The Islam
Root: س ل م
This Root is the source of world-over
famous word
.
Perhaps, the Arabic word Islam stands in
the list of top-words which are in the vocabulary of maximum number of
people speaking different languages, particularly after 9/11. And perhaps, this is one word which
is the craving of Psychological Manipulators to influence change the
perception of people, and to project it as perplexingly confusing,
and of dangerous import.
It is interesting, and perhaps the most
meaningful rebuke in the timeline for such Psychological Manipulators
that it is chosen to appear first time in Qur'aan in the Episode:
"Sacrifice of an ordinary cow"; wherein is the picturesque depiction of
psyche of those days Psychological Manipulators, in fact Dark Triad
personalities, and how they influence others.
The Episode narrates that
Mūsā alai'his'slaam
had told them the command of Allah the Exalted to sacrifice
an ordinary cow.
A command, the simplest to
comprehend for carrying it out. No specialties, no delicacies, and no
intricacies in it. They reacted
narcissistically, "Are you deliberately treating us in
contemptuous ridicule?".
Mūsā alai'his'slaam
gave them a sharp answer, "I seek refuge
of Allah the Exalted that I might be amongst the shallow emotionalists"
[2:67]
They did not comply with the
command by sacrificing a cow. Rather, they took a turn to veil the
sharp answer hinting and exposing nature of their earlier response.
They adopted "Diversion" technique to retain influence upon people
present there. They said to
Mūsā
[alai'his'slaam],
"You call upon your Sustainer Lord for us that
He should
distinctly and explicitly
explain for us as to what that intended to be sacrificed cow is."
They are twisting and portraying
otherwise a simple and plain worded injunction as if it were a complex
and complicated issue to comply with.
Mūsā alai'his'slaam
remained cool and composed, and got them the answer,
"He the Exalted says that it is a cow
having characteristic feature neither of one outliving the age, nor that
of early age. She is in
the middle of these two extremities-middle aged.
Your query having been answered, therefore, now do that which you are
being commanded" [2:68]
This time again the description is one of
simplest; quickly and visibly understandable. No rational being can
dispute it as not vividly comprehendible, or is confusing.
They adopted the technique of "selective
inattention". They selectively
ignored the last words, and said to
Mūsā
[alai'his'slaam],
"You call upon your Sustainer Lord for us that
He should
distinctly and explicitly explain
for us as to what is the colour of that cow."
Mūsā alai'his'slaam
remained cool and composed, and got them the answer,
"He the Exalted says that it is a bright dark yellow cow.
Her colour is original-genuine; it pleases the onlookers"
[2:69]
Do you think they might have acted upon
the command after knowing its colour as requested? If your
guess based on rationality and simple logic is in affirmative, then, I
am afraid; you do not know the Psychological Manipulators. They have yet
another technique of "Feigning
confusion". They repeated their
first question in exact same words, now feigning confusion. They said to
Mūsā
[alai'his'slaam],
"You call upon your Sustainer Lord for us that
He should
distinctly and explicitly
explain for us as to what that intended to be sacrificed cow is.
Truly, this particular Cow
has made us self baffled-perplexingly confused".
Mūsā alai'his'slaam
still remained cool and composed, and got them the answer,
-
He told them: "He the Exalted
says that it is a she-cow. Its way of life is symbolized by that
she
is never yoked
that she tills the land to and fro preparing it for cultivation,
and that she is
not yoked with
blinders on eyes
that she irrigates the crop fields moving circularly.
-
She is kept safe, secure,
at peace, healthy tranquility and dynamic balance.
-
Her
characteristic life feature now is that absolutely no deformity
is present in it".
-
They said to Musa:
"Now you have come with the exact distinctly explicit fact."
-
Thereat, being cornered they
sacrificed her
in a state that they had no wish-intention doing it. [2:71]
After all
shilly-shallying, exhausted and feeling cornered they still applied
another technique of Psychological Manipulators; called
"Projecting
the blame" i.e. blaming other in a subtle
hard-to-detect way. They have subtly blamed
Mūsā
alai'his'slaam that their questions and confusion was
because of him, that earlier he was not describing the fact explicitly,
and only now he has given them an accurate factual description of cow.
Thereby, they sacrificed that Cow. Allah the Exalted exposed them that they
did it in compelling circumstance while they were not near-had
no intention doing it.
The characteristic feature of that Cow
was
.
It is a
feminine Passive Participle
made from the Root of word
i.e.
"س ل م"
and Verbal Noun/Infinitive "تَسْلِيمٌ"
which signifies making someone safe, secure, free from evils of any
kind and affair. The natural
effect is that he or she is in state of tranquility and dynamic
balance.
Kindly read critically, and retain in
memory the characteristics features of the life of this Cow that made
her
Passive Participle, and resultant
effect described by this sentence
.
The negation particle is for absolute
negation-negation of genus [نافية
للجنس]
evident from accusative case
of its Subject Noun
.
It is a Verbal/Infinitive noun, in Arabic
terminology مصدر .
It is a
noun signifying action and state only.
Major difference between Verb and Infinitive Noun
[مصدر], in
meaning, is that verb signifies a
particular time-period, like past, present, or future.
The Infinitive Noun [مصدر]
signifies
occurrence of a state only within the time-period in which
it finds mention.
If you remember this Cow with all her
qualities and state, you will understand and perceive
-the
Islam comprehensively in all
semantic fields as vividly as you observe a cow with
eyes. It is as simple and easy to understand as was easy to understand a
simple command: "you people sacrifice an ordinary cow".
However, if your perception has been
influenced, causing perplexing confusion about it by the
literature/certain encyclopedic articles by Psychological Manipulators,
thereby relate the meanings and perception infolded in its Root
"س ل م"
with the disclosed characteristic features of that particular Cow.
You will start seeing
not as concept, or something abstract, but as a Living
Reality.
Learned Ibn Faris [died-1005] described
the perception inherent in the Root in these words
سلم
:مقاييس
اللغة
السين واللام والميم معظم بابه من
الصّحّة والعافية؛ ويكون فيه ما يشذُّ، والشاذُّ عنه قليل، فالسّلامة: أن
يسلم الإنسان من العاهة والأذَى
That the dominant and pervasive
perception and meanings infolded in the Root are that of healthy
state of exactitude, validity, truth, and absolved causing wellness and
tranquility. And therein is no deviation, irregularity, oddity, and
abnormality disturbing wellness and tranquility. It portrays a state of
peace, safety, tranquility and dynamic balance when the Man is secure
from all sorts of things causing damage and disablement of that state.
Obviously, it is the unique state and only source-a ladder that could
enable the Man to elevate to stability, prosperity, development and all
sorts of ascensions.
Arabic, as is well known,
is the language based on Roots; three or four consonants placed in a
peculiar sequence which signify a specific and exclusive perception and
signification. Words
originating from these Roots, on various well defined
patterns-moulds-structuring frames,
retain the original perception infolded
in the Root with additional meanings and connotation, shades and colours
added by the peculiar pattern-placing of vowels-syllabification,
and addition of consonants.
The basic meanings of a Root and word do not exhaust when they are used
in a different semantic field, relational area, while necessarily
retaining the base meanings. This phenomenon is particular to the words
which are other than those coined to denote and identify a specific
tangible object, or person, i.e. substantive nouns. Actions and
gestures, bodily actions or body language, and states have various levels of
intensity, depth, magnitude proportionally reflecting the feel and state
of heart and mind.
Man is created in such mould that he is
but a social being. He has but to
interact with the members of his genus. What can be the best and most
desirable mode of interaction?
Can you think of a mode other than
denoted by this Root
"س ل م",
and its Verbal Noun
which could deserve attain the title of "sublime interaction"?
Kindly answer by applying your own intellect, placing aside the biases,
prejudices, and not following perceptions deceptively inculcated in
memory by the Psychological Manipulators in time and space.
The best wish and pleasantry a man can present to another man is for him
a state of absolute safety, security, tranquility and dynamic balance.
-
He-the father of
Iebra'heim [علیہ السلام] replied, "Why
are
you not well wishing and desiring rather advocating shunning my various
miscellaneous iela'aha-idols,
O you
Iebra'heim?
-
I swear that should you not hold
yourself desist publicly shunning my
iela'aha-idols, I will
but certainly inflict punishment of stoning you.
-
[I know you will not compromise]
You migrate away from me for a long
period". [19:46]
-
He-Iebra'heim [علیہ السلام]
said,
"I wish that presently a state of safety,
security and tranquility is caused to veil upon you.
-
I will soon at my own behest seek from my
Sustainer Lord forgiveness for you.
-
Truly, He the Exalted has always been Gracious to me". [19:47]
This conversation between a father and a
son;
ideologically on two extremes absolutely
opposite to each other, is
reflective of human sentiment, portraying the feel and state of their
heart and mind at that point in time. It is very touching. The father is
psychologically disturbed and perturbed, and there is not an iota of
tranquility with him. He is absolutely in the grip of passion and
emotions, lacking any logical and rational support for his stance to
confront the argument of his Son. He exposes his helplessness by a sworn
threat. Knowing that any threat will not concern him being cognizant of
his truthfulness, he requests him to get away from him for a longer
period.
Iebra'heim alai'his'slaam,
the perpetually staunch Monotheist Muslim wished
for a worshipper of idols, a
in Arabic, to happen this state in his worldly life
.
It is a nominal sentence. The prepositional phrase relates to the elided
Predicate. is the
Subject of sentence and is a Verbal Noun denoting a state. Once this
state is circumstanced, then comes the next stage of forgiveness,
absolving [العافية],
causing that circumstantial state to perpetuate in the Hereafter.
Iebra'heim alai'his'slaam
is the Father of Muslims. He, the chosen Friend of Allah the Exalted,
honoured us by assigning us this name.
-
Execute the
Procedural Code of
Conduct of the community of your Father,
Iebra'heim [علیہ
السلام]
-
He named you people as
a community "the
Muslims" in aforetimes, [see him
so designating-2:128] and in this-Qur'aan you are
also so identified and distinguished by this name.
[Ref 22:78]
Ladies and gentlemen; whatever ideology
you believe in, and whatever code of conduct you follow,
you are given a criteria to assess and judge, when someone claims and
introduces, or you associate him with Muslims, as to whether or not
he is truly a kin of
Iebra'heim alai'his'slaam,
the Friend of Allah the
Exalted. Finding him not
meeting this criteria, which obviously strikes him out of his community,
you are at liberty and have the right to condemn, curse and assign him
whatever name you deem appropriate to describe his person, but you can't
stretch it to the Code of Conduct of
Iebra'heim alai'his'slaam
and his community. Judge by this criteria who ever says he is a Muslim
or whomever you hitherto perceived as Muslim:
Do you think a terrorist of any identity
can wish safety, security and tranquility for a person of diametrically
opposite ideology? Thereby, how can you tag one person simultaneously a
terrorist and a Muslim-a kin of
Iebra'heim alai'his'slaam?
A terrorist himself is not at peace and tranquility; and is
psychologically and emotionally in a terrible commotional state.
How can he be labeled Muslim?
-
is
the Symbol, the distinct verbal Emblem of a Muslim.
-
O those people/you, who self
proclaim to have
accepted-become believers, listen;
-
You people should not enter into
residential houses, other than your own homes,
unless you might have sought
socializing, and have greeted their inhabitants wishing for them
peace, security and tranquility.
-
This is the best course of
conduct for you people.
-
[otherwise a known decent
human attitude] This is mentioned so that you
continuously self retain it in memory recalling whenever there is
such occasion. [24:27]
Islam does not approve, and a Muslim does
not display shallow emotionalism, rather avoids continuing discussion
with the irrationals, shallow emotionalists, but forgets not wishing
them a state of peace, security and tranquility.
-
And when they heard
conjecture-myth-frivolous statement narrated to them by
people, they
avoided debating it.
-
And they said to
them:
"Our deeds
will cause effect for us; and the deeds of you people
will yield result for you.
-
We wish that
presently a state of safety,
security and tranquility is caused to veil upon you.
-
We do
not seek and wish not to make ourselves shallow emotionalists-traditionalists-conjecturers."
[28:55]
Ladies and gentlemen; the basic
perception and meanings infolded in the Root "س ل م"
are simplistically evident from the quotes of Classical Lexicons, and
Verbal Unitary Passages of Qur'aan quoted above. We noticed that the
Community-Group of People; irrespective of colour, nationality,
geographical location, tribe, and language; in short whatever otherwise
is one's identity amongst genus Human beings; who physically conduct in
letter and spirit following their "Father" namely
Iebra'heim alaihis'slaam are named by
him and identified in timeline as
.
This is sound Plural Active Participle of Form-IV
and its Verbal Noun is
.
Active Participles become descriptive term when
used as adjective for persons. It should be
noted that both Active Participle
and Verbal noun
signify only and only action, and
circumstantial state-condition that somebody is in.
It elaborates that
is a state that encompasses the Man and the Universe he lives in.
The Men who are themselves in this state and act to maintain this state
in the Universe are its active participles
.
None else qualifies to earn this Name merely because he is the progeny
of such a person. It is NOT blood-name but Name by Deed. It is the Name
for the Constitution in time and space.
-
Know the certain fact;
Ad-Deen: Universal Constitution: System of Law: Operational-Conduct
Code determined by Allah the Exalted, the
Supreme Sovereign and Lawmaker for all that exists, is Islam:
submission to the discipline establishing orderly state of peace, security, tranquility,
harmony
and dynamic balance for all. [Ref 3:19]
The omnipresence built
in the Root "س ل م" and Verbal Noun
is depicted by calling it
"the
Universal Constitution".
Its Root is "د ى ن".
It occurs 95 times in Qur'aan; individually or in prepositional and Possessive
Phrases.
:
Since it is Verbal Noun signifying action and
state-condition, it has no dual and plural, or gender.
Interestingly, this word is also the prey of
"Feigning Confusion" in complicated encyclopedic discussions and
"search" for "finding" its true meanings by resorting to
"intra textual hermeneutics" and what
not. In encyclopedic articles and Arabic-English dictionaries you will
apparently find "diversity of meanings", like "Ruler", "obedience", or
"servant-ness"; "judgment", or "retribution-requital"; "religion [from
early 20th century-though it not equivalent]".
The scholars and
researchers agree that this word was used in Pre-Qur'aan literature in
the meanings of custom, obedience and requital.
In tribal society-nomadic people the
"custom" is the prevalent law. And the law has built in obedience and
requital. The Custom of tribal society has the force of law since its
neglect or infraction is regularly met by
the application of physical force by an individual or group possessing
the socially recognized privilege of so acting.
It is "traditional practice" which has
acquired the status of "authority-law maker". Even otherwise,
Power-authority and
responsibility-obligation are inseparably associated, and an equal
accountability of subject is attached.
Two important elements
of this word:
are
conspicuously ignored in discussions. That, it is a Verbal Noun,
and is a relational word. In the Ayah the Law is
"from
the Grace of Allah the Exalted". He the Exalted is the Supreme
Sovereign-the Supreme Authority Who has framed the Universal
Constitution. I could find in English vocabulary only "Constitution"
that nearly incorporates the concept of Arabic word
.
It covers authority, fundamental law, obedience,
judgment, requital and is also used in relation to physical and
psychological makeup and ability to remain healthy and withstand
hardship.
Its meanings as Law
promulgated by a Ruler-King-Sovereign are conspicuously evident from the
possessive phrase
"The Law of the King" [Ref 12:76].
The kings coerce people to become
the subject of their law. Can the
Verbal Noun
declared as the Universal Constitution-Universal Social Law-Universal
Code-Charter of Conduct-Socialization afford to include in its ambit
coercion? Certainly not, rather inclusion of an iota of that one could
perceive as disturbing would jeopardize and hurt the sanctity of this
verbal Noun. The Supreme Sovereign declares in simplest and
straightforward words:
-
Compulsion, coercion,
pressure, harassment, yoking, blind folding, forceful subjection,
threat, not at all to which one is averse is authorized for any
authority in the matter of the Prescribed Constitution-Islam.
-
The fact is that Dextral-Righteousness-Veracity
has made itself an evident behavioral pattern of equilibrium distinct
from the aberrance-deviousness-rambling
[after revelation of Grand Qur'aan].
This is the Preamble
of the Universal Constitution.
Interestingly
is also a Verbal Noun signifying
action and state only, and referring to any point in time. It is the
Subject of Genus Negation Particle [لا نافية للجنس]
signifying all those acts and states that could be considered aversive,
or disliked by a person in timeline. The Prepositional Phrase
relates to the elided predicate of
sentence. It is not difficult to understand the elided predicate as it
is self evident from its subject.
Aversive compulsion and coercion can be
caused only by people of authority and power.
Even otherwise,
the Verbal Noun
declared as the
Universal Constitution is of Form-IV, and
is intransitive.
The action and state acquired in it is voluntary, by affection and
personal will.
Should we recall a
characteristic of that famous Cow which was eventually sacrificed in the
name of Allah the Exalted, though unwillingly? It was
"a cow who
is never
yoked-humbled-coerced".
-
Therefore, should one
voluntarily rejects the defiant-refractory one-aberrance
in all its manifestations and heartily believes
in Allah the Exalted;
-
thereby, he has certainly enfolded himself in the most
stable ever-green-living handhold of the Bond-Adhesion, giving rise to a
state that there is no possibility-agent for its cracking.
-
Be mindful that Allah
the Exalted is eternally the Listener, One and the Only Who Knows absolutely and infinitely. [2:256]
Social scientists take
for granted that law is defined by the presence of a centralized
authority capable of exacting coercive penalties for violations of legal
rules.
Social law that does
not presume the existence of centralized coercion.
It does not grant monopoly over the use of coercion and exercise of
authority. ????
Peace denoting freedom from war, conflict
is inherent in the Root "س ل م"
under study. But war can be inflicted and imposed. Can the Muslims, if
so able, kill all the invaders? No, their hands are tied.
-
Take note,
you people are hereby directed to reciprocally
engage in war, solely for the cause of
Allah the Exalted, with those people
who wage war against you people-state.
-
But you people should not do
transgress limits-reasonableness.
-
Remember this that Allah the
Exalted does not appreciate and approve for nearness
those who transgress-go beyond prescribed limits-rationality.
[2:190]
| 1 |
Interrogative particle
+
Verb: Perfect; Second person; plural; masculine; [Form-IV];
Subject Pronoun in nominative state; مصدر اسْلاَمٌ
Verbal Noun. (1)3:20=1
الهمزة- للاستفهام
فعل ماضٍ مبنى على
السكون لاتصاله بضمير الرفع/تُم-ضمير متصل في محل رفع
فاعل جمع
مذكرحاضر/باب
افعال |
|
| 2 |
 Verb: Perfect; Third person; plural; masculine;
[Form-IV], [هُوَ] Subject pronoun hidden; مصدر اسْلاَمٌ
Verbal Noun. (1)2:112(2)3:83(3)4:125(4)6:14(5)72:14=5
فعل ماضٍ
مبنى على الفتح/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب/باب
افعال |
|
| 3 |
 Verb: Imperative; Second person; singular; masculine; [أَنتَ]
Subject pronoun hidden; [Form-IV]; مصدر اسْلاَمٌ
Verbal Noun.
(1)2:131=1
فعل أمرمبنى على السكون/الفاعل
ضمير مستتر فيه-أَنتَ-واحد
مذكرمخاطب/باب افعالَ |
|
| 4 |
 Verb:
Imperfect; First person; singular; masculine; Mood: Subjunctive; Subject
pronoun hidden;
مصدر اسْلاَمٌ
Verbal Noun. (1)40:66=1
فعل مضارع منصوب بأن و علامة نصبه الفتح/الفاعل
ضمير مستتر فيه-أَنَا-واحد متكلم /باب افعال |
|
| 5 |
Verb: Perfect; Third person; dual; masculine;
[Form-IV], [الف] Subject pronoun,
in nominative state; مصدر اسْلاَمٌ
Verbal Noun. (1)37:103=1
فعل ماضٍ
مبني على الفتح-باب افعال/الالف-الف
الاثنين ضمير مبنى على السكون فى محل رفع
فاعل-تثنية غائب |
|
| 6 |
Verb: Perfect; First person; singular; [Form-IV];
Subject Pronoun in nominative state; مصدر اسْلاَمٌ
Verbal Noun.
(1)2:131(2)3:20(3)27:44=3
فعل ماضٍ
مبنى على السكون لاتصاله بضمير الرفع/ضمير متصل في محل رفع
فاعل-واحد متكلم /باب
افعال |
|
| 7 |
 Verb:
Perfect; First Person; Plural; [Form-IV]; [نَا]
Suffixed Subject pronoun, in nominative state; مصدر اسْلاَمٌ
Verbal Noun. (1)49:14=1
فعل ماضٍ مبنى على
السكون لاتصاله بضمير الرفع المتحرك/نَا:
ضمير متصل في محل رفع فاعل-جمع
متكلم /باب
افعال |
|
| 8 |
Verb: Perfect; Third person; plural; masculine;
[Form-IV], [و] Subject pronoun, in nominative state; مصدر اسْلاَمٌ
Verbal Noun. (1)3:20(2)5:44(3)49:17=3
فعل ماضٍ مبنى على الضم
لاتصاله بواو الجماعة/و- ضمير متصل في محل
رفع فاعل-والألف-فارقة/جمع
مذكر غائب/باب افعال |
|
| 9 |
Verb: Imperative; Second person; plural;
masculine; [Form IV]; [و ] Subject Pronoun,
Nominative state; مصدر اسْلاَمٌ
Verbal Noun. (1)22:34(2)39:54=2
فعل أمر
مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة
و- ضمير متصل في محل رفع
فاعل-والألف-فارقة/جمع
مذكرحاضر/باب
افعال |
|
| 10 |
Possessive Phrase: Verbal Noun: Definite;
accusative; [Form-IV] + Suffixed Possessive Pronoun:
Second person;
masculine; plural, in genitive state
(1)49:17=1
الإِضَافَةُ-مصدر:
منصوب/مضاف +
ضمير متصل-جمع
مذكر
حاضر في محل جر-مضاف
إليه |
|
| 11 |
Possessive Phrase: Verbal Noun: Definite;
genitive; [Form-IV] + Suffixed Possessive Pronoun: Third person;
masculine; plural, in genitive state (1) 9:74=1
الإِضَافَةُ-مصدر:
مجرور/مضاف +
ضمير متصل-جمع
مذكر
غائب في محل جر-مضاف
إليه |
|
| 12 |
Verbal
Noun: Definite; nominative; [Form-IV] (1)3:19=1
مصدر:معرفہ باللام
مرفوع |
|
| 13 |
 Verbal
Noun: Definite; genitive; [Form-IV] (1)3:85(2)61:07=2
مصدر:معرفہ باللام
مجرور |
|
| 14 |
 Verbal
Noun: Definite; accusative; [Form-IV]. (1)5:03=1
مصدر:معرفہ باللام منصوب |
|
| 15 |
 Verbal
Noun: Definite; accusative.
(1)4:94=1
مصدر:معرفہ
باللام:منصوب |
|
| 16 |
 Verbal
Noun: Definite; genitive. (1)5:16(2)6:127(3)10:25=3
مصدر:معرفہ
باللام:مجرور |
|
| 17 |
 Verbal
Noun: Definite; nominative. (1)19:33(2)20:47(3)59:23=3
مصدر:معرفہ
باللام:مرفوع |
|
| 18 |
 Noun: Definite;
singular; masculine; genitive. (1)2:208=1
اسم
:معرفہ باللام-مجرور-واحد
مذكر |
|
| 19 |
 Noun: Definite;
singular; masculine; genitive. (1)47:35=1
اسم
:معرفہ باللام-مجرور-واحد
مذكر |
|
| 20 |
 Noun:
definite; singular; masculine; accusative. (1)4:90(2)4:91(3)16:28(4)16:87=4
اسم
:معرفہ باللام-منصوب-واحد
مذكر |
|
| 21 |
 Active
participle:: Definite; feminine;
Sound plural; accusative; [Form-IV]. (1)33:35=1 اسم
فاعل:معرفہ
باللام-منصوب-جمع
سالم مؤنث |
|
| 22 |
Active participle: Definite;
Sound plural; masculine; Nominative; [Form IV].
(1)72:14=1 اسم فاعل:معرفہ
باللام-مرفوع-جمع
سالم مذكر/باب
افعال |
|
| 23 |
Active
participle:
Plural; masculine; Genitive/Accusative; [Form IV]
(1) 6:163(2)10:72(3)10:90(4)22:78(5)27:91(6)33:35(7)39:12(8)41:33(9)46:15(10)51:36(11)68:35=11
اسم فاعل:معرفہ
باللام- مجرور/منصوب-جمع
سالم مذكر/باب
افعال |
|
| 24 |
Prepositional phrase: بـِ
Inseparable preposition + Verbal Noun:
Indefinite; Genitive. (1)11:48(2)15:46(3)50:34=3
جار و مجرور= بـِ
حرف جر + مصدر:مجرور |
|
| 25 |
Verb: Imperfect; second person; plural; masculine;
[Form-II]; Mood: Subjunctive, evident by elision of نَ;
and [و] Subject Pronoun, nominative state;
مصدر-تَسْلِيْمٌ
Verbal noun. (1)24:27=1
فعل مضارع منصوب
و علامة جزمه
حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرحاضر/باب
تَفْعِيل |
|
| 26 |
Verb; Imperfect; second person; plural; Mood:
Indicative; [Form-IV]; [و] Subject
Pronoun-nominative state; مصدر اسْلاَمٌ
Verbal Noun.
(1)16:81=1
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرحاضر/باب
افعال |
|
| 27 |
Verbal
Noun:
Indefinite; accusative; [Form-II]. (1)4:65(2)33:22(3)33:56=3
مصدر:
منصوب |
|
| 28 |
Active participle: Indefinite;
Sound plural; masculine; Nominative;
[سَلاَمَةٌ Verbal Noun].
(1)68:43=1
اسم فاعل:-مرفوع-جمع
سالم مذكر |
|
| 29 |
Verbal
Noun:
Indefinite; nominative. (1)6:54(2)7:46(3)13:24(4)14:23(5)16:32(6) 19:15(7)19:47(8)27:59(9)28:55(10)37:79(11)37:109(12)37:120(13)37:130(14)37:181(15)39:73(16) 97:05=16 مصدر:
مرفوع |
|
| 30 |
 Verbal
Noun:
Indefinite; nominative. (1)10:10(2)11:69(3)33:44(4)36:58(5)43:89(6) 51:25=6
مصدر:
مرفوع |
|
| 31 |
 Verbal
Noun:
Indefinite; accusative. (1)11:69(2)15:52(3)19:62(4)21:69(5)25:63(6) 25:75(7)51:25(8)56:26(9)56:26=9
مصدر:
منصوب |
|
| 32 |
 Verb:
Perfect; Third Person; Singular; Masculine; active; [Form-II];
transitive; Subject pronoun hidden;
مصدر-تَسْلِيْمٌ
Verbal noun. (1)8:43=1
فعل ماضٍ
مبني على الفتح/الفاعل:ضمير مستتر جوازاً
تقديره:هُوَ-واحد
مذكرغائب/باب تَفْعِيل |
|
| 33 |
 Noun:
Indefinite; singular; masculine; nominative. (1)52:38=1
اسم:
مرفوع-واحد
مذكر |
|
| 34 |
Noun: Indefinite; singular; masculine; accusative
(1)6:35=1
اسم:
منصوب-واحد
مذكر |
|
| 35 |
 Verbal
Noun: Indefinite; accusative (1)39:29=1
مصدر:
منصوب |
|
| 36 |
Verb: Perfect; second person; plural; masculine;
[Form II]; [التاء]
Subject Pronoun, in nominative state; مصدر-تَسْلِيْمٌ
Verbal noun. (1)2:233=1
فعل ماضٍ مبنى على
السكون لاتصاله بضمير الرفع/تُم-ضمير متصل في محل رفع
فاعل جمع
مذكرحاضر/باب
تَفْعِيل |
|
| 37 |
Verb: Imperative; Second person; plural;
masculine; [Form II]; [و ] Subject Pronoun,
Nominative state;
مصدر-تَسْلِيْمٌ
Verbal noun. (1)33:56=1
فعل أمر مبنى
على حذف النون لأنَّ مضارعه من الأفعال الخمسة
و- ضمير متصل في محل رفع
فاعل-والألف-فارقة/جمع
مذكرحاضر/باب
تَفْعِيل |
|
| 38 |
 Adjective
resembling participle on فَعِيْلٌ
measure: Indefinite; Singular; Masculine; genitive [سَلاَمَةٌ Verbal
Noun]. (1)26:89(2)37:84=2
الصفة المشبهة:-مجرور-واحد
مذكر |
|
| 39 |
Prefixed conjunction
فَ
which shows cause and effect, conjunction for Apodosis +
Verbal
Noun:
Indefinite; nominative. (1)56:91=1
حرف فَ
+ مصدر:
مرفوع |
|
| 40 |
Prefixed conjunction
فَ
which shows cause and effect, conjunction for Apodosis +
Verb: Imperative; Second person; plural;
masculine; [Form II]; [و ] Subject Pronoun,
Nominative state;
مصدر-تَسْلِيْمٌ
Verbal noun. (1)24:61=1
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 |
|
| 41 |
Prepositional phrase:
Inseparable preposition + Verbal Noun:
definite; Genitive. (1)6:125(2)39:22=2
جار و مجرور=
حرف جر + مصدر:معرفہ باللام
مجرور |
|
| 42 |
 Prepositional phrase:
Inseparable preposition + Noun: definite; singular;
masculine; Genitive. (1)8:61=1
جار و مجرور=
حرف جر +
اسم :معرفہ باللام
واحد مذكرمجرور |
|
| 43 |
 Prepositional phrase:
Inseparable preposition +
Active participle; definite; Sound
Plural; masculine; Genitive; [Form IV]
(1)16:89(2)16:102=2
جار و مجرور=
حرف جر + اسم فاعل:معرفہ
باللام- مجرور-جمع
سالم مذكر/باب
افعال |
|
| |
Verb: Imperfect; Second person; singular;
masculine; Mood: Subjunctive by Subjunctive Particle; [Form-IV]; Subject pronoun
hidden; مصدر اسْلاَمٌ
Verbal Noun.(1)6:71=1
لام التعليل
+ فعل مضارع منصوب
بِأَن مضمرة بعد لام التعليل
و علامة نصبه الفتح/الفاعل:ضمير مستتر جوازاً
تقديره:
نَحْنُ/جمع متكلم |
|
| 45 |
Active participle: Indefinite;
Sound plural; masculine; Nominative; [Form-X].
(1)37:26=1 اسم فاعل:-مرفوع-جمع
سالم مذك |
|
| 46 |
Active participle: Indefinite;
singular; masculine; accusative; [Form IV].(1) 3:67=1 اسم فاعل:-منصوب-واحد مذكر/باب
افعال |
|
| 47 |
Active participle: Indefinite;
singular; masculine; accusative; [Form IV]
(1) 12:101=1 اسم فاعل:-منصوب-واحد مذكر/باب
افعال |
|
| 48 |
Active
participle:: Definite; feminine;
Sound plural; accusative; [Form- IV]. (1)66:05=1
اسم
فاعل:-منصوب-جمع
سالم مؤنث |
|
| 49 |
Active participle: Indefinite;
singular; feminine; Accusative; [Form IV]. (1) 2:128=1 اسم فاعل:منصوب-واحد مؤنث/باب
افعال |
|
| 50 |
Passive Participle:
Indefinite;
feminine; singular; nominative; [Form-II]; مصدر-تَسْلِيْمٌ
Verbal noun. (1)2:71=1 اسم مفعول-مرفوع-واحد
مؤنث/باب
تَفْعِيل |
|
| 51 |
Passive Participle:
Indefinite;
feminine; singular; nominative; [Form-II]; مصدر-تَسْلِيْمٌ
Verbal noun. (1)4:92(2)4:92=2 اسم مفعول-مرفوع-واحد
مؤنث/باب
تَفْعِيل |
|
| 52 |
Active participle: Indefinite;
Sound plural; masculine; Nominative; [Form IV].
(1)2:132(2)3:80(3)3:102(4)11:14(5)21:108(6)27:81(7)30:53=7
اسم فاعل:-مرفوع-جمع
سالم مذكر/باب
افعال |
|
| 53 |
Active participle: Indefinite;
Sound plural; masculine; Nominative; [Form IV]. (1)2:133(2)2:136(3)3:52(4)3:64(5)3:84(6)5:111(7)29:46=7
اسم فاعل:-مرفوع-جمع
سالم مذكر/باب
افعال |
|
| 54 |
Active participle: Indefinite;
Dual; masculine; Accusative; [Form IV]. (1)2:128=1 اسم فاعل:منصوب-تثنية مذكر/باب
افعال |
|
| 55 |
Active participle; definite; Sound
Plural; masculine; Genitive/accusative; [Form IV] (1)7:126(2)15:02(3)27:31(4)27:38(5)27:42(6)28:53(7)43:69=7
اسم فاعل: مجرور/منصوب-جمع
سالم مذكر/باب
افعال |
|
| 56 |
Active participle; definite; Sound
Plural; masculine; accusative; [Form IV]
(1)10:84=1 اسم فاعل: منصوب-جمع
سالم مذكر/باب
افعال |
|
| 57 |
Verb: Imperfect; Third person; singular;
masculine; Mood: Jussive; [Form-IV]; Subject pronoun hidden; مصدر اسْلاَمٌ
Verbal Noun. (1)31:22=1
فعل مضارع مجزوم
َ و علامة جزمه سكون آخره/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب/باب
افعال |
|
| 58 |
Verb: Imperfect; Third person; plural; masculine;
Mood: Subjunctive by Subjunctive Particle, evident by elision of
نَ; [Form-II]; [و]
Subject pronoun, in nominative state; مصدر-تَسْلِيْمٌ
Verbal noun. (1)4:65=1
فعل مضارع
منصوب و علامة
نصبة حذف النون/و-
ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرغائب/باب
تَفْعِيل |
|
| 59 |
 Verb; Imperfect;
Third person; plural; Mood:
Indicative; [Form-IV]; [و] Subject
Pronoun-nominative state; مصدر اسْلاَمٌ
Verbal Noun. (1)48:16=1
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرغائب/باب
افعال |
|
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