاَو علامة جزمه حذف النون/و- ضمير متصل في محل رفع فاعل/جمع مذكرحاضر نون الوقاية + الياء ضمير محذوف في محل نصب مفعول به/واحد متكلم |
3109 |
Possessive
Phrase. Prefixed exemplifying Noun "كَ"
+
Particle [
Prohibitive particle.
[Recurrence: 145-First occurrence in 2:22] 
Personal
pronoun: third person; masculine; singular; definite.
Allah: Proper Noun: Nominative. Recurrence: 973;
First Occurrence in 2:07
Proper Name; singular; masculine; accusative.
Recurrence: 591
Separable Preposition
حرف جر
Prepositional phrase: Separable preposition +
Relative Pronoun. جار و مجرور =
حرف جر
+ اسم موصول في محل
جر
[
Restriction/Confining Particle [أداة حصر]
Particle [
Separable Preposition + Attached pronoun:
Second person; plural; masculine; in genitive
state. 
