This document provides an introduction to the Arabic rhetoric concept of Ilm al-Ma'ani. It discusses the definition and scope of Ilm al-Ma'ani, the different types of sentences in Arabic rhetoric, and the primary and secondary purposes of al-Khabar. It also defines the key terms Ilm al-Ma'ani, al-Khabar, and insha and provides examples to illustrate rhetorical concepts and purposes. Exercises are included at the end to help students understand the material.
Notes on Ilm ul balagha - the science of Arabic rhetoric based on balaghatul waadiha
Class 1 and 2
An introduction to rhetoric, its topics, ilm ul bayaan and detail on tashbeeh
Allah’s wonderful creations "What a wonderful world"Nisreen Mohammad
The document describes the author's experience going on a picnic in the desert and spending the night to watch the stars, finding the night sky beautiful. It discusses how the stars seem like diamonds and pearls sprinkled across the sky by Allah's angels, and how the author feels close to Allah when contemplating His wonderful creations like the vast universe, galaxies and ant colonies, which have perfect systems. The document praises Allah as the creator of all things in the heavens and earth, both big and small, quoting a verse from the Quran that declares His sovereignty and wisdom.
"In the name of Allah, the soft hearted, the Merciful"
وَالعَصرِ
(I Swear) By the time
إِنَّ الإِنسٰنَ لَفى خُسرٍ
Truly humankind is in loss (khusr)
إِلَّا الَّذينَ ءامَنوا وَعَمِلُوا الصّٰلِحٰتِ وَتَواصَوا بِالحَقِّ وَتَواصَوا بِالصَّبرِ
Except for those who have faith and do righteous actions ( ̀̀amal-al-salihat)And urge, enjoin, (tawasaw) each other to the truth (haqq) and Urge, enjoin (tawasaw) each other to steadfastness, boldness (sabr).
Surah Al-Fatiha is one of the most profound Surah's of the Quran. It is the opening Surah of the Quran; the Surah without which Salah is invalid.
This is a quick presentation that will detail all the gems that are hidden in this amazing Surah.
This document provides information about tajweed (proper recitation of the Quran). It begins with a disclaimer stating that the content is free to distribute but not to sell. It then defines tajweed as the set of rules for correct pronunciation during Quran recitation. The document goes on to discuss the importance of tajweed to avoid changing the meaning of words and provides examples. It also explains the two types of mistakes in recitation - obvious errors and hidden errors - and the ruling for each. The majority of the document is spent detailing the science behind tajweed, including the articulation points in the mouth used to produce each letter and the rules for proper pronunciation.
The content for this presentation on the Tafseer of Surah Al-Falaq is taken from the book 'An Enlightening Commentary into the Holy Quran' which is a translation of Tafsir e Namuna.
Please recite a Fateha for my late father, Syed Abbas Mosavi. JazakAllah.
The document summarizes ten "Nullifiers of Islam" as outlined by Imam Muhammad bin 'Abdil-Wahhaab. The first nullifier is committing shirk (associating partners) with Allah in acts of worship. The second is placing intermediaries between oneself and Allah by calling on them or seeking their intercession. The third nullifier is not considering polytheists to be disbelievers or having doubts about their disbelief. The author explains each nullifier in further detail.
This surah discusses the Day of Judgment when the earth will experience a great earthquake and throw out all its burdens. People will question what is happening, and on that day each person will be shown their deeds - good or evil - from this life. Mankind will be gathered in groups to account for their actions, and even the smallest good or evil deed will be seen and accounted for.
Notes on Ilm ul balagha - the science of Arabic rhetoric based on balaghatul waadiha
Class 1 and 2
An introduction to rhetoric, its topics, ilm ul bayaan and detail on tashbeeh
Allah’s wonderful creations "What a wonderful world"Nisreen Mohammad
The document describes the author's experience going on a picnic in the desert and spending the night to watch the stars, finding the night sky beautiful. It discusses how the stars seem like diamonds and pearls sprinkled across the sky by Allah's angels, and how the author feels close to Allah when contemplating His wonderful creations like the vast universe, galaxies and ant colonies, which have perfect systems. The document praises Allah as the creator of all things in the heavens and earth, both big and small, quoting a verse from the Quran that declares His sovereignty and wisdom.
"In the name of Allah, the soft hearted, the Merciful"
وَالعَصرِ
(I Swear) By the time
إِنَّ الإِنسٰنَ لَفى خُسرٍ
Truly humankind is in loss (khusr)
إِلَّا الَّذينَ ءامَنوا وَعَمِلُوا الصّٰلِحٰتِ وَتَواصَوا بِالحَقِّ وَتَواصَوا بِالصَّبرِ
Except for those who have faith and do righteous actions ( ̀̀amal-al-salihat)And urge, enjoin, (tawasaw) each other to the truth (haqq) and Urge, enjoin (tawasaw) each other to steadfastness, boldness (sabr).
Surah Al-Fatiha is one of the most profound Surah's of the Quran. It is the opening Surah of the Quran; the Surah without which Salah is invalid.
This is a quick presentation that will detail all the gems that are hidden in this amazing Surah.
This document provides information about tajweed (proper recitation of the Quran). It begins with a disclaimer stating that the content is free to distribute but not to sell. It then defines tajweed as the set of rules for correct pronunciation during Quran recitation. The document goes on to discuss the importance of tajweed to avoid changing the meaning of words and provides examples. It also explains the two types of mistakes in recitation - obvious errors and hidden errors - and the ruling for each. The majority of the document is spent detailing the science behind tajweed, including the articulation points in the mouth used to produce each letter and the rules for proper pronunciation.
The content for this presentation on the Tafseer of Surah Al-Falaq is taken from the book 'An Enlightening Commentary into the Holy Quran' which is a translation of Tafsir e Namuna.
Please recite a Fateha for my late father, Syed Abbas Mosavi. JazakAllah.
The document summarizes ten "Nullifiers of Islam" as outlined by Imam Muhammad bin 'Abdil-Wahhaab. The first nullifier is committing shirk (associating partners) with Allah in acts of worship. The second is placing intermediaries between oneself and Allah by calling on them or seeking their intercession. The third nullifier is not considering polytheists to be disbelievers or having doubts about their disbelief. The author explains each nullifier in further detail.
This surah discusses the Day of Judgment when the earth will experience a great earthquake and throw out all its burdens. People will question what is happening, and on that day each person will be shown their deeds - good or evil - from this life. Mankind will be gathered in groups to account for their actions, and even the smallest good or evil deed will be seen and accounted for.
The document discusses the types of divine revelations in Islam and defines hadith and sunnah. It explains that hadith refers to reported sayings or actions of the prophet Muhammad, while sunnah refers to the prophet's model behavior. The document also addresses criticisms of the preservation of hadith, responding that hadith were preserved through memorization, practice, and documentation during the prophet's lifetime. It provides categories of hadith authenticity and clarifies that Bukhari and Muslim do not contain all authentic hadith.
This document provides a summary of key facts about the Quran in 21 points. It notes that the Quran was first revealed to Prophet Muhammad in the Cave of Hira. It was sent down from the preserved tablet to heaven and then revealed over 23 years. There are 114 surahs, 6235 total verses, and the most mentioned prophet is Musa. It provides details on the longest and shortest surahs, terms mentioned, names of angels, and more. The document then provides a brief overview of Surah Al-Fatihah, including its meaning and virtues. [END SUMMARY]
The content for this presentation on the Tafseer of Surah Al-Lahab is taken from the book 'An Enlightening Commentary into the Holy Quran' which is a translation of Tafsir e Namuna.
Please recite a Fateha for my late father, Syed Abbas Mosavi. JazakAllah.
Importance and Benefits of Islamic PrayerSabeel Ahmed
The document discusses the importance and benefits of salah (prayer) in Islam. It provides evidence from the Quran showing prophets like Ibrahim, Ismail, Musa and Isa commanded their people to perform salah. Salah is mentioned 67 times in the Quran. It is the most important pillar that reminds people of Allah and keeps them away from evil. The physical and spiritual benefits of salah are explained, including lowering cholesterol, exercising the body, increasing blood flow to the brain during sajdah, and exercising the heart. Salah was originally prescribed as 50 prayers but was reduced to 5 through Prophet Muhammad's negotiations with Allah.
This document provides information about various Islamic concepts related to ritual purity (tahara) for prayers. It explains that tahara means ritual cleanliness according to Islamic law, while tahir means something that is ritually clean. Najasah means uncleanliness, and najis means unclean. It distinguishes between things that are najis al-ayn, meaning originally and always unclean, like blood, dogs, pigs, wine, dead bodies, etc. versus things that become najis through contact with something najis, called mutanajis. It notes that intention is required for acts like ghusl and wudu but not when purifying something najis. The
The document summarizes events leading up to the Battle of Badr, including:
1) The Prophet Muhammad sent scouts to track a Quraysh caravan returning from Syria with valuable goods, seeing it as an opportunity for a potentially significant economic and military strike against the Quraysh.
2) The Prophet's aunt had a dream foretelling of an impending battle, which came true when a messenger warned the Quraysh of Muslims intercepting their caravan.
3) With the caravan under threat, the Quraysh mustered a large force to protect it, setting the stage for the first major battle between Muslims and Quraysh at Badr.
This document provides an account of the Battle of Badr and the factors that led to it. It notes that the Battle of Badr was the first battle in Islam and resulted from threats from Quraysh caravans, raids on their caravans, and jealousy from the Jews and hypocrites in Medina. The battle was significant as it increased the reputation of the Prophet Muhammad and his followers, demonstrated their courage and faith in Allah, and marked the beginning of the expansion of the Islamic empire across Arabia and beyond.
This document discusses the importance and benefits of supplication (du'a) in Islam. It begins by providing several hadiths emphasizing Allah's willingness to forgive those who ask forgiveness. It then outlines proper etiquette for supplication, such as sincerity, humility, and asking only for good. Optimum times for du'a are discussed, including late nights, Fridays, and during prayer. Recommended supplications for various situations are also mentioned. The overall message is that du'a is a crucial form of worship that Allah commands and that opens the doors of mercy.
Medina Arabic - book 2 (translated notes)Zaffer Khan
This document provides information on Arabic grammar rules and structures. It discusses:
1) The particles 'inna and anna which affect case endings of nouns and verbs.
2) Usage of particles like 'inna, anna, laakin, la'alla which convey different meanings.
3) Grammar rules for numbers like 11-19 having a dual structure, and numbers like 100 and 1000 being treated as singular.
4) Case endings and structures affected by particles like idha, law, hal, innamaa and others.
5) Declension of nouns like proper nouns, the five noun relatives and more.
This document appears to contain summaries of 40 hadith (sayings of the Prophet Muhammad) grouped into chapters from different Islamic scholars and sources. The provided text is in an unknown language/script and cannot be read by the assistant. It includes headings mentioning Hadith collections and lists of Arabic numbers corresponding to individual hadith, but no actual summaries are provided in the given text.
This document provides an introduction to tajwīd, the science of reciting the Qur'an correctly. It defines tajwīd as pronouncing each letter from its origin point with all its characteristics. The document outlines some key terms used in tajwīd such as makhārij (places of articulation), sifāt (characteristics), harakāt (vowels), and tanwīn. It also discusses the rules for reciting the isti'ādhah and basmalah when starting or continuing recitation within or between surahs. The reciter has options to join or separate the isti'ādhah, basmalah and surah
This document provides a summary of Islamic rulings and teachings related to death, funerals, and the afterlife. It begins with reminders about the inevitability of death from Quranic verses and hadith. It then outlines regulations for caring for the sick and deceased, permissible and prohibited actions for mourners, announcing the death, washing and shrouding the body. It discusses the funeral prayer and burial process. It provides guidance on consoling mourners, acts that benefit the deceased, and visiting graves. It warns against bidah. Finally, it discusses Islamic wills. The overall aim is to guide Muslims according to the Quran and Sunnah during times of death.
The document discusses the correct understanding of fasting (sawom) in Ramadan based on Quranic verses 2:185 and 2:187. It argues that traditional interpretations contradict the Quran by claiming fasting involves hunger and abstaining from sexual relations at night. Instead, it says the Quran enjoins conveying Allah's message during Ramadan, including at night in places of prostration like temples at the time, and cooperating with women in related activities with their safety in mind. Key words are explained based on Arabic grammar and usage to support this reading, challenging traditional translations.
THOSE WHO KEEP TRADITIONAL HUNGER FASTING ARE OUT OF ISLAMDr Kashif Khan
1. The author argues that traditional Islamic fasting practices during Ramadan are not supported by the Quran, citing their analysis of original Arabic words and grammar.
2. The author provides a detailed explanation of how scholars have incorrectly translated the imperative verb "anzala" in the Quran to fit traditional beliefs about Ramadan, contradicting proper Arabic.
3. The author asserts that following the true meaning of words like "anzala" from the Quran's original Arabic would abolish many non-Quranic beliefs and traditions.
This document outlines the rules and structure for 6 rounds of a quiz competition about the Quran:
1) The 1st round involves straight forward questions about details in the Quran.
2) The 2nd round consists of true/false questions.
3) The 3rd round requires choosing the correct answer to questions.
4) The 4th round is a visual round that tests identification of surahs based on clues.
5) The 5th round involves rapid fire questions testing identification of subsequent verses.
6) Points are awarded for correct answers and passed to other teams for incorrect answers in some rounds.
This document provides information about Surah Al-Fatihah including:
1) It discusses the importance of reciting ta'awwuz and dua before reciting the Quran for protection from Shaitan and for guidance.
2) It explains the importance of starting the prayer with Bismillah and its wisdom.
3) It defines key Quranic terms - Illah, Rabb, Ibadah, and Deen - and their meanings.
The document discusses the types of divine revelations in Islam and defines hadith and sunnah. It explains that hadith refers to reported sayings or actions of the prophet Muhammad, while sunnah refers to the prophet's model behavior. The document also addresses criticisms of the preservation of hadith, responding that hadith were preserved through memorization, practice, and documentation during the prophet's lifetime. It provides categories of hadith authenticity and clarifies that Bukhari and Muslim do not contain all authentic hadith.
This document provides a summary of key facts about the Quran in 21 points. It notes that the Quran was first revealed to Prophet Muhammad in the Cave of Hira. It was sent down from the preserved tablet to heaven and then revealed over 23 years. There are 114 surahs, 6235 total verses, and the most mentioned prophet is Musa. It provides details on the longest and shortest surahs, terms mentioned, names of angels, and more. The document then provides a brief overview of Surah Al-Fatihah, including its meaning and virtues. [END SUMMARY]
The content for this presentation on the Tafseer of Surah Al-Lahab is taken from the book 'An Enlightening Commentary into the Holy Quran' which is a translation of Tafsir e Namuna.
Please recite a Fateha for my late father, Syed Abbas Mosavi. JazakAllah.
Importance and Benefits of Islamic PrayerSabeel Ahmed
The document discusses the importance and benefits of salah (prayer) in Islam. It provides evidence from the Quran showing prophets like Ibrahim, Ismail, Musa and Isa commanded their people to perform salah. Salah is mentioned 67 times in the Quran. It is the most important pillar that reminds people of Allah and keeps them away from evil. The physical and spiritual benefits of salah are explained, including lowering cholesterol, exercising the body, increasing blood flow to the brain during sajdah, and exercising the heart. Salah was originally prescribed as 50 prayers but was reduced to 5 through Prophet Muhammad's negotiations with Allah.
This document provides information about various Islamic concepts related to ritual purity (tahara) for prayers. It explains that tahara means ritual cleanliness according to Islamic law, while tahir means something that is ritually clean. Najasah means uncleanliness, and najis means unclean. It distinguishes between things that are najis al-ayn, meaning originally and always unclean, like blood, dogs, pigs, wine, dead bodies, etc. versus things that become najis through contact with something najis, called mutanajis. It notes that intention is required for acts like ghusl and wudu but not when purifying something najis. The
The document summarizes events leading up to the Battle of Badr, including:
1) The Prophet Muhammad sent scouts to track a Quraysh caravan returning from Syria with valuable goods, seeing it as an opportunity for a potentially significant economic and military strike against the Quraysh.
2) The Prophet's aunt had a dream foretelling of an impending battle, which came true when a messenger warned the Quraysh of Muslims intercepting their caravan.
3) With the caravan under threat, the Quraysh mustered a large force to protect it, setting the stage for the first major battle between Muslims and Quraysh at Badr.
This document provides an account of the Battle of Badr and the factors that led to it. It notes that the Battle of Badr was the first battle in Islam and resulted from threats from Quraysh caravans, raids on their caravans, and jealousy from the Jews and hypocrites in Medina. The battle was significant as it increased the reputation of the Prophet Muhammad and his followers, demonstrated their courage and faith in Allah, and marked the beginning of the expansion of the Islamic empire across Arabia and beyond.
This document discusses the importance and benefits of supplication (du'a) in Islam. It begins by providing several hadiths emphasizing Allah's willingness to forgive those who ask forgiveness. It then outlines proper etiquette for supplication, such as sincerity, humility, and asking only for good. Optimum times for du'a are discussed, including late nights, Fridays, and during prayer. Recommended supplications for various situations are also mentioned. The overall message is that du'a is a crucial form of worship that Allah commands and that opens the doors of mercy.
Medina Arabic - book 2 (translated notes)Zaffer Khan
This document provides information on Arabic grammar rules and structures. It discusses:
1) The particles 'inna and anna which affect case endings of nouns and verbs.
2) Usage of particles like 'inna, anna, laakin, la'alla which convey different meanings.
3) Grammar rules for numbers like 11-19 having a dual structure, and numbers like 100 and 1000 being treated as singular.
4) Case endings and structures affected by particles like idha, law, hal, innamaa and others.
5) Declension of nouns like proper nouns, the five noun relatives and more.
This document appears to contain summaries of 40 hadith (sayings of the Prophet Muhammad) grouped into chapters from different Islamic scholars and sources. The provided text is in an unknown language/script and cannot be read by the assistant. It includes headings mentioning Hadith collections and lists of Arabic numbers corresponding to individual hadith, but no actual summaries are provided in the given text.
This document provides an introduction to tajwīd, the science of reciting the Qur'an correctly. It defines tajwīd as pronouncing each letter from its origin point with all its characteristics. The document outlines some key terms used in tajwīd such as makhārij (places of articulation), sifāt (characteristics), harakāt (vowels), and tanwīn. It also discusses the rules for reciting the isti'ādhah and basmalah when starting or continuing recitation within or between surahs. The reciter has options to join or separate the isti'ādhah, basmalah and surah
This document provides a summary of Islamic rulings and teachings related to death, funerals, and the afterlife. It begins with reminders about the inevitability of death from Quranic verses and hadith. It then outlines regulations for caring for the sick and deceased, permissible and prohibited actions for mourners, announcing the death, washing and shrouding the body. It discusses the funeral prayer and burial process. It provides guidance on consoling mourners, acts that benefit the deceased, and visiting graves. It warns against bidah. Finally, it discusses Islamic wills. The overall aim is to guide Muslims according to the Quran and Sunnah during times of death.
The document discusses the correct understanding of fasting (sawom) in Ramadan based on Quranic verses 2:185 and 2:187. It argues that traditional interpretations contradict the Quran by claiming fasting involves hunger and abstaining from sexual relations at night. Instead, it says the Quran enjoins conveying Allah's message during Ramadan, including at night in places of prostration like temples at the time, and cooperating with women in related activities with their safety in mind. Key words are explained based on Arabic grammar and usage to support this reading, challenging traditional translations.
THOSE WHO KEEP TRADITIONAL HUNGER FASTING ARE OUT OF ISLAMDr Kashif Khan
1. The author argues that traditional Islamic fasting practices during Ramadan are not supported by the Quran, citing their analysis of original Arabic words and grammar.
2. The author provides a detailed explanation of how scholars have incorrectly translated the imperative verb "anzala" in the Quran to fit traditional beliefs about Ramadan, contradicting proper Arabic.
3. The author asserts that following the true meaning of words like "anzala" from the Quran's original Arabic would abolish many non-Quranic beliefs and traditions.
This document outlines the rules and structure for 6 rounds of a quiz competition about the Quran:
1) The 1st round involves straight forward questions about details in the Quran.
2) The 2nd round consists of true/false questions.
3) The 3rd round requires choosing the correct answer to questions.
4) The 4th round is a visual round that tests identification of surahs based on clues.
5) The 5th round involves rapid fire questions testing identification of subsequent verses.
6) Points are awarded for correct answers and passed to other teams for incorrect answers in some rounds.
This document provides information about Surah Al-Fatihah including:
1) It discusses the importance of reciting ta'awwuz and dua before reciting the Quran for protection from Shaitan and for guidance.
2) It explains the importance of starting the prayer with Bismillah and its wisdom.
3) It defines key Quranic terms - Illah, Rabb, Ibadah, and Deen - and their meanings.
1) The document outlines the timeline and progress of meetings and preparations for an event from March 24th to April 22nd 2014.
2) Key updates were provided on communications with guests and panels, marketing and sponsorship, technical requirements, and event protocols.
3) The final event was held on April 22nd after weeks of planning, coordination of various aspects, and regular meetings to track progress.
This document contains excerpts from Islamic religious texts with commentary. It discusses virtues of good character and manners as exemplified by the Prophet Muhammad. It provides verses from the Quran advising believers not to raise their voices above the Prophet's and to lower their voices respectfully in his presence. The commentary explains lessons about respecting others, using indirect means to teach, and being mindful of religious obligations. Further verses discuss showing encouragement for good acts and seeking forgiveness. The document emphasizes virtues like patience, respecting privacy, and balancing societal and personal responsibilities.
Practice Paper II for practice (Class XI).pdfsachisingh8576
1. The human mind can process words at around 500 per minute, while speakers typically speak at around 150 words per minute, leaving a difference of 350 words.
2. Both speakers and listeners must make efforts to retain attention - speakers through their communication skills and listeners by not letting their mind wander.
3. Good listening involves hearing with attention, observation, and interpretation. It is an interactive process that requires interest and involvement from both parties.
The document provides an overview of the Arabic language grammar topics covered in the book, including:
1) An introduction to the science of Arabic grammar (nahw) and key terms like subject, predicate, and sentence structure.
2) Definitions of phrases and their types, including noun/adjective and possessive phrases.
3) Explanations of grammatical states and their importance in determining subjects and objects in Arabic sentences.
4) Overviews of subsequent chapters covering topics such as the anatomy of sentences, attached pronouns, singular/plural nouns, and verb variations.
ENG101- English Comprehension- Lecture 44Bilal Ahmed
This document provides a detailed lesson on the use of articles in English. It begins by classifying words into major and minor categories. Minor words, including articles, are discussed in depth. There are two articles in English - the definite article "the" and the indefinite article "a/an." The lesson examines the specific rules for using articles, such as only using "a/an" with singular count nouns and "the" to indicate something is identifiable to the listener. It also covers less common uses including generic, unique, and institutional uses of articles. Numerous examples are provided to illustrate proper article usage.
This document discusses the meaning and reality of taweel. It begins by providing the lexical meaning of taweel, which includes reformation, return/repetition, and solidification/curdling. It then shares quotes from scholars who studied philosophy and became confused or misguided, such as al-Fakhr ar-Razee, ash-Shahrastani, and al-Juwaini. The document notes that scholars like al-Ghazzali, al-Ash'ari, and others initially followed philosophies but later rejected them in favor of following the Quran and Sunnah. It emphasizes that the Prophet delivered the message completely and there is no need to add anything to the religion.
The document discusses valuing others and their circumstances. It talks about recognizing the greatness in others and observing their situations. The lesson explores how people view others' challenges and hardships. It provides examples of texts and poems that depict individuals facing difficulties in their lives and circumstances outside of their control.
This document discusses distortions that have occurred in accounts of the historic event of Ashura, when Imam Husayn was martyred in Karbala. It notes that there have been various misrepresentations in popular narratives, including distortions of words and meanings. The document will address this topic over four sermons: 1) discussing the meaning of distortion and examples in Ashura narratives, 2) factors responsible for distortions, 3) specific distortions that have occurred, and 4) the duty of scholars and Muslims to address these issues.
This document discusses distortions that have occurred in narratives about 'Ashura, the event commemorating Imam Husayn's martyrdom in Karbala. It notes there have been distortions in wording and meaning regarding details and interpretation of the event.
The document provides examples of distortions that have crept into popular accounts, such as adding fabricated stories or misquoting statements. It emphasizes that distortions of events like 'Ashura that influence society's morality and religion can be dangerous.
The author cites a scholar who lamented the "thousands of distortions" that have degraded the meaning and impact of retelling the event of Karbala. Examples will be further discussed in subsequent sections to illustrate the types and dangers of
This document provides guidance on how to properly read and recite the Holy Quran. It begins with an introduction on the importance of reading the Quran with tajweed, or proper recitation. It then defines various terms used in tajweed such as letters, vowels, consonants with and without vowels, doubling consonants, nasal sounds, and punctuation signs. The document also includes the Arabic alphabet and phonetic rules for pronouncing each letter correctly. It aims to teach Muslims, especially new readers, how to recite the Quran following the rules of tajweed to fully understand and benefit from its lessons.
1. The document discusses the major tasks of an orator or public speaker. It describes how oratory is an art that has been used throughout history to convey ideologies.
2. The document outlines the requirements for being an effective orator according to thinkers like Aristotle, including preparing materials thoroughly, having a clear plan for speeches, and being able to engage and impact audiences emotionally.
3. Modern scholars and writers like Alisher Navoi and Farhad Bobojonov also emphasize the importance of speech culture and provide guidance on giving effective speeches, such as only speaking on topics you are knowledgeable about and tailoring speeches to the audience.
The document discusses various levels and aspects of style in translation, including:
1. The stylistic level examines how style impacts meaning and the translator's choice of style based on the original text.
2. Parallelism, ambiguity, sentence complexity, and other styles should be reflected in the translation when possible to maintain equivalent impact and meaning.
3. If a style like parallelism or ambiguity cannot be directly translated, the meaning may be lost or altered, so the translator must find another way to address it.
The passage discusses the importance of summarization in an age of information overload. It notes that with the massive amount of online information available, being able to quickly understand the key points of documents is crucial. The ability to produce concise yet informative summaries can help people navigate large amounts of content and identify what is most relevant or important to their needs.
Elucidation of the problem identified – confusion in Knowledge – tips on how to give good instruction (MAU-’IZATIL-HASANAH)-regarding ”Kalimah-al-Risaalah”
The document discusses the sources of knowledge and the need for divine revelation. It states that the five senses and intellect have limitations in what they can understand. As a result, divine revelation from God through prophets is needed to provide guidance where other sources are lacking. The document then outlines some of the key aspects of divine revelation in Islam, including the different ways revelation was delivered to prophets, why the Quran was revealed gradually over 23 years, and the distinction between early Meccan and later Medinan verses. It stresses the importance of understanding the context and circumstances of revelation.
This passage summarizes Surah Takathur, which warns people against excessive worldly pursuits and competition over material gains. It discusses how this diverts people from remembering Allah and preparing for the afterlife. The Surah encourages focusing instead on righteous deeds and saving oneself from Hellfire in the Hereafter, where one will be held accountable for how they spent their life. It explains that worldly wealth, children and status are a test and should not distract from remembrance of Allah and the purpose of life.
1) The document discusses Arabic grammar rules related to nouns, including the different types of nouns and their properties.
2) Nouns can be masculine or feminine, singular, dual or plural, rational or irrational, definite or indefinite. They can also take certain prefixes or suffixes to indicate these properties.
3) Other topics discussed include pronouns, verbs, particles that indicate gender and distance for nouns, and idafa possessive constructions.
THEME: “Advice regarding Four aspects”
Introductory abstract for this module
REFLECTION – what is Al-Hikmah?
Approach of our lesson – understanding the terms and metaphors in the Advice.
This document is a chapter from Imaam An-Nawawee's book "Al-Adhkaar" discussing guarding one's tongue. It emphasizes that speech should predominantly benefit others and outlines types of forbidden speech like backbiting and gossip. The Imaam cites hadith showing the seriousness of controlling one's tongue, with the Prophet saying one could fall into Hell solely due to their speech. Permissible speech is speaking good or remaining silent. Muslims must be careful with their words as Allah is ever-watchful of what they say.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise boosts blood flow and levels of neurotransmitters and endorphins which elevate and stabilize mood.
A roadmap for studying fiqh of the four sunni schools || Australian Islamic L...Muhammad Nabeel Musharraf
This document provides a roadmap for studying fiqh (Islamic jurisprudence) according to the four major Sunni madhhabs (schools of thought). It outlines basic principles for studying fiqh, including starting with one school of thought and studying under qualified teachers. It then details the major texts, scholars, and curriculum used to teach each of the Hanafi, Shafi'i, Hanbali, and Maliki madhhabs. Key introductory, intermediate, and advanced level texts are identified for each madhab, along with contemporary works and biographical references. The goal is to guide students through a gradual learning approach focused on understanding rulings and their evidence from primary sources according to a single, coherent
A Geographical History of the Quran
Written by Dr. Syed Muzzafar ud Din Nadvi (based on his teacher Syed Suleiman Nadvi's book - Tareekh Ardh Al Quran)
The document discusses the benefits of exercise for mental health. It states that regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help alleviate symptoms of mental illness.
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1. NATIONAL OPEN UNIVERSITY OF NIGERIA
SCHOOL OF ARTS AND SOCIAL SCIENCES
COURSE CODE: ARA 285
COURSE TITLE: ARABIC RHETORIC II (AL-MA’AANI)
1
2. 2 NATIONAL OPEN UNIVERSITY OF NIGERIA
COURSE CODE/TITLE: ARA285: ARABIC RHETORIC II (AL-MA’AANI)
2
COURSE WRITER/DEVELOPER:
DR BARIHI ADETUNJI
Federal College of Education Osiele
Abeokuta
PROGRAMME LEADER Professor A.F. Ahmed
COURSE EDITOR: Professor A.F. Ahmed
School of Arts and Social Sciences
National Open University of Nigeria
Victoria Island- Lagos
UNIT 1
3. DEFINITION AND SCOPE OF ILM-L-MAANI; KIND OF SENTENCES AND THE
PURPOSE OH AL-KHABAR
3
1.1 INTRODUCTION
Ilm-l-maani is the branch of Arabic rhetoric which deals with the meaning of words
and their semantic significance. It has to do principally with the art of successfully conveying
intended ideas or meaning by skilful combination of words in a sentences or phrase.
Al-ma’ani protects speakers or writers from using an expression which may not suit
the situation for which the expression is meant by providing him guidance in knowing
different usages of Arabic words. For instance it explains the original meaning of a word and
some other possible meanings which the word may convey in various situations. For
example, a word can originally be imperative al-Amr and can equally be used in some
situations for request al-Itimas; wish al-Tamanna; threatening at-Tahdid; option al-Takhyr;
weakness at-Ta’jiz and so on.
In this Unit the concept of ilm-l-maani will be introduced, and the types of sentences
will also be explained.
1.2 OBJECTIVES
By the end of this Unit, you should be able to understand
- The meaning of ilm-l-maani
- The kinds of sentences
1.3 MAIN CONTENTS
Al-ma'ani is the study which ensures that a speech agrees with what situation requires.
According to As-sakkaki (1983)"It is an art of successfully conveying intended ideas by skillful
combination of precise words at relevant or suitable context of situation" It is in line with this that
the Arabs have said: ل م
(Every situation has its own specific style of expression)
sentences in Arabic is classified into two kinds
4. ا Which literally means information but referred to by Arabic rhetoricians as a
statement which is possible to be proved true or false?
ء
5. إ Which literally means origination but referred to by Arabic rhetoricians as
an origination sentence which falsehood or truthfulness cannot be proved, because the action is
going to be originated after the speech has been uttered.
The purpose of at-khabar was stated to be primary and secondary. The primary purpose
could be fa'dat-l-khabar when the listener is hearing the information for the first time or Lazim-ul-fa'dat
when one wants to show the listener that he has been aware of the information.
It is pertinent to mention that an information may be given rhetorically for certain purpose other
than the two mentioned above. Some of these purposes are :
( ( 1 ا ا Sadden / Regret One poet says:
دة ب
ا ذه
4
ب! ا # $
ا % وأ
The youth went away but could not return.
The grey arrived then, where is the escape (from death) ?
( ( 2 + , ر ا !* ا (To show
ones weakness) This is when the speaker gives the information for the purpose of making
the gathering know about his weakness.
For example:
آ ا %. + ك ا 0 1! ا
آ د 02 ب و 4ّ 5 ا ّ 6
My lord, your sinful servant comes to you confessing the sins and supplicate to You
( ف ( 3 ;+9 م وا 89 ا(Asking for mercy and blessing) This is when the speaker
gives the information in order to ask for mercy and the speaker has said this to ask for
Allah's mercy.
7. % ربّ إّ
5
را =+ ا $6# # %
Oh Allah I have no capacity of patience, Have mercy on me, Oh who wipes away the
lapses
( ( 4 ? اBoasting : This is when the speaker gives the information to boast his or her
tribe's glory.
For example:
%B م و A د ا 0 % ر @ و
ف $CD ل ا B ام و @ وى ا
My honour amount to the number of stars and my position is the shelter of the honourables
and homeof the visitor.
( ( 5 $ وا G$5 ا (Reprimand/censure)This is an information given by the
speaker to condemn the action of the audience who has neglected his duties.
For example:
ن ا
ر
أ
You had failed the examination.
( ح ( 6 ? ر ا !* ا(Showing of joy)
I$J
9 ا I$5 @ راة ا ا % % وD ة ا BJ A ا KL K أ
You won the first prize in the essay written composition.
اع ا ا THE KINDS OF INFORMATION
8. 1. IBTIDA'YUN:- This is information given to someone who does not have any
foreknowledge. This person is empty minded (Khalyat-ad-dhihn). Hence the information is
6
given without any emphasis.
For example: Q ا O ه? ا +P ر # إن ا
The travellers returned from their journey
2. Talabiyyun:- This is the one when the person spoken to has some doubt about the
truthfulness of information. In addressing such person. It is necessary to put the particles of
emphasis in order to convince him.
3. Inkariyyun :- This is the one used when the person spoken to is in state of rejecting the
information . In addressing, such a person we will need many particles of emphasis as
much as possible to convince him.
For example: ا ه
ا ر ! #$ إنّ ا
It is pertinent to mention that every sentence, whether khabar or insha’ is made up of two
components parts: musnad ilayh (the subject) and musnad(the predicate). The former is
also called mahktum ’alyh (the topic) and the latter rmahktum bihi (the command). All
other lexical items in the sentence beside mudaf (the possessive or the second noun of the
genitive construction) or sillah (the relative) are regarded as restriction.
EXERCISES
1. Explain the differences between alkhabar and al-‘insha
2. Expatiate the differences between fa’dat-l-khabar and lazim-ul-fa’dat
3. Expatiate on al-musnad and al-musnad ilayh
1.4 CONCLUSION
The concept of ilm-l-maani has been introduced and the different kind of sentences has been
explained. Also, the importance of rhetorical information has been elucidated.
1.5 SUMMARY
Ilmu-l-ma‘aani teaches us how to take precautions in our state so that people do not
misunderstand what we have in mind. It is a study which ensures that speech agrees with
what a particular situation requires.
9. 7
1.6 TUTOR MARKED ASSESSMENT
1. Write short notes on the following
هّ ا
دد
10. 2. Explain the rhetorical purpose of al-Khabar
3. Explain the differences between
11. ا and ء ا
1.7 REFERENCES/FURTHER READING
1. al-Jurjani Muhammad (1981) al Isharat wa ‘t-tanbihat fi’ilmi’l-Balagha, Tahqiq
‘Abdul-Qahir Husayn. Cairo: Dar-un-nahda.
2. Tabanah Badawi (1956) al-Bayanu’l-‘Arabi. Cairo
3. Wahabi ‘Abdul ‘l-Lah (1968) al-Asasu fi naqdi wal-Balagha. Saudi Arabia:
Wizaaratul Ma’ruf
4. Lawal, A.I. (1989) ‘Rhetoric (al-Balagha) in Arabic and Yoruba: A preliminary
survey’. LASU journal of Humanities. Lagos: Kola Okanlawon Publishers Ltd
UNIT TWO
KINDS OF INSHA’ AND AMR AND ITS METAPHORICAL MEANING
12. 8
2.1 INTRODUCTION
Insha’ is of two types. Insha’ talabi and insha’ ghayrul-talabi. Insha’ talabi is the one that
contains the meaning of request. Insha’ ghayru talabi is the one that does not contain the
meaning of a request.
In this unit, you are going to learn about the different kinds of Insha’ and its subdivisions.
Also, the concept of Amr will be discussed and its metaphorical meaning will be emphasised.
2.2 OBJECTIVES
At the end of this unit, you should be able to understand
- The meaning of Insha’talabi
- The meaning of al-Amr
- The metaphorical meaning of Amr
2.3 MAIN CONTENTS
There are two kinds of al-insha
(1) Al-insha al-Talabi (Requistional) :- This is the one that consists the meaning of
request.
e.g. ب
13. Don't drink
(2) Al-insha ghayr al-Talabi (Non-requistional):- This is the one that does not contain
the meaning of request
e.g. ق0S ا P أ How beautiful is the truthfulness
KINDS OF INSHA AL-TALABI
There are five kinds of Al-Insha al-Talabi.
(i) D ا (Command)
(ii) %! ا (Prohibition)
(iii) م !?9 ا (Interrogation)
(iv) % ا (Optative)
(v) اء 0 ا (Vocative)
14. 9
D ا COMMAND
Al-Amr is to command someone to do an action that follows shortly, or nearly future:
Among the forms of al-Amr D ا IT$. are:
1. Imperative which is used to command the second person.
$C # QLP ا (Oh! Guest, sit)
2. Imperfect verb with Lam of command. This is used to command the third person.
(Let the boy eat) 0 ا آ $
3. Usage of Ism fi'l-Amr ةUS ا %L 1ّ 8 let us pray
4. Usage of certain verbal nouns ر0S that have the force of imperative verb % $6
$ ا
Metaphorical Meaning of Al-Amr
Al-Amr can be used metaphorically as a:
(1) Supplication:- ء 0 ا This is usually when the request is directed from the inferior
to the superior.
For example: When a man requests from Allah to pardon and have mercy on him.
Prophet Musa says: ْ ِ
17. ِ أَ ْ
(Moses) said: O my Lord! expand me my breast
Ease my task for me
And remove the impediment from my speech
(2) Guidance :- د V ر9 ا It can be used to advice and guide someone.
For example : Imam Ali adviced his son and said:
18. 10
آ 8 أ
W$ إ # أن
Do goodness as you want the others to do unto you.
(3) Continuity :- وام 0 ا This is usually when it is directed to someone who has already
performed an action by the time of the request.
For example: When you tell someone who is sitting QLP ا this means continue
sitting. Another example of continuity is in the Qur'an 4 vs. 136, when it says:
L ور Y 5 ا X ا X #4 ا !##
O you who believe, believe in Allah and His Apostles.
. 4 56
اObtative: - This is a statement used to express the desire for something which is not possible
to happen.
For example: Antarah bn. Sheddid said :
%Lّ@ اء A 5 IL دار #
%L وا IL دار 8 . % و
Oh! Talk, the house of Ablata in Jawa; Goodmorning house of ablata and be with peace.
(5) Selection: - $$ ا It is used in choosing one thing from the other.
For example: Bash-shar bn. Burd said
ّ ك Z أ . ا أو 08 وا [+
A ة و ّ رف ذ 6
You either leave lonely on join brother and certainly (your brother) is a committer of sin at
one time or leaving it (the sin).
22. لِّ وَآَِّ ? ا َ ِّ @ وَِ
Say: Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is
well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor
speak it in a low tone, but seek a middle course between.
(6) Threatening: 0#0! ا
This is given order in a threatening form to do something unsatisfactorily in a tone that
shows fright and warning. Prophet Muhammad (SAW) said
F ـءـ HI ; H
'C 9 اذا
“if it does not cause you to be ashamed, then do whatever you like.
The aim of the above tradition is not to order the shameless person to do whatever he likes
but to warn him against shameless acts.
For example: % $Lّ ا I2 [ O إذا
ء
. % O و
If you do not fear the wrath of the night and you do not feel shy, do whatever you like.
The Holy Qur'an says:
ر ا % إ O آ$S ن ّ ا + 2
Tell, the disbelieving folks continue your enjoyment certainly your end is hellfire.
In the above verse, Almighty Allah is not commanding the disbelieving folks to enjoy but he
is threatening them with a painful chastisement after their enjoyment in the world.
(7) Equality:- I# ا
This is to show that two things which are apparently different from one another are the same
in effect due to the prevailing circumstances.
23. 12
Buhtari said:
0A$L ء V و $L ء V
; ا $P O اآ 0 % ? آ
Anyone that likes may be a miser or generous
I am satisfied with your generosity
ْ 9Pِ Bْ3َ1ٰ َ 53َ
ْ( إِذَا ُ 7ِ 3ِْ# َ ِ 9َ 3ْSِ ا اْ KC أُوُ َ (ِ 8 ن ا 8 ا إِ Kُ ْ ِ LC ُ أَوْ َ 7ِ M ا ِ Kُِ N ْ 2#ُ
َM رَِّ ُ 1 نَ وَ ْ إِن آَ َM نَ رَِّ َ ْU نَ ُ KُK/ُ( وََ * ١٠٧ ا ً 8 U نِ ُ # ذَْ Vَ3ْ ونَ ِ
25. =ِ ( وََ *١٠٨ ًKSُ Zْ 6َ َ
Say: Whether ye believe in it or not, it is true that those who were given knowledge
beforehand, when it is recited to them, fall down on their faces in humble prostration,
And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'
They fall down on their faces in tears, and it increases their (earnest) humility. (Q 17 vs
107-109)
The above verses means that their belief or disbelief does not matter because people are
greater and more righteousness than them did actually believe prostrate whenever Quran is
recited to them
(8) Frailty/ Weakness:-B$A+ ا
For example: When you tell somebody who lost his father
D ا I6$68 ك 5 أ
Ask your father about the reality of the matter.
The Holy Qur'an says:
... L= رة 5 ا 0 %L Bّ # ر % O وان آ
26. And if ye are in doubt as to what we have revealed from time to time to our servant than
produce a surah like thereunto….(Q 2 vs 23).
َ B# دِِ ْ َ 9
ُ ْتَ إِن آُ K6َ اْ 9ُ ُ 'ِ Zُ ْ أَ 1 دْرَءُوا َ ; ْ َ 2# ُ
Say: Avert death from your own selves, if ye speak the truth. (Q 3 vs 168)
13
ب . 9 K ا (making obligatory) Allah says
ةَ آَ8 ا ا KCُN ةَ وَ 3َ`8 ا ا K6ُ B# وَأَِ
and establish regular Prayer and give regular Charity (Q73 vs 20)
. 10
27. B/
ا (Humiliation): this is to give a command to the addresses in order to humiliate
and ridicule him. Allah says
6ً B أَِ M اً َ 1 ْ َ 9Pُ ن َ 8 VَM ِ َ B/ِ;ِ َ6ُ اْ
28. ّ ِ ِ M َ
To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty
(Q4 vs 138)
ام . 11
29. آ ا (Honor) this is using command to give honor to the addressee.
Allah says B م ا b'M هK3
اد
Enter ye here (paradise) in peace and security
EXERCISES
1. What is insha’ at-talabi and insha’ ghayr at- talabi
2. How many kinds of insha’-at-talabi
2.4 CONCLUSION
In this unit, different the of insha’ and their examples has been explained. Also, the various
forms and metaphorical meaning of amr has been explained
2.5 SUMMARY
30. Understanding the metaphorical meaning of various kinds of insha’-at-talabi is very crucial
in correct understanding of exegesis of the Quran.
14
2.6 TUTOR MARKED ASSESSMENT
1. Enumerate the forms of al-Amr
2. Expatiate on the metaphorical meaning of al-Amr
2.7 REFERENCES/FURTHER READING
1. ‘Atiq ‘Abdul-Aziz (1970) Fi’l-Balaghati ‘l-‘Arabiyyah ‘ilmu ‘l Bayan. Beirut: Daru
n-nahda
2. ‘Awni Hamid (1965) al-Minhaju ‘l wadihu li ‘l-Balagha. Cairo:Dar-l-Ma’rif
3. Ibn ‘Abdi Rabbih (1935) al-‘iqdu ‘l-farid. Cairo:Dar-l-Ma’rif
UNIT THREE
AN-NAHY AND ITS METAPHORICAL MEANING
3.1 INTRODUCTION
31. An-Nayh is used to give negative command. It is used under the same circumstances
similar to those of positive command. It can be used metaphorically to mean another
meaning which can be understood through a circumstantial evidence.
In this unit, the concept of Nayh and its metaphorical meaning will be discussed.
15
3.2 OBJECTIVES
By the end of this unit, you should be able to understand
- The meaning of Nayh with examples
- Its metaphorical meaning.
3.3 MAIN CONTENTS
This is the mode used to give negative command. It is used under circumstance similar to
those of the positive command such as when a superior order the inferior not to do something. For
example, a mother prohibition her son from leaving home until she returns. Unlike Amr, there is only
one form of expressing this. It is to place the imperfect juggive verb after La of prohibition
P ار %8 ار 0 ا ج
32. Do not leave the house until I return
Almighty Allah says in the Holy Qur'an:
!8U. ا 0+5 % ر
39. Do not keep late to the school, do not absent yourself without reason. Do not neglect your duties
Metaphorical Meaning of An-Nahy
40. An-Nahy can be used metaphorically to denote another meaning which can be understood
through the circumstantial evidences (al-qara'in) as a:
(1) Supplication ء 0 ا This is when the prohibition is directed from the inferior to the superior.
16
اء 0D ا %5 K
41. رب
My Lord, do not let my enemies make jest of me. (Says Prophet Musa)
Quran says
'() او ا +,# ان -) ا. ـ0 +1 ر
Our Lord, Condemn us not if we forget or fall into error.
In the above verse, servant of Allah ca not be imagined commanding Him to do or not to do
something. It should be understood that the prohibition is used to supplicate Allah and not
intended to command Him.
(2) Request س 9 ا This is when it is directed from someone to his friend.
For example:
W$ إ %X %8 K$ در ا T
42. Don't leave the house till I come to you.
(3) Guidance د V ر
43. ا
For example: One poet says:
A U $? ا ab اذا
ن @ ا 5 P ا $
When the foolish person talks, don't answer him, silence is better than answering him
The poet in the above verse is prohibiting us from answering a stupid person when he is
talking. He is guiding us that silence in that situation is better than replying him. The kind of
prohibition is known as al-irsad.
44. 17
(4) Obtative +$ ا
For example: one orator said:
$ ا 2 ن أ , ا 3 450
Oh! Moon ; do not be covered from the sight
(5) Threatening 2 ا
As a teacher when you direct your speech to one of your students that who has gone astray
8 9: 3 ;0 ، و 8,ّ6 3 7+0
Don't keep away from your astray and don't shift from your misguide.
(6) Reprimand/Censure ,1 ا
Allah says in the Holy Qur'an: ن$0 + آ ون @50 $ م إ , روا ا -0
Make no excuses this day, ye are being requited for all ye did. (Q 66 vs 7)
Abu-l 'aswad-ad-du'ali said: 7A 0'0 و B) 3 7+0
,C3
اذا 8,3 ر 3
Don't refrain others from one behaviours and bring that of behaviour, it is a great abomination if
you do that
(7) Debasement $6 ا
For example: Al- Mutannabi is satirising kafura and said:
+ S+ وا
48. Don't think of competing with me
EXERCISES
1. Explain the meaning of an-Nayh
2. With examples, expatiate on the contextual meanings of an-Nayh
3.4 CONCLUSION
The various metaphorical meaning of an-Nayh has been explained in this unit and different
examples was been given for clarification and elucidation.
3.5 SUMMARY
The different metaphorical meaning of an-Nayh is important to the understanding of Quran
which has its vast examples.
3.6 TUTOR MARKED ASSESSMENT
1. Explain the metaphorical meaning of an-Nayh in the following
- 9Bc1 F3S; اذا :B31 ر 1 73d 5CVC و e3
1 7C f
ن - K36SC 9
آ ون C 6 م ا KB روا ا
SC f
- '() او ا +,# ان -) ا. ـ0 +1 ر
3.7 REFERENCES/FURTHER READING
1. Al-Jahiz ‘Ali et al(1961). Al-Balagha l-wadaha. Cairo: Daru ul Ma’rif
2. Mustafa Muragi Ahmad (n d) Ulumu l Balagha wal Bayan wal Badi’i. Cairo:
Maktabatul Muhammadiyyah at-tijariyyah.
3. Wahabi ‘Abdul-Lah(1968) al-Asas fi naqdiwa ‘l Balagha. Saudi Arabia: wizaaratul
Ma’rif
49. UNIT FOUR
AL ISTIFHAM (INTERROGATION)
19
4.1 INTRODUCTION
50. Al-Istifham (interrogation) is the third type of Insha’ Talabi. It is to inquire about something
which was unkown to the inquirer before. In this unit the various particles of interrogation
will be discussed.
20
4.2 OBJECTIVES
At the end of this unit, you should be able to understand
- The concept of al-Istifham
- The particles of al-Istifham with examples
4.3 MAIN CONTENTS
Al-Istifhan is to inquire about something which was unknown to the inquirer before.
Some of the particles of interrogation are:
(1) Al- Amzat : It is used to ask about the truthfulness of a statement and the response will
either be yes or no.
For example: 3E
أأ (Are you a poet)
It is also used to inquire about specific state. In situation. It needs a specific answer.
For:
1E أم
أأآ (Did you eat or drink)
أم ر
5 أ (Did you pass or fail)
( ( 2 F ه It is also used to ask about truthfulness of a statement and the response may be an
affirmative or negative ك) أ
ه (Did your brother travel)
(3) : It is used in order to ask about the personality of a human being.
For example:
أ who are you? The answer may be رى ا 3 أ I am Abdul Bari
It is also used to ask attribute of the person concerned
For example: K أ who are you. The answer may be C أ (I am a lecturer)
$c أ I am a doctor)
(4) It is used to inquire about the kind or attribute of non-human being.
51. For example; ا- ه (what is this) the answer may be
ا د - ه This is an exercise book. At times F is used for human being to ask for the
substance of something. 8$
ا (what is your name?)
( ( 5 ا (where ) It is used to ask about the place.
For example: ب ا ا (where is the book)
$ ا ا (where is the teacher?)
,+ ا 2 ا (where is river Nile)
( ( 6 آ (How many/ much). It is used to ask about the quantity of something.
E ا $! آ (How many pen did you buy)
L ا ا -,$0 آ (How many pupil in the class)
(7) It is used to ask about the time .
For example: ا
) د (when did you enter yesterday)
#0 (when did you travel)
( ن ( 8 اّ it is used to ask about the time. It is like F (when) but the difference is that when one
does not know the specific time of something, one can use ن # أّ
For example M, م ا ن # أّ (when is the day of judgment)
( ( 9 N, آ (How) It is used to ask about the condition, time or place.
For example: M
ر $ ا إ
O N, آ(How did you come to the school)
,E
O I came by trekking.
( ( 10 أ (from where/ how) it is used to ask about condition, time or place.
21
For example: 80 23 ! ل، و $ ا ا - ه 8 أ
52. From where is this wealth, certainly I knew you as a destitute
7ُ 38 ا Dِ هَـٰ ِ Bِْ (ٰ ُ 58 لَ أَ # َ Pَ و ِ
55. 8 ي َ ِ 8 أَوْ آَ
Pَ C ِْK َ َ Sْ M َ
Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said:
Oh! how shall Allah bring it (ever) to life, after (this) its death (Q2:259)
Bijِ M ْ أَكُ َ 9 ٌ وََ
56. َ M َ ِ'ْ 'َ 6ْ ( ْ َ 9 مٌ وََ 3َl ُ نُ ِ Kُ (ٰ َ 58 ْ أَ Fَ # َ
She said: how shall I have a son, seeing that no man has ever touched me and I am not Unchaste (Q
22
19.20)
( اى ( 11 It is used in asking what can differentiate a particular thing out of the two or more things.
For example: 2 أ , اىّ ا
Who of the two parties is more clever in playing?
M69 ا
ر رّس ايّ
(Which teacher is teaching you al-Balagah (rhetoric).
EXERCISES
1. What is istifham?
2. Mention the particles of interrogation and use them in sentences.
4.4 CONCLUSION
In this unit, a different particle of interrogation has been explained and examples were
given for clarity.
4.5 SUMMARY
The usage of any kinds of interrogatory particle is largely determined by the condition/state
of the question and the inquirer. Istifham is simply seeking information about what the
speaker is ignorant of with use of certain particls such as Hamzah, Hal, Maa, Mataa, Kam,
Ayu, Ayyana, Kayfa etc
57. 23
4.6 TUTOR MARKED ASSESSMENT
1. What do you understand by al-Istifham
2. Expatiate on the particles of al-Istifham with various exaamples
4.7 REFERENCES/FURTHER READING
1. Farhudi Hasan et al (1977) al Balagha wa naqd. Saudi Arabia: Wizaratul Ma’arif
2. Jama’atun mina ‘l-asatidha (1964) al-Uslubu’s-sahih fi’l-Balagha wa l-‘Arud. Beirut
3. Babdawi Mahmud (1971) al fannu wa’s-san’ah fi Madhahib ‘Abi Tammam. Beirut
UNIT FIVE
METAPHORICAL MEANING OF AL-ISTIFHAM
58. 24
5.1 INTRODUCTION
Istifham, as can be understood from the last unit, is to ask question with a view of getting
information about something not yet known with the use of an interrogative particle.
However, interrogation may be used out of it original meaning according to the structure of
the expression and circumstances.
So, the thrust of this unit is to explain some of the contextual meaning of Istifham.
5.2 OBJECTIVES
At the end of this unit, you should be able to
- Understand the metaphorical meaning of istifham
- Understand the function of al-Istifham
5.3 MAIN CONTENTS
Interrogative particles are used rhetorically in sentence so as to impress or persuade
somebody on an action done or to be done respectively. Therefore the interrogative particles are
rhetorically used differently to perform other functions. These functions include:
(1) Negation F+ ا This implies when the question tends to negate the fact instead of
asking for information.
For example, Allah says
ن إ #R , وأن – Nothing is for man except what he did. (Q53: 39)
Here I negate the idea of a man thinking that will be and with what he does not do.
ن#ST ا ن إ #ST اء ا @ ه
ه Is used to mean
(2) Denying رT ا
ا) زا # ا ا V ه
51 م 96 7, ان ر
59. “the fact that a boy threw a stone to the filled sea can not affect it”
(3) Confirmation: F ا It is a way of re-confirming and emphasizing the truthfulness of an
25
action or information about a particular person.
ه دا وأزآ 2$3 ا
# أ
#S هV دا وا 3
Are you not the most generous among them and giant of them in stern with a very sharp sword.
) 2+#S دا وأ S هA اآ
# أ
Are you not the most generous and finest character among them.
Quran says
اً B وَِ َB; ِ :َ Mِّ
60. َ ْ ُ 9 لَ أََ # َ
(Pharaoh) said: Did we not cherish thee as a child among us, (Q 26 vs 18)
( ( 4 ,F C ا – (Exaltation)- this is praising somebody extra-ordinarily to be the best
among his members in something or general affair of man.
ك؟ ,6 ,C وع ا Y$ ا ا -21 م ى - ذا ا
who else can do this big project beside you. The particles F here is rhetorically used for
,C ا
( ( 5 ,1 ا – Condemnation/Censure
Allah says
# ن أ #+0 و ّ 1 س + ون ا '0 أ
While are you enjoying the righteousness upon mankind and forget yourselves (without practicing
it)?
( ( 6 , ا -(Humiliation) This is talking about somebody to be little or no importance or about
thing to be less significant.
61. 26
V ب 1- ا M+ أ ,+ أ
Could the voice of flies hurt
7S
+ ى أ - ا ا - أه
Is this is the one you praise extensively?
Quran says
دٍ Sَ M ِ :َ M? رَ 2َ Sَ ; َ mَ B آَْ
62. َ C ْ َ 9 أََ
Seest thou not how thy Lord dealt with the 'Ad (people) (Q89 vs 6)
( ( 7 BY ا (encouragement) Is this is the one you praise most
را ّ
ا ) ;$#0 ه Do you want to here a joyful formation.
Quran says
ٰ5 آ8 َ Cٰ أَن َ 5 إَِ :َ 8 2 ْ هَ 2/ُ; َ
And say to him, 'Wouldst thou that thou shouldst be purified (from sin)?- (Q 79 vs
18)
( ( 8 4F5 ا Interjection. This is a way of expressing wonders or strange thing that
happen
0 ء# وّ ا $ م 9
E B]9^ ف ا 3 1
What make the enemy to be requesting for my bad deed after the people has known my good
affairs
The poet expresses his surprise on work that will not be of benefit for his enemy
. 9 # ا (Grief and Regrets) This implies when a question depicts regret and grief on
the one or thing the question is about
64. ? Zَ6َ اْ َ ( أَْ ٍ nِ ْ َ K( نُ َ 'َ oِ لُ اْ K/ُ( َ
That Day will Man say: Where is the refuge? (Q75 vs 10)
. 10 2 /ا ,3 ا (threat) This implies when the addressee understands from the question
something that might discourage him.
Allah says
)` ا 2 ّ a , و` ا 82 ا
Did will not destroy the man of the old? So we shall make latter follow them
. 11 2 ا(frightening) This implies when the question in all about is full of terror.
Allah says
gُ 1 رِ َ /َ اْ أَدْرَاكَ َ وَ َ *٢ gُ 1 رِ َ /َ اْ َ *١ gُ 1 رِ َ /َ اْ
The (Day) of Noise and Clamour
What is the (Day) of Noise and Clamour?
And what will explain to thee what the (Day) of Noise and Clamour is? (Q101 Vs 1-3)
EXERCISES
1. Can interrogation be used out of its original meaning?
2. Explain some of the contextual meaning of interrogative particles
5.4 CONCLUSION
The different metaphorical meaning of istifham was discussed in this unit. It is out of its
original meaning according to the structure and circumstances.
5.5 SUMMARY
The knowledge of istifaham is important in understanding the exegesis of the Quran. For
example the interrogative used in q9 vs 13 expresses prohibition where it says
65. َ Bِ ْ ِ L? 9
ُ إِن آُ D ُْKَ =ْ C أَن َ e? 4 أَ َ 7ُ 38 ; ْ َ 9Pُ َْKَ =ْ C أََ
Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if ye believe!
28
5.6 TUTOR MARKED ASSESSMENT
1. Discuss the metaphorical meaning of al-Istifham
ر . 2 ا 531 gB d ا 5; و 5Z 531 5 وs ا 5; م PZ
U ل ا ( tBM gB PZ
U ا 26p ث br ن K آ ّ
uBMK
ا 531 gd d ا 5; و
5.7 REFERNCES/FURTHER READING
1. Abubakr, R.D. (1989) Bayan in Arabic Rhetoric: An analysis of the core of Balagha.
Ibadan: Intec Printer Limited.
2. Al-Jahiz Umar bn Bahr(1968) al-Bayan wat-Tibyan. Cairo: Mukhtabah l-Khanji
3. Jarim ‘Ali et al(1961): al-Balagha-l-waadiha. Cairo: Dar-ul-Ma’arif
4. Yusuf Alarape Sule (1999) “A rhetorical study of al-Insha’ at-Talabi in suratul
Baqarah” An unpublished B.A. project submitted to the department of Arabic and Islamic
Studies University of Ibadan. Ibadan Nigeria
UNIT SIX
AL-TAMANNI (EXPRESSION OF DESIRES)
6.1 INTRODUCTION
Al-Tamanni refers to wishes which cannot themselves be achieved. It is the fourth aspect of
Insha’ at-Talabi. At-Tamanni can be expressed for two purposes. The first one is
impossibility of realisation and the second is possibility but without access to it.
6.2 OBJECTIVES
66. 29
At the end of this unit, you should be able to
- know the meaning of at-tamanni
- understand the particles of at-tamanni
- know the purposes for which it can be expressed.
6.3 MAIN CONTENTS
It basically referred to wishes which cannot themselves be achieved. For example Ibn-a-r-
Rumi said in the month of Ramadan.
ب#ّ ا ّ c ر2ّ ا. و 2E ن آ 7, , اّ
,
I wish the night in it is to be one month,
and its day to be passed like the cloud. The poet in the above verse is wishing the night of
Ramadan to be a month and its day to be quickly passed like the cloud so as to avoid the hunger and
thirsty of days of Ramadan which is impossible to happen.
Quran says:
9ٍ Bcِ 1 َ vٍّ 4 و َ ُ َ 7ُ 8 رُونُ إِ # َ َ C أُوِ َ 2 ْ َ d ِ َ َ Fَ Bْ َ ( َ
Oh! that we had the like of what Qarun has got! for he is truly a lord of mighty
good fortune! (Q28 vs 79)
It is possible for the people of Qarun to have have what qarun had but did not
have an access to such a big fortune and they are aware of that fact, so they only
expressed the wish.
Jarir said: $,3 م9
$
@+ أ
; روا ,:$ ن ا ز` ا ه
Oh! Two houses of Salma peace be on you
Can those gone period return.
Layta is the only basic particles of at-Tamanna. However, some other participles may be
used instead of layta for rhetorical purpose. They are F and F ه ّ F و .They are use for Taraji
(anticipational)
67. 30
For example: ,.$ ا ن + ة آ ّ + أنّ
(The disbeliever will say on the Day of Judgement) “if it is possible to come back to the
world, then we shall among the believers” (but it is possible)
Here is used to imply an optative statement in place of
, for a rhetorical purpose.
The person on the day of judgment will say (we wish we have a chance of return so that we shall
truly be of those who believe (Q. 26: 102)
However, a wish may sometimes be expressed for a thing which may occur i.e. not
absolutely impossible. The particle often used for expressing this type of which are ّ and #3
For example:
( ا ( 1 ا 8 ذا 1 ث f ا
( ( 2 +,1 و +,1 ;$5 أن f ا #3
( ن ( 3 Kl را M ر 5 ا ا P
68. B
( ان M ر 5'1
It may be that our Lord will give us in exchange a better garden than this. For we do return to
Him (in repentance)
EXERCISES
1. What is at-tamanni
2. Mention the particles of at-tamanni and use them in sentence.
6.4 CONCLUSION
The Particles of at-tamanni has been explained in this unit. They can be expressed for
impossibility of realisation and for possibility without access to it.
6.5 SUMMARY
At-tamanni in Arabic rhetoric is used to express impossible wishes and possibility without an
access to it. The most common particle to express it is Layta. Other particles rhetorically used
for its purpose are Hal and La’la. Another particle that gives the meaning of at-tamanni is
Law while Hasaa and La’la are used for anticipational.
6.6 TUTOR MARKED ASSESSMENT
69. 1. Expatiate on at-Tamanni in Arabic rhetoric
2. Use the following particles of at-tamanni in sentences
31
FB , K , 5'1 , 2 ,ه 2S
6.7 REFERENCES/FURTHER READING
1. Hadithi Khadijah and Matlub Ahmad (1975) al Burhanu ‘l-kashif ‘an i’jazu’-l Qur’an.
Baghdad: al-Ani
2. al-Jahiz (1949) Kitabu’l-Bayan wa’t-Tabyin as-Sandubi. Cairo
3. az-Zamakhshari Muhammad(1966) Tafsiru ‘l-Kashaf ‘an haqa’iqi ‘t-tanzil wa
uyunul’l aqwal. Cairo: Mustafa –‘l-Babi’l-Halab
UNIT 7
AN-NIDA (VOCATIVE)
7.1 INTRODUCTION
An-nida is the expression used by the speaker which serves the purpose of a verb. It is also
used for rhetorical purpose to mean calling from a long distance. It is the fifth and last kind of
Insha’ at-Talabi.
70. In this unit, the different particles of an-nida will be explained and its rhetorical meaning will
be discussed.
32
7.2 OBJECTIVES
At the end of this unit, you should be able to
- Know the meaning of an-Nida and its particles
- Understand the different metaphorical meaning of an-Nida
7.3 MAIN CONTENTS
An-Nida' is the expression used by the speaker which serve the purpose of a verb 3 اد i.e. I
am calling. Vocative particles are eight.
، وا , ، ه ى، ا g ، g ة، اى ، @$2 ،ا
The particles of vocative are subdivided into two categories (1) Hamzah and Ay are both
used to call one from a closer distance (11) the remaining six particle are used to c all one from a
long distance.
For rhetorical purpose, however the particles meant originally for calling from a short
distance may be used for calling from a long distance and vice versa. For instance we use F which is
meant originally for calling from a long distance for Allah even though He is very close to us than our
jugular vein in order to show our respect to Him.
f ا Oh Allah
One poet said while composing poem of condolence for his dead child
^1 , و 0 hّ 1 أأ
,1 ن +$ ا 4L0 و hّ S
Oh Ubayyu, Don’t move far No human being can avert death the far people are the dead
ones.
Here the poet called his dear son who is far away as if he were close just to show that he is
constantly remembered, although he is out of sight, he is not out of mind.
71. Another example can be seen in a letter sent by Walid to his son
33
i$ ك ا 0 و M
T1 8,3 h+1 اي
O my son Be steadfast and refrain from disobedience (to Allah)
The particle used here is اي for those close to one, but it has been used for the distant just
to give the impression that he is constantly remembered.
Metaphorical Meaning of An-Nida
An-Nida can be used metaphorically to denote another meaning which can be understood
through the circumstantial evidence and good taste in literary appreciation as:
( ( 1 #ّ اSadness/Grief
For example: Hafis Ibraheem
ه ج وا 0
3@ درة
ان : ج ر 0 M,S
i'
Oh Gold that has been taken from the crown of her father and it became an ornament in the crown
of Ridwan
One poet said: c د
ورأ N, آ ! ا
. 3 وا ّ ا 7+ ن آ ! و
Oh grave of Ma'ni', how did you cover his wealth.
Certainly, the land and sea was filled from his wealth.
The poet said the above verse when ma'ni' the generous person died. He was calling the
grave in a great condition.
Quran says ( to a person, that accompanied with bad friend) on the Day of Judgement that
the person will say in grief
3ًB3ِ
َ ً 3َ; ْ ُ =ِ C8 ْ أَ 9 َ ِ
َBْٰ َ 5
َ3َ( وَْ ( َ
72. Ah! woe is me! Would that I had never taken such a one for a friend (Q 25 vs
34
28)
( ( 2 5V وا ,ّّ ا CONFUSION
For example: One poet said:
# ت ا 2
! ,
$ ا إ 7#$#a
أم ا
Oh night, you are long, has midnight died or its sun has
changed to the moon.
( ( 3 M1 + ا - Weeping
7+,1 و +,1 وا 2 ا
ات C+ اّ 0 ة C 3
Oh my sorrow that the grave may be between me and him.
So as to avoid even a glance from that looking.
( اء ( 4 6T ا -Encouragement
For instance; like what you told to a brave soldier in attacking م 0 ع 5E
Oh a brave (man) come forward
( ( 5 PB اWarning against Mischief
li+
$
8 و 4!
. 9
,0 ا و
,$0 ار $
Oh, the heart, sorry for you, you don’t listen to
admonisher when you felt unconcern and you didn’t abandon
bad character.
73. ( ( 6 ,1 ا(Reprimand): Allah says
نَK3ُSَ Zْ C َ َ نَ َ KُK/ُC َ 9َ ا ِ Kَُ N َ (ِ 8 ا Pَ (? أَ ( َ
O ye who believe! Why say ye that which ye do not? (Q61 vs 2)
( ث ( 7 m
T ا(seeking protection)
For example h+A6 ا f ا Oh Allah protect me.
( ح ( 8 $ ا(commendation) Allah says in many parts of the Quran
ل
ا 2 أّ ,h+ ا 2 أّ O prophet O messenger
( م ( 9 - ا( blameworthy) for example
دوا ه - ا 2 أ و, آ - ا 2 أ
Oh you unbelievers, Oh you Jewry
( ( 10 7,+ ا(warning) for example
35
ن#T ا 2 أ س, +ّ ا 2 أ
Oh human being, Oh mankind
( ( 11 Y ا (Disappointment). For example
ا: 2 إذا را 8+ رون ه ل !
Moses said Oh Aaron what kept you back when you saw them going
wrong.
( ( 12 45 ا (exclamation) , for example
ى
8() $ ل !
(Moses) said “what then is your case oh Samiriyyu”
EXERCISES
1. What is an-Nida
اء . 2 ادوات ا ه 9 آ
7.4 CONCLUSION
In this unit, the various particles of an-Nida has been mentioned and the various metaphorical
meaning of an-Nida has been explained with examples. Some contextual meaning includes
74. stimulation, grief, reprimand, commendation, exclamation, seeking protection and expression
of surprise.
36
7.5 SUMMARY
The metaphorical meaning of an-Nida can be undertood through circumstantial evidence and
good taste in literary appreciation. In term of usage an-Nida are divided into two groups. The
first one are Hamzah and Ay which are used to call who is close while others are for distant
person.
7.6 TUTOR MARKED ASSESSMENT
1. Expatiate on Nida in Arabic rhetoric
2. Discuss the metaphorical meaning of an-Nida
7.7 REFERENCES/FURTHER READING
1. al-’Askari abu Hilal (1934) Diwanu l Ma’ani. Cairo: Dar-l-Fikr
2. ibn Qutaybah (1925) ‘Uyunu ‘l- Akhbar. Cairo: Dar-l-Ma’rif
3. Naji ‘Abdul-Hamid (1976) al-atharu ‘l-‘ighriqi fi ‘l-Balagha mina l-Jahiz ila ibi
Mu’tazz. Baghdad University Press
UNIT EIGHT
CONJUCTION OF SENTENCES (AL-WASL)
8.1 INTRODUCTION
Al-wasl can be defined as joining of one sentence to another with a particle. Before this could
be done there must be relationship between the two sentences.
8.2 OBJECTIVES
By the end of this unit you should be able to
75. - Define al-wasl
- State the relationship between the two sentences
37
8.3 MAIN CONTENTS
Al-Wasl could be defined as joining of one sentence to another one with wā'. Before this
could be done, there must be relationship between the two sentences.
Al-Wasl between two sentence is necessary in the following three places:
(1) When the two sentences share the same grammatical rule.
E.g. أ و 4 -,$ ا
The student is writing and reading. These are two sentences in the sense that one can say
the student is writing and the student is reading but The wā' is used to join them together. The
word أ is M( on the word of khabearul-Mubtada.
(2) When the two sentences are both khabar and Insha and there is no any condition that can
cause their separation
For example: ا B وزه B ء ا
Truth has come and false hood has vanished away
, ر 5 وإن ا , ار 1` إن ا
Verily the goodness shall be in enjoyment (paradise) and verily the transgressors shall be in
fire.
The above sentence are joined together with wā' and each of them is al-khabariyyah
]! وا اذه Go and read
In this example; the two sentences are joined together with wa’ because each of them is al-in
sha'iyyah.
(3) When we wish to exercise control on misconception which might have arise when two
sentences go in contrary being khabariyyah and Insha'yyah.
For example: 71 f ا N(
76. No, and Allah may have mercy upon him).
In this sentence if wā' is removed between in the second sentence, it will change the
meaning completely and it will give another meaning which will mean someone is causing wrath on
the sick person which will perceive as 71 f ا N( as may Allah give not mercy upon him.
38
Further example is:
)c
ك وا ; ر ه 8 '
8 -1 4,50 ( $ ّ
f ا c ، وردّ
No and Allah may let him arrive safely.
This is an answer to somebody who inquire whether your father has returned from his
travel
) 7: ك ) اّ E ل ه ! 8 -1 4,50 . ( f ا cE ، و
No and may Allah give him recovery (from his sickness)
This is an answer to somebody who inquire about the condition of his sick brother.
Al-fasl is defined as leaving out joining of two sentence will wā',.
For example: l0
ا N^0
(i) Do not fear, you have passed.
One scholar says:
7L^E رق دقّ
ت إ $ ا و
ر 91 # و N آ 91 ل L
The death is but thief which his body is so tiny, it pounces without
hand and walks without leg.
In this example 7 FL^E رق دقّ
ت إ $ ا و is a complete sentence while the second
one is emphasizing or giving more explanation of the first one. They have been regarded as a single
sentence and thus, they are not joined together with wa'.
77. 39
EXERCISES
1. What is al-wasl?
2. When is al-wasl necessary?
8.4 CONCLUSION
In this Unit, the condition in which al-wasl is necessary was explained. There must be
relationship between two sentences the particle of wa’ is used to join one sentence to another.
8.5 SUMMARY
Joining of conjunction is made by the use of particles wa. Al-wasl is necessary when two
sentences share the same grammatical rule. It is of paramount when the two sentences are
both Khabar and Insha’ and there is no any condition that cause their separation. It is
essential when we wish to exercise control on misconception which might have arise when
two sentences go in contrary.
8.6 TUTOR MARKED ASSESSMENT
1. Expatiate on the necessity of al-wasl
2. Mention three examples for each place where al-wasl is essential
8.7 REFERENCES/FURTHER READING
1. as-Sakkaki Yusuf (1983) Miftahu’l-‘Ulum.Beirut: Darul-kutub
2. az-Zamakhshari Muhammad (1982) Asaasu’l-Balagha. Beirut:Daarul- maruf
3. Hasan Muhammad (1975) ‘Ali-asraaru-l-Bayan. Cairo: Dar-n-Nahda
78. UNIT NINE
AL-FASL (DICONJUNCTION)
40
9.1 INTRODUCTION
Al-fasl is defined as leaving out joining of two sentences without wa. In this unit, the concept
of al-fasl and the condition when it is necessary will be discussed.
9.2 OBJECTIVES
By the end of this unit, you should be able to
- State the meaning of al-fasl
- Understand the necessary cases when it can be used.
79. 41
9.3 MAIN CONTENTS
Al-fasl is necessary in the following places.
When there is complete relationship between the two sentences. This is regarded in Arabic as ل$ آ
لL0T ا This happens when the second sentence serves as:
(a) Emphasis ا , آ0 to the first one.
For example one poet says:
Lّ زّ و ّ ء +A ى اّ 2
ن #T ا M, ء +A ا 4ّ S
Industrious and lazy (person) loves praising, love of praising is a nature of people.
The second hemistich of the above person that are not joined together with wā' is an emphasized
statement to the first one.
(b) Substitute ل ا to the first one
For example:
ن، وّ` ل ا ! A ا ! 1
But they used to say what their old fathers said
+ ا -] ا أ !
They said: When will we die
ن $ ت و P و $5 م و +5 O آ0ّ ن أ L+ 5 O آ0 أ
(C) explanation ن $ ا to obliterate an ambiguity in the first sentence.
For example : %L#
80. WL و 0L ة ا AV %L W أدّ دم. ه X # ل 2 ن ;$
ا $ س إ
Shaytan whisper to him (Adam) he said can I direct you to abide tree and unruined power.
81. O ءآ 5 ن أ 54 # اب 4+ ء ا O@# ن ءال O آ $Aّ وإذ
O$b O@5 رّ ء U5 O@ ذا % و O ءآ ن $# و
And remember, we delivered you from the people of Pharaoh: they set you hard tasks and
chastitement slaughtered your sons and let your women-folk live, therein was a tremendous
42
trial from your Lord. (Q2: 49)
In the above Quranic verses in the second sentence of the first one دم X # ل 2 is meant to
obliterate ambiguity what the devil whispered to Adam while the second sentence of the last one
O ءآ 5 ن أ 54# explain the nature of the punishment melted out by fir'aon on the male sons of
Bani Isra'il. One poet says :
ة C 8 و و 05 س L س ا
م0Z وا +
# O وإن e+ e+5
People is for people (being in) village or urban area, part is for help of other if even subjects do not
know .
(2) When there is a complete separation between the two sentence ( ع ;69 ل ا آ) It occurs
when they differ in .
(a) being khabariyyah or insha’iyyah
For example:
(i)Y ا L ن = (Uthman travelled May Allah save him )
(ii) f+ WL+، ن
82. ا % ! ا g6
The lazy one failed in the examination May be you may be admonished.
(iii) W$ إ %T. أ أ OL@ (Talk, I am listening to you).
Example of the first sentence is khabariyyah while the second are Insha’iyyah. Therefore
they cannot be joined together with wa' because of this complete separation between them.
Also in the third sentence the first sentence is al-inshaiyyah while the second is khabariyyah
83. (b) Absence of relation between the two sentences.
For example #c آ 0# ز Zayd is a secretary and Umar is tall. In this example it is clear
that there is no connection between Zayd who is a secretary and Umar who is tall. Therefore
the two sentences should not be joined with wa'
3. When there is quasi- complete connection ( ل S9 ل ا آ V) between the
two sentences. This is when the second sentence, serves as an implied answer to an implied
43
question.
For example:
ء 5 رّة D Q? إن ا 1? ئ 5 أ و
In this example a question is implied from the first sentence (1? ئ5 أ (
As if one asks Why don’t you clean yourself, then the second sentence رة F` +F إن ا
ء F# 1) services as an answer to this implied question The second segment that serves as an
answer is called (I? Iّ L8 (
EXERCISES
1. Explain the differences between ع y/ ل ا 6 ل آ `C ل ا 6 آ
2. What is al-fasl?
3. When is al-fasl necessary?
9.4 CONCLUSION
In this unit, the conditions when al-fasl is necessary was discussed. The act of leaving
out/joining of two sentences without wa’ is known as al-fasl
9.5 SUMMARY
The concept of al-fasl and the condition when it is necessary had been discussed. Kamal-ittisal
is the complete relationship between two sentences. Hence, here al-fasl is necessary. It
is also necessary when there is complete separation between two sentences and they differ in
khabariyyah and insha’iyyah
9.6 TUTOR MARKED ASSESSMENT
84. 1. Expatiate on kamal-ittisal and kamal-l-inqtaa’ in Arabic rhetoric
44
2. Write note on the following
- at-Tawkid
- al-Badal
- shibh kamal-ittisal
9.7 REFERENCES/FURTHER READING
1. Khatib al-Qazwini (1904) at-Talkhis fi ‘ulumi’l-Balagha, Abdorahman al-Barqufi
(ed). Cairo.
2. Matlub Ahmad(1980) al-Balghatu ‘l-‘Arabiyyah al ma’ani wal bayan wal-badi’i. Iraq:
Wizaratul t-ta’lim ‘l-‘Ali wal bahthi’l-‘ilm
3. Tahir al-Baghdad (n.d.) Qanunu-l-Balagha in Rasa’ilu ‘l Bulgha,ed Muhammad Kund
‘Ali.
UNIT TEN
AL-QASR (RESTRICTION)
10.1 INTRODUCTION
Al-Qasr literally means restriction, confinement, restraint and immurement. The rhetoricians
define it restricting something to something else in a special way. It can be formed by
negation with exceptional particles and by using innama, Laa, Laakin and Bal
10.2 OBJECTIVES
By the end of this Unit, you should be able to
85. - Define the meaning of al-Qasr
- Understand the formation of al-Qasr
45
10.3 MAIN CONTENTS
Al-Qasr literally means restriction or confinement. The Holy Qur'an says :
م,^ ا رات L رS
Maidens restrained ( as to their glances) in goodly pavilion) Q. 55: 72.
It is define among the rhetorician as صL^ B(1 tY1 tE u,L^0
(Restricting something to something else in a especial way)
ون 25$ ا إ l5
No body passed except the industrious ones.
In this statement pass has been restricted to the industrious students.
FORMATON OF AL-QASR
There are four ways of forming S6 ا
(1) Negation with exceptional particles
3 ز إ No one gain but Ali
ل9 ه ء إ $ ا No human being but crescent
M$ ا 3
, ا , No one in the house except Fatimah
1 أ إ
, ا No one is in the house but my father. In this case whatever comes
after it is 7,3 رL .
(2) AL- QASR BY USING . إ
For example:
86. 46
40 ة , ا $ إ Life is nothing but trouble
In this case what ever come last in the sentence is 7,3 رL
When al-Qasr is formed by using innamaa there will be no need the usage of particles such as
illa, siwaa, khalaa, ghayra. So it will be wrong to say for example
4 ا ز $ ا (indeed Zaid is except a student)
Al-Qasr is formed by the help of conjunction such as ،F or F1 in the case of conjunction with
87. 7,3 ر L$ ا should be the opposite of what comes immediately after
88. For example:
M1a M آ رض ` ا The earth is moving not stagnant.
But if al-qasr is with or 1 al-maqsur alayh come last in the sentence.
,
l i
Salih did not travel but Sa 'id
رئ ! 1 40 آ أ I am not a writer but in a reciter.
It is pertinent to mention that when F and F1 are used for the purpose of al- Qasr the sentence
should begin with a particle of negation and the last clause should be in affirmative.
Al-qasr with must begins with affirmative sentence and the restricted thing that comes
after should not be included in the general meaning of what come before it i.e the thing restricted
to.
(4) Al- qasr by a way of mentioning first what is supposed to mention last.
For example:
,F# ك F وإّ F ك F إّ (It is only You (Allah) that we worship and You (alone) we ask for help
(Q1:5)
Other examples include:
%= $L + ل ا P ا %L
89. 47
We are praising the working people
,3 tE ّ 1 f وا And Allah is All knower of everything
EXERCISES
1. What is al-Qasr?
2. Use the particles of al-Qasr in sentences of your own
10.4 CONCLUSION
This Unit has discussed the literal definition of al-Qasr as well as rhetoric explanation. It has
attempted to discuss its information.
10.5 SUMMARY
The formation of al-Qasr is treated in this Unit. When Laakin and Bal are used for the
purpose of al-Qasr, the sentences should begin with a particle of negation and the last clause
should be in affirmative. Al-Qar is also formed by mentioning first what is supposed to
mention last.
10.6 TUTOR MARKED ASSESSMENT
1. Discuss the various ways of forming a-Qasr
. 2 6 إ gyU اKM 2B ح م 1 و 2B1 6U ح ا BZC g36p ت ه
10.7 REFERENCES/FURTHER READING
1. al-‘Askari Abu Hilal (1934) Diwanu –‘l Ma’ani. Cairo: Shahadah Press
2. Hasan Muhammad ‘Ali (1975) Asraru l-Bayan. Cairo: Hay’ah-l-misriyah
3. Tabanah Badawi (1956) al-Bayanu’l-‘Arabi. Cairo: Dar-l-Fikr
90. UNIT ELEVEN
CLASSIFICATION OF AL-QASR
48
11.1 INTRODUCTION
Al-Qasr is a concise way saying things. It is restricting something to another in a special
method. There are three things to be noted which includes something restricted (shay-un or
amrun), something restricted to (shay-un) and special way or method Tariqun makhsuusun
For example, when one says | } f ا ( ز (Zayd is not but a student)
91. The first shay-un (something) which is the al-maqsur(the thing restricted) is Zayd. The
second shay-un (something) which is (the thing restricted to) and which is Talib is referred to
by Arab rhetoricians as maqsur-alayh
The third thing is Tariq Makhsusun (the special way). This is the method stipulated by the
rhetoricians which must be followed when making al-Qasr which is negation (maa) and
exceptional particle illa in the above example.
In this Unit the classification of al-Qasr will be discussed
49
11.2 OBJECTIVES
At the end of this unit, you should be able to
- Define al-Qasr
- State the classification of al-Qasr with examples.
- Discuss various types of al-Qasr
11.3 MAIN CONTENTS
Al- qasr can be classified into two , ا L ا and :T ا L ا
F, ا FL ا authentic restriction is when the thing restricted to is totally possible and realistic
because the restricted attribute is meant for that thing alone. It cannot exceed it to another thing.
For example: f زاق ا ّ ا $ إّ There is no provider but Allah.
Therefore the only Provider is Allah and provision is only restricted to Allah Alone so it is FL ا
, ا
Further examples:
f ا إ B1 د None is worth to worship but Allah
f ا إ 7 إ There is no deity but Allah
F$3 إ MF+ $ ا F 40 آ There is no writer in the town except Umar i.e. When there is
no writer in the town except him F:T ا FL ا is when it is assumed that the attribute is meant
only for the person concerned.
92. In reality, it is possible for another person to share the attribute with him. Also when we
consider only one of the attribute of the person where as the person possess other qualities.
50
For example:
رئ ! إ أ ( I am not but a reader) This does not mean I don’t proposes other qualities apart
from reading so this is :T ا L ا
Qur'an say: ء$ ا c د3 f ا Y^ $ إ only those who fear Allah from among His servant
are those who have knowledge.
Q.35:-28 furthermore by reconsidering the person to whom the speech is directed to, qasr idafi is
also divided into three. These are:
(i) اد T اL! - M آY ا 3 ا $ اد T اL!
This is when the speech is directed to one who thinks 7,3 رL$ ا possesses two attributes.
For instance, we say: 4) إ ز Zayd is nothing but orator
to some one who thinks that Zayd combines the quality of oratory with that of writing
(ii)4 اL - ا 3 ا $ 4 اL!
This is when the speech is directed to one who thinks the opposite of that quality is 7F,3 رL$ ا
possesses.
For example: F$ ا ا F
No one travelled but the teacher). This is said to some one who
thinks that the teacher did not travel himself, he only sent one to represent him.
(iii) ,, اL! ا - S وا 3 ا $ ,,6 L!
This is when one is not sure of which of the qualities that 7 F,3 رL$ ا possesses. For instance we
say ان F ا ن إ $,
أ ! (Sulayman did not read but the Qur'an) to someone who is not sure of
what book Sulayman has read whether is the Qur'an or any other book.
Further examples:
93. ،11 أو ا $3 أو ز إ 3Y أن ا 3 ا $ ز إ 3E
The poet is none but Zayd for somebody who is not sure of the right poet, whether Zayd or Umar or
51
Abubakr
EXERCISES
1. Outline and expatiate on the classification of al-Qasr
2. Expatiate on BBS
ا
94. `/ ا in Arabic rhetoric
11.4 CONCLUSION
A brief definition of al-Qasr was given in this Unit. Its classification are clearly explained
with various examples.
11.5 SUMMARY
This Unit defined al-Qasr as a concise way of saying things. It also explained its
classification. Each classification was also discussed in this Unit.
11.6 TUTOR MARKED ASSESSMENT
1. Discuss the differences between 5; I ا
101. 3. Lajnatun fi wizarati’t-trbiyyah (1975) al Balagha. Iraq: Wizaratu t tarbiyyah
UNIT TWELVE
AL-IJAZ (CONCISENESS)
52
12.1 INTRODUCTION
The usage of brevity in the construction of sentences to convey one’s ideas is known in the
field of Arabic rhetoric as al-Ijaz. One is achieved by the means of the use of very few words
to convey very long ideas. The other one is where a part of the narration can be deliberately
omitted.
12.2 OBJECTIVES
By the end of this unit, you should be able to
102. - State the meaning of al-Ijaz
- Understand the different kinds of al-Ijaz
53
12.3 MAIN CONTENTS
Al-ijaz is the usage of brevity in the construction of sentences to convey one's ideas with the, use of
the barest minimum number of words.
For example: نّ0 ّ ب ` ا و' ة ,S ص L ا و
In retaliation there is life for you. O ye men of understanding that you may restrain yourselves. This
is so because it will serve as a deterent for others to commit murder.
Thus, such a sentence will need many words to explain its meaning which is that if a
murderer is killed in retaliation for murder, this would spare the life of other who could have fallen
as victim of this murder. In nutshell, if a person known that if he kill some one, he would be killed,
this will make him to refrain from killing others and there by he had been able to protect his life and
the life of others. Allah says:
An to him belongs the creation and the matter (Q7 54).
The word B^ ا include all the creatures of Allah. There is also ز5T ا in the word ` ا (affairs).
KIND OF ز A#9 ا
There are two kind of al-Ijaz,
FL! ز5 إ The brevity of this type is achieved by means of the use of very few words to convey a
very long ideas, many wise sayings and proverbs fall into this category.
For example: 4 آ ا , أ N,V ا
(The weak one is the leader of the caravan)
ف-S ز5 إ This is the one in which a part of the narration is deliberately omitted in order to achieve
brevity. The omitted part may be just a consonant or a single word left out of the context.
( ء ( 1 )
1E (و M2 آ
أآ I ate fruits and (drank) water
103. 54
The omitted part is Sharabtu (drank)
For example:.
8!
ر
1- آ 81 -ّ وإن
In this example: ( ع@50 9) (Don't quive) has been dropped after)
ii 8$ وا 81 ء ر و
In this example the word أ is left out after ء i.e. 81 ) رّ ء (أ و
M ) ا ه` ل ( '
..... وا M ل ا '
وا
N
ن (ا
ر
7 ل ! و c0' ا ؤ ا c
`
)B L ا 2 أّ N
(
It is essential that omitted word or words must be early identifiable from the trend or
structure of the narration and that it should not be a very essential part of the narration, the
omission which leaves a glaring gap or detect in the narration
EXERCISES
1. What is ز ( ?ا
2. Explain the differences between ف
ز ( ا and
104. `# ز ( ا
12.4 CONCLUSION
This unit has discussed the usage of brevity in the construction of sentences few wordscan be
used to convey very long ideas which may be aphorisms and proverbs. Consonants or single
word can be left out of the context.
12.5 SUMMARY
105. In this unit, you have learnt about the usage of brevity in the construction of sentences. This
unit also identifies two kinds of Ijaz which are Ijaz qastr and Hadhf. It is essential that
omitted word(s) should not be a very essential part of the narration.
12.6 TUTOR MARKED ASSESSMENT
55
1. Explain the purpose of ز ( ا
2. How many kinds of ز ( ا are there?
12.7 REFERNCES/FURTHER READING
1. Dawf Shawqi (1965) al-Balaghatu tatawwurun watarikh. Cairo: Shahadah Press
2. Shukri Faysal (1966) ‘al-Adabu l’Arabi mi suquti Baghdad ila ibtida ‘I n-nahadah
Beirut: maktabah-l-Asriyah Press
3. Suwaid ‘Ali Naibi (1986) kayfa natadhawwaqu ‘l-Adabi-‘Arabi. Kano: At-Toyyib
Publishers
UNIT THIRTEEN
AL-ITNAB
13.1 INTRODUCTION
Al-itnab is applauding feature of Arabic rhetoric. At this juncture, the wording will excel the
meaning for useful purpose. It is used by mentioning specific after generality. Generality can
also be mentioned after specific. The same word can also be repeated. It is also used for
expatiating a point after being ambigious.
106. 56
13.2 OBJECTIVES
At the end of this unit, you should be able to
- Understand the meaning of al-Itnab
- Highlight the ways of using it for useful purposes
13.3 MAIN CONTENTS
This is when the wording is more than the meaning for useful purposes. It is a commendable
feature of Arabic rhetorics when it is used in its appropriate place. It may be to emphasize or explain
the meaning or to obliterate the ambiguity.
Example of Al-ltnab for useful purpose.
Al-ltnab for emphasis ا# # ا ; نّ y ا # # ا ; إنّ
Verily with every difficulty, there is a relief. So verily, with every difficulty there is a relief
Method of Using Al-Itnab
Al-itnab is used by
1. Mentioning Specific after Generality ( م ا 1 ص ^ ا ذآ
For example: (
ة ا 9L ات وا L ا 3 ا CS
In this Quranic verse, the prayers have been mentioned generally before the middle one is
specifically mentioned.
ا آ 21 ذن رّ y1 2, وح وا M ءآ 9$ ل ا @+0
Therein, came down the angels and the spirit by Allah’s permission, on every errand
M,1 ا Mm وا
درو وا 2 ا
Struggle in the course of your study especially the Arabic language.
2. Mentioning of Generality after specific
107. 57
صّ ا 05 م + ا ذآ
ت +.$ وا ,+.$ و +. ,1 ) د $ ىّ و ا و 6 ربّ ا
My Lord; forgive me and my parents and him who entered my house believing and believing
men and believing women Q71:28 in this verse Prophet Nuh supplicates to Allah to forgive every
one who entered his house as a believers and then he prays for all believers males and females,
ن,+ وا #,3 و
0 أو و
3. Repetition of the same Word ار ا for the purpose of emphasis or as a warning.
For example: ن$0 ف
9 آ ّ a ن $0 ف
9 آ
(Nay, but you will come to know) Q.102:3-4
Then, nay you will come to know
(4) Expatiating a Point after being Ambiguous م21T ا 1 ح VT ا
For example:
,+1 ال و '1 آ ّ ن . أ $0 $1 آ ّ أ
,L ع ( ء . ه 1 أنّ دا 7 آ ` ا 7, إ +,V! و
(5) Parenthesis ( اس FS ا) This is when a word or words are put in parenthesis in order to
ensure that a wrong impression which may have been conveyed in the first part of the sentence
is corrected.
For example:
ى ا z1 ن ّ
3 ص iّ ا 91 ) وا د ( +5 ا 4ّ i
The soldiers pour bullets on aggressors that were dwellers of the village
If we erase the word aggressors it may have a wrong impression about, bad attitude of
the dwellers.
108. F اض F3T ا ا -F ف ه -F) F {F,1 MF$ اء @F أ ,F1 FA أوأآ MF$ |F
0 F اض - وه 3T ا
58
م9 ة ا ] ّ ^0
(6) Secondary ( اضF3T ا) it is the putting of some word in a sentence which can not
tamper with the advantages of the sentences even if it is removed.
ه اءب ا 3 ,0 ) 8, f رك ا 1 – ( 8 إ
Verily, you (may Allah bless you) are assisting others on the calamity of epoch.
If we erase (may Allah bless you) which is al-I’tirad the advantage of the sentence still
remain.
Tamper with the advantage of the sentences even if it is remove.
(7) Appendix /Subjoinment ( ,-F ا)This is the affixment of a sentence to the former one
for the purpose of emphasis.
)! ن زه آ (إن ا ا B وزه B ء ا ! و
Al-amr(command) which in ambiguous in the first part is fully explained in the second part of it.
EXERCISES
1. What is al-Itnab?
2. Differentiate between al-ihtras and at-takrar in Arabic rhetoric
3.4 CONCLUSION
In this unit, you have learnt the ways of using Itnab for useful purposes
13.5 SUMMARY
Itnab is used to emphasize the meaning or obliterate the ambiguity specific that could be
mentioned after the generality
13.6 TUTOR MARKED ASSESSMENT
1. Discuss vividly the various ways by which al-Itnab can be used
110. 1 ا and 2B(
ا in Arabic rhetoric
13.7 REFERENCES/FURTHER READING
1. Al-Jahiz ‘Ali et al(1961). Al-Balagha l-wadiha. Cairo: Dar-l- Ma’rif
2. al-Jahiz (1949) Kitabu’l-Bayan wa’t-Tabyin as-Sandubi. Cairo: Dar-l-Ma’rif
3. Tahir al-Baghdad (n.d.) Qanunu-l-Balagha in Rasa’ilu ‘l Bulgha,ed Muhammad
Kund ‘Ali. Cairo: Da-n-Nahda
UNIT FOURTEEN
AL-MUSAAWAH
59
14.1 INTRODUCTION
Al-Mussawah is the use of balanced structure in conveying one notion without omission of
essential words needed to make the meaning clear.
14.2 OBJECTIVES
At the end of this unit, you should be able to
- Understand the meaning of al-masaawah.
111. - Discuss the various usage of balanced structure.
60
14.3 MAIN CONTENTS
This is the use of balanced structure in conveying one ideas without omission of essential
words needed to make the meaning clear.
For example:
. 1 , ره 4# آ $1 ئ ا آ
Every human being is contigent upon what he did
. 2 f ا +3 c و 50 ,) #` ا ّ 0 و
What ever of good you send before for yours souls you will find it with Allah (Q.2:110)
. 3 c آ 7, آ
Anybody who disbelieves, the punishment of this disbelieve will be on him
. 4 7 ه'1 إ ّ t,# ا $ ا B, و
Bad trick will only descend on the trickers
. 5 c,6 { S ا :^ S 2+3 ض 3 +0 أ ن :^1 - ا
وإذا رأ
If you see those who are fabricating lies against our verses turn away from them until
they go into another affair
( ك ( 6 ,6 3 0
Don’t be servant of your partner.
( ( 7 7 ذ 7, 4 أذ
Any one who committed an offence will get the penalty of his offence M! i وف آ
Every good deed is an almsgiving.
EXERCISES
112. 1. What is al-Masaawah?
2. Give five examples of al-masaawah
61
14.4 CONCLUSION
The usage of balanced structure in conveying ones idea without omission was fully discussed
in this unit.
14.5 SUMMARY
This unit has discussed the various method of using balanced structure in conveying one
ideas complexity.
14.6 TUTOR MARKED ASSESSMENT
1. Expatiate on وة '6 ا in Arabic rhetoric
. 2 |' ا BّM وة و '63 B d ت ه
14.7 REFERENCES/FURTHER READING
1. ‘Atiq ‘Abdul’l ‘Aziz (1970) Fi tarikhi’l-Balaghati ‘l- Arabiyyah Beirut: Daru nahda
2. ‘Awni hamid (1965) al-minhaju ‘l-wadihu li ‘l-Balagha. Cairo: Dar-l-Ma’rif
3. al-Khafaji ‘Abdullah (1982) Sirru ‘l-Fasahah. Beirut: Darul-kutub