-Institution
of Intercession
The Institution of
Intercession or the Notion of Intercession denoted by Arabic Verbal Noun
seems to many a
problematical issue and more so with reference to the Day of Requital.
We may directly approach the Grand Qur'aan to understand this Concept
and get rid of the confusion spread by contradictory theories and theses
of some scholars. Grand Qur'aan is self explanatory and elucidates, in
particular the sensitive issues relating to ultimate success or failure
of human beings, in picturesque manner that the Concept might seem as
tangible entity. Thereby, it facilitates the reader to comprehensively
perceive it.
Let us remember
that whenever we
find
contradictions
in the scholarly statements and theses we should conclude that it were
because of their imaginative flights beyond the verdict of Grand
Qur'aan:
-
Is it for reason that they have consciously and
purposely
not made it their habit to cross-examine the Qur'aan
critically pursuing coherently the miscellany-Unitary Verbal
Passages
mirroring established realities and facts?
-
Mind it that had this Qur'aan been
a dictate by some one other than Allah the Exalted, indeed on cross-examination of its
contents, pursuing from initial to last statement, they would have
certainly found-detected quite a number of contradictions therein.
[as are found in books authored by human
beings]. [4:82]
-
This is
the
Book, its peculiarity is that We
had caused its flash descent
to you, the Messenger,
Muhammad [Sal'lallaa'hoalaih'wa'salam].
The
other
peculiar characteristic assigned to this Book is its permanence and perpetuation-prescribed to stay for ever.
-
The purpose of descent of the Book is that the people
might
coherently pursue-critically examine-link-study
its
Miscellany of
Unitary Verbal Passages
mirroring established realities and facts.
-
Moreover, the objective is that the Men of
Wisdom, who look
into matters and conduct objectively without overlapping it with
emotions-prejudices-biases-whims-caprices, may at their own accord save
in memory, frequent it for reference-lesson and orate to
others. [38:29]
We should study the Notion, Institution, Concept
"The
Intercession" by adhering strictly to the objective and manner of Study
as prescribed in the aforementioned Unitary Verbal Passages of Grand
Qur'aan. It emanates from the Root "ش ف ع".
It is employed thirty one times in the Grand Qur'aan; and number of
words made from it are 19 including same word but with different endings
[nominative, accusative, genitive]. For the convenience of study, I have
placed in sequence all the Unitary Verbal Passages where a word
made from this Root occurs.
Kindly first peruse them.
The basic perception infolded in the Root, as
described in the Classical Lexicons is translated and referred in Lane's
Lexicon:
شَفَعَهُ
, (S, Mgh, Msb, K,) aor.
شَفَعَ , (Msb, K,) inf. n.
شَفْعٌ, (S, Msb,) He made it to be a
شَفْع; (S, K, TA;) meaning (TA)
he made it (a single thing) to be a
زَوْج [i. e. he made it to be one of a pair or couple;
and sometimes, he made it to be a pair or couple together]:
(Mgh, TA:) or he adjoined it to, or
coupled it with, that which was a single thing:
(Msb:) accord. to Er-Rághib,
الشَّفْعُ signifies the adjoining a thing
to its like.
inf. n.
شَفَاعَةٌ; (MA, K, TA;) and
لَهُ ↓
تشفّع , (MA,) or
فِيهِ ↓
تشفّع ; (S, TA;) He made petition,
or intercession, for him [to such a one, or to the
prince or the like; thus adjoining himself to him as an aider]:
(MA, TA:) and
شَفَعَ
بَيْنَ
النَّاسِ [He interceded between the people],
شَفَاعَةٌ is mentioned,
but not explained, in the K: (TA:) as distinguished from
شَفْعٌ meaning as expl. above, it signifies the joining oneself
to another as an aider to him or a petitioner respecting him
[or for him]; and in most instances the former person is one of
higher station than the latter: (Er-Rághib, TA:)
or the speaking of the
شَفِيع [or intercessor] to the king [or some other
person] respecting some object of want which the speaker asks for
another person: it is also expl. as signifying the passing over
without punishment, or the forgiving, [or rather the
asking, or requesting, the passing over &c., (for the word
طَلَبُ, probably accidentally omitted by the transcriber at the
commencement of the explanation, should doubtless be supplied,)] of
sins, crimes, or misdeeds.
The most conspicuous
feature of the perception infolded in the Root that emerges from the
meanings mentioned in the Classical Lexicons and in the work of Lane is
that it originates words
that are relational in
essence. شَفْعٌ
is two-person
relational word. The primary signification of act of adjoining, coupling
and its effect denoted by this Root is indicated in the Grand Qur'aan
giving this information:
-
Should someone adjoin-pair in
a bond for some
balancing and moderating cause-restoring
equilibrium, thereby an equal share-reward of this good shall also be
credited
for him.
-
Likewise, should someone adjoin-pair
in a bond for some mischief-evil cause, thereby an equal share-responsibility for
this evil shall also be blamed against him.
-
Take guard that Allah the
Exalted is eternally powerful in keeping strict control and watch upon each and
all things.
[4:85]
This is an Adjectival Phrase.
is the Object of preceding Verb. It is a Verbal Noun that signifies an
action and state only.
It is the source from where verbs derive.
Infinitive Noun [مصدر]
signifies the action indicated in the verb derived from it.
The action
that a verb denotes signifies change and alteration of states in time
and space, physical or abstract, which was the intent or objective of
doing that act. An action causes an effect to take existence; causes a
new state to emerge different to that, which existed before the
execution of action.
The major difference between Verb and Infinitive Noun
[مصدر], in
meaning, is that verb signifies occurrence of an action within a
particular time-period, like the past, present or future while Infinitive Noun [مصدر]
signify the occurrence of an action
only within the time-period in which
it finds mention.
The
Verbal Noun:
is also three dimensional.
It refers to an Intercessor, a person for whom the Intercessor pleads,
and the Sublime Authority-The Judge before Whom the Intercessor pleads
the case.
It is known that the Sublime Authority
in the trio of Verbal Noun
is Allah the Exalted-the Lord-the Sovereign-the Sublime and the
only Supreme Judge on the Day of Judgment.
It is strange that some monotheist
"scholars" keep confusedly wrangling defying
the
notion and
Institution of Intercession while the Polytheists-Idol Worshippers are
also aware of and advance it as support-argument for their peculiar
conduct. They also know and confirm trio aspect built in
.
-
Know it that they worship-exhibit
allegiance and subservience besides Allah the Exalted for that which
neither causes them any infliction nor causes them any benefit.
-
And they-clergy/elite tell people
referring to those idols,
"These will be our Intercessors before Allah the
Exalted"
[Refer 10:18]
This is Possessive Phrase. Active Participle is
the Predicate of Nominal sentence. The plural pronoun built therein
refers to multiple idols-sculpted statutes they are referring to. The
suffixed Pronoun refers the speakers who are telling their audience the
logic and rationale of worshipping the idols who otherwise neither harm
nor favour anyone.
Before Whom these "Intercessors of them" shall
presumably plead and recommend for a favourable judgment?. They say,
This is Possessive Phrase relating to the
Predicate of Sentence.
is Location Adverb. The Phrase denotes that those Intercessors of them
shall act as such "in the Presence of Allah the Exalted-before Allah the
Exalted".
On failure to find any tangible qualitative trait
to ascribe to their hand sculpted statutes which they declared for their
people as various godheads giving them imaginative names, the clergy and
elite of Polytheist society deceptively assert that these godheads
will actually be their Intercessors in the Presence of Allah the Exalted.
They will be confronted about it.
"Moreover, We do not
see accompanying you the Intercessors of you people. Those about
whom you unsubstantially propagated that
they were associates amongst you people to act as intercessors to
your advantage". [Refer 6:94]
thereby for us there is none
from amongst the intercessors [26:100]
-
Know the Day when the Appointed Moment is
manifested the Criminals will plunge in despair. [30:12]
-
And none will for them be intercessor from
amongst their partners and they will be the deniers of their partners.
[30:13]
o
Have they apart from Allah
adopted/presumed at their own as possessor-holders of permission for
intercession/pleading/recommendation?
You, the Messenger
[Sal'lallaa'hoalaih'wa'salam]
say, "Even [would you
presume this] though
they were not holding/possessing any thing and
nor they had intellect/faculty to differentiate" [39:43]
You, the Messenger
[Sal'lallaa'hoalaih'wa'salam]
say, "It is solely and exclusively for Allah to grant permission for the
intercession.
[Same pronouncement in same words in
2:107;5:40;7:158;9:116;25:02;43:85;57:02,5;85:09]
for Him is the Dominion and
Sovereignty of the Skies and the Earth;
[Same information in same words in
2:28;30:11]o
thereafter lapse of time you will be presented before Him for
accountability" [to tell you what you did in
worldly life]. [39:44]
And other than Him/Allah
those whom they people call do not hold the capacity for the
Intercession
except
[the Messengers of Allah]
the one who deposed on the basis of fact while they conclusively know
[all record having been told to them].
[43:86]
Therefore, we have only to know and
recognize the Intercessor and the Persons for whom he will plead and
recommend.
However, we know by observation and
experience of worldly system of justice that in a Court of Law a person
acting as sort of Intercessor-Pleader-Defense Counsel could be of two
types. One, a Person who is the holder of License or Authority to act as
Intercessor-Counsel. He is the person who has already the permission and
authority to speak on behalf or in favour of someone in that Court.
Another such person could be anyone who is permitted on the spot by the
Judge to speak in someone's favour. Thereby, we need to recognize both
types of Intercessors on the Day of Judgment.
We also need to recognize the third
element in the trio of Verbal Noun
,
that is the persons for whom an Intercessor might
make some request or recommendation. People are known by many
identities. The basic classification of Species Human Being is:
-
Moreover,
You the Posterity of
Iesraa'eel remain awe-inspiring
about the Day of Judgment.
-
That is the
Day when none of a
guilty
person will tangibly be of some avail to another person.
-
Neither a
guilty person's
recommendation-intercession shall be accepted
[nor of others will benefit him-2:123]
............
This Ayah/Unitary Verbal Passage where the word
occurs for the first time
has following
parts:
1.
Determining the Day referred by indefinite Noun
2. 
Determine the Sub-Group referred by this indefinite noun in Species
Human Being
3.
Neither a
guilty person's
recommendation-intercession shall be accepted
4.
Moreover, nor
a
guilty
person's monetary offer for redemption and remission shall be
entertained.
5.
Mind it that they will never
ever get help
[from those who can otherwise help].
Moreover,
You the Posterity of
Iesraa'eel remain awe-inspiring about the
Day of Judgment.
Appositive-Conjunction particle. It links the following clause
with the preceding.
It
is a Verbal sentence. Verb is Imperative; second person;
plural; [Form-VIII]; [و] Subject Pronoun,
nominative state that refers to Posterity of
Iesraa'eel.
Since pronouns point and refer specifically identified
persons, therefore, it should also be translated in the target language. The Root of Verb is "و
ق ى".
Form-VIII
verb has reflexive causative meanings
and indicates a stronger role of the Subject as a performer of the
action involving painstaking, meticulous effort.
It denotes to preserve, or guard exceedingly, or extraordinarily from
what would be harmful in future. The meanings and connotations, that are
added to the basic meanings of the Root by the peculiar structure of the
Arabic word, should also find mention in the target language to try
avoiding translational loss.
It is the Object of Verb. Its
tanwīn (تنوين)
symbol
ـً
and
adjectival clause make it explicit as the Day of Judgment.
That is the Day when none of a guilty
person will tangibly be of some avail to another person
[الجملة في محل
نصب صفة] This sentence, in
accusative state, is the adjectival portrayal of
.
Negation Particle
It
is negated verbal sentence. Verb: Imperfect; third
person; singular; feminine; Mood: Indicative; مصدر-جَزَاءٌ
Verbal noun.
"a person"
is the Subject. The verb denotes
giving or rendering
a thing as a
satisfaction, to act as an alleviator.
This Prepositional Phrase relates to the Verb. The preposition ""
designates distance from, motion away from, departure from a place or
beside a person. The Subject who will not be of some avail to the other
person who could attain some satisfaction by his rendering, both are
indefinite. This indicate inclusion of
the entire group of a class of people.
The accusative noun
whether considered as Object of Verb, or relating
to cognate adverb, the meanings and perception remains evident.
It denotes something tangible which could avert
some misery yielding satisfaction.
Let us not slack studying it carefully under
excuse that it is addressed to the
Posterity of
Iesraa'eel [alaihisalam].
-
Moreover,
You the Posterity of
Iesraa'eel remain mindful and apprehensive
about the Day of Judgment.
-
That is the Day when none of a guilty
person will tangibly be of some avail to another
person.
It is the Object of Verb. It has an extra Noon at
the end-tanwīn (تنوين) symbol
ـً
is
most commonly written in combination with ا (Alif),
ـًا
. Grammarians call it
تنوين العوض أو التعويض
. It is defined as "هُوَ مَا يَكُونُ عِوَضًا عَنِ المُضافِ إِلَيهِ"
meaning it is that which is a replacement for
"muDâf ilaihi"-المُضافِ إِلَيهِ
second noun of Possessive Phrase. Considering the information conveyed
in the Ayah, the most appropriate word which may be estimated as elided
second noun of Possessive Phrase is
referring to the Day of Judgment. We the non natives owe thanks to those
learned scholars who worked hard to derive and lay down the grammatical
principles inherent in the Arabic language that enables us learn and
understand text of Grand Qur'aan.
However, it should be
remembered that the Grand Qur'aan, while retaining par excellence in
eloquence and conciseness, does not put an ordinary reader like me to
life long exercises of first acquainting oneself to the utmost
delicacies of the language. It keeps explaining itself while adding
further information in a manner that ordinary readers also conveniently
grasp the idea. Let us know "the Day" when none of a guilty
person will tangibly be of some avail to another
person.
Be mindful of the Day when each person will come pleading for its own self.
[Refer 16:111]
-
"And You the Exalted are earnestly requested not to cause disgrace
for me on the Day they are revived to life-resurrected. [26:87]
-
Neither wealth nor sons will yield benefit to
them on that Day of Resurrection". [26:88]
-
O you the living mankind! You people
remain
awe-inspiring
about your Sustainer Lord.
-
Moreover, you people be apprehensive-dread the Day
of Judgment.
-
That is the Day when a father
will not be able to avert anything from his son.
-
and neither the son could be
an averter of anything from his father.
-
[It will be told]
"Consequently
Today, some of you people do not
possess
any power-capacity-authority-control for affording material gain to
someone else nor for averting any adversity/harm away from him"
-
And
We will say to those who wronged themselves,
"You people taste the torment of heat in Hell-Prison. This is one which you people used to
contradict publicly". [34:42]
-
Your Womb-Relatives nor your
progeny may ever cause benefit to you people
on the Day of
Resurrection when
He the Exalted will adjudge between you people.
-
Be cautious, Allah the Exalted ever keeps watching
what acts you people perform. [60:03]
-
And what is the indicator that could
have led you to the perception when is the Day of Judgment? [82:17]
-
Afterwards even what is that
which could give you the perception when is the Day of Judgment? [82:18]
-
Be mindful of this Day when no
person will have possession-authority of any sort for another person.
-
Mind it that the Command and
Judgment-Dispensation of Justice is the exclusive domain for Allah the
Exalted the Day when people are segregated. [82:19]
Allah the Exalted
has thus made us understand explicitly that the
tanwīn (تنوين)
in the Object Noun
is for replacement of elided noun which is
,
the Day of
Judgment-Requital. Its equivalents
,
"The Day the
people are resurrected"
are mentioned in
same context.
2.
Determine the Sub-Group referred by this indefinite noun in Species
Human Being.
The Subject who will not be of some avail
to the other
person who might attain some satisfaction by his rendering, both are
indefinite. This indicate inclusion of
the entire group of a class of people. It should be noted that it does
not include the entire humanity-all persons. This restricts to a
sub-group of humanity. Grand Qur'aan explicitly distinguishes each
sub-set of Set.
That is the Day when none of a guilty
person will tangibly be of some avail to another person
They are referred by their
specific identity
and conveying above information conversely;
substituted with
.gif)
-
It
is certain that the Wealth and the
Progeny of those people, who have deliberately
refused to accept, futuristically might
never
avail to fetch them laxity and
relaxation tangibly from Allah the Exalted.
-
Be aware that they are the people
who will be the charred-affected of the Heated Hell-Prison. [3:10]
-
It
is certain that the Wealth and the Progeny of those people,
who have deliberately
refused to accept, futuristically might
never
avail to fetch them laxity and
relaxation tangibly from Allah the Exalted.
-
And they are the ones who will be the
residents-companions of/in Hell-Prison.
-
They will
abide therein permanently. [3:116]
-
It
is certain that the Wealth and the Progeny of them-Muna'fi'qeen
might not
avail to fetch them laxity and
relaxation tangibly from Allah the Exalted.
-
They are the
ones who will be the residents-companions of/in Hell-Prison.
-
They will abide therein permanently.
[58:17]
The people who are convicted as guilty are those who died as
Non-Believers and those who in Muslim society deceptively pronounced to
have believed and are given a specific identity Muna'fi'qeen.
These are the people
about whom the given
verdict is that:
That is the Day when none of a guilty
person will tangibly be of some avail to another person
3.
Neither a
guilty person's
recommendation-intercession shall be accepted.
Please read at:
-Concept
of Intercession
4.
Moreover, nor
a
guilty
person's monetary offer for redemption and remission shall be
entertained.
Moreover, nor
a
guilty
person's monetary offer for redemption and remission shall be
entertained.
[2:48]
Moreover, nor
a
guilty
person's monetary offer for redemption and remission shall be
entertained-accepted.
[2:123]
Appositive/Conjunction particle.
:
Negation
Particle.
and
: Passive Verbs:
Imperfect; third person; singular; masculine; Mood: Indicative. It means
to take with hand,
receive, or admit, willingly, or
with approbation.
denotes to accept; to let two things confront each other.
Prepositional
Phrase:
Separable Preposition + Attached pronoun هَا: Third person; singular; feminine; in genitive
state, referring back to
:
It is the Proxy Subject of Verb. Root "ع د ل"
signifies to make the goods into equal loads so as
to counterbalance each other; to make equiponderance to subsist
between two things. It denotes
rating a thing as equal to a
thing of another kind so as to make it like the latter. In line with the basic
perception it denotes ransom offered or demanded for the release of
prisoner. It is monetary offer for redemption and remission to absolve
the criminal.
The point that
indicate inclusion of
the entire group of a sub-class of people; it does
not include the entire humanity-all persons is persistently and
explicitly distinguished in the Grand Qur'aan. Let us again see the
identity of the people whose monetary offer for redemption and
remission shall not be accepted:
-
The certain
fact about those,
who had
deliberately and persistently denied to accept the Belief,
-
and had died
while were still determined-staunch rejecters-Non Believers,
is this predication.
-
Sequel to their conviction,
even the Mass of the Earth in form of gold
shall never be accepted in case anyone of them offered
hypothetically hoping that he got himself redeemed in return.
[Refer 3:91]
-
The certain fact about those,
who had deliberately and
persistently denied to accept the Belief,
[and had died while were still determined-staunch
rejecters-Non Believers-3:91]
is this predication.
-
Hypothetically
speaking, had that wealth which is in the Earth, all of it in
absolute terms and along with it another alike wealth were at their
disposal so that they could redeem their selves in lieu of it from
the punishment inflicted on the Day of Judgment,
it would not
have been accepted from them. [Refer 5:36]
-
Moreover, should he offer
all that which can be offered as ransom it is ordained that it should
not be accepted.
-
They are the people who are
restrained and debarred from pleasure of life-imprisoned
[in Hell-the worst Prison-17:08].
This is what they had earned
[in worldly life]. [Refer
6:70]
-
The most befitting reward-response is guaranteed
for those people who consciously and heartily responded for their Sustainer
Lord.
-
Beware of the predication about those who consciously and persistently did
not let themselves respond
for Him the Exalted.
-
Hypothetically
speaking, had all collectively that exists in the Earth
and alike of it in addition were the treasures exclusively for them
they would certainly have offered to redeem their selves in lieu
thereof.
-
They are the people, the terrible reckoning is in
wait for them.
-
And
[afterwards] their
Abode is the Hell-Prison.
-
Mind it, the Hell-Prison is the Worst Dwelling to land in. [13:18]
[Read with
6:28]o
-
And had it been for those who did wrong to have whatever wealth is in the Earth
collectively and like of it with them so that they could offer as
redemption for remission
-
of punishment on the Day of Judgment
[it would not have been accepted from them]
-
And from Allah it is made
apparent/exposed for them [on perusing the written
record book] about which they at their own used not
to take account; [39:47]
o
-
The Criminal would desire on the Day when he fully
knows the guilt that he might be remitted of the punishment
at the cost-recompense of his sons,
[Ref 70:11]
-
and his wife and his brother,
[70:12]
-
and his nearest kindred who
sheltered him, [70:13]
-
and whoever is on the Earth
all together. Thereafter, he might be rescued.
[70:14]
It is thus
abundantly and unambiguously evident that
does not refer to every person of Species Human
Being. It is restricted to a specific Sub-group of Human Beings who are
identified as
staunch
Non-Believers,
those who wrong
their selves,
those who
deceptively proclaim in a society of Believers to have become believers
while in fact they are not. The people with these identities are
declared
The Criminal.
5.
Mind it that they will never
ever get help
[from those who could help].
| (2:48:12)
shafāʿatun |
any intercession |
وَلَا يُقْبَلُ مِنْهَا
شَفَاعَةٌ وَلَا يُؤْخَذُ
مِنْهَا عَدْلٌ وَلَا هُمْ يُنْصَرُونَ |
| (2:123:15)
shafāʿatun |
any intercession |
وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا
تَنْفَعُهَا شَفَاعَةٌ |
| (2:254:18)
shafāʿatun |
intercession |
أَنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ
قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا
خُلَّةٌ وَلَا شَفَاعَةٌ |
| (4:85:3)
shafāʿatan |
an intercession |
مَنْ يَشْفَعْ
شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ
مِنْهَا |
| (4:85:11)
shafāʿatan |
an intercession |
وَمَنْ يَشْفَعْ
شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ
مِنْهَا |
| (19:87:3)
l-shafāʿata |
(of) the intercession |
لَا يَمْلِكُونَ
الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِنْدَ
الرَّحْمَٰنِ عَهْدًا |
| (20:109:4)
l-shafāʿatu |
the intercession |
يَوْمَئِذٍ لَا تَنْفَعُ
الشَّفَاعَةُ إِلَّا مَنْ
أَذِنَ لَهُ الرَّحْمَٰنُ |
| (34:23:3)
l-shafāʿatu |
the intercession |
وَلَا تَنْفَعُ
الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ
لَهُ |
| (36:23:12)
shafāʿatuhum |
their intercession |
إِنْ يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ
لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ
شَيْئًا |
| (39:44:3)
l-shafāʿatu |
the intercession |
قُلْ لِلَّهِ
الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ
السَّمَاوَاتِ وَالْأَرْضِ |
| (43:86:7)
l-shafāʿata |
(for) the intercession |
وَلَا يَمْلِكُ الَّذِينَ يَدْعُونَ
مِنْ دُونِهِ الشَّفَاعَةَ
إِلَّا مَنْ شَهِدَ بِالْحَقِّ |
| (53:26:8)
shafāʿatuhum |
their intercession |
لَا تُغْنِي
شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ
يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ |
| (74:48:3)
shafāʿatu |
intercession |
فَمَا تَنْفَعُهُمْ
شَفَاعَةُ الشَّافِعِينَ |
|
| 1 |
Appositive/Conjunction particle. [حرف
عطف] |
777 |
| 2 |
Verb; Imperative; second person;
plural; [Form-VIII]; [و] Subject Pronoun,
nominative state; مصدر-اِتِّقَاءٌ
Verbal Noun.
(1)2:48(2)2:123(3)2:189(4)2:194(5)2:196(6)2:203(7)2:223(8)2:231(9)2:233(10)2:278(11)2:281(12)2:282(13)3:102(14)3:130(15)3:131
(16)3:200(17)4:01(18)4:01(19)4:131(20)5:02(21)5:04(22)5:07(23)5:08(24)5:11(25)5:35(26)5:57(27)5:88(28)5:96(29)5:108(30)5:112
(31)6:155(32)8:26(33)8:69(34)9:119(35)15:69(36)22:01(37)26:132(38)26:184(39)31:33(40)33:70(41)36:45(42)39:10(43)49:01
(44)49:10(45)49:12(46)57:28(47)58:09(48)59:07(49)59:18(50)59:18(51)60:11(52)65:01=52
فعل أمر
مبنى على حذف النون-الواو ضمير متصل فى محل
رفع فاعل-والألف-فارقة/جمع
مذكرحاضر/باب
اِفْتَعَلَ |
778 |
| 3 |
Noun: Indefinite; Masculine; Singular; accusative.
(1)2:48(2)2:123(3)2:259(4)2:281(5)18:19(6)20:104(7)22:47(8)23:113(9)24:37(10)25:26(11)31:33(12)40:49(13)73:17(14)76:07(15)76:10
(16)76:27=16
اسم
: منصوب--واحد
مذكر |
779 |
| 4 |
:
Negation Particle.
حرف نفي |
780 |
| 5 |
Verb: Imperfect; third
person; singular; feminine; Mood: Indicative ; مصدر-جَزَاءٌ
Verbal noun. (1)2:48(2)2:123(3)=2
فعل مضارع مرفوع
بالضمة المقدرة على الياء
لثقل/واحد
مؤنث
غائب |
781 |
| 6 |
Noun:
Indefinite; feminine; Singular; nominative. (1)2:48(2)2:123(3)2:233(4)11:105=4
اسم
: مرفوع-واحد مؤنث |
782 |
| 7 |
Separable preposition. حرف جر |
783 |
| 8 |
Noun: Indefinite; feminine; Singular;
genitive. (1)2:48(2)2:123(3)4:01(4)6:98(5)7:189(6)39:06=6
اسم
: مجرور-واحد مؤنث |
784 |
| 9 |
Noun: Indefinite; singular; masculine; accusative.
(1)2:48(2)2:123(3)2:170(4)2:216(5)2:216(6)2:229(7)2:282(8)3:10(9)3:64(10)3:116(11)3:120(12)3:144(13)3:176(14)3:177(15)4:19(16)4:20(17)4:36(18)5:17(19)5:41(20)5:42(21)5:104(22)6:80(23)6:151(24)7:191(25)8:19(26)9:04(27)9:25(28)9:39(29)10:36(30)10:44(31)11:57(32)16:20(33)16:70(34)16:73(35)16:78(36)17:74(37)18:33(38)18:71(39)18:74(40)19:09(41)19:27(42)19:42(43)19:60(44)19:67(45)19:89(46)21:47(47)21:66(48)22:05(49)22:26(50)22:73(51)24:39(52)24:55(53)25:03(54)31:33(55)33:54(56)36:23(57)36:54(58)36:82(59)39:43(60)40:74(61)44:41(62)45:09(63)45:10(64)45:19(65)46:08(66)47:32(67)48:11(68)49:14(69)52:46(70)53:26(71)53:28(72)58:10(73)58:17(74)60:12(75)66:10(76)76:01(77)82:19=77
اسم : منصوب--واحد
مذكر |
785
نائب مفعول مطلق
|
| 10 |
Appositive/Conjunction particle. [حرف
عطف] |
786 |
| 11 |
:
Negation
Particle.
حرف نفي |
787 |
| 12 |
Verb: Passive; imperfect; third person;
singular; masculine;
Mood: Indicative; مصدر-قُبُوْلٌٌ
Verbal
noun. (1)2:48(2)2:123=2
فعل مضارع مبنى
للمجهول-مرفوع بالضمة/واحد
مذكر
غائب |
788 |
| 13 |
Prepositional
Phrase:
Separable Preposition + Attached pronoun هَا: Third person; singular; feminine; in genitive
state. (1)2:25(2)2:35(3)2:38(4)2:48(5)2:48(6)2:58(7)2:74(8)2:74(9)2:123(10)3:145(11)3:145(12)4:01(13)5:22(14)5:22(15)5:37(16)5:113(17)6:151
(18)7:13(19)7:18(20)7:25(21)7:33(22)7:89(23)7:161(24)7:175(25)7:189(26)9:58(27)11:100(28)12:56(29)15:34(30)16:05(31)16:09(32)17:76(33)20:55(34)20:55(35)20:121(36)20:123(37)22:22(38)22:28(39)22:36(40)23:19(41)23:21(42)23:107(43)24:31(44)25:08(45)25:13(46)28:21(47)33:72(48)34:02(49)34:21(50)36:33(51)36:72(52)37:66(53)37:66(54)38:77(55)39:06(56)40:79(57)40:79(58)42:18(59)42:20(60)45:35(61)56:53(62)57:04(63)63:08(64)71:20(65)72:09(66)79:31=66
جار و مجرور=
مِنْ حرف جر+ ضمير متصل في محل جر-جمع مذكرغائب |
789 |
| 14 |
Verbal Noun: Indefinite;
nominative. (1)2:48(2)2:123(3)2:254=3 مصدر:مرفوع |
790 |
| 15 |
Appositive/Conjunction particle. [حرف
عطف] |
791 |
| 16 |
:
Negation
Particle.
حرف نفي |
792 |
| 17 |
Verb:
Imperfect; Third person; singular; masculine; Mood: Indicative; Passive; مصدر-أخْذٌ
Verbal noun. (1)2:48(2)57:15=2
فعل مضارع مبنى
للمجهول-مرفوع بالضمة/صيغة:واحد
مذكرغائب |
793 |
| 18 |
Prepositional
Phrase:
Separable Preposition + Attached pronoun
هَا: Third person; singular; feminine; in genitive
state.
جار و مجرور=
مِنْ حرف جر+ ضمير متصل في محل جر-جمع مذكرغائب |
794 |
| 19 |
Verbal Noun: Indefinite; masculine; Singular;
nominative. (1)2:48(2)2:123=2 مصدر:مرفوع |
795 |
| 20 |
Recommencing/Conjunction particle. [اِستئنافية] |
796 |
| 21 |
:
Negation
Particle.
حرف نفي |
797 |
| 22 |
Personal Pronoun ;third
person; plural masculine; nominative. ضمير
منفصل مبني جمع
مذكرغائب |
798 |
| 23 |
Verb: Passive; imperfect; third person; plural; masculine; Mood:
Indicative; [و ] Proxy Subject/Ergative
Pronoun, in nominative state; مصدر-نَصْرٌ
Verbal noun. (1)2:48(2)2:86(3)2:123(4)3:111(5)21:39(6)28:41(7)36:74(8)41:16(9)44:41(10)52:46(11)59:12=11
فعل مضارع مبنى
للمجهول-مرفوع بثبوت النون/الواو ضمير
متصل في محل رفع نائب فاعل-جمع
مذكرغائب |
799 |
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