Arabic Grammar - Level 05 - English Answers

Quranic Arabic Program Level 5: Advanced Arabic Muhammad Mubashir Nazir

At the end of this level, you’ll be able to appreciate the fine rhetorical concepts in the Arabic language. You’ll be able to understand the Islamic literature in Arabic without consulting a dictionary frequently.

www.mubashirnazir.org This book is the beta version of this program. Quality review is in progress. Certain spelling, grammar or language mistakes are possible in this book.

Table of Contents

Description

Page

Introduction

4

Lesson 1A: Attributes of a Good Communication Lesson 2A: Parables

12

Lesson 3A: Types of Parables Lesson 4A: Allegory

/0 /#

6 8

12 345

10

678)* 129

13

Lesson 5A: Literal & Figurative Meanings

:;*)- /<

Lesson 6A: Special Types of Metaphorical Meanings

= 7 %/* *7 %>? !

Lesson 7A: Descriptive & Non-Descriptive Styles $2@

*A-

Lesson 8A: Real & Figurative Use of Interrogative Words Lesson 9A: Wish, Hope & Call $

%&' %&()*

Lesson 10A: Description & Omission "+,- Lesson 11A: Sequence of Words

.+

Lesson 12A: Use of Proper & Common Nouns

21 27

! " #

31 37 41 44

Lesson 13A: Use of Specifications in a Sentence Lesson 14A: Limiting Something

15

46 52 55

Lesson 15A: Amount of Words to Describe Meanings

58

Lesson 16A: Use of Communication for a Different Purposes

61

Lesson 17A: Turning the Direction of Communication

63

Lesson 18A: I’lm-ul-Badee’

64

What’s Next?

66

Bibliography

67

Quranic Arabic Program

2

Level 05

Introduction Dear Reader: Assalam o alaikum! Thanks for selecting “Quranic Arabic Program” to learn the Arabic Language. We will take you through a series of lessons. At the end, you will be able to understand the Arabic Language Insha Allah. This program contains an easy approach to learn the Arabic Language. This program covers the language of Islamic Literature but it is name the “Quranic Arabic Program” because the Quran resides at the central position in this program. People learn Arabic Language due to two reasons: To understand the Quran, the Hadith and classic Arabic Literature; or to speak and write in the modern Arabic to communicate with Arabs. This course is targeted towards the former objective. Although people with the second objectives can also get benefit of this program. Due to its systematic nature, Arabic is one of the easiest languages of the world. It has well-defined rules and a developed language structure. If you are familiar with these rules, you can learn this language in a few weeks. To understand the Quran and the Hadith, it is essential to learn the Arabic Language used in the Quran, the Hadith and the Islamic literature. We will focus on its linguistics, philology and figurative speech.

Study Methodology Study Methodology is very simple. Study one lesson daily. Solve all the exercises provided under “Test Yourself”. Do not read the answers before attempting the questions. Once you solve the exercises, compare your answers with the answers provided to you. In a few weeks, you will find that your Arabic Language skills are improving.

The Boxes Following boxes are provided to you for your ready reference. They contain very important information for you. Rule of the Day

Build Your Personality

Grammar and language rules will be provided in this box.

Objective of our course is not only teaching the Quranic Arabic. We are also concerned about transforming our personalities according to Quranic teachings. This box will provide you the tips for Personality Development.

Do you know? Facts about the Arabs, their Language, Islamic literature and history will be provided in this box.

Face the Challenge!

Worth Reading

This box will challenge you which will help you in developing your language skills

Links to good articles will be provided in this box.


3

Level 05

Introduction The Program is organized as follows: •

Level 0: The objective of this level is to enable you to read the Arabic script.

•

Level 1: The objective of this level is to enable you to understand the religious Arabic used in the routine life.

•

Level 2: This level is designed to improve your language skills. You learn basic grammar and enhance your vocabulary. After completing this level, you become able to understand 30-40% of the Islamic literature in Arabic by using a dictionary.

•

Level 3: This level enhances your skills further. You read advanced concepts of grammar. Your vocabulary becomes vast. After completing this level, you become able to understand 75-80% of the Islamic literature in Arabic by using a dictionary.

•

Level 4: You complete your studies of Arabic Grammar at this level. At completion of this level, you become able to read 100% of the Islamic literature in Arabic by using a dictionary.

•

Level 5: This is the last level of this program. You study the advanced concepts of “Arabic Eloquence” at this level. At the end of this level, you become able to appreciate the fine rhetorical concepts in the Arabic language. It enables you to understand the Islamic literature in Arabic without consulting a dictionary frequently.

Level 1 – 5 are also divided into two streams. “A” series deal with the rules of Arabic Grammar & Eloquence. Enough exercises are provided to you to learn the Grammar & Eloquence rules. The objective of “B” Series is to build your vocabulary. Passages from the Quran, the Hadith and selected writings of Arab scholars are provided to you. You have to learn the words and styles and then translate the passages into English. You need not to cram these words. The lessons and the exercises are designed in a way that you will automatically learn the grammar rules, words and Arabic styles. At this level, we shall not provide you the answers for the B Series. This program is not designed to teach you day-to-day conversation in the Arabic language. This program is also not designed to teach you how to write in Arabic language. But this program will help you in achieving these two objectives. You need an Arabic speaking environment as well as a teacher to achieve these two objectives. Nevertheless, the program is basically designed to teach you comprehension in the Arabic language.

Ask Your Questions If you are facing difficulty in any lesson, feel free to ask your questions. Send an email at [email protected]. Feel free to share your views and valuable comments. Scholars of Arabic language are strongly requested to please identify any mistakes in this book. Any constructive criticism will be highly welcomed.

Important Note This book is the beta version of this program. Quality review is in progress. Certain spelling, grammar or language mistakes are possible in this book.


4

Level 05

Introduction

Set-up Your Resources Enable the Arabic Language in your computer. Follow these steps: For Windows Vista Users •

Open "Regional and Language Options" from Control Panel

•

Press “Keyboards and Languages” tab.

•

Press “Change keyboards…” button

•

Press “Add” button

•

Select “Input Language: “Arabic“

For Windows XP Users •


•

Choose Language tab.

•

Check the "Install files for Complex Script and right-to-left languages (Including Thai)".

•

Press Apply to proceed

•

Press Details button.

•

Press Add button.

•

Select the “Arabic (Saudi Arabia)” in Input Language drop down list.

•

Select the default “Arabic (102)” keyboard.

•

Press “OK” and then “Apply”.

The system may ask you to provide Windows CD during this process. Warning: If you are using an unlicensed version of Windows, it may corrupt. Download the following resources from this link to continue this program: http://www.mubashirnazir.org/Courses/Arabic/Level01/AR000-01-Contents-E.htm •

The Holy Quran

•

Arabic Font

•

A Dictionary: Download the Sakhr Arabic-English Dictionary and install it in your computer. After that, do the following steps: •


•

In Regional Options change the standard format to Arabic (Saudi Arabia), and the location to be Saudi Arabia

•

Press the 'Advanced' card (The third card up) and then change the language to Arabic (Saudi Arabia), then ok and restart your computer.

•

Check that Sakhr Dictionary is working.

•

Go back to the Regional Settings and change the settings to your normal settings.


5

Level 05

Lesson 1A: Attributes of a Good Communication /0 /#

Result The attributes of different style are as follows:

• P) aM S :

Descriptive, clear, facts and arguments are described clearly, parables and allegories (if used) are easily understandable.

• _[S aM S : Descriptive or persuasive, unclear, absurd parables and allegories that are difficult to understand, new and unique ideas, fantasy, imagination etc.

• _` aM S :

Persuasive, meaningful and an objective to motivate, facts and arguments are described clearly, parables and allegories are easily understandable, different expressions are used e.g. descriptions, exclamations, interrogations etc.

aM 5

P7N

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6

Level 05

Lesson 1A: Attributes of a Good Communication /0 /#

aM 5

P7N

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7

Level 05

12

Lesson 2A: Parables

Result Compare your answer. Each line carries 4 marks. If your score is less than 80%, repeat the test.

P7N

Analysis 12L

The hypocrites who are discussed in the context.

1N 12L

The one who burnt fire A hypocrite’s deeds are fruitless like the one who burnt fire and then the light of the fire is lost.

12 1'

68).

12 > [5 12L

The unbelievers

1N 12L

The animal not able to understand

12 1'

The unbeliever’s attitude is like that of an animal which is unable to understand.

68).

12 > [5

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12L

Killing of a single person

1N 12L

Killing of entire humanity Killing a single person is like killing entire humanity because if a single murder is allowed, it will lead to massive killing due to the cycles of revenge.

12 1'

.

12 > [5

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12L

The mountain

1N 12L

An umbrella

12 1'

The mountain was hanging over the heads of Israelites like an umbrella.

E.


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12 > [5

8

Level 05

Lesson 2A: Parables

12

P7N

Analysis 12L

The person indulged in polytheism

1N 12L

The one who is falling down from the sky Polytheism will result in destruction loss for a person like the one who falls down from the sky.

12 1'

E.

12 > [5 12L

The light of Allah’s guidance The light of a lamp in a crystal that looks like a star. Lamp is again compared with a star.

1N 12L

Allah’s guidance is a light like a beautiful lamp or a star that guides the travelers

12 1'

E. %t

12 > [5

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12L

The wives of people in the Paradise The protected eggs especially that of an ostrich. It protects its eggs in deep sand.

1N 12L

The wives of the inhabitants of the Paradise will be protected like eggs. Nobody will be able to access the wife of a person except her husband.

12 1'

E.


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12 > [5

9

Level 05

Lesson 3A: Types of Parables

12 345


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10

Level 05


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11

Level 05


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12

Level 05

Lesson 4A: Allegory

678)* 129


P7N

Analysis Spending in Allah’s way is compared with a seed producing a plant having 100 ears and each ear has 100 grains. So a single grain has produced 10,000 grains. Similarly spending in Allah’s way will produce exponential results in the Hereafter.

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The person who does not believe in Allah and Hereafter and gives charity to poor just to show his generosity, his situation is compared with a barren rock having some dust. The rain does not produce anything but simply remove the dust. Similarly, charity of that person will give him some benefit e.g. fame, honor etc. in this world but it will not be fruitful in the hereafter.

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The charity of people who do not believe in Allah and His prophets is compared with a storm destroying the agricultural produce. Their disbelieve will destroy their efforts.

m z 7? 67 8I)* .I *@ >7 *, * - Q7 +7 R* P7J EI MB7 C *L 6B 8IL* (3:117 E ) X ) . I #* n N**W5I W 7 *7J

The worldly life and competition to display more and more wealth is compared with the greenery which becomes yellow and then destroyed. This worldly competition will also be destroyed like the greenery at the time of death of a person and he will not be able to get benefit of that accumulated wealth.

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The same parable as above for the worldly life in with some details. The wealth competition will not survive forever like the greenery. Only the good deeds of a person will survive. If a person has spent his wealth on charity, it will survive, not the money spent on lavish lifestyles.

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13

Level 05

Lesson 4A: Allegory

678)* 129

Analysis

P7N

The unbelievers are compared to two things: The illusion of the desert sand as water whereas it is nothing. Similarly, unbelievers’ good deeds will have no value like an illusion. The situation of a person caught by a tornado in a dark and deep sea having high tides and heavy clouds. The person is unable to see anything. The helplessness of an unbeliever on the Day of Judgment is compared with that of the person caught by a tornado.

1C C3 *, * /z * 7N7 a z *3 * .I C B*) 5I CI .I O* 7+V *

* '* * * K£x* QC ; 7 * I QC $ *' IeG7 &F#* $ *L EB )V|

5I .a 7 *3, 7 - C 7* 1C V * 1C N**3#7 QC VJM* JI QC * 7 1* V q y M L* 17 47 M JI O L7 q y M L* QC *2 * «Pr;B z , N* P7J z *)B |B .I IeG7 = z N* * M JI *o C N* y *)B B a y *,* 17 47 M JI O L7 1C I 1C V 6- * ; * I O L* * *R * * I * I CQ * * q * * 5I (24:39-40 ?M ) .?z MC@ O L7 1C I *)JI K?MC@

Those who spend their wealth for the sake of Allah is compared with a garden situated on a high land. A rain doubles its produce. If there is no rain, a little moisture is enough for it. Similarly, the charity of such people will produce exponential results.

17 V >7 *] L* $ *7N C I *ML 5I EI MB7 C O* 7+V 6B 8IL* * 6w N7 * *N**W5I >z M* N* N7 /z F'* 67 8I)* .I 7 3 7 B @5I OL7 K78- 9* * .6¢ Ì JI 6w N7 * * 7 C I E- f7JI O7 I ] 7 *I .B 5B n 9*IJ (2:265 > )

At the time of the battle of Badr, a group of Muslims argued with the Prophet Muhammad 1~ 1 s PW about the war. Their condition is compared to a group of people forced to die.

EI MB43 * C *)F@I.I O* F*9* *L * N* r, * - P7J *h@*MB[7 *; C (8:6 X@S ) .EI C|B * RC * 7 M )* - &IG7

The “People of Book” who ignored the commandments of Torah and Gospels are compared with a group of people who do not know anything. The attitude of both of these groups is similar.

$ *? * 17 V a * *.7 a * *7 - MC9 B5 O* 7+V O L7 y 7JI +I *@* (2:101 > ) .EI MC)I * ! C F@I.I R7 ?7 MCB

On the Day of Judgment, when people will come out of their graves will run hastily towards the Place of Judgment, as a hunter runs hastily towards his trap. Both situations are compared to each other.

&IG7 C F@I.I K *7 7 * ' S O L7 EI MC'C A * * M * (70:43 q?p ) .EI MCoJ7 MC H z C @C


14

Level 05

:;*)- /<



P7N

Analysis

?M@ %*)B B

¯

Darkness, light

P# ®L

Deviation from the right path, guidance

}: ®L

A deviated person wanders like one who wanders in darkness. A person on morally correct path is like the one who finds his way in the light.

/4

Literal meaning does not make any sense. The M0 or Satan try to deviate the people.

/ 4

L %?M@

¯

Light, shining

P# ®L

Guidance, clearly right

}: ®L

Relationship of guidance and light is discussed above. Relationship of ‘shining’ and ‘clear’ is also obvious.

/4

‘A shining book’ does not make a literal sense. The word a. indicates that here they clarity of the Quran as God’s Book is under discussion.

/ 4

?M@

P# ®L

Guidance

}: ®L

Discussed above.

/4

The Torah is a book of God like the Quran. The purpose of this book is also guidance. So the word ?M9 indicates that the ‘guidance’ is under discussion.

/ 4

15

?y MC@ 17 V O L7 .B $ *' 4I (5:15) y 7LC a y *.7 *

¯

Light


MCL* ~ O* 7+V P7 * 1C V &IG7 7 *)B |° O L7 C 'C 7 A C CI .I O* 7+V * ?7 M C MB0V` RC ±C *7 5I &IG7 ?7 M O L7 C @*MC'7 A C (2:257) 7 *)B |°

c RC *7J >I *?M F *-{* @I5 F@G7 (5:44) ?y MC@

*

Level 05

:;*)- /<


P7N

Analysis

/ 4

¯

Town

P# ®L

People living in a town

}: ®L

People live in a town. So they are referred as the ‘town’ in Arabic.

/4

The word R5 (We killed) indicates that here people living in these towns are under discussion. A town itself is non-living, so it can be killed.

/ 4

/ 4

¯

Town

P# ®L


}: ®L

As above

/4

The word nL~ (believed) indicates that people are under discussion because a town itself cannot believe.

/ 4

/ 4

¯

Town

P# ®L


}: ®L

As above

/4

The word

3J5 (destroy) indicates that the literal meanings of ‘town’ are discussed because the town can be destroyed.

/ 4


16

*R*- I R 5I /z * 4I O L7 .I RC 5I K9*N* *C - N* *R$ *;JI (7:4) E I MBl7I4

n *L* ~ /w * 4I n @*I. !MI JI (10:98) *@C*²G7 ** I *JI

/K * 4I MB* [* IeG7 t* MB)C - VEG7 (27:34) *R C 3 * J- 5I

Level 05

:;*)- /<


P7N

Analysis

>?;79 % xG

¯

Bought, trade

P# ®L

Exchange of anything whether a business deal or not

}: ®L

Trade itself is an exchange. The meanings are extended to include all types of exchange.

/4

The words ^N /o indicate that a literal trade is not under discussion. It is exchange of guidance by the deviation from the right path.

/ 4

E4J

¯

Difference, some differentiating attribute

P# ®L

The benchmark between what is right and what is wrong

}: ®L

The word is general. It is used in the Quran in specific meanings of the difference between the right and the wrong.

/4

The words a & ML 9~ indicate the Book of God i.e. Torah is under discussion. The Book of God is the benchmark for the right and the wrong.

/ 4

jL

P# ®L

Moral filth e.g. jealousy, arrogance, biasness, hypocrisy etc.

}: ®L

Moral filth is also a decease that is comparable to a physical decease.

/4

The words ³M4 ¦ and the context of this verse indicates that the moral filth of hypocrites is under discussion.

/ 4

17

&* MCL * 9*~ e- G7 * EI I4 B - * a * *7 - (2:53) E I C * 9* B V* I

¯

Decease


* *x O* 7+V h * £7I 5B *)JI * C -7N /I IFo *L * C 9C?* *;97 n , * N7?* (2:16) O * 7 * LC MC@I.

j y * L* 7 N7MB4B P7J K]*L* 1C V RC [* *{JI (2:10)

Level 05

:;*)- /<


P7N

Analysis

3L! %&]L

¯

Sick, you touched

P# ®L

Morally sick, you have conducted sexual intercourse

}: ®L

Relationship of decease is discussed above. Touch is a part of sexual intercourse.

/4

The context of this verse indicates that the reasons of taking a bath or performing tayammum are under discussion. A simple touch has nothing to do with it but a sexual intercourse makes a bath or tayammum mandatory.

'?

(4:43)

/ 4 ¯

Filth or dirt

P# ®L

Morally filthy

}: ®L

Moral and physical filths are comparable.

/4

The words !:S %a@S %3p %) indicate that the moral filth of intoxicants, gambling and polytheistic practices is under discussion.

/ 4

'?

P# ®L

Morally filthy

}: ®L

See above

/4

No / 4. The words ¬ < indicate that here the literal meanings i.e. physical filth of pork is under discussion.

/ 4

18

C 3 7 )* - * C ) A * - *)F@G7 y ' ?7 C !:S * a C *@S *

QC MC7*' IJ E7 I` F2 67 )* * O L7 (5:90) E I MC,7 - 9C B V* I

¯

Filth or dirt


&I* 5I &*] L* CB. E- G7 O L7 B L7 y #* 5I $ *' 5I z I * $ *3r C3 L* ! 5I u 7 l7*-

y ' ?7 1C F@f7JI z 7{ 7 * , I (6:145)

Level 05


:;*)- /<

P7N

Analysis

'? %jL

¯

Decease, filth

P# ®L

Moral decease, moral filth

}: ®L

See above

/4

The words ³M4 ¦ and the context of this verse indicates that the moral filth of hypocrites is under discussion.

/ 4

>MG

¯

Brothers and sisters

P# ®L

Men and women belonging to the same community

}: ®L

Men and women belonging to the same community may be called “brother and sisters”.

/4

The word EMLL indicates that here the real brothers are sisters are not under discussion but other Muslims are described as the brothers and sisters.

/ 4

>MG

P# ®L

Men and women belonging to the same community

}: ®L

Men and women belonging to the same community may be called “brother and sisters”.

/4

No / 4, so the word is used in its literal meanings.

/ 4 ¯

Mother

P# ®L

Base

}: ®L

A mother is the source for her children.

/4

No / 4, so the word is used in its literal meanings.

/ 4


19

>w M* G7 EI MCL7 )C - *)F@G7 B M* * 5I O* N* MC,7 W IJI (49:10)

¯

Brothers and sisters

5

7 N7MB4B P7J O* 7+V FL5I &IG7 K3'?7 C 9[* *{JI j y * L* RC * MC9*L * 7 3 7 ' ?7 (9:125) E I CJ7 I.

!K *'?7 >K M* G7 MC@I. E- G7 v¯#* 6B 8- L7 7 .I V+7JI $ *3@7 * (4:176) O 7 *8I@dS V!G7 * * L* OC N m C 73)* - *L 17 7 4I O L7 n I * 4I Xw MC ?* *@I. /w I r W 7 1C L5B * 6B C (5:75) *L*V` E 7 B.- *

Level 05

:;*)- /<


P7N

Analysis

5

¯

Mother

P# ®L

Base

}: ®L


/4

The word 4 indicates that Makkah, the “Mother of towns” is under discussion which is not the real mother but a central town.

/ 4

5

¯

Mother

P# ®L

Source, central

}: ®L


/4

The word a. indicates that the “Mother of Books” means the source of books or the major book is under discussion.

/ 4

P# ®L

To close something

}: ®L

Close is common in literal and figurative meaning.

/4

The words ?N5 %´ %aM4 indicate that the seal is on their hearts, listening and eyes. They are closed. Sealing of a real envelope is not under discussion.

/ 4

20

n C 78- C * $d *2 * *L 1C V MC,) * (13:39) a 7 *7 - 5B QC * 7 *

¯

To put a seal on an envelope to close it


O L* * *B - F5B ?* +7 C7 * (6:92) *IM #*

7 N7MB4B &I* 1C V * ** &I* * 7 7 ) * &I* * C I * >w * *207 R7 ?7 *N5I (2:7) y 7|* a y I+*

Level 05


= 7 %/* *7 %>? !


P7N

Analysis

r2N*

¯

Give them good news

P# ®L

Give them the bad news

}: ®L

= 9

34 / 4

The news of punishment cannot be good news. It is definitely bad news.

/J

¯

Fascination, infatuation, trap

P# ®L

Test

}: ®L

/ . The two angels used to teach certain pieces of knowledge and tell the learners that it is a test for their faith in their Lord.

34

&F#* z #* 5I O L7 E7 *)v* C *L * IJ /w * J7 OC , @* *)F@G7 !MB * (2:102) B - 9*

/ 4

#?S

¯

Mother’s wombs

P# ®L

Family relationships

}: ®L

>? All relationships are dependent upon the mother’s womb. Family relations e.g. brothers, sisters, parents all have a direct relationship to the birth.


17 V 7 * 7N EI CB - * O* 7+V VEG7 «#* 7 * N7 * r7F EI MBC- * * EI CLC - * O* 7+V EI MBC- * * RC r2*JI k 7 F O L7 u 73 7 -7N (3:21) z 75I a z I+* N7

21

34

EI MB$ *3*9* }7+V 1* V MBF9 *

(4:1) * *#? S * 17 N7

/ 4

Level 05


= 7 %/* *7 %>? !

P7N

Analysis

#?S

¯

Mother’s wombs

P# ®L

Family relationships

}: ®L

/# No / 4, so the word is used in its literal sense.

34 / 4

[M3L 1'

P# ®L

He is full of grief.

}: ®L

Darkening of face is a symbol of grief. Arab people used to become extremely sad when they were told about the birth of a daughter.

34

a * * ] * *)N7 RC C #* 5I * r2NC IeG7 * 1C C ' * V6I K 8IL* O7 )* # F7 (43:17) . y 7|.I M* RC * K([M* 3 LC

/ 4

X+ '

¯

The wing / hand of humility

P# ®L

Taking care of someone in a humble manner

}: ®L

>? Parents are under discussion. Lowering the wings of humility stands for taking care of parents in a humble manner.

'

34 / 4

P# ®L

Taking care

}: ®L

/# No / 4, so the word is used in its literal sense.

vX+° * *'* *)C I = 7 *

raF? 6- 4B * /7 )* # F O L7 Kµ7W * P7@*FN?* *).I *)C ) #* ?

(17:24)

¯

Wing, hand


(2:228)

¯

His face becomes black

/ . %= 9

*L O* ) C- * E- 5I FOC I 6° , 7 * ! E- G7 FO7 L7 *#? 5I P7J 1C V * I * 7 7 i 7 M *- * 17 V7N FOL7 C FO.B

34

h * #7 *'* &IG7 t* * * )C ] *

$z MC 7 0I O L7 $ *o N* q C A 9* (20:22) * 5B /K *~

/ 4

22

Level 05


= 7 %/* *7 %>? !

P7N

Analysis

k

¯

Dress, attire

P# ®L

Anything which covers the hidden attributes of a person

}: ®L

>?

34

Husbands are wives are ‘dress’ for each other because they cover each other’s weaknesses.

/ 4

k

¯

Dress, attire

P# ®L

Anything which covers the hidden attributes of a person

}: ®L

>? /# First word k, is in the real meaning whereas }M

k is

the attire of being God-fearing.

[M S u =NS u

34 / 4 ¯

White thread, black thread

P# ®L

White thread is rising of dawn and black thread is the darkness of night.

}: ®L

/ .

34 / 4

Eating and drinking at dawn time to start fasting is under discussion.

(XR # ) /RS

P# ®L

Lunar Month

}: ®L

The time of pilgrimage is under discussion, so the word stands for the months, not the moon.


23

*-{* @I5 4I * [* ~ P7N* * }7? *M C K *7 B I * K2 7? * B 97~M* h * 7eI *M- F k C *7 * (7:26) y * &F#* MCN* x * MB.B u B A * - B I O* F** * u 7 A * - O L7 = C *NS 7 ; I - O L7 [7 M* S (2:187)

¯

Moon of 1st night of a month

/ .

7 *r /I I I B I V6#7 5B B l7*3@7 &IG7 Y B JI F C@5I * B I k y *7 FORC (2:187) FO C I k y *7

34

/7 VR7 S O * h * @*MBI3 * k 7 F7 n C 74 *ML* P* R7 6- 4B (2:189) r, * - *

/ 4

Level 05


= 7 %/* *7 %>? !

P7N

Analysis

R?M $ ?

¯

On their back side

P# ®L

They ignored completely.

}: ®L

/ . %= 9 The People of Book are under discussion who completely ignored the God’s Book.

?M@ %Q#J L

34 / 4 P# ®L

The wandering person We guided him. Guidance

}: ®L 34

QC * *# IJI KL* EI I. O L* * 5I P72) * K?MC@ 1C I *- * '* * (6:122) k 7 F P7J 17 N7

/ 4

The context describes that the guided person is under discussion.

3@

¯

We strip off the skin.

P# ®L

We create the day out of the night.

}: ®L

>? The movement of the day and night is under discussion. The day coming out of the night is described as stripping off.

4L

34

¯ P# ®L

Grave

}: ®L

/ .

34

Grave is like a place to sleep. Here sleeping is compared with death due to their similarity. The context describes that reincarnation on the Day of Judgment is under discussion.

/ 4

24

C I 3 @* 6B V C I /w *~*

RC Ief7JI ?* *F 1C L7 (36:37) E I MC)7 |- LC

/ 4

A place to sleep


(2:101)

¯

The dead to whom We gave life. Light

>?

O* 7+V O L7 y 7JI +I *@* a * *.7 a * *7 - MC9 B5 R7 ?7 MCB $ *? * 17 V .EI MC)I * ! C F@I.I

O L7 *8I* N* O L* *I * *

* * * *L I+R* *@ 7 4I L* * * W * * OC )* # F (36:52) E I MB* )C -

Level 05


= 7 %/* *7 %>? !

P7N

Analysis

6©

¯

To carry some burden

P# ®L

The carry on some responsibilities

}: ®L

/ .

34 / 4

Carrying responsibilities is like carrying a burden.

[ M5 e

P# ®L

A ship or a boat

}: ®L 34

z *M-5I 7 Ie &I* QC *- )* #* * (54:13) z C [C *

/ 4

A boat is made of planks and nails.

M

¯

To be at the same level

P# ®L

To control

}: ®L

>? The phrase LS N denotes that God’s control over the universe is under discussion. Real meanings are not possible at all.

34 / 4

'op O ³M' ¶;9

¯

Their sides remain separated from the beds.

P# ®L

They do not sleep.

}: ®L

/ .

34 / 4

C FN?* EI MC * clarifies that they do not sleep.


(33:72)

¯

Something having planks and nails.

/ .

&I* /I @**LS *] * * F@G7 X7 *; 7 - * j 7 ? S * 7 *M)* F3 O* - I x 5I * **- )7 , * E- 5I O* N*IJI EB *3@7 *I )* #* * * L7

25

* I * }7+V 1C V B FN?* VEG7 /7 F7 P7J j * ? S * 7 *M)* F3 b 7 * - &I* *M* FB z F 5I (10:3) * L S C rN * C

O * C NCMC'C &IJ*;*9* KJM* C FN?* EI MC * 7 '7 *o)* - EI MB7 C RC *4- :* ?* F)L7 * K*)I * (32:16)

Level 05


= 7 %/* *7 %>? !

P7N

Analysis

nL L %63 ON %H¡N H#W %HC¡ B ?' @²5

¯

The neighbor of side, companion of side, the son of way, that what right hand possess

P# ®L

The neighbor who is not a relative, the companion for a while at any place, traveler, slaves

}: ®L

>? %>? %>? %/ .

34 / 4

The phrases, do not make any sense in their literal meaning. In figurative sense, they are meaningful.

: u3

P# ®L

He provides sustenance abundantly.

}: ®L 34

$d *2 * O )* 7 * : r u B3 C * 1C V (29:62) Q7 [ 7 *7 O L7

/ 4

Sustenance cannot be stretched in literal sense. Its stretching is provision abundantly.

·ML N OL j?S 1N #5

¯

He gave life to the land after its death.

P# ®L

He grew living plants out of land after it had become barren.

}: ®L

>?

34

Land is a non-living matter. The living plants coming out of it are described as the life of land.

/ 4


(4:36)

¯

He stretches the sustenance.

>?

}7+N7 * K@*3# G7 O7 * 7 *M-7N * 7 .7 *3)* - * &*L**- * &*N B - }7e ?7 *;- * 7 .7 *3)* - *

H 7 C; C - ?7 *;- * &*N B - O7 N * H 7 ; * -7N H 7 #7 F *

B @C*) 5I n I I L* *L * 67 7F3

26

O L7 XI F{@* O L* C *-I* O £7I * j * ? S 17 N7 *# IJI $ *L $7 *)F3 1C V FOBMB*I *97M L* 7 N* O L7

(29:63)

Level 05

Lesson 7A: Descriptive & Non-Descriptive Styles

$2@ *A-


Analysis

Obje ctive

Type

P7N

y - 7 17 N7 B I *)7J C; '* *# $7 !CR* C@5I*R is a descriptive sentence. The R %19 "# is used to put emphasis in the sentence. The sentence starting from EM',C9 J is $2@G, The question is asked to forbid the audience to debate unnecessarily. Objective of this description is to forbid P*@ the believers to love the enemies. Objective of this description is to forbid P» the audience to have miserliness. It is the praise of Allah in a descriptive format.

The objective of this prescription is [.

P*@

P*@

* 7 JI y - 7 17 N7 B I *)7J C; '* *# $7 !CR* C@5I*R %¸ C@5I * C I * 1C V * y - 7 17 N7 B I * I *)7J EI M'*,9C $2@G (3:66) E I MC)I 9* !

¸

(3:119) B @*M, 7 C !*

C @*M, 7 9C $7 ! 5B C@5I*R

P*@

¸

17 V 67 7* P7J MB7 C7 EI M * 9C $7 !C*R C@5I*R O * 6B A * * *)F@f7JI 6- A * * O L* * 6B A * * O L* B )7 JI (47:38) 17 3 7 - @*

|9

¸

h 7 7*L .7 7#F O7 )* # F . * )7 I*- ra?* 17 V7 C ) , * - (1:1-4) C 7 *3 @* t* F G7 * C C @* t* F G7 .O7 r 7 M *

[

n * ) * @5I O* 7+V º I *W 7 .* 7*3 )C - º I *r *@ 7 R $2@G (1:5- * vFo !* 7 I * a 7 MCo )* - 7 0I 7 I * 7)

|9

¸

RC h * £7I 5B * 7 rN?* O L7 c RC &I* h * £7I 5B (2:5) E I MC,7 - )C -

Expressing the closed-mindedness of unbelievers.

/@RG

¸

I 5I C 9*? +I @I5$ 7 I * $¹ *M* CI .I *O 7+V VEG7 (2:6) E I MCL7 C ! RC ? +7 C9

Expressing the psychology of hypocrites and their punishment

/@RG

¸

C I * K]*L* 1C V RC [* *{JI j y * L* 7 N7MB4B P7J (2:10) E I MCN+7 - * MC@I. *)N7 y 75I a y I+*

Expressing the position of believers.


27

Level 05


Analysis

Objec tive

$2@ *A-

Type

P7N

The weakness of audience is expressed by asking them to produce a Surah like the Quran.

{;9

$2@G

MC9- JI *@ 7 * &I* *-F{@* F)L7 H z ?* P7J CB. E- G7 * 17 V E7 C[ O L7 .B $ * * xC MC[ * 17 7 8- L7 O L7 >z ?* MC3N7 (2:23) * 47 [7 *W CB. E- G7

People with dual character are scolded.

*9

$2@G

C@5I * B 3 * B @I5 EI M 3 * *9 * r7-7N k * F IE CLC - 9*5I (2:44) E I MB7 9* IJ5I a * *7 - EI MB 9*

¸

$ MC B @*MCLMC3 * EI M * J7 X7 ~ O L7 .B * F;@* e- G7 * .B $ *3@7 EI MC, *3 * * .B $ *N5I EI MC,rN+I C a 7 I+* - B N7 *4- * JI e- G7 * .y 7|* B rN?* O L7 $¹ *N B 7eI P7J * C@5I * EI M * J7 XI ~ *4- * 0- 5I * .B * ; * @IJI * , *- (2:49-50) E I C|B *9

Israelites are being reminded for God’s blessings upon them.

A question is asked from the Israelites, “Do you want to replace better food with the inferior one?” They wanted to live the life of a peasant instead of that of a soldier in Allah’s way. Then they were punished due to killing Allah’s prophets. The ignorant people used to consider the religion according to their own desires. They did not practice it. The knowledgeable people who used to amend God’s verses are under discussion.

EL

MB`7R y * M* RC }7+V7N &*@[ 5I M* RC }7+V EI MB 7 *3 9*5I /B Vv+ 7 I * n N*7 ] C * C-I* *L B I VEf7JI KL7 % *9 %$2@G C F@IN7 h * 7eI 17 V O L7 H z o * * N7 d$*N * B/*I 3 )* - *

/@RG ¸ 7 * N7 * r7F EI MBC- * * 17 V 7 * 7N EI CB - * MC@I. (2:61) E I C * * MC@I. * M * * *)N7 h * 7eI r, * - E- G7 * FP@7*L5I V!G7 a * *7 - EI MC)I * ! EI MrL5B C L7 * (2:78) E I M|B * V!G7 RC

*9

¸

% *9 /@RG

EI MBMB * FB 7 7 IN7 a * *7 - EI MCC- * O* 7+V7 6w M* JI K 74I K*)I 17 N7 C*2 *7 17 V 7 7 O L7 I+R* ¸ C I 6w M* JI EI MC3 7 - * F)L7 C I 6w * * 7 7 5I n**.I F)L7 (2:79)


28

Level 05


Analysis The unbeliever Jews are scolded on their jealousy with the Prophet 1 s &W. They do not believe in him due to their jealousy with the house of Ishmael 3 >M 1. The Jews who considered a guaranteed pardon for themselves are asked to wish the death. The objective is to demonstrate the weakness of their belief. Same as above

Position of the believers with good character is described.

Obje ctive

Type

$2@ *A-

P7N

*9

1C V XI {* @I5 *)N7 CB - * E- 5I C 3 * B @I5 17 N7 * *x *)3 * £- N7 O L7 1C V XI r{* C E- 5I 17 7 o JI O L7 1C V XI r{* C -E5I KN* ¸ &I* H z o * * N7 d$*JI Q7 [7 *7 O L7 $d *2 * O L* &I* 17 7 o JI (2:90) y 7 LC a y I+* O* 7J7 I- 7 * H z o * 0I

{;9

/K * 7* 17 V * 7 >B * 7 i ?C F B I n @*I. E- G7 6- 4B * 47 [7 *W CB. E- G7 * M )* - MF)* *JI k 7 F E7 C[ O L7

$2@G

(2:94)

% *9 /@RG |9

¸

y 7* 1C V * 7 7 5I n L* F 4I *)N7 K *N5I QC M F)* * * O I * (2:95) * )7 7V|7N

¸

QC C ' 5I 1C I JI Oy 3 7, LC M* RC * 17 V7 1C * ' * * I 5I O L* &IN* EI MC@{* , * RC !* 7 I * " y M * !* 17 rN?* * 7 (2:112)

Position of the sincere Jews and Christians is described.

|9

¸

h * £7I 5B 17 97 * 79 F#* 1C @*MB * a * *7 - RC * 9*~ O* 7+V EI C7 *A- RC h * £7I BJI 17 N7 B - * O L* * 17 N7 EI MCL7 C (2:121)

The unbeliever Jews are scolded that they did not believe in the Prophet knowingly. The word M. is not a binding order. Choice is given to them that they can eat any lawful thing. Although it is a ¸ but actual objective is to practice the retaliation law.


*9 /#NG

¸

EI MBJ7 * *).I 1C @*MBJ7 * a * *7 - RC * 9*~ O* 7+V RC * F, * - EI MC)C- *I C L7 K 7JI VEG7* RC $ *N5I (2:146) E I MC)I *

!* KrI !K *# j 7 ? S P7J F)L7 MB.B k C F * 5I * $2@G y 7LC

C * B I 1C F@G7 E7 I` F2 7 *M`B C MC7F9* (2:168)

L5

¸

29

B V* I a 7 *-S P7 5B * >w *#* ¨ 7 *7 - P7J B I * (2:179) E I MBF9*

Level 05


Analysis People who want enjoyments of this world only are scolded whereas the people who want to make their career here and hereafter are praised.

It is a warning for everyone.

Obje ctive

%/@RG |9

$2@ *A-

Type

P7N

%¸ $2@G

P7J 1C I L* * *@ P7J *97~ *FN?* XB MB * O L* k 7 F O )7 JI *@ P7J *97~ *FN?* XB MB * O L* C L7 * . z * O L7 >7 * 7 i (2:200- ?7 F a * I+* *47 * /K *3 * #* >7 * 7 i P7J * /K *3 * #* 201)

19

X- r * C O L* * /z *rN* /z *~ O L7 RC * 9*~ .I 6I 7l * G7 P7N* 6- * a 7 I7 - C 7 x* 1* V VEf7JI 1C 9 $ *' *L 7 N* O L7 71V /I )* @7

$2@G

(2:211) Performing sex with the wife is allowed but both of them should be fearful to Allah and do not cross the limits.

/#NG

$2@G

MCLr 4I * C£- x7 &F@5I B I #* MC9- JI B I w *# .B ±C *3@7 r2N* * QC MB4CL B F@5I MC)I * 1* V MBF9 * B 3 7 B @S (2:223) * 7L7 )C -

The king Namrood who quarelled with Prophet Abraham 3 >M 1 is scolded.

/@RG

$2@G

1C V QC *9~ E- 5I 17 rN?* P7J * 7R *NG7 Fq*# }7+V &IG7 *9* I5I (2:258) h * - )C -

L5

¸

Ke5I *C * * /z 4I * W * O L7 y * >w * 7 L* * " y C L* Xw M 4I

/@RG

$2@G

P7* *F9 O L* * 17 V7 P7' * n C ) I 5I 6- B JI t* M'*# E- f7JI

Although it is a description but actually it is an instruction. The instruction is given to the Prophet 3 >M 1 to avoid useless debates with the unbelievers. It is an indirect insult of unbelievers. Those People of Book who did not adhere to the Book are scolded.

It is a good advice to the People of Book.


(2:263)

(3:20)

% *9 /@RG

&IG7 EI M * C a 7 *7 - O L7 K7@* MC9 B5 O* 7+V &IG7 *9* I5I $2@G RC * C L7 y 7JI &VM* * * FB C * N* * B , *7 71V a 7 *.7 (3:23) E I MC]7 LC

[x?G

V!5I B * N* * ** N* $z *M* /z )* 7 .I &IG7 MI*9* a 7 *7 - 6I R 5I * KoN* *o C N* +I A 7 F * !* K£x* 17 N7 t* 7 2 @C !* 1* V V!G7 * C @* (3:64) 17 V E 7 C[ O L7 KN*N? 5I

$2@G

30

Level 05

Lesson 8A: Real & Figurative Use of Interrogative Words

! " #


Analysis

Type

P7N

Jews are warned by the Almighty who considered themselves to be the favorite people of God. They thought that they will not be punished except a few days. Allah is asking them whether they have a real agreement with Allah or they are just saying it without any basis.

19

6- 4B >K [* C L* KLF 5I V!G7 ?C F *F3)* 9* O I MBI4 * 1C V * 7 A C O I JI K * 17 V * 7 C9+- A * F9 I5 ! *L 17 V &I* EI MBMB9* 5I QC * * (2:80) E I MC)I 9*

Muslims are warned to not ask the useless questions from the Prophet as Israelites used to ask Moses in order to tease him.

19

6I £7C *).I B IMC ?* MBI3 9* E- 5I EI C 7C9 5I (2:108) 6 B 4I O L7 &* MCL

Unbelieving Jews are asked, “Were you not watching the death of Jacob 3 >M 1 when he asked his progeny i.e. Israelites about their belief and religion.” They declared themselves as “Muslims”. So why do you deny the faith now whereas it is the same religion that was given to all prophets. How can you claim that Abraham, Ishmael, Isaac, Jacob and other prophets >M 3 were Jews or Christians whereas these groups were generated after several centuries? Muslims are prepared for the test. The word ¼L is used in its literal sense which describes the reliance of the prophet and believers to receive God’s help.


e- G7 C M )* - a * MB * * o * #* e- G7 $ * * xC CB. 5I

C C @* MBI4 }7 N* O L7 EI C C 9* *L 17 7*7 XI I4 H;9 6I 7*) G7 * * 7R *NG7 h * l7*N~ 1* IG7 * *h* IG7 EI MC)7 3 LC 1C I OC , @* * K 7# * KIG7 * , * G7 * (2:133)

%H;9 ?@G

* , * G7 * 6I 7*) G7 * * 7R *NG7 VEG7 EI MBMB9* 5I *?*@* 5I K[MCR MC@I. º I * S * a * MB * *

M39

B 97- * F)I * /I F; * - MBC 9* E- 5I C 3 7 #* 5I $d * - *- C F3L* B 7 4I O L7 MI * O* 7+V 6B 8IL* XB MC F XI MB * &F#* MB{7 -:C * $d FFo *

VEG7 !I5 17 V C @* &*L* 1C * L* MCL* ~ *O 7+V *

(2:214) H y 74I 17 V * @*

31

(2:140)

Level 05

Lesson 8A: Real & Figurative Use of Interrogative Words Analysis

Type

! " #

P7N

%?@G ,*9

* *.I O F)L7 C I - 5I O L* * 1C V 5I C I 5I C@5I5I 6- 4B (2:140) 17 V O L7 QC * 7 >K [* *x*

On the day of Judgment, Prophet Jesus 1 3 >M will be asked to refute those who consider him the son of God. Their point of view is rejected by Allah. It is µ½ of those who believe in such polytheistic views. Weakness of their point of view is expressed in the words of Jesus himself.

%?@G ,*9

k 7 F7 n * - 4B n * @I55I * * L* O* N &*37 * XI I4 17 V E7 C[ O L7 O7 * IG7 PrL5B * P7@ B+A 7 F9 P7 * I *L XI MB45I E- 5I P7 EB MB * *L h * @**, C (5:116) «, * N7

It is a plain interrogative question asked by the idol-worshippers from Abraham >M 1 3 when they found their idols broken.

C 7R *NG7 * *7* 77N I+R* n * - * JI n * @5I5I MBI4

,*9

17 V E7 C[ O L7 EI C C * *L * RC C 2 C, * * M * * RC 5I $7 !CR* }7[*7 C- I ] 5I C@5I5I XB MB*JI (25:17) 6 I 7F3 M°] *

It is µ½ of unbelievers and |9 of Allah Almighty. In the context, it is part of motivating to improve one’s character.

%,*9 |9

*L C 5I* JI 5I .EI MB4r * 9C !MI JI .B *- I * OC , @* EI MB7*A- OC , @* 5I 1C @*MBB A 9* C@I55I .EI MC) 9C

Same as above

%,*9 |9

* JI ?* .*R*N* $d *)F3 5I K-* x* 5I C@5I5I (79:27-28) *R FM3 * JI *I ) *

Astonishment on the mentality of unbelievers is expressed. They want to see Allah with their eyes to believe. All the physical and intellectual arguments of God’s presence are useless for them.

%H;9 ,*9

O L7 6z I B P7J 1C V C *97- * E- 5I V!G7 EI C|B * 6- R* 17 V &IG7 * C L S P* o 7 4B * /B I l7*)- * 7*)* - (2:210) ?C MCLS d C '* 9C

People of Book are asked to express Allah’s rejection of their claim that previous prophets were Jews or Christians.

The pious people who are considered gods will be asked to demonstrate the weakness of the point of view of polytheists. It is µ½ of polytheists.


32

(21:62)

(56:57-59)

Level 05


Type

! " #

P7N

M39

V!5I XB *7 - B I * H * 7.B E- G7 C 3 * * 6- R* XI I4 17 V 67 7* P7J 6I 97I@C V!5I *I *L * MBI4 MB97I9C (2:246) *l7*N 5I * *@?7 * [7 O L7 *' 7 5B 4I *

P@

* 0I 17 V7N EI M|B * C 3 C B @5I C F)R* 5I 4I /w I l7I 7 L S O L7 *I 6- R* EI MBMB * /7 F7 R7 *;- FOI r, * - (3:154) $z P x* O L7

H;9 % 3½

FL* ~ E- 5I V!G7 FL7 EI MC)7 *9 6- R* a 7 *7 - 6I R5I * 6- 4B VE5I * 6B 4I O L7 XI {7 @ 5B *L * * IG7 XI {7 @B5 *L * 17 V7N (5:59) E I MB7 IJ .B * 8I.- 5I

The companions of Prophet Jesus >M 1 3 asked him to pray for a divine meal.

[

6- R* * * L* O* N &*37 * EI M ?7 *M, * - XI I4 e- G7 $7 *)F3 O L7 >K * l7*L * I * XI r{* C E- 5I h * N*? C 7`*3 *

The question is asked to negate that Allah does not punish any person or group except the offenders.

P@

>K * '* 5I /K * N* 17 V a C I+* .B *95I E- G7 B * 5I?* 5I 6- 4B (6:47) E I MC)7V| C M I - V!G7 h C I C 6- R*

The view of polytheists is questioned. Are they worshipping idols based on certain knowledge or it is just mythology based on nothing.

%?@G ,*9

E- G7 *I QC MC'7 A CJI z - 7 O L7 .B * 7 -6R* 6- 4B EI MCWC A 9* V!G7 C@5I E- G7 * FOV| V!G7 EI MC7F9*

?@G

n Ì 7#* >7 * 7 i $7 I7 * *97* 7N MCNV+I. O* 7+V *

EI MB)* * MC@I. *L V!G7 EI {* ; C 6- R* C B*) 5I

The question is asked by Prophet Samuel 1 3 >M with an objective to motivate the Israelites to fight in Allah’s way for the freedom of their land occupied. The hypocrites’ question, “Is there anything that we can decide?” is actually negating that they had nothing to decide. The Prophet 3 >M 1 is asked to question the People of Book why they have a resentment against the believers? Their grudge is only due to their faith in Allah and believing in all Holy Books.

They question is asked to negate that Allah shall provide the reward only for the deeds committed and nobody will be punished more than what he / she deserves.


(5:112)

(6:148)

(7:147)

33

Level 05


Type

! " #

P7N

P@

Pr@G7 QC C 0I 1z IG7 O L7 B I *L 1* V C C 7 M 4I * (7:59) z 7|* z M * a * I+* B I * " C *5I

%H;9 M39

B I 6I 74 IeG7 B I *L MCL* ~ O* 7+V * 5I * j 7 ? S &IG7 C- 4I V 17 V 67 7* P7J C7 @ C *L* *)JI >7 * 7 i O L7 *@ >7 *, * - 7N C7]?* 5I (9:38) 6 w 74I V!G7 >7 * 7 i P7J *@ >7 *, * -

The brothers of Prophet Joseph >M 1 3 asked their father why he does not trust in them.

H;9

F@G7 * * C MC &I* FL* - 9* ! h * I *L *@*NI5 * MBI4 (12:11) E I MC,W 7 *I 1C I

The Satan is asked with an astonishment why he did not prostrate for Prophet Adam 1 3 >M .

H;9

O* 7 '7 F3 * L* EI MB9* V!5I h * I *L C 7NG7 *

The Prophet 3 >M 1 and his followers wished anxiously for Allah’s help when they faced difficulties in His way.

&()*9

&*L* 1C * L* MCL* ~ O* 7+V * XB MC F XI MB * &F#* (2:214) H y 74I 17 V * @* VEG7 !I5 17 V C @*

The question “When the promise of punishment will be fulfilled?” is asked by the unbelievers to express their disbelieve in God’s punishment.

?@G

*)F@G7 6- 4B *R* LC EI F 5I /7 * F3 O * h * @*MBI3 * (7:187) PrN?* * 7 *)C - 7

Same as above

?@G

* 47 [7 *W C .B E- G7 C M* - I+R* &*L* EI MBMB *

The so-called gods of polytheists are under discussion. They are dead and they even don’t know that when they’ll be raised from their graves. It is ,*9 for their view.

,*9

EI MB8* C EI F 5I EI CC 2 * *L * $z *# 5I C 0I y *ML 5I

Qµ0 1 OL L is not a question. It is negation of any god except Allah. Here L is expressing the amazement that believers should come out for Allah’s cause from their home. They should prefer the hereafter over the worldly life.


34

(15:32)

(10:48)

(16:21)

Level 05

Lesson 8A: Real & Figurative Use of Interrogative Words Analysis The crime of the People of Book is under discussion. They used to practice some commandments of the Book and ignore the other ones. They are asked that “What should be your punishment except …”

Type

! " #

P7N

*)JI = z *N7 EI CB - 9* * a 7 *7 - = 7 *N7 EI MCL7 CJI 5I %,*9 >7 *, * - P7J } y { 7 V!G7 B L7 h * 7eI 6B * - * O L* $d *{'* P*@ a 7 +I * - r x* 5I &IG7 EI [* C /7 L* *7 - * M * * *@ (2:85)

%L5 M39

B 7eI 7 7 i 7 M *- * 17 V7N OC L7 C B L7 EI I. O L* (2:232) C * - 5I * B I &I.: 5I

The question “How will you give life to dead?” is part of a prayer asked by Prophet Abraham 3 >M 1.

% [

O L7 9C I * 5I XI I4 &*9M )* - P7 , 9C * .I P7@?7 5I ra?* (2:260) P7- 4I FO£7)* ` - *7 O 7 I * &IN* XI I4

“He shapes you in mother’s wombs in whatever way He wants” is a description. Word . is an interrogative word but it is used in meaning of “whatever”. The objective is to demonstrate Allah’s power.

*

! $d *2 * * .I 7 *#? S P7J .B ?C rM * C }7+V M* RC (3:6) C 7, * - {C 7{* - M* RC V!G7 1* IG7

,*9

7 @7*²G7 * N* CI .I KLM4I 1C V }7 * * .I C *r*- RC $ *' * #* XI MC F VE5I C 7 x* * (3:86) * )7 7V| * M I - }7 * ! 1C V *

H;9

17 V C * ~ B I * &I 9C C@5I * EI CB- 9* * .I &IG7 } * 7 RC I JI 17 V7N 7 * * O L* * 1C BMC ?* B 7J * (3:101) z 7*3 LC º z *W 7

People are asked to believe in Allah and the Hereafter. The style is asking the question.

Allah’s wrath is described for those who became unbelievers after believing. “How can Allah guide them?” is the description of their punishment.

An astonishment is expressed that after receiving Allah’s word, how can you deny?


35

Level 05


! " #

P7N

Type

Here the word “wherever” is used to describe the Allah’s power.

M39

1C V B N7 7 - * MC@MB9* *L O* 5I 7 * A * - MB7* IJ (2:148) K7)' *

The question from the polytheists will be asked to demonstrate their helplessness.

,*9

O* 5I M.B * x 5I O* 7+V7 XB MB@* FB K7)'* RC C 2 C, @* * M * * (6:22) E I MC)C { 9* CB. O* 7+V .B ±C I.* xC

The question is asked to describe Allah’s power.

B * N* * P7 N* y 7x* 1C V 6- 4B >K [* *x* C *.- 5I $z P *x }5I 6- 4B |9 B Fl75I ¥I I N* O L* * 17 N7 .B ?* +7 @dS EB ~B - I+R* FPIG7 P* #7 B5 * (6:19) E I C * 2 *I

The unbelievers asked this question to express their powerful position and the weak position of the believers in their society.

%|9 ,*9

CI .I O* 7+V XI I4 z *rN* *9C* ~ 7 I * &I 9C IeG7 * K( 7 @* OC 3 * # 5I * KLIL* y * O7 I 7I - }5I MCL* ~ O* 7+V7

The question is asked to encourage the believers to fight against the infidels of Makkah who attacked the Muslims.

M39

1C V * 17 V E7 e- f7N7 >K µ * 87.I /K £IJ7 n *I 0I /z I 74I /z £IJ7 O L7 .I (2:249) O * 7N7F * L*

P*@

P7J RC FVL* Ez 4I O L7 7 7 4I O L7 *- I R 5I .I * * I5I (6:6) B I O v)* @C I *L j 7 ? S

.I C L7 6w l7I4 XI I4 C * N* MB$ *3**7 RC *8- * N* h * 7+I .I (18:19) z M * = * N* 5I KLM * *8- 7I MBI4 C8- 7I

Previous perished nations are described to forbid the believers to adopt the characters of previous nations. Here the question is a ‘real question’.


(19:73)

36

Level 05

Lesson 9A: Wish, Hope & Call

$ %&' %&()*


Analysis The call M4 depicts the love, sincerity and affection of Prophet Moses 1 3 >M for his people.

P7N

Type

@

MCNMCJI 6I ; 7 - .B e7 *Ar97N B 3 * B @I5 C) I I B F@G7 7 M 4I * (2:54) B l7?7 *N &IG7

The call ®N expresses the love sincerity and affection of Prophet Abraham and Jacob 3 >M ) for their children.

@

1* V VEG7 FP7N* * a C MB * * 17 7N* C 7R *N7G *N7 &FW * EI MC)7 3 LC C@5I * V!G7 FO9CMC)9* IJ O* r BI &IÌ W

The call a! T expresses an appeal to the intellect of the audience.

@

EI MBF9* B V* I a 7 *-S P7 5B * >w *#* ¨ 7 *7 - P7J B I

The call n expresses a strong desire with a regret.

% @ &()*9

*L 6I 8- L7 *I n * I * *@ >I *, * - EI C 7 C *O 7+V XI I4 (28:79) z 7|* ¾¯#* B+I 1C F@G7 EB C?I4 P* 97 B5

The call § expresses the regret of people on the Day of Judgment. n describes an impossible desire.

% @ &()*9

The question $Px OL LS OL 6R is although a question but a wish is also expressed in it that “we should have the authority to decide”.

&()*9

FOI r, * - * 0I 17 V7N EI M|B * C 3 C B @5I C F)R* 5I 4I /w I l7I (3:154) $z P x* O L7 7 L S O L7 *I 6- R* EI MBMB * /7 F7 R7 *;-

The question h 6R expresses a wish that the Pharaoh should purity his soul.

&()*9

E- 5I &IG7 h * I 6- R* 6- B JI .&*I 1C F@G7 EI M * J7 &IG7 H R* e- (79:17-18) &V.{* 9*

&'9

&*3* QC MBC- 9* ! h * I * P7 Oz * >B F4B EI M * J7 >B 5I*L n II4 (28:9) K I * QC + IA 7 F@* 5I ** I * E- 5I

The word &3 describes the expectation of the wife of Pharaoh, when Moses 1 3 >M was brought to them in his infancy.


(2:132) (2:179)

(25:28)

37

K 7* K@BJ +- A 7 F95I I P7* I P7I * *

Level 05


$ %&' %&()*

Analysis The call a 6R5 includes an appeal for the People of Book to return to original commandments of their Holy Books. The word 6 (so that) describes the hope of Allah’s mercy.

P7N

Type

@ &'9

The word &3 describes the hope that the group of people or women who are victim of mockery might be better than the mockers.

&'9

The word 6 describes the hope of remembering Allah.

&'9

The word is not a call in its literal meaning. It is description of regret.

@ &'9

The word 6 describes the hope of using intellect.

&'9


(27:46)

EI MC)#* 9C B V* I 1* V EI C7 *3 9* !MI

C L7 K* MC@MB * E- 5I &*3* z M 4I O L7 y MI4 A *3 * ! FOC L7 K* FOB * E- 5I &*3* $z *3@7 O L7 $¹ *3@7 !*

(49:11)

The word 6 describes the hope of using intellect to understand the Quran.

The word describes the wish of returning back to this life.

** N* $z *M* /z )* 7 .I &IG7 MI*9* a 7 *7 - 6I R 5I * 6- 4B !* K£x* 17 N7 t* 7 2 @C !* 1* V V!G7 * C @* V!5I B* N* * (2:54) 17 V E 7 C[ O L7 KN*N? 5I KoN* *o C N* +I A 7 F *

(2:221)

EI CV.+I * * C V* I k 7 F7 17 97* ~ OC r* C

a 7 * C - I+R* 6I 8- L7 EI MB.5I E- 5I C { ; * * 5I *I * * XI I4 (5:31) * L7 [7 F O L7 m * *W IJI P75I >I 5IM * } * ?7 * BJI (43:3)

EI MB7 9* B V* I K7N K@~4B QC *- *'* F@G7

EI C VI * * C V* I k 7 F7 *NC7 o @* XB I8L S h * - 97 (59:21)

% @ !* [* @C ** I * MBIJI ?7 F &I* MB47 C e- G7 *9* M I * &()*9 (6:27) * 7L7 )C - O L7 EI MB@* * *rN?* 7 * 7N a * v+I @C

38

Level 05

Lesson 9A: Wish, Hope & Call Analysis

$ %&' %&()*

P7N

Type

The word 93# describes the regret of people on the Day of Judgment.

@

*7J *- FJI *L &I* *9** 3 #* * MBI4 /K * N* /B * F3 C 9$ *' IeG7 L* $ * !I5 R7 ?7 MCB &I* RC ?* *: 5I EI MB)7 , * RC * (6:31) E I C?{7 *

The word 6 describes the hope of the Day of Judgment.

&'9

*L * 17 V * 7 *)C - 7 *)F@G7 6- 4B /7 * F3 O * k C F h * BI3 * (33:63) K 74I E B MB9* /I * F3 V6* I h * 7? C

@

MCN* x * MB.B * z ; 73 L* v6.B * 7 B ** 7: B+C * *[~ P7N* * (7:31) * J7 7 3 )C - H, 7 C ! 1C F@G7 MBJ7 3 9C !*

The word 6 describes the hope of some new development by Allah that may cause resolution of issues.

&'9

1* V V6* I }7? 9* ! 1C 3 * - @* * I I I JI 17 V [* C #C F * * * O L* (65:1) KL5I h * 7eI * N* B 7 , C

The word &3 describes the hope of developing love by Allah in enemies.

&'9

>K F[M* L* C L7 C [* * O* 7+V O* N* * B * N* 6I * ; * E- I5 1C V &*3*

The call M4 describes the sincerity, love and affection of Prophet Noah 3 >M 1 for his people.

@

B I *L 1* V C C 7 M 4I * XI IJI 17 L7 M 4I &IG7 K#MC@ *- * ? 5I I I (7:59) z 7|* z M * a * I+* B I * " C *5I Pr@G7 QC C I0 1z IG7 O L7

The call Hx describes the arrogance of the chiefs for Prophet Shuaib 3 >M 1.

@

H C * xC * h * F'* 7 A CI 17 L7 M 4I O L7 C*- * O* 7+V ¿*)- XI I4 (7:88) *7VL7 PJ7 VE[C MC*I 5I *7 * 4I O L7 h * * L* MCL* ~ O* 7+V *

The call [~ ÀN expresses the appeal to humanity.


(60:7)

39

Level 05


$ %&' %&()*

Analysis The call 2N is not a call in its literal sense. It is expression of joy when they found Prophet Joseph 3 >M 1 in the well.

Type

P7N

@

XI 4I QC M* -[* &I[ IJI RC [* ?7 * MB* ? IJI >w ?* F* $ *' (12:19) y B0 I+R* *2 NC *

&()*9

O L7 >7 * 7 i P7J 1C I *L QC **x O )* I MC)7 * I I MC@I. M I C 3 * B @I5 17 N7 * x* *L * £- 7I * z * (2:102) E I MC)I *

The word 3 describes the expectation that these people will cause mischief.

&'9

j 7 ? S P7J C 3 7 - 9C E- 5I C VM* 9* E- G7 C 3 * * 6- * JI (47:22) B L* *#? 5I MCvÌ 9C *

The call O;3 Á#W expresses the concern and sincerity of Prophet Joseph >M 1 3 for his companions.

@

1C V 5I y * EI MB4rI *LC a y *N? 5I5I O7 ; r3 P7 *#7 *W * (12:39) ?C FI - C #7 *M-

The word &3 describes the expectation that an undesired thing may be beneficial or a desired thing may cause harm.

&'9

&*3* * B I y * M* RC * K£x* MCR* - 9* E- 5I &3* (2:216) B I x* M* RC * K£x* M, 7 9C E- 5I

&()*9

EI MCI - * MC@I. M I K(#* x* 5I * F* '* ?C *@ 6- 4B

The call & 5 is not a call in its literal sense. It is expression of grief and recall of memories of Prophet Jacob for his son Joseph ) 3 >M .

@

O* L7 QC * * n Fo*N * * C MC &I* &I* 5I * XI I4 (12:84) y 7|.I M* C JI E7 { , C -

The call is an expression of regret when people will see the report of their deeds.

@

?C [7 * C ! a 7 *7 - I+R* X7 *L **I * * EI MBMB * (18:49) *R*# 5I V!G7 >K µ * 7.I !* >K µ * 7 W *

The word M describes the wish that they should know.

The word M describes the wish that they should understand.


40

(9:81)

Level 05

Lesson 10A: Description & Omission

"+,- .+


Analysis

" +Â

P7N

The verb “I start” is deleted because it is understood. The reciter is starting the recitation of the Quran.

I start

When the angels told Prophet Abraham >M 1 3 that he will be blessed with a son, his wife said with astonishment, “How can I have a baby whereas I am a barren old lady?” The bold italic part is deleted because it is understood.

How can I have a baby whereas I am ….

P7J 1C 9C5I* L n I *4- IJI .z 7* z CN7 QC CF2N* :y MC;* [] n II4 * ** ' * n V * JI >z FW * (51:28-29) y 7*

Allah knows the hidden and open things. It is understood that Allah knows everything, so His name is not mentioned.

Allah

C 7, * - M* RC * >7 [* *F2 * H 7 * - C 7* [] (6:73) µ C 7A * -

When the brothers of Prophet Joseph >M 1 3 placed him in a well and came to their father Jacob 3 >M 1 with his shirt stained in false blood. He said, “I need good patience. Allah can help me in bearing loss you are expressing.” The bold italic part is deleted because

I need….

Passive voice is used. Allah’s name is not mentioned due to His respect because it is the matter of His punishment. At second point, ‘the ark’ is not mentioned because it is already discussed in the context.

It was said by Allah … The ark rested on Mount Judi

Passive voice is used. The punishment is not associated with Allah due to His respect.

# O© s 3N []

6- N* XI I4 a z +7 .I z * N7 17 7 7)4I &I* d$*' * y W * [] " * KL5I B 3 C B @I5 B I n IFM* EI MB 7 9* *L &I* EB **3 )C - 1C V * 6w 7)*' (12:18)

By Allah

$d *)* * * t7 $ *L P7I N j C ? 5I * [] 6I 74 * C L S P* o 7 4B * $d *)- = * 70 * P77 4- 5I K NC 6I 74 * r}[7 MC;- &I* [] M* * *

(11:44) * )7 7V| 7 M I - 7 P7J O )* N7 [] * 7?5B x* 5I }7? @* ! F@5I * K *x?* C N?* 7 N7 [* *?5I 5I j 7 ? S (72:10)


41

Level 05


"+,- .+

" +Â

Analysis

P7N O L7 /K I `- @C h C * I5I .c C t* * C E- 5I EB *3@7 H C 3 *, *5I .[] FM3 * JI [] * I A * JI /K I I * EI I. FB .&*) C «P7L* h * 7eI * I5I .&I8@dS * * .I V+ O7 '* F{ 1C L7 6I * ; * JI (75:36-40) &*9M )* - P * 7, C E- 5I &I* ?z [7 IN7

The object is deleted at the point. It is the human being in form of a sperm, then a clot of blood is already mentioned.

It

Allah’s name is deleted here because it is already mentioned in the context.

Allah

Allah’s name is clearly described because it is not previously mentioned.

Nothing deleted

1* V VEG7 R7 ?7 *N5I * 7 7 ) 3 * N7 H * R* +I I [1C V ] $ *x M I * (2:20) y 7 4I $z P x* v6.B &I*

They are

RC * K£x* EI MBB A * ! 17 V E7 C[ O L7 EI MC * O* 7+V *

EI F 5I EI CC 2 * *L * $z *# 5I C 0I y *ML 5I [] .[EI MBI A C] (16:20-21) E I MB8* C

Passive voice is used to describe the powerless situation of supposed gods of polytheists. Their pronoun is hidden because it is already understood.

[] $ *x M I * y l7*' * L7 * 67 7F3 C 4I 17 V &I* * (16:9) * 7 )* ' 5I .B * * I

IJ P79* ~ B 7?B* 6z ; * * O L7 EB *3@7 [* 7 C ] (21:37) E 7 MB; 7 *3 9*

Passive voice is used because a weakness of human being is under discussion. It is not associated to Allah due to His respect.

O L* * r, * -7N V!G7 1C V * F#* P7V * - F MBC- 9* !*

(17:33) K@I`- C 17 r7M* 7 *- * ' * I JI KLMB|- L* [6I 74B ]

Passive voice is used because the killer is not specific. The morning star is under discussion. Its pronoun is deleted because it is understood.


That is

C ; F [] . C ?7 V` *L t* *?[ 5I *L * . 7 ?7 V` * $7 *)F3 *

(86:1-3) H C 47 V8

42

Level 05


"+,- .+

Analysis

" +Â

C MC; IeG7 * .[ ?* rM.B ] C ) F2 IeG7 IeG7 * .[ * rC ] XB *; 7 - IeG7 * . ?* * I @ b C MC#MC - IeG7 * .[n I v`C ] ?C *27 - IeG7 * . * r;C ?C *,7- IeG7 * .[ * 2 7 #C ] .n '* r :C k C MB .n I 74B H z @eI r}IN7 .n I £7C >B [* d$M )* - IeG7 * $d *)F3 IeG7 * . * 2 7 @C C , C IeG7 * IeG7 * . * rC C 7,; * - IeG7 * .n Ì 2 7 .B *L y - @* n )* 7 * .n I 7: 5B /B F; * - (81:1-14) * o * # 5I

Passive voice is used to draw the picture of the Hereafter.

Teen and Zaitoon describe the land from where Prophet Jesus 3 >M 1 started his preaching. Toor Sinai is the mountain where Prophet Moses 3 >M 1 was given the Torah and The Peaceful City is Makkah where Prophet Ishmael 3 >M 1 established Allah’s home. These three points are the symbol of the start of three excellent God-oriented nations who were excellent in character but later on morally degenerated as mentioned in next verses.

The hypocrites are under discussion, so their pronoun is deleted.

P7N

I+R* * . * 77 ?7 MB * .E7 MC F{ * 7 r * ] P7J EI *3@7 *- I * I I .[ 7 L7 S 7 I *- 6I I 5I QC *@[ [* ?* FB .Åz M7 - 9* O7 3 * # 5I (95:1-5) * 7 J7 * They are

[] .EI C 7 C ! z *)B B P7J C .I * 9* * (2:17- E I MC'7 * ! C JI Py ) C y - NC W C 18)

*L [.&*;* IeG7 67 V * .&*,o * ] h * I y * >B * 7 ÆI * .&I4I *L * h * N?* h * * F[ * h * N?* h * 7` C " * M 3 * I * .&I dS O L7 (93:1-5) &*] *JI

Day and night are the symbols of happiness and sadness. Prophet 1 s &W faced both of these conditions. Allah presents it as a normal thing which is required for development of the personalities of Prophet and his companions. Prophet Saleh 3 >M 1 warned his people that the she-camel is a symbol of God. So they should take care about its watering.


is fixed as symbol

43

17 V /I 4I *@ [] 17 V XB MC ?* C I XI IJI (91:13) *R*- C *

Level 05

Lesson 11A: Sequence of Words


Analysis

P7N

The verses are arranged in the chronological sequence of the events of the Hereafter. 1) Earth will be shaken. 2) Its everything will be explored. 3) It will display the record of people’s deeds. 4) People will be rewarded according to their deeds.

.*II-5I j C ? S n '* * 5I * .*I *{-:7 j C ? S n I{7 -:C IeG7 h * FN?* VEIN7 .*R?* * 5I B r , * 9C +z £7L* M * .*I *L EB *3@7 XI I4 * . C I*) 5I * C7 K9*x 5I k C F ?C C * +z £7L* M * .*I &*# 5I >z F?eI XI I8- L7 6- )* * O L* * .Q* * K* >z F?eI XI I8- L7 6- )* * O )* JI (99:1-8) Q* * K(x *

The breaking news that “The Quran was revealed in the Valuable Night”. It generates the question that what is that night? The details are mentioned in next verses.

/B I I .?7 I - /B I I *L t* *?[ 5I *L * .?7 I - /7 I I P7J QC *-{* @I5 F@G7 (97:1-3) z x * 7 -5I O L7 y * ?7 I -

Arguments are provided earlier to encourage the Prophet 1 s &W to bear the difficulties in Allah’s cause. The conclusion is described at the end.

}7+V .t* ?* : 7 h * * * ] * * * .t* ?* W * h * I * 2 @* I5 7 3 C - * L* VEf7JI .t* * .- e7 h * I * JI ?* * .t* * I = * I @I5 (94:1-6) . K3 C 7 3 C - * L* VEG7 . K3 C

Arguments are provided before the conclusion. The night, day, pairs all of them indicate that this universe is not purposeless.

* .I V+ * I * *L * .&V; * 9* IeG7 ?7 *F * .&*2 * IeG7 67 V *

(92:1-4) .&F2 * I B * * VEG7 .&I8@Sd *

O L* Pv.{* C 1C V 6- N* C 3 * B @I5 EI M°.{* C O* 7+V &IG7 * 9* I5I (4:49) K 7JI EI MC)I |- C !* $d *2 *

The word “Allah” is brought before the verb to emphasize that Allah is the One Who purifies. The word “Allah” is brought before the verb to tell that it is only Allah who you should worship.

(39:66)

.QC [* F * * !K *L * )* '* }7+V .>z {* )* B >z {* )* RC v6B 7 6w * (104:1-3) QC * I 5I 1C I*L VE5I H C 3 *, *

The character of a slanderer and defamer is described briefly as the headline, then further details of his character are provided. The headline is presented at the beginning and then exceptions are described.


C IJ 1* V 6- N*

MCL* ~ O* 7+V V!G7 .z 3 C P7I EI *3@7 VEG7 .7 * - *

7 FN7 MW * *M9* * r, * -7N MW * *M9* * 7 *,7F MB)7 * *

(103:1-3)

44

Level 05

Lesson 11A: Sequence of Words

P7N

Analysis The conclusion (Verse 3-5) is described in middle. One argument is provided before it and other arguments are provided after the conclusion.

Detailed arguments are provided before the conclusion which is described in Verse 9-10.

Questions are raised in the mind of audience about Ghashiyah. Then the reply is provided. Bad news are described earlier and then the reasons are described.

>B * 7 ÆI * .&I4I *L * h * N?* h * * F[ * *L .&*;* IeG7 67 V * .&*,o *

t* ; 7 * I5I .&*] *JI h * N?* h * 7` C " * M 3 * I * .&I dS O L7 h * I y * (93:1- É&*0- IJI K l7* t* * '* * * É* * JI Ê!*] t* * '* * * É* IJ K)7 * 8)

67 V * .*RV'* IeG7 ?7 *F * .*R*9 IeG7 7 )* I - * .*R*,] C * 7 ) F2 *

*L * z - @* * .*R*,I *L * j 7 ? S * .*R*N* *L * $7 *)F3 * .*R*2 * IeG7 a * * 4I * .*RV.:* O L* m * I J- 5I 4I .*R *M- 9* * *R?* MC;JB *)* * -IJI .*R FM* (91:1-10) *RF [* O L* &I 9* !/w *W 7 *@ /w I L7 * !/w * x7 * +z £7L* M * Qy MC' C É7/*x7 *- Y B 7 #* t* *95I 6- R* (88:1-4) /K *L7 *# K?*@ IeG7 * .EI MBJM *3 * k 7 F &I* MB*.- IeG7 O* 7+V ! * 7 vÌ )C - 7 6w * EI MBMC L* C F@5I h * £7I B5 O|B * !I5 .EI C3 7A C RC MC@:* * 5I RC MBI. (83:1-4)

Nouns are brought before the verb to maintain the beauty of sounds produced at end of each verse. The word “Allah” is brought before the verb to emphasize on Him.

.n I 3 7 @C XB *; 7 - IeG7 * .n '* 7 JB $d *)F3 IeG7 * .n 3 * )7 B C MC; Ief7JI (77:8-11) n I r'5B z M * r}S .n *v4 C 6B C IeG7 * (2:105) 7 7|* -

The word “Allah” is brought before the verb to emphasize on Him. Another assertive word VEG is making it more assertive.


67 o I - Be 1C V * $d *2 * O L* 17 7)* # * N7 Ç*A * 1C V

(2:222)

45

O* 7rÌ *)C - H, 7 C * * N7 FMF H, 7 C 1* V VEG7

Level 05


Result (1) Compare your answer. Each line carries 5 marks. If your score is less than 80%, repeat the test.

Analysis

34

P7N

Every praise is in fact for Allah.

X P4 G

There were specific groups at the time of Quranic revelation i.e. Jews & Christians diverted from the teachings of their prophets.

} X

a 7 MCo )* - 7 0I 7 I * n * ) * @ 5I O* 7+V º I *W 7 (1:7) * vFo !* 7 I *

The specific book i.e. Quran

} X

* 7 F)C - 7 c RC 17 7J H * ?* ! a C *7 - h * 7eI

The hidden truth and the prayer. Both are well-known.

} X

A thunderstorm. Not a specific one. The µ9 of darkness, thunder and lightening describes the plenty of them. Gardens is a common noun i.e. not specified but the rivers are specified which describe some sort of rivers.

(1:1) * )7 I*-

ra?* 17 V7 C ) , * -

(2:2) (2:3) >F

EI MC)7 C * H 7 * -N7 EI MCL7 C O* 7+V

>@

y N* * y ?* * y *)B B 17 7J $7 *)F3 O L7 H z r * .I

X %>@ P3'

?C *@S *7, 9* O L7 }7; 9* z F'* C I VE5I

(2:19)

(2:25)

@* O I &* MCL *

z #7 * z *I &I* * 7

Over any one type of food. It is general.

>@

So go to a city. Here a common noun is used to describe any city. It is a = 9 that if you fond of variety of food at the time of military training, then leave this training and start living in a city.

>@

n N*7 ] C * C-I* *L B I VEf7JI KL7 MB`7R (2:61) /B * I3 )* - * /B Vv+ 7 I *

An example and a lesson. Generalized terms are used to depict seriousness of the matter.

>@

*I - * *L * * * * O* N* *)7 !K I@* *R*- * ; * JI (2:65) * 7 F)C - 7 /K |I 7 M L* *

A cow. The Israelites were asked to slaughter any cow.

>@

E- 5I .B C LC - * 1* V VEG7 17 L7 M I 7 &* MCL XI I4 e- G7 * - 9* (2:67) >K * I N* MC,N*+


46

(2:61)

Level 05


Analysis

34

P7N

It describes the condition of hearts as hard as the stones.

P3' X

P* 7 JI h * 7eI 7 N* O L7 B NCMB4B n 3 * 4I FB (2:74) >K M* 3 4I x* 5I 5I >7 ?* *;, 7 -.I

“The fire” i.e. the fire of hell. It is wellknown.

} X

>K [* C L* KLF 5I V!G7 ?C F *F3)* 9* O I MBI4

“The Book” or “The Law” i.e. the Torah. This term is well-known for the Torah and the Quran.

} X

Q7 7 N* O L7 * V4I * a * *7 - &* MCL * 9*~ I I (2:87) 6 7 C 7N

“A valuable book” i.e. common noun is used to describe the respect of the book

>@

*)7 y r * LC 17 V 7 7 O L7 a y *.7 RC $ *' F)I (2:89) C * L*

“An intense enemy” i.e. common noun is used to describe the intensity of enmity.

>@

6I 7 '7 * 17 7 C ?C * 17 7I l7*L * 17 V7 K(

C * EI I. O L* (2:98) O * 7J7 I- 7

C * 1* V VEf7JI XI I7L *

“A lot of prophets” i.e. common noun is used to describe the number of prophets.

>@

(3:183)

The ¸ is with X to give the meaning that “He is the bitter enemy and quarreler.”

X L ¸

(2:80)

7 *r*-7N P7 4I O L7 6w C ?C .B $ *' 4I (2:204) 7 *A 7 -

I5I M* RC

} X

* ! 1* V VEG7 !* j 7 ? S P7J $¹ P x* 17 I * &IA (3:5) $7 *)F3 P7J

“The wombs” describe the entire category of the wombs.

P4 X

$d *2 * * .I 7 *#? S P7J .B ?C rM * C }7+V M* RC

“The Islam”. Islam means submission but

} X

(3:19) C

7 17 V * 7 O* r VEG7

The ¸ is with X to give the meaning that “It is the true story.”

X L ¸

(3:62) , * -

Ç C * I - M* C I I+R* VEG7

“The earth” and “the sky” describe the ones already in knowledge of people.

X makes it the specific religion.


47

(3:6)

Level 05


Analysis

34

P7N

“The angels and the prophets” is used to describe the both categories whom people considered gods.

P3' X

KN*N? 5I * r7F * /I I l7*)- B+A 7 F9* E- 5I .B * LC - * !*

“A highly respectable prophet” i.e. common noun is describe the position of the Last Prophet s &W 1.

>@

Xw MC ?* .B $ *' FB /z )* - #7 * a z *.7 O L7 B C *9~ *)I (3:81) 1C F@C C *I * 17 N7 FOCL7 CI B * L* *)7 y r * LC

Entire category of “the animals” is under discussion.

P3' X

1C V B 4I :* ?* F)L7 MB.B KxJI * /K IMC)#* 7 *@S O L7 * (6:142) E 7 I` F2 7 *M`B C MC7F9* !*

“The offender group” i.e. a specific group which is well-known to the audience of the Quran.

} X

“The ones who prostrate” i.e. a specific group of angels. The Satan was not one of them.

} X

“The punishment” i.e. it is described earlier as “Curse of Allah”. Later on the X is added to it.

“The punishment” i.e. it is described earlier as a common noun. Later on the X is added to it.

} X

(3:80)

(6:147)

(7:11)

* L7 7 ; )C - 7 M I - O * 1C C - N* [* C !

O* 7 '7 F3 O L7 O B * I * 7NG7 V!G7 C ; *3 * JI

/7 I l7)* - * 17 V /I * I 7 I * VE5I RC ±C *{'* h * £7I 5B C * C VA * C ! *7J O* 7 7* . * 7 )* ' 5I k 7 F *

(3:87-88) E I C|I C RC !* a C I+* -

[M* 3 9* * Qy MC' C =* 9* * M * .y 7|* a y I+* C I h * £7I 5B >@

* N* 9C I .I 5I C RC MC' C F[M* O* 7+V FLIJI Qy MC' C } X EI CB - 9* C .B *)N7 a * I+* - MB4 B+JI B @7*²G7 (3:105-106)


48

Level 05


Result (2) Compare your answer. Each line carries 5 marks. If your score is less than 80%, repeat the test.

Analysis he describes the respect for paradise and its priority over the hell.

}+ describes the greatness and respect of Allah Who revealed the criteria for the right & wrong for guidance.

O + describes the reason for removing sins from a person’s record. The reason is that they believe and did good deeds.

O + describes the disgrace the polytheistic views of the pagans.

O + describes the reason for making the Korah ideal. The reason was their greed for the worldly pleasures.

+R describes a style of making fun of the prophet by the infidels.

}+ describes respect for the person who had knowledge of God’s laws.

O + describe the reason for punishment for those who did bad deeds.

R emphasizes on the crime of people who rejected Allah.

O + $!R describe the seriousness of the crime of the leaders of unbelievers to describe their lack of respect.


34 >?xG

P7N (37:62)

7 M°4F{ >B * ; * x* 5I !K {C @C y * h * 7eI 5I

XMWML

EI MB*7 Q7 7 * &I* EI I4 B - XI F{@* }7+V t* ?* *9* (25:1) K 7+@* * )7 I*- 7

XMWML

C * VE* vI CI 7 *,7F MB)7 * * MCL* ~ O* 7+V (29:7) 7 97I£r*

XMWML

CB. O* 7+V P7lI.* xC O* 5I XB MB*JI 7 7[* C * M * (28:62) E I MC)C { 9*

XMWML

6I 8- L7 *I n * I * *@ >I *, * - EI C 7 C *O 7+V XI I4 (28:79) E B C?I4 P* 97 B5 *L

>?xG

K C{RC V!G7 h * @* B+A 7 F * E- G7 CI .I O* 7+V t* ~*? IeG7 (21:36) B ** 7~ C .B +- * }7+V I+R* 5I

XMWML

17 N7 h * 79~ *@5I a 7 *7 - O L7 y - 7 QC * 7 }7+V XI I4 (27:40) h * JB I h * IG7 F 9* * E- 5I 6I 4I

XMWML

MC@I. *L V!G7 7 I£rF3 MB)7 * O* 7+V *{; C IJ (28:29) E I MB)* *

µ)] %>?xG XMWML

49

(21:36)

EI CJ7 I. RC O7 )* # F 7 .- +7 N7 RC *

* M* 0I *).I RC * M* 0- 5I * M* 0- 5I O* 7+V $7 !CR* *FN?* (28:63) E I C C * *@F G7 MC@I. *L h * IG7 *@5-F*9*

Level 05


Analysis OL describes the reason and h£ 5 describes the respect and reward.

h£ 5 describe the power of the perished nations which proved nothing in front of God. ºM M4 and / S a,W5 are which describe the nations.

+R describes the ridicule of infidels for the prophets.

he describes the greatness and respect for Allah. The names of Prophet Noah and Abraham 3 >M ) and their progeny describe the respect awarded by Allah to them. The name of Prophet Abraham 1 3 >M is described as his respect in the court of Allah.

he is used to point out the effort of people to earn their sustenance. .±N also focuses to consider this effort as a sign of Allah.

he shows the respect of the religion of Allah.

O + describes the respect for the believers. h£ also demonstrate their rightly-guided position in Allah’s court.


34

P7N

%XMWML 7 ro $d *{'* C I h * £7I BJI K,7*W 6I )7 * * O* L* ~ O L* >?xG (34:37) MB)7 * *)N7 h * £7I 5B /7 I S a C *,W 5I * º z MB C M 4I * C[MC)I * %>?xG 7 I7 F, * JI 6I C a * V+.I V!G7 6¢ .B E- G7 .a C *{# S "oL .a z *MJI O L7 *I *L >K * #7 * /K , * W * V!G7 $7 !CR* C|B * *L * /Jp (38:13-15)

>?xG

Y I * N* }+7 V I+R* 5I K C{RC V!G7 h * @* B+A 7 F * E- G7 t* I5?* IeG7 (25:41) ! K MC ?* 1C V

>?xG

C 7#F {C 7{* - >7 [* *F2 * H 7 * - C7* h * 7eI

% "oL

*)7 7F r?eB P7J *- * '* * * 7R *NG7 * K#MC@ *-* ? 5I I I (57:26) a * *7 - * >I FMC

Pr@G7 /K * 7~ KL*W 5I +B A 7 F9*5I ?* :* ~ 17 7NS C 7R *NG7 XI I4 e- G7 (6:74) z 7LC Xz *] P7J h * L* M 4I * t* *?5I

"oL %/Jp >?xG

O L7 .B ±C *7N * ?7 *F * 67 V7N B LC **L 17 97* ~ O L7 * (30:23) E I MC)* 3 * z M I 7 z * i h * 7eI P7J VEG7 17 7 oJI

>?xG %XMWML >?xG

50

(32:6)

(30:30)

C rI - OC r h * 7eI

h * £7I 5B 1C *3 * # 5I EI MC7F*JI XI M I - EI MC7)*3 * O* 7+V a 7 *-S MB 5B RC h * £7I 5B * 1C V RC * R* O* 7+V (39:18)

Level 05


Analysis

34

those who preferred worldly life over the hereafter. @ ># describes the inferiority of worldly live.

O + describes the reason that they rejected Allah’s call so devils became their companions. R± describes their relationship to devils.

P7N

17 7 4I O L7 n I * 4I Xw MC ?* V!G7 y F), * LC *L * &I* C I I @ 6I 74B 5I * *L O f7JI 5I 6B C (3:144) B N7I 5I

"oL %>?xG /Jp

>7 * 7 i7N *@ >I *, * - * *x O* 7+V h * £7I 5B EI C * C RC !* a C I+* - C * C VA * C IJ

%XMWML /Jp "oL

C MB0V` RC ±C *7 5I CI .I O* 7+V 7 *)B |° &IG7 ?7 M O L7 C @*MC'7 A C

"oL % /Jp

1C B*L 1C * &*0- 5I *L .FH9* * H z * I P7N5I * * n F9* .H z * I * Ie K?*@ &I ** .H * 3 * .I *L * 6w #* *R 7 7' P7J .H 7 Ì , * - /I IF)#* 1C 9C5I* L *

(111:1-5) z3 * L* O L7

O L7 , * - M* RC * z F), * LC &I* XI r{@C *)7N MCL* ~ (47:2) 7 rN?*

The name of Prophet Muhammad s &W 1 is used to describe the fact that the believers should not leave the faith at time of his death.

h£ describes the lack of respect for

H^MN (father of flames) was the nickname pf Prophet’s uncle who was the major opponent of his message. Use of this nickname is an indication that he will be punished in the hell. H`< /© is used to describe the condition of his wife who brought wood with thorns to tease the prophet. The name of Prophet is used to describe the truth of his message.

hN? /)@ describes the respect of the blessings of Allah.

O + describes the reason. E`2 $ 5 also describes their humiliation due to their relation with the Satan.

s L5 shows the significance of accountability that it is Allah’s matter.

k M M x describes the disgrace of Satans who tempt.


/Jp "oL

(2:86)

(2:257)

(93:11)

- r , * JI h * rN?* /7 )* 7N7 FL5I *

"oL %>?xG /Jp

7 MB0V` 67 7* P7J EI MB97I C CI .I O* 7+V E7 I` F2 * .I VEG7 E7 I` F2 $ *7 5I MB97IJI (4:76) K7] * EI I.

/Jp "oL

* #7 ?* O L* V!G7 17 V 7 L 5I O L7 * M *- *W 7 * !

/Jp "oL

k C M7 M* C }7+V .k 7 FA * - k 7 *M M* - rx* O L7 (114:4-5) k 7 F ?7 C W C P7J

51

(11:43)

Level 05

Lesson 13A: Use of Specifications in a Sentence


Analysis

34

Specified by ! that describes the state “as a player”.

X#

The objective of bringing out the fruits is described “as sustenance for you”. It may be the reason or 1 XML.

X#

P7N (21:16) * 77 !

*)C * N* *L * j * ? S * $ *)F3 *- I * *L *

(2:25) B I K4:?7

7 *)* V8 O L7 17 N7 q * * IJI

On the day of Judgment, the state of offenders is described as “blind, deaf and dumb”.

C * K)- NC * K)C 7 R7 MC' * &I* /7 L* *7 - * M * RC C 2 C, @* X# K()W

The state “hasten” for human beings is described.

X#

EB *3@7 EI I. * 7 A * -7N QC $ *[C rF27N EB *3@7 C * * (17:11) ! K MC;*

The state of people in the hell is described.

X#

KLMBL* * F* '* P7J &I- CJI * * ~ KIG7 17 V * L* -6* ; 9* !*

(17:39) K?MC# L*

ºx

}7e &IG7 M * *N! Ke7G EI MBMB * *).I /w * 7~ 1C * L* IEI. M I 6- 4B (17:42) K 7* b 7 * -

%Ç4@ 6J X#

* 7NG7 V!G7 C ; *3 * JI * [* i C ; C /7 I l7*)- 7 *-4B e- G7 * 1C *F r?eB * 1C @* B+A 7 F*JI 5I 17 rN?* 7 L 5I O * * 3 * I JI rO; 7 - O L7 EI I. !K * N* * )7 7V|7 * £- N7

C * B I RC * P7@ C[ O 7L $ *7 5I

A condition M is described.

E. makes the sentence in past continuous tense. ! N describes the condition.

(17:97)

(18:50) E. makes the sentence in past continuous tense.

Ç4@ 6J

mW5 makes the sense “became”

Ç4@ 6J


EI I. * 6z 8IL* v6.B O L7 k 7 F7 E7 ~B - I+R* P7J *J- FW * I I * (18:54) ! K * '* $z P x* * 8I.- 5I EB *3@7 (26:157)

52

* L7 [7 *@ MC,*W IJI *R CI * JI

Level 05


Analysis

34

P7N * )7 7*' R7 ?7 *[ P7J MC,*W IJI /B I ' F C 9 +I * IJI QC MCNV+I JI

mW5 makes the sense “became”

Ç4@ 6J

[. makes the sense “about to”

Ç4@ 6J


Ç4@ 6J


Ç4@ 6J

*C@*{* * C II* q y M JI *7J P* 7 -5B *)V.B ¯ 7 * - O L7 {C F)* 9* [C I9* (67:8) y 7+@* B 97- * I5I


Ç4@ 6J

7 I * a * *9 FB C L7 z 7JI a C MB4B ¥B 7{ * [* I. *L 7 N* O L7 (9:117) y 7#?* " y d$?* 7 N7 1C F@G7

' is an action of mind i.e. “to

H4 6J

K4:?7 R* * 7 * '* * a * *, )7 - F 7 .I :* * I * I6* [* *)V.B

H4 6J

KN FM9* 1* V

C '* M* I XB MC F C I * I * * 1* V CI * IJ (4:64) K)7#?*

H4 6J

* I -5I *L C 7F@* 6- N* MBI4 1C V XI {* @I5 *L MC7F9 C I 6I 74 IeG7 * !* K£ x* EI MB7 * ! RC ±C *N~ EI I. M I * 5I *@$*N~ 17 I * (2:170) E I C * *

H4 6J

C R* *' O* +7 V 1C V I * F)I * MB.* 9C E- 5I C3 7 #* 5I (9:16) B L7

H4 6J

B 7eI * .EI MB)* 9* F)L7 Kµ78.I C I * ! 1* V VE5I C *I O 7 I * O L7 C, *W IJI .B *[? 5I B rN* N7 C*I }7+V B I (41:22-23) O * 77 *A-

find”

' is an action of mind i.e. “to find”

&5 is an action of mind i.e. “to find”. E. makes the sentence in past continuous tense.

H3# is an action of mind i.e. “to think, consider”.

O is an action of mind i.e. “to think”. mW5 makes the sense “became”.


(29:37) (2:19) RC ?* *N5I C Ì A * C *- (42:5)

[C I *

FO7 47 M JI O L7 EI VÌ * * C *M)* F3 [C I9*

(3:37)

53

Level 05


Analysis 7N @~4 is 6 X N of 19 ~. It explains.

O is an action of mind i.e. “to think”.

EG is a condition for the future, although past tense is used.

EG is a condition for the

34 6 X N H4 6J

P7N (41:3) E I MC)I * z M I 7 K7N (72:5) KN7+. I

K@~4B 1C 9C* ~ nI rJB a y *.7

17 V &I* O; 7 - * C @7 XI MB9* O I E- 5I F*I F@5I * (2:70) E I C * )C I 1C V

ºx

$ *x E- G7 F@G7

future, although past tense is used. The meaning is for future.

ºx

E7 C[ O L7 /K * 7* 17 V * 7 >B * 7 i ?C F B I n @*I. E- G7 6- 4B (2:94) * 47 [7 *W CB. E- G7 * M )* - MF)* *JI k 7 F

M is a condition for the

ºx

MC@I. M I y * 17 V 7 7 O L7 /w N*MB8)* I MI F9 * MC*L~ C F@5I M I * (2:103) E I MC)I *

past.

M is a condition for the past.

M is a condition for the past. Ë is an action of mind i.e. “to find.”

eG is a condition for present or future.




ºx

(2:118)

/w *~ *79- 9* 5I 1C V *)C vI C !MI EI MC)I * ! O* 7+V XI I4 *

%H4 6J ºx

n I )7 * *L * K*o, LC z * O L7 n I )7 * *L z - @* 6° .B C ; 7 9* * M * (3:30) K 7N* K *L5I 1C * N* * ** N* VE5I M I [M* 9* $z MC O L7

ºx

O L7 6I L7 *@S B I * Mo* MI * IeG7 * FL* ~ MBI4 .B MBI IeG7 (3:119) ¯ 7 *

ºx

1* V C.I eI C 3 * B @5I MC)I I 5I /K 2 * #7 IJ MB* JI IeG7 O* 7+V *

(3:135) 7 N7MC@+B 7 CI * IJ

ºx

* 7 v.M* *)C - H, 7 C 1* V VEG7 17 V &I* 6- V.M* *JI n * L {* * Ief7JI (3:159)

54

Level 05

Lesson 14A: Limiting Something


Analysis

4

P7N

They do not deceive except themselves. It limits the impact of their effort to themselves.

V!G

V!G7 EI MC * A * *L * MCL* ~ O* 7+V * 1* V EI MC[7 *A C (2:9) E I CC 2 * *L * C 3 * B @I5

Only the offenders having a negative intention go astray by rejecting the Quran.

V!G

V!G7 17 N7 6° o 7 C *L * Kµ78.I 17 N7 }7 * * Kµ78.I 17 N7 6° o 7 C (2:26) * 7 7 I-

Being steadfast and praying is not difficult for the God-fearing people only. For others it is difficult.

V!G

&I* V!G7 >w µ * 7I I *F@G7 * >7 F * 7 F7N MC7* *

(2:45) * 7 x7 *A-

Illiterate people assume that the religion is only a collection of their own assumed desires e.g. they will be forgiven without any good deeds.

V!G

E- G7 * FP@7*L5I V!G7 a * *7 - EI MC)I * ! EI MrL5B C L7 * (2:78) E I M|B * V!G7 RC

People should die only in the state of faith.

V!G

!* 17 97I9C F#* 1* V MBF9 MCL* ~ O* 7+V * 5I * (3:102) E I MC)7 3 LC C@5I * V!G7 FO9CMC)9*

Only Allah can forgive.

V!G

(3:135) 1C V

The job of a prophet is limited to deliver the God’s message. He is not supposed to force them to follow the right path.

V!G

(5:99)

V!G7 a * MC@+° C 7 * O L*

Ì B *- V!G7 X7 MC F &I* *L

The hypocrites limited their role to the reform only nothing else.

*)F@G

*)F@G7 MBI4 j 7 ? S P7J C 3 7 - 9C ! C I 6I 74 IeG7 * (2:11) E I MC,7 LC OC , @*

When Allah decides about something, He has to say only a word “Be”. He has to do nothing else.

*)F@G

*)F@f7JI KL5I &*o4I IeG7 * j 7 ? S * 7 *M)* F3 C 7 N* (2:117) E B MB*JI O .B 1C I XB MB *


55

Level 05


Analysis

4

P7N

From edible items, only four items are forbidden by God’s law. Other than these four items, human nature built by the Almighty knows what is edible and what is not edible.

*)F@G

17 N7 V6R7 5B *L * 7 7¬A 7 - * , I * * F * /I * )* - B I * * F#* *)F@G7 (2:173) 17 V 7 * 7

Those who take the property of an orphan, their achievement is limited to the fire of the Hell.

*)F@G

P7J EI MB.B - * )* F@G7 K)-B &*L**- XI *ML 5I EI MB.B - * *O 7+V VEG7 (4:10) K?*@ 7 @7MB`NC

*)F@G %!G

17 V &I* MBMB9* !* B 7 7[ P7J MB 9* ! a 7 *7 - 6I R 5I * 17 V XB MC ?* * * L* OC N &*37 m C 73)* - *)F@G7 F, * - V!G7 (4:171) 1C L7 y C? * * * L* &IG7 *RI-5I 1C C)* 7 .I *

*)F@G

O L7 y ' ?7 C !:S * a C *@S * C 3 7 )* - * C ) *A- *)F@G7 (5:90) E 7 I` F2 67 )* *

People of Book are supposed to say only the truth about Allah. The role of Prophet Jesus 3 >M 1is limited to be a prophet. He is not the son of God. Intoxicants, gambling, idols and lottery are limited to be Satanic works.

Allah has not forbidden good things. What He has forbidden is limited to the categories mentioned after G.

O L7 7 *rV` * Q7 [7 *7 7 q * * 5I P7V 17 V /I * 7: * F#* O L* 6- 4B * M * /K * 7* *@ >7 *, * - P7J MCL* ~ O* 7+V7 P* R7 -64B 7 : r *)F@G7 6- 4B .EI MC)I * z M I 7 7 * i 6B rI @C h * 7+I .I 7/L* *7 - *)F@G P* *- * * -7 * O* Ì N* *L * * L7 * * I *L Z * #7 *MI - PrN?* * F#* I *L 17 V7N MB.7 2 9C E- 5I * 17 V7N MB.7 2 9C E- 5I * r, * - 7 * N7 EI MC)I 9* ! *L 17 V &I* MBMB9* E- 5I * K@I`- C 17 7N X- r{* C (7:32-33)


56

Level 05


Analysis

4

P7N

Their hearts are closed only as a wrath from God.

6N

*L K 7I JI R7 7 - B N7 1C V C ** I 6- N* y - 0B *CNMB4B MBI4 (2:88) E I MCL7 C

The doubt before 6N is rejected and it is told that everything is limited to Allah’s commands.

6N

P7J *L 1C I 6- N* 1C @**, C K I * 1C V +I *AF9 MBI4 * (2:116) E I MC@7I4 1C I 6¢ .B j 7 ? S * 7 *M)* F3

The doubt of following a man-made religions is rejected and the truth is limited to the guidance provided by Prophet Abraham 3 >M 1.

6N

/I VL7 6- N* 6- 4B C * 9* *?*@* 5I K[MCR MC@MB. MBI4 * (2:135) * .7 7 2 )C - O L7 EI I. *L * K7#* * 7R *NG7

Their doubt of being intelligent is rejected. There condition is limited to that of ignorant and foolish people.

O

Use of magic is limited to the devils at the kingdom of Prophet Solomon 1 3 >M .

O

EI MC)v* C CI .I * 7 *F2 FO7 I * EB *) I C *I .I *L * (2:102) * , r3 k * F

Allah blesses His creatures. His role does not include that of an offender.

O

j C ? S * 3 * I I = z *N7 C o * N* k * F 17 V C J- [* !MI (2:251) * )7 I*- &I* 6z o JI Be 1* V FO7 I *

Be fearful only for Allah. The polytheists call only Allah at the time of a problem.

(2:13)

G

EI MC)I * ! O 7 I * $d *I 3 RC C F@G7 !I5

(2:40) E 7 MCR* ? IJ

} * F G7 * .B 7 * N7 " 7 B5 }7 * N7 MBJ 5I

QC F G7 V!G7 EI MC 9* O L* V6] * 7 , *- P7J o B F3L* IeG7 * G K?MB.I EB 3 * @7 EI I. * C] * 5I r*- &IG7 .B F;*@ F)I JI (17:67)

Worship only for Allah.


} * F f7JI /w * 7 * P7]? 5I VEG7 MCL* ~ O* 7+V }7[*7 * (29:56) E 7 C C IJ

G

57

Level 05



Analysis

34

P7N

4 :; G

17 N7 6° o 7 C *L * Kµ78.I 17 N7 }7 * * Kµ78.I 17 N7 6° o 7 C (2:26) * 7 7 I- V!G7

"+# :; G 4

# O© s 3N

How the attitude of being steadfast and the prayer can help the God-fearing people? That is left on the intelligence of the reader.

4 :; G

V!G7 >w µ * 7I I *F@G7 * >7 F * 7 F7N MC7* *

(2:45) * 7 x7 *A- &I*

What misconceptions and taboos did exist about the religion in Israelites? It was known to people living with them.

4 :; G

FP@7*L5I V!G7 a * *7 - EI MC)I * ! EI MrL5B C L7 * (2:78) E I M|B * V!G7 RC E- G7 *

The required attitude for the entire life cycle of a believer is described in a few words.

4 :; G

!* 17 97I9C F#* 1* V MBF9 MCL* ~ O* 7+V * 5I * (3:102) E I MC)7 3 LC C@5I * V!G7 FO9CMC)9*

"+# :; G

z 2 * N7 *R*) )* 95I * /K I I * 7I &* MCL *@ * *

*

4 :; G

B 7, C P7@MC7F9IJ 1* V EI M, 7 9C C .B E- G7 6- 4B (3:31) 1C V

"+# :; G

** I * MBIJI ?7 F &I* MB47 C e- G7 *9* M I * (6:27) 7 * 7N a * v+I @C !* [* @C

4 :; G

KL5I &*o4I IeG7 * j 7 ? S * 7 *M)* F3 C 7 *N (2:117) E B MB*JI O .B 1C I XB MB * *)F@f7JI

"+# :; G

*@5I /z FL5B * N* * .I F[ 7 * *)C L7 *;@* }7+V XI I4 * * 5I ! C C MC .E7 MB7 ? IJI 17 7 7 - *N7 B £Br@*5B (12:45-46) ! C r r

The sentence carries a lot of meaning. Attitude of those who become astray due to rejecting the Quran is described in one word. A verb “I start” is hidden. The Divine Attributes of “Rahmaan” & “Raheem” contain a lot of meaning.

The word X (nights) is deleted after 2N. Required attitude towards the Prophet s &W 1 and its outcome is described in a few words. A sentence is not described in words after

? with the meaning that “when they’ll be presented on the Hellfire, the that fire will burn them, they will say” The power of Almighty Allah is described in a few words. A sentence is not described in words after EM ? . It is “Send me. I’ll go there and say, O Joseph! My friend!”


58

(7:142)

Level 05


34

P7N

The end result of the struggle of Prophet 1 s &W and required attitude at that time is described in a few lines.

4 :; G

P7J EI MBC * k * F n * 5I?* * .m C I - * 17 V C @* $ *' IeG7 EI I. 1C F@G7 QC 7 * * h * rN?* 7 ) , * N7 m r3 * JI .K' *MJ- 5I 17 V O7 7[ (110:1-3) KN FM9*

Materialistic approach is described in a few words. . EM)9 "M is repeated to draw their attention.

4 :; G aG

.EI MC)I 9* " * M * V.I .* N7I)* - 9C? :C &F#* .C BIF .B *-5I . 7 7 *- * - 7 EI MC)I 9* M I V.I .EI MC)I 9* " * M * V.I FB (102:1-6) * 7,; * - EI * *I

aG

* 7L7 )C - 7 * h * 7@+I 7 7 * * 1C V V!G7 1* IG7 ! 1C F@I5 I IJ (47:19) 7 *L7 )C - *

4 :; G

MCL* ~ O* 7+V V!G7 .z 3 C P7I EI *3@7 VEG7 .7 * - *

7 FN7 MW * *M9* * r, * -7N MW * *M9* * 7 *,7F MB)7 * *

Analysis

Seeking forgiveness for others is also added with seeking that for self. The criteria for success is described in a few words.

(103:1-3)

4 :; G

. 7 F * $7 *r2 /I I # ?7 7 J7 7G .Z z * 4B " 7 7 z MC' O L7 C )* * - 5I }7+V .n 7 *- I+R* Fa?* C C *- JI (106:1-4) " z M * O L7 C *L* ~*

Words used for men can be generalized to include women but women are specifically mentioned to motivate them to develop these attributes in their personality.

aG

7 *L7 )C - * * 7L7 )C - * 7 *)7 3 )C - * * )7 7 3)C - VEG7 O* 7N7F * 7 I4[7 F * * 47 [7 F * 7 *@7I- * * 7@7I- *

* 47 r * *)C - * 7 *x7 *A- * * 7 x7 *A- * 7 *N7F *

* |7 J7 *,- * 7 *)l7F * * )7 l7F * 7 I4r * *)C - *

7 *.7 V+ * Kµ78.I 1* V O* 7.7 V+ * 7 I|J7 *,- * C '* CJB (33:35) K)7|* K'5I * >K * 7 L* C I 1C V F * 5I

Initially a general word LS is described to draw attention, then its detail is mentioned..

*, 7 7 LC y MB`- L* $7 !CR* * N7 *[ VE5I * L S h * 7eI 17 IG7 * o * 4I * aG

Specific blessings of Allah during entire history of the Quraish are described in a few words.


(15:66)

59

Level 05


34

P7N

Three arguments are provided to establish that Allah has not given up His Prophet.

aG

t* * '* * * .* * JI Ê!*] t* * '* * * .* IJ K)7 * t* ; 7 * I5I (93:6-8) &*0- IJI K l7*

A generalization is described twice to encourage the Prophet 1 s &W to perform his duties.

aG

Three words are used for the same meaning to emphasize that one should develop the habit of forgiving others for their mistakes.

aG

This is a long speech of a believer from the nation of Pharaoh. He has tried to convince his nation in different ways to follow Prophet Moses 3 >M 1.

* .[7 *xF 6I 7* .B 7 R 5I P7@MC7F9 7 M 4I * O* L* ~ }7+V XI I4 * ?C *[ P* R7 >I * 7 i VEG7 * y *L* *@ >B *, * - Q7 +7 R* *)F@G7 7 M 4I 6I )7 * O L* * *I 8- L7 V!G7 *{; C IJ /K £Ir* 6I )7 * O L* .?7 *I - EI MBC * h * £7I BJI Oy L7 LC M* RC * &I8@5B 5I z.I eI O L7 K,7*W .B MC[ 5I P7 *L 7 M 4I * * .a z *3#7 7 * N7 *7J EI MB4:* C /I F; * - aG 17 V7N * B .- S P7@*MC 9* .?7 F &IG7 P7@*MC 9* * >7 *;F &IG7 {7 7{* - &IG7 .B MC[ 5I *@5I * y - 7 17 N7 P7 * I *L 71N7 t* 7 x 5B * PJ7 >w M* [* 1C I * I 17 IG7 P7@*MC 9* *)F@5I * * '* ! .?7 V* - * J7 7 3 )C - VE5I * 17 V &IG7 *@F[* L* VE5I * >7 * 7 i P7J !* *@ j C rMJI 5B * B I XB MB45I *L EI C.B +- *3 * JI .?7 F a C *,W 5I RC (40:38-44) [7 *7 - 7N µ y 7 N* 1* V VEG7 17 V &IG7 }7L5I

The attitude of an unbeliever is pointed out regretfully twice to draw his attention towards it.

aG

History of three religious groups i.e. Christians, Jews and Ishmaelite is described in a few words.

:; G 4

I I . 7 L7 S 7 I *- I+R* * . * 77 ?7 MB * .E7 MC F{ * 7 r *

6I I 5I QC *@[ [* ?* FB .Åz M7 - 9* O7 3 * # 5I P7J EI *3@7 *- I * (95:1-5) * 7 J7 *

aG

Oz R * &I* KR * 1C L5B 1C I )* #* 17 * 7 *MN7 EI *3@7 * FW * * µ C 7 )* - FPIG7 h * * 7 *M7 * P7 B x E- 5I O7 L* * P7J 1C B*J7 *

Analysis

Details of mother’s role are described are provided to incite for a good attitude with the mother.


(94:5-6)

K3 C 7 3 C - * L* VEG7 . K3 C 7 3 C - * L* VEf7JI

y 7#?* ?y MB0I 1* V VEf7JI C7 9* * MC,I 9** MB 9* E- G7 (64:14)

(75:34-35) &I IJI

h * I &I 5I FB .&I IJI h * I &I 5I

(31:14)

60

Level 05



Analysis The question is not asked to seek information. It is a persuasion.

Attributes of offenders are described. The objective is to instruct the audience to avoid these attributes.

?oL is used with M to describe an amazing fact.

34 "? 6R;*9

P7N

* 7 C P7V 7 - A C - /B F'* 5I y * h * 7eI I5 (25:15) E I MBF)C -

EI MCoB * O* 7+V . * 7 7 I- V!G7 17 N7 6° o 7 C *L * $2@ ] 1C V * L* 5I *L EI MCÌ - * * 17 47 I87L 7 N* O L7 17 V * * ¸ ]ML h * £7I 5B j 7 ? S P7J EI C 3 7 - C * 6I W * MC E- I5 17 N7 (2:26-27) E I C7 *A- RC ?op ]

P]p ]ML

The question is not asked for information. It is to deny.

"? 6R;*9

Information is provided to motivate for good deeds.

¸ ]

$2@ ]ML

The question is not asked for information. It is to convince the audience of the reincarnation.

"? 6R;*9

&I* t* * 9* *L MC3 * .I *)N7 k * F 1C V +B 7 * C M I 6z '* 5I &IG7 RC C r* C O 7 I * /z FN *[ O L7 *R7 I (35:45) &Í)3 * LC (36:47)

1C )* * - 5I 1C V $d *2 * M I O L* C 7 `- @C5I

$ *' O L* * *7I8L 5I C 2 * 1C I JI /7 *3 *, * -7N $ *' O L* (6:160) *I 8- L7 V!G7 *{; C IJ /7 £IrF37N (79:27) *R*N* $d *)F3

5I K-* x* 5I C@5I5I

?op ]

P]p ]ML

* 7 7 7 d$?C MC3.7 *@ EI MCL7 ; )C - e- G7 *9* M I (32:12) 7 rN?*

The question is not asked for information. It is an argument which makes the audience speechless.

"? 6R;*9

1C V * 7 A C O I JI K * 17 V * 7 C9+- A * F9 I5 (2:80) QC * *

The question is not asked for information. It is to deny.

"? 6R;*9

h y I L* 1C * L* $ *' 5I {y .I 17 I * XI {7 @B5 !MI

?oL is used with M to describe an amazing fact.


61

(11:12)

Level 05


Analysis

34

P7N

¸ ]

$2@ ]ML

O L7 t* $ *' *L 7 N* O L7 RC $ *MR 5I *n *F9 O £7I (2:145) * )7 7V| O )7 I Ke7G h * F@G7 7 - 7 -

The question is not answered to describe that it is a stupid question. Something else is more important.

< aM 5

* 7 *)C - 7 *)F@G7 6- 4B /7 * F3 O * k C F h * BI3 * K 74I EB MB9* /I * F3 V6* I h * 7? C *L * 17 V

The question is not answered to describe that it is a stupid question. Something else is more important.

< aM 5

?7 F &I* RC * M * .O7 r C M * EI F 5I EI MBI3 * (51:12-13) E I MC*- C

L ¦ ?)]G ?

y * M* RC }7+V7N &*@[ 5I M* RC }7+V EI MB 7 *3 9*5I

The question is not asked for information. It is to provide evidence against those who consider Prophet Jesus 3 >M 1 the son of God.

"? 6R;*9

n * - 4B n * @I55I * * L* O* N &*37 * 1C V IXI4 e- G7 * 17 V E7 C[ O L7 O7 * IG7 PrL5B * P7@ B+A 7 F9 k 7 F7

Allah’s name is mentioned instead of @5 to emphasize on Him.

L ¦ ?G ?)]

K,7*W 6I )7 * * 7 7 i 7 M *- * 17 V7N O* L* ~ O L*

Allah’s blessings on Israelites are described to persuade them to believe in Prophet Muhammad 1 s &W.

¸ ]

$2@ ]ML

17 V 6B o JI !MI JI h * 7eI 7 N* O L7 C VM* 9* FB (2:64) O * 77 *A- O L7 CBI 1C C)* # ?* * B I *

¸ ]

$2@ ]ML

FB 7 7 IN7 a * *7 - EI MCC- * O* 7+V7 6w M* JI K*)I 17 N7 C*2 *7 17 V 7 7 O L7 I+R* EI MBMB * C I 6w * * 7 7 5I n **.I F)L7 C I 6w M* JI K 74I (2:79)E I MC3 7 - * F)L7

The result is described not to provide information but to forbid.

MR is brought to focus that the demand is inferior.

Description of results is provided to forbid.


(33:63)

(2:61)

(5:116)

62

(2:62)

Level 05

Lesson 17A: Turning the Direction of Communication


34 9 T /0

P7N (2:30)

j 7 ? S P7J 6w 7 *' Pr@G7 /7 I l7*)- 7 h * N?* XI I4 e- G7 *

C 7 A 9C ! h * F@G7 /7 L* *7 - * M * *@{7 A 9C !* h * 7 C ?C &I* *9* * * *L *97~* *FN?* /0 T a` &I8@5B 5I z .I eI O L7 B L7 6z L7 * 6I )* * C 7]5B ! Pr@5I C N?* C I a * *;* IJ .[* *7)- (3:194-195)

a` T 9

P* #7 B5 *L 7F9 .EI MC)I * z M I 7 1C *r*C7 * n * ?* [* MBMB*7 * 7 * i " C r * C@ h * 7+I .I * (6:105-106) * .7 7 2 )C - O * j 7 5I * M* RC V!G7 1* IG7 ! h * rN?* OL7 h * IG7

/0 T a`

z *'?* [* = z N* * M JI B o * N* * JI ?* * j 7 ? S * l7* B I * '* }7+V M* RC * (6:165) y 7#?* ?y MB* I 1C F@G7 * a 7 I7 - C 7* h * FN?* VEG7 .B *9~ *L P7J B.M* B *7

9 T a`

(8:12) B * L*

Pr@5I /7 I l7*)- &IG7 h * N?* P7#MC -eG7

9 T a`

* J7 [7 LC /7 I l7*)- O L7 z -IN7 .B )7 LC Pr@5I B I a * *;* IJ B FN?* EI MB87*3 9* e- G7

/0 T a`

C ° .B /B I l7*)- * ; *3 * JI .O* 7 '7 * 1C I MCI JI P7# C? O L7 17 7J n C A I @* * 1C C FM* Ief7JI (15:29-30) E I MC)* ' 5I

9 T /0

?C MB* - *@5I Pr@5I }7[*7 - r@* . * '7 * A )C N7 * L7 RC *L * H y * @* *7J C3)* * ! (15:48-49) C 7#F

a` T /0 T a`

EI I. * >K I.:* * F@ C I O L7 K@**#* * .K(7W * * - , C - QC * 9*~* >z FMB N7 a * *7 - +- C &*, * * C MC) * * M * * * 7 C * M * 17 I * y * * .K( 7 * K?F'* O B * I * 17 * 7 *MN7 K(N* * .K(7 9* K(47 x* K@IL* *7 R 5I O L7 +I **@ -eG7 * * L* a 7 *7 - P7J .B e- * .K(#* Y B * C * M * *

(8:9)

(19:12-16)


63

Level 05



34

P7N Î

B V* I QC MC7*' IJ E7 I` F2 67 )* * O 7L y ' ?7 C !:S * a C *@S * C 3 7 )* - * C ) *A- *)F@G7 (5:90) E I MC,7 - 9C

/NL

(6:1)

> L %/.2L µ|

?* M * 7 *)B |° 6I * '* * j * ? S * 7 *M)* F3 * I * }7+V 17 V7 C ) , * -

(6:103) µ C 7A * -

C 7`V M* RC * ?* *NS tC ?7 C M* RC * ?C *NS 1C .B ?7 9C ! # O© s 3N

µ| > L µ| > L %

(38:66)

/NL

?C V* - {C 7{* - *)C * N* *L * j 7 ? S * 7 *M)* F3 a?*

(53:43-44) (101:4-5) b 7 MB*)-

*# 5I * * *L5I M* RC 1C F@5I * .&IN5I * h * , *] 5I M* RC 1C F@5I *

O7 7 -I. XB *; 7 - EB MB9* * . 7 MB8 )* - b 7 *I -I. k C F EB MB * * M *

µ| > L

(104:1-8) .>z {* )* B >z {* )* RC

6I A 7 N* O L* FL5I * .*3 C- 7 QC C r3*C3 * JI .&*3 , C -7N * F W * * .&IF9 * &I` 5I O L* FLIJI (92:5-10) *3 C - 7 QC C r3*C3 * JI .&*3 , C -7N a * V+.I * .&* * *

; %/NL /NL 2 P`

(55:5-6) E 7 * ; C3 * C ; * F2 *

C ; F * .Ez *3 , C N7 C )* I - * C ) F2

Note: Trees are a symbol of everything on the earth and starts are a symbol of everything on the sky. Everything is prostrating to Allah.

Ko JI MC* *7 >K * 7 LC ?7 *F /I *~ *-* '* * 67 V /I *~ *@M , * )* JI O7 * *~ ?* *F * 6I V *- * '* * (17:12) a * *3, 7 - * * 7r3 [* * * MC)I *7 * BrN?* O L7

/.2L /L

v6B 7 6w *

(17:15) (59:21)


17 3 7 - *7 }7 * * *)F@f7JI * *R O L*

17 V /7 *2 * O L7 Kr * *LC Kx7 * 1C * 5I* I 6z *'* &I* EI ~B - I+R* *-{* @5I M I

64

Level 05


34

P7N

µ| > L

(31:32) ?z MB. I

?z F* 6° .B V!G7 *97* 7N C , *; * *L *

W9 %/NL

/w * 7 *R 1C LBJI .1C C 7: *ML* n V* O L* FL5I * ./z *] 7 *? /z 2 * 7 P7J M* C JI .1C C 7: *ML* n I B I O L* FLIJI

m)9

* 7 N*? 5I &* MCL *@ * * e- G7 * ...* , *- B N7 *4- * JI e- G7 * ...EI M * J7 X7 ~ O L7 .B * F;@* e- G7 * B I * *- VI * ...a * *7 - &* MCL * 9*~ e- G7 * ...Q7 7 N* O L7 6I ; 7 - 9C+- A * F9 FB /K I I (2:49-59) /I * I - Q7 + 7 R* MBC [ *- 4B e- G7 * ...* *)* -

/L

* 7 @* *L z , C N5I /B * * Q7 7 N* O L7 QC )C * C , *- * y -45I >z * ; * x* O L7 j 7 ? S P7J *)F@5I M I * (31:27) 17 V C *)7 .I

(101:6-9)

/.2L m)9

(5:44) P7@M 2 * *

k * F M2 *A 9* IJ

VEG7 FP7N* * a C MB * * 17 7N* C 7R *NG7 *N7 &FW * * ...FOC F)9*IJI z *)7 I N7 1C N?* * 7R *NG7 &I*N e- G7 * (2:124,132) E I MC)7 3 LC C@5I * V!G7 FO9CMC)9* IJ O* r B I &IÌ W 1* V

/L

(11:44)

C L S P* o 7 4B * $d *)- = * 70 * P77 4- 5I $d *)* * * t7 $ *L P7I N j C ? I5 * 6I 74 *

7 * RC !* C I 6¢ #7 FORC ! ?7 VB - &IG7 FORC MC'7 9* IJ z *L7 LC FORC MC)C) 7 * E- f7JI FOC I EI M°,

(60:10)

W9 ;

(99:7-8) Q* * K(x *

17 N7 O* `- * M* JI .K-@* 17 N7 EI IIJI .K,W C 7 *µ7 )C -IJ .K# 4I 7 * ?7 MC)-IJ .K,] * 7 * [7 *- *

(100:1-5) K)' *

;

>z F?eI XI I8- L7 6- )* * O L* * .Q* * K* >z F?eI XI I8- L7 6- )* * O )* JI

(5:5) C I 6¢ #7

B LC *I * B I 6¢ #7 a * *7 - MC9 B5 O* 7+V C *I *

?C MCB - IeG7 * . * r;JB ?C *,7- IeG7 * . * 8I*@ H C .7 *MI - IeG7 * . * Ì I @ $d *)F3 IeG7 (82:1-5) * F5I * n L* F 4I *L y - @* n )* 7 * . * 87 NC


65

Level 05

What’s Next? Al Hamdulillah, you have completed the all five levels of this course. Completing this course does not mean that your study ends here. One should continuously learn from cradle to grave. We’ll advise you the following in order to enrich your Arabic Language. • Recite the Holy Quran daily. Try to completely read one Surah in one sitting. Ponder into its meanings. Think about the metaphors used. Imagine yourself as one of its direct audience. Don’t look at the translation before trying to understand the Quran itself. If a word is new for you, first look at its meaning in the dictionary. After completing your work, look at the translation to confirm your understanding. • Study Ahadith of the Prophet 1~ 1 s &W regularly in Arabic. Follow the procedure mentioned above. • Study as much books in Arabic as possible. • Read the headlines in an Arabic newspaper daily. A lot of Arabic newspapers are available on internet. • Read different research journals in Arabic. A lot of them are available on internet. • Frequently consult Arabic dictionaries. • Read a book on

E~ a G and E~ /0N. It will help you in applying the principles of

/0 M, . Various books are available on these topics on www.waqfeya.net . • If you want to express yourself in Arabic, develop your writing skills by: •

Translate an Arabic passage into English / your native language.

•

Close the book containing that passage.

•

Translate your translation back to Arabic.

•

Compare your Arabic with that written in the book to identify your mistakes. In a few days, you’ll feel that you can write in Arabic.

Learning never ends, so continue the above-mentioned steps for the rest of your life. May Allah help us in understanding His religion.

Worth Reading Personality Development Program. A series of articles at http://www.mubashirnazir.org/PD/Personalityenglish.htm


66

Level 05

Bibliography Following sources are consulted during preparation of this book:

/7N / 9

Y 7 ,- E~

>?MC)- / )7N /L /L' % /7N / 9

C 7 EB ~B

R NG ON O*)# F- ?M.[ %h * * O* N* /B 7N

)Â %3# R` ?ACL ?M.[ %E :M 6oJ )Â A- ." ?MC. - % *N7 O* 7 7 *- 7 * 7 /7N /7 * B - k C C?[C 7#* C *

@5 ON h 7 7*)7 I*)- }?ACN LÏ %m, L;- 3L LÏ %Cm7,F C L7 *;- /'L ON Pl3@ }+L9 [ [ _5 O*C

P7N a[S

M,- "

Ð9?M3 M ON )Â %a * * - ?C *R: 5

PR O 7)#* % M, 5

s ?M. % P7N rÇF $7 M*] P7J /7 7N- /7 0I * /B * *?[* k` )#5 ON % 1 s PW XMC F H 7 `B C P7J /7L H C @7 *M; * - nN P ON

}

* P73*,- P O 3 *, * - MN5 % a * * a 7 [* 5 O7L *?*A LC xN nJ5? O*)# ?M. % /N*,F >*# O7L ?*MW C }

,- ?M. %P7N a[S ?9

R0 kML4 P*- * N* P# ? ?M. % }{7@G P7N kML4 [ ?7 M*)- H ,- 7 L ** AW /.2 kML } N{ P73C,- &o9L )Â 3 %k q9

E O)# ` %L Ñ P7N E ~ E ?3 }MML % L . P7N }39L5 O*)# F C * ¯J# % "F a C *.7 ` % /`3p /7N / M4

3

% ) ?ACL *)# 5 ?M.[ % P S CM,*-

)Â ?M.[ % E R: k, &`L ?M.[ ` /* *)#* OL5 &I`CL 7?*;- P % m7] *M MC ,*-

)#5 3 % /B 7N- /7 * B /B 7 * S C 7 *MI - P7)x7 *-

/0 OL5 &I`CL 7?*;- P %/*,] 7 *M /B 0I * % 7 * E7 ** P7@*)* - P7J /I0* R M' P7)x7 *- )#5 3 Ò'; % /0 ? 5


67

Level 05

Other Writings of the Author (Available at www.mubashirnazir.org)


68

Level 05



69

Level 05



70

Level 05

Arabic Grammar - Level 05 - English Answers

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