o Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy. |
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Definite Article
أَدَاْةُ الْتَّعْرِيْفِ
The moment we open the Grand Qur'aan, first of all what we find to read is this: Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy. [01:01]
At the first glance we find that three
words
In
English, the indefinite articles are “a” and “an,” and the definite
article is “the.” But
in Arabic, there is no indefinite article like the
English one. Instead there is a declension that indicates
"indefiniteness"; this is called "Nunation"
الْتَّنْوِيْنُ .
There is one definite
article that does not change in whatever case.
This article is:
The definite article
Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy. [01:01]
At both the places of its presence we have not pronounced
both letters of
The Infinite Glory and Praise eternally is entirely and exclusively for Allah, the Sustainer Lord of the Known/Existing Worlds. [01:02] [On creation, this is the first eternal and universal truth which is recognized by the created ones, and we, who are granted freedom of choice and will, must affectionately accept and pronounce it frequently. This will improve and elevate our personality] The Sustainer Lord of the Worlds is Ar'Reh'maan Who is The Fountain of Infinite Mercy. [01:03] The other type of ء at the beginning of a word is هَمْزَةُ القَطْعِ, "the hamza(t) of disconnection". This is always pronounced. Differentiating between the two types is easy when we see the word, depending on the presence or absence of this sign ء [like neck of letter ع] over or under the letter ا alif in the text of Grand Qur'aan [printed and published by Saudi Arabia and in the Middle East].
The other letter of Definite Article is Laam "ل". In the first
and second instance
where definite article
Letter
"ل" of definite article in the word
And The letter
"ل" of definite article
Let us see such words in the Grand Qur'aan:
Categorization Based on the SubjectClauses are also categorized based on their subjects. If the subject is a particular, then the sentence is termed جزئية or شخصية (singular). And if the subject is a universal, the sentence is termed كلية (general). Examples of the former include “I am sick” and “Zaid is annoying.” And examples of the latter include “Mankind is technologically advanced” and “some lions are ferocious.” In the former two examples, “I” and “Zaid” are both particulars, and in the latter two examples, both “Mankind” and “lions” are universals. If a sentence is general, then the judgment made by the predicate may apply to the entire universal the subject represents, or to its members. For instance “Mankind” is a word that applies to an entire universal and there is no consideration of any individual members. But “some lions” is clearly an application on the members of a universal and not on the universal itself. An even clearer example of this is the Al of جنس versus the Al of استغراق known from grammar. The Al of جنس makes it so that the noun on which it enters refers to the entire universal it represents, as in “Mankind was born to build,” and the Al of استغراق makes it so that the noun on which it enters refers to the individuals of the universal it represents, as in “every human was born to build.” Although both of these statements encompass each human being, the distinction to be noted here is that the Al of جنس has achieved this encompassment by applying itself to the universal Human, whereas the Al of استغراق has achieved this by applying itself to the individuals of that universal at a collective level.
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