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!اے لوگو!دھیان سے سنو |
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تم لوگ تندہی سے محتاط رہتے ہوئے اپنے رب سے پناہ کے خواستگار رہو جنہوں نے نفس واحدہ میں سےتمہاری تخلیق کا آغاز کیا۔ Root: و ح د |
اور انہوں ہی نے اُس ایک نفس میں سے اُس کی ہمسر(زوجہ۔بیوی،اول رشتہ)کو تخلیق کیا۔ |
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اور انہوں نے اُن دونوں میں سے مردوں کی کثیر تعداد [تمام مرد نہیں کہا گیا]کو پھیلایا اور عورتوں کو بھی دنیا میں پھیلا دیا۔ |
اورتم لوگ تندہی سے محتاط رہتے ہوئے اللہ تعالیٰ سے پناہ کے خواستگار رہو۔جن ایک کا واسطہ دے کر تم ایک دوسرے سے حق مانگتے ہو۔ اورارحام کے رشتہ قرابت کا احساس و احترام کرو۔ |
اِس حقیقت کو جان لو کہ اللہ تعالیٰ تم لوگوں پر ہمیشہ نگرانی فرماتے ہیں۔ Root: ر ق ب |
اوریتیموں کواُن کے مال (بھرپورجوان ہونے پر) واپس دو۔ |
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اوراُن کے اچھے مال کو ناکارہ مال سے نہ بدل لو۔ Root: خ ب ث |
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اور نہ اُن کے مال اپنے مال کے ساتھ ملا کر کھا جاؤ۔ |
یقینایہ بہت بڑی حق تلفی اوربڑا جرم/ذاتی ہلاکت وبربادی ہے۔(النساء۔۲) |
اور اگر تم لوگوں /معاشرے کو احتمال و اندیشہ ہو کہ تم لوگ یتیموں کے ساتھ اُن کی پرورش/دیکھ بھال/تعلیم میں برابری کا سلوک نہیں کر سکو گے؛ |
اس لئے تم مردوں کو حکم دیا جاتا ہے کہ تم نکاح کر لو جو تمہیں خوش آئند محسوس ہوا تھا(البقرۃ۔235)بیوہ ہو جانے والی عورتوں میں سے جو عدت گزار چکی ہیں؛دودو،تین تین،چار چار بیوہ خواتین۔ Polygamy as a Custom of having many spouses for pleasure is not allowed in the Grand Qur’ān |
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اس حکم کے نتیجے میں اگر تمہیں احتمال ہو کہ تم مالی اور جسمانی طور پر عدل کے تقاضوں کو پورا نہیں کر سکو گے۔ Root: ع د ل |
تو اس صورت میں ایک سے نکاح کر لو جو تنہا ہے۔ |
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یا اُن ملازم عورت،کفار کی منکوحہ مومن،مہاجر عورتوں میں سے ایک کونکاح میں لے لو جو تمہارے پاس پناہ لے چکی ہیں۔ Root: ى م ن |
ایسا کرنا اس امکان کو کم کر دے گا کہ تم خانہ داری کے بوجھ کے متحمل نہ ہو سکو۔ Root: د ن و |
اوربیویوں کے باہمی طے شدہ تحفے خوشدلی سے ادا کرو،اس ادائیگی کا انداز خوشگوار محبت بھرا ہو۔ Root: ن ح ل |
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لیکن اگر وہ(بیویاں)ادائیگی کی آفر پر اپنی مرضی سے اس طے شدہ فرض میں سے کسی شئے سے دستبردار ہو جائیں، |
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تو تم لوگ اسے استعمال کرلو بغیر کسی منفی احتمال کے۔ |
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اور تم لوگوں کو چاہئیے کہ اپنے اموال جنہیں اللہ تعالیٰ نے تمہارے لئے قیام زندگی کا ذریعہ بنایا ہے ایسے لوگوں کے سپرد نہ کرو جو ذہنی طور پرمعشیت کی اہمیت اور قدر کو نہیں سمجھتے۔ Root: س ف ه |
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لیکن اس میں سے ان کے کھانے پینے کی ضرورتوں کو پورا کرو اور انہیں لباس دو۔ Root: ك س و |
اور اُن کیلئے کہوایسا قول جو معروف /جانا پہچانا/اچھی مناسب بات ہو۔ |
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اور تم لوگ (سرپرست)یتیموں کی نہایت احتیاط سے آزمائش کرتے رہو یہاں تک کہ وہ جب نکاح(بھرپور جوانی/مرد) کی عمر کو پہنچ جائیں: |
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تو اگر تم نے ان میں اچھے برے کی تمیز کی صلاحیت،حق شناسی اور معاملات کے سدھار کی خوبی کو پایا تو ان کے وراثت میں پائے اموال ان کے حوالے کر دو۔ Root: ر ش د |
اور ایسا کبھی نہ کرنا کہ حد انصاف سے تجاوز کر کے اِس خوف سے اُن کے مال اسراف اور جلدبازی سے کھا جاؤ کہ وہ بڑے ہو کر اپنے حق کا مطالبہ کریں گے۔ Root: س ر ف |
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اوریتیم کا جو سرپرست مال دار /معاشی احتیاج سے مبراہووہ اُن کے اموال سے باعفت رہنے کو ترجیح دے۔ |
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اور جو سرپرست خودغریب ہو وہ معروف طریقے سے اُس میں سے کھائے۔ Root: ف ق ر |
اِس لئے جب اُن کے مال اُن کے حوالے کرنے لگو تو بسبب (ریکارڈ کی خاطر) لوگوں کو اُس پر گواہ بنا لو۔ Root: د ف ع |
اور/اگرچہ حساب لینے کے لئے اللہ تعالیٰ مطلق کافی ہیں۔(النساء۔۶) Root: ك ف ى |
After the creation and grand ceremony; commensurate with the prestige, status and honour bestowed upon the Human being by his Creator, Allah the Exalted; and an unpleasant event of surfacing of Ieb'lees as antagonist under misguided perception of grandeur and pride exposing himself as the first pseudo intellectual and narcissist in created realm, the female human being as spouse of the Male Human seems to have been created from him. There is no mention suggesting that like her male member of species her structure, mould, model was made. She was rendered existing from the first person; how! It is not disclosed.
O you the mankind! Listen carefully:
You people be mindful, cautious and fearsome of your Sustainer Lord. Your Sustainer Lord is He the Exalted Who created you people off an alone person, individual;
And He created his spouse-wife from a part of that individual. [refer 4:01]
He the Exalted has created you people off an alone person, individual;
Afterwards He the Exalted had declared she as his wife who was created off that person; [wife-first relationship]. [refer 39:06]
Ieb'lees took into his consideration and comparison only the raw material of creation of both species. But, naively overlooked the structure of the whole universe that was set to serve the human beings. It is common attitude and behaviour of all pseudo-intellectuals and narcissists amongst human beings who follow his footsteps.
4:3
: This Ayah-Unitary
Verbal Passage begins with
[wāw],
the Recommencing particle. It is a discourse
coordinator, that signals the speaker's identification of an upcoming
unit which is coordinate in structure to prior unit.
is the Particle of Condition that renders the following verb in Jussive
State, as Verb of Condition.
is a Verbal Sentence with Verb Perfect, Second
Person; Masculine; plural with suffixed Subject Pronoun in nominative
State. This Verb in Jussive State being Verb of Condition is transitive.
Derived from
مصدر-خَوْفٌ
Verbal noun, it denotes an
apprehension of happening of something not desirable.
This is the Object of preceding Verb. This is the apprehension.
:
It is
a Subordinating
conjunction comprising a Subjunctive Particle-Interpreted Verbal Noun as
Object and Negation Particle.
:
It
is Imperfect; second Person; Masculine; plural
Verb in Subjunctive Mood. It is Form-IV with مصدر
إِقْسَاطٌ Verbal Noun.
It denotes acting equitably; maintaining two parts of a scale exactly at
balance, to treat two things-objects equally. Prepositional Phrase
relates to
preceding Verb.
Thus, conditional
clause is about apprehension that people might not provide equal
position, status, treatment, or care to the bereaved children of dead
fathers which is at par with that afforded to the children of living
fathers. What is the remedy?
:
This Verbal sentence is preceded by
Prefixed conjunction
فَ
which shows cause and effect-Apodosis clause.
The Verbal sentence commands the remedial measure that will meet the
situation alleviating the felt, estimated apprehension of causing
unequal treatment to bereaved children of dead men. Verb is Imperative;
second person; plural; masculine. The act embedded in the Verb is مصدر-نِكَاحٌ
Verbal Noun. It is transitive. Its Root is "
ن ك ح". The perception infolded therein is that of
joining and combining in the manner of slumber dissolving in eyes, or as
the drops of rain absorb in the Earth. This signifies the mutually
consented Marriage-Bond, between a Man and Women, witnessed, endorsed
and authenticated by the society, the third party to the
agreement-union-bond. This "Union-Bond" grants permission,
and renders sanctity of purity, in
establishing particular matrimonial relationship,
which is otherwise not permissible, and is a grave sin if done by a man
and woman without the Union-Bond. Like the effect of basic perception of
the Root, the romantic look in the eyes caused by gradual dissolving of
slumber therein and inciting odor emerging by the absorption of earlier
drops of rain on dried land, the Marriage-Bond, النِّكَاحُ
, results in romantic attachment between a man and woman,
culminating in intercourse,
which causes association-development of a relationship with the Womb.
The Imperative Verb is
transitive,
needing an object to complete the meanings.
The Performers are the Men, and act
is النِّكَاحُ
denoting to associate with women in matrimonial bond. The choice of
words in Qur’ān is superb rendering the semantics easy to comprehend
and comply with. Here
"you men enter with those women in matrimonial bond"
is not used, which would have entirely changed the perception of the
command, leaving no personal choices for the men and widows but to
compulsorily get married. Since those widow women are not made the
Object of transitive Verb, the Obvious
object is
.
It is qualified by the sentence
"that which seemed here before for you
pleasing, delightful, and fairly good".
:
The peculiarity of:
in Arabic is that it acts as Particle and a Noun.
Noun is found as [ما
الموصولة] General Relative
Pronoun, or an Indefinite Noun modified by an adjective. General Relative
Pronoun means that Relative Noun which is used for Being and inanimate masculine and
feminine, singular, dual, and plural. A Relative Pronoun is followed by
a sentence which relates back to it, most often with a Pronoun named as
[الْعَائِدُ]
that links back to it.
: It
is the
[صلة الموصول]
Linkage clause.
The Pronoun in the linkage clause referring back
to General Relative Pronoun can be elided if it is object, but not when
it is the Subject of a following Verb.
: It
is a verbal sentence with Perfect/Past tense Verb; third person;
singular; masculine; from مصدر-طَيْبٌ
Verbal noun,
with hidden subject pronoun
هُوَ
that links back to General Relative Pronoun, and thus to the
preceding imperative verbal sentence.
:
It
is a Prepositional Phrase relating to preceding perfect Verb, signifying
"for you people". Linkage clause
[صلة الموصول]
denotes that the subject of verb had become something
pleasant, delightful, fairly good and of pious-pure nature
at some point in time in the past.
What was the point in
time and the occasion of happening for
?
A woman in:
النِّكَاحُ
the
matrimonial-bond of a living man is
not permissible for the rest of all living men of the
world. Except the most honoured and dignified Wives of the Elevated
Messenger Muhammad
Sal'lallaa'hoalaih'wa'salam
of Allah the Exalted, all women become
permissible for marriage by others on the death of their respective
husbands. Thereat, act of:
النِّكَاحُ
becomes:
"that which seemed here before for/to you
pleasing, delightful, and fairly good". What is the time lapse between
this past fact and the present point in time of this imperative command:
"Thereat, you men enter in
matrimonial bondage"?
The fact happened in
the past:
was at this occasion-happening:
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This situation, a sad
happening, is also a source of:
for some other men, a ground reality:
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After the expiry of prescribed
obligatory period of restraint from deciding their future course of
action, this is the point in time to obey this command:
"Thereat, you the men enter in matrimonial bondage; that which
seemed pleasing, delightful and fairly good for you
[2:235]".
It is followed by circumstantial clause.
Prepositional Phrase:
relates to the elided but conspicuously understood
circumstance by context of bereaved children of deceased fathers; known
solemn period of self restraint for bereaved wives, and the
prepositional phrase. Preposition
denotes the relation which subsists between the
part and whole, the species and the genus.
It is important to note that
when it precedes a definite noun, especially in
the plural, as is the case here, it often indicates an indefinite quantity or number.
This aspect is further evident by the succeeding circumstantial clause
for the Verb, explicitly by nouns in accusative case. The Prepositional
Phrase not only indicates that the permission-command is with regard to
only those widows who have since exhausted Mandatory restrain period,
but also affords the option of choice, mutual liking and understanding
for the intended
matrimonial bondage. A further
circumstantial
clause is added to cope various situations arising in society. In
war situations,
Father-Orphans
might become in abundance in the society.
Father-Orphans emerge
when many women have become widows. The circumstantial clause for the
Subject Pronoun and Verb is:
;
which means, two two; and three three; and four four. The use of
repetitive words signifies that each ordinary man of resources is
directed to take in the fold of النِّكَاحُ
matrimonial-bond two, three and four widow women
to cope the situation and alleviate chances of neglect and maltreatment
of bereaved children of deceased husbands.
One will appreciate
the superb choice, beauty, delicacy and purity of purpose in use of word:
only
if he visualizes the whole perspective of the arisen situation by the
demise or killing of husbands who have left behind widows and bereaved
children.
The Imperative Verb:
"Thereat, to alleviate the apprehended
possibility, you the men enter in matrimonial bondage" since has the
force of law and imposition of a duty, a saving clause is obviously
needed
for such men who might not be able to sustain this additional
responsibility imposed by the injunction, for physical reasons and
financial constraints. Asking such men to marry widows might create
apprehensions for them of not dispensing justice and fairness to such
wed wives.
An amendment is introduced in the said Provision of Law to cater for those who might suffer impracticability, or apprehension of injustice, or unfairness if made to marry widows:
Sequel to this injunction, in case you-the Men apprehended in complying this order that you might not be able to do financial and physical justice in all fairness;
thereby, in partial modification of aforesaid injunction you are directed to enter in matrimonial bondage with one widow who is lonely.
Alternatively to meet financial constraints, marry with that woman, upon whom the right hand of you people have the authority and responsibility for ordering and managing her affairs.
This saving
clause-partial modification to the preceding duty imposing injunction
begins with:
,
comprising Conjunction Particle
فَ
, which denotes cause and effect
and sequence of happenings, and Particle of Condition which renders the
following verb in Jussive State. The condition is that of calculated
apprehension by some men that they might not:
.
This is
Verb: Imperfect; Second Person; Plural; Masculine;
Mood: Subjunctive by Subjunctive Particle, evident by elision of
نَ and [و] Subject
Pronoun, nominative state; مصدر-عَدْلٌ-باب ضَرَبَ
Verbal noun.
Apprehension in
respect of bereaved children is described by the verb emanating from
Root " ق س ط"
while apprehension in obeying the command of marrying widow women is
portrayed by the Verb emanating from Root "ع د ل".
It seems quite difficult to me to portray the delicate difference
between the two both of which are ordinarily translated as to act
equitably and justly, equity and justice. However, delicacies can be
perceived by assessing the difference in dealings about bereaved
children and sensitivities of relationship of a husband who has more
than one wife. How difficult and delicate is what is inherent in:
,
it explains:
You people will never be able to attain the capability that you might maintain absolute justice between your wives even if you had vehemently wished it.
Therefore, for this natural fact, to remain near to justice you people should not turn away, an altogether turning, whereby you leave her-one wife from whom you are turning away in the manner as flesh separated from bone making her like the one suspended-hanging. [Ref 4:129]
People who feel
fascinated about the permission for having more than one wife should
read the injunction and true information about human capabilities.
Thereby, they will realize that this is more of a responsibility and
trial than the momentary pleasures. Those
who realize and fear that they will not be able
to do financial and physical justice in
all fairness by marrying widows with bereaved children, an easy to
comply provision is made for them:
,
"thereby, in such
case
you are directed to enter in matrimonial bondage with
one widow who is lonely".
Conjunction
Particle فَ
denotes cause and effect
and serves as linking Apodosis clause to the conditional clause.
is Active Participle:
Indefinite; singular;
feminine;
and its accusative case ending and absolute state reflects it as the
Object of elided Verb, visibly understood as used earlier:
.
The Object Active Participle denotes that
woman who lives by herself, that she is alone without children. She will
be economical for the intended husband. Financially constrained person
is given yet another option:
"or
marry with that woman upon whom the right hand of
you people have the authority for ordering and managing
her affair-self supporting housemaids."
After this relaxation clause, the declarative comment makes it abundantly clear that the problem addressed and resolved is for those people who have financial constraints in marrying women:
This course of action will diminish the chance regards that you might not sustain the household.
:
Demonstrative
pronoun:
Singular; Masculine,
Nominative state. It is the Subject
of Nominal Sentence,
referring to the preceding amending clause to the legal
provision of arranging marriages of the widowed women in the
society to just and effectively manage the affairs of Orphans.
:Elative
Noun (comparative and superlative): Indefinite; Masculine; singular;
nominative. It is the Predicate.
=
+
Subordinating
conjunction, Subjunctive particle + Negation Particle.
:
Verb: Imperfect; second person; plural; masculine;
Mood: Subjunctive by Subjunctive Particle, evident by elision of
نَ; and [و] Subject
Pronoun, nominative state; مصدر-عَوْلٌ Verbal
noun. This is derived from Root "ع و ل".
The basic perception infolded in the Root
is to feed, nourish and sustain a household.
It thus reflects sufficiently sound financial position of a man to
manage and sustain his household. A man not holding sound financial
position is advised to opt for marrying a Woman of category:
"She, upon whom the right hand of
you people have the authority for ruling, ordering, or managing
her affair." Thus, its first
occurrence has revealed to us that the striking characteristic of such
Women is that they cause relatively lesser financial obligation for the
Man who intends marrying them.
It is manifestly obvious from the foregoing that "Polygamy-having many spouses" as a Custom-Rule and as source-an approach of pleasure is not allowed in the Grand Qur’ān. It is prescribed rather to meet exceptional situations arising in the society and as a responsibility-duty-obligation imposed upon men who can manage and afford additional liability of caring for the bereaved children and wives of dead husbands. The Ayah-Verbal Unitary Passage begins with a conditional clause explaining existence-emergence of a peculiar situation, whereby Allah the Exalted issues orders-ordinance to tackle the situation. It is an accepted principle of law that if the prescribed precondition does not exist, the action allowed to be taken or the granted permission ceases to exist. It is thus obvious that Allah the Exalted has NOT allowed marrying four four virgins. Thereby, there is no concept of "Polygamy" in Qur’ān.
Marriage with the widows-mothers of bereaved children will alleviate the possibility of meeting them ill or unequal treatment as compared to children of living fathers since it results in the development of relationship with the Wombs of mothers of bereaved children.
Recurrences:
Recurrence: (1)2:21(2)2:168(3)4:01(4)4:170(5)4:174(6)7:158(7)10:23(8)10:57(9)10:104(10)10:108(11)22:01(12)22:05(13)22:49
(14)22:73 (15)27:16 (16)31:33(17)35:03(18)35:05(19)35:15(20)49:13=20
Recurrence:
(1)2:189(2)2:194(3)2:203(4)2:223(5)2:231(6)2:233(7)2:282(8)3:130(9)3:200(10)4:01(11)5:02(12)5:04(13)5:07(14)5:08(15)5:11(16)5:57(17)5:88(18)5:96(19)5:108(20)8:69(21)15:69(22)49:01(23)49:10(24)49:12(25)58:09(26)59:07(27)59:18(28)60:11(29)65:01=29
Recurrence:
(1)4:01(2)6:98 (3)7:189(4)39:06=4
إعرا ب القرآن Syntactic Analysis
2 |
|
بدل |
5 |
|
اسم موصول صفة ربكم |
7 |
متعلقان بخلقكم |
8 |
|
9 |
|
صفة |
10 |
11 |
فعل ماضٍ مبنى على الفتح /الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب |
الجملة معطوفة |
14 |
17 |
|
Quasi active participle |
18 |
|
صفة |
19 |
20 |
اسم: منصوب-جمع مؤنث |
معطوفة |
21 |
23 |
|
24 |
|
26 |
|
27 |
28 |
اسم:معرفہ باللام منصوب-جمع مؤنث |
29 |
|
30 |
|
31 |
فعل ماضٍ ناقص مبنى على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكر غائب في محل رفع اسم كان |
33 |
|
33 |
1 |
34 |
3 |
|
5 |
6 |
8 |
|
10 |
11 |
14 |
|
16 |
حرف المشبهة بالفعل ينصب الاسم ويرفع الخبر+ ضمير متصل مبني على الضم فى محل نصب اسم إِنَّ واحد مذكرغائب |
17 |
فعل ماضٍ ناقص مبنى على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكر غائب في محل رفع اسم كان |
18 |
|
19 |
|
52 |
1 |
53 |
2 |
4 |
|
المصدر المؤول في محل نصب مفعول به |
6 |
7 |
اسم صفت: معرفہ باللام مجرور-جمع مؤنث |
8 |
حرف فَ + فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
الجملة في محل جزم جواب الشرط |
9 |
12 |
|
متعلقان بمحذوف حال من الفاعل المستتر |
13 |
|
The women in large number |
14 |
اسم: منصوب-واحد مذكر |
حال |
15 |
|
16 |
|
معطوف |
17 |
|
18 |
اسم: منصوب-واحد مذكر |
معطوف |
19 |
|
21 |
|
23 |
حرف فَ + اسم فاعل:منصوب-واحد مؤنث |
مفعول به لفعل محذوف تقديره فانكحوا واحدة |
24 |
|
25 |
|
معطوفة |
26 |
|
صلة الموصول |
28 |
مبتدأ |
29 |
|
خبر |
30 |
|
1 |
84 |
3 |
|
The women in large number |
5 |
Used as Cognate adverb |
6 |
|
8 |
جار و مجرور = لِ حرف جر/الاختصاص + ضمير متصل-جمع مذكر حاضر في محل جر |
9 |
10 |
|
11 |
جار و مجرور = حرف جر + -ضمير متصل مبنى على الضم فى محل جر/واحد مذكرغائب |
12 |
|
13 |
حرف فَ + فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة/و:ضمير متصل في محل رفع فاعلجمع مذكرحاضر ضمير متصل مبنى على الضم في محل نصب مفعول به /واحد مذكرغائب |
14 |
|
1 |
99 |
2 |
4 |
|
6 |
|
7 |
فعل ماضٍ مبنى على الفتح /الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب |
8 |
|
9 |
جار و مجرور = لِ حرف جر/الاختصاص + ضمير متصل-جمع مذكر حاضر في محل جر |
10 |
|
11 |
13 |
جار و مجرور= فِيحرف جر+ ضمير متصل في محل جر-واحد-مؤنث غائب |
14 |
16 |
19 |
20 |
|
118 |
1 |
119 |
3 |
|
4 |
|
5 |
|
7 |
|
8 |
|
11 |
|
12 |
و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
13 |
جار و مجرور = حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب |
15 |
16 |
18 |
|
19 |
20 |
21 |
|
23 |
24 |
اِسم شرط جازم مبنى على السكون فى محل رفع مبتدأ |
25 |
فعل ماضٍ ناقص مبنى على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكر غائب في محل رفع اسم كان |
26 |
|
28 |
29 |
اِسم شرط جازم مبنى على السكون فى محل رفع مبتدأ |
30 |
فعل ماضٍ ناقص مبنى على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكر غائب في محل رفع اسم كان |
31 |
|
33 |
جار و مجرور= بـِ حرف جر + اسم مفعول:معرفہ باللام-مجرور-واحد مذكر |
34 |
|
36 |
جار و مجرور = حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب |
40 |
42 |
|
43 |
|
161 |