بعض اسئلة

[Bint-e-Adam]

1).

why in The verb "تطع" , the faa kalimat contains dhamma?is it the passive voice? or of what form?

2).

in this Ayah: what is the use of "من" here? in he first line. "لرجل من قلبين". explain its usage here? or meaning?

[sameer123]

assalaamu alaikum.
Scholars said that من in مِن قَلْبَيْنِ is من الزائِدَةُ. Here is some explanation about it from books which I have read:


A Glossary of words used in Durus al-lughat al-arabiyya li ghair al-natiqina biha
مِن الزائِدةُ,the word مِن used with a نكرة in a sentence containing negation, prohibition or interrogation. It signifies emphasis, e.g., ما جاءَ مِن أحَدٍ, no one has come. لا يَخْرُجْ مِن أَحَدٍ, no one should leave. هَل مِن خَبَرٍ؟, any news?


KEY TO Durus al-lughat al-arabiyya li ghair al-natiqina biha, PART III
هل مِن سؤالٍ؟ 'Any question?'. The full construction of this sentence is like this: هل مِن سؤالٍ عندك؟ 'Do you have any question?' Here سؤالٍ is mubtada' and عندك is khabar, and مِن in this construction is called مِن الزائِدةُ (the extra min), and is used to emphasize the meaning of the sentence. There are two conditions for using the extra min. These are:

1) The sentence should contain negation, prohibition or interrogation. The interrogation should only be with the particle هَلْ.

2) The noun following the extra min should be indefininte, e.g.,
Negation : ما غَابَ مِن أحَدٍ 'No one is absent', ما رأيتُ مِن أحَدٍ 'I did not see any one'.
Prohibition : لا يَخْرُجْ مِن أحدٍ 'None should go out', لا تَكْتُبْ مِن شَيءٍ 'Don't write anything'.
Interrogation : هَلْ مِن سُؤالٍ؟ 'Any question?', هَلْ مِن جديدٍ 'Anything new?'. In the Quran (50:30) : يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍ 'On the day when We will say to Hell, "Are you full?" and it will say, "Have you any more?".'

Note that the noun following the extra min is majruur because of this مِنْ, and loses its original ending, e.g., in ما رأيْتُ أحدًا the word أحدا is mansuub because it is مفعول به; but after the introduction of the extra min it loses its nasb-ending and takes the jarr-ending even though its function remains what it was before. In the same way, in ما حضَرَ أحَدٌ the word أحدٌ is marfuu' because it is فاعل. After the introduction of the extra min أحد becomes majruur, though it remains فاعل in the sentence.

[Muhaba]

لا تُطِعْ
This is the normal present tense verb, active form and not passive form. it is majzum with لا النافية and therefore has a sukun on it. (it has a kasra to keep two sakin letters from combining). the normal marfoo form is تُطِعُ (ه .
(هو يُطِعُ )

[Muwaahid]

1).

why in The verb "تطع" , the faa kalimat contains dhamma?is it the passive voice? or of what form?

2).

in this Ayah: what is the use of "من" here? in he first line. "لرجل من قلبين". explain its usage here? or meaning?

It basically means Allah did not place two hearts in the son of adam [alayhi salaam] the lam attached to rajulin is the lam of milk [the lam of authority or posession. There are many [lams] found in the quran from amongst them is lam al milk, lam as-sabbabiyyah [lam of reason] there is lam al kay lam al jins and many more you can find these lams in the ajrumiyyah. So the min here can also signify tab'ediyyah the particle min which can also be a sign of emphasis. as in this example"man min ahadin" "there is not a single person from amongst the people that...like it comes in the authentic hadeeth about speaking to Allah without an interpretor on yaumal qiyaamah " maa min ahadin illa sayukallimuhu Allaha yaumal qiyaamah wa laysa baynahu wa wa bayna Allahi tarjumaan" There is none from amongst you who will speak to Allah on yaumal qiyaamah except that there will be no interpretor between him and Allah" or something close to that meaning. Wallahu alam

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[sameer123]

So the min here can also signify tab'ediyyah the particle min which can also be a sign of emphasis.

I think you meant من الزائدة and not من التبعيضية?

[Bint-e-Adam]

Jazakum ul Allah khair
Qad asbihat hayatikum ala hidayat-i-ALlah....

[Bint-e-Adam]

ما معني هذه؟

١: ذلكم
٢: بين يديه
٣: حرور
٤: لدنك

كل لفظ منهن من القران

[sameer123]

٢: بين يديه

بين يدَيه means before him, in front of him, in his presence (literally, between his hands).

[sameer123]

١: ذلكم

ذلكم means 'that'.
For proper understanding, see the following quote from Key to Madina Book 3 by Dr Abdur Rahim:

QUOTE

The كَ in ذلكَ، تلكَ، أولئكَ may be replaced with كُم، كِ and كُنَّ according to whom you are speaking to, e.g.,
لِمَنْ ذلكُمُ البيتُ يا إخوانُ؟ - لِمَنْ ذلكَ البيتُ يا بلَالٌ؟
لِمن ذلكنّ البيت يا أخوات؟ - لِمَنْ ذلكِ البيتُ يا مريم؟

*************************************

تِلْكُمُ الساعة جميلةٌ يا إخوان۔ - تِلْكَ الساعةُ جميلةٌ يا حامد۔
تِلْكُنّ الساعةُ جميلةٌ يا أخوات۔ - تِلْكِ الساعةُ جميلة يا مريم۔

This is called تَصَرُّفُ كافِ الخِطَابِ, and it is optional.

In the Quran :
ذلكم خيرٌ لكم 'That is better for you.' -- أكفَّارُكُم خيرٌ مِن أولئكُم 'Are your unbelievers better than those? (54:43). -- قال كذلكِ 'He said, "Thus it will be"' (19:21). -- وَنُودُوا أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ 'It will be announced to them, "This Paradise you have inherited for what you used to do"' (7:43)

QUOTE END


Actually this style gives little importance to the addressee, make him feel that you are involved in the dialogue i.e. you are not left out.

[Bint-e-Adam]

it means it is optional. and i should not take tension for it, as writing my own sentences.
Thank you brother for brief explanation . JazakaAllah

[sameer123]

You know when we hold tray in our hands then the tray is in front of us. It is between our hands and so is in front of us. This is the meaning of بين يديه i.e. before him, in front of him.

[Bint-e-Adam]

what is the actual meaning of: بعضهم بعضا
and the difference between these two: علم و عليم
both word in this ayah: http://corpus.quran.com/wordbyword.jsp?chapter=35&verse=38

[sameer123]

and the difference between these two: علم و عليم

عالم is اسم الفاعل.

Quoting Key to Madina Book 3

The اسم الفاعل (ismu l-faail = active participle) : In English one who reads is called a 'reader', and one who writes a 'writer'. In Arabic a noun on the pattern of faa'il-un (فَاعِلٌ) is derived from the verb to denote the one who does the action, e.g.,
كَتَبَ 'he wrote' : كاتِبٌ 'writer' ;
سَرَقَ 'he stole' : سارِقٌ 'thief' ;
عَبَدَ 'he worshipped' : عَابِدٌ 'worshipper' ;
خَلَقَ 'he created' : خالِقٌ 'creator'.

End Quote

عليم is صِيَغَةُ مُبالَغَةِ اسْمِ الفاعلِ.

Quoting Key to Madina Book 3

We have learnt اسم الفاعل in L 4. Now we learn the pattern فَعَّالٌ (fa''aal) which denotes intensity in the ism al-faail, e.g., غافِرٌ 'one who forgives', and غَفَّارٌ 'one who forgives much' -- رازِقٌ 'one who provides', and رزَّاقٌ 'one who provides much' -- آكِلٌ 'one who eats', and أكَّالٌ 'one who eats much'.

There are four other forms which denote intensity. These are:
a) فَعِيلٌ, e.g., عليمٌ 'one who knows much', سميعٌ 'one who hears much'.
b) فَعُولٌ, e.g., غَفُورٌ 'one who forgives much', شكورٌ 'who thanks much', عبوس 'one who frowns much', أكول 'who eats much'.
c) فَعِلٌ, e.g., حَذِرٌ 'very cautious'.
d) مِفْعَالٌ, e.g., مِعْطاءٌ 'one who gives much'.
These five patterns are called صِيَغُ مُبالَغَةِ اسْمِ الفاعلِ 'patterns denoting intensity in the ism al-faail'.

End Quote