One of the styles of the Arabic language, used to strengthen speech, remove doubt, fix the meaning in the addressee's mind, or eliminate the possibility that this meaning is unintended. Its sign is that it can always be removed from the sentence.
Types of Emphatic Sentences:
A sentence with one emphasizer is addressed to one in doubt, e.g.: 'inna Zaydan najih' ('indeed Zayd is successful').
A sentence with more than one emphasizer is addressed to one denying or rejecting, e.g.: 'inna Zaydan la-najih' ('indeed Zayd is most certainly successful').
Types of Al-Tawkid
1 — Al-Tawkid al-Lafzi (Verbal/Repetitive Emphasis)
It is the repetition of the word being emphasized — whether a noun, verb, particle, or sentence. The first word is parsed according to its position in the sentence; the second is parsed as a verbal emphasis (tawkid lafzi) of the first. Conditions on the second word:
1 — It must match the first in form and meaning. 2 — It must follow the first in iʿrab position (nominative, accusative, genitive). 3 — It can be removed without affecting the structure of the sentence. 4 — Nothing changing the iʿrab position (such as faʾ, etc.) may be attached to the second.
(a) Verbal emphasis by repeating the noun
Allah Most High said: "The forerunners, the forerunners — those are the ones brought near." — Quran 56:10–11 (paraphrase)
al-sabiquna (the second occurrence): tawkid lafzi in the nominative (by repetition of the noun).
[Classical poetry]: 'Your brother, your brother — for he is the most precious treasure when the misfortune of time strikes you.'
akha-ka (the second): tawkid lafzi in the accusative (by repetition of the noun).
[Classical poetry]: 'So patience, patience, in the field of death — for the attainment of immortality is not within reach.'
sabran (the second): tawkid lafzi in the accusative (by repetition of the noun).
(b) Verbal emphasis by repeating the verb (the verb is repeated without repeating the subject).
jaʾa jaʾa al-talib
— He came, he came — the student.
jaʾa (the second): tawkid lafzi (by repetition of the verb).
intasara intasara al-haqq
— Truth has prevailed, has prevailed.
intasara (the second): tawkid lafzi (by repetition of the verb).
yahtarimu yahtarimu al-muwatin-u al-qanun
— The citizen respects, respects the law.
yahtarimu (the second): tawkid lafzi (by repetition of the verb).
(c) Verbal emphasis by repeating the 'verbal noun' (ism al-fiʿl)
It is what indicates the meaning of a verb but does not accept verbal markers; its purpose is intensification and brevity. Among them are the lexically heard ones (samaʿi): amin (amen), sah (hush), hayya (come on), hak (take), mah (stop), halumma (come), hayya (come on), hati (give), iyhin (continue), bal-ha (leave it), amama-ka (in front of you), waraʾa-ka (behind you), makana-ka (stay where you are), duna-ka (take it), hayhata (how far!), shattan (how different!), ruwayda-ka (slow down), ilayka (back off), ʿalayka (hold on).
And the analogical (qiyasi) ones — which come on the pattern faʿali, on the condition that the verb is triliteral, complete, and flexible: hadhira → hadhari ('beware!'); nazala → nazali ('come down!'); samiʿa → samaʿi ('listen!'); dafaʿa → dafaʿi ('repel!').
Allah Most High said: "How far, how far — is what you are promised!" — Quran 23:36 (paraphrase)
hayhata (the second): tawkid lafzi (by repetition of ism al-fiʿl).
[Classical poetry]: 'This world says with its full mouth: Beware! Beware of my striking and slaying.'
hadhari (the second): tawkid lafzi (by repetition of ism al-fiʿl).
[Classical poetry]: 'It drives away skulls in the noonday heat — let alone the palms — as though they were not created.'
[Classical poetry]: 'Back off — for I am not one who fears the bite of vipers, while sleeping above scorpions.'
[Classical poetry]: 'Mind your own self — search out its faults — and leave the slips of others to others.'
[Classical poetry]: 'How different — how different — are the learned and the ignorant.'
(d) Verbal emphasis by repeating the particle
[Classical poetry]: 'No, no — I will not divulge the love of Buthayna; she has taken from me solemn pacts and pledges.'
la (the second): tawkid lafzi by repetition of the particle.
[Classical poetry]: 'Alas, O long night, alas, depart with the dawn — though dawn is no better than you.'
ala (the second): tawkid lafzi by repetition of the particle.
maʿa al-haqq maʿa al-haqq akun
— With the truth, with the truth I shall be.
fi al-ʿilm fi al-ʿilm nur
— In knowledge, in knowledge there is light.
maʿa al-haqq (the second): tawkid lafzi (by repetition of the preposition with its object).
(e) Verbal emphasis by repeating a nominal sentence
Allah Most High said: "Indeed, with hardship is ease. Indeed, with hardship is ease." — Quran 94:5–6 (Sahih International)
inna maʿa al-ʿusri yusra (the second): tawkid lafzi (by repetition of the nominal sentence).
Allah Most High said: "And what can make you know what is the Day of Recompense? Then, what can make you know what is the Day of Recompense?" — Quran 82:17–18 (paraphrase)
ma adraka ma yawm al-din (the second): tawkid lafzi (by repetition of the nominal sentence).
Allah Most High said: "Then, woe to you — woe! Then, woe to you — woe!" — Quran 75:34–35 (paraphrase)
awla (the second occurrence): tawkid lafzi (by repetition of the nominal sentence).
(f) Verbal emphasis by repeating a verbal sentence
Allah Most High said: "No! You shall surely come to know. Then, no! You shall surely come to know." — Quran 102:3–4 (paraphrase)
kalla sawfa taʿlamuna (the second): tawkid lafzi (by repetition of the verbal sentence).
Allah Most High said: "So give respite to the disbelievers — grant them a brief respite." — Quran 86:17 (paraphrase)
amhilhum: tawkid lafzi (by repetition of the verbal sentence).
nudafiʿ-u nudafiʿ-u ʿan al-haqq
— We defend, we defend the truth.
nudafiʿu (the second): tawkid lafzi (by repetition of the verbal sentence).
(g) Verbal emphasis by repeating the pronoun
1 — A concealed pronoun is emphasized with a separate pronoun, e.g.:
Allah Most High said: "Go, you and your brother, with My signs, and do not slacken in My remembrance." — Quran 20:42 (paraphrase)
Allah Most High said: "And We said, 'O Adam, dwell, you and your wife, in Paradise.'" — Quran 2:35 (paraphrase)
[Classical poetry]: 'When a slip appears from a friend of yours, then be — you yourself — one who finds excuses for his slip.'
usaʿid-u ana abi fi aʿmal-i al-hadiqa
— I — I myself — help my father in the work of the garden.
anta: tawkid lafzi by the separate pronoun for the concealed pronoun (anta). ana: tawkid lafzi by the separate pronoun for the concealed pronoun (ana).
2 — A connected pronoun is also emphasized by a separate pronoun, e.g.:
Allah Most High said: "You were the watcher over them." — Quran 5:117 (paraphrase)
Allah Most High said: "He said, 'Indeed I am — I — your brother, so do not be saddened by what they used to do.'" — Quran 12:69 (paraphrase)
Allah Most High said: "Indeed, You are the All-Knowing, the All-Wise." — Quran 5:118 (paraphrase)
fahim-tu ana al-dars
— I — I myself — understood the lesson.
ihtarami anti al-akbara minki sinnan
— Respect — you yourself — those older than you in age.
innahu huwa yaʿlam
— Indeed, He — He alone — knows.
anta: tawkid lafzi by the separate pronoun for the connected pronoun (the taʾ). ana: tawkid lafzi by the separate pronoun for the connected pronoun (the yaʾ). anta: tawkid lafzi by the separate pronoun for the connected pronoun (the kaf). ana: tawkid lafzi by the separate pronoun for the connected pronoun (the taʾ). anti: tawkid lafzi by the separate pronoun for the connected pronoun (the yaʾ). huwa: tawkid lafzi by the separate pronoun for the connected pronoun (the haʾ).
3 — A separate pronoun is also emphasized by a separate pronoun, e.g.:
nahnu nahnu tullab-un mujidd-un
— We, we are diligent students.
anta anta talib-un mujtahid
— You, you are a diligent student.
nahnu (the second): tawkid lafzi by the separate pronoun for the separate pronoun nahnu. anta (the second): tawkid lafzi by the separate pronoun for the separate pronoun anta.
Allah Most High said: "If you do good, you do good for yourselves." — Quran 17:7 (Sahih International)
ahsantum (the first): the conditional verb. ahsantum (the second): the response of the condition.
[Classical poetry]: 'And when I weep, I weep from the pain of passion — for indeed separation is hard upon the lover.'
bakaytu (the first): the conditional verb. bakaytu (the second): the response.
[Classical poetry]: 'ʿAbbas, ʿAbbas — when battle blazes; merit is merit, and spring is spring.'
ʿAbbas (the first): mubtadaʾ. ʿAbbas (the second): khabar.
2 — Al-Tawkid al-Maʿnawi (Semantic Emphasis)
It uses words that convey the meaning of emphasis, namely: nafs ('self'), ʿayn ('the very same'), kila ('both — m.'), kilta ('both — f.'), kull ('all'), jamiʿ ('all/whole'), ʿammatan ('generally') — and what falls under their pattern, like number words from 3–10 when annexed to a returning pronoun.
It conveys emphasis under conditions: 1 — It must be preceded by the emphasized noun (a definite noun). 2 — Tawkid maʿnawi follows the muʾakkad (the emphasized noun) before it in iʿrab (nominative, accusative, genitive).
(nafs, ʿayn)
Their purpose is to remove doubt or other-possibilities about the reality and identity of the thing. They are used to emphasize the singular, dual, or plural. Their rulings: 1 — They are annexed to a pronoun referring to a muʾakkad present in the sentence. 2 — Their dual and plural forms are on the pattern 'afʿul'; the pronoun indicates duality or plurality. 3 — A redundant baʾ for emphasis may sometimes enter upon them; the word is then in the genitive in form, but in the position of nominative or accusative for iʿrab purposes.
Examples:
hadara al-talib-u nafs-u-hu / ʿayn-u-hu — hadarat al-mudira-tu nafs-u-ha / ʿayn-u-ha
— The student himself / the very same student came. — The principal herself / the very same principal came.
marar-tu bi-l-talib-i nafs-i-hi / ʿayn-i-hi — marar-tu bi-l-mudira-ti nafs-i-ha / ʿayn-i-ha
— I passed by the student himself / the very same. — I passed by the principal herself / the very same.
hadara al-talibani anfus-u-huma / aʿyun-u-huma — hadarat al-bintani anfus-u-huma / aʿyun-u-huma
— The two students themselves came. — The two girls themselves came.
sallam-tu ʿala al-hadirin anfus-i-him / aʿyun-i-him — hadarat al-banat anfus-u-hunna / aʿyun-u-hunna
— I greeted the attendees themselves. — The girls themselves came.
al-mudir-u bi-nafs-i-hi tafaqqada wizarat-a-hu
— The director himself inspected his ministry.
bi-nafsi-hi: the baʾ is a redundant preposition for emphasis. nafsi-hi: tawkid maʿnawi in the position of nominative, in the genitive in form; the haʾ is a mudaf ilayh.
[Classical poetry]: 'This — by your life — is itself the smallness; I have neither mother nor father if it be so.'
bi-ʿayni-hi: the baʾ is a redundant preposition. ʿayni-hi: tawkid maʿnawi in the genitive in form, in the position of nominative.
saʿid-u antum bi-anfus-i-kum ikhwana-kum
— Help — you yourselves — your brothers.
antum: tawkid lafzi with a separate pronoun for the connected pronoun. anfusi-kum: tawkid maʿnawi with (nafs).
Likewise, if the muʾakkad is not a nominative pronoun but is in the position of accusative or genitive: 'marartu bi-ka nafsi-ka aw ʿayni-ka' ('I passed by you yourself').
(kila, kilta)
Their purpose is to remove doubt about the dual. They are inflected like 'appended-to-the-dual': nominative with alif; accusative and genitive with yaʾ. (kila — for the masculine dual; kilta — for the feminine dual). Their rulings: 1 — They are annexed to a pronoun referring to a muʾakkad in the sentence; they are parsed as tawkid maʿnawi appended-to-the-dual.
jaʾa al-talibani kila-huma — jaʾat al-talibatani kilta-huma
— The two students, both of them, came. — The two female students, both of them, came.
raʾaytu al-talibayn kilay-himu — raʾaytu al-talibatayn kiltay-himu
— I saw both students. — I saw both female students.
sallam-tu ʿala al-talibayn kilay-himu — sallam-tu ʿala al-talibatayn kiltay-himu
— I greeted both students. — I greeted both female students.
[Classical poetry]: 'My tongue and my sword are both sharp — they reach what the sword cannot.'
[Classical poetry]: 'I see your two remaining brothers, both of them, kindling more sorrows than fire-stones.'
[Classical poetry]: 'We, sister, on the covenant we suckled from the cradle — both of us.'
abawa-ka kila-huma rahim
— Your two parents, both of them, are merciful. (without intent of emphasis)
abawa-ka: a first mubtadaʾ. kilahuma: a second mubtadaʾ. rahim: the khabar of the first mubtadaʾ. For true emphasis: 'abawa-ka kilahuma rahimani' ('your two parents, both of them, are merciful').
(kull, jamiʿ, ʿammatan)
Emphasis with these words conveys generality and inclusiveness — eliminating the possibility that they were not intended. Rulings: 1 — They are annexed to a pronoun referring to a muʾakkad in the sentence. They are inflected with vowel-marks.
Allah Most High said: "And He taught Adam the names — all of them." — Quran 2:31 (paraphrase)
kullaha: tawkid maʿnawi in the accusative; a mudaf.
Allah Most High said: "Say, 'Indeed, the matter belongs completely to Allah.'" — Quran 3:154 (paraphrase)
kullahu: tawkid maʿnawi in the accusative; a mudaf.
Allah Most High said: "So the angels prostrated — all of them, all together." — Quran 15:30 (paraphrase)
kulluhum: tawkid maʿnawi in the nominative; a mudaf. ajmaʿun: a second tawkid maʿnawi in the nominative.
katabna al-wajib-a kullahu ajmaʿ — wasalat al-firqat-u jamʿaʾa
— We wrote the entire assignment, all of it. — The whole troop arrived.
Allah Most High said: "They denied Our signs, all of them — so We seized them with a seizure of one Exalted in Might and Perfect in Ability." — Quran 54:42 (Sahih International)
kullaha: tawkid maʿnawi in the genitive; a mudaf.
Allah Most High said: "And had your Lord willed, those on earth would have believed — all of them, together." — Quran 10:99 (paraphrase)
kulluhum: tawkid maʿnawi in the nominative; a mudaf. jamiʿan: a haal in the accusative.
[Classical poetry]: 'The melodies of time will all perish, but you will remain — the melody of every age.'
jamiʿuha: tawkid maʿnawi in the nominative; a mudaf.
2 — When they are annexed to a pronoun that does not refer to anything in the sentence, or to a manifest noun, they are parsed according to their position.
Allah Most High said: "And hold firmly to the rope of Allah, all together." — Quran 3:103 (paraphrase)
jamiʿan: a haal in the accusative.
Allah Most High said: "Every soul shall taste of death." — Quran 3:185 (paraphrase)
kull: a mubtadaʾ in the nominative; a mudaf.
Allah Most High said: "Indeed, Allah does not love every self-deluded and boastful person." — Quran 31:18 (paraphrase)
kull: a direct object in the accusative.
The Messenger of Allah (peace be upon him) said: "Each of you is a shepherd, and each of you is responsible for his flock."
kullukum: a mubtadaʾ in the nominative; a mudaf to a pronoun that does not refer to a muʾakkad. raʿin: a khabar in the nominative.
[Classical poetry]: 'Do not be amazed at how time has unfolded — every part of it is a wonder leading to another wonder.'
kull-u al-laʿibin abnaʾ al-hayy
— All the players are sons of the neighborhood.
kull: a mubtadaʾ in the nominative; a mudaf to a manifest noun.
istaqbal-tu al-duyufa ʿasharatahum
— I welcomed the guests, all ten of them.
ʿasharatahum: tawkid maʿnawi in the accusative; a mudaf.
nala al-awaʾil thalathatuhum jaʾiza-tin saniya
— The first three of them won splendid prizes.
thalathatuhum: tawkid maʿnawi in the nominative; a mudaf.
ʿada al-tullab thalathatuhum ... arbaʿatuhum ... khamsatuhum ... sabʿatuhum ... thamaniyatuhum ... tisʿatuhum ... ʿasharatuhum
— The students returned: three of them, four of them, five, seven, eight, nine, all ten.
These words are not parsed as tawkid maʿnawi if their conditions are not met. E.g.:
rajaʿa al-musafiruna al-arbaʿa
— The four travelers returned.
kharaja sabʿatu tullab
— Seven students went out.
al-arbaʿa: a descriptive adjective in the nominative. sabʿa: the subject in the nominative; a mudaf.
3 — Emphasis with Particles
(inna, anna, lam al-tawkid, qad, amma, nun al-tawkid)
Inna
It is one of the verb-resembling particles (huruf mushabbaha bi-l-fiʿl). Its function is to emphasize the attribution of the predicate to the subject and to convey that the predicate is realized. Its hamza must be kasra-bearing (inna) when it occurs at the beginning of speech. It is an operative particle: it puts the noun in the accusative and leaves the predicate in the nominative. E.g.:
Allah Most High said: "Indeed, Allah loves the doers of good." — Quran 5:13 (paraphrase)
Allah Most High said: "Indeed, We have granted you al-Kawthar." — Quran 108:1 (paraphrase)
Allah Most High said: "He said, 'Indeed I am the servant of Allah; He has given me the Scripture and made me a prophet.'" — Quran 19:30 (paraphrase)
Emphasis by 'Amma'
amma: a conditional particle generally conveying emphasis and detail (mahma yakun min shayʾ — 'whatever the case'). It stands in for both the conditional verb and its particle; its response must be joined with faʾ.
Allah Most High said: "So as for the orphan, do not oppress him; and as for the petitioner, do not repel him." — Quran 93:9–10 (paraphrase)
Allah Most High said: "As for the foam, it goes away as scum." — Quran 13:17 (paraphrase)
amma: emphasis by particles — using the particle (amma).
Emphasis by Lam al-Tawkid
It is a fatha-bearing lam, non-operative, conveying emphasis of the sentence's content. It is used to emphasize:
1 — It enters upon the mubtadaʾ; it is then called lam al-ibtidaʾ (the lam of inception).
Allah Most High said: "The creation of the heavens and the earth is greater than the creation of mankind." — Quran 40:57 (paraphrase)
la-khalqu: emphasis by particles — the lam attached to the mubtadaʾ.
Allah Most High said: "Indeed, Joseph and his brother are more beloved to our father than us — and we are a clan." — Quran 12:8 (paraphrase)
la-Yusuf: emphasis by particles — the lam attached to the mubtadaʾ.
2 — It enters upon the predicate when it is permissibly fronted.
la-muhadhdhabun akh-u-ka
— Truly refined is your brother.
la-najih anta
— Truly successful are you.
la-muhadhdhab, la-najih: emphasis by particles — the lam attached to a permissibly fronted predicate.
3 — It enters upon the predicate of inna, where it is called al-lam al-muzahliqa (the 'shifted' lam) — because it has been shifted from the mubtadaʾ to the predicate so that two emphasizers (inna + the lam) do not come together.
Allah Most High said: "And indeed, you are of a great moral character." — Quran 68:4 (paraphrase)
Allah Most High said: "And indeed, We are its Guardian." — Quran 15:9 (paraphrase)
la-ʿala: emphasis by particles — the lam attached to the predicate of inna. la-hafizun: emphasis by particles — the lam attached to the predicate of inna.
4 — It enters upon the noun of inna when the noun is postposed after the predicate.
Allah Most High said: "Indeed, in that are signs for a people who believe." — Quran 16:79 (paraphrase)
Allah Most High said: "And indeed, for you in the cattle is a lesson." — Quran 16:66 (paraphrase)
[Hadith]: "Indeed in eloquence is magic, and indeed in poetry is wisdom."
la-ayat, la-ʿibra, la-sihran, la-hikma: emphasis by particles — the lam attached to the postposed noun of inna.
5 — It enters upon the pronoun of separation (damir al-fasl).
Damir al-fasl: A pronoun that comes between the mubtadaʾ and the khabar (or what is originally so) to prevent ambiguity — to keep the predicate from being mistaken for an attribute or a badal. It is a particle with no place in iʿrab.
Allah huwa al-ʿazim — Allah la-huwa al-ʿazim
— Allah is the Magnificent. — Allah is truly the Magnificent.
Allah Most High said: "Indeed, this is the true narration." — Quran 3:62 (paraphrase)
Allah Most High said: "And there is no deity except Allah; and indeed Allah is the Exalted in Might, the Wise." — Quran 3:62 (paraphrase)
Allah Most High said: "Indeed, this is the manifest grace." — Quran 27:16 (paraphrase)
la-huwa: emphasis by the lam attached to the pronoun of separation.
6 — It enters upon the conditional 'in', then called al-lam al-muwattiʾa li-l-qasam (the lam preparing for an oath).
Allah Most High said: "If a wolf should eat him while we are a clan — indeed, then we would be losers." — Quran 12:14 (paraphrase)
Allah Most High said: "And if We delay the punishment for them for a limited number — " — Quran 11:8 (paraphrase)
la-in: emphasis by particles — the lam preparing for an oath.
7 — The lam may enter upon the response of an oath, conveying emphasis.
Allah Most High said: "We have certainly created man in the best of stature." — Quran 95:4 (paraphrase)
Allah Most High said: "By Allah, I will surely plot against your idols after you have turned and gone away." — Quran 21:57 (paraphrase)
Allah Most High said: "Certainly were there in Joseph and his brothers signs for those who ask." — Quran 12:7 (paraphrase)
The lam: emphasis by particles — the lam falling in the response of an omitted oath. la-qad: emphasis by particles — the lam attached to qad.
8 — It enters upon (niʿma, biʾsa).
Allah Most High said: "And Noah called upon Us — and best are We at responding!" — Quran 37:75 (paraphrase)
Allah Most High said: "How wretched is what they used to do." — Quran 5:79 (paraphrase)
Qad
A particle of confirmation; it conveys emphasis only when it enters upon a past-tense verb. qad + past-tense verb = conveys emphasis.
Allah Most High said: "Certainly will the believers have succeeded." — Quran 23:1 (paraphrase)
[Classical poetry]: 'I speak — and indeed a dove has wailed near me.'
qad: emphasis by particles — the particle of confirmation (qad). qad: a particle of emphasis and confirmation, with no place in iʿrab.
Emphasis by Nun al-Tawkid
A particle attached only to the present-tense and imperative verbs, to emphasize them. It comes in two forms — heavy (mushaddada/thaqila) and light (mukhaffafa/khafifa). Both are for emphasis and have no place in iʿrab.
[Classical poetry]: 'I wished that soft sail [from] which my shroud might be woven on the morning of separation, to wrap me up.'
It is forbidden to emphasize the underlined with nun al-tawkid. Why?
It is forbidden because the verb is past-tense.
Rules for Emphasizing the Present-Tense Verb
(a) The present-tense verb must be emphasized with the nun if it meets the following conditions: 1 — It is the response of an explicit or implicit oath, not separated from the lam. 2 — It indicates the future. 3 — It is affirmative.
Allah Most High said: "And you will surely find them the most greedy of people for life." — Quran 2:96 (paraphrase)
Allah Most High said: "I will surely fill Hell with you and those who follow you among them, all together." — Quran 38:85 (paraphrase)
Allah Most High said: "He said, 'By Your might, I will surely lead them all astray — except, among them, Your chosen servants.'" — Quran 38:82–83 (paraphrase)
The verbs (la-tajidanna-hum, amlaʾanna, la-ughwiyanna-hum) are obligatorily emphasized — being the response of an oath joined with the lam, indicating the future, and affirmative.
Iʿrab of the Present-Tense Verb Joined to the Nun
1 — The present-tense verb is mabni on fatha if it is directly joined to nun al-tawkid (typically for the masculine singular); the subject is a concealed pronoun, implied as 'anta' ('you') or 'ana' ('I').
Allah Most High said: "By Allah, I will surely plot against your idols after you have turned and gone away." — Quran 21:57 (paraphrase)
la-akidanna: the lam falls in the response of an omitted oath. akidanna: a present-tense verb mabni on fatha because it is directly joined to nun al-tawkid; the subject is a concealed pronoun implied as 'ana'; the nun is nun al-tawkid al-thaqila with no place in iʿrab.
If the present-tense verb is preceded by a jussive particle such as la al-nahiya, lam al-amr, or imma, after parsing the verb we say 'in the position of jussive'. E.g.:
la tuʾajjilanna ʿamala al-yawm-i ila al-ghad
— Do not put off today's work until tomorrow.
(The lam is the end of the verb 'tuʾajjil' and the nun is directly attached.) la: a prohibitive jussive-governing particle. tuʾajjilanna: a present-tense verb mabni on fatha because it is directly joined to nun al-tawkid; the subject is a concealed pronoun implied as 'anta'; the nun is nun al-tawkid al-thaqila with no place in iʿrab; the verb is in the position of jussive.
Emphasizing the Imperative Verb
The imperative verb may be emphasized without restriction or condition. E.g.:
ijtahid fi ʿamali-ka → ijtahidanna fi ʿamali-ka
— Strive in your work → Surely strive in your work.
uktub darsa-ka → uktubanna darsa-ka
— Write your lesson → Surely write your lesson.
Iʿrab of the Imperative Joined to the Nun
1 — The imperative verb is mabni on fatha if it is directly joined to nun al-tawkid; nun al-tawkid (heavy or light) has no place in iʿrab. E.g.:
udrusanna bi-jidd
— Surely study diligently!
udrusanna: an imperative verb mabni on fatha because directly joined to nun al-tawkid al-thaqila; the subject is a concealed pronoun implied as 'anta'; the nun has no place in iʿrab.
ushkuran man ahsana ilayka
— Surely thank the one who has done good to you.
ushkuran: an imperative verb mabni on fatha because directly joined to nun al-tawkid al-khafifa; the subject is a concealed pronoun implied as 'anta'; the nun has no place in iʿrab.
2 — If the imperative is separated from the nun by an intervening element (such as alif al-ithnayn, waw al-jamaʿa, or yaʾ al-mukhataba), the imperative is parsed as follows:
udrusanna bi-jidd (with alif al-ithnayn)
— Surely you two study diligently.
udrusanna: an imperative verb mabni on the dropping of the nun because attached to alif al-ithnayn; the alif is the subject; the nun is nun al-tawkid al-thaqila with no place in iʿrab.
udrusunna bi-jidd
— Surely you all study diligently.
udrusunna: an imperative verb mabni on the dropping of the nun; the dropped waw is in the position of nominative as the subject (dropped because of two sukuns meeting); the nun is nun al-tawkid al-thaqila with no place in iʿrab.
udrusinna bi-jidd ya Fatima
— Surely study diligently, O Fatima.
udrusinna: an imperative verb mabni on the dropping of the nun; the dropped yaʾ is in the position of nominative as the subject (dropped because of two sukuns meeting); the nun is nun al-tawkid al-thaqila with no place in iʿrab.
4 — Emphasis with Redundant Particles
These are: (al-baʾ, min, in, ma, la, al-kaf). Conditions: 1 — The redundant particle can be removed without altering the meaning. 2 — Its iʿrab effect is nil.
Al-Baʾ
It is a redundant preposition conveying emphasis; the noun after it is in the genitive in form.
1 — Added in the predicate of laysa
Allah Most High said: "Is not Allah ever near?" — Quran 11:61 (paraphrase)
al-baʾ: emphasis with redundant particles — the redundant preposition baʾ. qarib: the predicate of laysa in the position of accusative, in the genitive in form.
2 — In the predicate of negative 'ma' (resembling laysa)
Allah Most High said: "And your Lord is not unjust to His servants." — Quran 41:46 (paraphrase)
al-baʾ: emphasis with redundant particles — the redundant preposition baʾ. zallam: the predicate of ma in the position of accusative, in the genitive in form.
3 — In the predicate of negative kana
ma kuntu bi-nasin waʿda-ka
— I was not forgetful of your promise.
al-baʾ: emphasis with redundant particles — the redundant preposition baʾ. nasin: the predicate of kana in the position of accusative, in the genitive in form.
4 — In tawkid maʿnawi (with nafs, ʿayn)
istalama al-faʾiz-u jaʾizat-a-hu bi-nafsi-hi
— The winner received his prize himself.
hadara al-amir-u bi-ʿayni-hi
— The prince came in person (the very same one).
al-baʾ: emphasis with redundant particles — the redundant preposition baʾ. nafsi-hi / ʿayni-hi: tawkid maʿnawi in the position of accusative, in the genitive in form. ʿayni-hi: tawkid maʿnawi in the position of nominative, in the genitive in form.
Min
A redundant preposition for emphasis, under the following conditions: 1 — Its object must be indefinite. 2 — It must be preceded by negation, prohibition, interrogative with 'hal', or a non-formulaic exclamation.
Allah Most High said: "Do you see any of them?" — Quran 19:98 (paraphrase)
Allah Most High said: "Is there any creator other than Allah?" — Quran 35:3 (paraphrase)
Allah Most High said: "And they will not bear anything of their own sins. Indeed, they are liars." — Quran 29:13 (paraphrase)
Allah Most High said: "There has come to us no bearer of glad tidings." — Quran 5:19 (paraphrase)
Allah Most High said: "And you have not, besides Allah, any guardian or any helper." — Quran 9:116 (paraphrase)
[Classical poetry]: 'O what a night! — its stars seemed bound, by every twisted strand, with mountain ropes.'
li-llahi darru-ka min waʿiz
— Excellent are you, what a preacher!
la tuʾajjil min ʿamal
— Do not delay any work.
In
Negative 'in' is added when it follows negative 'ma'.
[Classical poetry]: 'The blackness of night does not depart, and the whiteness of dawn cannot be awaited.'
in: emphasis with redundant particles — the redundant negative particle (in).
[Classical poetry]: 'A darkness in which there is no star whatever — only breaths flickering with sparks.'
in: emphasis with redundant particles — the redundant negative particle (in).
La (Redundant for Emphasis)
A redundant particle for emphasis of negation, under the following conditions: 1 — It is preceded by negation or prohibition. 2 — It falls after waw al-ʿatf. 3 — It is followed by a single noun or a quasi-clause.
Allah Most High said: "And the living and the dead are not equal." — Quran 35:22 (paraphrase)
la: emphasis with redundant particles — the particle (la) added for emphasis.
Ma
(a) 'ma' may come as a redundant particle without conveying emphasis. (b) 'ma' may also come as a redundant particle conveying emphasis — i.e., it adds emphasis to the speech, and removing it does not disrupt the structure of the sentence. Its positions are:
1 — Joined to the jussive-governing or non-jussive-governing conditional particles.
Allah Most High said: "Whichever [name] you call — to Him belong the most beautiful names." — Quran 17:110 (paraphrase)
ma: emphasis with redundant particles — the particle (ma) added for emphasis.
2 — Falling between a preposition and its object.
Allah Most High said: "He said, 'After a little, they will surely become regretful.'" — Quran 23:40 (paraphrase)
3 — Falling between a mudaf and a mudaf ilayh.
[Classical poetry]: 'Both of us, despite some love, see that all of life leads to nothing.'
4 — When falling after the jussive conditional 'in' merged into 'imma'. 5 — When falling after an indefinite with tanwin: 'li-amrin ma jadaʿa Qasir-un anfa-hu' ('for some matter Qasir cut his nose').
Al-Kaf
It comes as a redundant preposition for emphasis when joined to the word (mithl). E.g.:
Allah Most High said: "And the example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries — deaf, dumb, blind — so they do not understand." — Quran 2:171 (Sahih International)
laysa ka-mithli-hi shayʾ
— There is nothing like Him.
al-kaf: emphasis with redundant particles — the kaf. mithl: a khabar in the position of nominative, in the genitive in form; a mudaf. mithli-hi: the predicate of laysa in the position of accusative, in the genitive in form.
5 — Emphasis by the Masdar (Mafʿul Mutlaq)
It is the absolute object (mafʿul mutlaq); its ruling is the accusative; it follows its verb and conveys emphasis — provided that it is neither annexed nor described.
Allah Most High said: "Allah only intends to remove from you the impurity, O people of the Household, and to purify you with [a thorough] purification." — Quran 33:33 (paraphrase)
Allah Most High said: "And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully." — Quran 17:26 (paraphrase)
Allah Most High said: "And Allah spoke to Moses with [direct] speech." — Quran 4:164 (Sahih International)
[Classical poetry]: 'You claimed me a sheikh, but I am not a sheikh — for the sheikh is one who creeps along.'
tathiran: mafʿul mutlaq in the accusative. tabdhiran: mafʿul mutlaq in the accusative. takliman: mafʿul mutlaq in the accusative. dabiban: mafʿul mutlaq in the accusative.
Allah Most High said: "And you love wealth with much love." — Quran 89:20 (paraphrase)
hubban: a masdar that does not convey emphasis because it is described.
Allah Most High said: "Indeed, those who do not believe in the Hereafter give the angels female names." — Quran 53:27 (paraphrase)
tasmiyat: a masdar that does not convey emphasis because it is annexed.
6 — Emphasis by Al-Naʿt:
Al-naʿt may depart from its true (original) meaning to convey emphasis — most often through the numerical adjectives 1 and 2.
Allah Most High said: "And he said, 'O my sons, do not enter from one gate but enter from different gates.'" — Quran 12:67 (paraphrase)
wahid: emphasis by the numerical adjective (the number one).
Allah Most High said: "And Allah has said, 'Do not take for yourselves two deities. He is but one God.'" — Quran 16:51 (paraphrase)
wahid, ithnayn: emphasis by the numerical adjective (numbers 1–2).
The two numbers 1 and 2 come after the counted noun and are parsed as a naʿt (this type may be called 'numerical naʿt'). In general, all numbers after the counted noun are parsed as a naʿt.
Allah Most High said: "It is He who has created you from one soul." — Quran 7:189 (paraphrase)
wahida: emphasis by the numerical adjective (the number 1).
Allah Most High said: "We said, 'Carry within it [the ship] of every kind two mates.'" — Quran 11:40 (paraphrase)
ithnayn: emphasis by the numerical adjective (the number 2).
7 — Emphasis by Al-Qasr (Restriction)
By al-qasr we mean the specifying of one matter to another. Its types:
1 — Restriction with 'innama'
What is restricted (al-maqsur ʿalayh) with 'innama' must be obligatorily postposed. 'innama' is parsed: inna — a verb-resembling particle; ma — a redundant particle that has either restrained inna's operation or both restrained and been-restrained.
Allah Most High said: "We are only reformers." — Quran 2:11 (paraphrase)
Allah Most High said: "Only those fear Allah, from among His servants, who have knowledge." — Quran 35:28 (paraphrase)
Allah Most High said: "Only those of understanding will remember." — Quran 39:9 (paraphrase)
Allah Most High said: "And upon Us is the reckoning — so upon you is only the conveyance." — Quran 13:40 (paraphrase)
Allah Most High said: "Only those who are patient will be given their reward without account." — Quran 39:10 (paraphrase)
innama: emphasis by restriction with 'innama'.
3 — Restriction by fronting what would normally be postposed
(a) Permissible fronting of the predicate before the mubtadaʾ. (b) Fronting of the direct object before the verb and subject (permissibly or obligatorily). (c) Fronting of a prepositional phrase before the verb and subject.
(a) Restriction by permissibly fronting the predicate before the mubtadaʾ (conveys emphasis).
Allah Most High said: "Around her neck is a rope of palm fiber." — Quran 111:5 (paraphrase)
fi jidi-ha: a prepositional phrase in the position of nominative as a permissibly fronted khabar. min masad: a prepositional phrase in the position of nominative as a sifa.
Allah Most High said: "And for them is a painful punishment for their being false [to themselves]." — Quran 2:10 (paraphrase)
lahum: a prepositional phrase in the position of nominative as a permissibly fronted khabar. alim: a sifa in the nominative.
The Messenger of Allah (peace be upon him) said: "Among the major sins is a man's reviling his parents."
min al-kabaʾir: a prepositional phrase in the position of nominative as a permissibly fronted khabar. shatm: a postposed mubtadaʾ in the nominative; a mudaf. al-rajul: a mudaf ilayh.
[Classical poetry]: 'Departing are you while the nights pass on, and the long stay is harmful to you.'
rahil: a permissibly fronted khabar. anta: a separate pronoun in the position of nominative as a mubtadaʾ.
4 — Restriction by the definite article 'al-' attached to the predicate, with or without the pronoun of separation.
Allah Most High said: "Indeed, you are the Forbearing, the Right-Minded." — Quran 11:87 (paraphrase)
al-halim, al-rashid: emphasis by restriction — 'al-' attached to the predicate.
Allah Most High said: "And the disbelievers — they are the wrongdoers." — Quran 2:254 (paraphrase)
hum: a pronoun of separation with no place in iʿrab. al-zalimun: emphasis by restriction — 'al-' attached to the predicate together with the pronoun of separation.
Allah Most High said: "Those are the believers, truly." — Quran 8:4 (paraphrase)
hum: a pronoun of separation with no place in iʿrab. al-muʾminun: emphasis by restriction — 'al-' attached to the predicate together with the pronoun of separation.
8 — Emphasis by Al-Qasam (Oath)
(a) Oath of every type conveys emphasis. Its types: The oath particles (al-waw, al-baʾ, al-taʾ, al-lam) are followed by a noun sworn-by, in the genitive.
Allah Most High said: "They said, 'By Allah, indeed you are in your old error.'" — Quran 12:95 (paraphrase)
ta-llah: emphasis by oath (the taʾ of oath). la-fi: emphasis by lam al-tawkid.
(b) Implicit or non-explicit oath: indicated by the lam and by non-explicit oath formulas. Such formulas include: 'fi ʿunqi' ('upon my neck'), 'fi dhimmati' ('upon my honor'), 'ʿumruka' ('by your life'), 'ʿumri' ('by my life'), 'wa-aym Allah' ('by Allah'), 'aymun Allah', 'yamin Allah'.
Allah Most High said: "If you are grateful, I will surely increase you." — Quran 14:7 (paraphrase)
Allah Most High said: "And Allah had certainly fulfilled His promise to you." — Quran 3:152 (paraphrase)
Allah Most High said: "And surely your Lord will give you, and you will be satisfied." — Quran 93:5 (paraphrase)
fi ʿunq-i la-usaʿidanna al-faqir
— Upon my honor, I shall surely help the poor.
fi dhimmat-i la-unaqishanna al-amr
— By my honor, I shall surely discuss the matter.
yamin-u Allah-i al-imtihan-u qarib
— By Allah, the exam is near.
la-in: the lam preparing for an oath. la-qad: the lam falling in the response of an omitted oath. la-sawfa: the lam falling in the response of an omitted oath.
9 — Emphasis with Certain Words
1 — La al-nafiya li-l-jins together with its single noun conveys emphasis wherever it occurs. (la shakka — 'no doubt'; la rayba — 'no doubt'; la mafarra — 'no escape'; la budda — 'unavoidable'; la mahalata — 'inevitably' ......)
Allah Most High said: "And indeed, the Hour is coming, no doubt about it." — Quran 22:7 (paraphrase)
2 — Some accusative-bearing masdars: (haqqan 'truly', mutlaqan 'absolutely', batatan 'definitely', nihaʾiyyan 'finally', qatʿan 'absolutely', yaqinan 'with certainty').
Allah Most High said: "Those are the believers, truly." — Quran 8:4 (paraphrase)
These words are parsed as al-mafʿul al-mutlaq for an omitted verb in the accusative.