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Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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 , and have identical beginning with .

    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: . It is a particle (حرف) in the Arabic language which is prefixed to nouns in order to render them definite.

            The definite article - is apparently composed of two letters, the first one is a consonant .هَمْزَةُ However, this is of the type that is called هَمْزَةُ الوَصْلِ "the hamza of connection". This is written by placing a "small neck" of letter "ص" on letter "ا". This is not pronounced if it is prefixed to a noun in the middle or end of a sentence, as is noticed in the first verse of the Grand Qur'aan:

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 . However هَمْزَةُ الوَصْل is pronounced when it is the first sound that comes out of the mouth. i.e. when we begin speaking with a word/noun that begins with :

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 has occurred, i.e. and we see that is neither pronounced nor there is any sign/mark on its second letter "ل". On the contrary when we read we not only pronounce letter "ل" but also find on a sign "jezm" [Sukoon- [حَرْفٌ سَاْكِنٌin the written text.  

Letter "ل" of definite article in the word and is called اللاَّمُ الشَّمْسِيَّةُ "solar laam" This is so called since it is followed by one of the 14 letters of Arabic alphabet which are termed as "Sun letters"; they are ت ، ث ، د ، ذ ، ر ، ز ، س ، ش ، ص ، ض ، ط ، ظ ، ن , ل. In all such words the "ل" of definite article does not carry any sign/mark in writing and in speech is omitted and the last letter of preceding word will be conjoined to its next consonant which will be doubled [germinate] and invariably carry doubling sign [shadda] and will be pronounced twice.

    And The letter "ل" of definite article  in the word is calledاللاَّمُ القَمَرِيَّةُ  "lunar laam". This is so called since it is prefixed and followed by one of the 14 letters of Arabic alphabet which are termed as "Moon letters"; they are أ ، ب ، ج ، ح ، خ ، ع ، غ ، ف ، ق ، ك ، م ، هـ ، و ، ي.

Let us see such words in the Grand Qur'aan:

, ,,

 

, ,,,

      

Categorization Based on the Subject

Clauses 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.