Root: س ج د
Affectionate surrender of one's will and freedom/liberty-Forehead on the ground.
Words from this Root in the Grand Qurān:
a) Total occurrences: 92
b) No of constructions: 33
Nouns: 16; Recurrence: 57; Verbs: 17; Recurrence: 35 [Form-I]
Semantic Domain: Protocols of Islam
Related concepts:
Root: ر ك ع : Kneeling
Root: ص ل و
The basic perception infolded and signification conveyed by this Root, in the words of Ibne Faris [died 1005], and others is as under:
(سجد) السين والجيم والدال أصلٌ واحدٌ مطّرد يدلّ على تطامُن وذلّ. يقال سجد، إذا تطَامَنَ. وكلُّ ما ذلَّ فقد سجد. قال أبو عمرو: أسْجَدَ الرَّجُل، إذا طأطأَ رأسَهُ
سجد
(الصّحّاح في اللغة)
سَجَدَ:
خضع
أَسْجَدَ الرَجُلُ: طَأْطَأَ رَأْسَهُ وانْحَنى
ومنه سُجودُ الصلاة، وهو وضع الجَبْهة على الأَرْضِ
This is, more or less, explained in Lane's Lexicon, along with other quotes from Lexicons, in this quote:
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1 سَجَدَ , (S, A, Msb, K, &c.,) [aor. سَجُدَ ,] inf. n. سُجُودٌ, He was, or became, lowly, humble, or submissive; syn. خَضَعَ, or تَطَامَنَ, and ذَلَّ: or he bent him-self down towards the ground: [and such is often meant by خَضَعَ and by تَطَامَنَ:]) [or it has both of these significations combined; i. e. he was, or became, lowly, humble, or submissive, bending himself down; for] the primary signification of السُّجُودُ is تَذَلُّلً together with تَطَأْمُنٌ [or تَطَامُنٌ]. And ↓ اسجد He lowered his head, and bent himself; said of a man; and put his forehead on the ground: and likewise said of a camel; in the latter case tropical;as also سَجَدَ; meaning (tropical:) he lowered his head, to be ridden, or to his rider, or on the occasion of his being ridden, or mounted. ― -b2- The سُجُود of prayer is from سَجَدَ in the first of the senses expl. above; and means The [prostrating oneself;] putting the forehead on the ground: سَجَدَ, aor. and inf. n. as above, signifies he put his forehead on the ground: but سُجُود to God denotes a particular manner [of doing this; i. e. the prostrating oneself in prayer by dropping gently upon the knees, placing the palms of the hands on the ground, a little before the place of the knees, and then putting the nose and forehead on the ground, the former first, between the two hands].― It is said of Kisrΰ, in a trad., كَانَ يَسْجُدْ لِلطَّالِع, i. e. He used to lower himself, or bend himself down, to the arrow passing beyond the butt, going over it; which they used to reckon like that which hit the butt; meaning that he used to concede to the shooter thereof: or, accord. to Az, it means that he used to lower his head when his arrow was elevated [too high] above the object shot at, in order that the arrow might be rightly directed, and might hit the circle. ― And [as salutation is often accompanied with a bending of the body,] سُجُودٌ also signifies (assumed tropical:) The act of saluting. [You say, سَجَدَ لَهُ (assumed tropical:) He saluted him. And also (assumed tropical:) He paid respect, or honour, to him; or magnified him; see Ham p. 294.] [Lane Lexicon: - PDF ] |
اردومیں عربی زبان کے اسم فاعل سجدہ سے سجدہ بطور اسم مجرد استعمال ہوتا ہے:
عجز اور اطاعت کا اظہار۔تعظیم یا عقیدت میں زمین پر پیشانی رکھنا۔
Semantic components:
1) Basic initial meanings: Feel of reverence and its expression through physical gesture-body language-lowering of head in state chin moving towards chest and gaze going down. It is a relational word-a relationship between the Reverent and the Revered. Reverent and the Revered could be any object or person.
2) Advanced meanings in the changed relational field when the Revered is the Only One-The Absolute-The Only Independent-The Self Subsisting-The Creator-The Supreme Exalted-Sovereign Sustainer Lord of the Universes, and the Reverent are all objects and living-all that exists in the created realm. Here the meanings, while retaining the basic perception, advance into its extreme limits-Prostration.
3) Sublime and sincere Prostration of human beings-Bowing and curving to lay the forehead on the Earth denoting absolute surrender and sublime adoration.
4) Laying of Forehead on ground relays non-verbal signal of surrender of granted Freedom and Will of decision and self governing to the Sustainer Lord.
5) The Laying of Forehead on ground yields bridging the distance to get nearer to the Sustainer Lord.
..................
It may be seen that the original, fundamental meanings are the feel of lowliness, humility, submissiveness by one for someone else, which is manifested by lowering of one's head in the state chin moving towards chest along with eyes going downwards, or bending oneself down. The basic perception unfolds that this is a relational word-it happens or takes existence only when there are two entities. Moreover, evidently it is not an abstract or theoretical proposition but a physical act; something expressed, conveyed, and submitted through body language instead of verbal expression. This act signifies and demonstratively portrays-parallels one's thought of surrender and submission reflecting acceptance of his relative humble state and position as against the exalted, honoured, elevated stature, and glory of other. This gives us its initial perception and meanings as obeisance, homage, respectful, saluting gesture and behaviour towards/for someone else.
The relational aspect, physical nature and the reflection of the relativity in stature, position and elevation of the subject and the one for whom this act is done is explained at first instance of use of this Root in the Qurān:
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The relational aspect is conspicuously evident, that one is the performer and the other is the one for or before whom the act is performed. The sincere feel and passion, paralleled by the physical gesture of body parts bowing, reflects willful and affectionate acknowledgement of the greatness, grandeur and superiority of the one for or before whom one demonstrates it. The essence, or the inherent consideration for the performance of this act, at one's own inclination, before or for someone is to seek his attention, acknowledgement, and thereby become nearer to the exalted.
The act of Ieb'lees and his state of mind, when he demurred to comply with the command, further reflects the denotation of the act signified by this verb. He was obsessed/puffed with pride of grandeur and superiority. What impression and message is conveyed, and is gathered by onlookers watching this physical gesture, body language? It is quite vividly disclosed by quoting the plea/so called logic of Ieb'lees for holding himself back in paying obeisance for Adam alahissalam:
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His answer
discloses the manifestations and exposures linked in doing the commanded
act:
.
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Notwithstanding that Ieb'lees
is perhaps the first pseudo-intellectual,
his understanding of exposure and manifestation, which is caused by:
"you pay obeisance",
discloses the essence embedded in this bodily act-gesture-body language. It is visibly
concrete exposure of feel and acceptance of relative humility,
smallness, less importance, and inferiority in state, position and
honour than the one whom obeisance is paid. He, in his own assessment,
weighed himself as superior/better than the one whom he was asked to pay
obeisance. Therefore, he did not find it befitting to pay obeisance to
the one whom he thought inferior to his self.
His support argument and "logic" for presuming
himself superior, indicating that rather he is more deserving to be
paid obeisance, was the base material of their respective creation.
He did not become a reverent for the one
whom Allah the Exalted dignified and honored upon him. This is
reflective of his act:
"he
made his own self
obsessed/puffed with pride of grandeur
and superiority".
The above Episode has indicated that the basic or initial perception infolded in the Root relates to a feel of reverence for someone, other than one's self, and its tangible expression by physical gesture-body language-lowering of head in the state chin moving towards chest along with eyes/gaze going downwards. It demonstrates acceptance of ones relative inferior-junior status, humbleness, less significance with simultaneous recognition of other's dignified, honored, elevated stature, rank, position, significance, importance, grandeur worthy of respect and obeisance. [In this Episode, 21 out of 92 occurrences appear]
It thus conspicuously reveals that the state of mind, i.e. the feel precedes the gesture, its expression by body language. The Root has been used at other occurrences also where the relational field restricts its meanings to its basic-initial signification, i.e. feel of humbleness with head down on chin in humility posture.
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:
It is an Active Participle, plural, accusative,
used for circumstantial state/description.
The people or objects who
express reverence are called:
[singular] and plural ,
,
,
meaning those who are Reverent; those who humbly pay obeisance,
demonstratively express profound respect and awe. They possess/exhibit
the fundamental-initial meanings of the Root. [These five words made
from this Root occur 23 times]. Those of these, who affectionately and
sincerely acknowledge the right of respect, honor and dignity of the
other, parallel their feel by approaching and expressing gesture of
obeisance.
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:
It is an Active Participle, plural, accusative,
used for circumstantial state/description. After having stated the
objects seen in his dream, he repeated the word:
which
signifies expressing his observation how he conceptually observed them
as if they were reverent for him. At the end of the Episode, we see that his
eleven brothers, father and mother come to him in Egypt as his reverent
and admirers. Interestingly, eleven planets seen and mentioned first
representing his eleven brothers came to him first and afterwards his
ten brothers came back to Egypt bringing their own families and their father
and mother along. The dream got physical manifestation exactly in the
manner it was seen.
We have covered 21+23+1=45
occurrence of words of this Root in the aforementioned three episodes
where we find only the basic or initial meanings. In these places the
act of:
is restricted to a state of mind and body posture,
and paying obeisance, respectful gesture to
human being, Adam Alahissalam and Yusuf alahissalam in his childhood.
The subjects:
the reverent
were the Angels and Celestial bodies and the
revered were human being.
2) Advanced meanings in the changed relational field when the Revered is the Only One-The Absolute-The Only Independent-The Self Subsisting-The Creator-The Supreme Exalted-Sovereign Sustainer Lord of the Universes, and the Reverent are all objects and living-all that exists in the created realm.
The Root and the Word, on entering in this relational field, denote meanings from beginning to its exhaustive-absolute limit. Beginning is the recognition of elevated stature, grandeur, honour, glory, that serves as stimuli for someone to submit in humility and praise, compelling him to compromise his self esteem by bending downwards for or before another Entity. The intensity of the recognition and feel will get reflected from respectful and submissive posture of lowering the head with chin going towards chest to the last exhaustive limit of bending, lowering and surrender reflected by the forehead placed for and before someone on Earth. Moreover, it reflects acceptance of one's limitations/limitedness as against the self-feel of grandeur and self-sufficiency. Since this is a physical act, therefore, the cause or the feel, which is its stimuli, can either be sincere, affectionate, reverence oriented, or because of compulsion of coercive circumstances forcing one to surrender and bend in humility.
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3) Sublime and sincere Prostration of human beings-Bowing and curving to lay the forehead on the Earth denoting absolute surrender and sublime adoration.
We now move forward, from the entire created Realm to Human being for whom all that was created which exists in the Skies and the Earth . Moreover, the Human Being was the one who was considered worthy of the basic and initial meanings of the Word سَجُودٌ -an act-a gesture of recognizing and paying respect and obeisance by the already existing created species Angels and Jinn represented by Ieb'lees.
However, at this stage we must keep in mind that 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 has various levels of intensity, depth, magnitude proportionally reflecting the feel and state of heart and mind.
Here in this ultimate semantic
field the Glorified and Revered is Allah the Exalted, and the subject of
Verb:
is the Man, meaning "You, the Man, acknowledge in reverence and fear the
Glory and Exalted Position of your Sustainer Lord and express it by
extreme gesture of placing the forehead on ground".
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This is a Possessive Phrase.
:
is a derived Noun
from Verbal Noun سَجُودٌ
designating a Location where the act is performed by the Active
Participles of this Verbal Noun, namely:
.
Note the difference that the
Location of the Verbal Noun سَجُودٌ
for the performance of its act is specifically
restricted as belonging to Allah the Exalted. The words:
, 
,
,
,
,
,
,
,
constitute 29 occurrences. The purpose of visiting
these locations is the remembrance, verbally orating, celebration of the
Name of Allah the Exalted. This is the basic and foremost meanings of
the Root, the first step of feel and acknowledgement.
Since the Revered is the Mightiest of the mighty,
a field of behaviour modification is added in the base meanings, i.e. an
element of fear gets added to reverence:
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: It
is
Active Participle which signifies those people who are apprehensive and
cautious of the untoward in case of defiance or inappropriate conduct
prompting a decision to escape from it by rightful conduct. Fear is also
not a verbal but a bodily expression-it finds reflection and
manifestation through body language.
It is here in these locations that
the meanings of the Root and verb:
got associated with Congregational Demonstrative Prayer signified by the
word:
.
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Root: ر ك ع |
:
is also a Noun of Place from
مصدر-تَصْلِيَةٌ Verbal
noun where:
is held and performed.
: This
is Adjectival Phrase.
:
It
is Active Participle signifying those people who bow, curve, bend
on the knee, those who kneel.
This relates to body language.
It involves physical movement of upper body, head, chin and chest-whole
spinal area curving downwards bending on knees. This is in itself a
complete physical act that changes the shape and posture of the human
body. But this is modified by their adjectival trait. The adjectival
description-qualitative trait of those bending and curving their upper
body downwards on kneeling posture is
.
This is a Verbal Noun as well plural Active Participle.
This qualifies those going downwards in curved position to culminate
their movement in performing the Prostration. Here the meanings of the
word:
,
while retaining the basic meanings of lowering one's head in reverence,
are stretched to lowering and curving of head along with spinal cord to
knees and finally putting the forehead on the ground,
yielding absolute lowering of the head to the final limit beyond which
it cannot be further lowered.
"This is the form of expressing deepest admiration heightened to the degree of adoration". This signification to this word was all along known to Arabs. Professor Toshihiko Izutsu, in his book, "God and Man in the Qurān" states, [Quote]
[Unquote]
This quote was just to express
my appreciation for the effort by a "non-believing" [I do not know his
latest position] Japanese scholar in
studying the Grand Qurān. Otherwise, there are no two opinions that
the Man knows, since remote past, as to what is Prostration and what level
of admiration does it represent. Arabs were performing:
much before the Revelation of Qurān, since the
days it was demonstratively introduced, by their Father, Ibrahim
alahissalam, the Messenger and chosen friend of Allah the Exalted, on
the completion of the House of Allah the Exalted in the sanctified city
of Mecca. However, many
of them went astray distorting and converting their:
,
this possessive phrase denotes:
of them, into a
ritual comprising nothing but
rhythmic music of whistling and clapping.
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Root: ذ و ق |
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The Man has been knowing the meanings, perception, purpose, and reflections displayed by the act of prostration, bending and bowing to the extreme extent. They have been doing it even for celestial objects.
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This custom intended the worship of Sun. History tells that people worshipped the Sun as the creator, the nourisher and the destroyer of everything in the universe. It was thought that the sun radiated a force. They considered the early morning, the noon and the hour of sunset most suitable for men to recoup and charge certain dynamos in their system, to wit, the mental and the will dynamos. With a view to control the mind and store the mental dynamo with the solar force, the body should not be very active. In fact it should be sufficiently exhausted. With this end prostration was prescribed.
The people are advised to get rid of their fallacious presumptions and are directed in this regard:
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The word:
denoting act of Prostration, but literally and specifically putting the
forehead on the ground is the position and posture after one has bent
curving his upper body towards the knees. This is the culminating point
of one segment of:
,
as mentioned herein:
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This particular physical style of
performing congregational prayer in the battlefield indicates that the Prostration
is the final act in one segment of the:
.
Prostration obviously can only be exercised after
kneeling.
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Root: ر ك ع |
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It is evident that the act of bending on knees will not cause any friction or opposite force effecting the skin of knees. However, on going further down for prostration, it will cause the lower part of knee-cap press against the Earth for placing the forehead on the Earth. The weight and force of the body is mainly centered on knees. It will get equal forceful response from the hard surface of the Earth. Therefore, the man who keeps performing this act, involving physical exercise, must get scars-visible marks-darkened skin at locations which bear the weight and come in touch with the Earth. The forehead bears the minimum weight and for less duration resulting in less friction and less effect of touch of the Earth, but it does leave an effect notwithstanding human might not catch it.
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Root: ر ك ع |
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:
The First Noun of this Possessive Phrase is the Subject of Nominal
Sentence, meaning the identification mark. The Possessive Pronoun refers
back to the followers of the Messenger of Allah the Exalted.
:
This Prepositional and Possessive Phrase relates
to the elided predicate, conspicuously evident by the preposition and
the relationship evident between the subject and the object noun of
preposition.
:
This Prepositional
and Possessive Phrase relates to the Subject of sentence.
On the
Day of Judgment, the [Police Force of] Angels who are:
[Active Participle Form-II] will recognize people by their
identification marks apparent on their faces. They will also recognize
the "Criminals", to get hold and arrest them, by identification marks on
their faces.
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It should be noted that there is no mention of marks or scar on the forehead. "Face" does not mean "Forehead-Forelock". Further, it must be noted that the identification mark is not stated as UPON the faces but what is stated is that it is within the faces. It is a known fact that the face has within it around 90 muscles, about 30 of these purely for expressing and reflecting emotion and inner convictions. These facial marking send many non-verbal signals. The Angels will recognize the Criminals without questioning about their slander and sin. The facial expressions on the Day of Judgment are elaborately narrated in other places.
The Active Participles: ,
,
in relation to
human beings signifies those person who
acknowledge in reverence the Sublime Sovereignty of Allah the Exalted
and express it through non verbal communication by their act of bending
on knees for laying their forehead on ground.
The verbal communication does not prove the
sincerity. The sincerity of thought is manifested only through actions.
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:
This is a complete passive verbal sentence comprising a verb and the
Proxy Subject.
: is Perfect
Passive
of Form-IV from مصدر-اِلْقَاءٌ
Verbal noun. It literally means that the Illusionists cast themselves
down on the Earth.
and
-accusative
Active Participles
signifies the description of the state in which
they cast themselves down. The state of verb:
-cast
down on Earth
being:
signifies nothing else but the manner of those who
in the state of feel of extreme adoration submit and surrender to
the extreme extent of prostration by laying the forehead on ground.
The act of prostration involving laying of forehead on the Earth necessitates that the subject of action makes his body fall downwards on the ground.
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:
It is perfect third person singular masculine verb, and the hidden
subject pronoun refers to Yusuf alahissalam. The object of verb are two,
his father and mother. The act is that he raised both of them upon the
elevated stage-throne, the number of people on the stage became
three-plural in Arabic.
Appositive/Conjunction particle.
:
This is a complete verbal sentence comprising intransitive masculine
third person plural verb and [و] the
subject of verb. The Subject pronoun of third person masculine plural
verb always identifies the subjects, numbering at least three one of
which must be masculine, who are mentioned prior to the verb. The
subject of the verb:
Yusuf alahissalam and two objects, father and mother are collectively
the subject of this verb who did the act of verb.
The basic perception infolded in the root of Verb
is of that light sound
which is produced and heard from the flowing water or air. In Urdu,
we call it سرسراہٹ,
equivalent perhaps in English would be froufrou, and also refers to the
sound produced by the wings of eagle while flying. Thereby, it is used
for that type of falling/moving downward from above which also produces
the above type of sound.
The downward movement, that is "Fall" of anything or person can be
caused by external factors where the style of falling, forward,
backwards, on the left wing or right wing etc, will be dependant
upon the external factor and will not represent the choice of the
fallen/falling object or person.
This
sudden fall or collapse can also be the effect of terror.
The fall to the ground can also be voluntary. The circumstantial clause:
which is Active Participle,
distinctly elaborates that they all three
instantly and voluntarily made their selves bend on the floor of
elevated stage-throne, in the state of those who move downwards to earth
to lay their forehead on the ground.
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Root: ذ ق ن |
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Root: ذ ر ر |
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:
In this verbal sentence the action denoted by
intransitive verb can happen for various
reasons; external factors as well as internal factors not necessarily relating to
reverence. It can also happen for reason of sudden fear and shock,
nervous collapse. On the contrary, dropping down as Reverent is voluntary.
What is the difference between sudden collapse
falling and voluntary falling? It is
explained and imaged by the Prepositional Phrase:
لِ
Inseparable
preposition is used to explain and its object noun denotes Chins. Voluntary curving
to drop in front begins with lowered
chins while sudden collapse and falling on the earth under influence of
external forces has no relation with the chin of a falling person.
Flexion of the
neck is when the top of the head tilts forward.
This causes the eyes to look down. It also
lowers the chin to the chest. This explanatory
prepositional phrase further depicts that they voluntarily fall on their
front side.
:
Plural masculine active participle is the circumstantial clause that describes the state in which this front falling
with flexion of neck is voluntarily done
to lay their forehead on the ground.
:
It is a physical act. It is not an hypothetical
or
theoretical proposition; nor a verbal expression. The act of prostration:
laying ones forehead on ground is physically not possible in certain
circumstances.
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and
are
antonyms in their manifestations. The first act is the non verbal physical expression
to portray/parallel One's thought of surrender and submission reflecting
acceptance of his relative humble state and position as against the
exalted, honoured, elevated stature, glory of the other. Its ultimate
demonstration is extreme bending by laying the forehead on ground to
express unconditional, sincere submission and sublime adoration for the
Sustainer Lord of the Universes-all that exists. On the contrary:
is a feel and act that does not permit for:
act of obeisance what to say of its extreme stage of willful
affectionate prostration.
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Root: س ج د |
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Root: س ج د |
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Root: س ج د |
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Root: س ج د |
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4) Laying of Forehead on ground relays non-verbal signal of surrender of granted Freedom and Will of decision and self governing to the Sustainer Lord.
Why is it so important that the Man should prostrate laying his forehead on ground to express his sincere allegiance and deepest adoration for his Sustainer Lord? Moreover, what does this demonstrative gesture actually transmit more loudly than verbal expression?
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Where is the seat of self governing?
Where is the seat of executive functions of this self governing
sovereign? It lies in the prefrontal area of brain located behind the
forehead.
:
The act of laying the forehead on the
ground for Allah the Exalted explicitly expresses the willful and
affectionate surrender of one's will and self-governing liberty at the
mercy of the Will of the Sustainer Lord. This non-verbal communication
to Allah the Exalted expresses much loudly that henceforth one will
not follow his own will, but will regulate and administer his life
and actions according to the dictates conveyed through the elevated and honoured Messenger Muhammad
Sal'lallaa'hoalaih'wa'salam
in the Book: Grand Qurān. This was the
advice when Allah the Exalted distanced us away to Earth:
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.gif){kind=small}
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Root: خ و ف |
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The:
act of prostration laying the seat of
self governance and Will on ground will bridge the distance.
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:
Locative Noun-Adverb of Place
- ظرف المكان
--It is a noun derived
from imperfect verb. An adverb of place
always talks about the location where
the action of the verb is being carried out. Adverb
of place tells us where something happens. They are usually placed after
the main verb or after the clause that they modify. Adverbs of place do
not modify adjectives or other adverbs.
The adverb in the adverb phrase is strongly bound to the verb in the sentence. The adverb phrase can occur in equation sentence (nominal sentence) as the predicate. Although this type of a sentence is verb less the adverb phrase is usually bounded to an embedded verb. The adverb phrase could also be in the verbal sentence that has subject and verb and here also it is bounded to the verb in the sentence.
Nouns
| 1 |
اسم فاعل:معرفہ باللام- مرفوع-جمع سالم مذكر |
| 2 |
اسم فاعل:معرفہ باللام- مجرور-جمع سالم مذكر |
| 3 |
اسم فاعل:معرفہ باللام- مجرور-جمع مذكر Verbal Noun: Definite; genitive. (1)48:29(2)50:40(3)68:42(4)68:43=4 مصدر:معرفہ باللام:مجرور |
| 4 |
ظرف مكان:معرفہ باللام-مجرور-جمع مكسر مؤنث |
| 5 |
ظرف مكان:معرفہ باللام-منصوب--جمع مكسر مؤنث |
| 6 |
|
| 7 |
ظرف مكان:معرفہ باللام-منصوب--واحد |
| 8 |
اسم فاعل: منصوب-واحد مذكر |
| 9 |
|
| 10 |
|
| 11 |
|
| 12 |
|
| 13 |
اسم مكان مرفوع جمع مكسر مؤنث |
| 14 |
ظرف مكان:-مجرور--واحد |
| 15 |
اسم مكان منصوب واحد مذكر |
| 16 |
اسم مكان منصوب واحد مذكر |
Verbs Form-I
| 1 |
|
| 2 |
الهمزة- للاستفهام + فعل مضارع مرفوع بالضمة/الفاعل:ضمير مستتر جوازاً تقديره:نحن-جمع متكلم |
| 3 |
فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر |
| 4 |
فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
| 5 |
فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة الياء ضمير متصل مبنى على السكون في محل رفع فاعل واحد مؤنث مخاطب |
| 6 |
فعل مضارع منصوب بأن و علامة نصبه الفتح/الفاعل:ضمير مستتر جوازاً تقديره:أَنتَ-واحد مذكر مخاطب |
| 7 |
فعل مضارع مجزوم و علامة جزمه حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
| 8 |
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب |
| 9 |
حرف فَ + فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر |
| 10 |
حرف فَ + فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
| 11 |
حرف فَ + فعل ماضٍ مبني على الفتح/صيغة:واحد مذكرغائب |
| 12 |
حرف فَ + فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرغائب |
| 13 |
فعل مضارع منصوب بأن مضمرة بعد لام الجحود الفاعل:ضمير مستتر جوازاً تقديره:أَنَا-واحد متكلم + |
| 14 |
فعل مضارع مرفوع بالضمة-صيغة:واحد مذكرغائب |
| 15 |
|
| 16 |
فعل مضارع منصوب بأن و علامة جزمه حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرغائب |
| 17 |
فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكر غائب |
