Let's break down this Arabic sentence word by word.

وَلَقَدْ جَاءَكُم مُّوسَىٰ بِالْبَيِّنَاتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ

1. وَ (wa) -

- Pronunciation: wa

- Meaning: And

- Grammar: This is a conjunction, simply connecting this part of the sentence to a previous, unstated context.

2. لَقَدْ (laqad) -

- Pronunciation: la-qad

- Meaning: Certainly Indeed Surely / Already

- Grammar: This is an emphatic particle. It's used to add emphasis to a past tense verb, making the statement stronger, often implying that something definitely happened or has already happened.

3. جَاءَكُم (jā'akum) -

- Pronunciation: jaa-a-kum

- Meaning: Came to you

- Grammar: This word is a combination of two parts:

- جَاءَ (jā'a): "came" (a past tense verb, 3rd person masculine singular).

- كُم (kum): "you" (a plural masculine object pronoun, indicating that the coming was directed to "you").

4. مُوسَىٰ (mūsā) -

- Pronunciation: moo-saa

- Meaning: Moses

- Grammar: This is a proper noun, the name of the prophet Moses.

5. بِالْبَيِّنَاتِ (bil-bayyināti) -

- Pronunciation: bil-bay-yi-naat

- Meaning: With the clear proofs / with the evident signs

- Grammar: This word is also a combination:

- بِ (bi): "with" or "by" (a preposition).

- الْ (al-): "the" (the definite article).

- بَيِّنَاتِ (bayyināt): "clear proofs" or "evident signs" (a feminine plural noun). The "i" vowel at the end is due to the preposition "bi," which puts the noun in the genitive (or "majroor") case.

6. ثُمَّ (thumma) -

- Pronunciation: thum-ma

- Meaning: Then

- Grammar: This is a conjunction indicating a sequence of events, meaning "after that."

7. اتَّخَذْتُمُ (ittakhadhtumu) -

- Pronunciation: it-ta-khadhtu-mu

- Meaning: You took / You adopted

- Grammar: This is a past tense verb, 2nd person masculine plural. It means "you (plural) took" or "you (plural) adopted." The final 'u' vowel is sometimes added for ease of pronunciation when followed by a definite article (like "al-" in the next word).

8. الْعِجْلَ (al-ʿijla) -

- Pronunciation: al-ij-la

- Meaning: The calf

- Grammar: This is a definite noun ("the calf"). The 'a' vowel at the end indicates it is in the accusative (or "mansoob") case, meaning it is the direct object of the verb "took" (i.e., you took the calf).

9. مِنْ (min) -

- Pronunciation: min

- Meaning: From / After

- Grammar: This is a preposition. In this context, it functions to mean "after."

10. بَعْدِهِ (baʿdihi) -

- Pronunciation: ba-di-hi

- Meaning: After him

- Grammar: This is a combination:

- بَعْدِ (baʿdi): "after" (a noun/adverb). The 'i' vowel is due to the preceding preposition "min," putting it in the genitive case.

- هِ (hi): "him" (a masculine singular possessive pronoun, referring to Moses).

11. وَ (wa) -

- Pronunciation: wa

- Meaning: And

- Grammar: Another conjunction.

12. أَنتُمْ (antum) -

- Pronunciation: an-tum

- Meaning: You (plural masculine)

- Grammar: This is an independent pronoun, functioning as the subject of the final clause.

13. ظَالِمُونَ (ẓālimūn) -

- Pronunciation: zhaa-li-moon

- Meaning: Wrongdoers / Unjust ones

- Grammar: This is a masculine plural active participle, acting as a predicate to the pronoun "you." It describes "you" as being "wrongdoers." The "oona" ending is the standard plural ending for masculine nouns in the nominative case.

Putting it all together for a full translation:

"And certainly Moses had already come to you with clear proofs, then you took the calf after he left, and you were wrongdoers."

Here is a word-by-word breakdown of the Arabic sentence, with English translations, pronunciation guidance, and grammar notes to help you understand:

The Arabic Sentence:

فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو اللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ

Word-by-word Explanation:

1. فَلَمَّا (falammā) - And when / So when

- This is a combination of two parts:

- فَـ (fa) - meaning "and," "so," or "then" (a conjunction).

- لَمَّا (lammā) - meaning "when" (a temporal conjunction, indicating that something happened immediately after another event).

2. فَصَلَ (faṣala) - he departed / he separated

- This is a past tense verb, 3rd person masculine singular. It means "to separate," "to depart," or "to set out."

3. طَالُوتُ (Ṭālūt) - Saul

- This is a proper noun, referring to the biblical King Saul, known in Islamic tradition as Talut.

4. بِالْجُنُودِ (bil-junūd) - with the soldiers / with the troops

- This is also a combination:

- بِـ (bi) - meaning "with" or "by" (a preposition).

- الْجُنُودِ (al-junūd) - meaning "the soldiers" or "the troops."

- الْـ (al) - is the definite article "the."

- جُنُودِ (junūd) - is the plural form of "jund" (جُنْد), meaning "soldier" or "troop." It's in the genitive case because of the preceding preposition "bi."

5. قَالَ (qāla) - he said

- This is a past tense verb, 3rd person masculine singular.

6. إِنَّ (inna) - Indeed Verily That

- This is a particle used for emphasis, making the following statement stronger or confirming it. It takes a noun or pronoun in the accusative case (mansūb).

7. اللَّهَ (Allāha) - Allah / God

- This is the proper noun for God in Arabic. It is in the accusative case here because it follows "inna."

8. مُبْتَلِيكُم (mubtalīkum) - testing you (all) / will test you (all)

- This word combines:

- مُبْتَلِي (mubtalī) - an active participle, meaning "tester" or "one who tests." In this context, it functions like a verb, referring to an ongoing or future action.

- ـكُم (kum) - a suffix pronoun meaning "you all" (masculine plural, object of the verb-like participle).

- Grammar Note: Active participles in Arabic (ism fā'il) can sometimes act like verbs, taking objects.

9. بِنَهَرٍ (bi-nahar) - by a river / with a river

- Again, a combination:

- بِـ (bi) - meaning "by" or "with" (preposition).

- نَهَرٍ (nahar) - meaning "river" (indefinite noun, genitive case due to "bi").

10. فَمَن (fa-man) - So whoever / And whoever

- فَـ (fa) - "so" or "then."

- مَن (man) - "whoever" or "he who" (a relative pronoun).

11. شَرِبَ (shariba) - he drank

- A past tense verb, 3rd person masculine singular.

12. مِنْهُ (minhu) - from it / of it

- مِنْ (min) - "from" (preposition).

- ـهُ (hu) - "it" (a masculine singular pronoun, referring to the river).

13. فَلَيْسَ (fa-laysa) - then he is not

- فَـ (fa) - "then" or "so."

- لَيْسَ (laysa) - a unique verb that functions to negate a nominal sentence, meaning "is not" or "was not." Here, "he is not."

14. مِنِّي (minnī) - from me / of me

- مِنْ (min) - "from."

- ـي (ī) - "me" (a first-person singular pronoun).

15. وَمَن (wa-man) - And whoever

- وَ (wa) - "and."

- مَن (man) - "whoever."

16. لَّمْ (lam) - not

- This is a particle used to negate past actions. It always precedes an imperfect (present/future) verb, changing its mood to jussive (majzūm).

17. يَطْعَمْهُ (yaṭʿamhu) - he tastes it / he drinks it

- يَطْعَمْ (yaṭʿam) - "he tastes" or "he eats" or "he drinks." The verb "ṭa'ima" (طَعِمَ) can mean to taste, eat, or drink. In this context of a river, it specifically means to drink. It's in the jussive mood because of "lam."

- ـهُ (hu) - "it" (a masculine singular pronoun, referring to the river, acting as the object).

18. فَإِنَّهُ (fa-innahu) - then indeed he / then verily he

- فَـ (fa) - "then" or "so."

- إِنَّ (inna) - "indeed" or "verily."

- ـهُ (hu) - "he" (a masculine singular pronoun, here the subject of "inna").

19. مِنِّي (minnī) - from me / of me

- (Same as word 14).

20. إِلَّا (illā) - except

- A particle used to introduce an exception.

21. مَنِ (mani) - he who / whoever

- مَن (man) - "whoever." The kasra (ـِ) on the 'n' is for smooth pronunciation before the next word starting with a consonant.

22. اغْتَرَفَ (ightarafa) - he scooped / he took a scoop

- A past tense verb, 3rd person masculine singular.

23. غُرْفَةً (ghurfatan) - a scoop (of water) / a handful

- A noun in the accusative case. It means "a scoop" or "a handful."

24. بِيَدِهِ (bi-yadihī) - with his hand

- بِـ (bi) - "with" (preposition).

- يَدِ (yad) - "hand" (a noun, in the genitive case due to "bi").

- ـهِ (hī) - "his" (a masculine singular possessive pronoun).

25. فَشَرِبُوا (fa-sharibū) - So they drank

- فَـ (fa) - "so" or "then."

- شَرِبُوا (sharibū) - "they drank" (a past tense verb, 3rd person masculine plural).

26. مِنْهُ (minhu) - from it

- (Same as word 12).

27. إِلَّا (illā) - except

- (Same as word 20).

28. قَلِيلًا (qalīlan) - a few / a little (number)

- An indefinite noun, used here adverbially to mean "only a few."

29. مِّنْهُمْ (minhum) - from them / of them

- مِّنْ (min) - "from."

- ـهُمْ (hum) - "them" (a masculine plural pronoun).

30. فَلَمَّا (falammā) - So when / And when

- (Same as word 1).

31. جَاوَزَهُ (jāwazahu) - he crossed it / he passed it

- جَاوَزَ (jāwaza) - "he crossed" or "he passed" (a past tense verb, 3rd person masculine singular).

- ـهُ (hu) - "it" (a masculine singular object pronoun, referring to the river).

32. هُوَ (huwa) - he (himself)

- A masculine singular pronoun. It's used here for emphasis, stressing that Saul himself was among those who crossed.

33. وَالَّذِينَ (wal-ladhīna) - and those who

- وَ (wa) - "and."

- الَّذِينَ (alladhīna) - "those who" (a masculine plural relative pronoun).

34. آمَنُوا (āmanū) - they believed

- A past tense verb, 3rd person masculine plural.

35. مَعَهُ (maʿahu) - with him

- مَعَ (maʿa) - "with" (a preposition/adverb).

- ـهُ (hu) - "him" (a masculine singular possessive/object pronoun).

36. قَالُوا (qālū) - they said

- A past tense verb, 3rd person masculine plural.

37. لَا (lā) - no / not

- Here, it's "lā nafiy al-jins," a type of "no" that absolutely negates the entire category of the following noun. The noun must be indefinite and in the accusative case.

38. طَاقَةَ (ṭāqata) - strength / power / ability

- An indefinite noun, in the accusative case, due to the preceding "lā." This construction means "no strength whatsoever."

39. لَنَا (lanā) - for us / to us

- لِـ (li) - "for" or "to" (a preposition).

- ـنَا (nā) - "us" (a first-person plural pronoun).

40. الْيَوْمَ (al-yawma) - today

- A definite noun, functioning as an adverb of time (accusative case).

41. بِجَالُوتَ (bi-Jālūt) - against Goliath / with Goliath

- بِـ (bi) - "against" or "with" (preposition).

- جَالُوتَ (Jālūt) - Goliath (a proper noun). It is technically in the genitive case due to "bi," but proper nouns of this type (non-Arabic, diptotes) have a "fatha" (ـَ) instead of a "kasra" (ـِ) in the genitive.

42. وَجُنُودِهِ (wa-junūdihī) - and his soldiers / and his troops

- وَ (wa) - "and."

- جُنُودِ (junūd) - "soldiers" or "troops" (plural noun, in the genitive case because it is possessed by the following pronoun "his").

- ـهِ (hī) - "his" (a masculine singular possessive pronoun, referring to Goliath).

43. قَالَ (qāla) - he said

- (Same as word 5).

44. الَّذِينَ (alladhīna) - those who

- (Same as word 33).

45. يَظُنُّونَ (yaẓunnūna) - they think / they are certain

- An imperfect (present/future) verb, 3rd person masculine plural. The verb "ẓanna" (ظَنَّ) can mean "to think" or "to be certain," depending on context. Here, referring to meeting God, it implies certainty or strong belief.

46. أَنَّهُم (annahum) - that they

- أَنَّ (anna) - "that" (a particle similar to "inna," used in the middle of sentences).

- ـهُم (hum) - "they" (a masculine plural pronoun, the subject of "anna").

47. مُّلَاقُو (mulāqū) - will meet / are meeting

- This is an active participle (ism fā'il) in its plural form, meaning "meeters" or "those who will meet." The final "n" (ن) that would normally be present (mulāqūna) is dropped because it is in a construct state (idāfah) with the word "Allah" that follows, indicating possession or relation.

48. اللَّهِ (Allāhi) - Allah / God

- (Same as word 7, but in the genitive case because it is the second part of the construct state 'mulāqū Allah').

49. كَم (kam) - how many / many a

- This particle can be interrogative ("how many?") or exclamatory/rhetorical ("how many!"). Here, it's rhetorical, implying "many a time."

50. مِّن (min) - of / from

- This preposition is used after "kam" to specify the item being counted or referred to.

51. فِئَةٍ (fi'atin) - a company / a group

- An indefinite noun, in the genitive case due to "min."

52. قَلِيلَةٍ (qalīlatin) - small / few

- An adjective, indefinite, feminine, and in the genitive case, agreeing with "fi'atin."

53. غَلَبَتْ (ghalabat) - she overcame / she conquered

- A past tense verb, 3rd person feminine singular. The subject is "fi'atin" (group), which is grammatically feminine.

54. فِئَةً (fi'atan) - a company / a group

- An indefinite noun, in the accusative case, as it is the direct object of the verb "ghalabat."

55. كَثِيرَةً (kathīratan) - large / many

- An adjective, indefinite, feminine, and in the accusative case, agreeing with "fi'atan."

56. بِإِذْنِ (bi-idhnī) - by the permission of

- بِـ (bi) - "by" (preposition).

- إِذْنِ (idhn) - "permission" (a noun, in the genitive case due to "bi," and also in construct state with "Allah").

57. اللَّهِ (Allāhi) - Allah / God

- (Same as word 48, in the genitive case as the second part of the construct state 'idhnī Allah').

58. وَاللَّهُ (wal-lāhu) - And Allah / And God

- وَ (wa) - "and."

- اللَّهُ (Allāhu) - "Allah" or "God" (in the nominative case as the subject of the sentence).

59. مَعَ (maʿa) - with

- A preposition/adverb meaning "with."

60. الصَّابِرِينَ (aṣ-ṣābirīn) - the patient ones / those who endure

- الْـ (al) - "the" (definite article).

- صَّابِرِينَ (ṣābirīn) - "patient ones" or "those who endure" (plural active participle, in the genitive case because it follows the preposition "maʿa").

Full Translation of the Sentence:

And when Saul departed with the soldiers, he said, "Indeed, Allah is testing you by a river. So whoever drinks from it is not of me, and whoever does not taste it, then he is indeed of me, except he who scoops a scoop with his hand." So they drank from it, except a few of them. And when he and those who believed with him had crossed it, they said, "We have no strength today against Goliath and his soldiers." Those who were certain that they would meet Allah said, "How many a small company has overcome a large company by Allah's permission? And Allah is with the patient."

Here is a word-for-word explanation and translation of the Arabic sentence, designed to help you understand the structure and meaning:

1. Those who (Alladhīna)

- Explanation: This is a relative pronoun, masculine plural, meaning "those who" or "the ones who." It introduces a clause that describes a group of people.

- Grammar: Relative pronoun.

2. We gave (Ātainā)

- Explanation: This is a past tense verb. The root "آتَى" (āta) means "to give" or "to grant." The suffix "ـْنَا" (-nā) indicates the first person plural, so "we" are the doers of the action.

- Grammar: Past tense verb (Form IV).

3. them (humu)

- Explanation: This is a pronoun attached to the verb, indicating the direct object. It refers to "those who" mentioned earlier, meaning "we gave them." The vowel on the "m" (mu) is for smooth pronunciation when connecting to the next word.

- Grammar: Attached object pronoun.

4. the Book (al-Kitāba)

- Explanation: "الْ" (al-) is the definite article "the." "كِتَابَ" (kitāba) means "book." It's in the accusative case (ending with "a" sound, indicated by the fatha) because it is the direct object of the verb "we gave." So, "we gave the Book." In this context, "the Book" often refers to divine scripture.

- Grammar: Definite noun, direct object.

5. they recite it (yatlūnahu)

- Explanation: This is a present tense verb. "تَلَا" (talā) means "to recite," "to follow," or "to read."

- "يَتْلُونَ" (yatlūna) means "they recite" or "they follow." The prefix "يَـ" (ya-) and suffix "ـُونَ" (-ūna) indicate the third person masculine plural subject ("they").

- "ـهُ" (-hu) is an attached pronoun meaning "it." It refers back to "the Book." So, "they recite it."

- Grammar: Present tense verb (Form I), subject (they) indicated by prefix/suffix, object pronoun attached.

6. with its true / truly (ḥaqqa)

- Explanation: "حَقَّ" (ḥaqqa) means "truth" or "right." Here, it's used in a construct state (possessive phrase) meaning "with the truth of" or "truly." It acts as an adverbial phrase modifying how they recite.

- Grammar: Masdar (verbal noun) used adverbially, in construct state (mudaf).

7. recitation of it (tilāwatihi)

- Explanation:

- "تِلَاوَةِ" (tilāwati) is the verbal noun (masdar) of "تَلَا" (talā), meaning "recitation" or "reading." It's in the genitive case (ending with "i" sound, indicated by the kasra) because it's the second part of the construct state after "ḥaqqa" (mudaf ilayh).

- "ـهِ" (-hi) is an attached possessive pronoun meaning "its." It refers back to "the Book." So, "its recitation."

- Grammar: Masdar (verbal noun), mudaf ilayh, possessive pronoun attached.

8. those (ulā'ika)

- Explanation: This is a demonstrative pronoun, masculine or feminine plural for distant objects, meaning "those." Here, it refers to the people described in the first part of the sentence.

- Grammar: Demonstrative pronoun, acting as a subject.

9. they believe (yu'minūna)

- Explanation: This is a present tense verb. "آمَنَ" (āmana) means "to believe." The prefix "يُـ" (yu-) and suffix "ـُونَ" (-ūna) indicate the third person masculine plural subject ("they").

- Grammar: Present tense verb (Form IV), subject (they) indicated by prefix/suffix.

10. in it (bihi)

- Explanation:

- "بِـ" (bi-) is a preposition meaning "with," "by," or "in." It's commonly used with the verb "to believe" (آمَنَ) to form "believe in."

- "ـهِ" (-hi) is an attached pronoun meaning "it." It refers back to "the Book."

- Grammar: Preposition + attached pronoun.

11. And (wa)

- Explanation: This is a conjunction meaning "and." It connects the two parts of the sentence.

- Grammar: Conjunction.

12. whoever (man)

- Explanation: This is a conditional pronoun, meaning "whoever" or "he who." It introduces a conditional clause.

- Grammar: Conditional pronoun.

13. disbelieves (yakfur)

- Explanation: This is a present tense verb. "كَفَرَ" (kafara) means "to disbelieve" or "to reject." The prefix "يَـ" (ya-) indicates the third person masculine singular subject ("he"). The final sukoon (silent "r") indicates that the verb is in the jussive mood, which is a grammatical requirement after certain conditional particles like "مَن" (man).

- Grammar: Present tense verb (Form I), jussive mood.

14. in it (bihi)

- Explanation:

- "بِـ" (bi-) is the preposition meaning "in."

- "ـهِ" (-hi) is the attached pronoun meaning "it," referring to "the Book."

- Grammar: Preposition + attached pronoun.

15. then (fa-)

- Explanation: This is a particle that introduces the result clause (apodosis) of a conditional sentence, meaning "then" or "so."

- Grammar: Conjunction/particle.

16. those (ulā'ika)

- Explanation: This is the same demonstrative pronoun as before, meaning "those." Here, it refers to "whoever disbelieves."

- Grammar: Demonstrative pronoun, acting as a subject.

17. they (are) (humu)

- Explanation: This is an emphatic pronoun, masculine plural, meaning "they." It serves to emphasize the subject "those" and separates it from the predicate that follows, making the statement stronger. The vowel on the "m" (mu) is for smooth pronunciation.

- Grammar: Emphatic pronoun (pronoun of separation).

18. the losers (al-khāsirūna)

- Explanation:

- "الْ" (al-) is the definite article "the."

- "خَاسِرُونَ" (khāsirūna) is an active participle (a noun derived from a verb, indicating the doer of the action) from "خَسِرَ" (khasira) meaning "to lose." The suffix "ـُونَ" (-ūna) indicates masculine plural and the nominative case (which is the case for the predicate in this sentence). So, "the ones who lose" or "the losers."

- Grammar: Definite active participle, masculine plural, predicate.

Putting it all together for a more natural English flow:

"Those who We gave them the Book, they recite it with its true recitation – those are the ones who believe in it. And whoever disbelieves in it, then those are the losers."

Here is a word-by-word breakdown of the Arabic sentence, with explanations, pronunciation, and grammar notes:

1. زُيِّنَ (zuyyina)

- Meaning: "It has been made appealing," "it has been embellished," or "it has been beautified."

- Grammar: This is a past tense verb in the passive voice. The root is ز ي ن (z-y-n), meaning "to adorn" or "to beautify." In the passive form, the action is done to something or for something, rather than by an explicit actor.

2. لِـ (li-)

- Meaning: "to," "for."

- Grammar: This is a preposition that often indicates purpose, possession, or the recipient of an action. Here, it indicates for whom something is made appealing.

3. الَّذِينَ (alladhīna)

- Meaning: "those who."

- Grammar: This is a relative pronoun, used to introduce a clause that describes the preceding noun (which is implicitly understood here as the people it's 'for'). It is masculine plural.

4. كَفَرُوا (kafarū)

- Meaning: "they disbelieved," "they rejected (faith)."

- Grammar: This is a past tense verb in the third person masculine plural. The root is ك ف ر (k-f-r), meaning "to disbelieve," "to reject," or "to be ungrateful." The suffix -وا (-ū) indicates the plural "they."

5. الْحَيَاةُ (al-ḥayātu)

- Meaning: "the life."

- Grammar: This is a definite noun (indicated by the prefix ال- (al-) meaning "the"). It is feminine.

6. الدُّنْيَا (ad-dunyā)

- Meaning: "the worldly," "the lower," "this world."

- Grammar: This is a definite adjective, modifying الْحَيَاةُ (al-ḥayātu). Together, الْحَيَاةُ الدُّنْيَا (al-ḥayātu ad-dunyā) means "the worldly life" or "this worldly life."

7. وَ (wa-)

- Meaning: "and."

- Grammar: This is a conjunction, connecting the previous clause with the next one.

8. يَسْخَرُونَ (yaskharūna)

- Meaning: "they mock," "they ridicule."

- Grammar: This is a present tense verb in the third person masculine plural. The root is س خ ر (s-kh-r), meaning "to mock" or "to ridicule." The prefix يَـ (ya-) indicates the third person masculine, and the suffix ـُونَ (-ūna) indicates the present tense plural "they."

9. مِنَ (mina)

- Meaning: "from," "of."

- Grammar: This is a preposition. When used with verbs like يَسْخَرُونَ (yaskharūna - to mock), it indicates who is being mocked.

10. الَّذِينَ (alladhīna)

- Meaning: "those who."

- Grammar: Another relative pronoun, just like earlier, introducing a descriptive clause.

11. آمَنُوا (āmanū)

- Meaning: "they believed."

- Grammar: This is a past tense verb in the third person masculine plural. The root is أ م ن (a-m-n), meaning "to be safe," "to trust," or "to believe." The form آمَنَ (āmana) specifically means "he believed."

12. وَ (wa-)

- Meaning: "and."

- Grammar: Conjunction.

13. الَّذِينَ (alladhīna)

- Meaning: "those who."

- Grammar: Another relative pronoun.

14. اتَّقَوْا (ittaqaw)

- Meaning: "they feared God," "they were pious," "they were righteous."

- Grammar: This is a past tense verb in the third person masculine plural. The root is و ق ي (w-q-y), meaning "to protect" or "to guard." In this specific form, it means "to guard oneself (against evil)," hence "to fear God" or "to be pious."

15. فَوْقَهُمْ (fawqahum)

- Meaning: "above them."

- Grammar: This is a combination of an adverb/preposition and a pronoun suffix.

- فَوْقَ (fawqa): "above," "over."

- ـهُمْ (-hum): "them" (a masculine plural possessive/object pronoun suffix).

16. يَوْمَ (yawma)

- Meaning: "day (of)."

- Grammar: This is a noun in the construct state (مضاف - muḍāf). It is followed by another noun that clarifies which day, creating a possessive relationship (e.g., "day of the Resurrection").

17. الْقِيَامَةِ (al-qiyāmati)

- Meaning: "the Resurrection," "the Standing (up)."

- Grammar: This is a definite noun (indicated by ال- (al-)) in the genitive case (indicated by the -i ending), because it follows the construct noun يَوْمَ (yawma). Together, يَوْمَ الْقِيَامَةِ (yawma al-qiyāmati) means "the Day of Resurrection."

18. وَ (wa-)

- Meaning: "and."

- Grammar: Conjunction.

19. اللَّهُ (allāhu)

- Meaning: "Allah," "God."

- Grammar: This is the proper noun for God in Arabic, functioning as the subject of the verb يَرزُقُ (yarzuqu).

20. يَرْزُقُ (yarzuqu)

- Meaning: "He provides," "He sustains."

- Grammar: This is a present tense verb in the third person masculine singular. The root is ر ز ق (r-z-q), meaning "to provide" or "to sustain." The prefix يَـ (ya-) indicates the third person masculine singular.

21. مَن (man)

- Meaning: "whoever," "whom."

- Grammar: This is a relative pronoun, functioning as the object of يَرزُقُ (yarzuqu). It implies "the one whom."

22. يَشَاءُ (yashā'u)

- Meaning: "He wills," "He wishes."

- Grammar: This is a present tense verb in the third person masculine singular. The root is ش ي أ (sh-y-'-) meaning "to will" or "to wish."

23. بِغَيْرِ (bighayri)

- Meaning: "without."

- Grammar: This is a compound phrase.

- بِـ (bi-): a preposition meaning "with," "by," or "in."

- غَيْرِ (ghayri): a noun meaning "other than," "absence of." When combined with بِـ (bi-), it forms "without." It is also in the construct state, meaning it will be followed by a noun in the genitive case.

24. حِسَابٍ (ḥisābin)

- Meaning: "account," "reckoning," "measure."

- Grammar: This is an indefinite noun in the genitive case (indicated by the -in ending), because it follows the construct noun غَيْرِ (ghayri). Together, بِغَيْرِ حِسَابٍ (bighayri ḥisābin) means "without (an) account" or "without measure."

Full Translated Sentence (combining the meanings):

"The worldly life has been made appealing for those who disbelieve, and they mock those who believed. But those who feared God will be above them on the Day of Resurrection. And God provides for whom He wills without measure."

Here is a word-by-word explanation of the Arabic sentence, with pronunciation and grammar notes:

1. وَ (wa) - And (pronunciation: wah).

- This is a short particle that connects words, phrases, or clauses, similar to "and" in English.

2. إِذَا (idhā) - When (pronunciation: i-dhaa).

- This particle introduces a condition or a temporal clause, meaning "when" or "if" something happens.

3. قِيلَ (qīla) - it was said (pronunciation: qee-la).

- This is a past tense verb. The 'i' vowel (kasra) on the first letter indicates it's in the passive voice, meaning "it was said" rather than "he said." The root of the word is for "to say" (ق-و-ل).

4. لَهُمْ (lahum) - to them (pronunciation: la-hum).

- لَـ (li-) - to / for (pronunciation: li). This is a preposition.

- ـهُمْ (hum) - them (pronunciation: hum). This is a pronoun attached to the preposition, indicating "them" (masculine plural).

5. آمِنُوا (āminū) - believe! (pronunciation: aa-mi-noo).

- This is an imperative verb (a command), telling a group of people (masculine plural) to "believe." The long 'ā' sound is important here.

6. بِمَا (bimā) - in what / with what (pronunciation: bi-maa).

- بِـ (bi-) - in / with (pronunciation: bi). This is a preposition.

- مَا (mā) - what / that which (pronunciation: maa). This acts as a relative pronoun, referring to "that which."

7. أَنزَلَ (anzala) - revealed / sent down (pronunciation: an-za-la).

- This is a past tense verb, meaning "He sent down" or "He revealed." It implies an active agent, in this context, Allah.

8. اللَّهُ (allāhu) - Allah / God (pronunciation: al-la-hoo).

- This is the Arabic name for God.

9. قَالُوا (qālū) - they said (pronunciation: qaa-loo).

- This is a past tense verb, meaning "they said" (masculine plural).

10. نُؤْمِنُ (nu'minu) - we believe (pronunciation: noo'-mi-noo).

- This is a present tense (or imperfect) verb. The prefix نُـ (nu-) indicates the first person plural, meaning "we."

11. بِمَا (bimā) - in what / with what (pronunciation: bi-maa).

- Same as point 6.

12. أُنزِلَ (unzila) - was revealed / was sent down (pronunciation: oon-zi-la).

- This is also a past tense verb, but like قِيلَ (qīla), the 'u' vowel (damma) on the first letter indicates it's in the passive voice, meaning "it was sent down/revealed" (by an unspecified agent).

13. عَلَيْنَا (alaynā) - upon us (pronunciation: a-lay-naa).

- عَلَى (ʿalā) - upon / on (pronunciation: a-laa). This is a preposition.

- ـنَا (nā) - us (pronunciation: naa). This is a pronoun attached to the preposition, meaning "us."

14. وَ (wa) - And (pronunciation: wah).

- Same as point 1.

15. يَكْفُرُونَ (yakfurūna) - they disbelieve (pronunciation: yak-foo-roo-na).

- This is a present tense (or imperfect) verb. The prefix يَـ (ya-) indicates the third person masculine plural, meaning "they." The root of this word means "to disbelieve" or "to reject truth."

16. بِمَا (bimā) - in what / with what (pronunciation: bi-maa).

- Same as point 6.

17. وَرَاءَهُ (warā'ahu) - beyond it / after it (pronunciation: wa-raa-a-hoo).

- وَرَاءَ (warā'a) - beyond / after (pronunciation: wa-raa-a). This is an adverb indicating position or sequence.

- ـهُ (hu) - it (pronunciation: hoo). This is a pronoun attached to the adverb, referring to "what was revealed to us" or the previous revelation.

18. وَ (wa) - And (pronunciation: wah).

- Same as point 1.

19. هُوَ (huwa) - it is / he is (pronunciation: hoo-wa).

- This is a pronoun for the third person masculine singular, meaning "he" or "it."

20. الْحَقُّ (al-ḥaqqu) - the truth (pronunciation: al-haq-qu).

- الْـ (al-) - the (pronunciation: al). This is the definite article, similar to "the" in English.

- حَقّ (ḥaqq) - truth / right (pronunciation: haqq). This is a noun.

21. مُصَدِّقًا (muṣaddiqan) - confirming / verifying (pronunciation: moo-sad-di-qan).

- This word is an active participle, which is a verb-like noun that describes the doer of an action. It means "one who confirms." It's in the accusative case (indicated by the '-an' ending) because it's functioning as a circumstantial adverb (حال - ḥāl), describing the state or condition of "the truth" (الْحَقُّ). So, "the truth, while confirming..."

22. لِّمَا (li-mā) - for what / to what (pronunciation: li-maa).

- لِـ (li-) - for / to (pronunciation: li). This is a preposition. It's written with an extra 'l' due to a common Arabic spelling rule when connected to "مَا" (mā).

- مَا (mā) - what / that which (pronunciation: maa). Same as point 6.

23. مَعَهُمْ (maʿahum) - with them (pronunciation: ma-a-hum).

- مَعَ (maʿa) - with (pronunciation: ma-a). This is a preposition.

- ـهُمْ (hum) - them (pronunciation: hum). Same as point 4.

24. قُلْ (qul) - Say! (pronunciation: qul).

- This is an imperative verb (a command), telling a single masculine person to "say."

25. فَلِمَ (fa-lima) - Then why (pronunciation: fa-li-ma).

- فَـ (fa-) - then / so (pronunciation: fa). This is a conjunction showing consequence.

- لِمَ (lima) - why (pronunciation: li-ma). This is an interrogative particle, a shortened form of "لِـ مَا" (li-mā) meaning "for what reason."

26. تَقْتُلُونَ (taqtulūna) - do you kill (pronunciation: taq-too-loo-na).

- This is a present tense (or imperfect) verb. The prefix تَـ (ta-) indicates the second person masculine plural, meaning "you (all)." The root means "to kill."

27. أَنبِيَاءَ (anbiyā'a) - prophets (pronunciation: an-bee-yaa-a).

- This is the plural form of "prophet" (نَبِيّ - nabiyy). It is in the accusative case (indicated by the '-a' ending) because it is the direct object of the verb "do you kill."

28. اللَّهِ (allāhi) - of Allah / of God (pronunciation: al-la-hee).

- This word is in the genitive case (indicated by the '-i' ending) because it is part of a possessive construction (إِضَافَة - iḍāfa). It functions like "of Allah" or "Allah's" in English, specifying whose prophets.

29. مِن قَبْلُ (min qablu) - from before / previously (pronunciation: min qab-loo).

- مِن (min) - from (pronunciation: min). This is a preposition.

- قَبْلُ (qablu) - before (pronunciation: qab-loo). This is an adverb of time. When it appears without a noun following it, it often takes a specific vowel (damma 'u') on the last letter.

30. إِن (in) - If (pronunciation: in).

- This is a conditional particle, introducing a condition.

31. كُنتُم (kuntum) - you were (pronunciation: kun-tum).

- This is the past tense conjugation of the verb "to be" (كان - kāna), for the second person masculine plural ("you all").

32. مُّؤْمِنِينَ (mu'minīna) - believers (pronunciation: moo'-mi-nee-na).

- This is the plural form of an active participle meaning "believer" (مُؤْمِن - mu'min). It is in the accusative case (indicated by the '-īna' ending for sound masculine plurals) because it functions as the predicate of the verb "to be" (كَانَ - kāna) in the conditional clause. The predicate of kāna typically takes the accusative case.

Full English Translation (to help you put it all together):

And when it is said to them, "Believe in what Allah has revealed," they say, "We believe in what was revealed to us," and they disbelieve in what is beyond it, though it is the truth confirming what is with them. Say, "Then why did you kill the prophets of Allah previously, if you were believers?"

Here is a breakdown of the Arabic sentence, word by word, with pronunciation, English translation, and grammatical explanations:

Overall English Translation: Upon them are blessings from their Lord and mercy, and they are the guided ones.

Word-by-Word Explanation:

1. أُولَـٰئِكَ (ʾulāʾika)

- Pronunciation: oo-laa-i-ka

- Translation: Those

- Explanation: This is a demonstrative pronoun meaning "those" (plural, for people or things that are somewhat distant). It acts as the subject or a pointer. In this specific sentence, it introduces the group being referred to.

2. عَلَيْهِمْ (ʿalayhim)

- Pronunciation: a-lay-him

- Translation: Upon them / On them

- Explanation: This is a combination of two parts:

- عَلَى (ʿalā): A preposition meaning "upon" or "on".

- هِمْ (him): A pronoun suffix meaning "them" (masculine plural).

- Grammar Note: Arabic often attaches pronouns directly to prepositions, forming a single word. This creates a prepositional phrase.

3. صَلَوَاتٌ (ṣalawātun)

- Pronunciation: sa-la-waat-un

- Translation: Blessings / Prayers

- Explanation: This is a plural noun meaning "blessings" or "prayers." It is the plural of صلاة (ṣalāh). In contexts referring to God's actions towards humans, it often means 'blessings' or 'favors.' The ـٌ (tanwīn damma) at the end indicates it is indefinite and in the nominative case, serving as the subject of the implied verb (or predicate if we consider "upon them" as the predicate).

4. مِّن (min)

- Pronunciation: min

- Translation: From

- Explanation: This is a preposition meaning "from" or "of." It introduces the source.

5. رَّبِّهِمْ (rabbihim)

- Pronunciation: rab-bi-him

- Translation: Their Lord

- Explanation: This is also a combination:

- رَبِّ (rabbi): The noun "Lord." It is in the genitive case (indicated by the ـِ kasra at the end) because it follows the preposition مِّن (min).

- هِمْ (him): The pronoun suffix "their" (masculine plural), indicating possession.

- Grammar Note: This structure (noun + pronoun suffix) is a common way to show possession in Arabic, similar to saying "the Lord of them."

6. وَ (wa)

- Pronunciation: wa

- Translation: And

- Explanation: This is a conjunction connecting words or phrases.

7. رَحْمَةٌ (raḥmatun)

- Pronunciation: rah-ma-tun

- Translation: Mercy

- Explanation: This is a noun meaning "mercy" or "compassion." The ـٌ (tanwīn damma) indicates it is indefinite and in the nominative case, parallel to صَلَوَاتٌ (ṣalawātun).

--- (End of the first clause, the semicolon in Arabic often marks a significant pause or a shift to a new, related idea) ---

1. وَ (wa)

- Pronunciation: wa

- Translation: And

- Explanation: Another conjunction, connecting the two main clauses of the sentence.

2. أُولَـٰئِكَ (ʾulāʾika)

- Pronunciation: oo-laa-i-ka

- Translation: Those

- Explanation: The demonstrative pronoun "those" appears again, reiterating and emphasizing the same group of people mentioned at the beginning.

3. هُمُ (humu)

- Pronunciation: hu-mu

- Translation: They are / They

- Explanation: This is a separate pronoun meaning "they" (masculine plural). In this context, it often functions as a "separator pronoun" (ضمير الفصل - ḍamīr al-faṣl) or a copula, acting like "are" in English. It emphasizes that they and only they possess the quality described next.

4. الْمُهْتَدُونَ (al-muhtadūn)

- Pronunciation: al-muh-ta-doo-na

- Translation: The guided ones

- Explanation: This is a definite noun (or active participle acting as a noun) meaning "the guided ones."

- الْـ (al-): The definite article "the."

- مُهْتَدُونَ (muhtadūn): The plural masculine form of "guided" (مُهْتَدِي - muhtadī). It comes from the verb اهتدى (ihtadā) which means "to be guided." The suffix ـُونَ (-ūn) marks the sound masculine plural in the nominative case.

By breaking down each word, you can see how Arabic constructs meaning through roots, prefixes, suffixes, and specific grammatical rules. Keep practicing, and you'll find these patterns easier to recognize!

Here's a word-by-word explanation and breakdown of the Arabic sentence for an English student:

The sentence you provided is:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

Let's break it down:

Part 1: Emphasizing the significance of Safa and Marwah

- إِنَّ (in-na): Indeed / Verily.

- This is a particle of emphasis, often translated as "indeed" or "certainly." It highlights the importance of the statement that follows. In Arabic grammar, it makes the noun that comes directly after it (its subject) take the accusative case.

- الصَّفَا (as-sa-fa): As-Safa (a specific hill in Mecca).

- This is a proper noun, referring to one of the two hills between which pilgrims perform a ritual walk. The "al-" prefix means "the," making it definite. Here, it is in the accusative case due to "inna," though its ending doesn't visibly change.

- وَ (wa): And.

- This is a conjunction, simply connecting words or phrases.

- الْمَرْوَةَ (al-mar-wah): Al-Marwah (another specific hill in Mecca).

- Another proper noun, referring to the second hill. It's also definite ("al-") and is in the accusative case because it's joined with "As-Safa."

- مِن (min): From / Among.

- This is a preposition, indicating origin or belonging. Prepositions in Arabic cause the noun that follows them to be in the genitive case.

- شَعَائِرِ (sha-aa-ir-i): Rituals Symbols Rites.

- This is a plural noun, meaning "rituals" or "sacred symbols." It is in the genitive case because of the preceding preposition "min." It's also the first part of a possessive construction (called "idaafa" in Arabic), meaning "rituals of Allah."

- اللَّهِ (al-lah-i): Allah / God.

- This is a proper noun, referring to God. It is in the genitive case because it is the second part of the possessive construction "rituals of Allah."

So, the first part means: "Indeed, Safa and Marwah are among the rituals of Allah."

Part 2: The ruling on performing Sa'i between them

- فَ (fa): So / Then.

- This particle often introduces a consequence or a new section of thought.

- مَنْ (man): Whoever / He who.

- This acts as a conditional pronoun, indicating a general "whoever does X."

- حَجَّ (haj-ja): Performed Hajj.

- This is a past tense verb, meaning "he performed the Hajj" (the major pilgrimage to Mecca). It's the action of the "whoever."

- الْبَيْتَ (al-bayt-a): The House (referring to the Kaaba).

- This noun means "the house," and in this religious context, it specifically refers to the Kaaba in Mecca. It's in the accusative case because it's the direct object of the verb "hajja" (performed Hajj to the House).

- أَوِ (aw): Or.

- Another conjunction, offering an alternative.

- اعْتَمَرَ (i'-ta-ma-ra): Performed Umrah.

- This is a past tense verb, meaning "he performed the Umrah" (the lesser pilgrimage). It's parallel to "hajja."

- فَ (fa): Then.

- Again, this introduces the consequence of the conditional statement.

- لَا (laa): No.

- This is a strong negative particle (specifically "laa an-nafiy li-l-jins"), which completely negates the existence of the noun that follows it.

- جُنَاحَ (ju-naah-a): Blame / Sin / Fault.

- This noun means "blame" or "sin." It is in the accusative case because it's the noun of the specific negative particle "laa" mentioned above (negating any kind of blame).

- عَلَيْهِ (a-lay-hi): Upon him / On him.

- This is a combination of the preposition "ala" (upon/on) and the masculine singular pronoun "hu" (him).

- أَن (an): That (introducing a subjunctive verb).

- This is a particle that introduces a dependent clause and causes the imperfect verb that follows it to be in the subjunctive mood.

- يَطَّوَّفَ (yat-taw-wa-fa): He may circumambulate / He may go between.

- This is an imperfect verb (future/present tense). Here it refers to performing the ritual walk between Safa and Marwah. It is in the subjunctive case because of the preceding "an."

- بِهِمَا (bi-hi-maa): With them (both).

- This is a combination of the preposition "bi" (with/by/in) and the dual feminine/masculine pronoun "himaa" (them both), referring to the two hills, Safa and Marwah.

So, this second part means: "So whoever performs Hajj to the House or performs Umrah, then there is no blame upon him that he circumambulates between them (Safa and Marwah)."

Part 3: The reward for voluntary good deeds

- وَ (wa): And.

- Connecting to the previous thought.

- مَن (man): Whoever.

- Again, a conditional pronoun.

- تَطَوَّعَ (ta-taw-wa'a): Volunteered / Did good voluntarily.

- This is a past tense verb, meaning "he volunteered" or "he did something voluntarily."

- خَيْرًا (khay-ran): Good (a good deed) / Goodness.

- This noun means "good" or "goodness." It is in the accusative case here, often functioning adverbially to specify the nature of the volunteering, like "volunteered good."

- فَإِنَّ (fa-in-na): Then indeed / For verily.

- This combines the consequential particle "fa" with the emphasis particle "inna."

- اللَّهَ (al-lah-a): Allah / God.

- The proper noun for God. It is in the accusative case because it is the subject of "inna" (just like "As-Safa" in the first part).

- شَاكِرٌ (shaa-kir-un): Appreciative Grateful Rewarder.

- This is an active participle, meaning "one who appreciates" or "one who rewards." It is in the nominative case, serving as the predicate (the descriptive part) of "inna."

- عَلِيمٌ (a-leem-un): All-Knowing / Omniscient.

- This is an intensive adjective, meaning "one who knows everything." It is also in the nominative case, serving as a second predicate or a descriptive adjective for Allah.

Finally, this last part means: "And whoever volunteers good, then indeed Allah is Appreciative, All-Knowing."

Full English Translation (for context):

"Indeed, Safa and Marwah are among the rituals of Allah. So whoever performs Hajj to the House or performs Umrah, there is no blame upon him that he circumambulates between them. And whoever volunteers good, then indeed Allah is Appreciative, All-Knowing."

Here's a word-by-word breakdown of the Arabic sentence, designed to help you understand its structure and meaning:

1. That (Dhaalika) - ذَٰلِكَ

- This is a demonstrative pronoun, similar to "that" or sometimes "this," pointing to a preceding idea or statement.

2. because (bi-anna) - بِأَنَّ

- This word is a combination of two parts:

- bi- (بِ): A prefix meaning "with," "by," or "due to."

- anna (أَنَّ): A particle that means "that" or "indeed that," used to confirm or emphasize a statement. When it follows 'bi-', it often translates to "because" or "due to the fact that."

- Grammar Note: 'Anna' is one of the "sisters of inna" (أخوات إنّ), which makes the noun following it take the accusative case (mansoob).

3. God (Allaha) - اللَّهَ

- This is the name for God, "Allah." It is in the accusative case (ending with 'a' sound) because of the preceding 'anna'.

4. revealed (nazzala) - نَزَّلَ

- This is a past tense verb meaning "He revealed" or "He sent down." It implies a gradual or repeated sending down, which is often used for divine revelation.

5. the Book (al-kitaba) - الْكِتَابَ

- al- (الْ): The definite article "the."

- kitaba (كِتَابَ): Meaning "book." It's in the accusative case (ending with 'a' sound) because it is the direct object of the verb "revealed."

6. with the truth (bil-haqqi) - بِالْحَقِّ

- This is another combination:

- bi- (بِ): The prefix "with" or "in."

- al-haqqi (الْحَقِّ): "The truth" or "the right."

- Grammar Note: Nouns following the preposition 'bi-' are in the genitive case (majrur), hence 'al-haqqi' ends with an 'i' sound. This phrase means "with truth," "in truth," or "rightfully."

7. And (wa) - وَ

- A conjunction meaning "and."

8. indeed (inna) - إِنَّ

- This is an emphasizing particle, meaning "indeed," "verily," or "surely." It makes the following statement stronger.

- Grammar Note: Like 'anna', 'inna' is one of the "sisters of inna," making the noun following it take the accusative case.

9. those who (allatheena) - الَّذِينَ

- This is a plural relative pronoun, meaning "those who." It is in the accusative case (ending in 'eena' sound) because of the preceding 'inna'.

10. disagreed (ikhtalafū) - اخْتَلَفُوا

- This is a past tense verb, plural, meaning "they disagreed" or "they differed."

11. about (fī) - فِي

- A preposition meaning "in" or "about."

12. the Book (al-kitabi) - الْكِتَابِ

- al- (الْ): The definite article "the."

- kitabi (كِتَابِ): Meaning "book."

- Grammar Note: Nouns following the preposition 'fī' are in the genitive case (majrur), hence 'al-kitabi' ends with an 'i' sound.

13. are surely in (la-fī) - لَفِي

- This is a combination:

- la- (لَ): An emphatic prefix, often called the "lam of emphasis" (lam al-ta'keed), meaning "surely" or "indeed." It reinforces the 'inna' from earlier in the clause.

- fī (فِي): The preposition "in."

14. discord (shiqāqin) - شِقَاقٍ

- This noun means "discord," "disagreement," "schism," or "strife."

- Grammar Note: It's indefinite (no 'al-' prefix) and in the genitive case (ending with 'in' sound) because of the preceding 'fī'. The 'un' ending (tanween) indicates indefiniteness and the 'i' vowel indicates genitive case.

15. far-reaching (ba'īdin) - بَعِيدٍ

- This is an adjective meaning "far," "distant," or in this context, "deep" or "profound" when referring to discord.

- Grammar Note: It's indefinite and in the genitive case, agreeing in gender, number, and case with the noun it describes, 'shiqāqin'.

Combined Meaning (for reference, but not part of the required output structure):

"That is because God revealed the Book with the truth. And indeed, those who disagreed about the Book are surely in far-reaching discord."

Here is a word-for-word breakdown of the Arabic sentence, along with pronunciation assistance and grammar notes:

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَـٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

1. وَ (wa)

- Meaning: and

- Pronunciation: wah (like 'wa' in 'water')

- Grammar: This is a conjunction, connecting the current statement to previous context (which is not provided in this snippet but implied).

2. قُلْنَا (qul-nā)

- Meaning: We said

- Pronunciation: qul-nah (like 'qul' in 'Qatar' and 'nah' like 'na' in 'banana')

- Grammar: This is a past tense verb.

- قُلْ (qul) is the root form for "to say."

- نَا (nā) is the suffix that indicates the first person plural "we" as the subject.

3. يَا (yā)

- Meaning: O

- Pronunciation: yah (like 'ya' in 'yak')

- Grammar: This is a vocative particle, used to address someone directly.

4. آدَمُ (Ā-da-mu)

- Meaning: Adam

- Pronunciation: ah-da-moo (like 'ah' in 'father', 'da' in 'data', 'moo' in 'moose')

- Grammar: This is a proper noun, the name of the first human. It's in the nominative case.

5. اسْكُنْ (us-kun)

- Meaning: dwell / reside

- Pronunciation: oos-koon (like 'oos' in 'book', 'koon' in 'moon')

- Grammar: This is an imperative verb (a command) in the masculine singular form. It is addressing Adam. The root for this verb means "to inhabit" or "to be still."

6. أَنتَ (an-ta)

- Meaning: you

- Pronunciation: an-tah (like 'an' in 'ant', 'ta' in 'tab')

- Grammar: This is a masculine singular pronoun. While the command "us-kun" already implies "you (masculine singular)," adding "anta" here provides emphasis.

7. وَ (wa)

- Meaning: and

- Pronunciation: wah

8. زَوْجُكَ (zaw-ju-ka)

- Meaning: your wife / your spouse

- Pronunciation: zow-joo-kah (like 'zow' in 'how', 'joo' in 'juice', 'kah' in 'car')

- Grammar: This is a noun with a possessive suffix.

- زَوْجُ (zawj) means "spouse" (can refer to husband or wife, context specifies wife here).

- كَ (ka) is the masculine singular possessive pronoun suffix, meaning "your."

9. الْجَنَّةَ (al-jan-na-ta)

- Meaning: the Garden / Paradise

- Pronunciation: al-jan-nah-tah (like 'al' in 'almond', 'jan-nah' in 'banana', 'tah' in 'taco')

- Grammar: This is a definite noun in the accusative case (indicated by the 'ta' sound at the end). It functions as the direct object of the implied action of dwelling in it.

- الْ (al) is the definite article "the."

10. وَ (wa)

- Meaning: and

- Pronunciation: wah

11. كُلَا (ku-lā)

- Meaning: eat (you both)

- Pronunciation: koo-lah (like 'koo' in 'cool', 'lah' in 'lava')

- Grammar: This is an imperative verb (a command) in the dual form, addressing both Adam and his wife. The root for this verb means "to eat." The long 'ā' (لَا) at the end indicates the dual.

12. مِنْهَا (min-hā)

- Meaning: from it

- Pronunciation: min-hah (like 'min' in 'mint', 'hah' in 'haha')

- Grammar: This is a preposition followed by a pronoun.

- مِنْ (min) is the preposition "from."

- هَا (hā) is the feminine singular pronoun "it," referring back to "the Garden" (الْجَنَّةَ), which is grammatically feminine.

13. رَغَدًا (ra-gha-dan)

- Meaning: freely plentifully bountifully

- Pronunciation: ra-gha-dan (like 'ra' in 'raven', 'gha' like 'gh' in 'ghoul', 'dan' in 'dance')

- Grammar: This is an adverbial accusative (or masdar acting as an adverb), describing how they should eat. It indicates abundance and ease.

14. حَيْثُ (ḥay-thu)

- Meaning: wherever / where

- Pronunciation: hay-thoo (like 'hay' in 'haystack', 'thoo' like 'th' in 'think' followed by 'oo' in 'moon')

- Grammar: This is an adverb of place.

15. شِئْتُمَا (shi'-tu-mā)

- Meaning: you both wish / you both want

- Pronunciation: shee'-too-mah (like 'shee' in 'sheet', followed by a glottal stop, 'too' in 'too', 'mah' in 'mama')

- Grammar: This is a past tense verb.

- The root relates to "to wish" or "to will."

- تُ (tu) indicates the past tense.

- مَا (mā) is the suffix that indicates the second person dual "you two" as the subject.

16. وَ (wa)

- Meaning: and

- Pronunciation: wah

17. لَا (lā)

- Meaning: do not

- Pronunciation: lah (like 'la' in 'lava')

- Grammar: This is a negative imperative particle, used to form a negative command.

18. تَقْرَبَا (taq-ra-bā)

- Meaning: approach (you both)

- Pronunciation: taq-ra-bah (like 'taq' with a soft 'q', 'ra' in 'radio', 'bah' in 'banana')

- Grammar: This is a negative imperative verb in the dual form, addressing both Adam and his wife. The root means "to approach" or "to be near." The long 'ā' (بَا) at the end indicates the dual.

19. هَـٰذِهِ (hā-dhi-hi)

- Meaning: this

- Pronunciation: haa-dhi-hee (like 'haa' in 'hark', 'dhi' like 'th' in 'this', 'hee' in 'he')

- Grammar: This is a feminine singular demonstrative pronoun, referring to "the tree" (الشَّجَرَةَ), which is grammatically feminine.

20. الشَّجَرَةَ (ash-sha-ja-ra-ta)

- Meaning: the tree

- Pronunciation: ash-sha-ja-rah-tah (like 'ash-sha' in 'ash-shatter', 'ja' in 'jar', 'ra' in 'radio', 'tah' in 'taco')

- Grammar: This is a definite noun in the accusative case (indicated by 'ta' sound at the end). It is the direct object of the verb "do not approach."

- الْ (al) is the definite article "the," but its 'l' sound assimilates with the 'sh' sound of the noun, becoming 'ash-sh'.

21. فَـ (fa-)

- Meaning: then so lest

- Pronunciation: fa (like 'fa' in 'father')

- Grammar: This particle indicates a consequence or result. Here, it implies "lest" or "so that you do not."

22. تَكُونَا (ta-kū-nā)

- Meaning: you both become / you both will be

- Pronunciation: ta-koo-nah (like 'ta' in 'tab', 'koo' in 'cool', 'nah' in 'banana')

- Grammar: This is a verb in the imperfect subjunctive mood, dual form. It's in the subjunctive because it follows the particle 'fa-' which introduces a consequence. The root means "to be" or "to become." The long 'ā' (نَا) at the end indicates the dual subject.

23. مِنَ (mi-na)

- Meaning: from / among

- Pronunciation: mee-na (like 'mee' in 'meet', 'na' in 'banana')

- Grammar: This is a preposition. Its ending vowel changes from a 'kasra' (i) to a 'fatha' (a) when followed by a word starting with a definite article that has a sun letter (like the 'ẓ' in the next word).

24. الظَّالِمِينَ (az-ẓā-li-mīn)

- Meaning: the wrongdoers / the unjust ones

- Pronunciation: az-zaa-li-meen (like 'az-zaa' in 'az-zaatar', 'li' in 'lid', 'meen' in 'mean')

- Grammar: This is a definite plural noun in the genitive case (indicated by the 'īna' ending) because it follows the preposition "min."

- الْ (al) is the definite article "the," but its 'l' sound assimilates with the 'ẓ' sound of the noun, becoming 'az-ẓ'.

- The root relates to "doing wrong" or "oppressing."

- ـينَ (-īn) is the ending for masculine sound plurals in the genitive or accusative case.

Putting it all together for a natural English translation:

"And We said, 'O Adam, dwell, you and your wife, in the Garden and eat freely from it wherever you both wish, but do not approach this tree, lest you both become among the wrongdoers.'"

Here is a word-by-word breakdown of the sentence, along with pronunciation and grammatical explanations:

1. wa-mina (وَمِنَ) - "And among" / "And from"

- wa (وَ) - "And." This is a conjunction, linking this phrase to a previous, unstated context.

- mina (مِنَ) - "From" or "among." This is a preposition. When followed by the definite article "the," it often translates as "among" or "of."

2. an-naasi (النَّاسِ) - "the people"

- al- (الْـ) - The definite article "the."

- naas (ناس) - "People."

- The i at the end indicates the genitive case (majrur), which is required because it follows the preposition mina.

3. man (مَن) - "who" / "some"

- This word can function as a relative pronoun meaning "who/whom" or an indefinite pronoun meaning "someone/some." In this context, it refers to "some of them" or "those who."

4. yaqoolu (يَقُولُ) - "he says" / "they say"

- This is a verb in the imperfect tense (present/future).

- The prefix ya- (يَـ) indicates the third-person masculine singular. In classical Arabic, when man refers to a general group, the verb often defaults to this singular masculine form.

- The u at the end indicates the nominative case (marfu'), the default for active verbs in the imperfect tense.

5. aamannaa (آمَنَّا) - "we have believed"

- This is a verb in the perfect tense (past tense).

- The aa (آ) at the beginning is part of the root meaning "to believe."

- The suffix -naa (ـنَا) indicates the first-person plural, meaning "we."

6. bil-laahi (بِاللَّهِ) - "in Allah" / "in God"

- bi- (بِـ) - "In" or "with." This is a preposition.

- allaahi (اللَّهِ) - "Allah" (God).

- The i at the end indicates the genitive case (majrur), required because it follows the preposition bi-.

7. wa-bil-yawmi (وَبِالْيَوْمِ) - "and in the Day"

- wa (وَ) - "And." Conjunction.

- bi- (بِـ) - "In." Preposition.

- al-yawmi (الْيَوْمِ) - "The Day."

- al- (الْـ) - The definite article "the."

- yawm (يَوْم) - "Day."

- The i at the end indicates the genitive case (majrur), required after the preposition bi-.

8. al-aakhiri (الْآخِرِ) - "the Last" / "the End"

- al- (الْـ) - The definite article "the."

- aakhir (آخِر) - "Last" or "other." Here, it functions as an adjective describing "the Day."

- The i at the end indicates the genitive case (majrur), matching the noun it describes (al-yawmi). Adjectives in Arabic agree with the nouns they modify in definiteness, gender, number, and case.

9. wa-maa (وَمَا) - "And not"

- wa (وَ) - "And." Conjunction.

- maa (مَا) - "Not." This is a negative particle used to negate nominal sentences (sentences that begin with a noun or pronoun).

10. hum (هُم) - "they"

- This is a separate personal pronoun, masculine plural. It acts as the subject of the negative nominal sentence.

11. bi-mu'mineena (بِمُؤْمِنِينَ) - "believers" / "as believers"

- bi- (بِـ) - In this context, when maa negates a nominal sentence and the predicate (the part describing the subject, "they" in this case) is a noun, the bi- particle is often used before the predicate. It functions as an emphatic negation, making it "not at all believers" or "certainly not believers." It also causes the noun following it to be in the genitive case (majrur).

- mu'mineena (مُؤْمِنِينَ) - "Believers." This is the sound masculine plural form of mu'min (مُؤْمِن) "believer." The ending -eena (ـِينَ) is the genitive or accusative case ending for sound masculine plural nouns. Here, it is the genitive case due to the preceding bi-.

Full Translation:

And among the people are some who say, "We have believed in Allah and in the Last Day," but they are not believers.

Here's a word-by-word explanation of the sentence:

The overall English translation of the sentence is:

"The Originator of the heavens and the earth, and when He decrees a matter, He only says to it 'Be!', and it is."

Now let's break it down word by word:

1. بَدِيعُ (badee'u) - Originator / Creator.

- This word describes someone who creates something unique, without a prior example. In this context, it refers to God.

- Grammar Note: It is in the nominative case and is part of an Idafa (possessive construction), meaning "Originator of..."

2. السَّمَاوَاتِ (as-samāwāti) - The heavens / The skies.

- الْ (al-) is the definite article "the".

- سَّمَاوَاتِ (samāwāti) is the plural of "سَمَاء" (samā'), meaning "sky" or "heaven".

- Grammar Note: It's in the genitive case because it's the second part of the Idafa (possessive construction) "Originator of the heavens."

3. وَ (wa) - And.

- This is a conjunction, simply meaning "and".

4. الْأَرْضِ (al-arḍi) - The earth.

- الْ (al-) is the definite article "the".

- أَرْضِ (arḍi) means "earth".

- Grammar Note: It's in the genitive case because it's connected by "and" to "السَّمَاوَاتِ" which is in the genitive case, thus also being part of the Idafa "Originator of the heavens and the earth."

5. (No direct translation for the symbol ۖ) - This is a pause mark in Arabic text, similar to a semicolon, indicating a slight break in the meaning but continuing the same theme.

6. وَ (wa) - And.

- Another conjunction, connecting this new clause.

7. إِذَا (idhā) - When / If.

- This word introduces a conditional or temporal clause, meaning "when" or "if" something happens.

8. قَضَىٰ (qaḍā) - He decrees He decides He wills.

- This is a past tense verb, meaning "He decreed" or "He decided". The subject "He" is implicit, referring to God.

9. أَمْرًا (amran) - A matter A thing An affair.

- أَمْرًا (amran) means "matter" or "thing".

- Grammar Note: The "-an" ending (represented by the Alif with two Fathas) indicates it's in the accusative case, as it is the direct object of the verb "قَضَىٰ" (He decreed what? A matter).

10. فَإِنَّمَا (fa-innamā) - Then verily Then surely Then indeed only.

- فَـ (fa-) is a particle meaning "then" or "so", often used to indicate a consequence of the preceding clause.

- إِنَّمَا (innamā) is an emphatic particle that also carries a sense of exclusivity, meaning "verily only" or "indeed only". It strongly emphasizes what follows and limits the action to that specific thing.

11. يَقُولُ (yaqūlu) - He says.

- This is a present tense verb, meaning "He says". The subject "He" is again implicit, referring to God.

12. لَهُ (lahu) - To it / For it.

- لِـ (li-) is a preposition meaning "to" or "for".

- ـهُ (-hu) is a masculine singular pronoun suffix meaning "him" or "it". Here, it refers back to the "matter" (أَمْرًا). So, "to the matter" or "to it".

13. كُن (kun) - Be!

- This is an imperative (command) verb in the masculine singular form. It directly translates to "Be!".

14. فَيَكُونُ (fa-yakūnu) - Then it is / And it comes into being.

- فَـ (fa-) again means "then" or "so", indicating the immediate result.

- يَكُونُ (yakūnu) is a present tense verb meaning "it is" or "it comes into being". It signifies immediate manifestation or existence.

Here's a breakdown of the Arabic sentence for an English student:

The sentence you provided is: خَالِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنظَرُونَ

This sentence talks about a state of permanence in a place (likely referring to punishment in the context it's often used, e.g., in the Quran) and the unchanging nature of their suffering.

Here's the word-by-word explanation:

1. خَالِدِينَ (khaali-deena)

- Meaning: Abiding, remaining forever, eternally.

- Explanation: This is a plural masculine active participle. It describes a state of being – those who are abiding.

- Grammar Note: This word often implies a long, unending duration, especially when referring to the afterlife. It's in the accusative case here, functioning as a circumstantial adverbial (حال), describing the state of an implicit subject (e.g., "they, abiding...").

2. فِيهَا (fee-ha)

- Meaning: In it / therein.

- Explanation: This word is composed of two parts:

- فِي (fee): A preposition meaning "in" or "within."

- هَا (ha): A feminine singular pronoun meaning "it." This "it" refers back to a place that would have been mentioned in a preceding sentence (e.g., Hellfire, "Jahannam," which is feminine in Arabic, or "the Fire," "An-Naar," also feminine).

- Grammar Note: Prepositions like "fee" always take the noun or pronoun following them into the genitive case, though this is not visibly marked on a pronoun like 'ha'.

3. (The symbol ۖ is a Quranic pause mark, indicating a necessary stop. It doesn't have a direct translation but signifies a break in thought.)

4. لَا (laa)

- Meaning: Not, no.

- Explanation: This is a particle of negation. It negates the verb that follows it.

5. يُخَفَّفُ (yu-khaf-fa-fu)

- Meaning: It will be lightened / it is alleviated / it will be reduced.

- Explanation: This is an imperfect (present/future tense) passive verb. It means "to be made light" or "to be relieved." The 'yu' prefix indicates it's a passive verb (meaning the subject is receiving the action, not performing it).

- Grammar Note: The root of this verb is خ-ف-ف (kha-fa-fa), meaning "to be light." This verb form (Form II in Arabic morphology) means "to make something light" or "to lighten." When it's in the passive voice, it becomes "to be made light" or "to be lightened."

6. عَنْهُمُ (an-hu-mu)

- Meaning: From them / about them.

- Explanation: This word is also made of two parts:

- عَنْ (an): A preposition meaning "from," "about," or "away from." In this context, it implies "away from them" or "concerning them."

- هُمُ (hu-mu): A masculine plural pronoun meaning "them." The final 'u' sound (dammah) on 'hum' is often added for ease of pronunciation when followed by a definite article (ال- 'al-') or another word starting with a silent letter, as is the case here with الْعَذَابُ.

7. الْعَذَابُ (al-a-dhaab-u)

- Meaning: The punishment / the torment.

- Explanation: This is a definite noun.

- الْ (al-): The definite article "the."

- عَذَابُ (a-dhaab-u): The noun meaning "punishment" or "torment."

- Grammar Note: This word is in the nominative case (ending in -u) because it is the "نائب فاعل" (naa'ib faa'il), or "deputy subject," of the passive verb يُخَفَّفُ. In passive sentences, the object becomes the grammatical subject.

8. وَلَا (wa-la)

- Meaning: And not / nor.

- Explanation: This is a combination of two particles:

- وَ (wa): A conjunction meaning "and."

- لَا (la): A negation particle meaning "not."

9. هُمْ (hum)

- Meaning: They.

- Explanation: This is a masculine plural pronoun. It serves as an emphatic subject here.

- Grammar Note: While verbs usually come before their subjects in Arabic, placing the pronoun (subject) before the verb, as seen here, adds emphasis or highlights the subject.

10. يُنظَرُونَ (yun-tha-roo-na)

- Meaning: They will be granted respite / they will be given a delay / they will be looked upon (with mercy).

- Explanation: This is an imperfect (present/future tense) passive verb in the masculine plural form. It means "to be granted a delay" or "to be given a reprieve." The 'yu' prefix and the 'ūna' suffix indicate it's a passive plural verb.

- Grammar Note: The root of this verb is ن-ظ-ر (na-ẓa-ra), meaning "to look" or "to wait." This specific verb form (Form IV in Arabic morphology, أنظر - anẓara) means "to grant a delay" or "to give respite." In the passive voice, it becomes "to be granted a delay/respite."

Putting it all together, the full English translation is:

Abiding therein, the punishment will not be lightened for them, nor will they be granted respite.

Here's a word-by-word explanation of the Arabic sentence for an English student:

1. أَوْ (aw) - Or

- Pronunciation: (aw) rhymes with 'cow'.

- Grammar: This is a conjunction, meaning "or." It connects two alternatives.

2. كَصَيِّبٍ (ka-ṣayyibīn) - Like a rainstorm

- Pronunciation: (ka-say-yib-een)

- Grammar: This word is composed of two parts:

- كَ (ka) - a preposition meaning "like" or "as."

- صَيِّبٍ (ṣayyibīn) - a noun meaning "rainstorm" or "heavy rain." It's in the genitive case (indicated by the -īn ending, or two kasras in the written form) because it follows the preposition "كَ" (like). It is also indefinite.

3. مِّنَ (mina) - From the

- Pronunciation: (mee-na)

- Grammar: This is a preposition meaning "from." The final vowel changes from a sukoon to a kasra (mini) and then to a fatha (mina) when followed by the definite article "الْ" (al-) for ease of pronunciation and to avoid two sukoons meeting.

4. السَّمَاءِ (as-samāʾi) - Sky

- Pronunciation: (as-sa-maa-ee)

- Grammar: This is a definite noun (indicated by "الْ" - al) meaning "sky" or "heaven." It's in the genitive case (indicated by the kasra "ـِ" on the last letter) because it follows the preposition "مِّنَ" (from).

5. فِيهِ (fīhi) - In it

- Pronunciation: (fee-hee)

- Grammar: This is composed of:

- فِي (fī) - a preposition meaning "in."

- ـهِ (hi) - a masculine singular pronoun suffix meaning "it" or "him." Here, it refers back to the "rainstorm."

6. ظُلُمَاتٌ (ẓulumātun) - Darknesses

- Pronunciation: (ẓu-lu-maa-toon) - The 'ẓ' sound is a deep 'z' sound, often transliterated as 'dh' or 'z' with a dot.

- Grammar: This is a feminine plural noun meaning "darknesses" (the plural of "ظُلْمَة" - ẓulmah, meaning darkness). It's in the nominative case (indicated by the -tun ending, or two dammas) as it's part of the description of what is "in" the rainstorm.

7. وَرَعْدٌ (wa-raʿdun) - And thunder

- Pronunciation: (wa-ra'-doon) - The 'ʿ' represents the 'ayn' sound, a guttural stop.

- Grammar:

- وَ (wa) - a conjunction meaning "and."

- رَعْدٌ (raʿdun) - a noun meaning "thunder." It's in the nominative case (indicated by the -dun ending) because it's coordinated with "ظُلُمَاتٌ" (darknesses).

8. وَبَرْقٌ (wa-barqun) - And lightning

- Pronunciation: (wa-bar-qoon) - The 'q' represents the 'qaf' sound, a deeper 'k' sound from the back of the throat.

- Grammar:

- وَ (wa) - a conjunction meaning "and."

- بَرْقٌ (barqun) - a noun meaning "lightning." It's in the nominative case (indicated by the -qun ending) because it's coordinated with the previous nouns.

9. يَجْعَلُونَ (yajʿalūna) - They put / They make

- Pronunciation: (yaj-ʿa-loo-na) - 'ʿ' is the 'ayn' sound.

- Grammar: This is an imperfect verb (present/future tense), third person masculine plural. It means "they put" or "they make." The root means "to make" or "to place."

10. أَصَابِعَهُمْ (aṣābiʿahum) - Their fingers

- Pronunciation: (a-ṣaa-bi-ʿa-hum) - 'ṣ' is an emphatic 's' sound; 'ʿ' is the 'ayn' sound.

- Grammar: This is composed of:

- أَصَابِعَ (aṣābiʿa) - a plural noun meaning "fingers." It's in the accusative case (indicated by the fatha "ـَ" on the last letter) because it is the direct object of the verb "يَجْعَلُونَ" (they put).

- ـهُمْ (hum) - a masculine plural pronoun suffix meaning "their."

11. فِي (fī) - In

- Pronunciation: (fee)

- Grammar: A preposition meaning "in."

12. آذَانِهِم (ādhānihim) - Their ears

- Pronunciation: (aa-dhaa-nee-him) - 'dh' is like the 'th' in "this."

- Grammar: This is composed of:

- آذَانِ (ādhāni) - a plural noun meaning "ears." It's in the genitive case (indicated by the kasra "ـِ" on the last letter) because it follows the preposition "فِي" (in).

- ـهِم (him) - a masculine plural pronoun suffix meaning "their."

13. مِّنَ (mina) - From the / Because of the

- Pronunciation: (mee-na)

- Grammar: Same as the earlier "مِّنَ." Here, it's used to indicate a cause or reason, meaning "because of" or "from" the source of the danger.

14. الصَّوَاعِقِ (aṣ-ṣawāʿiqi) - Thunderbolts / Claps of thunder

- Pronunciation: (aṣ-ṣa-waa-ʿi-qee) - 'ṣ' is emphatic 's'; 'ʿ' is 'ayn'; 'q' is 'qaf'.

- Grammar: This is a definite plural noun (indicated by "الْ" - al) meaning "thunderbolts" or "violent claps of thunder." It's in the genitive case (indicated by the kasra "ـِ" on the last letter) because it follows the preposition "مِّنَ" (from/because of).

15. حَذَرَ (ḥadhara) - For fear of / Fearing

- Pronunciation: (ḥa-dha-ra) - 'ḥ' is a harsh 'h' sound from the throat; 'dh' is like 'th' in "this."

- Grammar: This is a masdar (verbal noun) acting as an adverbial accusative, indicating the reason or purpose for their action. It's in the accusative case. When a masdar is used this way and followed by a noun, it often implies "for fear of X."

16. الْمَوْتِ (al-mawti) - The death

- Pronunciation: (al-maw-tee)

- Grammar: This is a definite noun (indicated by "الْ" - al) meaning "death." It's in the genitive case (indicated by the kasra "ـِ" on the last letter) because it is in a genitive construction (known as iḍāfah) with "حَذَرَ" (ḥadhara), where "حَذَرَ" acts like the first part (mudaf) and "الْمَوْتِ" acts like the second part (mudaf ilayhi).

17. وَاللَّهُ (wa-Allāhu) - And Allah / And God

- Pronunciation: (wa-al-laa-hoo)

- Grammar:

- وَ (wa) - a conjunction meaning "and."

- اللَّهُ (Allāhu) - the proper noun for God in Islam. It's in the nominative case (indicated by the damma "ـُ" on the last letter) because it is the subject of the final clause.

18. مُحِيطٌ (muḥīṭun) - Encompasser / Surrounder

- Pronunciation: (moo-hee-ṭoon) - 'ḥ' is a harsh 'h'; 'ṭ' is an emphatic 't'.

- Grammar: This is an active participle (a verbal adjective) meaning "one who encompasses" or "one who surrounds." It's in the nominative case (indicated by the -tun ending) as it acts as the predicate describing Allah.

19. بِالْكَافِرِينَ (bil-kāfirīna) - Of the disbelievers / Those who disbelieve

- Pronunciation: (bil-kaa-fi-ree-na)

- Grammar: This is composed of:

- بِ (bi) - a preposition meaning "with," "by," or "of." Here it implies "encompassing of" or "surrounding them."

- الْكَافِرِينَ (al-kāfirīna) - a definite masculine plural noun meaning "the disbelievers" or "those who disbelieve." This is the sound masculine plural form, which ends in -īna in the genitive and accusative cases. Here, it's in the genitive case because it follows the preposition "بِ" (bi).

Full Sentence Translation (for context):

"Or like a rainstorm from the sky, in which is darknesses and thunder and lightning. They put their fingers in their ears from the thunderbolts, for fear of death. And Allah is an encompasser of the disbelievers."

Here's a word-by-word explanation of the Arabic sentence, along with pronunciation and grammar notes:

1. And (wa)

- Pronunciation: wah

- Meaning: This is a conjunction meaning "and." It connects ideas or clauses.

2. the example (mathalu)

- Pronunciation: MA-tha-loo

- Meaning: This word means "the example," "the likeness," or "the parable."

- Grammar: It's a noun in the nominative case (often the subject). It's also in a "construct state" (إضافة - iḍāfah), meaning it's linked to the word that follows it to form a genitive construction (e.g., "the example of those").

3. of those who (alladhīna)

- Pronunciation: al-la-DHEE-na

- Meaning: This is a plural relative pronoun, meaning "those who."

4. disbelieved (kafaroo)

- Pronunciation: ka-fa-ROO

- Meaning: This is a past tense verb meaning "they disbelieved" or "they rejected faith." It's derived from the root (ك-ف-ر) meaning to cover, conceal, or deny.

- Grammar: It's a perfect (past) verb, third-person masculine plural.

5. is like (ka-mathali)

- Pronunciation: ka-MA-tha-li

- Meaning: This combines two parts:

- like (ka): A preposition meaning "like" or "as."

- the example (mathali): The same word as "mathalu" above, but here it's in the genitive case because it follows the preposition "ka." It's also in a construct state.

6. him who (alladhī)

- Pronunciation: al-la-DHEE

- Meaning: This is a singular relative pronoun, meaning "he who" or "that which."

7. cries out (yanʿiqu)

- Pronunciation: yan-ʕi-qoo

- Meaning: This verb describes a loud cry, shout, or bellow, often used for animals calling their young or a shepherd calling his flock. It implies a sound made to something that doesn't understand or respond meaningfully.

- Grammar: It's an imperfect (present/future) verb, third-person masculine singular.

8. at what (bi-mā)

- Pronunciation: bi-MAH

- Meaning: This combines two parts:

- at/with (bi): A preposition.

- what/that which (mā): A relative pronoun.

- Combined: "at what" or "to what" – referring to the object of the loud cry.

9. not (lā)

- Pronunciation: LAH

- Meaning: This is a negation particle, meaning "not."

10. it hears (yasmaʿu)

- Pronunciation: yas-MA-ʕoo

- Meaning: This is a verb meaning "it hears" or "he hears." Here, "it" refers back to "what" (mā), meaning the object being cried out to.

- Grammar: It's an imperfect (present/future) verb, third-person masculine singular.

11. except (illā)

- Pronunciation: IL-lah

- Meaning: This is an exception particle, meaning "except" or "but." It introduces what is heard.

12. a call (duʿāʾan)

- Pronunciation: doo-AA-an

- Meaning: This word means "a call," "an invocation," or "a plea." It refers to the sound of calling.

- Grammar: It's an indefinite noun in the accusative case, as it's the direct object of what is heard. The double 'a' sound (tanween) at the end indicates its indefinite and accusative state.

13. and a shout (wa-nidāʾan)

- Pronunciation: wa-ni-DAA-an

- Meaning: This combines two parts:

- and (wa): The conjunction "and."

- a shout (nidāʾan): A noun meaning "a shout," "a hailing," or "a summoning."

- Grammar: Like "duʿāʾan," it's an indefinite noun in the accusative case, parallel to the previous word.

14. Deaf! (ṣummun)

- Pronunciation: SOOM-moon

- Meaning: This is the plural adjective for "deaf." It's presented here as a descriptive statement.

- Grammar: Indefinite, nominative case, plural.

15. Mute! (bukmun)

- Pronunciation: BOOK-moon

- Meaning: This is the plural adjective for "mute" or "dumb" (unable to speak).

- Grammar: Indefinite, nominative case, plural.

16. Blind! (ʿumyun)

- Pronunciation: OOM-yoon

- Meaning: This is the plural adjective for "blind."

- Grammar: Indefinite, nominative case, plural.

- Overall Grammar for 14-16: These three words function as predicates for an implied subject, "they are," emphasizing their spiritual state of being unable to hear, speak, or see the truth.

17. So they (fa-hum)

- Pronunciation: fa-HOOM

- Meaning: This combines two parts:

- So/Thus (fa): A conjunction indicating a consequence or result.

- they (hum): A third-person masculine plural pronoun.

18. not (lā)

- Pronunciation: LAH

- Meaning: This is the negation particle, meaning "not."

19. they reason (yaʿqilūna)

- Pronunciation: yaʕ-qi-LOO-na

- Meaning: This verb means "they reason," "they understand," or "they comprehend."

- Grammar: It's an imperfect (present/future) verb, third-person masculine plural.

Full English Translation:

And the example of those who disbelieved is like the example of him who cries out at what hears nothing but a call and a shout. Deaf, mute, blind—so they do not reason.

Here's a word-by-word explanation of the Arabic sentence, designed to help you understand each part:

1. Yes, indeed / Nay, but rather (balā)

- Pronunciation: bah-LAH

- Explanation: This word is a strong affirmative or a refutation. It often comes as a powerful "Yes" in response to a negative question or statement, or "Nay, but rather" to correct a previous assumption.

2. Whoever / He who (man)

- Pronunciation: man

- Explanation: This is a relative pronoun, similar to "who" or "whoever" in English, introducing a conditional or general statement about a person.

3. submitted / surrendered (aslama)

- Pronunciation: AS-lah-mah

- Explanation: This is a past tense verb. It comes from the root S-L-M, which is associated with peace and submission. This particular verb form (Form IV) means "to cause to submit" or "to surrender oneself."

4. his face / himself (wajhahu)

- Pronunciation: WAJ-ha-hoo

- Explanation: This is composed of two parts:

- Face (wajha): In Arabic, submitting one's "face" is an idiomatic expression that means to fully submit one's entire self, one's direction, and one's identity. The 'a' sound at the end indicates it is in the accusative case, meaning it is the direct object of the verb "submitted."

- His (-hu): This is a possessive pronoun suffix, meaning "his" or "him."

5. to Allah / for Allah (lillāhi)

- Pronunciation: lil-LAH-hee

- Explanation: This is composed of two parts:

- To / For (li-): This is a preposition. It indicates the recipient or purpose of the action.

- Allah (Allāhi): The proper name for God. When a word follows a preposition like 'li-', its final vowel changes to an 'i' sound (genitive case), so "Allah" (normally Allāhu) becomes "Allāhi."

6. And (wa)

- Pronunciation: wah

- Explanation: This is a conjunction, similar to "and" in English, connecting clauses or ideas.

7. he (huwa)

- Pronunciation: HOO-wah

- Explanation: This is a third-person masculine singular personal pronoun, meaning "he."

8. a doer of good / excellent in deed (muḥsinun)

- Pronunciation: MOO-sin-oon

- Explanation: This is an active participle, meaning "one who does good" or "one who perfects his deeds." It describes the state or quality of "he." The 'un' ending signifies that it's an indefinite noun in the nominative case.

9. Then for him / So for him (falahu)

- Pronunciation: fah-LAH-hoo

- Explanation: This is composed of two parts:

- Then / So (fa-): This particle introduces a consequence or a result of the preceding statement.

- For him (lahu): This is composed of the preposition "for" (li-) and the pronoun suffix "him" (-hu), referring back to "whoever."

10. his reward (ajruhu)

- Pronunciation: AJ-roo-hoo

- Explanation: This is composed of two parts:

- Reward (ajru): This is a noun in the nominative case, meaning "reward." It is the subject of the phrase "for him."

- His (-hu): This is the possessive pronoun suffix "his."

11. with / in the presence of (ʿinda)

- Pronunciation: IN-dah

- Explanation: This is an adverb that functions like a preposition, indicating location or proximity.

12. his Lord (rabbihī)

- Pronunciation: RAB-bee-hee

- Explanation: This is composed of two parts:

- Lord (rabbi): This noun is in the genitive case because it follows the adverb 'ʿinda'. It is also the first part of a possessive construction (like "Lord of him").

- His (-hī): This is the possessive pronoun suffix "his." The 'i' vowel on 'rabbi' and the 'hī' for 'his' are typical in this grammatical context.

13. And (wa)

- Pronunciation: wah

- Explanation: Another conjunction, "and."

14. No / Not (lā)

- Pronunciation: lah

- Explanation: This is a particle used for negation.

15. fear (khawfun)

- Pronunciation: KHOW-foon

- Explanation: This is an indefinite noun in the nominative case, meaning "fear." When 'lā' precedes an indefinite noun in this way, it means "no fear exists."

16. upon them / for them (ʿalayhim)

- Pronunciation: ah-LAY-him

- Explanation: This is composed of two parts:

- Upon / On (ʿalā): This is a preposition.

- Them (-him): This is a plural masculine pronoun suffix, meaning "them." When the preposition 'ʿalā' connects to a pronoun, its final 'alif' (the long 'a' sound) often changes to a 'yā' sound.

17. And (wa)

- Pronunciation: wah

- Explanation: Another conjunction, "and."

18. No / Not (lā)

- Pronunciation: lah

- Explanation: Another negation particle.

19. they (hum)

- Pronunciation: hoom

- Explanation: This is a plural masculine personal pronoun, meaning "they."

20. they will grieve / they grieve (yaḥzanūna)

- Pronunciation: yah-zah-NOO-nah

- Explanation: This is an imperfect verb (present/future tense), meaning "they grieve" or "they will grieve." The 'ūna' ending indicates it's a third-person masculine plural verb.

Putting it all together, the full translation is:

"Yes, indeed, whoever submits his whole self to Allah while being a doer of good, then for him is his reward with his Lord, and no fear will be upon them, nor will they grieve."

Here's a breakdown of the Arabic sentence, word by word, to help you understand its meaning and structure:

Full Sentence Translation: You alone we worship, and You alone we ask for help.

Word by Word Explanation:

1. إِيَّاكَ (iyyāka)

- Pronunciation: ee-YAA-ka

- Meaning: You (masculine singular) alone / It is You whom...

- Explanation: This is a special emphatic pronoun construction in Arabic. It's used to put strong emphasis on "You" as the exclusive object of the action that follows. In English, we often convey this emphasis with phrases like "It is You alone whom..." or by rephrasing the sentence structure. The '-ka' part indicates "you" (masculine singular).

2. نَعْبُدُ (naʿbudu)

- Pronunciation: na-A'-boo-doo (The 'A' represents the sound of 'ayn', a guttural stop, like a swallowed 'a' sound.)

- Meaning: we worship / we serve

- Explanation: This is a verb in the imperfect tense (which covers present and future actions).

- The prefix 'نَـ' (na-) indicates the first person plural, meaning "we."

- The root of the verb is ع-ب-د (ʿayn-b-d), which means "to worship," "to serve," or "to obey."

- So, "we worship" or "we serve."

3. وَ (wa)

- Pronunciation: wa

- Meaning: and

- Explanation: This is a simple coordinating conjunction, connecting two parts of the sentence.

4. إِيَّاكَ (iyyāka)

- Pronunciation: ee-YAA-ka

- Meaning: You (masculine singular) alone / It is You whom...

- Explanation: This is the same emphatic pronoun construction as before, repeated to emphasize that the second action is also directed exclusively towards "You."

5. نَسْتَعِينُ (nastaʿīnu)

- Pronunciation: nas-ta-'EE-noo (The 'A' represents the sound of 'ayn', a guttural stop.)

- Meaning: we seek help / we ask for assistance

- Explanation: This is another verb in the imperfect tense (present/future), first person plural.

- The prefix 'نَـ' (na-) again indicates "we."

- The 'اِسْتَـ' (ista-) prefix before the verb root is a common pattern in Arabic that means "to seek," "to ask for," or "to request" something.

- The root of the verb is ع-و-ن (ʿayn-w-n), which means "to help" or "to aid."

- Therefore, with the 'ista-' prefix, it becomes "we seek help" or "we ask for assistance."

Grammar Notes:

- Emphasis through Word Order: In Arabic, placing the object pronoun (like إِيَّاكَ) before the verb (نَعْبُدُ or نَسْتَعِينُ) creates strong emphasis and exclusivity. If it were in the more common order, it would simply mean "we worship you," but putting "You" first makes it "It is You alone we worship."

- Verb Conjugation: Both verbs are in the imperfect tense and are conjugated for the first person plural ("we"), indicated by the 'نَـ' (na-) prefix.

- The 'Ista-' Pattern: The form 'اِسْتَفْعَلَ' (ista-fa'ala), seen in نَسْتَعِينُ, is a common verb pattern (Form X) that often conveys the meaning of seeking, requesting, or considering something. For instance, from the root "knowledge" (علم, ʿalima), "to seek knowledge" is اِسْتَعْلَمَ (istaʿlama).

This sentence is a fundamental line from the first chapter of the Quran (Al-Fatiha), highlighting the core principle of directing worship and seeking help exclusively to God.

Here is a word-by-word explanation and breakdown of the Arabic sentence:

1. تِلْكَ (tilka)

- Translation: Those

- Pronunciation: til-ka

- Grammar: This is a feminine demonstrative pronoun, often used for plural non-human things, or for groups of people in a general sense, and indicates something that is "far away."

2. الرُّسُلُ (ar-rusulu)

- Translation: the messengers

- Pronunciation: ar-ru-su-lu

- Grammar: This is a definite noun (indicated by the 'al-' prefix), which is the plural form of "rasool" (messenger). It is in the nominative case as the subject.

3. فَضَّلْنَا (faḍḍalnā)

- Translation: We favored/preferred

- Pronunciation: fad-dal-na

- Grammar: This is a past tense verb. The root means "to favor" or "to prefer." The suffix '-nā' indicates the first person plural, meaning "we."

4. بَعْضَهُمْ (baʿḍahum)

- Translation: some of them

- Pronunciation: ba'-ḍa-hum

- Grammar: This is a noun meaning "some" or "part," combined with the pronominal suffix '-hum' meaning "them." It is in the accusative case as the object of the verb "favored."

5. عَلَىٰ (ʿalā)

- Translation: over/above

- Pronunciation: a-la

- Grammar: This is a preposition.

6. بَعْضٍ (baʿḍin)

- Translation: others/some

- Pronunciation: ba'-ḍin

- Grammar: This is an indefinite noun meaning "some" or "part." It is in the genitive case because it follows the preposition 'ʿalā'. The phrase "baʿḍahum ʿalā baʿḍin" means "some of them over others."

7. مِّنْهُم (minhum)

- Translation: among them/of them

- Pronunciation: min-hum

- Grammar: This is a combination of the preposition 'min' (from/among) and the pronominal suffix '-hum' (them).

8. مَّن (man)

- Translation: who/he who

- Pronunciation: man

- Grammar: This is a relative pronoun, referring to "those among them."

9. كَلَّمَ (kallama)

- Translation: spoke to

- Pronunciation: kal-la-ma

- Grammar: This is a past tense verb (Form II). It means "to speak to" or "to address." The implied subject is "God."

10. اللَّهُ (allāhu)

- Translation: God

- Pronunciation: al-la-hu

- Grammar: This is the definite noun for "God." It is in the nominative case, serving as the subject of the verb "spoke to."

11. وَرَفَعَ (wa rafaʿa)

- Translation: and He raised

- Pronunciation: wa-ra-fa-'a

- Grammar: 'wa' (and) is a conjunction. 'rafaʿa' is a past tense verb (Form I) meaning "he raised." The subject "He" refers to God.

12. بَعْضَهُمْ (baʿḍahum)

- Translation: some of them

- Pronunciation: ba'-ḍa-hum

- Grammar: Similar to word 4, this is the object of the verb "raised," hence it is in the accusative case.

13. دَرَجَاتٍ (darajātīn)

- Translation: in degrees/ranks

- Pronunciation: da-ra-ja-tin

- Grammar: This is the plural form of "darajah" (degree/rank). It is an indefinite noun in the accusative case, functioning adverbially to indicate the manner or extent to which they were raised. In Arabic, sound feminine plurals (like this one) take a kasra (ِ) for both genitive and accusative cases.

14. وَآتَيْنَا (wa ātaynā)

- Translation: and We gave

- Pronunciation: wa-a-tay-na

- Grammar: 'wa' (and) is a conjunction. 'ātaynā' is a past tense verb (Form IV) meaning "We gave." The '-nā' suffix indicates "we."

15. عِيسَى (ʿīsā)

- Translation: Jesus

- Pronunciation: ee-sa

- Grammar: This is a proper noun, serving as the direct object of "We gave."

16. ابْنَ (ibna)

- Translation: son of

- Pronunciation: ib-na

- Grammar: This noun means "son." It is in the construct state (idafa) here, indicating possession ("son of Mary"). It takes an 'a' vowel as part of the construct phrase and as a vocative (though not applicable here) or, in this context, it functions as an apposition or badal (substitute) for Jesus, hence keeping the same case (accusative).

17. مَرْيَمَ (maryama)

- Translation: Mary

- Pronunciation: mar-yam

- Grammar: This is a proper noun. In the construct state, the second word is usually in the genitive case. However, 'Mary' is a diptote noun (ممنوع من الصرف), meaning it does not take a kasra or tanween; instead, it shows its genitive case with a fatha (َ).

18. الْبَيِّنَاتِ (al-bayyināti)

- Translation: the clear signs/evidences

- Pronunciation: al-bay-yi-na-ti

- Grammar: This is a definite noun, plural of "bayyinah" (clear sign). It is the second direct object of the verb "We gave." As a sound feminine plural, it takes a kasra (ِ) for both the genitive and accusative cases.

19. وَأَيَّدْنَاهُ (wa ayyadnāhu)

- Translation: and We supported him

- Pronunciation: wa-ay-yad-na-hu

- Grammar: 'wa' (and) is a conjunction. 'ayyadnā' is a past tense verb (Form II) meaning "We supported." The suffix '-nā' indicates "we," and '-hu' is the pronominal suffix meaning "him."

20. بِرُوحِ (bi rūḥi)

- Translation: with the spirit of

- Pronunciation: bi-roo-hi

- Grammar: 'bi' is a preposition meaning "with." 'rūḥi' is a noun meaning "spirit," and it is in the construct state (idafa), meaning "spirit of." It is in the genitive case due to the preposition 'bi'.

21. الْقُدُسِ (al-qudusi)

- Translation: the Holy

- Pronunciation: al-qu-du-si

- Grammar: This is a definite noun meaning "the Holy" or "holiness." It is in the genitive case because it is the second part of the construct state 'rūḥi al-qudusi' ("Spirit of the Holy" which translates to "Holy Spirit").

22. وَلَوْ (wa law)

- Translation: And had

- Pronunciation: wa-law

- Grammar: 'wa' (and) is a conjunction. 'law' is a conditional particle, introducing a hypothetical past condition ("if... then not...").

23. شَاءَ (shāʾa)

- Translation: willed/desired

- Pronunciation: sha-a

- Grammar: This is a past tense verb (Form I) meaning "he willed" or "he desired."

24. اللَّهُ (allāhu)

- Translation: God

- Pronunciation: al-la-hu

- Grammar: This is the definite noun for "God," serving as the subject of the verb "willed," hence in the nominative case.

25. مَا (mā)

- Translation: not

- Pronunciation: ma

- Grammar: This is a negative particle used with past tense verbs.

26. اقْتَتَلَ (iqtatalal)

- Translation: they would have fought

- Pronunciation: iq-ta-ta-la (The final 'l' takes an 'a' sound due to pronunciation rules when followed by a word starting with a definite article 'al-').

- Grammar: This is a past tense verb (Form VIII) meaning "to fight each other." In Arabic conditional sentences with 'law', the verb in both the condition and the result clause is in the past tense, even if it refers to a hypothetical future. Although the form is singular, it refers to the collective "those who were after them."

27. الَّذِينَ (alladhīna)

- Translation: those who

- Pronunciation: al-la-dhee-na

- Grammar: This is a plural masculine relative pronoun.

28. مِن بَعْدِهِم (min baʿdihim)

- Translation: from after them/after them

- Pronunciation: min-ba'-di-him

- Grammar: This combines the preposition 'min' (from), the noun 'baʿd' (after) in the construct state, and the pronominal suffix '-him' (them).

29. مِّن بَعْدِ (min baʿdi)

- Translation: after/from after

- Pronunciation: min-ba'-di

- Grammar: Repetition of the preposition and noun 'baʿd' to introduce a temporal clause.

30. مَا (mā)

- Translation: what/that which

- Pronunciation: ma

- Grammar: Here, it functions as a relative pronoun or simply a particle connecting "after" to the following verb.

31. جَاءَتْهُمُ (jāʾathumu)

- Translation: came to them

- Pronunciation: ja-at-hu-mu

- Grammar: 'jāʾat' is a past tense verb (feminine singular) meaning "she came" (agreeing with the feminine plural subject "the clear signs"). The suffix '-humu' means "to them." The final 'u' is added for ease of pronunciation before a word starting with 'al-'.

32. الْبَيِّنَاتُ (al-bayyinātu)

- Translation: the clear signs/evidences

- Pronunciation: al-bay-yi-na-tu

- Grammar: This is a definite noun, plural of "bayyinah." It is the subject of the verb "came," hence in the nominative case.

33. وَلَـٰكِنِ (walākini)

- Translation: but

- Pronunciation: wa-la-ki-ni

- Grammar: 'wa' (and) is a conjunction. 'lākini' is a particle meaning "but" or "however." The final 'i' is for ease of pronunciation when followed by a word starting with 'al-'.

34. اخْتَلَفُوا (ikhtalafū)

- Translation: they differed

- Pronunciation: ikh-ta-la-foo

- Grammar: This is a past tense verb (Form VIII) meaning "they differed." The '-ū' suffix indicates the third person masculine plural.

35. فَمِنْهُم (fa minhum)

- Translation: so among them/thus among them

- Pronunciation: fa-min-hum

- Grammar: 'fa' (so/thus) is a conjunction, and 'minhum' (among them) is a preposition combined with a pronominal suffix.

36. مَّنْ (man)

- Translation: who/he who

- Pronunciation: man

- Grammar: A relative pronoun.

37. آمَنَ (āmana)

- Translation: believed

- Pronunciation: aa-ma-na

- Grammar: This is a past tense verb (Form IV) meaning "he believed."

38. وَمِنْهُم (wa minhum)

- Translation: and among them

- Pronunciation: wa-min-hum

- Grammar: 'wa' (and) is a conjunction, followed by 'minhum' (among them).

39. مَّن (man)

- Translation: who/he who

- Pronunciation: man

- Grammar: A relative pronoun.

40. كَفَرَ (kafara)

- Translation: disbelieved

- Pronunciation: ka-fa-ra

- Grammar: This is a past tense verb (Form I) meaning "he disbelieved."

41. وَلَوْ (wa law)

- Translation: And had

- Pronunciation: wa-law

- Grammar: 'wa' (and) is a conjunction, 'law' is a conditional particle, introducing another hypothetical past condition.

42. شَاءَ (shāʾa)

- Translation: willed/desired

- Pronunciation: sha-a

- Grammar: A past tense verb, "he willed."

43. اللَّهُ (allāhu)

- Translation: God

- Pronunciation: al-la-hu

- Grammar: The definite noun for "God," serving as the subject of the verb "willed," hence in the nominative case.

44. مَا (mā)

- Translation: not

- Pronunciation: ma

- Grammar: A negative particle for past tense verbs.

45. اقْتَتَلُوا (iqtatalū)

- Translation: they would have fought

- Pronunciation: iq-ta-ta-loo

- Grammar: A past tense verb (Form VIII) meaning "they fought each other." The '-ū' suffix indicates third person masculine plural. This is the result of the hypothetical condition.

46. وَلَـٰكِنَّ (walākinna)

- Translation: but indeed

- Pronunciation: wa-la-kin-na

- Grammar: 'wa' (and) is a conjunction. 'lākinna' is a particle (a sister of 'inna') that functions similarly to "indeed" or "certainly," and it requires the noun following it to be in the accusative case.

47. اللَّهَ (allāha)

- Translation: God

- Pronunciation: al-la-ha

- Grammar: The definite noun for "God," in the accusative case because it follows 'lākinna'.

48. يَفْعَلُ (yafʿalu)

- Translation: He does/He wills

- Pronunciation: yaf-'a-lu

- Grammar: This is a present tense (imperfect) verb (Form I) meaning "he does" or "he acts." The subject "He" refers to God.

49. مَا (mā)

- Translation: what/that which

- Pronunciation: ma

- Grammar: A relative pronoun.

50. يُرِيدُ (yurīdu)

- Translation: He wills/He wants

- Pronunciation: yu-ree-du

- Grammar: This is a present tense (imperfect) verb (Form IV) meaning "he wills" or "he wants." The subject "He" refers to God.

Overall Meaning of the Sentence:

"Those messengers—We favored some of them over others. Among them is he to whom God spoke, and He raised some of them in degrees. And We gave Jesus, the son of Mary, the clear signs and supported him with the Holy Spirit. And had God willed, those after them would not have fought after the clear signs came to them, but they differed, so among them was he who believed and among them was he who disbelieved. And had God willed, they would not have fought, but God does what He wills."

Here is a word-by-word explanation of the Arabic sentence:

Original Sentence: أُولَـٰئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنصَرُونَ

Translation and Explanation:

1. أُولَـٰئِكَ (Ulaa'ika) - Those

- This is a demonstrative pronoun, meaning "those" (referring to people or things that are far away, plural).

2. الَّذِينَ (Alladheena) - who / those who

- This is a relative pronoun, meaning "who" or "those who." It connects "those" (أُولَـٰئِكَ) to the action they performed.

3. اشْتَرَوُا (Ishtarawu) - they bought / they purchased

- This is a past tense verb, meaning "they bought" or "they purchased." The verb root is ishtaraa (to buy). The ending waw (و) indicates the plural masculine subject "they."

4. الْحَيَاةَ (Al-Hayaata) - the life

- This is a definite noun meaning "the life." It's in the accusative case because it's the direct object of the verb "bought."

5. الدُّنْيَا (Ad-Dunyaa) - the worldly / this world

- This is an adjective meaning "the worldly," "the present," or "this world." It describes "the life." So, "الحياة الدنيا" means "the worldly life" or "the life of this world."

6. بِالْآخِرَةِ (Bil-Aakhirati) - for the Hereafter / with the Hereafter

- بِـ (Bi-) - This is a preposition meaning "with," "by," or in this context, "for" or "in exchange for."

- الْآخِرَةِ (Al-Aakhirati) - This is a definite noun meaning "the Hereafter" or "the afterlife." It's in the genitive case because it follows the preposition "bi-." The phrase implies exchanging one for the other.

7. فَلَا (Falaa) - so not / then not

- فَـ (Fa-) - This is a conjunction meaning "so," "then," or "therefore." It shows a consequence.

- لَا (Laa) - This is a negative particle meaning "not."

8. يُخَفَّفُ (Yukhaffafu) - it will be lightened / it is lightened

- This is a present tense, passive verb. The root means "to lighten" or "to alleviate." In its passive form, it means "to be lightened" or "to be alleviated." The "yu-" prefix indicates a third-person singular masculine action, but because it's passive, the subject (the punishment) comes after it.

- Grammar Note: The verb is in the passive voice. This means the subject of the sentence (the punishment) is receiving the action, not performing it. The ḍamma (u sound) on the ya (يُ) and fatḥa (a sound) on the second letter (خَ) of the root (خَفَّفَ) are indicators of the passive voice in the imperfect tense.

9. عَنْهُمُ (Anhumu) - from them / for them

- عَنْ (An) - This is a preposition meaning "from" or "about." In this context, "from them" implies "for them" in the sense of removing or lessening something from them.

- هُمْ (Hum) - This is an attached pronoun meaning "them" (plural masculine). The final u sound is for smooth pronunciation when connecting to the next word.

10. الْعَذَابُ (Al-Adhaabu) - the punishment

- This is a definite noun meaning "the punishment." It is in the nominative case because it is the actual subject of the passive verb "will be lightened." (What will be lightened? The punishment.)

11. وَلَا (Walaa) - and not

- وَ (Wa-) - This is a conjunction meaning "and."

- لَا (Laa) - This is a negative particle meaning "not."

12. هُمْ (Hum) - they

- This is an independent pronoun meaning "they" (plural masculine).

13. يُنصَرُونَ (Yunsaroona) - they will be helped / they are helped / they will be aided

- This is a present tense, passive verb, meaning "they will be helped" or "they are aided." The root means "to help" or "to aid."

- Grammar Note: Similar to يُخَفَّفُ, this verb is also in the passive voice. The yu- prefix indicates third-person plural masculine. The ḍamma (u sound) on the ya (يُ) and the fatḥa (a sound) on the second root letter (صَ) are indicators of the passive voice in the imperfect tense. The -oona ending (ونَ) signifies the plural masculine "they."

Complete English Translation:

Those are the ones who bought the worldly life for the Hereafter, so the punishment will not be lightened for them, nor will they be helped.

Here's a breakdown of the Arabic sentence, word by word, with pronunciation and grammar notes:

Overall English Translation:

"And divorced women shall wait for three periods [of menstruation or purity]; and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have more right to take them back in that [period], if they want reconciliation. And due to them [the wives] is a similar [right] to what is expected of them, according to what is reasonable. But the men have a degree [of responsibility/authority] over them. And Allah is Almighty, All-Wise."

Word-by-Word Explanation:

1. وَالْمُطَلَّقَاتُ (wal-muṭallaqāt)

- وَ (wa) - And. This is a conjunction, simply meaning "and."

- الْمُطَلَّقَاتُ (al-muṭallaqāt) - The divorced women. This is a feminine plural noun. It comes from the root ط ل ق (ṭ-l-q) meaning "to divorce." The prefix "al-" (ال) makes it definite ("the"). So, "the women who have been divorced."

2. يَتَرَبَّصْنَ (yatarabbaṣna)

- يَتَرَبَّصْنَ (yatarabbaṣna) - They (feminine plural) shall wait / must wait. This is a verb in the imperfect tense, indicating an ongoing or mandatory action. The root is ر ب ص (r-b-ṣ), meaning "to wait" or "to observe." The suffix "-na" (ن) specifically marks it as a feminine plural subject.

3. بِأَنفُسِهِنَّ (bi-anfusihinna)

- بِ (bi) - With by for. This is a preposition. Here, it conveys the idea of "concerning themselves" or "for themselves."

- أَنفُسِ (anfusi) - Selves / souls. This is the plural of نَفْس (nafs), meaning "self" or "soul."

- هِنَّ (hinna) - Their (feminine plural). This is a possessive pronoun attached to the noun.

- Together: "For themselves" or "regarding themselves."

4. ثَلَاثَةَ (thalāthata)

- ثَلَاثَةَ (thalāthata) - Three. This is the masculine form of the number three. In Arabic, numbers 3-10 have a gender opposite to the noun they count when the noun is plural. Here, "qurū'in" (periods) is treated as feminine, so the masculine form of three is used.

5. قُرُوءٍ (qurū'in)

- قُرُوءٍ (qurū'in) - Periods. This is the plural of قَرْء (qar' or quru'). This word has a unique dual meaning in Arabic, referring to either "menstruation" or "periods of purity between menstruations." In the context of the waiting period for divorced women (known as 'iddah), it typically refers to three menstrual cycles.

6. وَلَا (wa-lā)

- وَ (wa) - And.

- لَا (lā) - Not. This is a particle of negation.

7. يَحِلُّ (yaḥillu)

- يَحِلُّ (yaḥillu) - It is lawful / permissible. This is an imperfect verb from the root ح ل ل (ḥ-l-l), meaning "to be lawful" or "to untie." Here, it means something is allowed or permitted.

8. لَهُنَّ (lahunna)

- لَ (la) - For / to. This is a preposition.

- هُنَّ (hunna) - Them (feminine plural). This is a pronoun.

- Together: "For them" (referring to the divorced women).

9. أَن (an)

- أَن (an) - That / to. This is a subordinating conjunction often used before a verb to form an infinitive clause or a subordinate clause.

10. يَكْتُمْنَ (yaktumna)

- يَكْتُمْنَ (yaktumna) - They (feminine plural) conceal / hide. This is an imperfect verb from the root ك ت م (k-t-m), meaning "to conceal" or "to hide." The "-na" (ن) ending again marks it as feminine plural.

11. مَا (mā)

- مَا (mā) - What / that which. This is a relative pronoun.

12. خَلَقَ (khalaqa)

- خَلَقَ (khalaqa) - He created. This is a past tense verb from the root خ ل ق (kh-l-q), meaning "to create."

13. اللَّهُ (Allāhu)

- اللَّهُ (Allāhu) - Allah (God). This is the subject of the verb "khalaqa."

14. فِي (fī)

- فِي (fī) - In. This is a preposition.

15. أَرْحَامِهِنَّ (arḥāmihinna)

- أَرْحَامِ (arḥāmi) - Wombs. This is the plural of رَحِم (raḥim), meaning "womb."

- هِنَّ (hinna) - Their (feminine plural). This is a possessive pronoun.

- Together: "In their wombs." This refers to any potential pregnancy.

16. إِن (in)

- إِن (in) - If. This is a conditional particle, introducing a condition.

17. كُنَّ (kunna)

- كُنَّ (kunna) - They (feminine plural) were / happen to be. This is the past tense of the verb كَانَ (kāna), meaning "to be." Here, it functions as an auxiliary verb, indicating the state of belief.

18. يُؤْمِنَّ (yu'minna)

- يُؤْمِنَّ (yu'minna) - They (feminine plural) believe. This is an imperfect verb from the root أ م ن (a-m-n), meaning "to believe" or "to be safe."

19. بِاللَّهِ (billāhi)

- بِ (bi) - In.

- اللَّهِ (Allāhi) - Allah (God).

- Together: "In Allah."

20. وَالْيَوْمِ (wal-yawmi)

- وَ (wa) - And.

- الْيَوْمِ (al-yawmi) - The Day.

21. الْآخِرِ (al-ākhiri)

- الْآخِرِ (al-ākhiri) - The Last / The Final. This is an adjective modifying "al-yawmi" (the Day). So, "the Last Day."

22. وَبُعُولَتُهُنَّ (wa-bu'ūlatuhunna)

- وَ (wa) - And.

- بُعُولَةُ (bu'ūlatu) - Husbands. This is the plural of بَعْل (ba'l), meaning "husband."

- هُنَّ (hunna) - Their (feminine plural). This is a possessive pronoun.

- Together: "And their husbands."

23. أَحَقُّ (aḥaqqu)

- أَحَقُّ (aḥaqqu) - More deserving / have more right. This is an elative form (similar to a comparative/superlative) from the root ح ق ق (ḥ-q-q), meaning "right" or "truth." It implies a greater entitlement.

24. بِرَدِّهِنَّ (bi-raddihinna)

- بِ (bi) - In with to. Here, it's connected to the action of "taking back."

- رَدِّ (raddi) - Returning / taking back. This is a verbal noun (masdar) from the verb رَدَّ (radda), meaning "to return" or "to send back."

- هِنَّ (hinna) - Them (feminine plural). This is a possessive pronoun, referring to the wives.

- Together: "To take them back" or "to return them."

25. فِي (fī)

- فِي (fī) - In.

26. ذَٰلِكَ (dhālika)

- ذَٰلِكَ (dhālika) - That. This is a demonstrative pronoun, referring to the waiting period ('iddah). So, "in that [period]."

27. إِنْ (in)

- إِنْ (in) - If. Another conditional particle.

28. أَرَادُوا (arādū)

- أَرَادُوا (arādū) - They (masculine plural) wished / wanted. This is a past tense verb from the root ر و د (r-w-d), meaning "to wish" or "to intend." The "-ū" (وا) ending indicates masculine plural subject.

29. إِصْلَاحًا (iṣlāḥan)

- إِصْلَاحًا (iṣlāḥan) - Reconciliation reform betterment. This is a verbal noun (masdar) from the verb أَصْلَحَ (aṣlaḥa), meaning "to reconcile," "to reform," or "to make good."

30. وَلَهُنَّ (wa-lahunna)

- وَ (wa) - And.

- لَ (la) - For / to.

- هُنَّ (hunna) - Them (feminine plural).

- Together: "And for them" (referring to the wives).

31. مِثْلُ (mithlu)

- مِثْلُ (mithlu) - Similar / like / equivalent. This noun means "the like of" or "the equivalent."

32. الَّذِي (alladhī)

- الَّذِي (alladhī) - That which / what. This is a relative pronoun.

33. عَلَيْهِنَّ (ʿalayhinna)

- عَلَى (ʿalā) - Upon / on. This is a preposition.

- هِنَّ (hinna) - Them (feminine plural). This is a pronoun.

- Together: "Upon them" or "expected of them" (referring to their duties/obligations).

34. بِالْمَعْرُوفِ (bil-maʿrūfi)

- بِ (bi) - With by according to.

- الْمَعْرُوفِ (al-maʿrūfi) - What is known what is good what is reasonable/customary. This word comes from the root ع ر ف (ʿ-r-f), meaning "to know." It refers to something that is generally accepted as good, fair, or customary within a society.

- Together: "According to what is reasonable" or "in a fair manner."

35. وَلِلرِّجَالِ (wa-lir-rijāli)

- وَ (wa) - And.

- لِ (li) - For / to.

- الرِّجَالِ (ar-rijāli) - The men. This is the plural of رَجُل (rajul), meaning "man."

- Together: "And for the men."

36. عَلَيْهِنَّ (ʿalayhinna)

- عَلَى (ʿalā) - Upon / over.

- هِنَّ (hinna) - Them (feminine plural).

- Together: "Over them" (referring to the women).

37. دَرَجَةٌ (darajatun)

- دَرَجَةٌ (darajatun) - A degree a step a rank. This noun signifies a level or a grade. In this context, it implies a degree of responsibility or authority.

38. وَاللَّهُ (wal-lāhu)

- وَ (wa) - And.

- اللَّهُ (Allāhu) - Allah (God).

39. عَزِيزٌ (ʿazīzun)

- عَزِيزٌ (ʿazīzun) - Almighty All-Powerful Exalted in Might. This is an adjective.

40. حَكِيمٌ (ḥakīmun)

- حَكِيمٌ (ḥakīmun) - All-Wise / Wise. This is another adjective.

Here's a word-by-word explanation of the Arabic sentence, along with pronunciation assistance and grammar notes:

Sentence: وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ ۚ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ

1. وَمَن (wa-man)

- وَ (wa): "And" (conjunction). This little word connects phrases or clauses.

- مَن (man): "Who" or "whoever." In this context, combined with "إِلَّا" (illa) later, it forms a rhetorical question meaning "who but/except..."

- Grammar note: When "man" is used in this interrogative structure with "illa," it implies a strong negative or an exclusive statement.

2. يَرْغَبُ (yarghabu)

- Meaning: "desires," "wishes for," or "turns away from," "dislikes."

- Grammar note: This is a present tense (or imperfect) verb. When followed by the preposition "عَن" (an), as it is here, it specifically means "to turn away from," "to shun," or "to dislike."

3. عَن (an)

- Meaning: "From," "about," or "away from."

- Grammar note: It's a preposition. Nouns following prepositions are typically in the genitive case (majroor).

4. مِّلَّةِ (millati)

- Meaning: "Religion," "creed," "faith," or "path."

- Pronunciation note: The double 'm' (مّ) indicates a shadda, meaning the 'm' sound is held slightly longer and with more emphasis.

- Grammar note: It's in the genitive case because it follows the preposition "عَن" (an). It's also the first part of an idaafa (possessive construction) with "إِبْرَاهِيمَ" (Ibrāhīma), meaning "the religion of Abraham."

5. إِبْرَاهِيمَ (Ibrāhīma)

- Meaning: "Abraham."

- Grammar note: This is a proper noun (name). It's in the genitive case here, completing the idaafa "مِّلَّةِ إِبْرَاهِيمَ" (the religion of Abraham). Even though its ending doesn't change to a 'kasra' (i-sound) like most nouns in the genitive, it's considered in the genitive case because it's a "diptote" (a noun that has restricted declension).

6. إِلَّا (illā)

- Meaning: "Except," "but."

- Grammar note: This particle indicates an exception. It works with the initial "مَن" (man) to form a rhetorical question: "Who... except...?"

7. مَن (man)

- Meaning: "Who," "whoever," "one who."

- Grammar note: Here, it's a relative pronoun, referring to "whoever" or "the one who."

8. سَفِهَ (safihah)

- Meaning: "Acted foolishly," "debased," "made a fool of."

- Grammar note: This is a past tense verb. It describes someone acting with folly or treating something with contempt.

9. نَفْسَهُ (nafsahu)

- نَفْسَ (nafsa): "Self," "soul."

- هُ (hu): "His," "him" (possessive pronoun suffix).

- Meaning: "His self," "himself."

- Grammar note: "نَفْسَ" (nafsa) is in the accusative case (mansub) because it is the direct object of the verb "سَفِهَ" (safihah) – he made a fool of his self. The attached pronoun "هُ" refers back to "مَن" (the one who).

Translation of the first part: "And who would turn away from the religion of Abraham except one who has debased himself/made a fool of himself?"

1. وَلَقَدِ (wa-laqad-i)

- وَ (wa): "And."

- لَ (la): An emphatic particle, meaning "certainly," "surely."

- قَدْ (qad): An emphatic particle that, when used with a past tense verb, confirms or emphasizes the action, meaning "indeed," "already."

- Meaning: "And certainly indeed," "and surely."

2. اصْطَفَيْنَاهُ (istaafaynāhu)

- اصْطَفَيْنَا (istaafaynā): "We chose," "We selected."

- هُ (hu): "Him" (object pronoun suffix).

- Meaning: "We certainly chose him," "We indeed selected him."

- Grammar note: This is a past tense verb (Form VIII of the root صفا, ṣ-f-w, meaning purity/selection). The "نَا" (nā) indicates the subject "we." The "هُ" (hu) is the object pronoun, referring to Abraham (implicitly, from the context of the previous phrase).

3. فِي (fī)

- Meaning: "In."

- Grammar note: A preposition.

4. الدُّنْيَا (ad-dunyā)

- Meaning: "The world," "this life."

- Grammar note: This noun is definite (starts with "ال" al-). It's in the genitive case because it follows the preposition "فِي" (fī), though its ending doesn't change visibly (like "إِبْرَاهِيمَ" Ibrāhīma) because of its structure.

5. وَإِنَّهُ (wa-innahu)

- وَ (wa): "And."

- إِنَّ (inna): An emphatic particle, similar to "indeed," "surely." It asserts the truth of the following statement.

- هُ (hu): "He," "him" (subject pronoun attached to "إِنَّ").

- Meaning: "And indeed he," "and surely he."

- Grammar note: "إِنَّ" (inna) makes the noun or pronoun following it accusative. Here, the attached pronoun "هُ" (hu) is in the accusative (mansub) case.

6. فِي (fī)

- Meaning: "In."

- Grammar note: A preposition.

7. الْآخِرَةِ (al-ākhirah-ti)

- Meaning: "The Hereafter," "the afterlife."

- Grammar note: This definite noun is in the genitive case because it follows the preposition "فِي" (fī).

8. لَمِنَ (la-mina)

- لَ (la): Another emphatic particle (lam al-ta'keed), often used with "إِنَّ" (inna) to further emphasize the predicate.

- مِنَ (mina): "From," "among."

- Meaning: "Certainly among," "indeed among."

9. الصَّالِحِينَ (as-sālihīn)

- Meaning: "The righteous ones," "the upright," "the good doers."

- Grammar note: This is a masculine plural noun, definite (starts with "ال" al-). It's in the genitive case because it follows the preposition "مِنَ" (mina). The "-īn" ending is characteristic of the genitive/accusative case for sound masculine plural nouns.

Translation of the second part: "And We certainly chose him in this world, and indeed in the Hereafter, he will be among the righteous."

Full English Translation:

"And who would turn away from the religion of Abraham except one who has debased himself? And We certainly chose him in this world, and indeed in the Hereafter, he will be among the righteous."

Here is a word-by-word explanation and translation of the Arabic sentence:

- وَ (wa) (pronunciation: wa) – Meaning: And.

- Grammar Note: This is a conjunction used to connect words, phrases, or clauses.

- لَا (laa) (pronunciation: laa) – Meaning: Do not / Not.

- Grammar Note: This particle is used to express prohibition, telling someone not to do something. It places the following imperfect verb in the jussive mood.

- تَلْبِسُوا (talbisoo) (pronunciation: tal-bi-soo) – Meaning: (you all) mix / obscure / confuse.

- Grammar Note: This is an imperfect verb (present/future tense) in the jussive mood, from the root ل-ب-س (L-B-S), meaning to wear, to mix, or to confuse. In the context of "truth with falsehood," it means to mix, obscure, or confuse. The final 'ن' (noon) that would normally be present in the indicative form (تَلْبِسُونَ - talbisoona) is dropped due to the preceding prohibitive particle "لَا" (laa).

- الْحَقَّ (al-haqq) (pronunciation: al-haqq) – Meaning: the truth / the right.

- Grammar Note: "الْ" (al-) is the definite article "the." The word "حَقّ" (haqq) means truth or right. It is in the accusative case (indicated by the fatha vowel on the final letter) because it is the direct object of the verb "تَلْبِسُوا" (talbisoo).

- بِالْبَاطِلِ (bil-baatil) (pronunciation: bil-baa-til) – Meaning: with the falsehood / with the false.

- Grammar Note: This is composed of two parts:

- بِ (bi) (pronunciation: bi) – Meaning: with / by. This is a preposition.

- الْبَاطِلِ (al-baatil) (pronunciation: al-baa-til) – Meaning: the falsehood / the false. "الْ" (al-) is the definite article. The word "بَاطِل" (baatil) means falsehood or falsity. It is in the genitive case (indicated by the kasra vowel on the final letter) because it follows the preposition "بِ" (bi).

- وَ (wa) (pronunciation: wa) – Meaning: and / nor.

- Grammar Note: This conjunction connects the two prohibited actions.

- تَكْتُمُوا (taktumoo) (pronunciation: tak-tu-moo) – Meaning: (you all) conceal / hide.

- Grammar Note: This is another imperfect verb in the jussive mood, from the root ك-ت-م (K-T-M), meaning to conceal or hide. It is implicitly governed by the initial "لَا" (laa) from the first part of the sentence, meaning "and do not conceal." Similar to "تَلْبِسُوا," the final 'ن' is dropped because it is in the jussive mood.

- الْحَقَّ (al-haqq) (pronunciation: al-haqq) – Meaning: the truth / the right.

- Grammar Note: Again, it is in the accusative case because it is the direct object of the verb "تَكْتُمُوا" (taktumoo).

- وَأَنتُمْ (wa-antum) (pronunciation: wa-an-tum) – Meaning: while you (plural).

- Grammar Note: This consists of:

- وَ (wa) (pronunciation: wa) – Here, this "wa" is often called "waw al-haaliyah" (waw of state/circumstance), meaning "while" or "in a state that." It introduces a clause that describes the condition or state.

- أَنتُمْ (antum) (pronunciation: an-tum) – Meaning: you (plural). This is a plural personal pronoun.

- تَعْلَمُونَ (ta'lamoon) (pronunciation: ta'-la-moon) – Meaning: (you all) know / are aware.

- Grammar Note: This is an imperfect verb in the indicative mood (the regular form for present/future tense), from the root ع-ل-م (ʿA-L-M), meaning to know. Unlike the previous two verbs, it retains its final 'ن' (noon) because it is not affected by a jussive or subjunctive particle. It describes the state in which the prohibition is given: "while you know" or "while you are aware."

Full English Translation:

And do not mix the truth with falsehood, nor conceal the truth while you know.

Let's break down this Arabic sentence word by word to understand its meaning and structure.

1. Wa-idh (And when)

- Wa- (And): This is a conjunction, connecting this phrase to something prior (though not explicitly stated in this isolated sentence, it implies continuation).

- -idh (when): This word means "when" or "at the time that." In contexts like this, it often implicitly means "And [remember] when..." or "And [recall] when...", inviting the listener to reflect on a past event.

2. Akhadhnaa (we took)

- This is a past tense verb.

- The root letters are أ-خ-ذ (A-kh-dh), meaning "to take."

- The suffix -naa (نَا) indicates the first-person plural, meaning "we." So, "we took."

3. Meethaaqakum (your covenant)

- Meethaaq (covenant/agreement): This word refers to a solemn promise or agreement.

- The suffix -akum (كُم) is a possessive pronoun meaning "your" (plural, referring to a group of people). So, "your covenant."

- Grammar note: The word is in the accusative case (indicated by the 'a' sound at the end of 'meethaaq' before 'kum' – though not always audibly distinct due to the suffix), as it is the direct object of the verb "we took."

4. Wa-rafa'naa (and we raised)

- Wa- (And): Another conjunction.

- Rafa'naa (we raised): This is a past tense verb.

- The root letters are ر-ف-ع (R-f-'a), meaning "to raise" or "to lift."

- Again, the suffix -naa (نَا) indicates "we." So, "we raised."

5. Fawqakumul (above you / over you)

- Fawqa (above/over): This is a preposition indicating position.

- The suffix -akum (كُم) again means "your" (plural). So, "above you" or "over you."

- The connecting 'l' sound at the end (ul) is a grammatical feature of Arabic pronunciation, making it easier to link to the following definite article "al-" (the).

6. At-Ṭoor (the Mount)

- At- (the): This is the definite article "al-" (ال), meaning "the." The 'l' assimilates with certain letters, like 'ṭ' (ط), resulting in 'at-'.

- -Ṭoor (Mount/Mountain): This refers to a specific mountain, often understood as Mount Sinai in religious contexts, particularly when discussing covenants with a prophet like Moses.

- Grammar note: This word is also in the accusative case, as it is the object of the verb "we raised" (what was raised? the Mount).

7. Khudhoo (Take!)

- This is an imperative verb, a command.

- The root letters are أ-خ-ذ (A-kh-dh), meaning "to take" (the same root as "akhadhnaa").

- The suffix -oo (وا) indicates the command is directed to a plural group, "you all." So, "You all, take!"

8. Maa (what / that which)

- This word acts as a relative pronoun, meaning "what" or "that which."

9. Aataynaakum (we have given you)

- This is a past tense verb phrase.

- Aataynaa (we have given): The root is أ-ت-ي (A-t-y), but in this form (أَتَى), it means "to give" (distinct from the simple أَتَى 'ata' which means "to come").

- The suffix -naa (نَا) means "we."

- -kum (كُم): This is an object pronoun suffix meaning "you all." So, "we have given you (all)."

10. Bi-quwwatin (with strength / firmly)

- Bi- (with/by): This is a preposition.

- -quwwatin (strength/power): This noun means "strength" or "power."

- Grammar note: The -in sound (ٍ) is called tanween kasra, indicating an indefinite noun in the genitive case (due to the preceding preposition 'bi-'). The phrase means "with strength" or, idiomatically, "firmly" or "seriously."

11. Wa-dh-kuroo (And remember!)

- Wa- (And): Another conjunction.

- Dh-kuroo (Remember!): This is an imperative verb, a command.

- The root letters are ذ-ك-ر (Dh-k-r), meaning "to remember" or "to mention."

- The suffix -oo (وا) again indicates the command is for a plural group, "you all." So, "You all, remember!"

12. Maa (what / that which)

- Again, acting as a relative pronoun.

13. Feehi (in it)

- Fee (in): This is a preposition.

- -hi (هِ): This is a masculine singular object pronoun suffix, meaning "it" or "him." In this context, "in it" (referring to "what we have given you").

14. La'allakum (so that you may / perhaps you)

- La'alla (لَعَلَّ): This particle expresses hope, expectation, or purpose, often translated as "perhaps," "so that," or "in order that."

- -kum (كُم): The plural pronoun suffix "you all." So, "so that you all may" or "perhaps you all."

15. Tattaqoon (fear God be righteous be pious)

- This is a present tense verb for "you all."

- The root is و-ق-ي (W-q-y), meaning "to protect." In the derived form ittaqa (اِتَّقَى), it means "to fear God," "to be righteous," or "to be pious," implying protecting oneself from evil by obeying God.

- The -oon (ُونَ) suffix indicates the second-person plural (you all) in the present tense.

Overall Meaning of the Sentence:

"And [remember] when We took your covenant and raised Mount [Sinai] above you, [saying], 'Take what We have given you with strength and remember what is in it, so that you may be righteous/fear God.'"

Here's a word-by-word breakdown and explanation of the Arabic sentence:

1. وَاذْكُرُوا (wa-dh-kurū)

- وَ (wa): And

- Explanation: This is a conjunction, simply connecting this command to previous instructions (which are not part of this specific sentence).

- اذْكُرُوا (udhkurū): Remember / Mention (plural imperative)

- Explanation: This is a command directed at a group of people ("you all"). The root is ذَكَرَ (dhakara), meaning "to remember" or "to mention." In a religious context, "remember Allah" often means to engage in acts of worship, prayer, and contemplation of God.

- Grammar Note: The final "ū" (و) indicates a command to a plural masculine group.

2. اللَّهَ (al-lāha)

- اللَّهَ (al-lāha): Allah / God

- Explanation: This is the proper name for God in Arabic. It is in the accusative case because it is the direct object of the verb "remember" (i.e., you are remembering "Allah").

3. فِي (fī)

- فِي (fī): In

- Explanation: A common Arabic preposition meaning "in," "on," or "during."

4. أَيَّامٍ (ayyāmin)

- أَيَّامٍ (ayyāmin): Days

- Explanation: This is the plural of يَوْم (yawm), meaning "day." The "in" ending (أَيَّامٍ) indicates that it is indefinite (not specific days, just "days" in general) and in the genitive case, which is required after the preposition "fī."

5. مَّعْدُودَاتٍ (maʿdūdātin)

- مَّعْدُودَاتٍ (maʿdūdātin): Numbered Appointed Specific

- Explanation: This is the plural feminine adjective describing "days." It means "counted" or "specified." It matches "أَيَّامٍ" in being indefinite and in the genitive case. The context here often refers to specific, limited days, such as the days of Tashreeq during Hajj.

6. فَمَن (fa-man)

- فَ (fa): So / Then

- Explanation: This conjunction often indicates a consequence or introduces a new clause that follows from the previous statement.

- مَن (man): Whoever

- Explanation: This is a conditional pronoun, introducing a clause about a person who does a certain action.

7. تَعَجَّلَ (taʿajjala)

- تَعَجَّلَ (taʿajjala): Hastened / Accelerated

- Explanation: This is a past tense verb meaning "to hurry" or "to be quick." In this context, it implies completing certain rituals quickly within the given time frame.

8. فِي (fī)

- فِي (fī): In / Within

- Explanation: Another preposition, similar to the one above.

9. يَوْمَيْنِ (yawmayni)

- يَوْمَيْنِ (yawmayni): Two days

- Explanation: This is the dual form of يَوْم (yawm), meaning "day." The "-ayni" ending (يَوْمَيْنِ) specifically denotes two of something and is used when the noun is in the genitive or accusative case, which it is here due to the preposition "fī."

10. فَلَا (fa-lā)

- فَ (fa): Then / So

- Explanation: Again, indicating a consequence.

- لَا (lā): No / Not

- Explanation: This is a strong negation particle (called lā an-nāfiyah li-l-jins in Arabic grammar), which negates the entire category of what follows it.

11. إِثْمَ (ithma)

- إِثْمَ (ithma): Sin

- Explanation: This noun means "sin" or "wrongdoing." It is in the accusative case here, as is typical after lā an-nāfiyah li-l-jins.

12. عَلَيْهِ (ʿalayhi)

- عَلَيْهِ (ʿalayhi): Upon him

- Explanation: This is composed of the preposition عَلَى (ʿalā) meaning "upon" or "on," and the masculine singular pronoun هِ (-hi) meaning "him." So, "no sin upon him."

13. وَمَن (wa-man)

- وَ (wa): And

- مَن (man): Whoever

- Explanation: Again, introducing another conditional clause.

14. تَأَخَّرَ (taʾakhkhara)

- تَأَخَّرَ (taʾakhkhara): Delayed / Tarried

- Explanation: This is a past tense verb meaning "to be late" or "to postpone." It's the opposite of "hastened."

15. فَلَا (fa-lā)

- فَ (fa): Then / So

- لَا (lā): No / Not

- Explanation: Same as above.

16. إِثْمَ (ithma)

- إِثْمَ (ithma): Sin

- Explanation: Same as above.

17. عَلَيْهِ (ʿalayhi)

- عَلَيْهِ (ʿalayhi): Upon him

- Explanation: Same as above.

18. لِمَنِ (li-mani)

- لِ (li): For

- Explanation: A preposition meaning "for" or "to."

- مَنِ (mani): Whoever

- Explanation: The same pronoun "man" (whoever). The "i" ending (kasra) on the "n" is a phonetic rule to avoid two silent letters meeting (the silent 'n' of man and the silent 'l' of the following al-ittaqā).

19. اتَّقَىٰ (ittaqa)

- اتَّقَىٰ (ittaqa): Feared (God) Was righteous Was pious

- Explanation: This is a past tense verb derived from the root وَقَى (waqā), meaning "to protect." In its reflexive form (like this verb), it means "to protect oneself" (from evil, from God's wrath), thus "to be pious" or "to fear God." It specifies the condition under which the absence of sin applies: for those who are God-fearing.

20. وَاتَّقُوا (wa-ttaqū)

- وَ (wa): And

- اتَّقُوا (ittaqū): Fear (God) / Be righteous (plural imperative)

- Explanation: This is a command, similar to "udhkurū" (remember). It's the imperative (command) form of the same verb as "ittaqa," but directed at a group ("you all").

21. اللَّهَ (al-lāha)

- اللَّهَ (al-lāha): Allah / God

- Explanation: The direct object of the command "Fear."

22. وَاعْلَمُوا (wa-ʿlamū)

- وَ (wa): And

- اعْلَمُوا (iʿlamū): Know (plural imperative)

- Explanation: Another command directed at a group ("you all"). The root is عَلِمَ (ʿalima), meaning "to know" or "to learn."

23. أَنَّكُمْ (annakum)

- أَنَّ (anna): That

- Explanation: A particle that introduces a confirmed statement or clause, similar to "that" in English.

- كُمْ (-kum): You (plural masculine)

- Explanation: A suffix pronoun meaning "you all." So, "that you all..."

24. إِلَيْهِ (ilayhi)

- إِلَيْهِ (ilayhi): To Him

- Explanation: This is composed of the preposition إِلَى (ilā) meaning "to" or "towards," and the masculine singular pronoun هِ (-hi) meaning "Him" (referring to Allah). The pronoun is placed before the verb "tuḥsharūna" for emphasis.

25. تُحْشَرُونَ (tuḥsharūna)

- تُحْشَرُونَ (tuḥsharūna): You will be gathered

- Explanation: This is an imperfect (present/future tense) verb in the passive voice. The root is حَشَرَ (ḥashara), meaning "to gather" or "to assemble." In the passive voice (indicated by the "u" sound on the first radical, tuḥsharūna), it means "to be gathered." The prefix "t-" and suffix "-ūna" indicate second-person masculine plural, meaning "you all." This refers to the Day of Judgment, when all humanity will be gathered before God.

Full English Translation (for comprehension):

And remember Allah during a specified number of days. Then whoever hastens (to depart) in two days, there is no sin upon him; and whoever delays, there is no sin upon him – (this applies) for whoever fears God. And fear Allah, and know that to Him you will be gathered.

Here is a word-by-word explanation of the Arabic sentence, translated into English with pronunciation and grammatical notes:

Then (thumma) - ثُمَّ

- ثُمَّ (thumma) means "then" or "thereafter." It indicates a sequence of events or a transition.

hardened (qasat) - قَسَتْ

- قَسَتْ (qasat) means "it hardened." This is a past tense verb, referring to a feminine singular subject. In Arabic, non-human plurals (like "hearts") are often treated grammatically as feminine singular.

your hearts (qulūbukum) - قُلُوبُكُم

- قُلُوبُ (qulūbu) is the plural of "qalb," meaning "heart."

- كُم (-kum) is a suffix pronoun meaning "your" (plural). So, "qulūbukum" means "your hearts."

from (min) - مِّن

- مِّن (min) means "from" or "out of."

after (ba'di) - بَعْدِ

- بَعْدِ (ba'di) means "after." It's a preposition, and the word following it (dhālika) will be in the genitive case (though dhālika is indeclinable).

that (dhālika) - ذَٰلِكَ

- ذَٰلِكَ (dhālika) is a demonstrative pronoun meaning "that." It refers to something previously mentioned or understood.

so they are (fa-hiya) - فَهِيَ

- فَ (fa-) is a conjunction meaning "so," "then," or "therefore." It indicates a consequence.

- هِيَ (hiya) means "she" or "it." Here, it refers back to "your hearts" (qulūbukum), which, as a broken plural, is grammatically treated as feminine singular. So, "so they are" (referring to the hearts).

like the stones (kal-ḥijārati) - كَالْحِجَارَةِ

- كَ (ka-) is a prefix meaning "like" or "as."

- الْحِجَارَةِ (al-ḥijārati) means "the stones." It's the plural of "ḥajar" (stone) and is in the genitive case because of the preceding preposition-like prefix "ka-".

or (aw) - أَوْ

- أَوْ (aw) means "or."

harder (ashaddu) - أَشَدُّ

- أَشَدُّ (ashaddu) is a comparative/superlative adjective meaning "more severe," "harder," or "stronger."

in hardness (qaswatan) - قَسْوَةً

- قَسْوَةً (qaswatan) means "hardness" or "severity." It's a verbal noun (masdar) used here in the accusative case to specify the quality in which the hearts are "harder." This grammatical structure is called tamyiz (distinction).

And indeed (wa-inna) - وَإِنَّ

- وَ (wa-) means "and."

- إِنَّ (inna) is a particle that emphasizes the following statement, meaning "indeed" or "surely." It makes the noun following it accusative.

from/among (mina) - مِنَ

- مِنَ (mina) means "from" or "among."

the stones (al-ḥijārati) - الْحِجَارَةِ

- الْحِجَارَةِ (al-ḥijārati) means "the stones." It's in the genitive case because of "min."

surely that which (lamā) - لَمَا

- لَ (la-) is an emphatic particle, often called the lām al-ibtida' (lam of inception) or lām al-tawkid (lam of emphasis) which comes after inna and emphasizes the predicate.

- مَا (mā) means "that which" or "what."

bursts forth (yatafajjaru) - يَتَفَجَّرُ

- يَتَفَجَّرُ (yatafajjaru) means "it bursts forth" or "it gushes." This is an imperfect (present/future) verb, 3rd person masculine singular.

from it (minhu) - مِنْهُ

- مِنْ (min) means "from."

- هُ (-hu) is a suffix pronoun meaning "it" (masculine singular), referring to the stone.

the rivers (al-anhāru) - الْأَنْهَارُ

- الْأَنْهَارُ (al-anhāru) means "the rivers." It's the plural of "nahr" (river). It's the subject of the verb "yatafajjaru."

And indeed (wa-inna) - وَإِنَّ

- وَ (wa-) means "and."

- إِنَّ (inna) means "indeed" or "surely."

from them (minhā) - مِنْهَا

- مِنْ (min) means "from."

- هَا (-hā) is a suffix pronoun meaning "them" (feminine plural), referring to the stones (al-ḥijārati), which is a feminine plural noun.

surely that which (lamā) - لَمَا

- لَ (la-) is the emphatic particle.

- مَا (mā) means "that which."

splits open (yashshaqqaqu) - يَشَّقَّقُ

- يَشَّقَّقُ (yashshaqqaqu) means "it splits open." This is an imperfect verb, 3rd person masculine singular.

so comes out (fa-yakhruju) - فَيَخْرُجُ

- فَ (fa-) means "so" or "then," indicating a consequence.

- يَخْرُجُ (yakhruju) means "it comes out." This is an imperfect verb, 3rd person masculine singular.

from it (minhu) - مِنْهُ

- مِنْ (min) means "from."

- هُ (-hu) means "it" (masculine singular), referring to the stone.

the water (al-mā'u) - الْمَاءُ

- الْمَاءُ (al-mā'u) means "the water." It's the subject of "yakhruju."

And indeed (wa-inna) - وَإِنَّ

- وَ (wa-) means "and."

- إِنَّ (inna) means "indeed" or "surely."

from them (minhā) - مِنْهَا

- مِنْ (min) means "from."

- هَا (-hā) means "them" (feminine plural), referring to the stones.

surely that which (lamā) - لَمَا

- لَ (la-) is the emphatic particle.

- مَا (mā) means "that which."

falls down (yahbiṭu) - يَهْبِطُ

- يَهْبِطُ (yahbiṭu) means "it falls down" or "it descends." This is an imperfect verb, 3rd person masculine singular.

from (min) - مِنْ

- مِنْ (min) means "from."

fear of (khashyati) - خَشْيَةِ

- خَشْيَةِ (khashyati) means "fear of." It's a verbal noun in the genitive case because of "min."

Allah (allāhi) - اللَّهِ

- اللَّهِ (allāhi) means "Allah" (God). It's in the genitive case because it is the object of "khashyati" (construct state, "fear of Allah").

And not (wa-mā) - وَمَا

- وَ (wa-) means "and."

- مَا (mā) is a negating particle, meaning "not." Here it negates a nominal sentence (Allah is not unmindful).

Allah (allāhu) - اللَّهُ

- اللَّهُ (allāhu) means "Allah." It is the subject of the nominal sentence.

unmindful (bighāfilin) - بِغَافِلٍ

- بِ (bi-) is a particle meaning "with" or "by." In this context, it often serves to emphasize the negation, similar to "not at all unmindful." It makes the word following it genitive.

- غَافِلٍ (ghāfilin) means "unmindful" or "heedless." It's in the genitive case because of "bi-."

of what (ammā) - عَمَّا

- عَنْ (an) means "about" or "from." (The nun has assimilated into the following mim).

- مَا (mā) means "what" or "that which." So, "of what."

you all do (ta'malūna) - تَعْمَلُونَ

- تَعْمَلُونَ (ta'malūna) means "you (plural) do" or "you work." This is an imperfect verb, 2nd person masculine plural.

Here's a breakdown of the Arabic sentence, translated into English with word-by-word explanations and pronunciation assistance:

Full English Translation:

And those who do not know said, "Why does God not speak to us, or a sign come to us?" Similarly, those before them said like their saying. Their hearts resembled each other. We have certainly made clear the signs for a people who are certain.

Word-by-Word Explanation:

1. And (wa) - Pronounced: wah. This is a conjunction meaning "and."

2. said (qāla) - Pronounced: qa-la. This is a past tense verb, third person masculine singular, meaning "he said."

3. those who (alladhīna) - Pronounced: al-la-dhee-na. This is a plural relative pronoun, meaning "those who" or "the ones who."

4. not (lā) - Pronounced: la. This is a particle for negation, meaning "not" or "no."

5. they know (ya'lamūna) - Pronounced: ya'-la-moo-na. This is a present tense verb, third person masculine plural, meaning "they know" or "they are knowing." The root is علم ('alima) meaning "to know."

Grammar Note: In Arabic, the subject pronoun "they" is often included within the verb's conjugation, so a separate pronoun isn't always needed.

6. "Why not / If only (lawlā) - Pronounced: law-la. This particle can express either a wish ("if only") or a rhetorical question implying regret or challenge ("why not?"). Here, it functions as "why not."

7. He speaks to us (yukallimunā) - Pronounced: yu-kal-li-mu-na. This is composed of:

- yukallimu: a present tense verb, third person masculine singular, meaning "he speaks" or "he addresses." The root is كلم (kallama), meaning "to speak to, to address."

- -nā: a suffix pronoun meaning "us."

8. God (Allāhu) - Pronounced: al-la-hu. This is the proper noun for God in Arabic, the Exalted.

9. or (aw) - Pronounced: aw. This is a conjunction meaning "or."

10. comes to us (ta'tīna) - Pronounced: ta'-tee-na. This is composed of:

- ta'tī: a present tense verb, third person feminine singular, meaning "it comes" or "she comes." It is feminine because its subject, "sign" (āyah), is a feminine noun. The root is أتى (atā) meaning "to come."

- -nā: a suffix pronoun meaning "us."

11. a sign (āyatun) - Pronounced: a-ya-tun. This is a feminine noun meaning "a sign," "a miracle," or "a verse (of the Quran)." The '-tun' at the end indicates the indefinite nominative case.

12. Similarly / Thus (kadhalika) - Pronounced: ka-dha-li-ka. This adverbial phrase means "thus," "similarly," or "in the same way." It is composed of:

- ka-: a prefix meaning "like" or "as."

- dhālika: a demonstrative pronoun meaning "that." So, literally "like that."

13. said (qāla) - Pronounced: qa-la. Same as before, past tense verb, "he said."

14. those who (alladhīna) - Pronounced: al-la-dhee-na. Same as before, plural relative pronoun, "those who."

15. from before them (min qablihim) - Pronounced: min qab-li-him. This phrase means "from before them." It is composed of:

- min: a preposition meaning "from."

- qabli: a noun meaning "before" (which functions like a preposition when followed by a pronoun or another noun in the genitive case).

- -him: a suffix pronoun meaning "them."

16. like (mithla) - Pronounced: mith-la. This is a noun meaning "like," "similar to," or "the same as." It functions here as a preposition.

17. their saying (qawlihim) - Pronounced: qaw-li-him. This is composed of:

- qawli: a noun meaning "saying" or "speech." The root is قول (qawl) meaning "to say."

- -him: a suffix pronoun meaning "them."

18. Their hearts resembled (tashābahat) - Pronounced: ta-sha-ba-hat. This is a past tense verb, third person feminine singular, meaning "it resembled" or "they resembled." It is feminine to agree with its subject "hearts" (plural non-human nouns usually take feminine singular verb forms in Arabic). The root is شبه (shabaha) meaning "to resemble."

19. their hearts (qulūbuhum) - Pronounced: qu-loo-bu-hum. This is composed of:

- qulūbu: a plural noun meaning "hearts." The singular is قلب (qalb).

- -hum: a suffix pronoun meaning "their."

20. certainly / indeed (qad) - Pronounced: qad. This particle, when followed by a past tense verb, emphasizes the action, often translated as "certainly," "indeed," or "already." It reinforces the statement.

21. We made clear (bayyannā) - Pronounced: bay-yan-na. This is a past tense verb, first person plural, meaning "We made clear," "We explained," or "We clarified." The root is بين (bayyana), which implies making something evident. The suffix -nā means "We."

22. the signs (al-āyāti) - Pronounced: al-a-ya-ti. This is the definite plural form of "sign" (āyah). The al- prefix makes it definite ("the"). The ending -ti indicates the genitive case, as it is the object of the verb "made clear" in this context.

23. for a people (li-qawmin) - Pronounced: li-qaw-min. This is composed of:

- li-: a preposition meaning "for" or "to."

- qawmin: an indefinite noun meaning "a people" or "a nation." The ending -min indicates the indefinite genitive case.

24. who are certain / who believe with certainty (yūqinūna) - Pronounced: yoo-qi-noo-na. This is a present tense verb, third person masculine plural, meaning "they are certain," "they believe with conviction," or "they are convinced." The root is يقن (yaqina) meaning "to be certain." This form (Form IV) often implies "to cause to be certain" or "to be firm in belief."

Here's a word-by-word explanation of the Arabic sentence, with pronunciation and grammar notes:

Sentence: وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ

- وَ (wa) - And

- Pronunciation: wa

- Grammar: This is a conjunction, meaning "and."

- كَذَٰلِكَ (ka-dhā-lika) - thus in the same way similarly

- Pronunciation: ka-thaa-lika

- Grammar: This is a demonstrative phrase meaning "like that" or "thus." 'Ka' (كَ) means "like" or "as," and 'dhālika' (ذَٰلِكَ) means "that."

- جَعَلْنَاكُمْ (ja-ʿal-nā-kum) - We made you

- Pronunciation: ja-al-naa-kum

- Grammar: This is a past tense verb.

- 'Ja'ala' (جَعَلَ) means "he made."

- The suffix 'nā' (نَا) means "We" (the doer of the action).

- The suffix 'kum' (كُمْ) means "you" (plural, the object of the action).

- أُمَّةً (um-ma-tan) - a nation / a community

- Pronunciation: um-ma-tan

- Grammar: This is an indefinite feminine noun in the accusative case, indicating it's the direct object of "We made."

- وَسَطًا (wa-sa-ṭan) - just / moderate / middle

- Pronunciation: wa-sa-tan

- Grammar: This is an adjective in the accusative case, modifying 'ummatan' (a nation). It describes the quality of the nation.

- لِّتَكُونُوا (li-ta-kū-nū) - so that you may be / in order for you to be

- Pronunciation: li-ta-koo-noo

- Grammar: This is a particle 'li' (لِ) meaning "so that" or "in order to," followed by the imperfect verb 'takūnū' (تَكُونُوا) meaning "you may be." The 'li' particle causes the imperfect verb to be in the subjunctive mood.

- شُهَدَاءَ (shu-ha-dā-ʾa) - witnesses

- Pronunciation: shu-ha-daa-a

- Grammar: This is the plural form of the noun 'shahīd' (شَهِيد) meaning "witness." It's in the accusative case, acting as the predicate of 'takūnū' (you may be).

- عَلَى (ʿa-lā) - over upon against

- Pronunciation: a-laa

- Grammar: This is a preposition.

- النَّاسِ (an-nā-si) - the people / mankind

- Pronunciation: an-naa-si

- Grammar: This is a definite noun in the genitive case, as it follows a preposition.

- وَ (wa) - And

- Pronunciation: wa

- Grammar: Conjunction.

- يَكُونَ (ya-kū-na) - he may be / the Messenger may be

- Pronunciation: ya-koo-na

- Grammar: This is an imperfect verb in the subjunctive mood, connected by the 'wa' (and) to the previous 'litakūnū' (so that you may be).

- الرَّسُولُ (ar-ra-sū-lu) - the Messenger

- Pronunciation: ar-ra-soo-lu

- Grammar: This is a definite noun in the nominative case, acting as the subject of 'yakūna'.

- عَلَيْكُمْ (ʿa-lay-kum) - upon you

- Pronunciation: a-lay-kum

- Grammar: This combines the preposition 'ʿalā' (عَلَى - upon) with the suffix 'kum' (كُمْ - you [plural]).

- شَهِيدًا (sha-hī-dan) - a witness

- Pronunciation: sha-hee-dan

- Grammar: This is an indefinite noun in the accusative case, acting as the predicate of 'yakūna'.

- وَ (wa) - And

- Pronunciation: wa

- Grammar: Conjunction.

- مَا (mā) - not

- Pronunciation: maa

- Grammar: This is a negation particle used for past tense verbs.

- جَعَلْنَا (ja-ʿal-nā) - We made / We appointed

- Pronunciation: ja-al-naa

- Grammar: Past tense verb (from 'ja'ala') with the suffix 'nā' (We).

- الْقِبْلَةَ (al-qib-la-ta) - the Qibla / the direction of prayer

- Pronunciation: al-qib-la-ta

- Grammar: This is a definite feminine noun in the accusative case, the direct object of 'ja'alnā'.

- الَّتِي (al-la-tī) - which

- Pronunciation: al-la-tee

- Grammar: This is a feminine singular relative pronoun, referring to 'al-Qibla'.

- كُنتَ (kun-ta) - you were / you used to be

- Pronunciation: kun-ta

- Grammar: This is the past tense verb 'kāna' (كَانَ - to be) conjugated for the second person masculine singular ('you'). It implies "you used to be" or "you were on."

- عَلَيْهَا (ʿa-lay-hā) - on it / upon it

- Pronunciation: a-lay-haa

- Grammar: This combines the preposition 'ʿalā' (عَلَى - upon) with the feminine singular pronoun 'hā' (هَا - it), referring to the Qibla.

- إِلَّا (il-lā) - except

- Pronunciation: il-laa

- Grammar: This is an exception particle, often used with negation to mean "only" or "but."

- لِنَعْلَمَ (li-naʿ-la-ma) - so that We may know / in order for Us to know

- Pronunciation: li-na-la-ma

- Grammar: This is the particle 'li' (لِ - so that/to) followed by the imperfect verb 'na'lama' (نَعْلَمَ - We know/may know) in the subjunctive mood.

- مَن (man) - who / the one who

- Pronunciation: man

- Grammar: This can be an interrogative pronoun ("who?") or a relative pronoun ("the one who"). Here it acts as a relative pronoun and implicitly the subject of the following verb.

- يَتَّبِعُ (yat-ta-bi-ʿu) - follows

- Pronunciation: yat-ta-bi-u

- Grammar: This is an imperfect verb (he follows) in the indicative mood.

- الرَّسُولَ (ar-ra-sū-la) - the Messenger

- Pronunciation: ar-ra-soo-la

- Grammar: Definite noun in the accusative case, the direct object of 'yattabiʿu'.

- مِمَّن (mim-man) - from those who / from him who

- Pronunciation: mim-man

- Grammar: This is a combination of the preposition 'min' (مِن - from) and the relative pronoun 'man' (مَن - who/the one who).

- يَنقَلِبُ (yan-qa-li-bu) - turns back / reverts

- Pronunciation: yan-qa-li-bu

- Grammar: This is an imperfect verb (he turns back) in the indicative mood.

- عَلَىٰ (ʿa-lā) - upon

- Pronunciation: a-laa

- Grammar: Preposition.

- عَقِبَيْهِ (ʿa-qi-bay-hi) - his heels

- Pronunciation: a-qi-bay-hi

- Grammar: This is a dual noun. 'ʿAqib' (عَقِب) means "heel." The 'ay' (ـَيْ) ending indicates the dual form (two heels) in the genitive case, and the suffix 'hi' (ـهِ) means "his." The phrase 'yanqalibu ʿalā ʿaqibayhi' (turns back on his heels) is an idiom meaning "to revert" or "to turn back completely."

- وَ (wa) - And

- Pronunciation: wa

- Grammar: Conjunction.

- إِن (in) - indeed / and though

- Pronunciation: in

- Grammar: This is a particle for emphasis, often translated as "indeed" or "and though" when preceding 'kānat'. Here it gives the sense of "and indeed it was."

- كَانَتْ (kā-nat) - it was

- Pronunciation: kaa-nat

- Grammar: Past tense verb 'kāna' (كَانَ - to be) conjugated for the third person feminine singular ('it'). The 'ta' (تْ) indicates feminine. It refers to the change of Qibla, which is implicitly feminine in Arabic context, or the 'action' itself.

- لَكَبِيرَةً (la-ka-bī-ra-tan) - certainly a great (matter/burden) / a truly great (thing)

- Pronunciation: la-ka-bee-ra-tan

- Grammar: This consists of the emphatic particle 'la' (لَ - certainly/indeed) followed by the feminine indefinite noun/adjective 'kabīratan' (كَبِيرَةً - great/big) in the accusative case, serving as the predicate of 'kānat'.

- إِلَّا (il-lā) - except

- Pronunciation: il-laa

- Grammar: Exception particle.

- عَلَى (ʿa-lā) - upon / for

- Pronunciation: a-laa

- Grammar: Preposition.

- الَّذِينَ (al-la-dhī-na) - those who

- Pronunciation: al-la-dhee-na

- Grammar: Masculine plural relative pronoun.

- هَدَى (ha-dā) - guided

- Pronunciation: ha-daa

- Grammar: Past tense verb (he guided).

- اللَّهُ (al-lāh-u) - Allah / God

- Pronunciation: al-laa-hu

- Grammar: Proper noun in the nominative case, the subject of 'hadā'.

- وَ (wa) - And

- Pronunciation: wa

- Grammar: Conjunction.

- مَا (mā) - not

- Pronunciation: maa

- Grammar: Negation particle for past tense.

- كَانَ (kā-na) - was / would be

- Pronunciation: kaa-na

- Grammar: Past tense verb 'kāna' (to be). When 'mā kāna' is followed by 'li' and a subjunctive verb, it often means "would not be one to..." or "was not to..."

- اللَّهُ (al-lāh-u) - Allah / God

- Pronunciation: al-laa-hu

- Grammar: Proper noun in the nominative case, the subject of 'kāna'.

- لِيُضِيعَ (li-yu-ḍī-ʿa) - to waste / to cause to be lost

- Pronunciation: li-yoo-dee-a

- Grammar: Particle 'li' (لِ - to/in order to) followed by the imperfect verb 'yuḍīʿa' (يُضِيعَ - he wastes/causes to lose) in the subjunctive mood. The 'li' here, in conjunction with 'mā kāna', forms a specific negative construction indicating "Allah would not be such as to waste."

- إِيمَانَكُمْ (ī-mā-na-kum) - your faith / your belief

- Pronunciation: ee-maa-na-kum

- Grammar: This combines the noun 'īmān' (إِيمَان - faith/belief) in the accusative case (direct object of 'yuḍīʿa') with the suffix 'kum' (كُمْ - your [plural]).

- إِنَّ (in-na) - Indeed / Verily

- Pronunciation: in-na

- Grammar: This is an emphatic particle that introduces a nominal sentence (a sentence starting with a noun). It makes the following noun accusative.

- اللَّهَ (al-lāh-a) - Allah / God

- Pronunciation: al-laa-ha

- Grammar: Proper noun in the accusative case because of 'inna'.

- بِالنَّاسِ (bin-nā-si) - with the people / towards mankind

- Pronunciation: bin-naa-si

- Grammar: This combines the preposition 'bi' (بِ - with/to/for) with the definite noun 'an-nās' (النَّاس - the people/mankind) in the genitive case.

- لَرَءُوفٌ (la-ra-ʾū-fun) - certainly full of pity / compassionate

- Pronunciation: la-ra-oo-fun

- Grammar: This combines the emphatic particle 'la' (لَ - certainly) with the adjective 'raʾūfun' (رَءُوفٌ - full of pity/compassionate) in the nominative case. This acts as one of the predicates (خبر) of 'inna'.

- رَّحِيمٌ (ra-ḥī-mun) - Most Merciful

- Pronunciation: ra-hee-mun

- Grammar: This is an adjective 'raḥīmun' (رَحِيمٌ - Merciful) in the nominative case. It's the second predicate of 'inna'.

Full English Translation:

"And thus We made you a middle nation so that you may be witnesses over mankind, and the Messenger may be a witness over you. And We did not appoint the Qibla which you used to face except that We might know who follows the Messenger from him who turns back on his heels. And indeed, it was a great (test) except for those whom Allah guided. And Allah would never cause your faith to be lost. Indeed, Allah is, to mankind, full of pity, Most Merciful."

Hello! Let's break down this wonderful Arabic sentence word by word to help you understand it. We'll go through each part, its meaning, pronunciation, and any important grammar.

Here's the sentence we're working with:

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

Let's start!

1. يَا (Pronunciation: yaa)

- Meaning: O / Oh

- Explanation: This is a vocative particle, used to address someone or call attention, similar to "O" in English.

2. أَيُّهَا (Pronunciation: ayyuhā)

- Meaning: You (plural, masculine)

- Explanation: When combined with "yaa" (يَا أَيُّهَا), it forms a very common way to address a group of people, often translated as "O you who..." or "O mankind...". The "-hā" ending here is for masculine plural.

3. الَّذِينَ (Pronunciation: alladhīna)

- Meaning: Those who

- Explanation: This is a relative pronoun, similar to "who" or "which" in English, but specifically for plural rational beings (people). It refers back to "you" from "ayyuhā."

4. آمَنُوا (Pronunciation: āmanū)

- Meaning: Believed / Have believed

- Explanation: This is a verb in the past tense, meaning "to believe." The "-ū" at the end indicates that the subject is a plural group ("they"). So, "O you who have believed."

- Grammar Note: Arabic verbs change endings based on who is performing the action (the subject) and when the action occurred (tense).

5. ادْخُلُوا (Pronunciation: udkhulū)

- Meaning: Enter (command)

- Explanation: This is an imperative verb (a command) telling a plural group of people to "enter." Again, the "-ū" ending signifies a plural masculine command.

6. فِي (Pronunciation: fī)

- Meaning: In / Into

- Explanation: This is a very common preposition, similar to "in," "into," "at," or "on" in English.

7. السِّلْمِ (Pronunciation: as-silmi)

- Meaning: Peace / Islam

- Explanation: This noun can mean both "peace" and the religion "Islam," as the root word refers to submission and peace. The "al-" (ال) prefix makes it definite ("the peace"). The "-i" ending here (known as kasra) indicates that it's in the genitive case, which is typically what happens after a preposition like "fī." So, "into the peace/Islam."

8. كَافَّةً (Pronunciation: kāffatan)

- Meaning: Entirely Completely All

- Explanation: This is an adverb that modifies the verb "enter," meaning to enter "fully," "completely," or "all of you." The "-tan" ending (called tanween fath) is a common ending for adverbs or indefinite accusative nouns.

9. وَلَا (Pronunciation: wa lā)

- Meaning: And do not / And not

- Explanation: This is a combination of two particles:

- وَ (wa): Meaning "and."

- لَا (lā): Meaning "not" or "do not." When used before a present tense verb in this way, it forms a negative command ("do not do something").

10. تَتَّبِعُوا (Pronunciation: tattabiʿū)

- Meaning: Follow (negative command)

- Explanation: This is a verb meaning "to follow." With the "lā" before it, it becomes "do not follow." The "-ū" suffix again indicates that this command is directed at a plural group ("you all").

11. خُطُوَاتِ (Pronunciation: khuṭuwāti)

- Meaning: Footsteps / Steps (of)

- Explanation: This is the plural form of "step" or "footstep." The "-i" ending here is also a genitive case marker. This word is in what's called a construct state (إضافة - iḍāfa), which is Arabic's way of showing possession or a close relationship between two nouns, similar to using "'s" or "of" in English. The first noun in a construct state takes a specific ending depending on its role in the sentence, and the second noun (the possessor) is always in the genitive case.

12. الشَّيْطَانِ (Pronunciation: ash-shayṭāni)

- Meaning: The Devil / Satan

- Explanation: This is the definite noun for "the Devil" or "Satan." The "al-" (ال) prefix makes it definite. The "-i" ending (genitive case) here is because it's the possessor in the construct state with "khuṭuwāti" (footsteps of the Devil). So, "the footsteps of the Devil."

13. إِنَّهُ (Pronunciation: innahū)

- Meaning: Indeed he / Surely he

- Explanation: This is a combination of:

- إِنَّ (inna): An emphatic particle that adds emphasis, meaning "indeed," "surely," or "verily."

- هُ (hū): A pronoun suffix meaning "he" or "it." So, "Indeed he..."

14. لَكُمْ (Pronunciation: lakum)

- Meaning: For you / To you

- Explanation: This is a combination of:

- لَ (la): A preposition meaning "for" or "to."

- كُم (kum): A pronoun suffix meaning "you" (plural, masculine). So, "for you" or "to you."

15. عَدُوٌّ (Pronunciation: ʿaduwwun)

- Meaning: An enemy

- Explanation: This is a noun meaning "enemy." The "-un" ending (called tanween ḍamm) indicates that it's an indefinite noun in the nominative case (the subject or predicate of a sentence, like here, where it's describing "he").

16. مُّبِينٌ (Pronunciation: mubīnun)

- Meaning: Clear / Manifest / Obvious

- Explanation: This is an adjective meaning "clear" or "manifest," describing the enemy. Like "ʿaduwwun," it also has the "-un" ending because it's an indefinite adjective agreeing with "ʿaduwwun" in case and indefiniteness.

Putting it all together, the full translation is:

"O you who have believed, enter into peace completely and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy."

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any more questions.

Here's a word-by-word breakdown of the Arabic sentence, along with pronunciation and grammar notes:

1. يَا (yā) - Oh! (pronounced: yah)

- Grammar Note: This is a vocative particle, used to address someone or call attention. Think of it like saying "O" or "Hey" in English.

2. أَيُّهَا (ʾayyuhā) - you (pronounced: ay-yoo-HA)

- Grammar Note: This particle combines with "yā" (yā ʾayyuhā) to form a complete address. "ʾayyuhā" is used when addressing a masculine plural group that is definite (starts with "al-", the equivalent of "the"). It's like saying "O you (people who are...)"

3. الَّذِينَ (alladhīna) - those who (pronounced: al-la-DHEE-nah)

- Grammar Note: This is a relative pronoun, similar to "who," "which," or "that" in English. It refers to a masculine plural group. It introduces a clause that describes "you" from "yā ʾayyuhā."

4. آمَنُوا (ʾāmanū) - believed (pronounced: AA-ma-noo)

- Grammar Note: This is a past tense (perfect) verb. The "ū" at the end (آمَنوا) indicates that the verb is for a masculine plural subject ("those who"). So, "those who believed."

5. كُتِبَ (kutiba) - was prescribed / was ordained (literally: was written) (pronounced: koo-tee-ba)

- Grammar Note: This is a verb in the passive voice, past tense. It literally means "it was written," but in this context, it carries the meaning of being commanded, ordained, or prescribed. It's often used for religious injunctions.

6. عَلَيْكُمُ (ʿalaykumu) - upon you (pronounced: ah-lay-koo-moo)

- Grammar Note: This is a combination of the preposition عَلَى (ʿalā - upon/on) and the attached pronoun كُمُ (kumu - you, masculine plural). The final "u" sound is due to a rule of connection (wasl) when followed by the definite article (al-) of the next word.

7. الصِّيَامُ (aṣ-ṣiyāmu) - the fasting (pronounced: as-see-YAA-moo)

- Grammar Note: This is a definite noun (indicated by the prefix "al-" transformed to "aṣ-" due to the "sun letter" ṣād). It is the subject of the passive verb "kutiba." So, "fasting was prescribed upon you."

8. كَمَا (kamā) - just as (pronounced: ka-MAA)

- Grammar Note: This is a particle used to express similitude or comparison. It combines كَ (ka - like/as) with مَا (mā - what/that which).

9. كُتِبَ (kutiba) - was prescribed / was ordained (pronounced: koo-tee-ba)

- Grammar Note: Same as above, another passive past tense verb.

10. عَلَى (ʿalā) - upon (pronounced: ah-LAA)

- Grammar Note: A preposition meaning "upon" or "on."

11. الَّذِينَ (alladhīna) - those who (pronounced: al-la-DHEE-nah)

- Grammar Note: Another relative pronoun, referring to a masculine plural group.

12. مِن (min) - from / of (pronounced: min)

- Grammar Note: A preposition meaning "from," "of," or indicating origin. In this context, it helps form the phrase "from before you."

13. قَبْلِكُمْ (qablikum) - before you (pronounced: qab-lee-koom)

- Grammar Note: This is a combination of the noun قَبْلِ (qabli - before) and the attached pronoun كُمُ (kumu - you, masculine plural). The "i" vowel on "qabli" is due to being preceded by the preposition "min." So, "from before you."

14. لَعَلَّكُمْ (laʿallakum) - so that you may / perhaps you (pronounced: la-ʿal-la-koom)

- Grammar Note: This is a particle of hope or expectation. It implies "so that," "in order that," or "perhaps/hopefully." The كُمْ (kum - you, masculine plural) is an attached pronoun.

15. تَتَّقُونَ (tattaqūna) - fear God / become righteous / be pious (pronounced: tat-ta-QOO-nah)

- Grammar Note: This is a present tense (imperfect) verb, masculine plural. The root (و-ق-ي) relates to guarding oneself, protecting oneself, or being mindful/pious. In an Islamic context, it often refers to "fearing God" or "being God-conscious/righteous." The "ūna" ending (تَتَّقُونَ) indicates a masculine plural subject ("you").

Putting it all together, the sentence means:

"O you who have believed, fasting has been prescribed upon you, just as it was prescribed upon those before you, so that you may become righteous/fear God."

Hello there! Let's break down this powerful Arabic sentence together, word by word, so you can understand its meaning and structure.

Here's the full English translation of the sentence:

"And among the people are those who take equals (to Allah) besides Allah, loving them as they love Allah. But those who believe are stronger in their love for Allah. And if only those who wronged could see when they see the punishment, that all power belongs to Allah and that Allah is severe in punishment."

Now, let's dive into the individual words and their meanings:

1. و (wa) - And (pronunciation: wa)

- This is a conjunction, simply meaning "and."

2. مِنَ (mina) - from / among (pronunciation: mee-na)

- This is a preposition, indicating origin or a part of a group. Here it means "among."

3. النَّاسِ (an-naas) - the people (pronunciation: an-naas)

- ال (al) is the definite article, like "the" in English.

- نَّاس (naas) means "people."

- Grammar note: The final vowel sound (kasra, '-i') indicates it's in the genitive case, which is common after prepositions like 'min'. So, "among the people."

4. مَن (man) - who / whoever (pronunciation: man)

- This is a relative pronoun, referring to "those who" or "whoever."

5. يَتَّخِذُ (yat-ta-khidh-u) - he takes / takes (pronunciation: yat-ta-khidhoo)

- This is a present tense verb, meaning "he takes." The subject is "whoever" (man).

6. مِن (min) - from / besides (pronunciation: min)

- Another preposition, here it means "besides" or "apart from."

7. دُونِ (doo-ni) - below without besides (pronunciation: doo-nee)

- This word means "below," "without," or "besides." When combined with "min," مِن دُونِ (min dooni) means "besides" or "apart from."

- Grammar note: It's in the genitive case because it acts like a noun after the preposition 'min'.

8. اللَّهِ (al-lah) - Allah / God (pronunciation: al-lah)

- This is the proper name for God in Arabic.

- Grammar note: It's in the genitive case because it follows "duni," which functions somewhat like a noun preceding a possessive. So, "besides Allah."

9. أَندَادًا (an-da-dan) - equals / rivals / peers (pronunciation: an-daa-dan)

- This is a plural noun, meaning "equals" or "rivals."

- Grammar note: The double 'a' sound at the end (fathatan) indicates it's in the indefinite accusative case. It's the direct object of the verb "yat-takhidhu" (takes what? - equals/rivals).

10. يُحِبُّونَهُمْ (yu-hib-boo-na-hum) - they love them (pronunciation: yu-hib-boo-na-hum)

- يُحِبُّونَ (yu-hib-boona) is a present tense verb, "they love."

- هُمْ (hum) is a suffix pronoun meaning "them."

- So, "they love them."

11. كَ (ka) - like / as (pronunciation: ka)

- This is a particle acting as a preposition, meaning "like" or "as."

12. حُبِّ (hub-bi) - love (pronunciation: hoob-bee)

- This noun means "love."

- Grammar note: The final 'i' (kasra) means it's in the genitive case because it follows the preposition 'ka'.

13. اللَّهِ (al-lah) - Allah / God (pronunciation: al-lah)

- Grammar note: It's in the genitive case because it's in an idafa construction (possessive phrase) with "hubbi" – "love of Allah."

So, the first part of the sentence means: "And among the people are those who take, besides Allah, equals, loving them as (they love) Allah."

1. وَ (wa) - And / But (pronunciation: wa)

- Here, it acts more like "but" or introduces a contrasting idea.

2. الَّذِينَ (al-la-dhee-na) - those who (pronunciation: al-la-dhee-na)

- This is a plural relative pronoun, similar to "man" but specifically plural.

3. آمَنُوا (aa-ma-noo) - they believed (pronunciation: aa-ma-noo)

- This is a past tense verb, meaning "they believed."

4. أَشَدُّ (a-shad-doo) - more intense / stronger (pronunciation: a-shad-doo)

- This is an elative adjective, which functions as a comparative or superlative. It's like saying "more X" or "most X." Here, "stronger."

5. حُبًّا (hub-ban) - love (pronunciation: hoob-ban)

- This word means "love."

- Grammar note: The double 'a' sound (fathatan) indicates the indefinite accusative case. Here, it functions as a tamyiz (تَمييز), a word that clarifies the preceding elative adjective. So, "stronger in love."

6. لِّلَّهِ (lil-lah) - for Allah / to Allah (pronunciation: lil-lah)

- لِ (li) is a preposition meaning "for" or "to."

- اللَّهِ (al-lah) is Allah.

- So, "for Allah."

This second part means: "But those who believe are stronger in their love for Allah."

1. وَ (wa) - And (pronunciation: wa)

2. لَوْ (law) - if (pronunciation: law)

- This particle introduces a hypothetical or counterfactual condition, often implying "if only."

3. يَرَى (ya-ra) - he sees (pronunciation: ya-ra)

- This is a present tense verb, "he sees." In this conditional context, it means "if he were to see" or "if they could see."

4. الَّذِينَ (al-la-dhee-na) - those who (pronunciation: al-la-dhee-na)

5. ظَلَمُوا (dha-la-moo) - they wronged / were unjust (pronunciation: dha-la-moo)

- This is a past tense verb, meaning "they wronged" or "they were unjust."

6. إِذْ (idh) - when (pronunciation: idh)

- This word means "when."

7. يَرَوْنَ (ya-raw-na) - they see (pronunciation: ya-raw-na)

- This is a present tense verb, "they see."

8. الْعَذَابَ (al-'a-dhaab) - the punishment (pronunciation: al-'a-dhaab)

- ال (al) is "the."

- عَذَاب (adhaab) means "punishment."

- Grammar note: The final 'a' (fatha) indicates it's in the accusative case, as it's the direct object of "yarawna" (see what? - the punishment).

9. أَنَّ (an-na) - that (pronunciation: an-na)

- This particle introduces a subordinate clause, similar to "that" in English. It makes the noun that follows it accusative.

10. الْقُوَّةَ (al-quw-wah) - the power / strength (pronunciation: al-quw-wah)

- ال (al) is "the."

- قُوَّة (quwwah) means "power" or "strength."

- Grammar note: The final 'a' (fatha) means it's in the accusative case because it follows "anna."

11. لِلَّهِ (lil-lah) - for Allah / belongs to Allah (pronunciation: lil-lah)

- Again, لِ (li) "for/to" + اللَّهِ (Allah). Here, it implies possession, "belongs to Allah."

12. جَمِيعًا (ja-mee-'an) - all altogether entirely (pronunciation: ja-mee-'an)

- This is an adverb, meaning "all" or "entirely." It emphasizes that all power belongs to Allah.

- Grammar note: The double 'a' (fathatan) indicates indefinite accusative, common for adverbs.

13. وَ (wa) - And (pronunciation: wa)

14. أَنَّ (an-na) - that (pronunciation: an-na)

- Another "that," introducing a parallel clause.

15. اللَّهَ (al-lah) - Allah / God (pronunciation: al-lah)

- Grammar note: The final 'a' (fatha) indicates it's in the accusative case because it follows "anna."

16. شَدِيدُ (sha-dee-du) - severe / intense (pronunciation: sha-dee-doo)

- This adjective means "severe" or "intense."

- Grammar note: It's the predicate (خبر) of "anna." It's in an idafa (possessive) construction with the next word.

17. الْعَذَابِ (al-'a-dhaab) - the punishment (pronunciation: al-'a-dhaab)

- Grammar note: The final 'i' (kasra) indicates it's in the genitive case, completing the idafa "severe of punishment," which means "severe in punishment."

This third part means: "And if only those who wronged could see when they see the punishment, that all power belongs to Allah and that Allah is severe in punishment."

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any more questions.

Here's a breakdown of the Arabic sentence, translated word-by-word to help you understand its meaning and structure:

Full Sentence Translation: And if you deviate after the clear proofs have come to you, then know that Allah is All-Mighty, All-Wise.

Here's the word-by-word explanation:

1. فَإِن (fa-in)

- فَ (fa) - Meaning: "And," or "So," or "Then." This is a particle that connects this clause to a previous (implied) one, often indicating a consequence or continuation.

- إِن (in) - Meaning: "if." This is a conditional particle, introducing a condition.

- Together: "And if" or "So if."

2. زَلَلْتُم (zalaltum)

- Meaning: "you [all] slipped," "you [all] erred," or "you [all] deviated."

- Breakdown: The root verb "زَلَّ" (zalla) means "to slip" or "to err." The suffix "تُم" (tum) indicates the past tense, second person plural masculine (meaning "you all").

- Grammar: This is the verb for the conditional clause.

3. مِّن (min)

- Meaning: "from," "of," or "after." It's a preposition. In this context, when combined with the next word, it forms "after."

4. بَعْدِ (ba'di)

- Meaning: "after." This is a noun meaning "after" or "subsequent to."

- Grammar: It's in the genitive case (indicated by the 'i' vowel at the end) because of the preceding preposition "مِّن" (min).

- Together: "مِّن بَعْدِ" (min ba'di) means "after."

5. مَا (ma)

- Meaning: "what" or "that which." Here, it acts as a relative pronoun, referring to "that which" or "what" came next.

6. جَاءَتْكُمُ (ja'atkumul)

- Meaning: "came to you [all]."

- Breakdown:

- جَاءَتْ (ja'at) - The verb "came," in the past tense, third person feminine singular. Even though "proofs" are plural, in Arabic, non-human plurals often take a feminine singular verb.

- كُمُ (kumu) - The suffix pronoun meaning "to you [all]" (plural masculine). The "u" at the end is a connecting vowel to ease pronunciation with the next word.

7. الْبَيِّنَاتُ (al-bayyinaatu)

- Meaning: "the clear proofs," "the clear signs," or "the evident revelations."

- Breakdown:

- الْ (al) - The definite article "the."

- بَيِّنَاتُ (bayyinaatu) - This is the feminine plural of "بَيِّنَة" (bayyinah), which means "a clear proof" or "an evident sign."

- Grammar: This is the subject of the verb "came," which is why it has the "u" sound (nominative case).

8. فَاعْلَمُوا (fa'lamoo)

- Meaning: "then know!" or "so know!"

- Breakdown:

- فَ (fa) - "Then," "So." This particle introduces the consequence or result of the "if" condition.

- اعْلَمُوا (i'lamoo) - This is an imperative (command) verb meaning "know!" It's in the second person plural masculine form, addressing "you all."

9. أَنَّ (anna)

- Meaning: "that." This is a particle that introduces a new nominal (noun-based) sentence and asserts its truth. It also makes the noun immediately following it accusative (meaning it will have an 'a' sound at the end if it's a regular noun, or the 'a' ending for proper nouns like Allah).

10. اللَّهَ (Allaha)

- Meaning: "Allah" (God). This is the proper name for God in Arabic.

- Grammar: It is in the accusative case (ending in 'a') because of the preceding particle "أَنَّ" (anna).

11. عَزِيزٌ (Azeezun)

- Meaning: "All-Mighty," "Exalted in Might," "Invincible." This is one of the beautiful names of Allah.

- Grammar: This is the predicate of the nominal sentence introduced by "أَنَّ" (anna) and is in the nominative case (ending in 'un').

12. حَكِيمٌ (Hakeemun)

- Meaning: "All-Wise," "Wise," "Judicious." Another one of the beautiful names of Allah.

- Grammar: This is a second predicate, further describing Allah, and is also in the nominative case (ending in 'un').

Let's break down this beautiful Arabic sentence step by step!

Here is the sentence with a word-for-word explanation:

1. إِذْ (idh)

- Meaning: When As Since

- Explanation: This word introduces a temporal clause, setting the scene for when an action occurred.

2. قَالَ (qaala)

- Meaning: He said

- Explanation: This is a past tense verb. In Arabic, verbs change their form based on who is performing the action. "Qaala" is the basic third-person masculine singular form, meaning "he said."

3. لَهُ (lahu)

- Meaning: To him

- Explanation: This is a combination of two parts:

- لِ (li): A preposition meaning "to" or "for."

- هُ (hu): A pronoun suffix meaning "him."

- Grammar Note: Prepositions are always followed by a noun or pronoun. Here, the pronoun suffix attaches directly to the preposition.

4. رَبُّهُ (rabbuhu)

- Meaning: His Lord

- Explanation: This is also a combination:

- رَبُّ (rabbu): The noun meaning "Lord" or "Cherisher." It's in the nominative case (ending with a 'u' sound) because it's the subject of the verb "qaala" (who said?).

- هُ (hu): A possessive pronoun suffix meaning "his."

- Grammar Note: When a pronoun suffix is attached to a noun, it shows possession, just like "his book" (kitābuhu).

5. أَسْلِمْ (aslim)

- Meaning: Submit! / Surrender!

- Explanation: This is an imperative verb, which means it's a command. It's directed at a single male. The root of this word is related to "peace" (سلام - salaam) and "Islam" (إسلام - islaam), meaning submission to God.

6. قَالَ (qaala)

- Meaning: He said

- Explanation: As explained before, the past tense verb "he said."

7. أَسْلَمْتُ (aslamtu)

- Meaning: I submitted / I surrendered

- Explanation: This is a past tense verb.

- The base form is related to "أَسْلِمْ" (aslim), but this form indicates a past action.

- The suffix تُ (tu) indicates the first-person singular ("I").

- Grammar Note: Arabic verbs are highly inflected, meaning their endings change to specify the subject (I, you, he, she, we, they) and the tense (past, present, imperative).

8. لِرَبِّ (lirabbi)

- Meaning: To the Lord of

- Explanation: Again, a combination:

- لِ (li): The preposition "to" or "for."

- رَبِّ (rabbi): The noun "Lord." Notice the vowel change to 'i' (kasra) at the end. This is because the preposition لِ (li) puts the following noun into the genitive case (known as majrur), which often means it ends with an 'i' sound.

9. الْعَالَمِينَ (al-'aalamiin)

- Meaning: The worlds / The mankind

- Explanation:

- الْ (al-): The definite article "the."

- عَالَمِينَ ('aalamiin): This is the masculine plural form of "عَالَم" ('aalam), meaning "world." It's in the genitive case (ending with 'iin' for sound masculine plurals) because it is the second part of an إضافة (idafa) construction (a possessive phrase like "Lord of the worlds").

- Grammar Note: In Arabic, "of" is often implied by placing two nouns next to each other, with the first being indefinite (or in specific contexts losing its tanwin) and the second being definite and in the genitive case. This structure is called idafa (possessive construction).

Putting it all together, the full English translation of the sentence is:

"When his Lord said to him, 'Submit,' he said, 'I have submitted to the Lord of the worlds.'"

Hello there! Let's break down this beautiful Arabic sentence step by step. We'll go through each word, its meaning, pronunciation, and any important grammar notes to help you understand how it all fits together.

First, here's the full English translation of the sentence for context:

"And [mention] when your Lord said to the angels, 'Indeed, I will place on Earth a successor.' They said, 'Will You place in it one who will cause corruption in it and shed blood, while we glorify [You] with Your praise and sanctify You?' He said, 'Indeed, I know what you do not know.'"

Now, let's dive into the word-by-word explanation:

وَ (wa) - And

- This is a conjunction, simply meaning "and." It often connects a new idea or a new part of a narrative.

إِذْ (idh) - [Recall] when / when

- This word often refers to a past time or event, and in contexts like this, it can imply "And [recall] when..." or "And [mention] when..."

قَالَ (qāla) - He said

- This is a past tense verb, meaning "he said." The root is ق-و-ل (q-w-l), meaning "to say."

رَبُّكَ (rabbuka) - Your Lord

- رَبُّ (rabbu) means "Lord."

- ـكَ (ka) is a possessive pronoun suffix meaning "your" (masculine singular). So, "Your Lord."

- Grammar Tip: Arabic uses suffixes for possessive pronouns. For example, ربي (rabbī) would be "my Lord," and ربهم (rabbuhum) would be "their Lord."

لِ (li-) - To / For

- This is a preposition meaning "to" or "for." It attaches directly to the next word.

الْمَلَائِكَةِ (al-malā'ikati) - The angels

- الْـ (al-) is the definite article, meaning "the."

- مَلَائِكَة (malā'ikah) means "angels."

- So, "to the angels."

إِنِّي (innī) - Indeed, I / Verily, I

- إِنَّ (inna) is a particle that emphasizes the following statement, often translated as "indeed," "verily," or "surely."

- ـي (ī) is a pronoun suffix meaning "I" or "me."

- So, "Indeed, I..." or "Verily, I am..."

جَاعِلٌ (jā'ilun) - One who places / will place

- This is an active participle (اسم فاعل - ism fā'il) from the verb جَعَلَ (ja'ala - to make/place).

- Active participles in Arabic often convey a sense of ongoing or future action. Here, it implies a future action: "I am placing" or "I will place."

فِي (fī) - In

- A common preposition meaning "in" or "on."

الْأَرْضِ (al-arḍi) - The Earth

- الْـ (al-) is "the."

- أَرْض (arḍ) means "earth" or "land."

- So, "on the Earth" or "in the Earth."

خَلِيفَةً (khalīfatan) - A successor / a vicegerent

- This word means "successor," "vicegerent," or "caliph." It refers to someone who represents or acts on behalf of another.

Pause Point (between sentences indicated by ۖ in Arabic): This marks the end of God's initial statement.

قَالُوا (qālū) - They said

- This is the past tense verb "said" (from قَالَ - qāla) with the plural suffix ـوا (ū) meaning "they."

- Grammar Tip: The suffix ـوا (ū) at the end of a past tense verb indicates that the subject is "they" (masculine plural).

أَ (a-) - [Question particle] / Will you...?

- This is a prefix that turns a statement into a question (yes/no question). It's similar to adding "Do you...?" or "Are you...?" in English.

تَجْعَلُ (taj'alu) - You place / Will You place

- This is a present/future tense verb.

- The prefix تَـ (ta-) indicates the second person masculine singular "you."

- The root is ج-ع-ل (j-'-l), meaning "to make" or "to place."

- Combined with the question particle أَـ (a-), it becomes "Will You place...?"

فِيهَا (fīhā) - In it

- فِي (fī) means "in."

- ـهَا (hā) is a pronoun suffix meaning "it" or "her" (feminine singular). It refers back to "the Earth" (الْأَرْضِ), which is grammatically feminine in Arabic.

مَن (man) - Who / one who

- This is a relative pronoun meaning "who" or "whoever." Here, "one who."

يُفْسِدُ (yufsidu) - Causes corruption / will cause corruption

- This is a present/future tense verb.

- The prefix يُـ (yu-) indicates the third person masculine singular "he."

- The verb root is أَفْسَدَ (afsada), meaning "to corrupt" or "to cause mischief."

فِيهَا (fīhā) - In it

- Again, "in it" referring to the Earth.

وَيَسْفِكُ (wa yasfiku) - And sheds / will shed

- وَ (wa) means "and."

- يَسْفِكُ (yasfiku) is a present/future tense verb meaning "he sheds." The root is س-ف-ك (s-f-k), meaning "to shed (blood)."

الدِّمَاءَ (ad-dimā'a) - The blood

- الْـ (ad-) is "the."

- دِّمَاء (dimā') is the plural of "blood" (actually, it is already plural, meaning "bloods" or simply "blood").

وَنَحْنُ (wa naḥnu) - While we / And we

- وَ (wa) here can mean "and" or "while," indicating a contrasting or simultaneous action.

- نَحْنُ (naḥnu) is the independent pronoun for "we."

نُسَبِّحُ (nusabbiḥu) - We glorify / we praise

- This is a present/future tense verb from the root س-ب-ح (s-b-ḥ), which means "to glorify God" or "to declare His perfection."

- The prefix نُـ (nu-) indicates the first person plural "we."

بِ (bi-) - With

- A preposition meaning "with" or "by."

حَمْدِكَ (ḥamdika) - Your praise

- حَمْد (ḥamd) means "praise."

- ـكَ (ka) is the possessive suffix "your" (masculine singular).

- So, "with Your praise."

وَنُقَدِّسُ (wa nuqaddisu) - And we sanctify

- وَ (wa) means "and."

- نُقَدِّسُ (nuqaddisu) is a present/future tense verb from the root ق-د-س (q-d-s), meaning "to sanctify" or "to declare holy."

- The prefix نُـ (nu-) again indicates "we."

لَكَ (laka) - For You / to You

- لِـ (li-) means "for" or "to."

- ـكَ (ka) is the pronoun suffix "You" (masculine singular).

Pause Point (between sentences indicated by ۖ in Arabic): This marks the end of the angels' questioning.

قَالَ (qāla) - He said

- Again, "He said" (referring to God).

إِنِّي (innī) - Indeed, I / Verily, I

- As before, "Indeed, I am..." or "Verily, I..."

أَعْلَمُ (a'lamu) - I know

- This is a present/future tense verb from the root ع-ل-م ('-l-m), meaning "to know."

- The prefix أَـ (a-) indicates the first person singular "I."

مَا (mā) - What

- Here, "what" as a relative pronoun (that which).

لَا (lā) - Not / do not

- A negation particle.

تَعْلَمُونَ (ta'lamūna) - You all know

- This is a present/future tense verb from the root ع-ل-م ('-l-m).

- The prefix تَـ (ta-) indicates the second person plural "you all."

- The suffix ـُونَ (ūna) confirms the plural "you."

- So, "what you all do not know."

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any more questions.

Here is a detailed word-for-word breakdown and explanation of the Arabic sentence, translated into English, with pronunciation assistance and grammar notes:

Sentence: أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

Part 1: Permitted Actions During Fasting Nights

- أُحِلَّ (uhilla) - Has been made lawful / Permitted.

- Grammar: This is a passive past tense verb. Its root (ح ل ل) means 'to make lawful' or 'to permit'. The passive form indicates that something was made lawful by someone (in this context, God).

- لَكُمْ (lakum) - For you (plural).

- Grammar: This is a preposition 'لَ' (la - for/to) combined with the masculine plural pronoun 'كُمْ' (kum - you).

- لَيْلَةَ (laylata) - The night of.

- Grammar: This noun is in the accusative case, functioning here as an adverb of time, specifying when something is permitted. It's also in the mudhaf (first part of an idafa or genitive construction), meaning it's possessed by the following noun.

- الصِّيَامِ (as-siyāmi) - The fasting.

- Grammar: This noun is in the genitive case because it is the mudhaf ilayhi (second part of the idafa construction), modifying 'night'. Together, 'laylata as-siyāmi' means "the night of fasting" or "the night during fasting."

- الرَّفَثُ (ar-rafathu) - Intimacy / Sexual intercourse.

- Grammar: This is the subject of the passive verb 'uhilla', meaning "Intimacy has been made lawful."

- إِلَىٰ (ilā) - To / Towards.

- Grammar: This is a preposition.

- نِسَائِكُمْ (nisā'ikum) - Your wives / your women.

- Grammar: 'نِسَاء' (nisā') means 'women' or 'wives'. The 'كُمْ' (kum) is the possessive pronoun 'your' (plural).

Part 2: The Metaphor of Garments

- هُنَّ (hunna) - They (feminine plural).

- Grammar: This is a standalone feminine plural pronoun.

- لِبَاسٌ (libāsun) - A garment / A covering.

- Grammar: This is a singular indefinite noun.

- لَّكُمْ (lakum) - For you (plural).

- Grammar: Preposition 'لَ' (la) + pronoun 'كُمْ' (kum).

- وَ (wa) - And.

- Grammar: Conjunction.

- أَنتُمْ (antum) - You (masculine plural).

- Grammar: This is a standalone masculine plural pronoun.

- لِبَاسٌ (libāsun) - A garment / A covering.

- Grammar: Singular indefinite noun.

- لَّهُنَّ (lahunna) - For them (feminine plural).

- Grammar: Preposition 'لَ' (la) + feminine plural pronoun 'هُنَّ' (hunna).

Part 3: God's Knowledge and Forgiveness

- عَلِمَ (ʿalima) - He knew / Knew.

- Grammar: Past tense verb, third person masculine singular.

- اللَّهُ (allāhu) - God / Allah.

- Grammar: The proper noun for God, the subject of the verb 'ʿalima'.

- أَنَّكُمْ (annakum) - That you (plural).

- Grammar: 'أَنَّ' (anna) is a particle meaning 'that', which makes the following clause its object. 'كُمْ' (kum) is the plural pronoun 'you'.

- كُنتُمْ (kuntum) - You were.

- Grammar: This is the past tense form of the verb 'to be' (كَانَ - kāna), conjugated for the masculine plural 'you'.

- تَخْتَانُونَ (takhtānūna) - Betraying / Deceiving.

- Grammar: This is a present tense verb, conjugated for the masculine plural 'you'. The root (خ و ن) means 'to betray' or 'to be unfaithful'. Here it implies being unfaithful to the rules of fasting.

- أَنفُسَكُمْ (anfusakum) - Yourselves.

- Grammar: 'أَنفُس' (anfus) is the plural of 'نَفْس' (nafs) meaning 'self' or 'soul'. 'كُمْ' (kum) is the possessive pronoun 'your'.

- فَ (fa) - So Therefore Then.

- Grammar: A conjunction linking cause and effect.

- تَابَ (tāba) - He turned (in mercy) / He forgave.

- Grammar: Past tense verb, third person masculine singular. When used for God, it means "He accepted repentance" or "He forgave."

- عَلَيْكُمْ (ʿalaykum) - Upon you.

- Grammar: Preposition 'عَلَىٰ' (ʿalā - upon/on) + pronoun 'كُمْ' (kum - you).

- وَ (wa) - And.

- Grammar: Conjunction.

- عَفَا (ʿafā) - He pardoned / He forgave.

- Grammar: Past tense verb, third person masculine singular.

- عَنكُمْ (ʿankum) - From you / About you.

- Grammar: Preposition 'عَنْ' (ʿan - from/about) + pronoun 'كُمْ' (kum - you).

Part 4: New Instructions

- فَالْآنَ (fal'āna) - So now.

- Grammar: 'فَ' (fa - so/then) + 'الْآنَ' (al'āna - the now / now).

- بَاشِرُوهُنَّ (bāshirūhunna) - Have intercourse with them (feminine plural).

- Grammar: This is an imperative verb (command) for masculine plural 'you' ('بَاشِرُوا' - bāshirū) combined with the feminine plural object pronoun 'هُنَّ' (hunna - them).

- وَ (wa) - And.

- Grammar: Conjunction.

- ابْتَغُوا (ibtaghū) - Seek / Desire.

- Grammar: Imperative verb for masculine plural 'you'.

- مَا (mā) - What / That which.

- Grammar: Relative pronoun.

- كَتَبَ (kataba) - He wrote / Ordained.

- Grammar: Past tense verb, third person masculine singular. Here it means 'ordained' or 'decreed'.

- اللَّهُ (allāhu) - God / Allah.

- Grammar: Subject of the verb 'kataba'.

- لَكُمْ (lakum) - For you (plural).

- Grammar: Preposition 'لَ' (la) + pronoun 'كُمْ' (kum).

Part 5: Eating, Drinking, and the Signs of Dawn

- وَ (wa) - And.

- Grammar: Conjunction.

- كُلُوا (kulū) - Eat.

- Grammar: Imperative verb for masculine plural 'you'.

- وَ (wa) - And.

- Grammar: Conjunction.

- اشْرَبُوا (ishrabū) - Drink.

- Grammar: Imperative verb for masculine plural 'you'.

- حَتَّىٰ (ḥattā) - Until.

- Grammar: A particle that introduces a clause indicating the end point of an action. It often makes the following verb subjunctive.

- يَتَبَيَّنَ (yatabayyana) - It becomes clear / Appears.

- Grammar: Subjunctive present tense verb, third person masculine singular, because it follows 'ḥattā'.

- لَكُمُ (lakumu) - For you (plural).

- Grammar: Preposition 'لَ' (la) + pronoun 'كُمُ' (kumu - you). The 'u' sound at the end is for smooth connection to the next word.

- الْخَيْطُ (al-khayṭu) - The thread.

- Grammar: Subject of 'yatabayyana'.

- الْأَبْيَضُ (al-abyuḍu) - The white.

- Grammar: Adjective modifying 'al-khayṭu', agreeing in definiteness, gender, number, and case.

- مِنَ (mina) - From / Of.

- Grammar: Preposition. The 'a' sound at the end is for smooth connection.

- الْخَيْطِ (al-khayṭi) - The thread.

- Grammar: In the genitive case because it follows the preposition 'mina'.

- الْأَسْوَدِ (al-aswadi) - The black.

- Grammar: Adjective modifying 'al-khayṭi', agreeing in definiteness, gender, number, and case.

- مِنَ (mina) - From / Of.

- Grammar: Preposition.

- الْفَجْرِ (al-fajri) - The dawn.

- Grammar: In the genitive case because it follows the preposition 'mina'. This clarifies that the "white thread" and "black thread" are a metaphor for the first light of dawn distinguishing itself from the darkness of night.

Part 6: Completing the Fast

- ثُمَّ (thumma) - Then / Afterwards.

- Grammar: Conjunction indicating sequence.

- أَتِمُّوا (atimmū) - Complete / Fulfill.

- Grammar: Imperative verb for masculine plural 'you'.

- الصِّيَامَ (as-siyāma) - The fasting.

- Grammar: Object of the verb 'atimmū', so it's in the accusative case.

- إِلَى (ilā) - Until / To.

- Grammar: Preposition.

- اللَّيْلِ (al-layli) - The night.

- Grammar: In the genitive case because it follows the preposition 'ilā'.

Part 7: Restriction During Seclusion (I'tikaf)

- وَ (wa) - And.

- Grammar: Conjunction.

- لَا (lā) - Do not (prohibition).

- Grammar: Particle of prohibition, which makes the following present tense verb jussive.

- تُبَاشِرُوهُنَّ (tubāshirūhunna) - You (plural) have intercourse with them (feminine plural).

- Grammar: Jussive present tense verb, masculine plural 'you' ('تُبَاشِرُوا' - tubāshirū) + feminine plural object pronoun 'هُنَّ' (hunna - them).

- وَ (wa) - While / And.

- Grammar: Conjunction, here indicating a concurrent state (a "حال" - ḥāl).

- أَنتُمْ (antum) - You (masculine plural).

- Grammar: Standalone masculine plural pronoun.

- عَاكِفُونَ (ʿākifūna) - Are secluded / Are performing Iʿtikaf.

- Grammar: This is a masculine plural active participle, describing the state of 'you'. 'Iʿtikaf' is a spiritual retreat in a mosque, especially during the last ten days of Ramadan.

- فِي (fī) - In.

- Grammar: Preposition.

- الْمَسَاجِدِ (al-masājidi) - The mosques.

- Grammar: In the genitive case because it follows the preposition 'fī'.

Part 8: God's Limits

- تِلْكَ (tilka) - Those.

- Grammar: Feminine demonstrative pronoun for distant plural, referring to the preceding rules.

- حُدُودُ (ḥudūdu) - Limits / Boundaries.

- Grammar: This noun is the mudhaf (first part of an idafa).

- اللَّهِ (allāhi) - Of God / Of Allah.

- Grammar: The proper noun for God, in the genitive case, as the mudhaf ilayhi. So, "God's limits."

- فَ (fa) - So / Therefore.

- Grammar: Conjunction.

- لَا (lā) - Do not (prohibition).

- Grammar: Particle of prohibition.

- تَقْرَبُوهَا (taqrabūhā) - Approach them.

- Grammar: Jussive present tense verb for masculine plural 'you' ('تَقْرَبُوا' - taqrabū) + feminine singular object pronoun 'هَا' (hā - them), referring back to 'حدود' (ḥudūd - limits).

Part 9: Wisdom Behind the Clear Signs

- كَذَٰلِكَ (kadhālika) - Thus / In this way.

- Grammar: 'كَ' (ka - like/as) + 'ذَٰلِكَ' (dhālika - that).

- يُبَيِّنُ (yubayyinu) - He makes clear / Explains.

- Grammar: Present tense verb, third person masculine singular.

- اللَّهُ (allāhu) - God / Allah.

- Grammar: Subject of 'yubayyinu'.

- آيَاتِهِ (āyātihī) - His verses / His signs.

- Grammar: 'آيَات' (āyāt) is the plural of 'آيَة' (āya - verse/sign), in the accusative case as the object of 'yubayyinu'. The 'هِ' (hī) is the possessive pronoun 'His'.

- لِلنَّاسِ (lin-nāsi) - To the people.

- Grammar: Preposition 'لِ' (li - to/for) + 'النَّاسِ' (an-nāsi - the people), in the genitive case.

- لَعَلَّهُمْ (laʿallahum) - So that they may / Perhaps they.

- Grammar: 'لَعَلَّ' (laʿalla) is a particle expressing hope or expectation, and 'هُمْ' (hum) is the masculine plural pronoun 'they'.

- يَتَّقُونَ (yattaqūna) - Become righteous / Be God-fearing / Guard against evil.

- Grammar: Present tense verb, third person masculine plural. The root (و ق ي) means 'to protect' or 'to guard against'. In a religious context, 'taqwa' (the noun from this root) refers to piety, God-consciousness, or guarding against displeasing God.

Here is a word-for-word explanation of the Arabic sentence for an English student:

Full English Translation:

"Those are the ones who bought misguidance for guidance, so their trade did not profit, and they were not [rightly] guided."

Word-by-Word Breakdown:

1. أُولَـٰئِكَ (ū-lā-ʾi-ka) - Those

- This is a demonstrative pronoun, used to point to something or someone far away in the plural. It can be used for both masculine and feminine groups.

2. الَّذِينَ (al-la-dhī-na) - who / the ones who

- This is a relative pronoun, used to connect 'those' to the action that follows. It is the masculine plural form. (The 'dh' sound is like 'th' in the English word 'this'.)

3. اشْتَرَوُا (ish-ta-ra-wu) - they bought

- This is a past tense verb. The 'waw' (و) and the silent 'alif' (ا) at the end indicate that the verb refers to a masculine plural subject ('they').

4. الضَّلَالَةَ (aḍ-ḍa-lā-lah) - the misguidance the error the straying

- This is a noun meaning 'misguidance' or 'error'. The 'al-' (ال) at the beginning means 'the'. It ends with '-ah' due to being the direct object of the verb 'bought' (this is called the accusative case). (The 'ḍ' sound is a heavy 'd', pronounced with the tongue touching the side teeth.)

5. بِالْهُدَىٰ (bil-hu-dā) - for the guidance / with the guidance

- This is made up of two parts:

- بِـ (bi-) - a preposition meaning 'with', 'for', 'by', or 'in exchange for'. In this context, it implies an exchange, like "trading one thing for another."

- الْهُدَىٰ (al-hu-dā) - 'the guidance'. The 'al-' (ال) means 'the'. (The final 'ā' sound is represented by the 'alif maqṣūrah' ٰى, which looks like a 'y' without dots but is pronounced 'ā'.)

6. فَمَا (fa-mā) - so not / then not

- This is also two parts:

- فَـ (fa-) - a conjunction meaning 'so', 'then', or 'therefore'.

- مَا (mā) - a negative particle specifically used to negate past tense verbs, meaning 'not'.

7. رَبِحَتْ (ra-bi-ḥat) - it profited / it gained

- This is a past tense verb meaning 'to profit' or 'to gain'. The 't' sound at the end indicates that the subject of the verb is feminine (which will be 'their trade' in the next word). (The 'ḥ' is a strong, guttural 'h' sound, like clearing your throat softly.)

8. تِّجَارَتُهُمْ (tij-jā-ra-tu-hum) - their trade / their transaction

- This word is composed of:

- تِّجَارَة (tij-jā-rah) - 'trade' or 'transaction'. Note the double 't' sound at the beginning, indicated by the 'shadda' (ّ) in the original text.

- ـهُمْ (-hum) - a possessive pronoun suffix meaning 'their'.

- This entire word is the feminine subject of the verb 'profited'.

9. وَمَا (wa-mā) - and not

- Again, two parts:

- وَ (wa-) - a conjunction meaning 'and'.

- مَا (mā) - the negative particle 'not', used here for the following past tense verb.

10. كَانُوا (kā-nu-w) - they were

- This is the past tense verb 'to be' (kāna), in its masculine plural form ('they were'). The 'waw' (و) and silent 'alif' (ا) at the end indicate the plural subject.

11. مُهْتَدِينَ (muh-ta-dīn) - guided (ones) / rightly guided

- This is an active participle meaning 'guided' or 'rightly guided'. The '-īn' ending indicates that it is masculine plural and is in the accusative case. This case is required here because it functions as the predicate of the verb 'kānu' (they were).

Here's a breakdown of the Arabic sentence, translated into English word by word, with pronunciation guides and grammatical explanations:

Full English Translation: And for each is a direction he turns to. So compete in good deeds. Wherever you may be, Allah will bring you all together. Indeed, Allah is over all things powerful.

Word-by-Word Explanation:

1. And (pronunciation: wa)

- This is a conjunction, meaning "and." It connects this sentence to a broader context, often implying that while different groups might have different practices, there's a common underlying principle.

2. for each (pronunciation: li-kull-in)

- This phrase combines two parts:

- "li" (for): This is a preposition meaning "for" or "to."

- "kull" (each/every): This noun means "each" or "every (one)."

- The 'in' sound at the end is a grammatical marker (tanween), indicating indefiniteness and implying "for each one" or "for everyone."

- Grammar Rule: When a preposition like "li" precedes a noun, that noun will be in the genitive case (indicated here by the 'i' sound before the tanween).

3. (there is) a direction (pronunciation: wij-ha-tun)

- This noun means "direction," "focus," "goal," or "object of attention."

- The 'un' sound at the end is a grammatical marker (tanween), indicating it's an indefinite noun in the nominative case.

- The "there is" part is implied in Arabic when a prepositional phrase (like "for each") comes before the noun it describes.

4. he (pronunciation: hoo-wa)

- This is a singular masculine pronoun, meaning "he" or "it." Here, it refers back to "each" (person/group) mentioned earlier.

5. turns to it (pronunciation: moo-wal-lee-ha)

- This word is composed of two parts:

- "turns to/is directing" (pronunciation: moo-wal-lee): This is an active participle, meaning "one who turns towards," "one who directs," or "one who attends to." It describes the action of the pronoun "he."

- "it" (pronunciation: ha): This is a feminine singular pronoun suffix, attached to the previous word. It refers back to "direction" (wijhah), which is a feminine noun. So, together, "he is turning towards it" or "he is its director."

6. So (pronunciation: fa)

- This is a conjunction that means "so," "then," or "therefore." It often indicates a consequence, a result, or a command following the preceding statement.

7. compete (pronunciation: is-ta-bi-qoo)

- This is an imperative verb in the plural masculine form, meaning "compete," "race," or "strive to be first." It is a command directed to a group of people.

- Grammar Rule: Imperative verbs directly command an action. The 'ū' sound at the end indicates it's a command for "you all" (masculine plural).

8. the good deeds (pronunciation: al-khay-raat)

- This noun means "good deeds," "virtues," "bounties," or "best things."

- It starts with "al" (the), indicating definiteness.

- The 'āt' ending signifies a feminine sound plural.

- The 'i' sound at the very end is a grammatical marker (case ending), indicating it's in the genitive case. Here, it functions as the object of competition, implicitly governed by a preposition like "in" or "for."

9. Wherever (pronunciation: ay-na ma)

- This is a conditional adverb, meaning "wherever" or "no matter where." It introduces a condition.

10. you are (pronunciation: ta-koo-noo)

- This is a verb meaning "you are" or "you exist," in the plural masculine form. It's in the jussive mood (indicated by the dropped 'n' at the end compared to the indicative 'takūnoona'), which is typical for verbs following conditional particles like "wherever."

- Grammar Rule: Verbs in the conditional clause (the "wherever you are" part) are often in the jussive mood.

11. He will bring (pronunciation: ya'-ti)

- This is a verb meaning "he will bring" or "he will come." It's in the jussive mood (indicated by the dropped vowel at the end), as it is the consequence of the conditional statement ("wherever you are"). The "he" here refers to Allah, who is the subject of this action.

- Grammar Rule: In a conditional sentence (like "wherever... then..."), the verb in the main clause (the consequence) is also often in the jussive mood.

12. with you (pronunciation: bi-koo-moo)

- This is composed of two parts:

- "with" (pronunciation: bi): This is a preposition.

- "you" (pronunciation: koo-moo): This is a plural masculine pronoun suffix, referring to "you all."

- The 'ū' at the end of 'kum' is added for ease of pronunciation when connecting to the next word.

13. Allah (pronunciation: al-laah)

- This is the proper name for God in Arabic. It is the subject of the verb "will bring."

14. all together (pronunciation: ja-mee-'an)

- This is an adverb meaning "all," "altogether," or "collectively." The 'an' sound at the end is a grammatical marker (tanween), indicating its adverbial function.

15. Indeed (pronunciation: in-na)

- This is an emphatic particle, similar to "surely," "verily," or "certainly." It is used to emphasize the statement that follows.

- Grammar Rule: "Inna" changes the case of the noun that immediately follows it (its subject) to the accusative case.

16. Allah (pronunciation: al-laah)

- This is the proper name for God. Here, it is in the accusative case due to the preceding emphatic particle "Inna."

17. over (pronunciation: 'a-laa)

- This is a preposition meaning "over," "upon," "on," or "concerning."

- Grammar Rule: Prepositions govern the genitive case for the noun or pronoun that follows them.

18. every (pronunciation: kull-i)

- This word means "every" or "all." It is in the genitive case because it follows the preposition "over."

19. thing (pronunciation: shay'-in)

- This noun means "thing." It is indefinite and in the genitive case, as it is grammatically linked to "every" (forming a possessive-like construction: "every of thing"). The 'in' sound at the end is the tanween for indefiniteness and genitive case.

20. powerful (pronunciation: qa-dee-run)

- This is an adjective meaning "powerful," "able," or "capable." It is indefinite and in the nominative case, serving as the predicate for "Allah" (with "Inna" having already made "Allah" accusative, its predicate remains nominative). The 'un' sound at the end is the tanween for indefiniteness and nominative case.

Here is a word-by-word breakdown of the Arabic sentence, designed to help you understand each component in English, complete with pronunciation guidance and grammar notes.

1. (inna) - Indeed, surely.

- Explanation: This is a particle used for emphasis, like saying "verily" or "truly" in English. It strengthens the statement that follows.

- Grammar Note: This particle (called "harf nasb wa tawkeed") makes the noun that immediately follows it take the accusative case (mansoob).

2. (alladhīna) - those who.

- Explanation: This is a relative pronoun, meaning "those who." It introduces a clause that describes the people being talked about.

- Grammar Note: While (inna) typically makes the following noun accusative, (alladhīna) is one of the indeclinable pronouns whose form does not change, regardless of its grammatical case. Here, it functions as the subject (ism inna) of the emphasized sentence introduced by (inna).

3. (yaktumūna) - they conceal, they hide.

- Explanation: This is a present tense (mudari') verb. The root meaning is "to hide" or "to keep secret." The suffix (-ūna) indicates that the action is being done by a masculine plural group (they).

- Grammar Note: This verb is part of the relative clause modifying (alladhīna).

4. (mā) - what, that which.

- Explanation: Here, (mā) acts as another relative pronoun, meaning "what" or "that which." It refers to the content that is being concealed.

5. (anzala) - He sent down, He revealed.

- Explanation: This is a past tense (māḍī) verb, meaning "He sent down" or "He revealed." The subject (He) is implicit here, but explicitly named in the next word.

6. (allāhu) - Allah, God.

- Explanation: This is the proper name for God in Arabic. Here, it is the subject (fā'il) of the verb (anzala), meaning "Allah revealed."

- Grammar Note: The final vowel sound (-u) indicates the nominative case (marfū'), as it is the doer of the action.

7. (mina) - from.

- Explanation: This is a preposition meaning "from."

8. (al-kitābi) - the Book, the Scripture.

- Explanation: This noun refers to a divine book or scripture. The definite article (al-) means "the."

- Grammar Note: The final vowel sound (-i) indicates the genitive case (majrūr), as it follows the preposition (mina).

9. (wa) - and.

- Explanation: This is a conjunction meaning "and."

10. (yashtarūna) - they buy, they exchange.

- Explanation: This is a present tense (mudari') verb. The root means "to buy" or "to trade." In this context, it often implies exchanging something valuable (like divine guidance) for something of lesser worth. The suffix (-ūna) again indicates a masculine plural subject (they).

11. (bihi) - with it, for it.

- Explanation: This is a combination of the preposition (bi-) meaning "with" or "for," and the pronoun suffix (-hi) meaning "him" or "it." Here, "it" refers back to "what Allah revealed from the Book."

12. (thamanan) - a price, a value.

- Explanation: This is an indefinite noun meaning "a price" or "a value."

- Grammar Note: The final vowel sound (-an) indicates the accusative case (mansoob), as it is the object of the verb (yashtarūna).

13. (qalīlan) - little, small, meager.

- Explanation: This is an adjective meaning "little," "small," or "meager." It describes the "price."

- Grammar Note: Like the noun it describes, it is also indefinite and in the accusative case (-an). Adjectives in Arabic generally match the noun they describe in gender, number, definiteness, and case.

--- (This completes the description of "those who") ---

14. (ulā'ika) - those (ones).

- Explanation: This is a demonstrative pronoun, meaning "those ones." It points back to the group of people described in the first part of the sentence ("those who conceal... and exchange it for a meager price").

- Grammar Note: This word acts as the predicate (khabar inna) of the initial emphatic particle (inna), completing the main statement.

15. (mā) - not.

- Explanation: This is a negative particle used to negate verbs. Here it negates the verb (ya'kulūna).

16. (ya'kulūna) - they eat.

- Explanation: This is a present tense (mudari') verb from the root meaning "to eat." The suffix (-ūna) indicates a masculine plural subject (they).

17. (fī) - in.

- Explanation: This is a preposition meaning "in."

18. (butūnihim) - their bellies, their stomachs.

- Explanation: This is a plural noun (butūn) meaning "bellies" or "stomachs," combined with the possessive pronoun suffix (-him) meaning "their."

- Grammar Note: The final vowel sound (-i) on (butūnihim) indicates the genitive case (majrūr) because it follows the preposition (fī).

19. (illā) - except.

- Explanation: This is a particle of exception, meaning "except" or "but."

- Grammar Note: Used in conjunction with the preceding (mā) (not... except), it creates an exclusive negative statement, meaning "they eat nothing but..."

20. (an-nāra) - the Fire.

- Explanation: This noun refers to Hellfire. The definite article (an-) means "the."

- Grammar Note: The final vowel sound (-a) indicates the accusative case (mansoob). In this specific "mā... illā" construction, the noun following (illā) takes the case it would have had if the negative and exception particles were not there. Here, "the Fire" is the object of "they eat."

21. (wa) - and.

- Explanation: This is a conjunction meaning "and."

22. (lā) - not.

- Explanation: This is a negative particle, similar to (mā), used to negate verbs, particularly in the present/future tense.

23. (yukallimuhumu) - He will speak to them.

- Explanation: This is a present/future tense (mudari') verb. The form indicates "to speak to someone." The suffix (-humu) is an object pronoun meaning "them."

- Grammar Note: The final vowel sound (-umu) on the pronoun suffix is due to a phonetic rule in Arabic, often occurring when it precedes a definite article (like "al-" in the next word, although here "Allahu" is a proper noun).

24. (allāhu) - Allah, God.

- Explanation: Again, the proper name for God. Here, it is the subject (fā'il) of the verb (yukallimu), meaning "Allah will speak to them."

- Grammar Note: The final vowel sound (-u) indicates the nominative case.

25. (yawma) - day.

- Explanation: This noun means "day."

- Grammar Note: It is in the accusative case (-a), here functioning as an adverb of time, meaning "on the day of." It is also the first part of an "idaafa" (possessive construction), meaning "the day of [something]."

26. (al-qiyāmati) - the Resurrection.

- Explanation: This noun refers to the Day of Judgment or Resurrection. The definite article (al-) means "the."

- Grammar Note: The final vowel sound (-i) indicates the genitive case (majrūr), as it is the second part of the "idaafa" construction ("day of the Resurrection").

27. (wa) - and.

- Explanation: This is a conjunction meaning "and."

28. (lā) - not.

- Explanation: This is another negative particle.

29. (yuzakkīhim) - He will purify them, He will sanctify them.

- Explanation: This is a present/future tense (mudari') verb. The root means "to purify" or "to cleanse." The suffix (-him) is an object pronoun meaning "them."

30. (wa) - and.

- Explanation: This is a conjunction meaning "and."

31. (lahum) - for them, to them.

- Explanation: This is a combination of the preposition (li-) meaning "for" or "to," and the pronoun suffix (-hum) meaning "them."

- Grammar Note: This prepositional phrase functions as the predicate of a nominal sentence, implying "there is" or "awaiting them."

32. (ʿadhābun) - a torment, a punishment.

- Explanation: This is an indefinite noun meaning "a torment" or "a punishment."

- Grammar Note: The final vowel sound (-un) indicates the nominative case (marfū'), as it is the subject of the implied sentence ("A torment is for them").

33. (alīmun) - painful.

- Explanation: This is an indefinite adjective meaning "painful." It describes the "torment."

- Grammar Note: Like the noun it describes, it is also indefinite and in the nominative case (-un).

Putting it all together, the full meaning of the sentence is:

"Indeed, those who conceal what Allah has sent down of the Book and exchange it for a meager price – those are the ones who consume nothing but Fire in their bellies. And Allah will neither speak to them on the Day of Resurrection nor purify them, and for them is a painful torment."

Here is the translation and a word-by-word explanation of the Arabic sentence:

Full English Translation:

"And We shaded you with the clouds and sent down upon you manna and quails. Eat from the good things We have provided for you. And they did not wrong Us, but they were wronging themselves."

Word-by-Word Explanation:

1. وَ (wa)

- Meaning: And

- Pronunciation: (wah)

- Grammar Note: This is a conjunction, connecting phrases or clauses.

2. ظَلَّلْنَا (dhallalnā)

- Meaning: We shaded / We gave shade

- Pronunciation: (dhallal-NAA)

- Grammar Note: This is a past tense verb. The root (ظ ل ل - dh-l-l) means "to shade." The form of the verb (Form II) emphasizes the act of providing shade. The suffix "نَا" (-nā) means "We" and acts as the subject.

3. عَلَيْكُمُ (alaykumul)

- Meaning: upon you (plural)

- Pronunciation: (ah-lay-KUM-ool)

- Grammar Note: This is composed of the preposition "عَلَى" (ala - upon/over) and the plural pronoun suffix "كُم" (-kum - you). The final 'u' sound is for smooth connection to the next word.

4. الْغَمَامَ (al-ghamāma)

- Meaning: the clouds

- Pronunciation: (al-gha-MAAM-ah)

- Grammar Note: "الْ" (al-) is the definite article "the." "غَمَام" (ghamām) means "clouds." It's in the accusative case here because it's the direct object of "We shaded."

5. وَ (wa)

- Meaning: And

- Pronunciation: (wah)

- Grammar Note: Another conjunction.

6. أَنزَلْنَا (anzalnā)

- Meaning: We sent down

- Pronunciation: (an-zal-NAA)

- Grammar Note: This is a past tense verb. The root (ن ز ل - n-z-l) means "to descend" or "to come down." The verb form (Form IV) indicates causing something to descend. Again, the suffix "نَا" (-nā) means "We" and is the subject.

7. عَلَيْكُمُ (alaykumul)

- Meaning: upon you (plural)

- Pronunciation: (ah-lay-KUM-ool)

- Grammar Note: Same as above: "upon" (عَلَى) + "you" (كُم).

8. الْمَنَّ (al-manna)

- Meaning: the manna

- Pronunciation: (al-MAN-na)

- Grammar Note: "الْ" (al-) is "the." "مَنّ" (mann) refers to "manna," a miraculous food mentioned in religious texts. It's the direct object, hence the accusative case.

9. وَ (wa)

- Meaning: And

- Pronunciation: (wah)

- Grammar Note: Conjunction.

10. السَّلْوَىٰ (as-salwā)

- Meaning: the quails

- Pronunciation: (as-SAL-waa)

- Grammar Note: "الْ" (al-) is "the." "سَلْوَىٰ" (salwā) means "quails" (a type of bird). It's also a direct object, sharing the grammatical case with "manna."

11. كُلُوا (kulū)

- Meaning: Eat! (plural command)

- Pronunciation: (KOO-loo)

- Grammar Note: This is an imperative verb (a command) directed at a group of people ("you all"). The root (أ ك ل - a-k-l) means "to eat."

12. مِن (min)

- Meaning: from

- Pronunciation: (min)

- Grammar Note: This is a preposition.

13. طَيِّبَاتِ (ṭayyibāti)

- Meaning: good things / pure things

- Pronunciation: (tay-yee-BAAT-ee)

- Grammar Note: The singular is "طَيِّبَة" (ṭayyibah - good/pure thing). This is its plural feminine form. Because it follows the preposition "مِن" (min), it is in the genitive case (indicated by the 'i' vowel sound).

14. مَا (mā)

- Meaning: what / that which

- Pronunciation: (maa)

- Grammar Note: Here it functions as a relative pronoun, linking to the following clause.

15. رَزَقْنَاكُمْ (razaqnākum)

- Meaning: We have provided for you / We have given you sustenance

- Pronunciation: (ra-zaq-NAA-koom)

- Grammar Note: This is a past tense verb. "رَزَقْنَا" (razaqnā) means "We provided/sustained" (root: ر ز ق - r-z-q - to provide, sustain; -نَا is "We"). The suffix "كُم" (-kum) means "you all" and is the object of the verb.

16. وَ (wa)

- Meaning: And

- Pronunciation: (wah)

- Grammar Note: Conjunction.

17. مَا (mā)

- Meaning: not

- Pronunciation: (maa)

- Grammar Note: This "مَا" is a negation particle used with past tense verbs.

18. ظَلَمُونَا (dhalamūnā)

- Meaning: they wronged Us / they oppressed Us

- Pronunciation: (dha-la-MOO-naa)

- Grammar Note: "ظَلَمُوا" (dhalamū) is a past tense verb meaning "they wronged/oppressed" (root: ظ ل م - dh-l-m - to wrong, oppress). The suffix "نَا" (-nā) means "Us" and is the object of the verb.

19. وَلَـٰكِن (walākin)

- Meaning: but / however

- Pronunciation: (wa-LAA-kin)

- Grammar Note: "وَ" (wa) is "and," and "لَـٰكِن" (lākin) is "but." It's a conjunction expressing contrast.

20. كَانُوا (kānū)

- Meaning: they were

- Pronunciation: (KAA-noo)

- Grammar Note: This is a past tense verb (root: ك و ن - k-w-n - to be/exist). When followed by an imperfect (present/future) verb, it creates a past continuous or past habitual action.

21. أَنفُسَهُمْ (anfusahum)

- Meaning: themselves / their souls

- Pronunciation: (an-FOO-sa-hoom)

- Grammar Note: "أَنفُسَ" (anfusa) is the plural of "نَفْس" (nafs), meaning "soul" or "self." It's in the accusative case here as the direct object of the following verb. The suffix "هُمْ" (-hum) means "their."

22. يَظْلِمُونَ (yaẓlimūn)

- Meaning: they wrong / they oppress (present/imperfect tense)

- Pronunciation: (yadh-lee-MOON)

- Grammar Note: This is a present tense (imperfect) verb from the same root (ظ ل م - dh-l-m) as "ظَلَمُونَا." Combined with "كَانُوا" (kānū - they were), it means "they were wronging" or "they used to wrong," indicating a continuous or habitual action in the past.

Here's a word-by-word breakdown and explanation of the Arabic sentence:

It is not (laysa) - This verb means "it is not" or "there is not." It negates the state of being.

upon you (ʿalaykum) - This is composed of two parts:

- upon (ʿalay) - A preposition meaning "on" or "upon."

- you (plural) (kum) - A pronominal suffix meaning "you" (plural, masculine, but often used generally). So, "upon you."

any blame (junāḥun) - This noun means "blame," "sin," "fault," or "offence." In this context, it implies that there is no wrongdoing.

that (an) - This particle introduces a subjunctive verb, indicating purpose or a dependent clause. It's often translated as "that" or "to."

you seek (tabtaghū) - This is a verb in the subjunctive mood, meaning "you seek" or "you look for." The presence of 'an' (that) causes it to be in the subjunctive. The suffix '-ū' indicates the plural "you."

bounty (faḍlan) - This noun means "bounty," "favor," "grace," or "blessing." It's in the accusative case here because it's the object of "you seek."

from (min) - A preposition meaning "from" or "of."

your Lord (rabbikum) - This word consists of:

- Lord (rabbi) - Meaning "Lord," "Master," or "Sustainer."

- your (plural) (kum) - The pronominal suffix "your" (plural). So, "your Lord."

So when (fa-idhā) - This is a combination of two particles:

- So/Then (fa-) - A conjunction indicating a consequence or sequence.

- when (idhā) - A conditional particle meaning "when" or "if" (referring to a future or general condition).

you depart (afaḍtum) - This verb means "you pour forth," "you stream forth," or more contextually, "you depart" (specifically from a place during a pilgrimage). The suffix '-tum' indicates the past tense, plural "you."

from (min) - A preposition meaning "from."

Arafat (ʿarafātin) - This is the name of a specific plain and mountain near Mecca, central to the Hajj pilgrimage. It's a proper noun.

then remember (fadhkurū) - This is a combination of:

- then (fa-) - The conjunction "then" or "so," indicating a command or consequence.

- remember (udhkurū) - An imperative verb (a command) meaning "remember" or "mention." The '-ū' indicates the plural "you."

Allah (allāha) - The Arabic name for God, here in the accusative case because it is the object of the verb "remember."

at (ʿinda) - A preposition meaning "at," "near," "by," or "with."

the Sacred Ritual Site (al-mashʿaril) - This phrase combines:

- the (al-) - The definite article.

- ritual site/sacred sign (mashʿari) - A noun referring to a place or sign associated with religious rites, specifically "Al-Mash'ar Al-Haram" in Muzdalifah.

the Sacred (al-ḥarāmi) - This adjective means "the sacred," "the forbidden," or "the inviolable." It describes "al-mashʿar."

And remember Him (wadhkurūhu) - This consists of:

- And (wa-) - A conjunction meaning "and."

- remember (udhkurū) - The imperative verb "remember" (plural "you").

- Him (-hu) - The pronominal suffix for "Him" or "it," referring back to Allah.

just as (kamā) - This is a combination of:

- as/like (ka-) - A preposition or particle meaning "as" or "like."

- what/that (mā) - A particle often used to form "just as."

He guided you (hadākum) - This verb means "He guided you."

- He guided (hadā) - The past tense verb for "to guide," where "He" is the implied subject.

- you (plural) (-kum) - The pronominal suffix for "you" (plural), here as the object of the verb.

And if (wa-in) - This combines:

- And (wa-) - A conjunction meaning "and."

- if (in) - A conditional particle meaning "if."

you were (kuntum) - This is the past tense form of the verb "to be," meaning "you were" (plural).

from (min) - A preposition meaning "from."

before it (qablihi) - This consists of:

- before (qabli) - A preposition meaning "before."

- it/Him (-hi) - A pronominal suffix meaning "it" or "Him." In this context, it could refer to the guidance (hadi) or Allah.

surely among (lamina) - This is a combination of:

- surely (la-) - An emphatic particle adding emphasis, often translated as "surely," "indeed," or "certainly."

- among/from (mina) - The preposition "from" or "among."

the astray (aḍ-ḍāllīn) - This is a plural noun (or adjective used as a noun) meaning "the astray," "the misguided," "the lost," or "those who go astray."

Full Flowing English Translation:

There is no blame upon you if you seek bounty from your Lord. But when you depart from Arafat, then remember Allah at Al-Mash'ar Al-Haram. And remember Him just as He guided you, for indeed you were, before that, among those astray.

Let's break down this Arabic sentence word by word to understand its meaning and structure.

قَالَ (qaala) - He said.

- Explanation: This is a verb in the past tense, referring to a male third person. It means "he said."

- Grammar Note: In Arabic, verbs carry information about the subject's gender and number. "Qala" is for "he."

إِنَّهُ (innahu) - Indeed he / That he.

- Explanation: This is a combination of two parts:

- إِنَّ (inna) - A particle meaning "indeed," "certainly," or "that." It emphasizes the statement that follows.

- هُ (hu) - An attached pronoun meaning "he" or "him."

- Combined Meaning: "Indeed he" or "that he."

يَقُولُ (yaqoolu) - He says.

- Explanation: This is a verb in the present tense, also referring to a male third person. It means "he says" or "he is saying."

إِنَّهَا (innahaa) - Indeed it (she) / That it (she).

- Explanation: Similar to "innahu," this is also a combination:

- إِنَّ (inna) - "Indeed" or "that."

- هَا (haa) - An attached pronoun meaning "she" or "it" (when referring to a feminine noun). In this context, it refers to the "cow" (بَقَرَةٌ), which is a feminine noun.

- Combined Meaning: "Indeed it (the cow)" or "that it (the cow)."

بَقَرَةٌ (baqaratun) - A cow.

- Explanation: This is a feminine noun meaning "cow." The "ٌ" (tanween damma) indicates that it is indefinite (a cow, not "the cow").

لَّا (laa) - Not / No.

- Explanation: This is a particle used for negation. It means "not" or "no."

ذَلُولٌ (dhaloolun) - Subdued / Trained.

- Explanation: This is an adjective, also in the feminine form and indefinite (due to the "ٌ" tanween). It means "subdued," "tamed," or "trained." In this context, it implies a cow that has not been trained for labor like plowing.

- Combined with "لَّا": "Not trained/subdued."

تُثِيرُ (tutheeru) - She plows / She stirs up.

- Explanation: This is a present tense verb, referring to a feminine third person (the cow). It means "she plows," "she turns over," or "she stirs up."

الْأَرْضَ (al-arda) - The earth / The land.

- Explanation: This is a definite noun meaning "the earth" or "the land."

- الْ (al-) - The definite article "the."

- أَرْضَ (arda) - Earth/land. The "a" sound at the end is due to its grammatical role as the object of the verb "plows."

وَلَا (wa laa) - And not / Nor.

- Explanation:

- وَ (wa) - The conjunction "and."

- لَا (laa) - The negation particle "not."

- Combined Meaning: "And not" or "nor."

تَسْقِي (tasqee) - She waters / She irrigates.

- Explanation: This is a present tense verb, referring to a feminine third person (the cow). It means "she waters" or "she irrigates."

الْحَرْثَ (al-hartha) - The cultivation / The tilth.

- Explanation: This is a definite noun meaning "the cultivated land," "the crops," or "the tilth." Similar to "الْأَرْضَ," the "a" sound at the end indicates it's the object of the verb "waters."

مُسَلَّمَةٌ (musallamatun) - Sound / Unblemished / Free from defects.

- Explanation: This is a feminine adjective, indefinite, meaning "sound," "intact," "unblemished," or "free from defects." It describes the condition of the cow.

لَّا (laa) - No / Not.

- Explanation: Again, the negation particle "no" or "not."

شِيَةَ (shiyatun) - Mark Blemish Discoloration.

- Explanation: This is a feminine noun meaning "mark," "blemish," or "discoloration." In this grammatical structure ("لا شية"), it expresses a complete negation of any kind of mark.

فِيهَا (feehaa) - In it (her).

- Explanation: This is a combination of two parts:

- فِي (fee) - The preposition "in."

- هَا (haa) - The attached pronoun meaning "her" or "it" (referring to the cow).

- Combined Meaning: "In it (the cow)."

- Combined with "لا شية": "No mark in it."

قَالُوا (qaaloo) - They said.

- Explanation: This is a verb in the past tense, referring to a masculine plural third person. It means "they said."

الْآنَ (al-aana) - Now.

- Explanation: This is an adverb of time meaning "now."

جِئْتَ (ji'ta) - You have come.

- Explanation: This is a verb in the past tense, referring to a masculine singular second person. It means "you came" or "you have come."

بِالْحَقِّ (bil-haqqi) - With the truth.

- Explanation: This is a combination of two parts:

- بِ (bi) - The preposition "with."

- الْحَقِّ (al-haqqi) - The definite noun "the truth." The "i" sound at the end is due to the preposition "bi."

- Combined Meaning: "With the truth."

فَذَبَحُوهَا (fa-dhabahoo-haa) - So they slaughtered her.

- Explanation: This is a combination of three parts:

- فَ (fa) - A conjunction meaning "so," "then," or "therefore." It indicates a sequence or consequence.

- ذَبَحُوا (dhabahoo) - A verb in the past tense, referring to a masculine plural third person. It means "they slaughtered."

- هَا (haa) - The attached pronoun meaning "her" or "it" (referring to the cow), acting as the object of the verb.

- Combined Meaning: "So they slaughtered her."

وَمَا (wa maa) - And not / And they did not.

- Explanation:

- وَ (wa) - The conjunction "and."

- مَا (maa) - A negation particle used with past tense verbs, meaning "not."

كَادُوا (kaadoo) - They almost / They were near to.

- Explanation: This is a verb in the past tense, referring to a masculine plural third person. It is part of a special group of verbs (the "كَادَ" group) that express "almost" or "nearly did something."

يَفْعَلُونَ (yaf'aloon) - They do / They would do.

- Explanation: This is a verb in the present tense, referring to a masculine plural third person. It means "they do" or "they would do."

- Combined with "وَمَا كَادُوا": "And they almost did not do it" or "and they were close to not doing it." This implies that they did it with reluctance or difficulty.

Putting it all together, the full translation is:

He said, "He says that it is a cow, not subdued (for work), which does not plow the earth and does not irrigate the cultivated land, sound, with no blemish in it." They said, "Now you have come with the truth." So they slaughtered her, and they almost did not do it.

Here is a breakdown of the Arabic sentence, word by word, with English translation, pronunciation, and grammatical notes:

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ

- وَ (wa)

- Meaning: And

- Pronunciation: wa

- Grammar: This is a conjunction, simply connecting this sentence to a previous context.

- إِذْ (idh)

- Meaning: When / Behold

- Pronunciation: idh (like 'th' in 'this')

- Grammar: A particle often used to introduce a past event or a sudden occurrence, translating to 'when' or 'behold'.

- قَالَ (qaala)

- Meaning: He said

- Pronunciation: qaa-la

- Grammar: A past tense verb, third person masculine singular.

- مُوسَىٰ (Moosa)

- Meaning: Moses

- Pronunciation: Moo-sa

- Grammar: A proper noun, the subject of the verb 'said'.

- لِقَوْمِهِ (li-qawmihi)

- Meaning: To his people

- Pronunciation: li-qaw-mi-hi

- Grammar: This is a combination:

- لِـ (li): A preposition meaning 'to' or 'for'.

- قَوْمِ (qawmi): The noun 'people', in the genitive case because of the preceding preposition 'li'.

- ـهِ (hi): A possessive pronoun suffix meaning 'his'.

- إِنَّ (inna)

- Meaning: Indeed Surely Verily

- Pronunciation: in-na

- Grammar: An emphatic particle that strengthens the statement that follows. It also causes the noun immediately after it to be in the accusative (mansoob) case.

- اللَّهَ (Allaha)

- Meaning: Allah / God

- Pronunciation: Al-la-ha

- Grammar: A proper noun, in the accusative case because it follows 'inna'.

- يَأْمُرُكُمْ (ya'murukum)

- Meaning: He commands you (plural)

- Pronunciation: ya'-mu-ru-kum

- Grammar: This is a combination:

- يَأْمُرُ (ya'muru): A present tense verb, third person masculine singular, meaning 'he commands' or 'he orders'. The implicit subject is 'Allah'.

- ـكُمْ (kum): An object pronoun suffix meaning 'you' (plural).

- أَن (an)

- Meaning: That

- Pronunciation: an

- Grammar: A particle that introduces a subordinate clause and puts the following verb into the subjunctive mood.

- تَذْبَحُوا (tadhbahoo)

- Meaning: You (plural) slaughter

- Pronunciation: tadh-ba-hoo

- Grammar: A present tense verb, second person masculine plural, meaning 'you slaughter'. It's in the subjunctive mood due to 'an' preceding it.

- بَقَرَةً (baqaratan)

- Meaning: A cow

- Pronunciation: ba-qa-ra-tan

- Grammar: A feminine indefinite noun, in the accusative case because it is the direct object of the verb 'to slaughter'.

- قَالُوا (qaaloo)

- Meaning: They said

- Pronunciation: qaa-loo

- Grammar: A past tense verb, third person masculine plural.

- أَتَتَّخِذُنَا (a-tattakhidhuna)

- Meaning: Are you taking us...?

- Pronunciation: a-tat-ta-khi-dhu-na

- Grammar: This is a combination:

- أَ (a): An interrogative particle, forming a question (like 'Is it?', 'Are you?').

- تَتَّخِذُ (tattakhidhu): A present tense verb, second person masculine singular, meaning 'you take' or 'you consider'.

- ـنَا (na): An object pronoun suffix meaning 'us'.

- هُزُوًا (huzuwan)

- Meaning: (As) a mockery / (As) a jest

- Pronunciation: hu-zu-wan

- Grammar: A noun in the accusative case, often acting as a second object or an adverbial modifier to describe how they are being taken.

- قَالَ (qaala)

- Meaning: He said

- Pronunciation: qaa-la

- Grammar: A past tense verb, third person masculine singular.

- أَعُوذُ (a'oodhu)

- Meaning: I seek refuge

- Pronunciation: a'-oo-dhu

- Grammar: A present tense verb, first person singular.

- بِاللَّهِ (bi-llahi)

- Meaning: In Allah / With Allah

- Pronunciation: bil-la-hi

- Grammar: This is a combination:

- بِـ (bi): A preposition meaning 'in' or 'with'.

- اللَّهِ (Allahi): The proper noun 'Allah', in the genitive case because of the preceding preposition 'bi'.

- أَنْ (an)

- Meaning: That

- Pronunciation: an

- Grammar: Another particle that introduces a subordinate clause and puts the following verb into the subjunctive mood.

- أَكُونَ (akoona)

- Meaning: I be / I am

- Pronunciation: a-koo-na

- Grammar: The present tense verb 'to be' (كَانَ - kaana), first person singular, in the subjunctive mood due to 'an' preceding it.

- مِنَ (mina)

- Meaning: From / Among

- Pronunciation: mi-na

- Grammar: A preposition meaning 'from' or 'among'.

- الْجَاهِلِينَ (al-jaahileen)

- Meaning: The ignorant ones

- Pronunciation: al-jaa-hi-lee-n

- Grammar: A masculine plural noun, in the genitive case because it follows the preposition 'min'.

Full English Translation:

And when Moses said to his people, "Indeed, Allah commands you to slaughter a cow." They said, "Are you taking us as a mockery?" He said, "I seek refuge in Allah from being among the ignorant."

Here's a word-by-word explanation of the Arabic sentence, translated into English with pronunciation and grammar notes:

Overall English Translation of the Sentence:

"That was a nation that has passed away. They will have what they earned, and you will have what you earned. And you will not be questioned about what they used to do."

Word-by-Word Breakdown:

1. تِلْكَ (tilka)

- Meaning: That / Those (feminine singular)

- Explanation: This is a demonstrative pronoun used to point to something feminine and singular that is relatively far away. Here, it refers to "nation" (أُمَّةٌ), which is a feminine noun.

2. أُمَّةٌ (ummatun)

- Meaning: Nation Community People

- Explanation: This is a feminine noun meaning a group of people, a nation, or a community. The "-un" sound (tanwin damma) at the end indicates that it is indefinite (like "a nation") and in the nominative case.

3. قَدْ (qad)

- Meaning: (particle indicating completion or certainty) Indeed Already

- Explanation: When qad appears before a past tense verb (like khalat here), it emphasizes the completion of the action or adds certainty. It often implies "has" or "had" in English, reinforcing the past perfect tense.

4. خَلَتْ (khalat)

- Meaning: Has passed away Is gone Has lived (in the past)

- Explanation: This is a past tense verb, specifically the 3rd person feminine singular form. It comes from the root خ-ل-و (kha-la-wa), meaning to pass, to be empty, or to be free. The final 'ـتْ' (-at) indicates that the subject is feminine and singular, referring back to "أُمَّةٌ" (ummatun - nation).

5. لَهَا (lahā)

- Meaning: For her For it To her / To it

- Explanation: This word is a combination of two parts:

- لَـ (la-): A preposition meaning "for," "to," or "belonging to."

- ـهَا (-hā): A suffix pronoun meaning "her" or "it" (feminine singular), referring to the "nation" (أُمَّةٌ). So, it literally means "for it (the nation)," implying "it will have."

6. مَا (mā)

- Meaning: What / That which

- Explanation: In this context, mā functions as a relative pronoun, similar to "what" or "that which" in English. It introduces the object of the earning.

7. كَسَبَتْ (kasabat)

- Meaning: She/It earned Gained Acquired

- Explanation: This is a past tense verb, 3rd person feminine singular. It comes from the root ك-س-ب (ka-sa-ba), meaning to earn, gain, or acquire. The 'ـتْ' (-at) indicates that the subject is feminine and singular, again referring to "أُمَّةٌ" (the nation). Thus, "what it (the nation) earned."

8. وَ (wa)

- Meaning: And

- Explanation: This is a common conjunction in Arabic, simply meaning "and."

9. لَكُمْ (lakum)

- Meaning: For you (plural) / To you (plural)

- Explanation: This is also a combination:

- لَـ (la-): The same preposition "for" or "to."

- ـكُم (-kum): A suffix pronoun meaning "you" (plural, applicable to both masculine and feminine). So, "for you (plural)."

10. مَّا (mā)

- Meaning: What / That which

- Explanation: Again, mā acts as a relative pronoun, referring to "what" or "that which" you (plural) earned. The presence of a shadda (َّ) over the mā in some texts often signifies emphasis or a doubled consonant, but the meaning here remains the same relative pronoun.

11. كَسَبْتُمْ (kasabtum)

- Meaning: You (plural) earned Gained Acquired

- Explanation: This is a past tense verb, 2nd person masculine plural. The suffix 'ـتُمْ' (-tum) indicates that the subject is "you" (plural). So, "what you (plural) earned."

12. وَ (wa)

- Meaning: And

- Explanation: Another conjunction, meaning "and."

13. لَا (lā)

- Meaning: Not / No

- Explanation: This is a negative particle used to negate verbs or entire statements.

14. تُسْأَلُونَ (tus'alūna)

- Meaning: You (plural) will be questioned / Will be asked

- Explanation: This is an imperfect tense verb in the passive voice, 2nd person masculine plural.

- The prefix 'تُـ' (tu-) and the suffix 'ـونَ' (-ūna) mark it as the 2nd person plural.

- The change in vowel pattern (e.g., 'u' on the first radical and 'a' on the second if it were an active verb, like تَسْأَلُونَ - tas'alūna - 'you ask') signifies the passive voice.

- The root is س-أ-ل (sa-a-la), meaning "to ask" or "to question."

- Therefore, it means "you (plural) will not be asked/questioned."

15. عَمَّا (ʿammā)

- Meaning: About what / Concerning that which

- Explanation: This word is a contraction of two parts:

- عَنْ (ʿan): A preposition meaning "about," "concerning," or "from."

- مَا (mā): The relative pronoun "what" or "that which."

- When ʿan is followed by mā, the final nun (ن) of ʿan often assimilates into the mā, forming ʿammā with a shadda over the mim (مّ).

16. كَانُوا (kānū)

- Meaning: They were / Used to be

- Explanation: This is a past tense verb, 3rd person masculine plural, derived from the root ك-و-ن (ka-wa-na) meaning "to be." In Arabic, when kāna (or its forms like kānū) is followed by an imperfect verb, it creates a past continuous or habitual past action, similar to "used to do" or "were doing" in English.

17. يَعْمَلُونَ (yaʿmalūna)

- Meaning: They do They work They act / They were doing

- Explanation: This is an imperfect tense verb, 3rd person masculine plural.

- The prefix 'يَـ' (ya-) and the suffix 'ـونَ' (-ūna) mark it as the 3rd person masculine plural.

- The root is ع-م-ل (ʿa-ma-la), meaning "to do," "to work," "to act," or "to perform."

- Combined with kānū (they were), it translates to "what they used to do" or "what they were doing."

Here's a breakdown of the Arabic sentence, word by word, to help you understand it:

Full English Translation:

"And when it is said to them, 'Do not cause corruption on the earth,' they say, 'We are only reformers.'"

Word-by-Word Explanation:

1. And (wa)

- This is a conjunction, meaning "and."

2. When (idhā)

- This word introduces a conditional or temporal clause, meaning "when" or "if."

- Grammar Note: In Arabic, "idhā" (إذا) often implies a future or hypothetical situation, but in contexts like this, it's best translated as "when" to reflect the narrative.

3. It was said (qīla)

- This is a verb in the past tense, passive voice. It means "it was said" or "it has been said."

- Grammar Note: The passive voice is formed by changing the vowel sounds of the verb. The active form would be "qāla" (قال) meaning "he said."

4. To them (lahum)

- This is composed of two parts:

- To / for (la): A preposition meaning "to" or "for."

- Them (hum): A pronoun meaning "them" (plural, masculine).

5. Do not (lā)

- This is a particle used for prohibition, equivalent to "do not" or "no."

- Grammar Note: When "lā" (لا) is used for prohibition before a verb, it often puts the verb in the jussive mood, which slightly changes its ending.

6. You cause corruption / You do mischief (tufsidū)

- This is a verb in the plural form, referring to "you" (plural). The root of this word implies spoiling, corrupting, or causing mischief. When preceded by "lā" (do not), it becomes an imperative/prohibitive command.

- Grammar Note: The "ū" sound at the end (represented by the letter waw and an alif) indicates the plural "you." The original form of the verb without the "lā" might be "tufsidūna" (تُفْسِدُونَ), but the "n" drops when "lā" of prohibition is used.

7. In / On (fī)

- A common preposition meaning "in," "on," or "at."

8. The earth / The land (al-arḍi)

- This is composed of two parts:

- The (al-): The definite article, equivalent to "the."

- Earth / land (arḍi): The noun for "earth" or "land."

- Grammar Note: The definite article "al-" (ال) makes the noun specific. The final "i" sound (kasra) on "arḍi" is due to the preceding preposition "fī" (في), which causes the noun to be in the genitive case.

9. They said (qālū)

- This is a verb in the past tense, third person plural (masculine). It means "they said."

- Grammar Note: The "ū" sound (waw and alif) at the end indicates the plural "they."

10. Only / Indeed, we are but (innamā)

- This is a restrictive particle that emphasizes or limits the following statement. It's often translated as "only," "indeed, we are but," or "we are merely." It conveys the idea that "nothing else but this" is true.

11. We (naḥnu)

- A pronoun meaning "we."

12. Reformers / Those who set things right (muṣliḥūna)

- This is a plural active participle from the root "ṣalāḥ," meaning "to be good, right, or righteous." A "muṣliḥ" is someone who reforms, mends, makes peace, or sets things right. The plural "ūna" ending indicates "those who..." (masculine plural).

Here's a breakdown of the sentence, focusing on word-for-word explanation, pronunciation, and grammar:

The sentence you provided, "اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ", translates to English as:

"Guide us to the straight path."

Now, let's break it down word by word:

1. اهْدِنَا (ih-di-naa)

- This is a single word in Arabic, but it's a combination of two parts:

- اهْدِ (ih-di) - This is an imperative verb (a command) meaning "guide" or "show the way." It comes from the root H-D-Y, which is about guidance.

- Grammar Rule: Imperative verbs are used to give commands or make requests. In Arabic, the form of the imperative verb changes based on who is being commanded (singular, dual, plural, masculine, feminine). Here, it's addressed to one person (or to God in this prayer context).

- نَا (naa) - This is a pronominal suffix attached directly to the verb. It means "us" (as in, "guide us").

- Grammar Rule: Pronominal suffixes are small particles that attach to verbs, nouns, or prepositions to indicate pronouns (like "him," "her," "us," "them," "my," "your," etc.). When attached to a verb, they usually represent the object of the verb.

2. الصِّرَاطَ (as-si-raat)

- This word means "the path" or "the way."

- The الـ (al-) at the beginning is the definite article, equivalent to "the" in English. It makes the noun specific.

- صِّرَاطَ (si-raat) is the noun meaning "path" or "way."

- Grammar Rule: Notice the ending vowel sound '-a' on the word (الصِّرَاطَ). This indicates the accusative case (مَنْصُوب - manṣūb). In this sentence, "the path" is the direct object of the verb "guide" (Guide what? The path).

3. الْمُسْتَقِيمَ (al-mus-ta-qeem)

- This word means "the straight" or "the upright."

- Again, the الـ (al-) at the beginning is the definite article "the."

- مُسْتَقِيمَ (mus-ta-qeem) is an adjective meaning "straight," "direct," or "upright."

- Grammar Rule: In Arabic, adjectives agree with the nouns they describe in several aspects: definiteness (is it "a straight path" or "the straight path"?), gender (masculine/feminine), number (singular/dual/plural), and case (e.g., nominative, accusative, genitive). Here, "the straight" (الْمُسْتَقِيمَ) matches "the path" (الصِّرَاطَ) in all these aspects: both are definite (have "al-"), both are masculine, both are singular, and both are in the accusative case (ending in '-a').

So, putting it all together, the literal meaning is "Guide us the path the straight," which naturally flows into "Guide us to the straight path" in English.

Here's a breakdown of the Arabic sentence, explaining each word and its function:

The complete English translation of the sentence is:

"Maintain the prayers and the middle prayer, and stand for Allah in devout obedience."

Now, let's break it down word by word:

1. حَافِظُوا (ḥāfiẓū) - "Maintain Guard Preserve"

- This is an imperative verb, meaning it's a command.

- It's in the plural form, addressing multiple people, indicated by the "-ū" sound at the end.

- The root of this verb (ḥ-f-ẓ) means "to protect," "to guard," or "to preserve." In this context, it means to be diligent in observing or performing something regularly.

2. عَلَى (ʿalā) - "On Upon For"

- This is a preposition. When "maintain" (ḥāfiẓū) is followed by "ʿalā," it usually means "to maintain something" or "to be diligent about something."

3. الصَّلَوَاتِ (aṣ-ṣalawātī) - "The prayers"

- ال (al-) is the definite article "the."

- صَّلَوَات (ṣalawāt) is the plural of صَلَاة (ṣalāh), which means "prayer."

- The "ī" sound at the end indicates that this word is in the genitive case, which is common after prepositions like "ʿalā."

- So, "the prayers" refers to all the obligatory daily prayers.

4. وَ (wa) - "And"

- This is a conjunction, simply connecting the parts of the sentence.

5. الصَّلَاةِ (aṣ-ṣalāti) - "The prayer"

- Again, ال (al-) is "the."

- صَّلَاة (ṣalāh) is the singular form for "prayer."

- The "ī" sound at the end (genitive case) connects it grammatically to the previous "prayers."

6. الْوُسْطَىٰ (al-wusṭā) - "The middle / The foremost"

- ال (al-) is "the."

- وُسْطَىٰ (wusṭā) is a feminine adjective meaning "middle," "central," or "foremost." It's a superlative form.

- This phrase "aṣ-ṣalāti al-wusṭā" specifically refers to "the middle prayer," which is a significant prayer, often understood to be the Asr (afternoon) prayer or sometimes the Fajr (dawn) prayer, depending on interpretation.

7. وَ (wa) - "And"

- Another conjunction, connecting the two commands.

8. قُومُوا (qūmū) - "Stand / Stand up"

- This is another imperative verb, also in the plural form, addressing multiple people.

- The root (q-w-m) means "to stand" or "to rise." Here, it refers to standing in prayer.

9. لِلَّهِ (lillāhi) - "For God / For Allah"

- لِ (li-) is a preposition meaning "for" or "to."

- اللَّهِ (al-lāhi) is the Arabic word for "God" or "Allah."

- When the preposition "li-" (لِ) precedes "Allah" (اللَّهِ), the "al-" (ال) of "Allah" merges with "li-", forming "lillāhi."

- The "i" sound at the end indicates the genitive case, as it follows a preposition.

10. قَانِتِينَ (qānitīna) - "Devoutly / Obediently / Submissively"

- This is an active participle used as an adverbial phrase, describing the state in which one should "stand."

- The root (q-n-t) implies devotion, obedience, and humility, especially in prayer.

- The "-īna" ending signifies that it's a masculine plural accusative form, commonly used to describe the state or condition (ḥāl) of the people performing the action (standing).

In summary, the sentence commands believers to diligently observe all their prayers, with special emphasis on the "middle prayer," and to stand before God in a state of humble devotion and obedience.

Here's a word-by-word explanation of the Arabic sentence, with pronunciation guides and grammar notes:

إِنَّ (Inna) - (Pronunciation: in-na)

- Meaning: Indeed, Verily.

- Grammar: This is a particle that adds emphasis or affirmation to the statement that follows it. It often requires the noun that comes immediately after it to be in the accusative case (though here it's followed by a relative pronoun).

الَّذِينَ (Alladhīna) - (Pronunciation: al-la-dhee-na)

- Meaning: Those who.

- Grammar: This is a plural masculine relative pronoun. It connects the initial statement to a description of the group being discussed.

آمَنُوا (Āmanū) - (Pronunciation: aa-ma-noo)

- Meaning: They believed.

- Grammar: This is a past tense verb (Form IV of the root أ-م-ن, meaning 'to be safe' or 'to believe'). The '-ū' ending indicates it's for a plural masculine subject (they).

وَ (Wa) - (Pronunciation: wa)

- Meaning: And.

- Grammar: A conjunction, used to connect words, phrases, or clauses.

الَّذِينَ (Alladhīna) - (Pronunciation: al-la-dhee-na)

- Meaning: Those who.

- Grammar: Again, the plural masculine relative pronoun.

هَادُوا (Hādū) - (Pronunciation: haa-doo)

- Meaning: They became Jews / They were Jews.

- Grammar: This is a past tense verb (Form I of the root هـ-و-د). The '-ū' ending indicates it's for a plural masculine subject (they). This verb specifically refers to adopting Judaism or being Jewish.

وَ (Wa) - (Pronunciation: wa)

- Meaning: And.

- Grammar: Conjunction.

النَّصَارَىٰ (An-Naṣārā) - (Pronunciation: an-na-ṣaa-raa)

- Meaning: The Christians.

- Grammar: This is a definite plural noun. It refers to followers of Jesus (Nāsara being Nazareth, Jesus' hometown).

وَ (Wa) - (Pronunciation: wa)

- Meaning: And.

- Grammar: Conjunction.

الصَّابِئِينَ (Aṣ-Ṣābiʾīn) - (Pronunciation: aṣ-ṣaa-bi-e-en)

- Meaning: The Sabeans (or Sabians).

- Grammar: This is a definite plural noun. It's in the accusative case, fitting with the grammatical structure of "إِنَّ" which causes its subject and coordinated elements to be in the accusative. The Sabeans are a religious group mentioned in the Quran, often identified with Mandeans or other groups from the ancient Near East.

مَنْ (Man) - (Pronunciation: man)

- Meaning: Whoever / Those among them who.

- Grammar: This is an indefinite relative pronoun, often used in a conditional sense or to specify a subset of the previously mentioned groups.

آمَنَ (Āmana) - (Pronunciation: aa-ma-na)

- Meaning: Believed.

- Grammar: Past tense verb (Form IV, singular masculine). This refers to the belief of 'whoever' from the previously listed groups.

بِ (Bi-) - (Pronunciation: bi)

- Meaning: In / With.

- Grammar: A preposition. When attached to a noun, it makes the noun take the genitive case.

اللَّهِ (Allāh) - (Pronunciation: al-laah)

- Meaning: God.

- Grammar: A proper noun, the Arabic word for God. It's in the genitive case here due to the preceding preposition "بِ".

وَ (Wa) - (Pronunciation: wa)

- Meaning: And.

- Grammar: Conjunction.

الْيَوْمِ (Al-Yawm) - (Pronunciation: al-yowm)

- Meaning: The Day.

- Grammar: A definite noun. It's in the genitive case, coordinated with "اللَّهِ" (God) as part of what one believes in.

الْآخِرِ (Al-Ākhir) - (Pronunciation: al-aa-khi-ri)

- Meaning: The Last / The Final.

- Grammar: A definite adjective, agreeing with "الْيَوْمِ" (The Day) in definiteness, gender, and case (genitive). So, "The Last Day."

وَ (Wa) - (Pronunciation: wa)

- Meaning: And.

- Grammar: Conjunction.

عَمِلَ (ʿAmila) - (Pronunciation: a-mi-la)

- Meaning: Did / Performed.

- Grammar: Past tense verb (Form I, singular masculine). This refers to 'whoever' from the groups doing something.

صَالِحًا (Ṣāliḥan) - (Pronunciation: ṣaa-li-ḥan)

- Meaning: Righteous deeds / Righteously.

- Grammar: This is an indefinite accusative noun, often used adverbially to mean "righteously" or "good" when describing an action. So, "did righteously" or "did good deeds."

فَ (Fa-) - (Pronunciation: fa)

- Meaning: Then / So.

- Grammar: A particle that indicates a consequence or result. It introduces the main clause that states what happens to these people.

لَهُمْ (Lahum) - (Pronunciation: la-hum)

- Meaning: For them.

- Grammar: This is a preposition "لِ" (li - for) combined with the plural masculine pronoun "هُمْ" (hum - them).

أَجْرُهُمْ (Ajruhum) - (Pronunciation: aj-ru-hum)

- Meaning: Their reward.

- Grammar: This is a noun "أَجْر" (ajr - reward) combined with the possessive pronoun "هُمْ" (hum - their). In this structure ("for them is their reward"), "أَجْرُهُمْ" acts as the subject, therefore it's in the nominative case.

عِندَ (ʿInda) - (Pronunciation: in-da)

- Meaning: With At In the presence of.

- Grammar: A preposition or adverb of place, indicating possession or location. It makes the following noun take the genitive case.

رَبِّهِمْ (Rabbihim) - (Pronunciation: rab-bi-him)

- Meaning: Their Lord.

- Grammar: This is a noun "رَبّ" (Rabb - Lord) combined with the possessive pronoun "هُمْ" (hum - their). It's in the genitive case due to "عِندَ" (inda).

وَ (Wa) - (Pronunciation: wa)

- Meaning: And.

- Grammar: Conjunction.

لَا (Lā) - (Pronunciation: laa)

- Meaning: No / Not.

- Grammar: A particle of negation, used to deny the existence of something or to negate a verb.

خَوْفٌ (Khawfun) - (Pronunciation: khawfun)

- Meaning: Fear.

- Grammar: An indefinite noun, in the nominative case. In this construction ("no fear"), it functions as the subject of the negative sentence.

عَلَيْهِمْ (ʿAlayhim) - (Pronunciation: a-lay-him)

- Meaning: Upon them / For them.

- Grammar: This is a preposition "عَلَىٰ" (ʿalā - upon) combined with the plural masculine pronoun "هُمْ" (hum - them).

وَ (Wa) - (Pronunciation: wa)

- Meaning: And.

- Grammar: Conjunction.

لَا (Lā) - (Pronunciation: laa)

- Meaning: No / Not.

- Grammar: Particle of negation.

هُمْ (Hum) - (Pronunciation: hum)

- Meaning: They.

- Grammar: An independent plural masculine pronoun, functioning as the subject of the following verb.

يَحْزَنُونَ (Yaḥzanūn) - (Pronunciation: yaḥ-za-noo-na)

- Meaning: They will grieve / They will mourn.

- Grammar: An imperfect verb (Form I of the root ح-ز-ن, meaning 'to be sad/grieve'). The prefix 'ya-' indicates 3rd person masculine plural, and the suffix '-ūn' confirms the plural present/future tense.

Full English Translation:

Indeed, those who believed and those who were Jews and the Christians and the Sabeans – whoever among them believed in God and the Last Day and did righteous deeds – then for them is their reward with their Lord, and no fear will be upon them, nor will they grieve.

Here is the translation and a word-by-word breakdown of the Arabic sentence:

Overall English Translation:

Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael, then indeed Allah is an enemy to the disbelievers.

Word-by-Word Explanation:

1. مَن (man) - "Whoever"

- Grammar: This is a relative pronoun. In this context, it functions like "whoever" or "he who," setting up a conditional statement.

2. كَانَ (kāna) - "is" / "was"

- Grammar: This is a verb meaning "to be." Although it's in the past tense form (he was), when used after "man" in a conditional clause like this, it often conveys a present or general state: "whoever is."

3. عَدُوًّا (ʿaduwwan) - "an enemy"

- Grammar: This is a noun meaning "enemy." It's in the indefinite accusative case (indicated by the double fatḥah or "an" sound at the end, -an) because it describes the state of "whoever" (the predicate of kāna).

4. لِّلَّهِ (lillāhi) - "to Allah"

- Grammar: This combines two parts:

- لِـ (li-) - a preposition meaning "to" or "for."

- اللَّهِ (Allāhi) - the proper noun "Allah" (God). The preposition causes "Allah" to be in the genitive case (indicated by the -i sound). The initial alif (أ) of "Allah" drops when preceded by li-, and the two lām (ل) letters merge, forming a shadda (ّ).

5. وَمَلَائِكَتِهِ (wa malāʾikatihī) - "and His angels"

- Grammar: This also has three parts:

- وَ (wa) - a conjunction meaning "and."

- مَلَائِكَةِ (malāʾikati) - the plural noun for "angels." It's in the genitive case (ending in -i) because it's connected by "and" to "Allah," which was in the genitive case.

- ـهِ (hī) - a possessive pronoun suffix meaning "His." So, "His angels."

6. وَرُسُلِهِ (wa rusulihī) - "and His messengers"

- Grammar: Similar to the previous word:

- وَ (wa) - "and."

- رُسُلِ (rusuli) - the plural noun for "messengers." It's also in the genitive case (ending in -i), connected to the preceding genitive nouns.

- ـهِ (hī) - "His." So, "His messengers."

7. وَجِبْرِيلَ (wa jibrīla) - "and Gabriel"

- Grammar:

- وَ (wa) - "and."

- جِبْرِيلَ (Jibrīl) - "Gabriel" (the angel Gabriel). This is a proper noun. Although it's part of a list of items that are in the genitive case, it ends with a fatḥah (-a) instead of a kasrah (-i). This is because "Gabriel" is a non-Arabic (foreign) proper name, making it "indeclinable" (ممنوع من الصرف - mamnūʿ min al-ṣarf) in Arabic grammar. Indeclinable nouns do not take a kasrah or tanween (indefinite endings), and show their genitive case with a fatḥah.

8. وَمِيكَالَ (wa mīkāla) - "and Michael"

- Grammar:

- وَ (wa) - "and."

- مِيكَالَ (Mīkāl) - "Michael" (the angel Michael). Like "Gabriel," this is also a non-Arabic proper name and thus indeclinable. It also ends with a fatḥah (-a), showing its genitive case in this context.

9. فَإِنَّ (fa-inna) - "then indeed"

- Grammar: This combines two parts:

- فَـ (fa-) - a conjunction meaning "then" or "so," indicating the result or consequence of the preceding conditional statement.

- إِنَّ (inna) - a particle meaning "indeed" or "verily." This particle emphasizes the statement that follows and always makes the noun immediately after it take the accusative case.

10. اللَّهَ (Allāha) - "Allah"

- Grammar: The proper noun "Allah." It's in the accusative case (ending in -a) because it is the subject (اسم إنّ - ism inna) of inna.

11. عَدُوٌّ (ʿaduwwun) - "is an enemy"

- Grammar: The noun "enemy." It's in the nominative case (ending in -un) because it is the predicate (خبر إنّ - khabar inna) of inna. The particle inna makes its subject accusative and its predicate nominative.

12. لِّلْكَافِرِينَ (lil-kāfirīna) - "to the disbelievers"

- Grammar: This also combines three parts:

- لِـ (li-) - the preposition meaning "to" or "for."

- الْـ (al-) - the definite article "the."

- كَافِرِينَ (kāfirīna) - the plural form of "disbeliever" (كَافِر - kāfir). The preposition li- causes it to be in the genitive case. For sound masculine plurals, the genitive case is indicated by the suffix ـِينَ (-īna).

Here is a breakdown of the Arabic sentence, word by word, with pronunciation and grammar notes:

كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

1. كَذَٰلِكَ (ka-dhā-li-ka)

- Meaning: Thus / Likewise / In this way

- Grammar: This word is formed by combining the preposition "كَ" (ka - like/as) with the demonstrative pronoun "ذَٰلِكَ" (dhā-li-ka - that). Together, they mean "like that" or "thus."

2. يُبَيِّنُ (yu-bay-yi-nu)

- Meaning: He makes clear He clarifies He explains

- Grammar: This is a present tense (imperfect) verb, third person masculine singular. Its root is ب-ي-ن (b-y-n), meaning "to be clear." The form "يُفَعِّلُ" (yufaʿʿilu) indicates causation, meaning "to make clear" or "to clarify."

3. اللَّهُ (al-lā-hu)

- Meaning: Allah / God

- Grammar: This is the subject of the verb "يُبَيِّنُ" (He clarifies), hence it is in the nominative case (ending in a "damma" - "u" sound).

4. لَكُمْ (la-kum)

- Meaning: to you (plural) / for you (plural)

- Grammar: This is composed of the preposition "لَـ" (la- / li-) meaning "to" or "for," attached to the pronoun suffix "ـكُمْ" (kum), which means "you" (masculine plural).

5. آيَاتِهِ (ā-yā-ti-hi)

- Meaning: His signs / His verses

- Grammar: This word consists of two parts:

- آيَاتِ (ā-yā-ti): This is the plural form of "آيَة" (ā-yah), meaning "sign" or "verse." Here, it refers to God's signs or verses. It's in the accusative case because it's the object of the verb "يُبَيِّنُ" (He clarifies what? His signs). However, because it is a sound feminine plural (جمع مؤنث سالم), its accusative case is marked by a "kasra" (the "i" sound) instead of the usual "fatḥa" (the "a" sound).

- ـهِ (hi): This is a possessive pronoun suffix meaning "his." It refers back to Allah.

6. لَعَلَّكُمْ (la-ʿal-la-kum)

- Meaning: so that you (plural) may / perhaps you (plural)

- Grammar: This is composed of two parts:

- لَعَلَّ (la-ʿal-la): This is a particle that indicates hope, expectation, or purpose ("so that," "perhaps," "in order that"). It causes the noun or pronoun following it to be in the accusative case.

- ـكُمْ (kum): This is the pronoun suffix meaning "you" (masculine plural), which is in the accusative case due to "لَعَلَّ."

7. تَعْقِلُونَ (ta-ʿqi-lū-na)

- Meaning: you (plural) understand / you (plural) reason / you (plural) comprehend

- Grammar: This is a present tense (imperfect) verb, second person masculine plural. Its root is ع-ق-ل (ʿ-q-l), meaning "to reason," "to understand," or "to comprehend." The "ـُونَ" (-ūna) ending signifies the plural present tense for "you" (plural).

Full English Translation:

Thus does Allah make clear to you His signs, so that you may understand/reason.

Here's a word-by-word breakdown of the Arabic sentence, along with pronunciation and grammar notes:

وَ (wa) - And (pronunciation: wa)

- This is a conjunction, connecting this phrase to something preceding it, or simply starting a new thought.

إِن (in) - if (pronunciation: in)

- This is a conditional particle, introducing a condition.

كُنتُمْ (kuntum) - you were (pronunciation: koon-toom)

- This is the past tense form of the verb "كَانَ" (kaana - to be), conjugated for the second person plural (you all, masculine). In Arabic, "if you were" can imply "if you are" in a conditional sense for ongoing states.

فِي (fī) - in (pronunciation: fee)

- This is a preposition meaning "in," "on," or "at."

رَيْبٍ (rayb-in) - doubt (pronunciation: rayb-in)

- This is an indefinite noun meaning "doubt." It's in the genitive case because it follows the preposition "فِي" (fī).

مِّمَّا (mimmā) - from what / concerning what (pronunciation: mim-maa)

- This is a combination of two words: "مِنْ" (min - from) and "مَا" (maa - what/that which). The "ن" (n) sound of "مِنْ" assimilates with the "م" (m) of "مَا" for smoother pronunciation. "مَا" here acts as a relative pronoun, referring to "that which."

نَزَّلْنَا (nazzalnā) - We sent down / We revealed (pronunciation: naz-zal-naa)

- This is the past tense of the verb "نَزَّلَ" (nazzala - to send down, to reveal), conjugated for the first person plural (we). The subject "We" refers to God.

عَلَىٰ (alā) - upon / to (pronunciation: a-laa)

- This is a preposition meaning "upon," "on," or "to."

عَبْدِنَا (abdi-nā) - Our servant (pronunciation: ab-dee-naa)

- This word is made of two parts:

- "عَبْدِ" (abdi) - servant (This noun is in the genitive case because it follows the preposition "عَلَىٰ" (alā)).

- "نَا" (nā) - our (This is a possessive pronoun suffix meaning "our" or "us").

فَأْتُوا (fa'tū) - then bring / so bring (pronunciation: fat-oo)

- This is also a combination of two parts:

- "فَـ" (fa) - then / so (This particle indicates a consequence or result).

- "أْتُوا" (i'tū) - bring (This is an imperative verb, commanding "you all" (plural masculine) to bring).

بِسُورَةٍ (bisūratin) - with a chapter / a chapter (pronunciation: bee-soo-rah-tin)

- This is made of two parts:

- "بِـ" (bi) - with by a (This is a preposition that often conveys "with" or "by means of." In this context, it functions like an article for "a chapter").

- "سُورَةٍ" (sūratin) - chapter / Surah (This is an indefinite noun, specifically referring to a chapter of the Quran. It's in the genitive case due to the preceding preposition "بِـ" (bi)).

مِّن (min) - from / of (pronunciation: min)

- This is a preposition meaning "from" or "of."

مِّثْلِهِ (mithlihi) - its like / its equal (pronunciation: mith-lee-hee)

- This word is made of two parts:

- "مِثْلِ" (mithli) - like / equal (This noun is in the genitive case because it follows the preposition "مِّن" (min)).

- "ـهِ" (hi) - its / his (This is a possessive pronoun suffix referring back to "the chapter").

وَادْعُوا (wad'ū) - And call / And invite (pronunciation: wad-ooh)

- Again, two parts:

- "وَ" (wa) - And (A conjunction).

- "ادْعُوا" (id'ū) - call / invite (This is an imperative verb, commanding "you all" (plural masculine) to call or invite).

شُهَدَاءَكُم (shuhadā'a-kum) - your witnesses (pronunciation: shoo-ha-daa-a-koom)

- This word has two parts:

- "شُهَدَاءَ" (shuhadā'a) - witnesses (This is the plural form of "شَاهِد" (shāhid - witness). It's in the accusative case here because it's the direct object of the verb "call").

- "ـكُم" (kum) - your (This is a possessive pronoun suffix meaning "your" for plural masculine).

مِّن (min) - from / other than (pronunciation: min)

- This preposition can mean "from," but in this context, it often translates as "other than" or "besides."

دُونِ (dūni) - besides / other than (pronunciation: doo-nee)

- This is a noun meaning "below," "apart from," or "besides." It's in the genitive case because it follows the preposition "مِّن" (min).

اللَّهِ (allāhi) - Allah / God (pronunciation: al-laah)

- This is the proper noun for God in Arabic. It's in the genitive case because it follows "دُونِ" (dūni), which acts as a noun in a possessive construction.

إِن (in) - if (pronunciation: in)

- Another conditional particle, introducing a second condition.

كُنتُمْ (kuntum) - you were (pronunciation: koon-toom)

- Same as before: past tense of "to be" for plural masculine "you." Here again, it implies "if you are" in the conditional.

صَادِقِينَ (sādiqīn) - truthful / sincere (pronunciation: saa-dee-qeen)

- This is the plural masculine form of the adjective "صَادِق" (saadiq - truthful, sincere). It's in the accusative case here, as it acts as the predicate of "كُنتُمْ" (kuntum) when the verb is used as "to be."

Full English Translation:

And if you were in doubt concerning what We sent down upon Our servant, then bring a chapter from its like and call your witnesses besides Allah, if you were truthful.

Hello! This is an excellent sentence to work with, as it demonstrates several key grammatical structures and common vocabulary. Let's break it down word by word.

Here's the English translation of the entire sentence:

"So if he divorces her, she is not lawful for him thereafter until she marries another husband. But if he divorces her, there is no blame upon them both if they reconcile, provided they think they can uphold the limits of God. And these are the limits of God; He makes them clear for a people who know."

Now, let's go through it word by word:

1. فَإِن (fa-in)

- Translation: So if / Then if

- Explanation: This is a combination of two particles:

- فَ (fa): A conjunction meaning "so," "then," "thus," "therefore." It often introduces a consequence or a new point.

- إِن (in): A conditional particle meaning "if." It introduces a condition.

2. طَلَّقَهَا (ṭallaqahā)

- Translation: he divorced her

- Explanation: This is a verb in the past tense.

- طَلَّقَ (ṭallaqa): The root verb meaning "to divorce." It's a form II verb, indicating a causative meaning (to cause to divorce).

- ـهَا (hā): This is a suffix pronoun meaning "her." It's the object of the verb.

- Grammar Note: Arabic often combines the verb and its direct object pronoun into one word.

3. فَلَا (fa-lā)

- Translation: then not / so no

- Explanation: Another combination of two particles:

- فَ (fa): "Then," indicating a consequence.

- لَا (lā): A negative particle meaning "no" or "not."

4. تَحِلُّ (taḥillu)

- Translation: she becomes lawful / she is permissible

- Explanation: This is a present tense (or imperfect) verb meaning "to become lawful," "to be permissible," "to be allowed." The root is ح-ل-ل (ḥ-l-l), which also relates to concepts of solving or untying. In this context, it refers to religious permissibility. The "ta-" prefix indicates the third-person feminine singular (she).

5. لَهُ (lahu)

- Translation: for him

- Explanation: This is also a combination:

- لِـ (li-): A preposition meaning "for" or "to."

- ـهُ (hu): A suffix pronoun meaning "him."

6. مِن بَعْدُ (min baʿdu)

- Translation: from after / thereafter

- Explanation:

- مِن (min): A preposition meaning "from" or "of."

- بَعْدُ (baʿdu): An adverb meaning "after" or "afterwards." The "u" ending here (ḍamma) indicates that it's acting as a particle or an adverb of time, meaning "after that [implied]."

7. حَتَّىٰ (ḥattā)

- Translation: until / so that

- Explanation: A conjunction meaning "until" or "so that." It introduces a condition or a goal.

8. تَنكِحَ (tankiḥa)

- Translation: she marries

- Explanation: This is a present tense (imperfect) verb. The "ta-" prefix indicates the third-person feminine singular (she). The final "a" (fatḥa) is due to the preceding حَتَّىٰ (ḥattā), which makes the following imperfect verb subjunctive (manṣūb). The root is ن-ك-ح (n-k-ḥ), meaning "to marry."

- Grammar Note: Verbs following certain particles like حَتَّىٰ (ḥattā), أَن (an), لِـ (li-) that indicate purpose or an outcome, take the subjunctive mood (ending in fatḥa for most singular imperfect verbs).

9. زَوْجًا (zawjan)

- Translation: a husband

- Explanation: A noun meaning "spouse" or "husband" (or wife, depending on context). The "an" ending (tanwīn al-fatḥ) indicates it's indefinite ("a husband") and in the accusative case (manṣūb), acting as the direct object of the verb تَنكِحَ (tankiḥa).

10. غَيْرَهُ (ghayrahu)

- Translation: other than him / another

- Explanation:

- غَيْرَ (ghayra): A word meaning "other," "different," "non-." It is often followed by a genitive noun or pronoun.

- ـهُ (hu): A suffix pronoun meaning "him." The "him" here refers to the first husband. So, "other than him (the first husband)."

11. فَإِن (fa-in)

- Translation: So if / Then if

- Explanation: (Same as above) "So" + "if," restarting a new conditional clause.

12. طَلَّقَهَا (ṭallaqahā)

- Translation: he divorced her

- Explanation: (Same as above) This time, the "he" refers to the second husband.

13. فَلَا (fa-lā)

- Translation: then no / so no

- Explanation: (Same as above)

14. جُنَاحَ (junāḥa)

- Translation: sin blame impediment

- Explanation: A noun meaning "sin," "blame," "fault," or "impediment." In this context, it implies there's "no blame" or "no fault." The "a" ending (fatḥa) here is for the "lā al-nāfiya li-l-jins" construction, meaning "no X whatsoever," where X is in the accusative.

- Grammar Note: The phrase فَلَا جُنَاحَ (fa-lā junāḥa) is a common fixed expression meaning "there is no blame" or "there is no sin."

15. عَلَيْهِمَا (ʿalayhimā)

- Translation: upon them both

- Explanation: This is a combination of:

- عَلَىٰ (ʿalā): A preposition meaning "upon," "on," "over."

- ـهِمَا (himā): A dual suffix pronoun meaning "them both" (masculine or mixed gender). It refers to the first husband and the wife.

- Grammar Note: Arabic has specific dual forms for pronouns and nouns when referring to exactly two entities.

16. أَن (an)

- Translation: that

- Explanation: A particle meaning "that" or "to." It introduces a subjunctive verb (like حَتَّىٰ).

17. يَتَرَاجَعَا (yatarājaʿā)

- Translation: they (both) return / they (both) reconcile

- Explanation: This is a present tense (imperfect) verb in the dual form.

- يَتَرَاجَعَ (yatarājaʿa): The verb meaning "to return" or "to reconcile." It's a form VI verb, indicating reciprocity or mutual action.

- ـا (ā): The suffix for the dual subject. The final "n" that would normally be there (يَتَرَاجَعَانِ) is dropped because of the preceding أَن (an), which puts the verb in the subjunctive mood.

- Grammar Note: For dual imperfect verbs, the final ن (nūn) is dropped when the verb is in the subjunctive or jussive mood.

18. إِن (in)

- Translation: if

- Explanation: (Same as the first إِن) A conditional particle meaning "if."

19. ظَنَّا (ẓannā)

- Translation: they both thought / they both believed

- Explanation: This is a past tense verb in the dual form.

- ظَنَّ (ẓanna): The verb meaning "to think," "to believe," "to assume."

- ـا (ā): The suffix indicating the dual subject ("they both"). It refers to the husband and wife.

20. أَن (an)

- Translation: that

- Explanation: (Same as previous أَن) A particle introducing a subjunctive verb.

21. يُقِيمَا (yuqīmā)

- Translation: they (both) uphold / they (both) establish

- Explanation: This is a present tense (imperfect) verb in the dual form, subjunctive mood.

- يُقِيمُ (yuqīmu): The verb meaning "to establish," "to uphold," "to maintain." It's a form IV verb.

- ـا (ā): The suffix for the dual subject. The final "n" is dropped due to أَن (an).

22. حُدُودَ (ḥudūda)

- Translation: limits / boundaries

- Explanation: The plural noun for "limit" or "boundary" (حَدّ - ḥadd). The "a" ending (fatḥa) indicates it's in the accusative case (manṣūb), acting as the direct object of يُقِيمَا (yuqīmā).

23. اللَّهِ (Allāh)

- Translation: of God / God's

- Explanation: The proper noun for God. The "i" ending (kasra) indicates it's in the genitive case (majrūr), because it's part of an إضافة (iḍāfa) or possessive construction ("limits of God").

24. وَتِلْكَ (wa-tilka)

- Translation: And those / And that

- Explanation:

- وَ (wa): A conjunction meaning "and."

- تِلْكَ (tilka): A demonstrative pronoun meaning "that" (feminine singular) or "those" (referring to non-human plurals, often treated grammatically as feminine singular). Here, it refers to "the limits," which is a non-human plural.

25. حُدُودُ (ḥudūdu)

- Translation: are the limits / boundaries

- Explanation: (Same as above) The plural noun for "limit." The "u" ending (ḍamma) here indicates it's in the nominative case (marfūʿ), acting as the predicate (خبر) of the preceding تِلْكَ (tilka). So, "Those are the limits."

26. اللَّهِ (Allāh)

- Translation: of God

- Explanation: (Same as above) In the genitive case due to حُدُودُ (ḥudūdu).

27. يُبَيِّنُهَا (yubayyinu-hā)

- Translation: He makes them clear / He explains them

- Explanation:

- يُبَيِّنُ (yubayyinu): A present tense (imperfect) verb meaning "to make clear," "to explain," "to clarify." The "yu-" prefix indicates the third-person masculine singular ("He").

- ـهَا (hā): A suffix pronoun meaning "them" (feminine plural). It refers back to "the limits" (حُدُودَ), which is treated as feminine plural for the pronoun.

- Grammar Note: In Arabic, non-human plurals are often referred to with feminine singular pronouns or adjectives.

28. لِقَوْمٍ (li-qawmin)

- Translation: for a people / for a nation

- Explanation:

- لِـ (li-): A preposition meaning "for" or "to."

- قَوْمٍ (qawmin): A noun meaning "people," "nation," or "group." The "in" ending (tanwīn al-kasr) indicates it's indefinite ("a people") and in the genitive case (majrūr) because of the preceding preposition لِـ (li-).

29. يَعْلَمُونَ (yaʿlamūn)

- Translation: who know / who understand

- Explanation: A present tense (imperfect) verb in the third-person masculine plural.

- يَعْلَمُ (yaʿlamu): The verb meaning "to know" or "to understand."

- ـونَ (ūn): The suffix for the third-person masculine plural subject ("they").

- Grammar Note: This verb forms a descriptive clause (جملة نعتية) for قَوْمٍ (qawmin), so it's "a people who know."

This sentence is a rich example of legal and religious discourse in Arabic, featuring conditional clauses, verb conjugations for different persons and moods, and pronoun attachments. Keep practicing, and you'll find these patterns becoming more intuitive!

Here's a detailed breakdown of the Arabic sentence, word by word, for an English student:

The Arabic sentence is: وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

1. وَلِلْمُطَلَّقَاتِ (wa-lil-muṭallaqāt) - "And for the divorced women"

- This single Arabic word combines three elements:

- وَ (wa) (pronunciation: wa) - "And"

- Grammar: This is a conjunction, similar to "and" in English, connecting this part of the sentence to a broader context.

- لِـ (li) (pronunciation: li) - "for"

- Grammar: This is a preposition meaning "for" or "belonging to." When it comes before a word that starts with the definite article "ال" (al-), the vowel sound of "al-" is dropped, and it merges to become "lil-".

- الْمُطَلَّقَاتِ (al-muṭallaqāt) (pronunciation: al-mu-tal-la-qaat) - "the divorced women"

- Grammar: This is a definite noun (indicated by the prefix "ال" - al-, meaning "the"). It's the plural form of "مُطَلَّقَة" (muṭallaqah), which means "divorced woman." The "-āt" (ـات) ending signifies a sound feminine plural. Because it follows the preposition "لِـ" (li), it is in the genitive case, indicated by the kasrah (ِ) vowel sound on the last letter.

2. مَتَاعٌ (matāun) (pronunciation: *ma-taa-un*) - "provision" or "sustenance"

- Grammar: This is an indefinite noun, meaning "a provision" (not "the provision"). The "-un" (ٌ) ending (called tanwin ḍamma) indicates that it is in the nominative case and indefinite. In this sentence structure, it acts as the predicate or information being given about the divorced women.

3. بِالْمَعْرُوفِ (bil-ma`rūfi) - "according to what is customary/fair" or "fairly"

- This word combines two elements:

- بِـ (bi) (pronunciation: bi) - "with" or "according to" or "in a manner"

- Grammar: This is a preposition. Similar to "لِـ" (li), when it precedes "ال" (al-), it merges to become "bil-".

- *الْمَعْرُوفِ (al-marūf)** (pronunciation: *al-ma-roo-fi) - "the known" or "the customary"

- Grammar: This is a definite noun (from "ال" - al- meaning "the"). It literally means "the known" or "the customary," but in context, it refers to what is socially accepted, reasonable, or good practice. Because it follows the preposition "بِـ" (bi), it is in the genitive case, indicated by the kasrah (ِ) vowel sound.

4. حَقًّا (ḥaqqan) (pronunciation: ḥaq-qan) - "a right" or "obligatorily"

- Grammar: This is an emphatic accusative noun (technically a maf'ūl muṭlaq). The "-an" (ً) ending (tanwin fatḥa) indicates the accusative case. It is used here to emphasize the preceding statement, meaning that the provision is not just a suggestion but a confirmed right or an obligation.

5. عَلَى (alā) (pronunciation: *a-laa*) - "upon" or "on"

- Grammar: This is a preposition that often denotes obligation or responsibility when used with people, meaning "incumbent upon" or "due from."

6. الْمُتَّقِينَ (al-muttaqīn) (pronunciation: al-mut-ta-qeen) - "the righteous" or "those who fear God"

- Grammar: This is a definite plural noun (from "ال" - al- meaning "the"). The singular form is "مُتَّقِي" (muttaqī), meaning "a righteous person" or "one who is pious/God-fearing." The "-īn" (ـين) ending is characteristic of a sound masculine plural in either the genitive or accusative case. Here, it is in the genitive case because it follows the preposition "عَلَى" (`alā).

Full Translation:

"And for the divorced women there is a provision (to be given) fairly, a duty upon the righteous."

Here's a breakdown of the Arabic phrase:

The full translation of "بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ" is:

"In the Name of Allah, the Most Gracious, the Most Merciful."

Let's break it down word by word:

1. بِسْمِ (bis-mi)

- Meaning: In the name of

- Explanation: This word is a combination of two parts:

- The prefix بِ (bi) meaning "in" or "with". This is a preposition.

- The word اِسْمِ (is-mi) meaning "name". When the preposition bi precedes ism, the initial 'alif' sound of ism is dropped in pronunciation and sometimes in writing (though not always in the original full form).

- Grammar Note: The 'i' sound at the end (-mi) indicates the genitive case, which is typical for nouns following prepositions in Arabic, or in a construct state (like "name of").

2. اللَّهِ (al-lah)

- Meaning: Allah / God

- Explanation: This is the proper name for God in Arabic.

- Pronunciation Note: The 'L' sound is emphasized (a "heavy" L).

- Grammar Note: The 'i' sound at the end (-hi) indicates the genitive case, as it follows "name of" (the construct state). So it's "the name of Allah."

3. الرَّحْمَـٰنِ (ar-rah-maan)

- Meaning: The Most Gracious / The Beneficent

- Explanation: This is one of the beautiful names of Allah, denoting His vast and universal mercy that encompasses all creation. It's an intensive form, implying an extreme and encompassing quality.

- The prefix الْ (al-) is the definite article, equivalent to "the" in English.

- رَّحْمَـٰنِ (rahmaan) means "Gracious" or "Beneficent".

- Pronunciation Note: Because the Arabic letter 'r' (ر) is a "sun letter", the 'l' sound from the definite article الْ (al-) is assimilated, meaning it's not pronounced. Instead, the 'r' is doubled, so it sounds like ar-rahmaan instead of al-rahmaan.

- Grammar Note: The 'i' sound at the end (-ni) indicates the genitive case, as it's an adjective describing "Allah" which is also in the genitive case.

4. الرَّحِيمِ (ar-ra-heem)

- Meaning: The Most Merciful / The Compassionate

- Explanation: Another one of Allah's names, often paired with Ar-Rahman. While Ar-Rahman denotes a general, all-encompassing mercy, Ar-Rahim often denotes a specific, active, and enduring mercy that is particularly manifested towards the believers or those who seek it. It also signifies the one who bestows mercy.

- The prefix الْ (al-) is the definite article, "the".

- رَّحِيمِ (ra-heem) means "Merciful" or "Compassionate".

- Pronunciation Note: Similar to Ar-Rahman, the 'l' sound of الْ (al-) is assimilated by the 'r' (ر), so it sounds like ar-raheem.

- Grammar Note: The 'i' sound at the end (-mi) indicates the genitive case, as it's another adjective describing "Allah," aligning with the previous adjectives.

This phrase, known as the Basmala, is used at the beginning of every chapter of the Qur'an (except one) and is commonly recited by Muslims before starting any significant task or action.

Here's a word-by-word breakdown of the Arabic sentence:

وَإِذْ (wa-idh) - And when

- وَ (wa) - "And". This is a conjunction, simply meaning "and".

- إِذْ (idh) - "when" or "[recall] when". This word often introduces a past event that is being recalled or mentioned, acting like "at the time when" or "remember when".

وَاعَدْنَا (wa-'ad-nā) - We appointed / We covenanted

- This is a past tense verb. The root letters are و-ع-د (w-'-d), which mean "to promise" or "to appoint".

- This verb is in Form III (فاعَلَ - fā'ala) of Arabic verb conjugations. Form III often implies mutual action, or an action done with or to someone else, such as "to make an appointment with someone" or "to covenant with someone".

- The suffix ـنَا (nā) means "we", so the verb translates to "we appointed" or "we covenanted".

- Grammar Note: The verb is in the past tense (perfect tense), indicating a completed action.

مُوسَىٰ (Mūsā) - Moses

- This is a proper noun, the name "Moses".

- Grammar Note: The final letter ٰ (alif maqṣūrah) means it's an indeclinable noun, so its ending doesn't change for different grammatical cases.

أَرْبَعِينَ (arba'īn) - forty

- This is the number "forty".

- Grammar Note: It is in the accusative case (ending in -īn) because it functions as the duration of the appointment or a complement to it. Cardinal numbers from 11 to 99 are followed by a singular, indefinite noun in the accusative case (called tamīz or specifying noun).

لَيْلَةً (laylah) - nights

- This is the singular noun "night".

- The suffix ـةً (tanwīn fath) indicates it is indefinite, singular, feminine, and in the accusative case. It acts as the tamīz (specifying noun) for the number "forty," meaning "forty nights."

- Grammar Note: Even though "forty" implies plural, in Arabic, numbers from 11 to 99 are followed by a singular noun in the accusative case.

ثُمَّ (thumma) - then / thereafter

- This is a conjunction meaning "then" or "thereafter," indicating a sequence of events.

اتَّخَذْتُمُ (ittakhadhtumu) - you (plural) took / you adopted

- This is a past tense verb. The root letters are أ-خ-ذ (a-kh-dh), meaning "to take".

- This verb is in Form VIII (اِفْتَعَلَ - ifta'ala), which often means "to take for oneself," "to adopt," or "to make something into."

- The suffix ـتُمُ (tumū) means "you (plural, masculine)".

- Grammar Note: The final 'u' sound (damma) in 'tumū' is for euphony, to smoothly connect with the definite article 'al-' of the next word.

الْعِجْلَ (al-'ijl) - the calf

- الْـ (al-) - "the". This is the definite article.

- عِجْلَ ('ijl) - "calf". This is a noun.

- The ـَ (fatha) on the last letter indicates it is in the accusative case, as it is the direct object of the verb "took/adopted."

مِن (min) - from / after

- This is a preposition meaning "from" or, in this context, "after" or "since".

بَعْدِهِ (ba'dihi) - after him

- بَعْدِ (ba'di) - "after". This is a noun (or adverbial noun) meaning "after" or "behind". It is in the genitive case because it is preceded by the preposition "min."

- ـهِ (hi) - "him". This is a pronominal suffix referring to Moses.

وَأَنتُمْ (wa-antum) - while you (plural)

- وَ (wa) - "and" or "while". In this context, this 'wa' (known as waw al-hal) introduces a circumstantial clause, meaning "while" or "when" describing the state of the subject.

- أَنتُمْ (antum) - "you (plural, masculine)". This is an independent pronoun.

ظَالِمُونَ (dhālimūn) - wrongdoers / oppressors / unjust

- This is the masculine sound plural of the active participle ظَالِم (dhālim), meaning "wrongdoer," "oppressor," or "unjust person."

- The suffix ـُونَ (-ūna) indicates it is a masculine sound plural and is in the nominative case (ending in -ūna), acting as the predicate (the descriptive part) for the pronoun "you."

Putting it all together, the full sentence translates to:

"And [recall] when We appointed Moses for forty nights, then you took the calf after him, while you were wrongdoers."

Here is a word-by-word explanation of the Arabic sentence, designed to help you understand each part:

The full sentence translates to:

"They said, 'Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the All-Wise.'"

Now, let's break it down word by word:

1. قَالُوا (Qālū)

- Translation: They said

- Explanation: This is a past tense verb. The root is Q-W-L, meaning "to say." The suffix "-ū" indicates that the subject is a plural, masculine group ("they").

2. سُبْحَانَكَ (Subḥānaka)

- Translation: Glory be to You / Exalted are You

- Explanation: This is a common expression used to glorify God. "Subḥāna" means "glory" or "purity." The suffix "-ka" is a pronoun meaning "You" (singular, masculine), referring to God. So, it effectively means "Glory is to You" or "How Glorious You are."

3. لَا (Lā)

- Translation: No / Not

- Explanation: This is a particle of negation. In this specific context, it's a powerful form of negation (called "lā of absolute negation") that completely negates the noun that follows it, meaning "no... whatsoever."

4. عِلْمَ (ʿIlma)

- Translation: Knowledge

- Explanation: This is a noun derived from the root ʿ-L-M, meaning "to know." Because it follows the "lā of absolute negation," it is in a specific grammatical case (accusative), which makes the negation absolute – "no knowledge at all."

5. لَنَا (Lanā)

- Translation: For us / To us / We have

- Explanation: This is composed of two parts:

- "Li-" (لَـ): A preposition meaning "to" or "for."

- "-nā" (ـنَا): A pronoun suffix meaning "us" or "we."

When "li-" is followed by a pronoun, it often indicates possession or existence. So, "lā ʿilma lanā" collectively means "we have no knowledge."

6. إِلَّا (Illā)

- Translation: Except / But

- Explanation: This is a particle of exclusion, used to introduce an exception to what was just stated.

7. مَا (Mā)

- Translation: What / That which

- Explanation: In this context, "mā" functions as a relative pronoun, linking to the verb that follows, meaning "that which" or "what."

8. عَلَّمْتَنَا (ʿAllamtanā)

- Translation: You taught us

- Explanation: This is a past tense verb with a pronoun suffix:

- "ʿAllamta" (عَلَّمْتَ): "You taught" (singular, masculine). This specific verb form (Form II from the root ʿ-L-M) means "to teach" (the causative of "to know"). The "-ta" indicates the second person singular masculine subject ("You").

- "-nā" (ـنَا): This is the object pronoun "us." So, "You taught us."

9. إِنَّكَ (Innaka)

- Translation: Indeed You / Verily You

- Explanation: This is a particle of emphasis.

- "Inna" (إِنَّ): A particle that adds emphasis or certainty, often translated as "indeed," "verily," or "surely."

- "-ka" (كَ): The attached pronoun "You" (singular, masculine). "Inna" governs the noun or pronoun following it, placing it in the accusative case.

10. أَنتَ (Anta)

- Translation: You (are)

- Explanation: This is the independent second person singular masculine pronoun "You." It is used here for added emphasis after "Innaka," reinforcing the subject "You."

11. الْعَلِيمُ (Al-ʿAlīmu)

- Translation: The All-Knowing / The Knower

- Explanation: This is an adjective, one of God's Beautiful Names.

- "Al-" (الْـ): The definite article "the."

- "ʿAlīm" (عَلِيم): From the root ʿ-L-M, meaning "to know." This specific pattern (faʿīl) indicates an intense or continuous quality, hence "All-Knowing."

12. الْحَكِيمُ (Al-Ḥakīmu)

- Translation: The All-Wise / The Wise

- Explanation: This is another adjective, one of God's Beautiful Names.

- "Al-" (الْـ): The definite article "the."

- "Ḥakīm" (حَكِيم): From the root Ḥ-K-M, meaning "to judge," "to govern," or "to be wise." This pattern (faʿīl) also indicates an intense or continuous quality, thus "All-Wise." It implies someone who places things in their proper order and acts with perfect wisdom.

Here's a breakdown of the Arabic sentence, translated and explained word by word:

Full English Translation:

Then you turned away after that. And had it not been for the favor of Allah upon you and His mercy, you would certainly have been among the losers.

Word-by-Word Explanation:

1. ثُمَّ (thumma) - Then / Thereafter

- This is a conjunction meaning "then" or "afterwards," indicating a sequence of events.

2. تَوَلَّيْتُم (tawallaytum) - you turned away

- This is a verb in the past tense, second person plural.

- تَوَلَّى (tawallā) means "to turn away," "to abandon," or "to go away."

- The suffix -تُم (-tum) indicates "you" (plural, male or mixed gender group) in the past tense. So, "you (plural) turned away."

3. مِّن (min) - from / after

- This is a preposition meaning "from" or "of." In this context, it combines with the next word to mean "from after."

4. بَعْدِ (ba'di) - after

- This is a noun meaning "after" or "following." When combined with مِّن (min), it forms the phrase مِّن بَعْدِ meaning "from after" or simply "after."

- The vowel on the last letter د (d) is a kasra (ِ), making it ba'di. This is because it is in the genitive case, governed by the preceding preposition مِّن (min).

5. ذَٰلِكَ (dhālika) - that

- This is a demonstrative pronoun meaning "that." It refers to something previously mentioned or understood.

6. فَلَوْلَا (falawlā) - And had it not been for / So were it not for

- This is a compound structure:

- فَـ (fa-) - "And / So / Then." This is a prefix (a conjunction) indicating a consequence or continuation.

- لَوْلَا (lawlā) - "Had it not been for / If not for." This is a conditional particle used to express a counterfactual condition, implying that something did happen because the condition (what lawlā negates) didn't occur.

7. فَضْلُ (faḍlu) - the favor the grace the bounty

- This is a noun meaning "favor," "grace," "bounty," or "فضل."

- The vowel on the last letter ل (l) is a damma (ُ), making it faḍlu. This indicates it is in the nominative case, acting as the subject of the لَوْلَا clause (the thing that was there).

8. اللَّهِ (Allāhi) - Allah (God)

- This is the Arabic name for God.

- The vowel on the last letter ه (h) is a kasra (ِ), making it Allāhi. This is because it is in the genitive case, acting as the possessor of فَضْلُ (faḍlu), so "the favor of Allah."

9. عَلَيْكُمْ (alaykum) - upon you

- This is composed of:

- عَلَى (alā) - a preposition meaning "upon" or "on."

- -كُمْ (-kum) - a pronoun suffix meaning "you" (plural, male or mixed gender group). So, "upon you."

10. وَرَحْمَتُهُ (wa raḥmatuhū) - and His mercy

- This is composed of:

- وَ (wa) - a conjunction meaning "and."

- رَحْمَةُ (raḥmatu) - a noun meaning "mercy" or "compassion." It's in the nominative case (damma on ة) because it's coordinated with فَضْلُ (faḍlu).

- -هُ (-hū) - a pronoun suffix meaning "His" or "its." It refers back to Allah. So, "and His mercy."

11. لَكُنتُم (lakuntum) - you would have been / surely you would have been

- This is a conditional consequence:

- لَـ (la-) - "Certainly / Indeed." This is a particle for emphasis, often used in the apodosis (the "then" part) of a conditional sentence introduced by لَوْلَا (lawlā).

- كُنتُم (kuntum) - "you were." This is the past tense, second person plural of the verb كَانَ (kāna - to be). In the context of لَوْلَا, لَكُنتُم translates to "you would have been."

12. مِّنَ (mina) - from / among

- This is the preposition مِن (min - "from / among"). The final vowel changes to مِنَ (mina) when followed by a word with the definite article الـ (al-), for smoother pronunciation.

13. الْخَاسِرِينَ (al-khāsirīn) - the losers

- This is the plural form of the noun خَاسِر (khāsir), meaning "loser" or "one who loses."

- الْـ (al-) is the definite article "the."

- The suffix -ِينَ (-īn) indicates the masculine sound plural in the genitive or accusative case. Here, it's in the genitive case because it follows the preposition مِّنَ (mina), meaning "among the losers."

Let's break down this Arabic sentence into English, word by word, to understand its meaning and structure.

Here's the sentence:

وَإِذْ قُلْنَا ادْخُلُوا هَـٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ ۚ وَسَنَزِيدُ الْمُحْسِنِينَ

Here is your word-by-word explanation:

1. وَ (wa) – And

- Pronunciation: wa

- Explanation: This is a conjunction meaning "and." It connects phrases or clauses.

2. إِذْ (idh) – When / Recall when

- Pronunciation: idh (like "with" but with a 'th' sound as in "then")

- Explanation: This word often refers to a past time or moment, frequently used to introduce a recounted event, like "And remember when..."

3. قُلْنَا (qulnā) – We said

- Pronunciation: qul-nā

- Explanation: This is a past tense verb. It breaks down into:

- قُلْ (qul): The root meaning "say."

- ـنَا (-nā): The suffix meaning "we" (first person plural). So, "we said."

- Grammar: This is a perfect (past tense) verb in the first person plural.

4. ادْخُلُوا (udkhulū) – Enter (all of you)

- Pronunciation: ud-khu-lū

- Explanation: This is an imperative (command) verb. It's telling a group of people to "enter."

- ادْخُلْ (udkhul): The singular command "enter."

- ـوا (-ū): The suffix that makes the command plural, addressing "you all."

- Grammar: This is an imperative verb in the second person plural.

5. هَـٰذِهِ (hādhīhi) – This

- Pronunciation: hā-dhi-hi

- Explanation: This is a demonstrative pronoun, meaning "this." It's used here for a feminine singular noun.

6. الْقَرْيَةَ (al-qaryata) – The village

- Pronunciation: al-qar-ya-ta

- Explanation: This is a noun.

- الْـ (al-): The definite article, meaning "the."

- قَرْيَة (qaryah): Means "village."

- ـةَ (-ta): This ending indicates the accusative case, meaning "the village" is the direct object of the verb "enter."

- Grammar: Definite noun, feminine, in the accusative case (mansoob).

7. فَـ (fa-) – So / Then

- Pronunciation: fa

- Explanation: This is a conjunction that often indicates a consequence, a sequence of events, or a resulting action.

8. كُلُوا (kulū) – Eat (all of you)

- Pronunciation: ku-lū

- Explanation: Another imperative verb, similar in structure to "ادْخُلُوا."

- كُلْ (kul): The singular command "eat."

- ـوا (-ū): The plural suffix.

- Grammar: Imperative verb in the second person plural.

9. مِنْهَا (min-hā) – From it

- Pronunciation: min-hā

- Explanation: This is a combination of a preposition and a pronoun.

- مِنْ (min): Preposition meaning "from."

- ـهَا (-hā): Suffix pronoun meaning "it" (referring back to "the village," which is feminine).

- Grammar: Preposition followed by a feminine singular attached pronoun.

10. حَيْثُ (ḥaythu) – Wherever

- Pronunciation: ḥay-thu

- Explanation: This is an adverb meaning "wherever" or "from where."

11. شِئْتُمْ (shi'tum) – You (all) willed / You desired

- Pronunciation: shi'-tum

- Explanation: This is a past tense verb in the second person plural.

- The root relates to "to will" or "to wish."

- ـتُمْ (-tum): The suffix meaning "you all" for a past tense verb.

- Grammar: Perfect (past tense) verb in the second person plural.

12. رَغَدًا (raghadan) – Abundantly / In ease

- Pronunciation: ra-gha-dan

- Explanation: This word functions as an adverb, describing the manner of eating – with ease and plenty.

- Grammar: Adverbial accusative (a maf'ool mutlaq or ḥāl indicating state/manner).

13. وَ (wa) – And

- Pronunciation: wa

- Explanation: Another "and," connecting the next command.

14. ادْخُلُوا (udkhulū) – Enter (all of you)

- Pronunciation: ud-khu-lū

- Explanation: Same imperative verb as earlier.

15. الْبَابَ (al-bāba) – The gate / The door

- Pronunciation: al-bā-ba

- Explanation: Noun, direct object of "enter."

- الْـ (al-): "The."

- بَاب (bāb): "Gate" or "door."

- ـَ (-a): Accusative case ending.

- Grammar: Definite noun, masculine, in the accusative case.

16. سُجَّدًا (sujjadan) – Prostrating / Humbly

- Pronunciation: suj-ja-dan

- Explanation: This describes the state or manner in which they should enter the gate. It literally means "prostrating" (bowing low in worship), implying humility and submission.

- Grammar: Adverbial accusative (ḥāl - state).

17. وَ (wa) – And

- Pronunciation: wa

- Explanation: Another "and," connecting to the next command.

18. قُولُوا (qūlū) – Say (all of you)

- Pronunciation: qū-lū

- Explanation: Another imperative verb, similar to "كُلُوا" but from the root "say."

- Grammar: Imperative verb in the second person plural.

19. حِطَّةٌ (ḥiṭṭatun) – Forgiveness! / A lowering of burden!

- Pronunciation: ḥiṭ-ṭa-tun

- Explanation: This is a noun in the nominative case. The word literally means "a lowering" or "a removal [of a burden]." In this context, it's a specific word that, when uttered, signifies a plea for the removal or forgiveness of sins.

- Grammar: Noun, nominative case (marfoo').

20. نَّغْفِرْ (naghfir) – We will forgive

- Pronunciation: naghfir

- Explanation: This is an imperfect (present/future tense) verb in the jussive mood, indicating a consequence or result. It means "we forgive" or "we will forgive."

- Grammar: Jussive (majzoom) form of the imperfect verb, first person plural.

21. لَكُمْ (lakum) – For you (all)

- Pronunciation: la-kum

- Explanation: This is a combination of a preposition and a pronoun.

- لَـ (la-): Preposition meaning "for" or "to."

- ـكُمْ (-kum): Suffix pronoun meaning "you all."

- Grammar: Preposition followed by a second person plural attached pronoun.

22. خَطَايَاكُمْ (khaṭāyākum) – Your (all's) sins / Your errors

- Pronunciation: kha-ṭā-yā-kum

- Explanation: This is a noun with a pronoun suffix.

- خَطَايَا (khaṭāyā): A plural noun meaning "sins" or "errors."

- ـكُمْ (-kum): Suffix pronoun meaning "your (all's)."

- Grammar: Noun in accusative case (object of forgiveness) followed by a second person plural attached pronoun.

23. وَ (wa) – And

- Pronunciation: wa

- Explanation: Another "and," connecting the final clause.

24. سَنَزِيدُ (sanazīdu) – We will increase

- Pronunciation: sa-na-zī-du

- Explanation: This is a future tense verb.

- سَـ (sa-): A prefix indicating the simple future tense ("will").

- نَزِيدُ (nazīdu): An imperfect verb meaning "we increase."

- Grammar: Imperfect verb, first person plural, prefixed with "sa" for future tense.

25. الْمُحْسِنِينَ (al-muḥsinīn) – The doers of good / The righteous

- Pronunciation: al-muḥ-si-nīn

- Explanation: This is a plural noun.

- الْـ (al-): "The."

- مُحْسِنِين (muḥsinīn): The plural form of muḥsin, meaning "one who does good" or "a righteous person." The -īn ending indicates the accusative or genitive plural form. Here it is accusative because they are the direct object of "We will increase."

- Grammar: Definite noun, plural, in the accusative case (object of the verb).

Full English Translation:

And when We said, "Enter this village and eat from it wherever you wish in abundance, and enter the gate prostrating, and say 'Forgiveness!' We will forgive you your sins, and We will increase the doers of good."

Here is a word-for-word explanation of the Arabic sentence, focusing on English translation, pronunciation, and grammar:

- God (Allah) - This is the Arabic word for God, the singular divine being. It is a proper noun in Arabic.

- Mocks (yastahzi'u) - This is a present tense verb meaning 'he mocks' or 'he ridicules'. The 'he' is implied by the verb's form, as it's the third-person masculine singular, referring to God in this context.

- With them (bihim) - This is a combination of two parts:

- With (bi) - This is a preposition meaning 'with', 'by', or 'in'.

- Them (him) - This is a pronoun suffix that attaches to prepositions or verbs, meaning 'them' (masculine plural). So, together, it means "with them".

- And (wa) - This is a conjunction meaning 'and'.

- Extends them (yamudduhum) - This is also a combination of a verb and a pronoun suffix:

- Extends (yamuddu) - This is a present tense verb meaning 'he extends', 'he prolongs', or 'he gives them rope'. The 'he' is again implied by the verb's form, referring to God.

- Them (hum) - This is a pronoun suffix meaning 'them' (masculine plural), acting as the object of the verb.

- In (fī) - This is a preposition meaning 'in' or 'into'.

- Their transgression (ṭughyānihim) - This is composed of a noun and a possessive pronoun suffix:

- Transgression (ṭughyāni) - This is a noun meaning 'transgression', 'rebellion', or 'excessive wrongdoing'.

- Their (him) - This is a possessive pronoun suffix meaning 'their' (masculine plural), indicating that the transgression belongs to 'them'.

- They wander blindly (yaʿmahūna) - This is a present tense verb meaning 'they wander blindly', 'they stray aimlessly', or 'they are confused'. The form of the verb indicates it refers to 'they' (third-person masculine plural). This verb describes the state of 'them' (the people being mocked and given rope).

Putting it all together, the sentence means:

God mocks them and extends them in their transgression, (where) they wander blindly.

A more fluid translation would be:

"God mocks them and prolongs their stay in their rebellion, wandering blindly."

Here's a word-by-word explanation of the Arabic sentence, designed to help an English student understand its structure and meaning:

وَلَوْ (wa-law)

- وَ (wa) – meaning: And (pronunciation: wa)

- لَوْ (law) – meaning: if / if only (pronunciation: law)

- Grammar Note: وَلَوْ together often sets up a strong hypothetical or counterfactual condition, implying "even if" or "if only."

أَنَّهُمْ (an-na-hum)

- أَنَّ (an-na) – meaning: that (pronunciation: an-na)

- هُمْ (hum) – meaning: they (pronunciation: hum)

- Grammar Note: أَنَّ is a particle that introduces a nominal sentence, making the following subject (in this case, the pronoun هُمْ) a part of the clause "that they...". When combined with لَوْ, it reinforces the conditional nature.

آمَنُوا (aa-ma-noo)

- Meaning: had believed (pronunciation: aa-ma-noo)

- Grammar Note: This is a past tense verb in the plural form (they believed). In the context of وَلَوْ, it describes a hypothetical past action: "if they had believed."

وَاتَّقَوْا (wat-ta-qaw)

- وَ (wa) – meaning: and (pronunciation: wa)

- اتَّقَوْا (it-ta-qaw) – meaning: had feared God / had been righteous (pronunciation: it-ta-qaw)

- Grammar Note: This is also a past tense plural verb. اتَّقَى means to fear God, to be pious, or to be righteous. Like آمَنُوا, it refers to a hypothetical past action.

لَمَثُوبَةٌ (la-ma-thoo-ba-tun)

- لَـ (la-) – meaning: certainly / indeed (pronunciation: la-)

- Grammar Note: This لَـ (called laam al-ibtidā' or the emphatic laam) is an emphasizing particle that comes at the beginning of the result clause of a condition, adding stress to what follows.

- مَثُوبَةٌ (ma-thoo-ba-tun) – meaning: a reward / recompense (pronunciation: ma-thoo-ba-tun)

- Grammar Note: This is a noun in the nominative case (indicated by the -un ending), serving as the subject of the next part of the sentence (the reward is better).

مِّنْ (min)

- Meaning: from (pronunciation: min)

عِندِ (ʻin-di)

- Meaning: with / in the presence of (pronunciation: ʻin-di)

- Grammar Note: This word functions like a preposition here, indicating source or possession, hence اللَّهِ (Allah) takes the genitive case.

اللَّهِ (al-la-hi)

- Meaning: God / Allah (pronunciation: al-la-hi)

- Grammar Note: The final -i sound indicates the genitive case, governed by عِندِ.

خَيْرٌ (khayrun)

- Meaning: better (pronunciation: khayrun)

- Grammar Note: This word is a comparative adjective, meaning "better" or "best." In this context, it implies "better" as it's a comparison.

ۖ (No direct translation)

- Grammar Note: This is a common Quranic symbol indicating a slight pause for proper recitation, not translated into English.

لَّوْ (law)

- Meaning: if (pronunciation: law)

- Grammar Note: This is another conditional particle, similar to the first لَوْ, setting up a new condition. The initial ل is part of the writing, not an extra emphatic particle here.

كَانُوا (kaa-noo)

- Meaning: they were / they had been (pronunciation: kaa-noo)

- Grammar Note: This is the past tense of the verb "to be" in the plural form. When followed by an imperfect verb, it often indicates a continuous past action or a hypothetical past condition.

يَعْلَمُونَ (yaʻ-la-moo-na)

- Meaning: they know / they would know (pronunciation: yaʻ-la-moo-na)

- Grammar Note: This is the imperfect (present/future) tense of the verb "to know" in the plural form. Together with كَانُوا, كَانُوا يَعْلَمُونَ means "if they knew" or "if they had been knowing."

Overall meaning (putting it all together for natural English flow):

"And if only they had believed and been righteous, then certainly a reward from God would have been better, if they but knew."

Here is a word-for-word explanation and translation of the Arabic sentence, designed to help an English student understand the meaning and structure:

1. And (wa) - This is a conjunction, meaning "and" or "while".

2. those who (al-la-dhee-na) - This is a plural relative pronoun, meaning "those who" or "who" (for plural masculine).

3. are taken in death / die (yu-ta-waf-fow-na) - This is a passive imperfect verb. It comes from the root meaning "to fulfill" or "to complete". In the passive form, it means "to be taken in death" or simply "to die". The 'yu-' prefix and '-oona' suffix indicate it is a third-person plural masculine verb, referring to the "those who".

4. from among you (min-kum) -

*from** (min) - A preposition meaning "from" or "among".

*you** (kum) - An attached pronoun for "you" (plural). So, "from among you".

5. and (wa) - Another conjunction meaning "and".

6. they leave (ya-dha-roo-na) - This is an imperfect verb, third-person plural masculine. The root means "to leave" or "to abandon". The 'ya-' prefix and '-oona' suffix indicate it is a third-person plural masculine verb.

7. wives (az-waa-jan) - This is the plural form of "wife" or "spouse". It's in the accusative case here because it is the direct object of the verb "they leave".

8. they should wait / they observe (a waiting period) (ya-ta-rab-bas-na) - This is an imperfect verb, third-person plural feminine. The root means "to wait" or "to observe". The 'ya-' prefix and '-na' suffix specifically denote a third-person plural feminine verb. In this context, it refers to the waiting period (known as 'iddah' in Islamic law) that widows must observe.

9. for themselves / concerning themselves (bi-an-fu-si-hin-na) -

*for with concerning** (bi) - A preposition. Here, it connects the act of waiting to the subject (themselves).

*selves / souls** (an-fu-si) - The plural of "self" or "soul". It is in the genitive case due to the preceding preposition.

*their** (hin-na) - An attached pronoun for "their" (feminine plural), referring to the wives.

10. four (ar-ba-'a-ta) - This is the number four. In Arabic, numbers 3 to 10 often have the opposite gender to the noun they count in its singular form. The singular of "months" (shahr) is masculine, so "four" takes the feminine form (arba'a). It's in the accusative case here, indicating a duration.

11. months (ash-hu-rin) - This is the plural of "month". It is in the genitive case and indefinite, which is typical after numbers from 3 to 10.

12. and (wa) - Conjunction, meaning "and".

13. ten (ash-ran) - This is the number ten. Here, "days" is understood and omitted, meaning "ten days". It is in the accusative case.

14. So when / Then when (fa-i-dhaa) -

*So / Then** (fah) - A conjunction indicating a consequence or sequence.

*when** (i-dhaa) - A particle used for future conditional clauses, meaning "when".

15. they reach (ba-lagh-na) - This is a perfect verb (past tense), third-person plural feminine. The root means "to reach" or "to attain". The '-na' suffix indicates it is for feminine plural.

16. their term / their appointed time (a-ja-la-hun-na) -

*term / appointed time** (a-ja-la) - This noun is the object of the verb "they reach".

*their** (hun-na) - An attached pronoun for "their" (feminine plural), referring to the wives.

17. then no (fa-laa) -

*Then** (fah) - Conjunction.

*no / not** (laa) - A particle of negation. When followed by an indefinite noun in the accusative case, it creates an absolute negation (e.g., "no blame at all").

18. blame / sin (ju-naa-ha) - A noun meaning "blame," "sin," or "wrong." It is in the accusative case here, following "no" for absolute negation.

19. upon you (a-lay-kum) -

*upon / on** (a-la) - A preposition.

*you** (kum) - An attached pronoun for "you" (plural). So, "upon you" (plural, referring to the community or male guardians).

20. regarding what / concerning what (fee-maa) -

*in / regarding** (fee) - A preposition.

*what** (maa) - A relative pronoun meaning "what" or "that which".

21. they do / they have done (fa-'al-na) - This is a perfect verb (past tense), third-person plural feminine. The root means "to do" or "to act". The '-na' suffix indicates it is for feminine plural, referring to the wives.

22. in / concerning (fee) - A preposition meaning "in" or "concerning".

23. themselves (an-fu-si-hin-na) -

*selves / souls** (an-fu-si) - Plural of "self" or "soul".

*their** (hin-na) - An attached pronoun for "their" (feminine plural).

24. with what is customary / according to what is good (bil-ma'-roo-fi) -

*with by according to** (bi) - A preposition.

*the** (al) - The definite article.

*customary known good** (ma'-roo-fi) - A noun meaning "what is known to be good," "customary," or "reasonable." It is in the genitive case due to the preceding preposition.

25. And Allah (wal-la-hu) -

*And** (wah) - Conjunction.

*Allah / God** (al-la-hu) - The proper name for God in Islam. It is in the nominative case as the subject.

26. of what / with what (bi-maa) -

*of / with** (bi) - A preposition.

*what** (maa) - A relative pronoun meaning "what" or "that which".

27. you do / you work (ta'-ma-loo-na) - This is an imperfect verb, second-person plural masculine. The root means "to do" or "to work". The 'ta-' prefix and '-oona' suffix indicate it is a second-person plural masculine verb, referring to "you" (plural).

28. All-Aware / Well-Acquainted (kha-bee-run) - An adjective meaning "expert," "aware," "informed," or "all-knowing." It is the predicate describing Allah.

Full Coherent English Translation:

"And those among you who die and leave wives behind – they shall wait concerning themselves for four months and ten [days]. And when they have reached their appointed term, there is no blame upon you concerning what they do with themselves according to what is customary. And Allah is well-acquainted with what you do."

Here is a word-for-word explanation and breakdown of the Arabic sentence, designed to help an English student understand its components:

Just as (ka-maa) - This word is a conjunction meaning "just as" or "as". It's formed by كَ (ka), meaning "as" or "like", and مَا (maa), which often connects ideas, forming the complete meaning.

We sent (ar-sal-naa) - This is a past tense verb. The root أَرْسَلَ (arsala) means "he sent". The suffix نَا (naa) indicates that the action was done by "we" or "us". So, "we sent".

among you (fee-kum) - This is a prepositional phrase. فِي (fee) means "in" or "among". كُم (kum) is an attached pronoun meaning "you" (plural, masculine). Together, it means "in you" or "among you".

a messenger (ra-soo-lan) - This is a noun meaning "messenger". The ending ًا (-an) (indicated by the double fatha symbol) shows that the word is indefinite ("a" messenger) and is in the accusative case, typically because it's the object of the verb "we sent".

from among you (min-kum) - This is another prepositional phrase. مِن (min) means "from" or "among". كُم (kum) is the attached pronoun meaning "you" (plural, masculine). So, "from you" or "from among you".

he recites (yat-loo) - This is a present tense verb meaning "he recites" or "he reads aloud". The subject of this verb is the "messenger" mentioned earlier.

to you (a-lay-kum) - This is a prepositional phrase. عَلَى (a-laa) means "on" or "upon", but in this context with verbs of speech or sending, it often translates to "to". كُم (kum) is the attached pronoun meaning "you" (plural, masculine).

Our verses (aa-yaa-ti-naa) - This is a noun phrase. آيَات (aa-yaat) is the plural of آيَة (aa-yah), meaning "verse" or "sign" (often referring to verses of the Quran). نَا (naa) is an attached possessive pronoun meaning "our". So, "our verses".

and he purifies you (wa yoo-zak-kee-kum) - This is a conjunction followed by a verb and a pronoun.

- وَ (wa) means "and".

- يُزَكِّي (yoo-zak-kee) is a present tense verb meaning "he purifies" or "he sanctifies".

- كُم (kum) is the attached pronoun meaning "you" (plural, masculine), acting as the object of the verb.

and he teaches you (wa yoo-al-li-mu-ku-mul) - This is similar to the previous phrase.

- وَ (wa) means "and".

- يُعَلِّمُ (yoo-al-li-mu) is a present tense verb meaning "he teaches".

- كُمُ (ku-mu) is the attached pronoun meaning "you" (plural, masculine), acting as the object. The final 'u' sound here is often a connecting vowel (damma) to ease pronunciation with the following definite article الْ (al-).

the Book (al-ki-taa-ba) - This is a definite noun.

- الْ (al-) is the definite article, meaning "the".

- كِتَاب (ki-taab) means "book" (here specifically referring to a holy scripture, like the Quran).

- The final َ (a) sound indicates the accusative case, as it is the object of the verb "he teaches".

and the wisdom (wal-hik-ma-ta) - This is also a definite noun phrase, parallel to "the Book".

- وَ (wa) means "and".

- الْحِكْمَة (al-hik-mah) means "the wisdom".

- The final َ (a) sound again indicates the accusative case, paralleling "the Book".

and he teaches you (wa yoo-al-li-mu-kum) - Another repetition of the teaching verb.

- وَ (wa) means "and".

- يُعَلِّمُ (yoo-al-li-mu) is a present tense verb meaning "he teaches".

- كُم (kum) is the attached pronoun meaning "you" (plural, masculine), acting as the object.

what (maa) - This word here acts as a relative pronoun, meaning "what" or "that which".

not (lam) - This is a particle used for negation in the past tense, but grammatically it precedes a present tense verb, putting it into the jussive mood (similar to subjunctive in English). It effectively translates to "did not".

you were (ta-koo-noo) - This is a present tense verb تَكُونُونَ (ta-koo-noo-na) meaning "you are" (plural). However, because it's preceded by لَمْ (lam), the final ن (nūn) is dropped, which is a grammatical rule for verbs in the jussive mood. It translates here to "you were" in the context of لَمْ (lam) + present tense.

you knew (ta-a-la-moon) - This is a present tense verb تَعْلَمُونَ (ta-a-la-moo-na) meaning "you know" (plural). Similar to تَكُونُوا (ta-koo-noo), the final ن (nūn) is dropped here because it follows تَكُونُوا in a structure that forms "you were not knowing" or "you did not know".

Full Translation of the Sentence:

Just as We sent among you a messenger from among you, he recites to you Our verses, and he purifies you, and he teaches you the Book and the wisdom, and he teaches you what you did not know.

Here's a breakdown of the Arabic sentence, translated into English with pronunciation guides and grammar notes:

Overall English Translation:

"So We said, 'Strike him with a part of it.' Thus God gives life to the dead and shows you His signs, so that you may understand."

Word-by-Word Explanation:

1. فَ (fa-) – So / Then (fah)

- This is a conjunction, often translated as "so" or "then," indicating a sequence or a consequence.

2. قُلْنَا (qul-nā) – We said (qul-nah)

- This is a past tense verb derived from the root "ق و ل" (q-w-l), meaning "to say." The "na" (نَا) suffix indicates that the action was performed by "we" (the first-person plural).

3. اضْرِبُوهُ (iḍ-ri-bū-hu) – Strike him (id-ri-boo-hoo)

- This is an imperative (command) verb.

- اضْرِبُوا (iḍ-ri-bū) – Strike (plural command) (id-ri-boo)

- This is a command directed at a group of people ("you all"). It comes from the root "ض ر ب" (ḍ-r-b), meaning "to strike."

- هُ (-hu) – him (hoo)

- This is an attached pronoun, meaning "him" or "it" (masculine singular object).

4. بِ (bi-) – with (bee)

- This is a common preposition, meaning "with," "by," "in," or "at."

5. بَعْضِهَا (baʿ-ḍi-hā) – a part of it (bah-a-dee-hah)

- بَعْض (baʿḍ) – some / a part (bah-a-d)

- This noun means "some" or "a part." Here, it's in the genitive case because it follows the preposition "bi-."

- هَا (-hā) – her / it (hah)

- This is an attached pronoun, meaning "her" or "it" (feminine singular object). In the context of the full Quranic narrative, this "it" refers to the cow mentioned previously, which is a feminine noun in Arabic.

6. كَذَٰلِكَ (ka-dhā-li-ka) – Thus / In that way / Like that (ka-thah-li-ka)

- This is an adverbial phrase meaning "thus" or "in that manner." It's composed of:

- كَ (ka-) – like / as (ka) (a preposition)

- ذَٰلِكَ (dhā-li-ka) – that (thah-li-ka) (a demonstrative pronoun)

7. يُحْيِي (yuḥ-yī) – gives life / brings to life (yuh-yee)

- This is a present tense verb, meaning "to give life" or "to revive." It's in the third-person masculine singular form.

8. اللَّهُ (al-lāh) – God (al-lah)

- This is the proper noun for God. It is the subject of the verb "gives life" and is therefore in the nominative case.

9. الْمَوْتَىٰ (al-maw-tā) – the dead (al-maw-tah)

- This is a plural noun meaning "the dead (people)." It's the object of the verb "gives life."

10. وَ (wa-) – And (wa)

- This is a conjunction, simply meaning "and."

11. يُرِيكُمْ (yu-rī-kum) – shows you (yu-ree-koom)

- يُرِي (yu-rī) – shows (yu-ree)

- This is a present tense verb, meaning "to show," in the third-person masculine singular.

- كُمْ (-kum) – you (plural) (koom)

- This is an attached pronoun, meaning "you" (masculine plural object).

12. آيَاتِهِ (ā-yā-ti-hi) – His signs (ah-yah-ti-hi)

- آيَات (ā-yāt) – signs (ah-yat)

- This is the plural noun for "sign" or "verse." It's in the genitive case because it is followed by a possessive pronoun ("His"), forming an iḍāfah (possessive construction, meaning "signs of Him").

- هِ (-hi) – His (hi)

- This is an attached pronoun, meaning "his" or "its" (masculine singular possessive).

13. لَعَلَّكُمْ (la-ʿal-la-kum) – so that you may / perhaps you (la-al-la-koom)

- لَعَلَّ (la-ʿal-la) – so that / perhaps (la-al-la)

- This is a particle that expresses hope, expectation, or purpose. It functions like a verb grammatically, taking a pronoun as its "subject."

- كُمْ (-kum) – you (plural) (koom)

- This is an attached pronoun, meaning "you" (masculine plural). It acts as the "subject" for "laʿalla."

14. تَعْقِلُونَ (taʿ-qi-lūn) – understand / reason (ta-a-qi-loo-na)

- This is a present tense verb, meaning "to understand" or "to reason." It's in the second-person masculine plural form ("you all understand"). The "wa-nun" (ُونَ) suffix indicates this conjugation. This verb follows "laʿalla" and describes the intended outcome or purpose.

Let's break down this Arabic sentence word by word to understand its meaning and structure.

Here is the sentence: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ

1. يَا (ya)

- Meaning: O / Oh

- Pronunciation: Yaa

- Explanation: This is an interjection used to call someone's attention or to address them. It's similar to "Oh" or "Hey" in English, but often used in a more formal or emphatic way.

2. أَيُّهَا (ayyuhā)

- Meaning: you (plural masculine)

- Pronunciation: Ay-yuh-haa

- Explanation: This particle is often used immediately after "يَا (ya)" when addressing a plural masculine group, especially when that group is further described by a relative clause (like "those who"). It specifically indicates that the address is to rational beings.

3. الَّذِينَ (alladhīna)

- Meaning: those who

- Pronunciation: Al-la-dhee-na

- Explanation: This is a masculine plural relative pronoun. It connects the preceding phrase ("O you") to the following verb, specifying which "you" are being addressed – in this case, "those who have believed."

4. آمَنُوا (āmanū)

- Meaning: have believed

- Pronunciation: Aa-ma-noo

- Explanation: This is a past tense verb, meaning "they believed." It's derived from the root ء-م-ن (a-m-n), which relates to faith, security, and belief. Since "alladhīna" is plural, the verb also takes the plural form.

- Grammar Note: The "وَا" (wāw al-jamāʿah) at the end of "آمَنُوا" signifies the plural masculine subject ("they").

5. لَا (lā)

- Meaning: do not

- Pronunciation: Laa

- Explanation: This is a negative particle used to express prohibition or negation in the jussive (command) mood. It turns a present tense verb into a command not to do something.

6. تَقُولُوا (taqūlū)

- Meaning: say

- Pronunciation: Ta-qoo-loo

- Explanation: This is a jussive (prohibitive command) form of the verb "to say" (from the root ق-و-ل, q-w-l). The original present tense plural form would be "taqūlūna" (you [plural] say), but when preceded by "لَا (lā)" for prohibition, the final "ن" (nūn) is dropped.

- Grammar Note: This dropping of the "ن" (nūn) is a characteristic of the jussive mood for verbs ending in "ون" (ūna) or "ين" (īna).

7. رَاعِنَا (rāʿinā)

- Meaning: tend to us / observe us / consider us

- Pronunciation: Raa-ʿi-naa (the 'ʿ' represents a deep guttural sound, 'ayn')

- Explanation: This word is an imperative verb (or sometimes interpreted as a verbal noun) followed by the suffix "نَا (nā)" meaning "us." The verb "رَاعَى (rāʿā)" means to tend to, to observe, to consider, or to care for.

- Contextual Note: In early Islamic history, this word, while seemingly polite (meaning "pay attention to us" or "tend to us"), was discouraged. It could be misunderstood or twisted to imply something offensive in other languages (like a derogatory term for "foolish" or "slow-witted" in some Jewish dialects of the time), or to suggest the Prophet was not paying full attention. Thus, the instruction was to use an unambiguous alternative.

8. وَ (wa)

- Meaning: and

- Pronunciation: Wa

- Explanation: This is a conjunction, simply meaning "and."

9. قُولُوا (qūlū)

- Meaning: say

- Pronunciation: Qoo-loo

- Explanation: This is an imperative verb (a direct command) in the plural masculine form, meaning "you [plural] say." It comes from the same root (ق-و-ل, q-w-l) as "تَقُولُوا (taqūlū)."

10. انظُرْنَا (unẓurnā)

- Meaning: look at us / regard us / wait for us

- Pronunciation: Un-ẓur-naa (the 'ẓ' is a strong 'z' sound, often transliterated as 'dh' or 'ẓ')

- Explanation: This is an imperative verb "انظُرْ (unẓur)" meaning "look," "regard," or "wait," followed by the suffix "نَا (nā)" meaning "us." This was the recommended, unambiguous alternative to "رَاعِنَا (rāʿinā)," clearly asking for attention or to be waited for.

11. وَ (wa)

- Meaning: and

- Pronunciation: Wa

- Explanation: Another conjunction, "and."

12. اسْمَعُوا (ismaʿū)

- Meaning: listen

- Pronunciation: Is-ma-ʿoo

- Explanation: This is an imperative verb in the plural masculine form, meaning "you [plural] listen." It's derived from the root س-م-ع (s-m-ʿ), meaning to hear or listen.

13. وَ (wa)

- Meaning: And

- Pronunciation: Wa

- Explanation: Conjunction, "and."

14. لِلْكَافِرِينَ (lil-kāfirīna)

- Meaning: for the disbelievers

- Pronunciation: Lil-kaa-fi-ree-na

- Explanation: This is a combination of three parts:

- "لِـ (li-)" - a preposition meaning "for" or "to."

- "الْـ (al-)" - the definite article, meaning "the."

- "كَافِرِينَ (kāfirīna)" - the plural masculine noun meaning "disbelievers."

- Grammar Note: When the preposition "لِـ (li-)" is attached to a word beginning with "الْـ (al-)," the "ا" (alif) of "الْـ" is dropped, and the "لِـ" directly attaches to the "لْـ". The noun "كَافِرِينَ (kāfirīna)" is in the genitive case because it follows the preposition "لِـ (li-)."

15. عَذَابٌ (ʿadhābun)

- Meaning: a punishment

- Pronunciation: ʿA-dhaa-bun (the 'ʿ' represents a deep guttural sound, 'ayn')

- Explanation: This is an indefinite noun meaning "punishment" or "torment." The "ـٌ (un)" at the end indicates it is indefinite (like "a punishment" rather than "the punishment") and in the nominative case (subject or predicate).

16. أَلِيمٌ (alīmun)

- Meaning: painful

- Pronunciation: A-lee-mun

- Explanation: This is an indefinite adjective meaning "painful" or "severe." It follows the noun "عَذَابٌ (ʿadhābun)" and matches it in gender (masculine), number (singular), and indefiniteness, and case (nominative).

Full Sentence Translation:

"O you who have believed, do not say 'rāʿinā,' but say 'unẓurnā,' and listen. And for the disbelievers is a painful punishment."

Hello! I'm here to help you understand this Arabic sentence word by word. We'll go through each part, its meaning, how to pronounce it, and any relevant grammar.

Let's break down the sentence:

1. And (wa)

- Grammar: This is a common conjunction, just like "and" in English, used to connect phrases or clauses.

2. they said (qaa-loo)

- Grammar: This is a past tense verb. The root means "to say." The "-oo" suffix at the end tells us that the subject is "they" (specifically, plural masculine). So, "they said."

3. He has taken / taken (it-ta-kha-dha)

- Grammar: This is another past tense verb. It means "to take," "to adopt," or in this context, "to attribute" or "to claim." It's in the third person singular, meaning "he" is the implicit subject.

4. Allah / God (al-lah-hoo)

- Grammar: This is the proper noun for God in Arabic. The "al-" prefix is the definite article, similar to "the" in English. It acts as the subject of the previous verb ("He has taken").

5. a son / child (wa-la-dan)

- Grammar: This noun means "son" or "child." The "-an" ending is a grammatical marker called "tanwin fath." It indicates two things:

- The noun is indefinite (like "a son" instead of "the son").

- It's in the accusative case, meaning it's the direct object of the verb "taken" (what was taken/attributed).

6. Glory be to Him / Exalted is He (sub-haa-na-hoo)

- Grammar: This is an important idiomatic expression in Arabic, frequently used in religious contexts. "Subhan" means "glory" or "exaltation," and the "-hu" means "His" or "Him." It's a declaration of God's absolute perfection and transcendence, often used as a strong rebuttal to anything unworthy or inappropriate attributed to Him. It effectively means, "God is far above such a thing!"

7. Rather / But (bal)

- Grammar: This particle is used to correct or contradict a previous statement. It introduces a contrasting or more accurate piece of information, essentially saying, "No, that's not right; this is the truth."

8. to Him for Him His is (la-hoo)

- Grammar: This combines the preposition "li" (meaning "to" or "for") with the pronoun suffix "-hu" (meaning "Him" or "His"). It indicates possession or belonging, so you can think of it as "His is" or "belongs to Him."

9. what / that which (maa)

- Grammar: This is a relative pronoun, similar to "what" or "that which" in English, referring to something unspecified that follows.

10. in (fee)

- Grammar: A very common preposition meaning "in."

11. the heavens / skies (as-sa-maa-waat-tee)

- Grammar: This is a plural noun meaning "heavens" or "skies." The "al-" prefix makes it definite ("the"). The "-tee" ending here is because it's in the genitive case (like the object of a preposition, following "in"), which for this type of plural (a "sound feminine plural") ends with an "i" sound.

12. and (wa)

- Grammar: Another conjunction, "and," connecting the heavens and the earth.

13. the earth (al-ard-dee)

- Grammar: This is a definite noun ("the earth"). It's also in the genitive case, just like "the heavens," because it's connected to it by "and" and falls under the scope of the preposition "in."

14. All / Everything (kul-lun)

- Grammar: This noun means "all" or "everything." The "-un" ending (tanwin damma) indicates it's indefinite and in the nominative case, making it the subject of the next part of the sentence.

15. to Him / for Him (la-hoo)

- Grammar: We've seen this before! It's the preposition "li" combined with the pronoun suffix "-hu," meaning "to Him" or "for Him."

16. submissive obedient devoted (qaa-ni-too-na)

- Grammar: This is an active participle. It functions like an adjective describing the state or action of the subject ("All/Everything"). The "-oona" ending indicates it's masculine plural and in the nominative case. It means "those who are submissive," "obedient," or "devoted."

Putting it all together, a fluent English translation of the entire sentence is:

And they said, "Allah has taken a son." Glory be to Him! Rather, to Him belongs what is in the heavens and the earth. All are submissive to Him.

Here's a breakdown of the Arabic sentence, designed to teach you its components in English.

Full English Translation:

"Indeed, We have sent you with the truth as a bringer of good tidings and a warner. And you will not be questioned about the companions of the Hellfire."

Word-by-Word Explanation:

Let's break down each word and understand its meaning and grammatical role:

1. إِنَّا (Innā)

- Meaning: "Indeed, We."

- Explanation: This is a combination of two parts:

- إِنَّ (inna): A particle of emphasis, often translated as "indeed" or "surely."

- ـنَا (nā): The pronominal suffix for "we" or "us."

- Grammar Rule: إِنَّ is one of the "sisters of إِنَّ" (أخوات إنّ), which introduces a nominal sentence (a sentence starting with a noun or pronoun) and emphasizes its meaning.

2. أَرْسَلْنَاكَ (Arsalnāka)

- Meaning: "We sent you."

- Explanation: This is a conjugated verb in the past tense:

- أَرْسَلْنَا (arsalnā): "We sent." This is the verb أَرْسَلَ (arsala - to send) conjugated for the first-person plural (we) in the past tense.

- ـكَ (ka): This is a pronominal suffix (attached pronoun) meaning "you" (masculine singular). It acts as the object of the verb.

- Grammar Rule: Arabic verbs change their endings to indicate who performed the action (the subject) and can also attach suffixes to indicate the object.

3. بِالْحَقِّ (Bil-ḥaqq)

- Meaning: "With the truth."

- Explanation: This consists of a preposition and a definite noun:

- بِـ (bi): A preposition meaning "with," "by," or "in."

- الْحَقِّ (al-ḥaqq): "The truth." الْـ (al-) is the definite article "the." حَقّ (ḥaqq) means "truth" or "right." The final ـِ (kasra) vowel on the noun is due to the preceding preposition.

- Grammar Rule: Prepositions in Arabic always put the following noun in the genitive case (majrūr), often indicated by a kasra (ـِ) vowel sound on the last letter.

4. بَشِيرًا (Bashīran)

- Meaning: "As a bringer of good news" or "a bearer of glad tidings."

- Explanation: This noun describes the state or condition of the person being sent (you). The ـًا (an) ending indicates the accusative case (manṣūb).

- Grammar Rule: This grammatical function is called حَال (ḥāl), which describes the state or condition of the subject or object at the time the action occurred. It is always in the accusative case.

5. وَنَذِيرًا (Wa nadhīran)

- Meaning: "And a warner."

- Explanation: This word is connected to the previous one:

- وَ (wa): A conjunction meaning "and."

- نَذِيرًا (nadhīran): "A warner." Like بَشِيرًا, it's in the accusative case (ـًا) because it's coordinated with it, also describing the state of the sent person.

6. وَ (Wa)

- Meaning: "And."

- Explanation: Another conjunction, connecting this new clause to the previous one.

7. لَا (Lā)

- Meaning: "Not" or "do not."

- Explanation: This is a particle used for negation, often used with present or future tense verbs.

8. تُسْأَلُ (Tus'alu)

- Meaning: "You will be questioned" or "you are asked."

- Explanation: This is a present/future tense verb in the passive voice.

- The root verb is سَأَلَ (sa'ala - to ask).

- The prefix تُـ (tu-) indicates the second person singular ("you").

- The change in vowel from تَسْأَلُ (tas'alu - you ask) to تُسْأَلُ (tus'alu) signifies the passive voice, meaning "you are asked" or "you are questioned" by an unmentioned agent.

- Grammar Rule: In the passive voice, the original object of the verb becomes the subject (called نائب الفاعل nā'ib al-fāʿil - deputy of the doer), and the verb form changes.

9. عَنْ (ʿAn)

- Meaning: "About" or "concerning."

- Explanation: This is a preposition that often accompanies verbs of asking or questioning, specifying the topic.

10. أَصْحَابِ (Aṣḥāb)

- Meaning: "Companions of" or "dwellers of."

- Explanation: This is the plural form of صَاحِب (ṣāḥib - companion/owner). It's in the genitive case (ـِ kasra) because it's the first part of an iḍāfah (possessive construction).

11. الْجَحِيمِ (Al-jaḥīm)

- Meaning: "The Hellfire."

- Explanation: الْـ (al-) is the definite article "the." جَحِيم (jaḥīm) means "Hellfire." It's also in the genitive case (ـِ kasra) because it's the second part of the iḍāfah (possessive construction) following أَصْحَابِ.

- Grammar Rule: This construction, أَصْحَابِ الْجَحِيمِ, is called an إِضَافَة (iḍāfah), or "possessive phrase." The first noun (أَصْحَابِ) is the مُضَاف (muḍāf) and is definite by association. The second noun (الْجَحِيمِ) is the مُضَاف إِلَيْهِ (muḍāf ilayh) and is always in the genitive case. Together, they mean "the companions of the Hellfire."

Summary of the Message:

This sentence conveys that the one being addressed (often interpreted as Prophet Muhammad in a religious context) has been sent by God with the divine truth. Their role is twofold: to deliver good news (of guidance, mercy, and reward) and to warn (of consequences for disbelief and disobedience). Crucially, the final part reassures them that they are not held responsible or will not be questioned regarding the fate of those who are destined for Hellfire.

Here is a word-by-word explanation of the Arabic sentence:

وَ (wa) - And

- This is a conjunction, meaning "and" or "but."

لَن (lan) - will never

- This is a particle that negates a future verb and also makes it subjunctive (mansoob). So, it means "will not" or, when combined with 'abadan', "will never."

يَتَمَنَّوْهُ (yatamannawhu) - they wish for it

- This word combines a verb and a pronoun:

- يَتَمَنَّوْا (yatamannaw) - "they wish for." This is the imperfect (present/future) verb, made subjunctive by "لَن" (lan). The original form would be يَتَمَنَّوْنَ (yatamannawna), but the final "ن" (n) is dropped because of "لَن" (lan).

- هُ (hu) - "it." This is a attached object pronoun, referring to what they wish for.

أَبَدًا (abadan) - never (or ever)

- This is an adverb emphasizing duration. When used with negation like "لَن" (lan), it strengthens the negation to "never."

بِمَا (bimā) - because of what

- This is a combination of two words:

- بِ (bi) - "with," "by," "because of." This is a preposition.

- مَا (mā) - "what." This is a relative pronoun, referring to "that which."

قَدَّمَتْ (qaddamat) - presented / sent forth

- This is a past tense verb, meaning "presented," "offered," or "sent forth." The "تْ" (at) ending indicates it's a feminine singular subject. Even though the subject "أَيْدِيهِمْ" (aydīhim - their hands) is plural, non-human plurals in Arabic can sometimes be treated grammatically as feminine singular, especially when the verb precedes the subject.

أَيْدِيهِمْ (aydīhim) - their hands

- This word is also a combination:

- أَيْدِي (aydī) - "hands." This is the plural form of يَد (yad), which means "hand."

- هِمْ (him) - "their." This is a possessive pronoun attached to the noun.

وَ (wa) - And

- Another conjunction, meaning "and."

اللَّهُ (Allāhu) - Allah / God

- This is the proper name for God in Arabic.

عَلِيمٌ (ʿalīmun) - All-Knowing / Knowing

- This is an adjective, meaning "knowing" or "All-Knowing." It is one of the attributes of Allah.

بِالظَّالِمِينَ (biẓ-ẓālimīn) - of the wrongdoers / those who do wrong

- This is another combination:

- بِ (bi) - "with," "about," or "of." Here it connects the quality of "All-Knowing" to what is known.

- ال (al) - "the." This is the definite article.

- ظَّالِمِينَ (ẓālimīn) - "wrongdoers" or "oppressors." This is the masculine plural of ظَالِم (ẓālim), meaning "wrongdoer." The "ِينَ" (īn) ending indicates it is in the genitive or accusative case, governed by the preceding preposition "بِ" (bi).

Overall meaning: "And they will never wish for it because of what their hands have sent forth. And Allah is All-Knowing of the wrongdoers."

Here is a word-for-word breakdown and explanation of the Arabic sentence for an English student:

Your sentence is: إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

Let's break it down:

1. Verily, only (innamā - pronounced: in-na-MAA)

- Explanation: This is a particle used for emphasis and restriction, often translated as "only," "indeed, only," or "verily, only." It highlights that the following prohibition is the sole or primary point being made.

2. He forbade / prohibited (ḥarrama - pronounced: HAR-ra-ma)

- Explanation: This is a past tense verb, meaning "he forbade" or "he prohibited." The implied subject here is God.

- Grammar: This is an active voice verb. If it were passive, it would be "ḥurrimat" (was forbidden).

3. upon you (plural) / for you (plural) (ʿalaykumū - pronounced: a-LAY-kum-oo)

- Explanation: This combines the preposition 'alay (meaning "upon" or "on") and the plural pronoun kum (meaning "you"). So, "upon you" or "for you."

4. the dead animal / carrion (al-maytata - pronounced: al-MAY-ta-ta)

- Explanation: This is a definite noun referring to an animal that died naturally or was not slaughtered in a prescribed manner. It's in the accusative case because it's the direct object of the verb "forbade."

5. and (wa - pronounced: wa)

- Explanation: A common conjunction meaning "and."

6. the blood (ad-dama - pronounced: ad-DA-ma)

- Explanation: A definite noun meaning "blood." It's also in the accusative case, as it's another object of "forbade," listed after "and."

7. and (wa - pronounced: wa)

- Explanation: Another conjunction meaning "and."

8. the meat of (laḥma - pronounced: LAH-ma)

- Explanation: This noun means "meat" or "flesh." It's in the accusative case and is part of a special grammatical structure called an iḍāfah (construct state) with the next word. This means it's like saying "meat of the pig."

9. the pig / swine (al-khinzīri - pronounced: al-KHIN-zee-ri)

- Explanation: A definite noun meaning "pig" or "swine." Because it's the second part of the iḍāfah (construct state) with "lahma," it is in the genitive case, indicated by the 'i' vowel sound at the end.

10. and (wa - pronounced: wa)

- Explanation: Another conjunction meaning "and."

11. what / that which (mā - pronounced: maa)

- Explanation: A relative pronoun meaning "what" or "that which," referring to an unspecified thing or action.

12. was consecrated / was slaughtered in the name of (uhilla - pronounced: u-HIL-la)

- Explanation: This is a past tense verb in the passive voice. It refers to the act of invoking a name over an animal during slaughter. The passive voice indicates that the action was performed on "it" (the animal).

13. with it / by it (bihi - pronounced: bi-HI)

- Explanation: This combines the preposition "bi" (meaning "with" or "by") and the pronoun "hi" (meaning "it" or "him"). Here, "it" refers back to "mā" (what was consecrated).

14. for other than (li-ghayri - pronounced: li-GHAY-ri)

- Explanation: This combines the preposition "li" (meaning "for") and the noun "ghayr" (meaning "other than" or "besides"). "Ghayr" is in the genitive case because of the preceding preposition "li" and also because it's in a construct state with the next word.

15. God (Allāhi - pronounced: al-LAA-hi)

- Explanation: The proper noun for God. It's in the genitive case because it's the second part of the construct state with "ghayr."

16. So whoever / Then whoever (fa-mani - pronounced: fa-MA-ni)

- Explanation: This combines the conjunction "fa" (meaning "so" or "then") and the relative pronoun "man" (meaning "whoever"). It introduces a conditional clause.

17. was compelled / was driven by necessity (iḍṭurra - pronounced: iḍ-ṬUR-ra)

- Explanation: This is a past tense verb in the passive voice, meaning to be forced or compelled by extreme circumstances, such as severe hunger or starvation.

18. without / not being (ghayra - pronounced: GHAY-ra)

- Explanation: This word acts as an adverb or preposition here, effectively negating the following participles. It means "not being" or "without being." It's in the accusative case.

19. desiring / transgressing (excessively) (bāghin - pronounced: BAA-ghin)

- Explanation: This is an active participle, meaning "one who desires" or "one who seeks beyond what is necessary." It's in the genitive case due to "ghayra" preceding it, forming a phrase like "not being a desirer."

20. and (wa - pronounced: wa)

- Explanation: Another conjunction meaning "and."

21. not (lā - pronounced: laa)

- Explanation: A particle used for negation.

22. exceeding limits / transgressing (ʿādin - pronounced: AA-din)

- Explanation: This is also an active participle, meaning "one who exceeds limits" or "one who commits aggression." It's grammatically parallel to "bāghin," emphasizing the condition of not taking more than what is absolutely necessary.

23. then no (fa-lā - pronounced: fa-LAA)

- Explanation: This combines "fa" (then) and "lā" (no). Here, "lā" is a powerful negation particle known as "lā nafiyah lil-jins" (lā for negating the genus), which completely negates the existence of the noun that follows it.

24. sin / guilt (ithma - pronounced: ITH-ma)

- Explanation: This noun means "sin" or "guilt." It's in the accusative case because it's the noun negated by "lā nafiyah lil-jins."

25. upon him / on him (ʿalayhi - pronounced: a-LAY-hi)

- Explanation: This combines the preposition "ʿalā" (meaning "upon" or "on") and the pronoun "hi" (meaning "him").

26. Indeed / Verily (inna - pronounced: IN-na)

- Explanation: An emphatic particle, similar to "verily" or "indeed," that strengthens the statement. It causes the noun that directly follows it to be in the accusative case.

27. God (Allāha - pronounced: al-LAA-ha)

- Explanation: The proper noun for God. It's in the accusative case because it follows the emphatic particle "inna."

28. All-Forgiving / Most Forgiving (Ghafūrun - pronounced: gha-FOO-run)

- Explanation: An adjective, one of God's divine attributes, meaning "All-Forgiving" or "Most Forgiving." It's in the nominative case as it's a predicate of "inna."

29. Most Merciful / Especially Merciful (Raḥīmun - pronounced: ra-HEE-mun)

- Explanation: An adjective, another of God's divine attributes, meaning "Most Merciful" or "Especially Merciful." It's also in the nominative case, parallel to "Ghafūrun."

Putting it all together for a full translation:

"Verily, He only forbade for you the dead animal, and the blood, and the meat of the pig, and what was consecrated in other than God's name. So whoever was compelled, not desiring nor exceeding limits, then there is no sin upon him. Indeed, God is All-Forgiving, Most Merciful."

Here is a word-for-word explanation of the Arabic sentence:

1. وَ (wa) - And

- Pronunciation: wah

- Grammar: This is a conjunction, connecting the upcoming statement to a previous context.

2. قَالَتِ (qaalat-i) - Said

- Pronunciation: qaa-lat-i

- Grammar: This is a past tense verb, third person feminine singular. The 'ti' ending instead of 't' is for ease of pronunciation when connecting to the definite article 'al' (the) of the next word. The subject, "the Jews," is treated as a collective feminine noun here.

3. الْيَهُودُ (al-yahood-u) - The Jews

- Pronunciation: al-yah-ood-u

- Grammar: This is a definite plural noun, the subject of the verb "said."

4. لَيْسَتِ (laysat-i) - Are not

- Pronunciation: lay-sat-i

- Grammar: This is a negative verb/particle, meaning "is not" or "are not." It's in the feminine singular form because the next word, "the Christians," which is its subject, is grammatically treated as a feminine plural (or feminine singular collective) in classical Arabic verb agreement with "laysa." Again, the 'ti' ending is for connection.

5. النَّصَارَىٰ (an-nasaaraa) - The Christians

- Pronunciation: an-na-saa-raa

- Grammar: This is a definite plural noun, acting as the subject of "laysat."

6. عَلَىٰ (ala) - Upon / On

- Pronunciation: ah-laa

- Grammar: This is a preposition.

7. شَيْءٍ (shay'-in) - Anything / A thing

- Pronunciation: shay-in

- Grammar: This is an indefinite noun in the genitive case, as it follows the preposition "ala." When combined with "laysat ... ala shay'," it means "have no basis/nothing valid" or "are not on anything [of truth/validity]."

8. وَ (wa) - And

- Pronunciation: wah

- Grammar: Another conjunction.

9. قَالَتِ (qaalat-i) - Said

- Pronunciation: qaa-lat-i

- Grammar: Same as before, past tense, feminine singular verb.

10. النَّصَارَىٰ (an-nasaaraa) - The Christians

- Pronunciation: an-na-saa-raa

- Grammar: Definite plural noun, subject of "said."

11. لَيْسَتِ (laysat-i) - Are not

- Pronunciation: lay-sat-i

- Grammar: Same as before, feminine singular negative verb/particle.

12. الْيَهُودُ (al-yahood-u) - The Jews

- Pronunciation: al-yah-ood-u

- Grammar: Definite plural noun, subject of "laysat."

13. عَلَىٰ (ala) - Upon / On

- Pronunciation: ah-laa

- Grammar: Preposition.

14. شَيْءٍ (shay'-in) - Anything / A thing

- Pronunciation: shay-in

- Grammar: Indefinite noun in genitive case.

15. وَ (wa) - While / And

- Pronunciation: wah

- Grammar: This conjunction can also indicate "while" or "whereas," introducing a circumstantial clause.

16. هُمْ (hum) - They

- Pronunciation: hum

- Grammar: Third person masculine plural pronoun, referring to both Jews and Christians.

17. يَتْلُونَ (yatloona) - They recite / They read

- Pronunciation: yat-loo-na

- Grammar: This is a present tense, third person masculine plural verb.

18. الْكِتَابَ (al-kitaab-a) - The Book

- Pronunciation: al-ki-taab-a

- Grammar: This is a definite noun in the accusative case, the direct object of "recite." It refers to the divine scripture that both groups possess.

19. كَذَٰلِكَ (kadhaalika) - Thus / Similarly

- Pronunciation: ka-dhaa-li-ka

- Grammar: An adverbial phrase, meaning "in this way" or "like that."

20. قَالَ (qaala) - Said

- Pronunciation: qaa-la

- Grammar: This is a past tense verb, third person masculine singular.

21. الَّذِينَ (alladheena) - Those who

- Pronunciation: al-la-dhee-na

- Grammar: This is a masculine plural relative pronoun, acting as the subject of "said."

22. لَا (laa) - Not

- Pronunciation: laa

- Grammar: This is a negative particle.

23. يَعْلَمُونَ (ya'lamoona) - They know

- Pronunciation: ya'-la-moo-na

- Grammar: This is a present tense, third person masculine plural verb.

24. مِثْلَ (mithla) - Like / Similar to

- Pronunciation: mith-la

- Grammar: This word functions as a noun meaning "likeness" or "example," and here it is in the accusative case, acting adverbially. It always governs the genitive case for the noun that follows it.

25. قَوْلِهِمْ (qawlihim) - Their saying / Their statement

- Pronunciation: qaw-li-him

- Grammar: This is a noun ("qawl" meaning "saying" or "statement") in the genitive case, followed by the suffix pronoun "him" (their).

26. فَ (fa) - So / Then

- Pronunciation: fah

- Grammar: This is a connective particle, indicating a consequence or conclusion.

27. اللَّهُ (allaahu) - God / Allah

- Pronunciation: al-laah-u

- Grammar: This is the definite noun for God, the subject of the verb "will judge."

28. يَحْكُمُ (yahkumu) - He will judge / He judges

- Pronunciation: yah-ku-mu

- Grammar: This is a present tense verb, third person masculine singular, referring to God. It can imply future tense in this context.

29. بَيْنَهُمْ (baynahum) - Between them

- Pronunciation: bay-na-hum

- Grammar: This is a preposition ("bayna" meaning "between") followed by the suffix pronoun "hum" (them), referring to the Jews and Christians.

30. يَوْمَ (yawma) - On the day

- Pronunciation: yaw-ma

- Grammar: This is an adverbial noun in the accusative case, specifying time.

31. الْقِيَامَةِ (al-qiyaamati) - Of Resurrection

- Pronunciation: al-qi-yaa-mat-i

- Grammar: This is a definite noun in the genitive case, forming a possessive construction with "yawma" ("day of Resurrection").

32. فِيمَا (feemaa) - In what / Concerning what

- Pronunciation: fee-maa

- Grammar: This is a combination of the preposition "fee" (in) and the relative pronoun "maa" (what).

33. كَانُوا (kaanoo) - They were

- Pronunciation: kaa-noo

- Grammar: This is a past tense verb, third person masculine plural. It indicates a continuous state or action in the past.

34. فِيهِ (feehi) - In it / About it

- Pronunciation: fee-hee

- Grammar: This is the preposition "fee" (in) followed by the suffix pronoun "hi" (it). It refers back to "maa" (what) in "feemaa," creating a common Arabic construction for emphasis or clarity, meaning "what they were in it."

35. يَخْتَلِفُونَ (yakhtalifoona) - They differ / They disagree

- Pronunciation: yakh-ta-li-foo-na

- Grammar: This is a present tense verb, third person masculine plural. It indicates their ongoing disagreement.

Putting it all together, the sentence describes the mutual accusations between Jews and Christians, noting that both recite the same scripture, and then states that those who lack knowledge speak similarly. It concludes by affirming that God will judge between them on the Day of Resurrection concerning what they disagreed about.

Hello! I'm here to help you understand this Arabic sentence word by word. Let's break it down together.

The full English translation of the sentence is:

"Our Lord, and send among them a messenger from among them who recites Your verses to them and teaches them the Book and wisdom and purifies them. Indeed, You are the All-Mighty, the All-Wise."

Now, let's go through it word by word:

1. رَبَّنَا (Rabbana) - Our Lord

- رَبَّ (Rabb) - Lord. This is the word for 'Lord'.

- نَا (-na) - Our. This is a pronominal suffix that attaches to nouns, meaning 'our'. So, 'Rabbana' means 'Our Lord'.

2. وَابْعَثْ (wa-b'ath) - And send

- وَ (wa) - And. This is a common conjunction in Arabic, meaning 'and'.

- ابْعَثْ (ib'ath) - Send. This is an imperative verb, meaning 'send' (commanding 'you' singular masculine). It comes from the root ب-ع-ث (b-'-th), which means to send or resurrect.

- Grammar Note: This verb form is often used in supplications (du'a) when asking God.

3. فِيهِمْ (fīhim) - In them / Among them

- فِي (fī) - In / Among. This is a preposition.

- هِمْ (-him) - Them. This is a pronominal suffix for 'them' (masculine plural) that attaches to prepositions. So, 'fīhim' means 'in them' or 'among them'.

4. رَسُولًا (rasūlan) - A messenger

- رَسُول (rasūl) - Messenger. This is the noun for 'messenger'.

- ًا (-an) - This ending (called 'tanween fath') indicates that the noun is indefinite (a messenger, not 'the' messenger) and is in the accusative case, often used for the direct object of a verb.

- Grammar Note: In Arabic, nouns have cases (nominative, accusative, genitive), which are indicated by the final vowel sound.

5. مِّنْهُمْ (minhum) - From them / From among them

- مِّنْ (min) - From / Among. This is a preposition. Notice the 'm' has a shadda (double consonant mark) because the 'n' assimilated with the 'h' of the pronoun in some recitation styles, but the meaning is simply 'min'.

- هُمْ (-hum) - Them. Again, the pronominal suffix for 'them'.

6. يَتْلُو (yatlu) - He recites / Who recites

- This is a present tense verb from the root ت-ل-و (t-l-w), meaning 'to recite' or 'to follow'. Since it follows 'a messenger', it describes the messenger: 'a messenger who recites'.

- Grammar Note: In Arabic, a present tense verb can act like a relative clause (e.g., 'who does X') without an explicit 'who'.

7. عَلَيْهِمْ ('alayhim) - To them / Upon them

- عَلَى ('alā) - On Upon To. This is a preposition.

- هِمْ (-him) - Them. The familiar pronominal suffix for 'them'.

8. آيَاتِكَ (āyātika) - Your verses / Your signs

- آيَات (āyāt) - Verses / Signs. This is the plural form of آية (āyah), meaning 'verse' or 'sign'. It is in the accusative case here, but because it's a sound feminine plural, the accusative case is indicated by a kasra (like the genitive), not a fath.

- كَ (-ka) - Your. This is a pronominal suffix for 'Your' (masculine singular) that attaches to nouns. So, 'āyātika' means 'Your verses'.

9. وَيُعَلِّمُهُمُ (wa-yu'allimuhumu) - And teaches them

- وَ (wa) - And.

- يُعَلِّمُ (yu'allimu) - He teaches. This is a present tense verb from the root ع-ل-م ('-l-m), meaning 'to know'. This specific verb form (Form II) often implies causation, so 'to cause to know' or 'to teach'.

- هُمُ (-humu) - Them. The pronominal suffix for 'them'. The final 'u' (damma) is added for smooth pronunciation when connecting to the next word starting with a definite article.

10. الْكِتَابَ (al-kitāba) - The Book

- الْ (al-) - The. This is the definite article, equivalent to 'the' in English.

- كِتَاب (kitāb) - Book.

- َ (-a) - This is the accusative case ending, as 'the Book' is the direct object of 'teaches'.

11. وَالْحِكْمَةَ (wal-ḥikmata) - And the wisdom

- وَ (wa) - And.

- الْحِكْمَة (al-ḥikmah) - The wisdom.

- َ (-a) - Accusative case ending, parallel to 'the Book'.

12. وَيُزَكِّيهِمْ (wa-yuzakkīhim) - And purifies them

- وَ (wa) - And.

- يُزَكِّي (yuzakkī) - He purifies. This is a present tense verb from the root ز-ك-و (z-k-w), meaning 'to be pure' or 'to grow'. This Form II verb means 'to purify' or 'to cause to grow/be pure'.

- هِمْ (-him) - Them. The pronominal suffix for 'them'.

13. إِنَّكَ (innaka) - Indeed, You / Verily, You

- إِنَّ (inna) - Indeed / Verily. This is a particle used for emphasis, making the statement stronger. It causes the noun or pronoun following it to be in the accusative case.

- كَ (-ka) - You. This is the pronominal suffix for 'You' (masculine singular), which is in the accusative case due to 'inna'.

14. أَنتَ (anta) - You (emphatic)

- This is an independent pronoun for 'You' (masculine singular). It is used here for extra emphasis, reinforcing 'You' from 'innaka'. It essentially means "You, yourself".

15. الْعَزِيزُ (al-'azīzu) - The All-Mighty / The Exalted in Might

- الْ (al-) - The.

- عَزِيز ('azīz) - Mighty / Powerful / Exalted.

- ُ (-u) - Nominative case ending, as this is the predicate (description) of 'You'.

16. الْحَكِيمُ (al-ḥakīmu) - The All-Wise / The Wise

- الْ (al-) - The.

- حَكِيم (ḥakīm) - Wise.

- ُ (-u) - Nominative case ending, parallel to 'al-'Aziz'.

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any other questions.

Here's a word-by-word explanation of the Arabic sentence, designed to help an English student understand the language:

1. They ask you (yas'alūnaka)

- يَسْأَلُونَ (yas'alūna): This is a present tense verb meaning "they ask." It's derived from the root س-ء-ل (s-ʾ-l), meaning "to ask." The suffix ون (ūna) indicates plural masculine present tense.

- كَ (ka): This is a suffix pronoun meaning "you" (masculine singular). It attaches to the end of a verb, indicating the object of the verb.

- Grammar Note: Arabic verbs conjugate based on who is performing the action (subject) and the tense. Suffix pronouns are common and essential for indicating the object of a verb or the possessor of a noun.

2. about (ʿani)

- عَنِ (ʿani): This is a preposition meaning "about" or "concerning." The final vowel changes from 'a' (عَن) to 'i' (عَنِ) when followed by a word starting with the definite article "al-" (الْ) for smoother pronunciation.

3. the new moons (al-ahilla(ti))

- الْأَهِلَّةِ (al-ahilla(ti)):

- الْ (al-): This is the definite article, equivalent to "the" in English.

- أَهِلَّة (ahilla): This is the plural form of هِلَال (hilāl), which means "new moon" or "crescent."

- ِ (ti): This 'i' sound indicates the genitive case (مجرور - majrūr), which is triggered by the preceding preposition "عَن" (about).

- Grammar Note: Nouns in Arabic have case endings (nominative, accusative, genitive) which change the final vowel. Prepositions always put the following noun into the genitive case.

4. Say (qul)

- قُلْ (qul): This is an imperative verb meaning "say!" (masculine singular command). It comes from the root ق-و-ل (q-w-l).

- Grammar Note: Imperative verbs are used for commands and requests.

5. they are (hiya)

- هِيَ (hiya): This is a singular feminine pronoun meaning "she" or "it." In Arabic, non-human plurals (like "new moons") are often treated grammatically as singular feminine, so "they" in this context uses the singular feminine pronoun.

6. fixed times / indicators of time (mawāqītu)

- مَوَاقِيتُ (mawāqītu): This is a plural noun meaning "fixed times," "appointed times," or "indicators of time." It's the plural of مِيقَات (mīqāt). The 'u' sound indicates the nominative case.

7. for the people (lil-nāsi)

- لِ (li-): This is a preposition meaning "for" or "to."

- النَّاسِ (an-nāsi):

- الْ (al-): The definite article "the."

- نَّاس (nās): "people."

- ِ (i): This 'i' sound indicates the genitive case, caused by the preceding preposition "لِ."

8. and the Hajj (wal-ḥajji)

- وَ (wa-): This is a conjunction meaning "and."

- الْحَجِّ (al-ḥajji):

- الْ (al-): The definite article "the."

- حَجّ (ḥajj): "Hajj" or "pilgrimage" (referring to the annual Islamic pilgrimage to Mecca).

- ِ (i): This 'i' sound indicates the genitive case, parallel to "النَّاسِ" (the people), as it is also linked by "and."

9. And it is not (wa-laysa)

- وَ (wa-): "And."

- لَيْسَ (laysa): This is a negative verb (or "defective verb") meaning "is not" or "it is not." It's unique because it behaves somewhat like a verb but expresses negation.

- Grammar Note: Verbs like 'laysa' take a subject (called 'ism laysa', which is in the nominative case) and a predicate (called 'khabar laysa', which is in the accusative case).

10. the righteousness (al-birru)

- الْبِرُّ (al-birru):

- الْ (al-): "The."

- بِرّ (birr): "righteousness," "piety," or "goodness."

- ُ (u): This 'u' sound indicates the nominative case, as it is the subject of "لَيْسَ" (laysa).

11. by that (bi-an)

- بِ (bi-): This is a preposition meaning "by" or "with."

- أَن (an): This is a particle that introduces a subjunctive clause (a clause expressing desire, command, or possibility). It makes the following verb take the subjunctive mood.

12. you come (ta'tū)

- تَأْتُوا (ta'tū): This is a present tense verb meaning "you come" (plural masculine). Normally, it would be تَأْتُونَ (ta'tūna), but the presence of the particle "أَن" (an) before it puts the verb in the subjunctive mood, causing the final letter ن (nūn) to be dropped.

- Grammar Note: The subjunctive mood (منصوب - manṣūb) is one of the verb moods in Arabic, often used after certain particles like 'an'.

13. the houses (al-buyūta)

- الْبُيُوتَ (al-buyūta):

- الْ (al-): "The."

- بُيُوت (buyūt): "houses" (plural of بَيْت - bayt).

- َ (a): This 'a' sound indicates the accusative case (منصوب - manṣūb), as it is the direct object of the verb "تَأْتُوا" (you come).

14. from (min)

- مِن (min): This is a preposition meaning "from."

15. their backs (ẓuhūrihā)

- ظُهُورِ (ẓuhūri): "backs" (plural of ظَهْر - ẓahr). The 'i' sound indicates the genitive case, caused by the preposition "مِن" (min).

- هَا (hā): This is a suffix pronoun meaning "their" (feminine plural possessive, referring to "the houses").

- Grammar Note: Suffix pronouns can also attach to nouns to show possession.

16. But (walākinna)

- وَ (wa-): "And."

- لَـٰكِنَّ (lākinna): This is a particle similar to "but" or "however." Like "inna," it takes a noun in the accusative case as its subject (اسم لكن) and a predicate in the nominative case.

17. the righteousness (al-birra)

- الْبِرَّ (al-birra):

- الْ (al-): "The."

- بِرّ (birr): "righteousness" or "piety."

- َ (a): This 'a' sound indicates the accusative case, as it is the subject (اسم لكن) of "لَـٰكِنَّ" (lākinna).

18. is whoever (mani)

- مَنِ (mani): This is a relative pronoun meaning "whoever" or "he who." The 'i' sound is sometimes added for easier pronunciation before the following word.

19. fears God / was righteous (ittaqā)

- اتَّقَىٰ (ittaqā): This is a past tense verb meaning "he feared God," "he was righteous," or "he abstained from evil." It comes from the root و-ق-ي (w-q-y).

20. And come (wa'tū)

- وَ (wa-): "And."

- أْتُوا (a'tū): This is an imperative verb meaning "come!" (plural masculine command).

21. the houses (al-buyūta)

- الْبُيُوتَ (al-buyūta):

- الْ (al-): "The."

- بُيُوت (buyūt): "houses."

- َ (a): Accusative case, as it's the direct object of the verb "أْتُوا" (come).

22. from (min)

- مِنْ (min): "from."

23. their doors (abwābihā)

- أَبْوَابِ (abwābi): "doors" or "gates" (plural of بَاب - bāb). The 'i' sound indicates the genitive case, caused by the preposition "مِنْ" (min).

- هَا (hā): "their" (feminine plural possessive, referring to "the houses").

24. And fear / And be mindful of (wat-taqū)

- وَ (wa-): "And."

- اتَّقُوا (ittaqu): This is an imperative verb meaning "fear!" or "be mindful of!" (plural masculine command). It comes from the same root as "اتَّقَىٰ" (ittaqā).

25. Allah / God (allāha)

- اللَّهَ (allāha): "Allah" or "God." The 'a' sound indicates the accusative case, as it is the direct object of the verb "اتَّقُوا" (fear / be mindful of).

26. so that you (laʿallakum)

- لَعَلَّ (laʿalla): This is a particle meaning "so that," "perhaps," or "in order that." It takes a pronoun or noun in the accusative case.

- كُمْ (kum): This is a suffix pronoun meaning "you" (plural masculine). It attaches to "لَعَلَّ."

27. may succeed / may prosper (tufliḥūna)

- تُفْلِحُونَ (tufliḥūna): This is a present tense verb meaning "you succeed," "you prosper," or "you are victorious" (plural masculine).

Full English Translation:

"They ask you about the new moons. Say: 'They are indicators of time for the people and for the Hajj.' And it is not righteousness that you enter houses from their backs, but righteousness is [in] whoever fears God. And enter houses from their doors. And fear God, so that you may succeed."

Here's a word-by-word breakdown and explanation of the Arabic sentence, designed to help you understand its structure and meaning:

Overall English Translation:

"Then Adam received from his Lord words, so He forgave him. Indeed, He is the Oft-Forgiving, the Merciful."

Word-by-Word Breakdown:

1. فَـ (fa-)

- Pronunciation: fa

- Meaning: Then, So

- Grammar Note: This is a conjunction (like 'and' or 'then') that connects actions or clauses, indicating sequence or consequence.

2. تَلَقَّىٰ (talaqqā)

- Pronunciation: ta-laq-qā

- Meaning: He received

- Grammar Note: This is a past tense verb. The 'he' is implied and refers to Adam. It means to receive or to be taught something.

3. آدَمُ (Ādamu)

- Pronunciation: Ā-da-mu

- Meaning: Adam

- Grammar Note: This is a proper noun, the subject of the verb "تَلَقَّىٰ" (talaqqā). The 'u' sound at the end (damma) indicates it's in the nominative case.

4. مِن (min)

- Pronunciation: min

- Meaning: From

- Grammar Note: This is a preposition. It always makes the noun following it take a kasra (an 'i' sound) at the end, putting it in the genitive case.

5. رَّبِّهِ (Rabbihī)

- Pronunciation: Rab-bi-hī

- Meaning: His Lord

- Grammar Note: This word is composed of two parts:

- رَبِّ (Rabbi): Lord. The 'i' sound (kasra) at the end is due to the preceding preposition "مِن" (min).

- ـهِ (-hī): His. This is a possessive pronoun suffix meaning "his." It refers back to Allah as Adam's Lord.

6. كَلِمَاتٍ (kalimātīn)

- Pronunciation: ka-li-mā-tīn

- Meaning: Words (of guidance/repentance)

- Grammar Note: This is the plural form of "كَلِمَة" (kalimah - word). The double kasra (ـٍ) at the end indicates that it is an indefinite noun in the accusative case, functioning as the direct object of "تَلَقَّىٰ" (talaqqā). In this context, "words" refers to specific phrases or guidance that Adam received for repentance.

7. فَـ (fa-)

- Pronunciation: fa

- Meaning: So, Then, And

- Grammar Note: Another conjunction, similar to the first one, connecting the consequence of receiving the words.

8. تَابَ (tāba)

- Pronunciation: tā-ba

- Meaning: He forgave / He turned (in forgiveness)

- Grammar Note: This is a past tense verb. Here, the 'He' refers to Allah. The verb "تَابَ" (tāba) can mean "to repent" (when done by a person) or "to forgive / accept repentance" (when done by Allah). In this context, given the following "عَلَيْهِ" (alayhi), it clearly means Allah forgave Adam.

9. عَلَيْهِ (ʿalayhi)

- Pronunciation: ʿa-lay-hi

- Meaning: Him (literally "upon him")

- Grammar Note: This is a combination of two parts:

- عَلَى (ʿalā): Upon, on. This is a preposition.

- ـهِ (-hi): Him. This is a pronoun suffix. When "تَابَ" (tāba) is followed by "عَلَى" (ʿalā) and a pronoun, it specifically means "to forgive someone."

10. إِنَّهُ (innahū)

- Pronunciation: in-na-hū

- Meaning: Indeed He / Verily He

- Grammar Note: This is composed of:

- إِنَّ (inna): Indeed, verily. This is a particle used for emphasis. It makes the noun or pronoun following it take the accusative case.

- ـهُ (-hū): He. This is a pronoun suffix referring to Allah. It's in the accusative case due to "إِنَّ" (inna).

11. هُوَ (huwa)

- Pronunciation: hu-wa

- Meaning: He

- Grammar Note: This is a standalone pronoun, also referring to Allah. Its presence here after "إِنَّهُ" (innahu) adds further emphasis, like saying "Indeed He, He is..."

12. التَّوَّابُ (at-Tawwāb)

- Pronunciation: at-Taw-wāb

- Meaning: The Oft-Forgiving / The Acceptor of Repentance

- Grammar Note: This is one of Allah's beautiful names.

- الـ (al-): The. This is the definite article.

- تَوَّاب (Tawwāb): Oft-Forgiving. The emphatic form (like "very forgiving") of the word derived from "تَابَ" (tāba). The 'u' (damma) at the end indicates the nominative case.

13. الرَّحِيمُ (ar-Raḥīm)

- Pronunciation: ar-Ra-ḥīm

- Meaning: The Merciful

- Grammar Note: Another of Allah's beautiful names, often paired with "التَّوَّابُ" (at-Tawwāb).

- الـ (al-): The. Definite article.

- رَّحِيم (Raḥīm): Merciful. It's also in the nominative case, matching "التَّوَّابُ" (at-Tawwāb).

Let's break down this powerful Arabic verse word by word to understand its meaning and structure.

Here's the English translation of the entire sentence:

"And never will the Jews be pleased with you, nor the Christians, until you follow their religion. Say, 'Indeed, the guidance of Allah - that is the [true] guidance.' And if you were to follow their desires after what has come to you of knowledge, you would have from Allah no protector and no helper."

Now, let's go through it word by word:

1. وَلَن (wa lan) - And never

- وَ (wa) - meaning "and." It connects this sentence to a previous context.

- لَن (lan) - meaning "never" or "will not." This is a particle that negates a future verb and also makes the verb that follows it take the subjunctive mood (indicated by a final 'a' sound or removal of a final 'n').

2. تَرْضَىٰ (tardaa) - will be pleased/satisfied

- This is a verb in the future tense, meaning "to be pleased" or "to be satisfied." It's in the subjunctive mood here because of 'lan'. It refers to a feminine singular subject or a plural non-human subject (like "the Jews" and "the Christians" which are treated as feminine plural in some contexts, or the verb is simply presented in its base form that can accommodate such subjects).

3. عَنكَ (ʿanka) - with you

- عَنْ (ʿan) - a preposition meaning "about," "from," or "with" (in the context of being pleased with someone).

- كَ (ka) - a pronoun suffix meaning "you" (masculine singular). So, "with you."

4. الْيَهُودُ (al-yahoodu) - the Jews

- الْ (al-) - the definite article, meaning "the."

- يَهُودُ (yahoodu) - the plural noun for "Jews." This is the subject of the verb "will be pleased."

5. وَلَا (wa laa) - and nor

- وَ (wa) - "and."

- لَا (laa) - "not" or "nor." It continues the negation.

6. النَّصَارَىٰ (an-naṣaaraa) - the Christians

- الْ (al-) - "the."

- نَّصَارَىٰ (naṣaaraa) - the plural noun for "Christians." This is also a subject of the verb "will be pleased," implying that neither group will be pleased.

7. حَتَّىٰ (ḥattaa) - until

- This is a particle that introduces a condition or a purpose. It also makes the verb that follows it take the subjunctive mood.

8. تَتَّبِعَ (tattabiʿa) - you follow

- This is a verb in the future tense, meaning "to follow." It's in the subjunctive mood because of 'ḥattaa'. The implied subject "you" refers to the addressee (e.g., the Prophet Muhammad or any Muslim).

9. مِلَّتَهُمْ (millatahum) - their religion/creed

- مِلَّة (milla) - the noun for "religion," "creed," or "faith."

- هُمْ (hum) - a pronoun suffix meaning "their" (masculine plural). So, "their religion."

1. قُلْ (qul) - Say!

- This is an imperative verb, meaning "Say!" or "Tell!" It's a command directed to a masculine singular person (e.g., the Prophet).

2. إِنَّ (inna) - Indeed

- This is an emphatic particle that strengthens the statement that follows. It also causes the noun that immediately follows it to be in the accusative case (though "hudaa" ends in an alif, so its case is not overtly marked).

3. هُدَى (hudaa) - guidance

- The noun for "guidance." Here it's in a construct state (إضافة - iḍāfa), meaning "the guidance of...". Its case is technically accusative because of 'inna'.

4. اللَّهِ (allaahi) - Allah/God

- الْ (al-) - "the."

- لَّهِ (laahi) - The proper noun for "God" or "Allah." It is in the genitive case (ending in 'i') because it's the second part of the construct state "guidance of Allah."

5. هُوَ (huwa) - it/He (here, implying 'that is')

- This is a masculine singular pronoun meaning "he" or "it." In this context, it acts as a "separating pronoun" (ضمير فصل - ḍamīr faṣl), which serves to emphasize that the preceding noun and the following noun are truly identical, or that the following noun is the definitive predicate. It makes the statement stronger: "the guidance of Allah, that is the guidance."

6. الْهُدَىٰ (al-hudaa) - the guidance

- الْ (al-) - "the."

- هُدَىٰ (hudaa) - "guidance." This is the predicate of the 'inna' clause, meaning "the true guidance."

1. وَلَئِنِ (wa la-in) - And if (indeed)

- وَ (wa) - "and."

- لَ (la-) - an emphatic particle, sometimes called "the lam of oath" (لام القسم - lām al-qasam) or simply "emphatic lam." It adds emphasis, making the "if" stronger, almost like "and truly if."

- إِنِ (ini) - "if." This is a conditional particle, introducing a conditional clause. The 'i' at the end is for ease of pronunciation when connecting to the next word.

2. اتَّبَعْتَ (ittabaʿta) - you followed

- A past tense verb, meaning "you followed" (masculine singular). This is the action of the conditional clause.

3. أَهْوَاءَهُم (ahwaa'ahum) - their desires

- أَهْوَاء (ahwaa') - the plural noun for "desires," "whims," or "inclinations." (Singular is هَوًى 'hawan').

- هُمْ (hum) - a pronoun suffix meaning "their" (masculine plural). So, "their desires."

4. بَعْدَ (baʿda) - after

- A preposition or adverb meaning "after."

5. الَّذِي (alladhee) - that which

- A relative pronoun, meaning "that which" or "who" (for singular masculine). Here, "that which" refers to "knowledge."

6. جَاءَكَ (jaa'aka) - came to you

- جَاءَ (jaa'a) - a past tense verb meaning "came."

- كَ (ka) - a pronoun suffix meaning "to you" (masculine singular object pronoun). So, "came to you."

7. مِنَ (mina) - from

- A preposition meaning "from" or "of." The 'a' at the end is for ease of pronunciation when connecting to the next word.

8. الْعِلْمِ (al-ʿilmi) - the knowledge

- الْ (al-) - "the."

- عِلْمِ (ʿilmi) - the noun for "knowledge." It's in the genitive case (ending in 'i') because it follows the preposition 'min'.

9. مَا (maa) - not

- This is a particle used for negation, often for the present or past tense, but here it negates the existence of a protector/helper.

10. لَكَ (laka) - for you / you will have

- لَ (la-) - a preposition meaning "for" or "to."

- كَ (ka) - a pronoun suffix meaning "you" (masculine singular). This construction "maa laka" means "you will not have" or "there will not be for you."

11. مِنَ (mina) - from / (from among)

- A preposition meaning "from." Here it indicates the source or origin of the protector/helper.

12. اللَّهِ (allaahi) - Allah/God

- الْ (al-) - "the."

- لَّهِ (laahi) - "Allah/God." It is in the genitive case (ending in 'i') because it follows the preposition 'min'.

13. مِن (min) - any (here, an emphatic 'min')

- This 'min' is sometimes called "min az-zaa'idah" (زيادة - min of surplus/extra). It's used in negative contexts to emphasize the absolute absence of something. So, "not any protector."

14. وَلِيٍّ (waliyyin) - protector / guardian

- The indefinite noun for "protector," "guardian," or "ally." It is in the genitive case (ending in 'in') because of the preceding 'min' (even if 'min' is extra, it affects the case).

15. وَلَا (wa laa) - and nor

- وَ (wa) - "and."

- لَا (laa) - "not" or "nor."

16. نَصِيرٍ (naṣeerin) - helper

- The indefinite noun for "helper" or "supporter." It is also in the genitive case (ending in 'in'), parallel to "waliyyin."

This comprehensive breakdown should help you understand each element of the Arabic sentence and how it contributes to the overall meaning.

The English translation of the sentence is:

O mankind, worship your Lord, who created you and those who were before you, so that you may become righteous.

Here is a word-for-word explanation and breakdown:

- يَا (yā): Oh / O

- Pronunciation: yaa

- Explanation: This is a vocative particle, used to address someone or something directly, similar to saying "Oh" or "Hey" in English.

- أَيُّهَا (ayyuhā): you

- Pronunciation: ay-yu-haa

- Explanation: This word is often used with "yā" (Oh) when addressing a definite noun (a noun with "the," like "the people"). It emphasizes the address, forming a common phrase "O you." The "hā" part is a particle used for drawing attention.

- النَّاسُ (an-nāsu): the people / mankind

- Pronunciation: an-naas

- Explanation: This word means "people" or "mankind." The "al-" (represented by "an-" due to assimilation with the letter ن) at the beginning makes it definite, meaning "the people" or "mankind."

- Grammar Note: When "يَا أَيُّهَا" (yā ayyuhā) is used, the noun that follows is always definite and in the nominative case (ending in 'u').

- اعْبُدُوا (u'budū): worship (you all)

- Pronunciation: u'bu-doo

- Explanation: This is an imperative verb, meaning a command. It comes from the root ع-ب-د ('a-b-d), meaning "to worship" or "to serve." The ending "-ū" indicates that the command is directed at a plural group (masculine or mixed gender), so it means "you all worship."

- رَبَّكُمُ (rabbakumū): your Lord

- Pronunciation: rab-ba-koo-moo

- Explanation: This word is composed of two parts: "رَبّ" (rabb), meaning "Lord," and "كُمُ" (kumū), which is a suffix meaning "your" (plural masculine or mixed gender). Together, it means "your Lord." The final "ū" sound is a connecting vowel for smooth pronunciation, especially when the next word starts with a quiescent letter.

- Grammar Note: This word is in the accusative case (indicated by the 'a' sound before 'kum'), as it is the direct object of the verb "worship."

- الَّذِي (alladhī): who

- Pronunciation: al-la-dhee

- Explanation: This is a masculine singular relative pronoun, functioning like "who" or "which" in English. It refers back to "your Lord," describing Him.

- خَلَقَكُمْ (khalaqakum): created you (all)

- Pronunciation: kha-la-qa-kum

- Explanation: This is a past tense verb "خَلَقَ" (khalaqa), meaning "he created," combined with the suffix "كُمْ" (kum), meaning "you" (plural masculine or mixed gender, acting as the object). So, it translates to "he created you" or "created you all."

- وَ (wa): and

- Pronunciation: wa

- Explanation: This is a simple conjunction meaning "and."

- الَّذِينَ (alladhīna): those who

- Pronunciation: al-la-dhee-na

- Explanation: This is a plural masculine relative pronoun, meaning "those who." It refers to a group of people.

- مِن (min): from

- Pronunciation: min

- Explanation: This is a preposition meaning "from" or "of."

- قَبْلِكُمْ (qablikum): before you (all)

- Pronunciation: qab-li-kum

- Explanation: This word means "before" (qabl), combined with the suffix "كُمْ" (kum), meaning "you" (plural masculine or mixed gender). So, it means "before you."

- Grammar Note: The "i" vowel on "qabli" is due to it following the preposition "مِن" (min). The entire phrase "مِن قَبْلِكُمْ" (min qablikum) means "from before you," or in context, "who were before you."

- لَعَلَّكُمْ (la'allakum): so that you may / perhaps you (all)

- Pronunciation: la-'al-la-kum

- Explanation: This word is a particle that expresses hope, expectation, or purpose. It means "so that you may" or "perhaps you." The "كُمْ" (kum) suffix again refers to "you all."

- تَتَّقُونَ (tattaqūna): become righteous be God-conscious fear God

- Pronunciation: tat-ta-qoon

- Explanation: This is a present/future tense verb meaning "you all become righteous," "you all fear God," or "you all become God-conscious." It comes from a root related to guarding oneself, being pious, or being mindful of God. The "-ūna" ending indicates that it's a plural masculine verb in the indicative mood, here indicating the desired outcome.

Here is the translation and a word-for-word explanation to help you understand the Arabic sentence:

English Translation of the Sentence:

The truth is from your Lord, so do not be among the doubters.

Word-by-Word Explanation:

Let's break down the sentence to understand each component:

1. الْحَقُّ (al-ḥaqq)

- Meaning: The truth / The right

- Pronunciation: al-haqq

- Grammar Note: This is a definite noun (indicated by the prefix 'al-' الْـ), meaning "the". The ending 'u' (damma) shows it is in the nominative case, acting as the subject of the sentence.

2. مِنْ (min)

- Meaning: From / Of

- Pronunciation: min

- Grammar Note: This is a preposition that indicates origin or source. It makes the noun following it genitive (ending with 'i' or 'ī').

3. رَّبِّكَ (rabbika)

- Meaning: Your Lord

- Pronunciation: rabbika

- Grammar Note: This word is a combination of two parts:

- رَبِّ (rabbi): Lord. It's in the genitive case (indicated by the 'i' sound at the end, due to the preceding preposition 'min').

- ـكَ (-ka): This is a possessive pronoun suffix meaning "your" (masculine singular). So, "your Lord."

4. ۖ (Punctuation)

- Meaning: A slight pause, similar to a semicolon in English.

5. فَلَا (falā)

- Meaning: So do not / Therefore do not

- Pronunciation: fa-laa

- Grammar Note: This is a combination of:

- فَـ (fa-): A conjunction meaning "so," "then," or "therefore." It connects the previous statement to the prohibition that follows.

- لَا (lā): A particle of prohibition meaning "do not" or "no." When followed by an imperfect verb in the jussive mood, it forms a negative command.

6. تَكُونَنَّ (takūnanna)

- Meaning: You shall certainly not be / You must not be

- Pronunciation: ta-koo-nanna

- Grammar Note: This is an emphatic form of the verb "to be" (كان - kāna).

- تَكُونُ (takūnu) would normally mean "you are" or "you will be" (imperfect tense, 2nd person masculine singular).

- The suffix ـنَّ (-anna) is called the "heavy emphatic nun" (نون التوكيد الثقيلة). It adds strong emphasis to the prohibition, making it a very firm command like "you shall certainly not be" or "you must not be." This nun usually makes the verb jussive (though here it's built upon the jussive with added emphasis).

7. مِنَ (mina)

- Meaning: From / Among

- Pronunciation: mina

- Grammar Note: This is another preposition similar to 'min'. It appears as 'mina' instead of 'min' when followed by a word starting with the definite article 'al-' (الْـ) to facilitate pronunciation.

8. الْمُمْتَرِينَ (al-mumtarīn)

- Meaning: The doubters / Those who doubt

- Pronunciation: al-mum-ta-reen

- Grammar Note: This is a definite plural masculine noun, derived from the verb "to doubt" (امتَرى - imtarā). It is in the genitive case (indicated by the 'īna' ending) because it follows the preposition 'mina'.

Here's a word-by-word explanation of the Arabic sentence, with pronunciation and grammar notes:

فَإِنْ (fa-in)

- فَ (fa-): This is a particle meaning "So" or "Then" or "And then." It connects ideas and often indicates a consequence.

- إِنْ (in): This is a conditional particle meaning "if."

- Together: "So if / And if"

آمَنُوا (āmanū)

- آمَنُوا (āmanū): "they believed." This is a past tense verb (Form IV from the root أ-م-ن, a-m-n, meaning "safety" or "belief"). The suffix -ū (و) indicates the third person masculine plural.

- Grammar Note: This verb is the condition in the "if" clause.

بِمِثْلِ (bi-mithli)

- بِ (bi-): This is a preposition meaning "with," "by," "in," or "like."

- مِثْلِ (mithli): "like," "similar to," "the like of." This is a noun. It is in the genitive case because of the preceding preposition bi-.

- Together: "with the like of / in a similar way to"

مَا (mā)

- مَا (mā): "what," "that which." This is a relative pronoun.

آمَنتُم (āmantum)

- آمَنتُم (āmantum): "you believed." This is a past tense verb (Form IV from the root أ-م-ن). The suffix -tum (تُم) indicates the second person plural.

- Grammar Note: This refers to "what you (plural) believed."

بِهِ (bihi)

- بِ (bi-): "with," "in," "by." (same preposition as before)

- هِ (hi): "it," "him." This is a pronominal suffix.

- Together: "with it / in it." This refers back to "what" was believed.

فَقَدِ (fa-qadi)

- فَ (fa-): "then." This particle introduces the result of the "if" condition.

- قَدِ (qad-i): "indeed," "certainly," "already." This particle emphasizes the verb that follows, especially when it's in the past tense, confirming that the action has indeed taken place. The 'i' sound at the end is for smooth connection to the next word.

- Together: "then indeed"

اهْتَدَوا (ihtadaw)

- اهْتَدَوا (ihtadaw): "they were guided / they found the right way." This is a past tense verb (Form VIII from the root ه-د-ي, h-d-y, meaning "to guide"). The suffix -aw (وا) indicates the third person masculine plural.

- Grammar Note: This is the result of the first conditional clause.

وَّإِن (wa-in)

- وَ (wa-): "And." This is a conjunction.

- إِنْ (in): "if." (same conditional particle as before).

- Together: "And if"

تَوَلَّوْا (tawallaw)

- تَوَلَّوْا (tawallaw): "they turned away / they averted." This is a past tense verb (Form V from the root و-ل-ي, w-l-y, meaning "to be close" or "to turn"). The suffix -aw (وا) indicates the third person masculine plural.

- Grammar Note: This is the condition for the second "if" clause.

فَإِنَّمَا (fa-innamā)

- فَ (fa-): "then." This introduces the result.

- إِنَّمَا (innamā): "only," "indeed only," "rather." This particle is used for emphasis and restriction, conveying a sense of "nothing but" or "solely." It's a combination of inna (emphatic) and mā (which can negate the emphasis, making it restrictive).

- Together: "then only / then indeed only"

هُمْ (hum)

- هُمْ (hum): "they." This is a third person masculine plural pronoun.

فِي (fī)

- فِي (fī): "in." This is a preposition.

شِقَاقٍ (shiqāqin)

- شِقَاقٍ (shiqāqin): "dissension," "discord," "schism," "opposition." This is a noun (masdar, Form III from the root ش-ق-ق, sh-q-q, meaning "to split"). The ending -in (ٍ) indicates it's indefinite and in the genitive case, due to the preceding preposition fī.

- Grammar Note: The phrase hum fī shiqāqin means "they are in dissension."

فَسَيَكْفِيكَهُمُ (fa-sayakfīkahumu)

- فَ (fa-): "So / Then." This introduces a consequence.

- سَ (sa-): This is a particle indicating the future tense, meaning "will" or "soon."

- يَكْفِيَ (yakfī): "suffice / be sufficient for." This is a present tense verb (Form I from the root ك-ف-ي, k-f-y, meaning "to suffice").

- كَ (ka-): "you" (masculine singular). This is a pronominal suffix attached to the verb, acting as the direct object "you."

- هُمُ (humu): "them." This is also a pronominal suffix attached to the verb. In this context, it often means "from them" or "against them." The 'u' sound at the end is for smooth connection.

- Together: "So He will suffice you against them."

اللَّهُ (Allāhu)

- اللَّهُ (Allāhu): "Allah / God." This is the proper name for God in Arabic, and it is the subject of the verb yakfī. It is in the nominative case (-u ending).

- Meaning: "So Allah will suffice you against them."

وَهُوَ (wa-huwa)

- وَ (wa-): "And." This is a conjunction.

- هُوَ (huwa): "He." This is a third person masculine singular pronoun.

السَّمِيعُ (as-Samī'u)

- الْ (al-): "The." This is the definite article.

- سَّمِيعُ (as-Samī'u): "All-Hearing." This is an adjective and one of the Divine Names of Allah. It's definite and in the nominative case.

- Grammar Note: The initial 's' has a shaddah (doubling) because the l of al- is assimilated with the sun letter s.

الْعَلِيمُ (al-'Alīmu)

- الْ (al-): "The." This is the definite article.

- عَلِيمُ (al-'Alīmu): "All-Knowing." This is an adjective and one of the Divine Names of Allah. It's definite and in the nominative case, following as-Samī'u as another description of "He."

Putting it all together (for understanding, not a direct translation to output):

"So if they believe in the like of what you (plural) believed in, then they are indeed guided. And if they turn away, then they are only in dissension. So Allah will suffice you against them, and He is the All-Hearing, the All-Knowing."

Here's a breakdown of the Arabic sentence, word by word, to help you understand its structure and meaning:

1. كُتِبَ (ku-ti-ba)

- Meaning: It has been prescribed / It has been ordained.

- Grammar: This is a past tense verb in the passive voice. The root letters are ك-ت-ب (k-t-b), which typically mean "to write." In the passive form, especially in a religious context, it means "to be written down," "to be decreed," or "to be prescribed." Since it's passive, the subject is not performing the action but receiving it.

2. عَلَيْكُمُ (a-lay-ku-mu)

- Meaning: Upon you (plural).

- Grammar: This word is a combination of two parts:

- عَلَى (a-la): A preposition meaning "upon" or "on."

- كُمُ (ku-mu): A suffix pronoun meaning "you" (plural, masculine). The final 'u' sound is due to how it connects to the next word starting with a definite article.

3. الْقِتَالُ (al-qi-taa-lu)

- Meaning: The fighting / The combat.

- Grammar: This is a definite noun.

- الْـ (al-): The definite article "the."

- قِتَال (qi-taa-l): A verbal noun (masdar) derived from the root ق-ت-ل (q-t-l), meaning "to fight" or "to kill." As a noun, it means "fighting" or "combat." In this sentence, it is the object of the passive verb "kutiba," meaning "fighting" is what has been prescribed.

4. وَهُوَ (wa hu-wa)

- Meaning: And it is.

- Grammar:

- وَ (wa): A conjunction meaning "and."

- هُوَ (hu-wa): A pronoun meaning "he" or "it." Here, it refers back to "the fighting."

5. كُرْهٌ (kur-hun)

- Meaning: A dislike / Hateful / A hardship.

- Grammar: This is an indefinite noun, often used to describe something that is disliked or difficult. It expresses the state or nature of "the fighting."

6. لَّكُمْ (lla-kum)

- Meaning: For you (plural).

- Grammar: This is a combination of two parts:

- لِـ (li-): A preposition meaning "for" or "to."

- كُمْ (kum): A suffix pronoun meaning "you" (plural, masculine). The 'l' is doubled here (llakum) for phonetic connection and emphasis.

7. وَعَسَىٰ (wa 'a-saa)

- Meaning: And perhaps / And it may be that.

- Grammar:

- وَ (wa): A conjunction meaning "and."

- عَسَىٰ ('a-saa): A verb that conveys hope or possibility, similar to "perhaps" or "it is hoped that." It usually introduces a subjunctive clause.

8. أَن (an)

- Meaning: That.

- Grammar: This is a particle that introduces a subjunctive verb. When "an" precedes a present tense verb, it puts the verb into the subjunctive mood, often changing its ending.

9. تَكْرَهُوا (tak-ra-huu)

- Meaning: You dislike (plural).

- Grammar: This is a present tense verb in the subjunctive mood, indicated by the preceding "an." The root is ك-ر-ه (k-r-h), meaning "to dislike" or "to hate." For plural "you" in the indicative (normal present tense), it would be "takrahūna," but "an" causes the final 'n' to be dropped, forming "takrahū."

10. شَيْئًا (shay-'an)

- Meaning: Something / A thing.

- Grammar: This is an indefinite noun in the accusative case, serving as the object of the verb "takrahū" (you dislike something).

11. وَهُوَ (wa hu-wa)

- Meaning: And it is.

- Grammar: Same as point 4.

12. خَيْرٌ (khayrun)

- Meaning: Good / Better.

- Grammar: This is an indefinite noun meaning "good" or "goodness." It can also function as a comparative adjective meaning "better."

13. لَّكُمْ (lla-kum)

- Meaning: For you (plural).

- Grammar: Same as point 6.

14. وَعَسَىٰ (wa 'a-saa)

- Meaning: And perhaps / And it may be that.

- Grammar: Same as point 7.

15. أَن (an)

- Meaning: That.

- Grammar: Same as point 8.

16. تُحِبُّوا (tu-hib-buu)

- Meaning: You love / You like (plural).

- Grammar: This is a present tense verb in the subjunctive mood, influenced by "an." The root is ح-ب-ب (h-b-b), meaning "to love" or "to like." Similar to "takrahū," the final 'n' of the indicative (tuhibbūna) is dropped for the subjunctive.

17. شَيْئًا (shay-'an)

- Meaning: Something / A thing.

- Grammar: Same as point 10.

18. وَهُوَ (wa hu-wa)

- Meaning: And it is.

- Grammar: Same as point 4.

19. شَرٌّ (shar-run)

- Meaning: Evil / Bad.

- Grammar: This is an indefinite noun meaning "evil" or "badness." It can also function as an adjective meaning "evil" or "bad."

20. لَّكُمْ (lla-kum)

- Meaning: For you (plural).

- Grammar: Same as point 6.

21. وَاللَّهُ (wal-laa-hu)

- Meaning: And Allah / And God.

- Grammar:

- وَ (wa): A conjunction meaning "and."

- اللَّهُ (al-laa-hu): The proper noun for God in Arabic, Allah.

22. يَعْلَمُ (ya'-la-mu)

- Meaning: He knows / Knows.

- Grammar: This is a present tense verb. The root is ع-ل-م (a-l-m), meaning "to know." The prefix يَـ (ya-) indicates the third person masculine singular ("he knows").

23. وَأَنتُمْ (wa an-tum)

- Meaning: And you (plural).

- Grammar:

- وَ (wa): A conjunction meaning "and."

- أَنتُمْ (an-tum): A separate pronoun meaning "you" (plural, masculine).

24. لَا (laa)

- Meaning: Not / Do not.

- Grammar: This is a negation particle used to negate present tense verbs.

25. تَعْلَمُونَ (ta'-la-muun)

- Meaning: You know (plural).

- Grammar: This is a present tense verb in the indicative mood. The prefix تَـ (ta-) indicates the second person plural ("you all"). The suffix ـونَ (-ūna) marks the plural for masculine.

Full English Translation:

"Fighting has been prescribed for you, though you dislike it. But perhaps you dislike a thing and it is good for you; and perhaps you love a thing and it is evil for you. And Allah knows, while you do not know."

Here's a breakdown of the Arabic sentence, word by word, to help you understand its structure and meaning:

The full English translation of the sentence is:

"Those who think that they will meet their Lord and that to Him they will return."

Now, let's break it down word by word:

1. الَّذِينَ (alladhīna)

- Translation: Those who / Who (plural)

- Pronunciation: al-la-DHEE-na

- Explanation: This is a masculine plural relative pronoun. It connects the preceding phrase (often implied here, meaning "the people") to the following clause, describing them. Think of it like "the ones who" or simply "who" when referring to multiple people.

2. يَظُنُّونَ (yaẓunnūna)

- Translation: They think / They believe

- Pronunciation: ya-DHUN-noo-na

- Explanation: This is a present tense verb (imperfect form) in the third-person masculine plural. The root of the verb is ظنّ (ẓanna), meaning "to think," "to assume," or "to believe." The suffix ونَ (-ūna) indicates that the action is being performed by a masculine plural subject ("they").

3. أَنَّهُم (annahum)

- Translation: That they / That them

- Pronunciation: AN-na-hum

- Explanation: This is composed of two parts:

- أَنَّ (anna): A particle similar to "that" in English. It introduces a nominal clause (a sentence that acts like a noun). It makes the noun or pronoun following it take the accusative case (which manifests here in the pronoun).

- هُم (hum): The pronoun suffix meaning "they" or "them" (masculine plural). Because it follows أَنَّ, it acts as the subject of the clause introduced by أَنَّ but takes the accusative form (though the form of 'hum' itself doesn't change based on case, its grammatical role does).

4. مُّلَاقُو (mulāqū)

- Translation: Are to meet Will meet Meeting

- Pronunciation: moo-LAA-qoo

- Explanation: This is the masculine plural active participle of the verb لاقى (lāqā), meaning "to meet." An active participle acts like an adjective or a noun, describing someone who performs an action. The full plural form would normally be مُلَاقُونَ (mulāqūna). However, the final letter ن (nūn) is dropped here because it is followed by a possessive construction (idāfa). In English, it means "those who will meet" or "meeters of."

5. رَبِّهِمْ (rabbihim)

- Translation: Their Lord

- Pronunciation: RAB-bi-him

- Explanation: This is another two-part word forming a possessive construction (idāfa):

- رَبِّ (rabbi): The noun "Lord" (rabb). The 'i' vowel at the end is due to its grammatical role as the object of the participle مُلَاقُو and being the first term of the idāfa.

- هِمْ (him): The pronoun suffix meaning "their" (masculine plural). It acts as the "possessed" part of the idāfa, so رَبِّهِمْ means "their Lord."

6. وَ (wa)

- Translation: And

- Pronunciation: wa

- Explanation: This is a simple conjunction, connecting the two clauses.

7. أَنَّهُمْ (annahum)

- Translation: That they / That them

- Pronunciation: AN-na-hum

- Explanation: This is the same as the earlier أَنَّهُم (annahum), composed of أَنَّ (anna - "that") and the pronoun suffix هُم (hum - "they/them"). It introduces a second clause, parallel to the first.

8. إِلَيْهِ (ilayhi)

- Translation: To Him / Unto Him

- Pronunciation: i-LAY-hi

- Explanation: This is a combination of:

- إِلَى (ilā): The preposition "to" or "unto."

- هِ (hi): The pronoun suffix meaning "him." The 'i' vowel at the end of 'hi' is a common pronunciation change when preceded by certain letters or vowels, here after the 'y' sound in 'ilay'. The placement of "ilayhi" before "rāji'ūna" ("to Him they will return" instead of "they will return to Him") adds emphasis in Arabic.

9. رَاجِعُونَ (rāji'ūna)

- Translation: Returning / Will return

- Pronunciation: RAA-ji-'oo-na

- Explanation: This is the masculine plural active participle of the verb رجع (raja'a), meaning "to return." Unlike مُلَاقُو earlier, this participle retains its final ن (nūn) because it is not followed by a noun in a possessive (idāfa) relationship. It acts as the predicate of the clause, meaning "they are returning" or "they will return."

Summary of grammatical points:

- The sentence starts with a relative pronoun (الَّذِينَ) to introduce the subject.

- It uses the particle أَنَّ twice to introduce dependent clauses, both meaning "that they..."

- It employs active participles (مُّلَاقُو and رَاجِعُونَ) to convey actions in a nominal (noun-like) way, often implying a future sense in this context.

- Notice the dropping of the final ن (nūn) in مُلَاقُو because it's part of an idāfa (possessive construction) with رَبِّهِمْ.

- The preposition + pronoun suffix (إِلَيْهِ) shows "to Him," and its placement early in the clause adds emphasis.

This sentence, common in religious texts, describes those who have a deep conviction about the afterlife and accountability.

Here's a breakdown of the Arabic sentence الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ, word by word:

1. الْحَمْدُ (al-ḥamdu)

- Meaning: The praise / The gratitude.

- Pronunciation: (al-ham-doo)

- Grammar: This word consists of "ال" (al-), which means "the," making it a definite noun. "Ḥamd" (praise/gratitude) is in the nominative case (indicated by the "-u" sound at the end, called a damma), meaning it is the subject of the sentence or a predicate. So, it effectively means "All praise" or "All gratitude."

2. لِلَّهِ (lillāhi)

- Meaning: To Allah / For God.

- Pronunciation: (lil-laah-hee)

- Grammar: This word is a combination of two parts:

- لِـ (li-): This is a preposition meaning "to" or "for."

- اللَّهِ (Allāhi): This is the proper name for God in Arabic, "Allah."

- Prepositions in Arabic always put the following noun into the genitive case (indicated by the "-i" sound at the end, called a kasra). So, "lillāhi" literally means "to Allah" or "for Allah."

3. رَبِّ (rabbi)

- Meaning: Lord of / Cherisher of / Sustainer of.

- Pronunciation: (rab-bee)

- Grammar: This word is in the genitive case (indicated by the "-i" sound at the end) because it is part of an iḍāfah construction (a possessive phrase, similar to "X of Y"). In this structure, the first noun (the possessed) takes the case according to its role in the sentence, and the second noun (the possessor) is always in the genitive case. Here, "rabbi" is also describing "Allah," which is already in the genitive case (lillahi), so "rabbi" follows suit. It functions as the "Lord of" something.

4. الْعَالَمِينَ (al-ʿālamīna)

- Meaning: The worlds / The beings / All that exists.

- Pronunciation: (al-aa-la-mee-neen)

- Grammar: This is a definite plural noun, indicated by "ال" (al-) for "the" and the plural ending "-īn." This ending ("-īna") is used for sound masculine plural nouns when they are in the genitive or accusative case. Here, it is in the genitive case because it is the "possessor" in the iḍāfah construction with "rabbi" (rabbi al-ʿālamīna = Lord of the worlds).

Putting it all together, the full translation is:

"All praise and gratitude is due to Allah, Lord of the worlds."

Here's a breakdown of the Arabic sentence, with a word-for-word explanation, pronunciation assistance, and grammar notes:

Overall Sentence Translation:

"And those who believe in what has been revealed to you, and what was revealed before you, and of the Hereafter, they are certain."

Word-by-Word Explanation:

1. وَ (wa) - And

- Pronunciation: wah

- Grammar: This is a conjunction, similar to "and" in English, connecting phrases or clauses.

2. الَّذِينَ (alladheena) - those who

- Pronunciation: al-ladh-ee-nah

- Grammar: This is a relative pronoun. It's the masculine plural form, referring to a group of people ("those"). Think of it like "who" or "which" when introducing a descriptive clause.

3. يُؤْمِنُونَ (yu'minoona) - they believe

- Pronunciation: yoo-mi-noo-nah

- Grammar: This is an imperfect verb (present/future tense). It's in the third-person masculine plural form, meaning "they believe" or "they will believe." The root of the word is أ-م-ن (a-m-n), which is related to security, safety, and faith.

4. بِمَا (bimaa) - in what

- Pronunciation: bi-maa

- Breakdown:

- بِ (bi) - in with by

- Pronunciation: bi

- Grammar: This is a common preposition.

- مَا (maa) - what / that which

- Pronunciation: maa

- Grammar: This is a relative pronoun, often used for things or concepts rather than specific people. It refers to "that which" or "what."

5. أُنزِلَ (unzila) - was revealed / has been revealed

- Pronunciation: un-zi-la

- Grammar: This is a past tense passive verb. The root is ن-ز-ل (n-z-l), which means "to descend" or "to send down." In this passive form, it means "it was sent down" or "it was revealed."

6. إِلَيْكَ (ilayka) - to you

- Pronunciation: i-lay-ka

- Breakdown:

- إِلَى (ilaa) - to

- Pronunciation: i-laa

- Grammar: This is a preposition.

- كَ (ka) - you

- Pronunciation: ka

- Grammar: This is a suffix pronoun, attached to the preposition, indicating the singular masculine "you." (Refers to Prophet Muhammad in this context).

7. وَمَا (wa-maa) - and what

- Pronunciation: wa-maa

- Breakdown:

- وَ (wa) - and (conjunction, as explained before)

- مَا (maa) - what / that which (relative pronoun, as explained before)

8. أُنزِلَ (unzila) - was revealed / has been revealed

- Pronunciation: un-zi-la

- Grammar: (Same as above)

9. مِن (min) - from

- Pronunciation: min

- Grammar: This is a preposition, meaning "from."

10. قَبْلِكَ (qablika) - before you

- Pronunciation: qab-li-ka

- Breakdown:

- قَبْلِ (qabli) - before

- Pronunciation: qab-li

- Grammar: This is an adverb of time, meaning "before."

- كَ (ka) - you

- Pronunciation: ka

- Grammar: Suffix pronoun, singular masculine, referring to "you."

11. وَبِالْآخِرَةِ (wa-bil-aakhirati) - and in the Hereafter / and of the Hereafter

- Pronunciation: wa-bil-aa-khi-ra-ti

- Breakdown:

- وَ (wa) - and (conjunction)

- بِ (bi) - in with of (preposition)

- الْآخِرَةِ (al-aakhirati) - the Hereafter

- Pronunciation: al-aa-khi-ra-ti

- Grammar: This is a noun meaning "the Hereafter" or "the afterlife." The ال (al-) at the beginning makes it definite ("the"). The final ـِ (i) vowel indicates it's in the genitive case, which is required when preceded by a preposition like بِ (bi). The root أ-خ-ر (a-kh-r) relates to "last" or "end."

12. هُمْ (hum) - they

- Pronunciation: hum

- Grammar: This is an independent pronoun, masculine plural. It acts as a clear subject and adds emphasis.

13. يُوقِنُونَ (yooqinoona) - they are certain / they are convinced

- Pronunciation: yoo-qi-noo-nah

- Grammar: This is an imperfect verb (present/future tense), third-person masculine plural. The root ي-ق-ن (y-q-n) means "to be certain" or "to have conviction." This verb reinforces the idea of strong belief and assurance.

Here is a word-for-word explanation of the Arabic sentence, designed to help an English student understand its components:

- وَلَمَّا (wa-lam-mā)

- وَ (wa): And. (This is a conjunction, simply meaning "and".)

- لَمَّا (lam-mā): When. (This particle indicates "when" or "as soon as," often followed by a past tense verb.)

- Together: And when.

- جَاءَهُمْ (jā-a-hum)

- جَاءَ (jā-a): He came. (This is a past tense verb, referring to a singular male. In this context, it refers to the messenger.)

- ـهُمْ (hum): Them. (This is a pronoun attached to the verb, acting as the object. So, "he came to them.")

- Together: He came to them.

- رَسُولٌ (ra-soo-lun)

- رَسُولٌ: A messenger. (This is an indefinite noun in the nominative case, meaning "a messenger." It is the subject of "جَاءَ" - "came.")

- مِّنْ (min)

- مِّنْ: From. (This is a preposition.)

- عِندِ (ʿin-di)

- عِندِ: With / At the presence of. (This word often implies "from the presence of" or "from near." It is in the genitive case because of the preceding preposition "مِّنْ".)

- اللَّهِ (al-lā-hi)

- اللَّهِ: Allah / God. (This is the proper noun for God. It is in the genitive case because it follows "عِندِ," forming a possessive-like relationship "from the presence of God.")

- مُصَدِّقٌ (mu-ṣad-di-qun)

- مُصَدِّقٌ: Confirming / Verifying. (This is an active participle describing the messenger, meaning "one who confirms" or "one who verifies." It is in the nominative case, agreeing with "رَسُولٌ".)

- لِّمَا (li-mā)

- لِ (li): For / To. (This is a preposition.)

- مَا (mā): What / That which. (This is a relative pronoun, referring to "that which.")

- Together: For what / That which.

- مَعَهُمْ (ma-ʿa-hum)

- مَعَ (ma-ʿa): With. (This is a preposition/adverb.)

- ـهُمْ (hum): Them. (This is an attached pronoun, meaning "them.")

- Together: With them.

- نَبَذَ (na-ba-dha)

- نَبَذَ: He threw away He cast aside He rejected. (This is a past tense verb, referring to a singular male. In this context, it refers to "فَرِيقٌ" - "a group.")

- فَرِيقٌ (fa-ree-qun)

- فَرِيقٌ: A group / A party. (This is an indefinite noun in the nominative case. It is the subject of "نَبَذَ" - "cast aside.")

- مِّنَ (mi-na)

- مِّنَ: From / Of. (This is a preposition. It changes from "min" to "mina" for smoother pronunciation when followed by a word starting with "al-" (the definite article), like "الَّذِينَ".)

- الَّذِينَ (al-la-dhee-na)

- الَّذِينَ: Those who. (This is a plural relative pronoun, referring to "those people who...")

- أُوتُوا (oo-too)

- أُوتُوا: They were given. (This is a past tense verb in the passive voice, meaning "to be given." The "ū" sound at the end with the alif indicates the plural subject "they.")

- Grammar Note: In Arabic, when a verb is in the passive voice, the original object becomes the "نائب الفاعل" (nā'ib al-fā'il), or "pseudo-subject," and takes the nominative case. However, some verbs (like "أُوتِيَ" - to be given) can take two objects, and in the passive, one might remain in the accusative case (which is "الْكِتَابَ" here).

- الْكِتَابَ (al-ki-tā-ba)

- الْكِتَابَ: The Book. (This is a definite noun in the accusative case. Here, it refers to the revealed scriptures that were given to them, such as the Torah or Gospel.)

- كِتَابَ (ki-tā-ba)

- كِتَابَ: Book (of). (This is a noun in the accusative case. It is the direct object of the verb "نَبَذَ" - "cast aside.")

- اللَّهِ (al-lā-hi)

- اللَّهِ: Allah / God. (This is the proper noun for God. It is in the genitive case because it follows "كِتَابَ," forming an iḍāfah (possessive) construction: "the Book of Allah.")

- وَرَاءَ (wa-rā-ʾa)

- وَرَاءَ: Behind. (This is an adverb of place.)

- ظُهُورِهِمْ (ẓu-hoo-ri-him)

- ظُهُورِ (ẓu-hoo-ri): Backs (plural of "ظهر" - ẓahr, meaning "back"). (This noun is in the genitive case because it comes after the adverb of place "وَرَاءَ".)

- ـهِمْ (him): Their. (This is an attached pronoun, meaning "their.")

- Together: Their backs.

- كَأَنَّهُمْ (ka-ʾan-na-hum)

- كَأَنَّ (ka-ʾan-na): As if / As though. (This is a particle of similitude.)

- ـهُمْ (hum): They. (This is an attached pronoun, meaning "they." The "hum" here functions as the subject of the clause introduced by "كَأَنَّ".)

- Together: As if they.

- لَا (lā)

- لَا: Not. (This is a negative particle, used to negate a verb in the present tense.)

- يَعْلَمُونَ (yaʿ-la-moo-na)

- يَعْلَمُونَ: They know. (This is a present tense verb, third person masculine plural.)

Putting it all together, the sentence translates to:

"And when there came to them a messenger from Allah, confirming that which was with them, a group of those who were given the Book cast the Book of Allah behind their backs, as if they did not know."

Here is a word-for-word breakdown and explanation of the Arabic sentence, designed for an English student:

Original Sentence Meaning: "Those who believe in the unseen, and establish the prayer, and out of what We have provided for them, they spend."

Word-by-Word Explanation:

1. الَّذِينَ (Alladheena)

- Translation: "Those who" / "Who" (referring to a group of people)

- Pronunciation: al-la-DHEE-na (stress on DHEE)

- Grammar Note: This is a relative pronoun in Arabic, similar to "who" or "those who" in English. It introduces a clause that describes the preceding noun (though in this context, it's starting the sentence and implying "the people who..."). It is masculine plural.

2. يُؤْمِنُونَ (Yu'minūna)

- Translation: "they believe"

- Pronunciation: yoo-mi-NOO-na (stress on NOO)

- Grammar Note: This is a present tense verb. The "يُـ" (yu-) prefix indicates it's a third-person masculine plural action (they). The "-ُونَ" (-oona) suffix also indicates masculine plural. The root of this verb is (أَمَنَ - amana), meaning "to be safe," "to believe."

3. بِالْغَيْبِ (Bil-ghaibi)

- Translation: "in the unseen"

- Pronunciation: bil-GHAI-bi (stress on GHAI)

- Grammar Note: This word is actually two parts combined:

- بِـ (bi-): This is a preposition meaning "in," "with," "by."

- الْغَيْبِ (al-ghaibi): This means "the unseen" or "the hidden." The "الـ" (al-) is the definite article ("the"). Because it follows the preposition "بِـ" (bi-), the noun "الغيب" (al-ghaib) takes the genitive case ending, indicated by the "-i" sound at the end.

4. وَ (Wa)

- Translation: "and"

- Pronunciation: wa

- Grammar Note: This is a conjunction, simply connecting phrases or clauses.

5. يُقِيمُونَ (Yuqeemūna)

- Translation: "they establish" / "they perform"

- Pronunciation: yoo-qee-MOO-na (stress on MOO)

- Grammar Note: Another present tense verb, structured similarly to "يُؤْمِنُونَ" (yu'minūna). The "يُـ" (yu-) prefix and "-ُونَ" (-oona) suffix again denote third-person masculine plural. The root of this verb (قَامَ - qaama) means "to stand," "to establish," "to uphold."

6. الصَّلَاةَ (As-salāta)

- Translation: "the prayer"

- Pronunciation: as-sa-LAA-ta (stress on LAA)

- Grammar Note: This is a noun meaning "prayer" (specifically the ritual prayer in Islam). The "الـ" (al-) is the definite article ("the"). It is in the accusative case (ending with "-ta" sound) because it is the direct object of the verb "يُقِيمُونَ" (yuqeemūna - they establish).

7. وَ (Wa)

- Translation: "and"

- Pronunciation: wa

- Grammar Note: Another conjunction.

8. مِمَّا (Mimmā)

- Translation: "from what" / "out of what"

- Pronunciation: mim-MAA (stress on MAA)

- Grammar Note: This is a combination of two words:

- مِنْ (min): A preposition meaning "from" or "out of."

- مَا (mā): A relative pronoun meaning "what" or "that which."

When "min" and "mā" come together, they often merge into "mimmā" for easier pronunciation.

9. رَزَقْنَاهُمْ (Razaqnāhum)

- Translation: "We provided them" / "We have given them sustenance"

- Pronunciation: ra-zaq-NAA-hum (stress on NAA)

- Grammar Note: This is a past tense verb with an attached object pronoun.

- رَزَقْنَا (razaqnā): The verb "to provide/sustain" in the past tense, first-person plural ("We provided"). The root is (رَزَقَ - razaqa).

- ـهُمْ (-hum): This is a suffix pronoun meaning "them" (masculine plural). It acts as the direct object of the verb. So, "We provided them."

10. يُنفِقُونَ (Yunfiqūna)

- Translation: "they spend" / "they give"

- Pronunciation: yun-fi-QOO-na (stress on QOO)

- Grammar Note: This is another present tense verb, again in the third-person masculine plural (indicated by "يُـ" (yu-) and "-ُونَ" (-oona)). The root of this verb (نَفَقَ - nafaqa) means "to spend," "to expend," "to donate." In this context, it implies spending in charity or giving for a good cause.

Here's a word-by-word explanation of the Arabic sentence:

1. يَا (yā) - (pronunciation: yaa)

- Translation: O

- Explanation: This is a vocative particle, used to call someone's attention.

2. أَيُّهَا (ayyuhā) - (pronunciation: ay-yu-haa)

- Translation: you who (plural masculine)

- Explanation: This particle is often combined with 'yā' to address a group of people, specifically when the noun being addressed is definite. It's essentially saying "O those..."

3. الَّذِينَ (alladhīna) - (pronunciation: al-la-dhee-na)

- Translation: those who

- Explanation: This is a masculine plural relative pronoun, referring to a group of people.

4. آمَنُوا (āmanū) - (pronunciation: aa-ma-noo)

- Translation: believed

- Explanation: This is a past tense verb, referring to "they believed." The root is (a-m-n), meaning security or faith. This form (Form IV) means "to believe" or "to have faith."

5. كُلُوا (kulū) - (pronunciation: ku-loo)

- Translation: Eat

- Explanation: This is an imperative verb (a command), addressed to a plural masculine group, meaning "You (all) eat!" The root is (a-k-l), meaning "to eat."

6. مِن (min) - (pronunciation: min)

- Translation: from / of

- Explanation: This is a preposition.

7. طَيِّبَاتِ (ṭayyibāti) - (pronunciation: tay-yi-baa-ti)

- Translation: good things / pure things

- Explanation: This is the plural feminine form of the noun 'ṭayyib' (good/pure). It's in the genitive case because of the preceding preposition 'min'.

8. مَا (mā) - (pronunciation: maa)

- Translation: what / that which

- Explanation: This is a relative pronoun, similar to "what" or "that which" in English.

9. رَزَقْنَاكُمْ (razaqnākum) - (pronunciation: ra-zaq-naa-kum)

- Translation: We have provided you with / We have given you as sustenance

- Explanation: This is a combination of:

- رَزَقْنَا (razaqnā): "We provided/sustained" (past tense verb, 1st person plural). The root is (r-z-q), meaning "to provide sustenance."

- ـكُم (-kum): "you" (masculine plural object pronoun suffix).

10. وَاشْكُرُوا (wa-shkurū) - (pronunciation: wa-shku-roo)

- Translation: And be grateful / And give thanks

- Explanation: This is a combination of:

- وَ (wa): "And" (conjunction).

- اشْكُرُوا (shkurū): "be grateful" or "give thanks" (imperative verb, masculine plural). The root is (sh-k-r), meaning "to thank" or "to be grateful."

11. لِلَّهِ (lillāhi) - (pronunciation: lil-laa-hi)

- Translation: to God / to Allah

- Explanation: This is a combination of:

- لِ (li-): "to" or "for" (preposition).

- اللَّهِ (Allāhi): "God" (the definite article 'al-' + 'ilah' (god), here in the genitive case because of the preceding preposition 'li').

12. إِن (in) - (pronunciation: in)

- Translation: If

- Explanation: This is a conditional particle, introducing a conditional clause.

13. كُنتُمْ (kuntum) - (pronunciation: kun-tum)

- Translation: you are / you were (indeed)

- Explanation: This is a past tense verb of 'kāna' (to be) conjugated for the second person masculine plural ("you were"). In conditional clauses like this, 'kāna' often implies "if you are indeed" or "if you really are."

14. إِيَّاهُ (iyyāhu) - (pronunciation: iy-yaa-hu)

- Translation: Him alone / only Him

- Explanation: This is an emphatic pronoun.

- إِيَّا (iyyā): a particle used for emphasis with object pronouns.

- ـهُ (-hu): "Him" (masculine singular object pronoun). This construction explicitly emphasizes that the action is directed only towards Him.

15. تَعْبُدُونَ (ta'budūna) - (pronunciation: ta'-bu-doo-na)

- Translation: you worship

- Explanation: This is a present tense verb, referring to "you (all) worship." The root is ('a-b-d), meaning "to worship" or "to serve."

Full English Translation:

"O you who have believed, eat from the good things We have provided for you, and be grateful to God, if it is Him you worship."

Here is a breakdown of the Arabic sentence, providing a word-for-word explanation, pronunciation assistance, and relevant grammar points:

Overall English Translation:

"Wretched is that for which they sold themselves – that they disbelieved in what Allah sent down, out of envy that Allah should send down of His grace upon whom He wills of His servants. So, they incurred wrath upon wrath. And for the disbelievers is a humiliating torment."

Word-by-Word Breakdown:

1. بِئْسَمَا (bi'sama)

- Meaning: "How evil is that which" or "Wretched is that for which."

- Grammar: This is a combination of two parts:

- بِئْسَ (bi'sa): A verb of dispraise, meaning "how evil is," "wretched is." It always expresses strong condemnation.

- مَا (ma): A relative pronoun here, meaning "that which" or "what." It refers to the action being condemned.

2. اشْتَرَوْا (ishtarao)

- Meaning: "they sold," "they traded," "they bought."

- Pronunciation: ish-ta-rao (like "buy" but referring to a trade, often for one's self in Form VIII).

- Grammar: This is a past tense verb, third-person plural masculine. Its root relates to buying/selling. In this context, it implies a trade of their souls or future for a dreadful outcome.

3. بِهِ (bihi)

- Meaning: "for it," "with it."

- Pronunciation: bi-hi

- Grammar: This is a preposition combined with a pronoun:

- بِـ (bi-): The preposition "with," "by," "for."

- ـهِ (hi): A singular masculine pronoun "him/it," referring back to the "that which" (مَا) in بِئْسَمَا. So, they sold themselves for that wretched thing.

4. أَنفُسَهُمْ (anfusahum)

- Meaning: "their souls," "themselves."

- Pronunciation: an-fu-sa-hum

- Grammar: This is the plural of نَفْس (nafs - soul/self), combined with the possessive pronoun:

- أَنفُسَ (anfusa): Plural of "soul" or "self." It's in the accusative case here, functioning as the object of the verb "sold."

- ـهُمْ (hum): The plural masculine possessive pronoun "their."

5. أَن (an)

- Meaning: "that," "to."

- Pronunciation: an

- Grammar: This is a particle that makes the following imperfect verb (present/future tense verb) subjunctive (مَنصوب - mansoob). It often introduces a clause that explains or clarifies something, here, what they sold themselves for.

6. يَكْفُرُوا (yakfuru)

- Meaning: "they disbelieve," "they deny."

- Pronunciation: yak-fu-roo

- Grammar: This is an imperfect (present/future tense) verb, third-person plural masculine, from the root ك ف ر (k-f-r - to disbelieve, to deny). It's in the subjunctive mood because of the preceding أَن, which means the final letter ن (noon) that would normally be there for plural imperfect verbs is dropped.

7. بِمَا (bima)

- Meaning: "in what," "with what."

- Pronunciation: bi-ma

- Grammar: Another combination of a preposition and a relative pronoun:

- بِـ (bi-): The preposition "in," "with."

- مَا (ma): The relative pronoun "what," "that which."

8. أَنزَلَ (anzala)

- Meaning: "He sent down," "He revealed."

- Pronunciation: an-za-la

- Grammar: This is a past tense verb, third-person singular masculine. It's in Form IV (أَفْعَلَ) from the root ن ز ل (n-z-l - to descend), making it causative: "to cause to descend" or "to send down." It typically refers to divine revelation.

9. اللَّهُ (Allah)

- Meaning: "Allah" (God).

- Pronunciation: Al-lah

- Grammar: The proper name for God in Arabic. It's the subject of the verb أَنزَلَ (He sent down).

10. بَغْيًا (baghyan)

- Meaning: "out of envy," "out of transgression," "unjustly."

- Pronunciation: baghyan (the 'gh' is like a gargle, 'y' as in 'yes').

- Grammar: This is a verbal noun (مَصْدَر - masdar) from the root ب غ ى (b-gh-y - to transgress, to envy, to desire unjustly). It's in the accusative case, functioning as an adverbial phrase (مَفْعول لأَجْلِه - maf'ool li-ajlih), explaining the reason why they disbelieved.

11. أَن (an)

- Meaning: "that," "to."

- Pronunciation: an

- Grammar: Same particle as before, making the following imperfect verb subjunctive. Here, it introduces what they were envious of.

12. يُنَزِّلَ (yunazila)

- Meaning: "He sends down," "He reveals."

- Pronunciation: yu-na-zi-la

- Grammar: This is an imperfect verb, third-person singular masculine, from the root ن ز ل (n-z-l). It's in Form II (فَعَّلَ), which also signifies causation, often indicating a gradual or repeated sending down (like revelation). It's in the subjunctive mood due to أَن, hence the final fatha vowel sound.

13. اللَّهُ (Allah)

- Meaning: "Allah" (God).

- Pronunciation: Al-lah

- Grammar: The subject of the verb يُنَزِّلَ (He sends down).

14. مِن (min)

- Meaning: "from," "of."

- Pronunciation: min

- Grammar: A preposition.

15. فَضْلِهِ (fadlihi)

- Meaning: "His grace," "His bounty."

- Pronunciation: fad-li-hi (the 'dh' sound is like 'th' in 'this').

- Grammar: This is a noun combined with a pronoun:

- فَضْلِ (fadli): "Grace," "bounty," "favor." It's in the genitive case because of the preceding preposition مِنْ.

- ـهِ (hi): The singular masculine possessive pronoun "His."

16. عَلَىٰ (ala)

- Meaning: "upon," "on."

- Pronunciation: a-la

- Grammar: A preposition.

17. مَن (man)

- Meaning: "whoever," "whom."

- Pronunciation: man

- Grammar: A relative pronoun used to refer to a person or people.

18. يَشَاءُ (yasha'u)

- Meaning: "He wills," "He wishes."

- Pronunciation: ya-sha-oo

- Grammar: An imperfect verb, third-person singular masculine, from the root ش ي أ (sh-y-').

19. مِن (min)

- Meaning: "from," "of."

- Pronunciation: min

- Grammar: A preposition.

20. عِبَادِهِ (ibadihi)

- Meaning: "His servants," "His worshippers."

- Pronunciation: i-ba-di-hi

- Grammar: This is the plural of عَبْد (abd - servant/slave), combined with a pronoun:

- عِبَادِ (ibadi): Plural of "servant." It's in the genitive case because of the preceding preposition مِنْ.

- ـهِ (hi): The singular masculine possessive pronoun "His."

21. فَبَاءُوا (faba'u)

- Meaning: "So they incurred," "Then they returned with," "Thus they were laden with."

- Pronunciation: fa-ba-oo

- Grammar: This is a combination of:

- فَـ (fa-): A conjunction meaning "so," "then," "thus." It indicates a consequence.

- بَاءُوا (ba'u): A past tense verb, third-person plural masculine, meaning "they returned," "they became laden with," "they incurred."

22. بِغَضَبٍ (bighadabin)

- Meaning: "with wrath," "with anger."

- Pronunciation: bi-gha-da-bin (the 'gh' is like a gargle).

- Grammar: This is a preposition combined with a noun:

- بِـ (bi-): The preposition "with."

- غَضَبٍ (ghadabin): "Wrath," "anger." It's indefinite (indicated by the tanwin -ٍ) and in the genitive case due to the preposition.

23. عَلَىٰ (ala)

- Meaning: "upon," "on."

- Pronunciation: a-la

- Grammar: A preposition.

24. غَضَبٍ (ghadabin)

- Meaning: "wrath," "anger."

- Pronunciation: gha-da-bin

- Grammar: Another instance of "wrath," indefinite and in the genitive case due to the preposition. The repetition of "wrath upon wrath" intensifies the meaning, indicating multiple layers or an accumulation of divine anger.

25. وَلِلْكَافِرِينَ (walilkafirin)

- Meaning: "And for the disbelievers."

- Pronunciation: wa-lil-ka-fi-reen

- Grammar: This is a combination of three parts:

- وَ (wa-): The conjunction "and."

- لِـ (li-): The preposition "for," "to."

- الْكَافِرِينَ (al-kafirin): The definite plural form of "disbeliever" (كَافِر - kafir). The ـِينَ (eena) ending signifies the plural in the genitive or accusative case, here genitive due to the preceding preposition لِـ.

26. عَذَابٌ (adhabun)

- Meaning: "torment," "punishment."

- Pronunciation: a-dha-bun (the 'dh' is like 'th' in 'this').

- Grammar: An indefinite noun, in the nominative case, serving as the subject of the implicit verb "is" (in Arabic, "is" is often omitted when clear from context).

27. مُّهِينٌ (muhinun)

- Meaning: "humiliating," "disgraceful."

- Pronunciation: mu-hee-nun

- Grammar: An indefinite adjective (an active participle from Form IV) describing "torment." It matches عَذَابٌ in being indefinite and in the nominative case.

Here's a breakdown of the Arabic sentence, word by word, to help you understand its meaning and structure:

Original Sentence Meaning: "So if they desist, then indeed God is All-Forgiving, All-Merciful."

Word-by-Word Explanation:

1. فَإِنِ (fa-ini)

- فَـ (fa-): This is a prefix that means "so," "then," or "therefore." In this context, it introduces the consequence or a new part of the conditional statement. (Pronunciation: fah, rhymes with 'ma' in 'mama')

- إِنِ (ini): This word means "if." It's a conditional particle. The short 'i' sound at the end is a grammatical linking vowel (hamzat al-wasl) that connects it smoothly to the following word. (Pronunciation: ih-ni, like 'in-ee' without the 'n' really strong)

- Together: "So if" or "Then if"

2. انتَهَوْا (intaha-aw)

- This is a verb meaning "they ceased," "they stopped," or "they desisted." It's in the past tense and refers to a group of males (indicated by the "ـوا" ending). This word often implies ceasing from something negative, like sin, wrongdoing, or hostile actions. (Pronunciation: in-ta-ha-ow, like 'in-tah-how')

- Grammar Note: This verb follows a common Arabic verb pattern (Form VIII, ifta'ala), which often conveys a meaning of active engagement or reflexivity related to the root meaning.

- Combined: "So if they desisted..."

3. فَإِنَّ (fa-inna)

- فَـ (fa-): Again, the prefix "so" or "then," but here it introduces the main clause that states the result or consequence of the "if" condition. (Pronunciation: fah, rhymes with 'ma' in 'mama')

- إِنَّ (inna): This is a particle that translates to "indeed," "surely," or "verily." It serves to emphasize the statement that follows it. (Pronunciation: in-na, like 'in-nah')

- Grammar Rule: A crucial grammatical rule is that "إِنَّ" makes the noun that immediately follows it accusative (ending with a 'fatha' or 'a' sound).

- Combined: "Then indeed" or "So surely"

4. اللَّهَ (alla-ha)

- This word means "God" or "Allah." (Pronunciation: al-la-hah, like 'al-lah-ha' where 'lah' is emphasized)

- Grammar Note: Notice the 'a' sound at the end (fatha). This is because it is the noun immediately following "إِنَّ" (inna), which requires it to be in the accusative case.

- Combined with previous: "...then indeed God"

5. غَفُورٌ (ghafoorun)

- This is an adjective meaning "All-Forgiving" or "Forgiver." It's an intensive form (known as sifat mushabbaha in Arabic grammar), which emphasizes the quality of forgiveness as a permanent attribute. (Pronunciation: ghafoor-oon, the 'gh' is a voiced guttural sound, like a gargle; 'foor' like 'poor'; 'oon' like 'moon' but with a slight 'n' at the end)

- Grammar Note: The "un" sound at the end (damma-tanwin) indicates that it is indefinite and in the nominative case. It functions as the predicate of "God" in this sentence, describing one of God's attributes.

6. رَّحِيمٌ (raheem-un)

- This is another adjective meaning "All-Compassionate" or "Merciful." Like "غَفُورٌ," it's an intensive form (sifat mushabbaha), emphasizing the quality of mercy. The double 'r' indicates a stressed 'r' sound (shaddah). (Pronunciation: rah-heem-oon, like 'rah-heem-oon', where 'rah' is like 'rah' in 'rash', 'heem' like 'seem', and 'oon' like 'moon' but with a slight 'n' at the end)

- Grammar Note: The "un" sound at the end (damma-tanwin) indicates that it is indefinite and in the nominative case, serving as a second predicate or an adjective further describing God's attributes, aligning in case with "غَفُورٌ."

Full English Translation:

"So if they desist, then indeed God is All-Forgiving, All-Merciful."

(A more concise translation could be: "But if they cease, God is indeed Forgiving and Merciful.")

Here's a breakdown of the Arabic sentence for an English student:

Full English Translation:

"And among them are unlettered ones who do not know the Book except through their desires/wishful thinking, and they only conjecture."

Word-by-Word Explanation:

1. وَ (wa) – And (wa)

- This is a conjunction, simply meaning "and." It connects this sentence to a previous context.

2. مِنْهُمْ (min-hum) – Among them / From them (min-hum)

- مِنْ (min): This is a preposition meaning "from" or "among."

- هُمْ (hum): This is a pronoun meaning "them" (masculine plural).

- Together, it means "from them" or "among them." In this context, "among them" is more appropriate.

3. أُمِّيُّونَ (um-miy-yūn) – Unlettered ones / Illiterate ones (um-miy-yūn)

- This is a masculine plural noun derived from "أُمّ" (umm), meaning "mother." The idea is someone who is still in the state of their mother's teaching, i.e., uneducated or unable to read and write.

- Grammar Note: This noun is in the nominative case (ending in -ūn), which is the default case for a subject or a noun following a prepositional phrase that acts as a predicate (like "among them").

4. لَا (lā) – Not (lā)

- This is a particle used for negation, meaning "not" or "no."

5. يَعْلَمُونَ (ya'-la-mūn) – They know (ya'-la-mūn)

- This is an imperfect (present/future) verb, meaning "they know."

- Root: The root letters are ع-ل-م (ʿ-l-m), which relate to knowing or learning.

- Grammar Note: The prefix "يَـ" (ya-) indicates the third person masculine plural, and the suffix "ـونَ" (-ūn) confirms this, indicating the plural form.

6. الْكِتَابَ (al-ki-tā-ba) – The Book / The Scripture (al-ki-tā-ba)

- الْـ (al-): This is the definite article, equivalent to "the."

- كِتَابَ (kitāb): This noun means "book" or "scripture."

- Grammar Note: The ending "ـَ" (-a) indicates that it is in the accusative case (manṣūb). This is because it is the direct object of the verb "يَعْلَمُونَ" (they know).

7. إِلَّا (il-lā) – Except / But (il-lā)

- This is a particle of exclusion, meaning "except" or "but." It often introduces an exception to the preceding statement.

8. أَمَانِيَّ (a-mā-niy-ya) – Desires Wishful thinking Hopes (a-mā-niy-ya)

- This is a plural noun, meaning "desires," "wishes," or "wishful thinking." It implies something that is merely wished for rather than truly known or understood.

- Grammar Note: This is a broken plural (irregular plural) that is ghair munṣarif (diptote), meaning it doesn't take the tanwin (double vowel ending) and takes a fathah (ـَ) in the genitive and accusative cases instead of a kasrah (ـِ). Here, it's in the accusative case because it's part of the exclusion structure with "إِلَّا."

9. وَ (wa) – And (wa)

- Another conjunction, meaning "and," connecting the two clauses of the sentence.

10. إِنْ (in) – Not (in)

- In this specific construction with "إِلَّا" (illā), this "إِنْ" acts as a particle of negation, meaning "not."

11. هُمْ (hum) – They (hum)

- This is the pronoun for "they" (masculine plural).

12. إِلَّا (il-lā) – Except / But (il-lā)

- Again, the particle of exclusion.

13. يَظُنُّونَ (ya-ẓun-nūn) – They conjecture / They assume / They merely guess (ya-ẓun-nūn)

- This is an imperfect (present/future) verb, meaning "they conjecture," "they assume," or "they merely guess." It implies a lack of certainty or solid knowledge.

- Root: The root letters are ظ-ن-ن (ẓ-n-n), relating to thinking, supposing, or conjecturing.

- Grammar Note: Similar to "يَعْلَمُونَ," the prefix "يَـ" (ya-) and suffix "ـُونَ" (-ūn) indicate the third person masculine plural.

Grammar Rules & Notes:

- Prepositional Phrase as Predicate: In "وَمِنْهُمْ أُمِّيُّونَ," the phrase "وَمِنْهُمْ" (And among them) comes first, indicating that "أُمِّيُّونَ" (unlettered ones) is the subject that is "among them." This is a common Arabic sentence structure for emphasis or specific contexts.

- Negation with "لَا": The particle "لَا" is used to negate present tense verbs (like "يَعْلَمُونَ").

- Exclusion with "إِلَّا": The particle "إِلَّا" (except/but) is crucial for creating exceptions.

- The "إِنْ ... إِلَّا" Construction: This is a powerful grammatical structure in Arabic that translates to "only" or "merely." It negates the verb before "إِلَّا" and then emphatically affirms what comes after it. For example, "وَإِنْ هُمْ إِلَّا يَظُنُّونَ" literally means "And not are they except they conjecture," which idiomatically translates to "And they only conjecture." This construction emphasizes that their action is limited solely to conjecturing, implying no true knowledge.

- Case Endings: Pay attention to the vowel endings (like the "ـَ" in الْكِتَابَ and أَمَانِيَّ). These indicate the grammatical case of a noun (nominative, accusative, genitive) and its role in the sentence.

- Verb Conjugation: Arabic verbs change their form based on who is performing the action (person, number, gender) and the tense. "يَعْلَمُونَ" and "يَظُنُّونَ" both show the "they" (masculine plural) form in the present tense.

Here is a word-for-word explanation and translation of the Arabic sentence:

Sentence: وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاءِ أَوْ أَكْنَنتُمْ فِي أَنفُسِكُمْ ۚ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَـٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّا أَن تَقُولُوا قَوْلًا مَّعْرُوفًا ۚ وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ

- وَلَا (wa-lā): And not / And there is no.

- وَ (wa): means "and" (a conjunction).

- لَا (lā): means "no" or "not" (a particle of negation). Here, it creates a general negation (like "there is no...").

- جُنَاحَ (junāḥa): blame / sin / fault.

- This noun is in the accusative case because it follows the "lā" of absolute negation (lā nāfiya lil-jins), which makes the noun indefinite and indicates a complete absence of something.

- عَلَيْكُمْ (ʿalaykum): upon you (plural).

- عَلَى (ʿalā): means "upon" or "on" (a preposition).

- كُمْ (kum): is a pronoun suffix meaning "you" (plural masculine).

- فِيمَا (fī-mā): concerning what / in what.

- فِي (fī): means "in" or "concerning" (a preposition).

- مَا (mā): means "what" or "that which" (a relative pronoun).

- عَرَّضْتُم (ʿarraḍtum): you hinted / you alluded.

- This is a past tense verb (Form II), meaning "to hint at" or "to allude to something indirectly."

- The suffix تُم (tum) indicates "you" (plural masculine).

- بِهِ (bi-hi): with it / concerning it.

- بِـ (bi-): means "with" or "by" or "concerning" (a preposition).

- هِ (hi): is a pronoun suffix meaning "it" (masculine singular), referring to the act of hinting.

- مِنْ (min): from / concerning.

- This is a preposition meaning "from" or "of".

- خِطْبَةِ (khiṭbati): proposal / engagement.

- This noun is in the genitive case because it is part of an iḍāfa (possessive/genitive construction) and is also preceded by the preposition "min".

- النِّسَاءِ (an-nisāʾi): the women.

- This is a definite plural noun meaning "the women." It is in the genitive case because it is the second part of the iḍāfa construction "khiṭbati an-nisāʾi" (the proposal of the women).

- أَوْ (aw): or.

- This is a conjunction.

- أَكْنَنتُمْ (aknantum): you concealed / you kept hidden.

- This is a past tense verb (Form IV), meaning "to hide" or "to conceal."

- The suffix تُم (tum) again means "you" (plural masculine).

- فِي (fī): in.

- This is a preposition.

- أَنفُسِكُمْ (anfusikum): yourselves.

- أَنفُس (anfus): is the plural of "nafs" (self/soul).

- كُمْ (kum): means "your" (plural masculine).

- Together: "in your selves" or "in yourselves."

Translation of the first part: And there is no blame upon you concerning what you hinted at regarding the proposal of women, or what you concealed in yourselves.

- عَلِمَ (ʿalima): He knew / God knew.

- This is a past tense verb (3rd person masculine singular), meaning "to know."

- اللَّهُ (Allāhu): God / Allah.

- This is the subject of the verb "ʿalima" and is in the nominative case.

- أَنَّكُمْ (annakum): that you.

- أَنَّ (anna): means "that" (a particle that introduces a nominal sentence, similar to "inna," and makes the subject that follows it accusative).

- كُمْ (kum): is a pronoun suffix meaning "you" (plural masculine). It acts as the subject of the nominal sentence introduced by "anna."

- سَتَذْكُرُونَهُنَّ (sa-tadhkurūnahunna): you will remember them / you will mention them.

- سَـ (sa-): is a prefix indicating the future tense ("will").

- تَذْكُرُونَ (tadhkurūna): is an imperfect verb (2nd person plural masculine) meaning "you remember" or "you mention."

- هُنَّ (hunna): is a pronoun suffix meaning "them" (feminine plural), acting as the object of the verb.

- وَلَـٰكِن (walākin): But.

- وَ (wa): means "and."

- لَـٰكِن (lākin): means "but" (a conjunction).

- لَّا (lā): do not.

- This is a particle of prohibition, used before an imperfect verb to issue a command not to do something. It places the verb in the jussive mood.

- تُوَاعِدُوهُنَّ (tuwāʿidūhunna): you make an appointment with them / you promise them.

- تُوَاعِدُوا (tuwāʿidū): is an imperfect verb (Form III, 2nd person plural masculine) meaning "to promise" or "to make an appointment with." It is in the jussive mood due to "lā" of prohibition.

- هُنَّ (hunna): is a pronoun suffix meaning "them" (feminine plural).

- سِرًّا (sirran): secretly / in secret.

- This is an adverb, in the indefinite accusative case.

- إِلَّا (illā): except / unless.

- This is a particle of exception.

- أَن (an): that.

- This is a subordinating conjunction that introduces the subjunctive mood for the verb that follows.

- تَقُولُوا (taqūlū): you say.

- This is an imperfect verb (2nd person plural masculine) meaning "to say." It is in the subjunctive mood because it is preceded by "an."

- قَوْلًا (qawlan): a word / a statement.

- This is a noun, in the indefinite accusative case, acting as the object of the verb "taqūlū."

- مَّعْرُوفًا (maʿrūfan): appropriate / proper / well-known.

- This is an adjective, in the indefinite accusative case, modifying "qawlan."

Translation of the second part: God knew that you will mention them, but do not promise them secretly, except that you say an appropriate statement.

- وَلَا (wa-lā): And do not.

- As before, "wa" for "and," and "lā" for prohibition, putting the verb in the jussive mood.

- تَعْزِمُوا (taʿzimū): you resolve / you decide / you finalize.

- This is an imperfect verb (2nd person plural masculine) meaning "to decide firmly" or "to resolve." It is in the jussive mood due to "lā" of prohibition. Here, it means "to finalize."

- عُقْدَةَ (ʿuqdata): the knot / the tie / the contract.

- This is a noun meaning "knot" or "tie," referring to the bond or contract of marriage. It is in the accusative case as the object of "taʿzimū."

- النِّكَاحِ (an-nikāḥi): the marriage.

- This is a definite noun meaning "marriage." It is in the genitive case because it's the second part of the iḍāfa construction "ʿuqdata an-nikāḥi" (the contract of marriage).

- حَتَّىٰ (ḥattā): until.

- This is a subordinating conjunction that introduces the subjunctive mood for the verb that follows.

- يَبْلُغَ (yablugha): it reaches.

- This is an imperfect verb (3rd person masculine singular) meaning "to reach." It is in the subjunctive mood because it is preceded by "ḥattā."

- الْكِتَابُ (al-kitābu): the decree / the prescribed period.

- This is a definite noun meaning "the book" or "the scripture," but in this context, it refers to a "prescribed period" or "decree." It is in the nominative case as the subject of "yablugha."

- أَجَلَهُ (ajalahu): its term / its appointed time.

- أَجَلَ (ajala): means "term" or "appointed time." It is in the accusative case as the object of "yablugha."

- هُ (hu): is a pronoun suffix meaning "its" (masculine singular), referring to "al-kitābu."

Translation of the third part: And do not finalize the marriage contract until the prescribed period reaches its term.

- وَاعْلَمُوا (wa-ʿlamū): And know.

- وَ (wa): means "and."

- اعْلَمُوا (iʿlamū): is an imperative verb (plural masculine) meaning "know."

- أَنَّ (anna): that.

- This particle introduces a nominal sentence.

- اللَّهَ (Allāha): God / Allah.

- This is in the accusative case, acting as the subject of the nominal sentence introduced by "anna."

- يَعْلَمُ (yaʿlamu): He knows.

- This is an imperfect verb (3rd person masculine singular), meaning "He knows."

- مَا (mā): what / that which.

- This is a relative pronoun.

- فِي (fī): in.

- This is a preposition.

- أَنفُسِكُمْ (anfusikum): yourselves.

- As explained before: "in your selves" or "in yourselves."

- فَاحْذَرُوهُ (fa-ḥdharūhu): so be wary of Him / so fear Him.

- فَـ (fa-): means "so" or "therefore" (a conjunction).

- احْذَرُوا (iḥdharū): is an imperative verb (plural masculine) meaning "be wary" or "fear."

- هُ (hu): is a pronoun suffix meaning "Him" (masculine singular), referring to God.

Translation of the fourth part: And know that God knows what is in yourselves, so be wary of Him.

- وَاعْلَمُوا (wa-ʿlamū): And know.

- As explained before.

- أَنَّ (anna): that.

- This particle introduces a nominal sentence.

- اللَّهَ (Allāha): God / Allah.

- This is in the accusative case, acting as the subject of the nominal sentence introduced by "anna."

- غَفُورٌ (ghafūrun): Forgiving.

- This is an adjective/noun (intensive form) meaning "most forgiving." It is in the indefinite nominative case, acting as the predicate of "anna."

- حَلِيمٌ (ḥalīmun): Forbearing / Clement.

- This is an adjective/noun meaning "forbearing" or "clement." It is also in the indefinite nominative case, acting as a second predicate of "anna."

Translation of the fifth part: And know that God is Forgiving, Forbearing.

Complete English Translation:

And there is no blame upon you concerning what you hinted at regarding the proposal of women, or what you concealed in yourselves. God knew that you would remember them, but do not promise them secretly, except that you say an appropriate statement. And do not finalize the marriage contract until the prescribed period reaches its term. And know that God knows what is in yourselves, so be wary of Him. And know that God is Forgiving, Forbearing.

Here's a breakdown of the Arabic sentence, translated into English with pronunciation assistance and grammar notes:

Full English Translation:

"So remember Me, I will remember you, and be grateful to Me, and do not be ungrateful to Me."

(Alternatively: "Therefore, remember Me; I will remember you. And be thankful to Me and do not deny Me.")

Word-by-Word Explanation:

1. فَـ (fa-)

- Meaning: So, then, therefore.

- Pronunciation: fah

- Grammar Note: This is a conjunction (like 'and', 'but', 'so') that connects this command to a preceding idea, indicating a consequence or a natural follow-up.

2. اذْكُرُونِي (udhkurūnī)

- Meaning: (You all) remember Me.

- Pronunciation: ooth-koo-roo-nee

- Breakdown:

- اذْكُرُوا (udhkurū): This is an imperative verb in the plural form, meaning "you (all) remember." It comes from the root ذ-ك-ر (dh-k-r), which means to remember, to mention, or to glorify.

- نِي (-nī): This is the object pronoun "Me." The ن (n) here is a special letter called "noon al-wiqāyah" (نون الوقاية), or "noon of protection." It's inserted between a verb and the first-person singular pronoun ي (ya) to protect the verb's ending from changing. So, it literally means "remember me."

- Grammar Note: Arabic verbs change their form based on who is performing the action (you, I, he, she, they) and the tense (past, present, imperative). This is a direct command to a group of people.

3. أَذْكُرْكُمْ (adhkurkum)

- Meaning: I will remember you (all).

- Pronunciation: adh-kur-koom

- Breakdown:

- أَذْكُرْ (adhkur): This is a verb in the jussive mood (jazm form), meaning "I remember" or "I will remember." In this context, it signifies a consequence or a promise: "If you remember Me, then I will remember you." It uses the same root ذ-ك-ر (dh-k-r).

- كُمْ (-kum): This is the object pronoun "you (all)." It refers to the plural group being addressed.

- Grammar Note: The jussive mood is used for commands, prohibitions, and often in conditional sentences to express the result.

4. وَ (wa-)

- Meaning: And.

- Pronunciation: wa

- Grammar Note: A simple conjunction, connecting the two clauses.

5. اشْكُرُوا (ushkurū)

- Meaning: (You all) be grateful / thank.

- Pronunciation: oosh-koo-roo

- Breakdown: Similar to "udhkurū," this is an imperative verb in the plural form, meaning "you (all) be grateful" or "you (all) thank." It comes from the root ش-ك-ر (sh-k-r), which means to be grateful, to thank, or to appreciate.

6. لِي (lī)

- Meaning: To Me / For Me.

- Pronunciation: lee

- Breakdown:

- لِـ (li-): This is a preposition meaning "to" or "for."

- ي (-ī): This is the first-person singular pronoun "me."

- Grammar Note: Prepositions in Arabic are often followed directly by pronouns.

7. وَ (wa-)

- Meaning: And.

- Pronunciation: wa

- Grammar Note: Another conjunction, linking the last part of the sentence.

8. لَا (lā)

- Meaning: Do not.

- Pronunciation: laa

- Grammar Note: This is a negative particle used to express prohibition or negation, typically followed by a verb in the jussive mood.

9. تَكْفُرُونِ (takfurūnī)

- Meaning: (You all) be ungrateful to Me / deny Me.

- Pronunciation: tak-foo-roo-nee (the final 'ee' sound can be very subtle, almost implied)

- Breakdown:

- تَكْفُرُوا (takfurū): This is a verb in the jussive mood (because of the preceding "lā") in the plural form, meaning "you (all) are ungrateful" or "you (all) deny." It comes from the root ك-ف-ر (k-f-r), which means to cover, to deny, to disbelieve, or to be ungrateful.

- نِ (-nī): This again uses the "noon of protection" (ن) followed by the first-person singular pronoun "me." In classical Arabic (especially the Quran), the final ي (ya) of the pronoun is sometimes omitted when it follows the "noon of protection" after a jussive verb, but its meaning ("me") is still implied. So, it means "to Me" or "Me."

- Grammar Note: When "lā" (do not) precedes a verb, the verb goes into the jussive mood, which often involves slight changes to its ending, especially for plural forms. The combination of "noon of protection" and the omitted "ya" is a specific stylistic feature.

Here's a word-by-word explanation of the Arabic sentence, along with pronunciation assistance and grammar notes:

وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ

1. وَمِنَ (wa mina) - "And from/among"

- وَ (wa) - "And" (Pronounced like the 'w' in 'water'). This is a conjunction, connecting this sentence to a previous, implied context.

- مِنَ (mina) - "From / Among" (Pronounced: 'mi' as in 'milk', 'na' as in 'nap'). This is a preposition. It usually appears as "min," but the final vowel changes to 'a' (fatha) when it's immediately followed by the definite article "al-" (which is part of the next word).

2. النَّاسِ (an-nāsi) - "The people"

- (Pronounced: 'an' like 'an' in 'ant', 'naa' like 'naa' in 'nasty', 'si' like 'see').

- ال (al-) is the definite article "the." Here, the 'l' sound is assimilated into the 'n' of 'nās' (people), making it 'an-nās'.

- نَّاسِ (nāsi) - "People." This noun is in the genitive case (indicated by the 'i' vowel at the end) because it follows the preposition "mina."

3. مَن (man) - "Whoever / He who"

- (Pronounced: 'man' like 'man' in 'manager'). This is a relative pronoun, functioning here like "whoever" or "some," referring to a specific type of person among "the people."

4. يَشْرِي (yashrī) - "Sells"

- (Pronounced: 'yash' as in the 'yash' in 'Yashoda', 'ree' as in 'reel'). This is a present tense verb, meaning "he sells."

- Grammar Note: This verb can sometimes mean "to buy" or "to sell." In this specific Quranic context (Al-Baqarah 2:207), it refers to selling one's life or self for a higher purpose.

5. نَفْسَهُ (nafsahu) - "His self / his life"

- نَفْسَ (nafsa) - "Self / Soul / Life" (Pronounced: 'naf' as in 'nap', 'sa' as in 'sad'). This noun is the direct object of the verb "yashrī" (sells), so it's in the accusative case (indicated by the 'a' vowel at the end).

- هُ (hu) - "His" (Pronounced: 'hoo' as in 'hood'). This is a possessive pronoun attached to "nafsa," indicating "his" self/life.

6. ابْتِغَاءَ (ibtighā'a) - "Seeking / In pursuit of"

- (Pronounced: 'ib' as in 'rib', 'ti' as in 'tea', 'ghaa' is a guttural 'g' sound, like a gargle, 'a' as in 'father'). This is a verbal noun (masdar) acting as an adverb, explaining the purpose of selling one's self. It means "in seeking of" or "for the purpose of." It's in the accusative case as an adverbial object (مفعول لأجله).

7. مَرْضَاتِ (mardāati) - "Pleasure / Satisfaction"

- (Pronounced: 'mar' as in 'mars', 'daa' as in 'day', 'ti' as in 'tea'). This noun means "pleasure" or "satisfaction." It is the first part of an إضافة (idāfa), which is a possessive construction (like "God's pleasure"). It's in the genitive case because it's governing the following word.

8. اللَّهِ (allāhi) - "Allah / God"

- (Pronounced: 'al' as in 'all', 'laa' as in 'laud', 'hi' as in 'hit'). This is the proper noun for God. It's in the genitive case because it's the second part of the إضافة (possessive construction) "Mardāāti Allāhi" (the pleasure of Allah).

9. وَاللَّهُ (wal-lāhu) - "And Allah / And God"

- وَ (wa) - "And" (Pronounced like the 'w' in 'water'). Another conjunction, starting a new clause.

- اللَّهُ (al-lāhu) - "Allah / God" (Pronounced: 'al' as in 'all', 'laa' as in 'laud', 'hu' as in 'hood'). This is the subject of the new clause, so it's in the nominative case (indicated by the 'u' vowel).

10. رَءُوفٌ (ra'ūfun) - "Most Kind / Compassionate"

- (Pronounced: 'ra' as in 'run', 'oo' as in 'moon', 'fun' as in 'fun'). This is an adjective or noun meaning "Most Kind," "Compassionate," or "Full of Pity." It is the predicate of "Allah," so it's also in the nominative case.

11. بِالْعِبَادِ (bil-'ibādi) - "To the servants / towards the worshippers"

- بِ (bi) - "To / Towards / With" (Pronounced: 'bi' as in 'bee'). This is a preposition.

- الْعِبَادِ (al-'ibādi) - "The servants / The worshippers" (Pronounced: 'al' as in 'all', 'i' as in 'it', 'baa' as in 'bay', 'di' as in 'did').

- ال (al-) is the definite article "the." The 'l' is assimilated into the preceding 'b' of the preposition 'bi', becoming 'bil-'.

- عِبَادِ ('ibādi) - "Servants / Worshippers." This noun is in the genitive case because it follows the preposition "bi."

Full English Translation:

And among the people is he who sells his self (or life) seeking Allah's pleasure. And Allah is Most Kind to the servants.

Here is a word-for-word breakdown and explanation of the Arabic sentence, designed to help you understand each part:

Full English Translation:

"And when you divorce women and they have reached their term, then either retain them with fairness or release them with fairness. And do not retain them to cause harm so that you transgress. And whoever does that has certainly wronged himself. And do not take the signs of Allah as a mockery. And remember the favor of Allah upon you, and what He sent down to you of the Book and wisdom, with which He admonishes you. And fear Allah and know that Allah is All-Knowing of everything."

Word-by-Word Explanation:

1. And (wa)

- Pronunciation: wa

- Grammar: This is a conjunction, meaning "and." It connects phrases or clauses.

2. When (idhā)

- Pronunciation: i-dha (like 'the' in 'this')

- Grammar: A conditional particle, meaning "if" or "when." It introduces a condition or a temporal clause.

3. You have divorced (ṭallaqtumu)

- Pronunciation: TAl-laq-tu-mu

- Grammar: This is a past tense verb.

- The root is ط-ل-ق (ṭ-l-q), meaning "to divorce."

- The form is Form II (faʿʿala), which often indicates causation or intensification.

- The suffix 'tum' (-tumu) indicates the second person masculine plural, meaning "you all" (referring to a group of men).

4. The women (an-nisā’a)

- Pronunciation: an-ni-SAA-a

- Grammar: This is a definite plural noun.

- 'An-' (ال) is the definite article "the."

- 'Nisāʾ' (نساء) is the plural of 'imraʾah' (امرأة), meaning "woman."

- It is in the accusative case because it is the object of the verb "divorce."

5. Then (fa)

- Pronunciation: fa

- Grammar: A conjunction that means "then," "so," or "therefore." It indicates a consequence or sequence of events.

6. They reached (balaghnā)

- Pronunciation: ba-LAGH-na

- Grammar: This is a past tense verb.

- The root is ب-ل-غ (b-l-gh), meaning "to reach" or "to attain."

- The suffix 'na' (-nā) indicates the third person feminine plural, meaning "they" (referring to the women).

7. Their term (ajalahunna)

- Pronunciation: a-ja-la-HUN-na

- Grammar: This is a noun with a possessive pronoun suffix.

- 'Ajal' (أجل) means "term," "appointed time," or in this context, the "waiting period" (iddah) after a divorce.

- 'Hunna' (-hunna) is the third person feminine plural possessive pronoun, meaning "their."

8. Then (fa)

- Pronunciation: fa

- Grammar: Another conjunction indicating consequence.

9. Retain them (amsikūhunna)

- Pronunciation: am-si-Koo-HUN-na

- Grammar: This is an imperative verb (command) with a direct object pronoun.

- The root is م-س-ك (m-s-k), meaning "to hold" or "to retain."

- 'Amsikū' (أمسكوا) is the imperative form for "you all (masculine plural) hold/retain."

- 'Hunna' (-hunna) is the third person feminine plural direct object pronoun, meaning "them."

10. With fairness (bi-maʿrūfin)

- Pronunciation: bi-maʿ-ROO-fin

- Grammar: This is a preposition followed by a noun.

- 'Bi-' (بِ) is a preposition meaning "with," "by," or "in."

- 'Maʿrūf' (معروف) literally means "what is known" or "good." In context, it translates to "fairness," "kindness," or "equity." It is in the genitive case due to the preceding preposition 'bi-'.

11. Or (aw)

- Pronunciation: aw

- Grammar: A conjunction meaning "or."

12. Release them (sarriḥūhunna)

- Pronunciation: sar-ri-HOO-HUN-na

- Grammar: This is an imperative verb (command) with a direct object pronoun.

- The root is س-ر-ح (s-r-ḥ), meaning "to release" or "to let go."

- The form is Form II (faʿʿala), indicating causation (to cause to release).

- 'Sarriḥū' (سرحوا) is the imperative form for "you all (masculine plural) release."

- 'Hunna' (-hunna) is the third person feminine plural direct object pronoun, meaning "them."

13. With fairness (bi-maʿrūfin)

- Pronunciation: bi-maʿ-ROO-fin

- Grammar: Same as above.

14. And do not (wa-lā)

- Pronunciation: wa-LAA

- Grammar: 'Wa' (and) + 'Lā' (لا - not/do not). 'Lā' here is a prohibitive particle, used to forbid an action.

15. You retain them (tumsikūhunna)

- Pronunciation: tum-si-KOO-HUN-na

- Grammar: This is a jussive imperfect verb with a direct object pronoun.

- The root is م-س-ك (m-s-k), "to hold" or "retain."

- 'Tumsikū' (تمسكوا) is the second person masculine plural imperfect verb, placed in the jussive mood by 'lā' (causing the final 'n' sound to be dropped).

- 'Hunna' (-hunna) is the direct object pronoun, "them."

16. To cause harm (ḍirāran)

- Pronunciation: DHi-RAA-ran (DH is like 'd' but with tongue pressed against roof of mouth)

- Grammar: A verbal noun (masdar) in the accusative case, indicating the purpose or reason for the action. It means "to cause harm," "maliciously," or "injuriously."

17. In order to (li-)

- Pronunciation: li-

- Grammar: A preposition meaning "for" or "in order to." When followed by an imperfect verb, it puts the verb in the subjunctive mood.

18. You transgress (taʿtadū)

- Pronunciation: taʿ-ta-DOO

- Grammar: This is a subjunctive imperfect verb.

- The root is ع-د-و (ʿ-d-w), meaning "to transgress" or "to exceed limits."

- The form is Form VIII (iftaʿala), meaning "to commit transgression."

- 'Taʿtadū' (تعتدوا) is the second person masculine plural imperfect verb, placed in the subjunctive mood by 'li-' (causing the final 'n' sound to be dropped).

19. And whoever (wa-man)

- Pronunciation: wa-MAN

- Grammar: 'Wa' (and) + 'Man' (من - whoever/he who). 'Man' introduces a conditional clause.

20. Does (yafʿal)

- Pronunciation: yaf-ʿal

- Grammar: This is a jussive imperfect verb.

- The root is ف-ع-ل (f-ʿ-l), meaning "to do" or "to perform."

- 'Yafʿal' (يفعل) is the third person masculine singular imperfect verb, placed in the jussive mood because it's the verb in a conditional clause.

21. That (dhālika)

- Pronunciation: DHAA-li-ka

- Grammar: A demonstrative pronoun, meaning "that."

22. Then certainly (fa-qad)

- Pronunciation: fa-QAD

- Grammar: 'Fa' (then) + 'Qad' (قد). 'Qad' before a past tense verb adds emphasis, meaning "certainly," "indeed," or "already."

23. He wronged (ẓalama)

- Pronunciation: ZHA-la-ma (ZH is like 'z' but with tongue pressed against roof of mouth)

- Grammar: This is a past tense verb.

- The root is ظ-ل-م (ẓ-l-m), meaning "to oppress," "to wrong," or "to act unjustly."

- It is in the third person masculine singular form, referring to "whoever" (man).

24. Himself (nafsahu)

- Pronunciation: naf-SA-hu

- Grammar: This is a noun with a possessive pronoun suffix.

- 'Nafs' (نفس) means "self" or "soul."

- 'Hu' (-hu) is the third person masculine singular possessive pronoun, meaning "his."

25. And do not (wa-lā)

- Pronunciation: wa-LAA

- Grammar: Same as above (prohibitive 'lā').

26. You take (tattakhidhū)

- Pronunciation: tat-ta-KHIdhoo

- Grammar: This is a jussive imperfect verb.

- The root is أ-خ-ذ (ʾ-kh-dh), meaning "to take."

- The form is Form VIII (iftaʿala), meaning "to take for oneself" or "to adopt."

- 'Tattakhidhū' (تتخذوا) is the second person masculine plural imperfect verb, placed in the jussive mood by 'lā' (causing the final 'n' sound to be dropped).

27. Signs (āyāti)

- Pronunciation: AA-yaa-ti

- Grammar: This is a plural feminine noun, in the genitive case.

- 'Āyāt' (آيات) is the plural of 'āyah' (آية), meaning "sign" or "verse."

- It is in the genitive case because it is part of an 'idāfah' (إضافة - genitive construction) where it means "signs of Allah."

28. Of Allah (allāhi)

- Pronunciation: al-LAA-hi

- Grammar: The proper name for God in Arabic, in the genitive case due to the 'idāfah' construction with 'āyāti'.

29. As a mockery (huzuwan)

- Pronunciation: hu-ZU-wan

- Grammar: A verbal noun in the accusative case, indicating the state or manner in which the "signs" are taken. It means "mockery," "jest," or "ridicule."

30. And remember (wa-udhkurū)

- Pronunciation: wa-udh-ku-ROO

- Grammar: 'Wa' (and) + imperative verb.

- The root is ذ-ك-ر (dh-k-r), meaning "to remember" or "to mention."

- 'Udhkurū' (اذكروا) is the imperative form for "you all (masculine plural) remember."

31. Favor (niʿmata)

- Pronunciation: niʿ-MA-ta

- Grammar: A noun in the accusative case, as it is the direct object of the verb "remember." It means "favor," "blessing," or "grace."

32. Of Allah (allāhi)

- Pronunciation: al-LAA-hi

- Grammar: In the genitive case due to the 'idāfah' construction with 'niʿmata'.

33. Upon you (ʿalaykum)

- Pronunciation: ʿa-lay-KUM

- Grammar: This is a preposition followed by a pronoun.

- 'ʿAlā' (على) is a preposition meaning "upon" or "on."

- 'Kum' (-kum) is the second person masculine plural pronoun, meaning "you all."

34. And what (wa-mā)

- Pronunciation: wa-MAA

- Grammar: 'Wa' (and) + 'Mā' (ما - what/that which). 'Mā' is a relative pronoun here.

35. He sent down (anzala)

- Pronunciation: an-ZA-la

- Grammar: This is a past tense verb.

- The root is ن-ز-ل (n-z-l), meaning "to descend."

- The form is Form IV (afʿala), which means "to cause to descend" or "to send down."

- It is in the third person masculine singular form, referring to Allah.

36. Upon you (ʿalaykum)

- Pronunciation: ʿa-lay-KUM

- Grammar: Same as above.

37. Of the (mina)

- Pronunciation: mi-na

- Grammar: A preposition meaning "from" or "of." Here it indicates origin or specification ("from among").

38. The Book (al-kitābi)

- Pronunciation: al-ki-TAA-bi

- Grammar: A definite noun, in the genitive case due to the preposition 'mina'. 'Al-Kitāb' (الكتاب) specifically refers to the Qur'an here.

39. And the wisdom (wa-l-ḥikmati)

- Pronunciation: wa-l-HIK-ma-ti

- Grammar: 'Wa' (and) + definite noun, in the genitive case, parallel to 'al-kitābi'. 'Al-Ḥikmah' (الحكمة) means "wisdom."

40. He admonishes you (yaʿiẓukum)

- Pronunciation: ya-ʿi-ZHU-kum (ZHU is like 'z' but with tongue pressed against roof of mouth)

- Grammar: This is an imperfect verb with a direct object pronoun.

- The root is و-ع-ظ (w-ʿ-ẓ), meaning "to admonish," "to advise," or "to exhort."

- 'Yaʿiẓu' (يعظ) is the third person masculine singular imperfect verb, referring to Allah.

- 'Kum' (-kum) is the direct object pronoun, "you all."

41. With it (bihi)

- Pronunciation: bi-hi

- Grammar: 'Bi-' (بِ - with) + 'hi' (ـه - him/it). The pronoun refers back to "the Book and the wisdom."

42. And fear (wa-ttaqū)

- Pronunciation: wa-t-ta-QOO

- Grammar: 'Wa' (and) + imperative verb.

- The root is و-ق-ي (w-q-y), meaning "to protect" or "to guard."

- The form is Form VIII (iftaʿala), meaning "to be mindful of" or "to fear (God)."

- 'Ittaqu' (اتقوا) is the imperative form for "you all (masculine plural) fear/be mindful."

43. Allah (allāha)

- Pronunciation: al-LAA-ha

- Grammar: The proper name for God, in the accusative case as it is the direct object of the verb "fear."

44. And know (wa-ʿlamū)

- Pronunciation: wa-ʿ-la-MOO

- Grammar: 'Wa' (and) + imperative verb.

- The root is ع-ل-م (ʿ-l-m), meaning "to know."

- 'Iʿlamū' (اعلموا) is the imperative form for "you all (masculine plural) know."

45. That (anna)

- Pronunciation: an-na

- Grammar: A particle that introduces a nominal sentence (a sentence without a verb) and makes its subject accusative. It functions like "that" in English.

46. Allah (allāha)

- Pronunciation: al-LAA-ha

- Grammar: The proper name for God, in the accusative case because it is the subject of 'anna'.

47. With every (bi-kulli)

- Pronunciation: bi-KUL-li

- Grammar: 'Bi-' (بِ - with) + 'kull' (كل - every/all). 'Kull' is in the genitive case due to 'bi-'.

48. Thing (shayʾin)

- Pronunciation: shayʾin

- Grammar: A noun, in the genitive case because it follows 'kull' in an 'idāfah' construction ("every of thing" or "every thing").

49. All-Knowing (ʿalīmun)

- Pronunciation: ʿa-LEE-mun

- Grammar: An adjective (often used as a divine attribute), in the nominative case. It serves as the predicate of the sentence introduced by 'anna', completing the idea that "Allah is All-Knowing."

Here's a breakdown of the Arabic sentence, translated word by word into English with pronunciation guides and grammar explanations to help you understand it:

The sentence you provided is: وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ

Here is the word-by-word explanation:

1. وَ (wa) - (Pronounced: wah)

- Meaning: And.

- Grammar: This is a conjunction, much like "and" in English, used to connect ideas or clauses.

2. إِذَا (idhā) - (Pronounced: ee-dha)

- Meaning: When / If.

- Grammar: This particle introduces a conditional or temporal clause, often translated as "when" or "if" something happens. In this context, it sets up a scenario.

3. تَوَلَّىٰ (tawallā) - (Pronounced: ta-wal-la)

- Meaning: He turned away / He gained authority / He departed.

- Grammar: This is a past tense verb, referring to a singular male subject (implied "he"). The meaning can be nuanced. "He turned away" often implies turning away from guidance or righteousness. "He gained authority" or "he took charge" is another strong interpretation, suggesting that when such a person gets power, they act in a certain way. For this context, "he turned away" (from good counsel or a righteous path) fits well with the subsequent actions.

4. سَعَىٰ (sa'ā) - (Pronounced: sa-aa)

- Meaning: He strove / He made effort / He hurried.

- Grammar: This is a past tense verb, singular male subject ("he"). It describes putting effort into an action, often with a specific purpose.

5. فِي (fī) - (Pronounced: fee)

- Meaning: In / On.

- Grammar: This is a preposition, similar to "in" or "on" in English.

6. الْأَرْضِ (al-ardhi) - (Pronounced: al-ar-dhi)

- Meaning: The earth / The land.

- Grammar: This is a definite noun (indicated by "al-", meaning "the"). It's in the genitive case because it follows the preposition "fī."

7. لِيُفْسِدَ (li-yufsida) - (Pronounced: li-yuf-si-da)

- Meaning: To corrupt / In order to cause mischief / In order to spread corruption.

- Grammar: This is a combination of two parts:

- لِـ (li-): This particle means "in order to" or simply "to," indicating purpose.

- يُفْسِدَ (yufsida): This is an imperfect (present/future) verb, meaning "he corrupts" or "he causes mischief." The presence of "li-" makes the verb subjunctive, changing its usual "u" ending to an "a" ending.

8. فِيهَا (fīhā) - (Pronounced: fee-ha)

- Meaning: In it / In her.

- Grammar: This is a combination of the preposition فِي (fī) (in) and the feminine singular pronoun ـهَا (-hā) (it/her). "Earth" (الأَرْض) is grammatically feminine in Arabic, so the pronoun refers back to it.

9. وَ (wa) - (Pronounced: wah)

- Meaning: And.

- Grammar: Conjunction. It connects "yufsida" with the next verb, maintaining the "in order to" purpose.

10. يُهْلِكَ (yuhlika) - (Pronounced: yuh-li-ka)

- Meaning: To destroy / To cause to perish.

- Grammar: This is an imperfect verb, singular male subject ("he"). Because it's connected by "wa" to "li-yufsida," it also carries the "in order to" meaning and is in the subjunctive mood (hence the 'a' ending).

11. الْحَرْثَ (al-ḥartha) - (Pronounced: al-har-tha)

- Meaning: The crops / The cultivation.

- Grammar: This is a definite noun in the accusative case, as it is the direct object of the verb "yuhlika" (what is being destroyed).

12. وَ (wa) - (Pronounced: wah)

- Meaning: And.

- Grammar: Conjunction.

13. النَّسْلَ (an-nasla) - (Pronounced: an-nas-la)

- Meaning: The offspring The progeny The livestock.

- Grammar: This is a definite noun in the accusative case, connected by "wa" to "al-ḥartha," making it also a direct object of "yuhlika."

14. وَ (wa) - (Pronounced: wah)

- Meaning: And.

- Grammar: Conjunction, introducing a new clause.

15. اللَّهُ (Allāhu) - (Pronounced: Al-la-hoo)

- Meaning: Allah / God.

- Grammar: This is the proper noun for God in Arabic, in the nominative case as the subject of this sentence.

16. لَا (lā) - (Pronounced: laa)

- Meaning: Not / Does not.

- Grammar: This is a negative particle used to negate verbs in the present tense.

17. يُحِبُّ (yuḥibbu) - (Pronounced: yu-hib-boo)

- Meaning: He loves.

- Grammar: This is an imperfect (present tense) verb, singular male subject ("he"). The subject is "Allah."

18. الْفَسَادَ (al-fasāda) - (Pronounced: al-fa-saa-da)

- Meaning: The corruption The mischief The disorder.

- Grammar: This is a definite noun in the accusative case, as it is the direct object of the verb "yuḥibbu" (what Allah does not love).

Putting it all together for a natural English flow:

"And when he turned away, he strove in the earth to cause mischief in it and to destroy the crops and the offspring. And Allah does not love corruption."

Let's break down this powerful Arabic sentence word by word, helping you understand its meaning and structure.

Here is the breakdown:

- And (wa): This is a conjunction, connecting this sentence to a previous context or simply starting a new thought.

- When (idh): This word often means "when," but in this context, especially in the Quran, it frequently implies "and remember when..." or "and recall when..." It's used to bring to mind a past event or a command to reflect on it.

- We made (ja'alnaa): This is a verb in the past tense. The 'ja'al' part means "made" or "appointed," and the 'naa' ending indicates "we." So, "We made" or "We appointed."

- the House (al-bayta): This refers to the Kaaba in Mecca. 'Al-' is the definite article "the," and 'bayt' means "house." The '-a' ending indicates it's the object of the verb "We made."

- a place of return (mathaabatan): This word means a place to which people return repeatedly, a gathering place, or a sanctuary. It comes from the root for "to return." The '-atan' ending makes it an indefinite noun in the accusative case, describing what the House was made into.

- for the people (lilnnaasi): 'Li-' means "for" or "to." 'An-naas' means "the people." The 'i' ending on 'an-naasi' is due to the preposition 'li-' preceding it, which puts the noun in the genitive case.

- and (wa): Another conjunction, connecting "a place of return" with the next description.

- a security (amnan): This means a state of safety, security, or peace. It's parallel in structure and meaning to "a place of return," also an indefinite noun in the accusative case.

- And (wa): Another conjunction, starting a new command.

- take (attakhidhoo): This is an imperative verb, meaning "take" or "adopt." The '-oo' ending indicates that it's addressing a plural "you" (i.e., "you all").

- from (min): This is a preposition meaning "from."

- station (maqaami): This word means "standing place," "station," or "position." It refers to a specific place. The 'i' ending is due to the preposition 'min' preceding it.

- Abraham's (ibraaheema): This is the proper noun for Abraham. In Arabic, proper nouns like Abraham (and Ishmael later) are often indeclinable or "diptotes," meaning they don't take the standard case endings (like -i for genitive) even when grammatically in that case. Here, it is in the genitive case because it comes after 'maqaami', indicating possession ("Abraham's station").

- a place of prayer (musallan): This is a noun of place, meaning "a place of prayer." The '-an' ending indicates it's an indefinite noun in the accusative case, serving as the object of the command "take." So, "take it as a place of prayer."

- And (wa): Another conjunction.

- We enjoined (ʿahidnaa): This verb means "We commanded," "We made a covenant," or "We enjoined." 'ʿahid' is the verb root, and 'naa' means "we."

- to (ilaa): This is a preposition meaning "to" or "towards."

- Abraham (ibraaheema): The same proper noun as before. It's in the genitive case here due to the preposition 'ilaa', but its form remains 'ibraaheema'.

- and (wa): Conjunction.

- Ishmael (ismaaʿeela): The proper noun for Ishmael. Like Abraham, it's indeclinable and in the genitive case due to 'ilaa', but its form remains 'ismaaʿeela'.

- that (an): This particle introduces a clause, often indicating purpose or a command. Here, it introduces what "We enjoined" upon Abraham and Ishmael.

- you two purify (tahharaa): This is an imperative verb meaning "purify!" The 'tahhar' is the verb root, and the final 'aa' indicates that it is a command directed to two people (a dual form). So, "you two (Abraham and Ishmael) purify."

- My House (baytiya): 'Bayt' means "house," and the suffix '-ī' (represented here by 'iya' for ease of pronunciation and connection) means "my." So, "My House."

- for those who circumambulate (littaa'ifeena): 'Li-' means "for." 'At-taa'ifeen' are those who perform 'tawaf', which is circumambulation (walking around the Kaaba). The '-eena' ending indicates the masculine plural form in the genitive case, due to the preceding preposition 'li-'.

- and (wa): Conjunction.

- those who seclude themselves for worship (al'aakifeena): These are people who observe 'i'tikaf', a practice of secluding oneself in a mosque for worship. Again, the '-eena' ending marks it as masculine plural in the genitive case, parallel to the previous term.

- and (wa): Conjunction.

- those who bow down (arrukkaʿi): These are people who perform 'ruku'' (bowing in prayer). This is the plural form of "bower." The 'i' ending here is also for the genitive case, continuing the list of those for whom the House is to be purified.

- and (wa): Conjunction.

- those who prostrate (assujoodi): These are people who perform 'sujood' (prostration in prayer). This is the plural form of "prostrator." Similarly, the 'i' ending for the genitive case continues the list.

Full Translation:

And [remember] when We made the House a place of return for the people and a security, and take from Abraham's standing place a place of prayer. And We enjoined Abraham and Ishmael that you two purify My House for those who circumambulate, and those who seclude themselves for worship, and those who bow down, and those who prostrate.

Here's a breakdown of the Arabic sentence, translated into English with word-by-word explanations, pronunciation guides, and grammar notes:

The full English translation of the sentence is:

"O mankind, eat from what is on the earth [that is] lawful and wholesome, and do not follow the footsteps of Satan. Indeed, he is to you a a clear enemy."

Word-by-Word Explanation:

1. O (Yā):

- This is a vocative particle, used to call someone's attention or address them directly. It's similar to "Oh" or "Hey" in English.

2. Mankind / People (Ayyuhā an-Nāsu):

- O you (Ayyuhā): This particle is used directly after Yā when addressing a definite noun (a noun with "the"). It emphasizes the address.

- the People / Mankind (an-Nāsu): This noun means "the people" or "mankind." The al- prefix makes it definite ("the").

- Grammar Note: The combination of Yā and Ayyuhā an-Nāsu creates the address "O mankind" or "O people."

3. Eat (Kulū):

- This is an imperative verb in the plural form, meaning "You (plural) eat!" It comes from the root akala (to eat).

4. from what (Mimmā):

- This is a combination of two words:

- from (Min): A preposition meaning "from" or "of."

- what / that which (Mā): A relative pronoun meaning "what" or "that which."

5. in / on (Fī):

- This is a preposition meaning "in," "on," or "among."

6. the Earth / land (al-Arḍi):

- the (al-): The definite article.

- Earth / land (Arḍi): This noun means "earth" or "land." It is in the genitive case because it follows the preposition Fī.

7. lawful / permissible (Ḥalālan):

- This word describes the quality of the food. Ḥalāl means "lawful" or "permissible" according to Islamic law. The -an ending here makes it an adverbial accusative, essentially functioning as "lawfully" or "in a lawful manner."

8. wholesome / good / pure (Ṭayyiban):

- This word also describes the quality of the food. Ṭayyib means "good," "pure," "wholesome," or "pleasant." It also has the adverbial accusative -an ending, modifying the verb "eat" along with ḥalālan.

9. And do not (Wa lā):

- And (Wa): A conjunction meaning "and."

- not / do not (Lā): This is a particle of prohibition. When placed before an imperfect verb, it creates a negative command or prohibition.

10. follow (Tattabi'ū):

- This is an imperfect verb in the jussive mood (a grammatical mood used for commands and prohibitions), plural form, meaning "you (plural) follow." It comes from the root tabi'a (to follow). The initial ta- indicates the second person plural, and the final ū indicates the plural imperative/jussive.

11. footsteps / steps (Khuṭuwāti):

- This is the plural noun for "footsteps" or "steps." It is in the genitive case here because it is part of an iḍāfah (possessive construction), acting as the first term (muḍāf) before "Satan."

12. the Satan / the Devil (ash-Shayṭāni):

- the (ash-): The definite article, assimilated with the following "Sh" sound.

- Satan / Devil (Shayṭāni): This noun refers to Satan or the Devil. It is in the genitive case because it's the second term (muḍāf ilayh) in the possessive construction "footsteps of Satan."

- Grammar Note: Khuṭuwāti ash-Shayṭāni means "the footsteps of Satan." In Arabic possessive constructions, the possessed item comes first, and the possessor comes second in the genitive case.

13. Indeed he is (Innahū):

- Indeed / Verily (Inna): This is a particle of emphasis, similar to "indeed" or "certainly." It often introduces a new clause or strengthens a statement.

- he (hū): This is a pronoun suffix meaning "he" or "it," attached to Inna.

14. for you (Lakum):

- for / to (La): A preposition meaning "for" or "to."

- you (plural) (kum): A pronoun suffix meaning "you" (plural).

15. an enemy (ʿAduwwun):

- This noun means "an enemy." It is the predicate of Inna and is in the nominative case.

16. clear / manifest / obvious (Mubīnun):

- This is an adjective describing ʿAduwwun (enemy). It means "clear," "manifest," or "obvious." It is also in the nominative case, matching the noun it describes.

This breakdown should help you understand the meaning and structure of the Arabic sentence word by word!

Hello! Let's break down this Arabic sentence piece by piece to understand its meaning and structure.

The full English translation of the sentence "أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ" is:

"And do they not know that God knows what they conceal and what they declare?"

Now, let's look at each word:

1. A-wa-laa (Pronunciation: a-wa-laa)

- This is a combination of three particles:

- A- (a): This is an interrogative particle, similar to "Is it...?" or "Do they...?". It turns a statement into a question.

- wa- (wa): This is a conjunction meaning "and".

- laa (laa): This is a negative particle meaning "not".

- Combined meaning: "And do they not?" or simply "Do they not?".

- Grammar note: This combination is often used to form rhetorical questions in Arabic, implying that the answer should be an obvious "yes."

2. Ya'lamoon (Pronunciation: ya'-la-moon)

- Meaning: "they know"

- Grammar note: This is a present tense verb (also called an imperfect verb).

- The root of the verb is ع.ل.م ('a.l.m), which means "to know."

- The prefix 'ya-' indicates that the verb is in the third person masculine.

- The suffix '-oon' indicates that the verb is plural. So, "they know."

3. Anna (Pronunciation: an-na)

- Meaning: "that"

- Grammar note: This is a subordinating conjunction, similar to "that" in English (e.g., "They know that God..."). It introduces a new clause and makes the noun that follows it (in this case, "God") take the accusative case.

4. Allaha (Pronunciation: al-laah-a)

- Meaning: "God"

- Grammar note: This is the word for "God." The final 'a' sound (fatha vowel mark) indicates that it is in the accusative case, which is required because it follows the particle 'anna'.

5. Ya'lamu (Pronunciation: ya'-la-mu)

- Meaning: "He knows"

- Grammar note: This is another present tense (imperfect) verb from the same root ع.ل.م ('a.l.m) as 'ya'lamoon'.

- Here, the suffix is just '-u' (a damma vowel mark), which indicates that the verb is in the third person masculine singular form. It refers back to "God."

6. Maa (Pronunciation: maa)

- Meaning: "what" or "that which"

- Grammar note: This is a relative pronoun, used to introduce a clause that specifies something, similar to "what" or "that which" in English.

7. Yusirroon (Pronunciation: yu-sir-roon)

- Meaning: "they conceal / they keep secret"

- Grammar note: This is a present tense (imperfect) verb, third person masculine plural.

- The root is س.ر.ر (s.r.r), related to secrecy.

- The 'yu-' prefix indicates the third person masculine. In this specific verb form (Form IV in Arabic grammar), it also conveys a causative meaning, "to make secret" or "to conceal."

- The '-oon' suffix indicates that it is plural.

8. Wa (Pronunciation: wa)

- Meaning: "and"

- Grammar note: This is a simple conjunction connecting two parts of the sentence.

9. Maa (Pronunciation: maa)

- Meaning: "what" or "that which"

- Grammar note: Another relative pronoun, just like the previous one, introducing the next clause.

10. Yu'linoon (Pronunciation: yu'-li-noon)

- Meaning: "they declare / they make public"

- Grammar note: This is a present tense (imperfect) verb, third person masculine plural.

- The root is ع.ل.ن ('a.l.n), related to being open or public.

- Similar to 'yusirroon', the 'yu-' prefix and the verb form (Form IV) give it a causative meaning: "to make public" or "to declare."

- The '-oon' suffix indicates that it is plural.

I hope this detailed breakdown helps you understand the sentence better! Let me know if you have any more questions.

Here is a word-for-word breakdown and explanation of the Arabic sentence, with pronunciation assistance and grammar notes:

Full English Translation:

And [recall] when you said, "O Moses, we will not endure one type of food. So supplicate for us your Lord; He will bring forth for us from what the earth produces—from its herbs, its cucumbers, its garlic, its lentils, and its onions." He said, "Would you exchange what is inferior for what is better? Go down into a city, for you will have what you requested." And humiliation and destitution were struck upon them, and they returned with anger from Allah. That was because they used to disbelieve in the signs of Allah and kill the prophets without right. That was because of what they disobeyed and used to transgress.

Word-by-word Breakdown:

1. وَإِذْ (Wa-idh)

- وَ (wa) - And (wah)

- Grammar: Conjunction, connecting this clause to previous context (often implying "and recall when...").

- إِذْ (idh) - when / [recall] when (idh)

- Grammar: Particle indicating a past event, functioning here to introduce a past statement.

2. قُلْتُمْ (Qul-tum) - you (plural) said (qul-tum)

- Grammar: Past tense verb, second person plural. Root: ق-و-ل (q-w-l).

3. يَا (Ya) - O / Oh (ya)

- Grammar: Vocative particle, used to address someone.

4. مُوسَىٰ (Musa) - Moses (moo-sa)

- Grammar: Proper noun.

5. لَن (Lan) - never / will not (lan)

- Grammar: Particle of strong negation for the future tense. It makes the following imperfect verb subjunctive (mansub).

6. نَّصْبِرَ (Nas-bira) - we will endure / be patient (nas-bi-ra)

- Grammar: Imperfect verb, first person plural. It is in the subjunctive mood because it is preceded by "lan". Root: ص-ب-ر (s-b-r).

7. عَلَىٰ (Ala) - upon / on (a-la)

- Grammar: Preposition.

8. طَعَامٍ (Ta'amin) - food (ta-'aam-in)

- Grammar: Noun, indefinite, in the genitive case because it follows the preposition "ala".

9. وَاحِدٍ (Wahidin) - one (wa-hi-din)

- Grammar: Adjective, indefinite, in the genitive case, agreeing with "ta'amin" in gender, number, definiteness, and case.

10. فَادْعُ (Fad'u)

- فَ (fa) - So / then (fa)

- Grammar: Conjunction, indicating a consequence or a directive following the previous statement.

- ادْعُ (id'u) - supplicate / pray (id-'u)

- Grammar: Imperative verb, masculine singular. Root: د-ع-و (d-'-w). The final weak letter is dropped in the imperative form.

11. لَنَا (Lana) - for us (la-na)

- Grammar: Composed of the preposition لِ (li) 'for' and the pronoun نَا (na) 'us'.

12. رَبَّكَ (Rabbaka) - your Lord (rab-ba-ka)

- Grammar: Noun رَبَّ (rabb) 'Lord' in the accusative case (object of the command "supplicate") + the possessive pronoun كَ (ka) 'your' (masculine singular).

13. يُخْرِجْ (Yukhrij) - He may bring forth / produce (yukh-rij)

- Grammar: Jussive imperfect verb, third person masculine singular. It is in the jussive mood because it expresses the desired outcome of the preceding command ("supplicate"). Root: خ-ر-ج (kh-r-j).

14. لَنَا (Lana) - for us (la-na)

- Grammar: Same as word #11.

15. مِمَّا (Mimma) - from what (mim-ma)

- Grammar: Contraction of the preposition مِنْ (min) 'from' and the relative pronoun مَا (ma) 'what'.

16. تُنبِتُ (Tunbitu) - it grows / the earth grows (tun-bi-tu)

- Grammar: Imperfect verb, third person feminine singular. The earth is considered feminine in Arabic. Root: ن-ب-ت (n-b-t).

17. الْأَرْضُ (Al-ard) - the earth (al-ard)

- Grammar: Noun, definite, in the nominative case (subject of "tunbitu").

18. مِن (Min) - from (min)

- Grammar: Preposition.

19. بَقْلِهَا (Baqliha) - its herbs / its greens (baq-li-ha)

- Grammar: Noun بَقْل (baql) 'herbs' in the genitive case (due to "min") + the possessive pronoun هَا (ha) 'its' (referring to the earth).

20. وَقِثَّائِهَا (Wa-qiththa'iha) - and its cucumbers (wa-qith-tha-i-ha)

- Grammar: وَ (wa) 'and' + Noun قِثَّاء (qiththa') 'cucumbers' in the genitive case + possessive pronoun هَا (ha) 'its'.

21. وَفُومِهَا (Wa-fumiha) - and its garlic (wa-foo-mi-ha)

- Grammar: وَ (wa) 'and' + Noun فُوم (fuum) 'garlic' in the genitive case + possessive pronoun هَا (ha) 'its'. (Note: In this Quranic context, 'fuum' is widely understood as garlic).

22. وَعَدَسِهَا (Wa-'adasiha) - and its lentils (wa-'a-da-si-ha)

- Grammar: وَ (wa) 'and' + Noun عَدَس ('adas) 'lentils' in the genitive case + possessive pronoun هَا (ha) 'its'.

23. وَبَصَلِهَا (Wa-basaliha) - and its onions (wa-ba-sa-li-ha)

- Grammar: وَ (wa) 'and' + Noun بَصَل (basal) 'onions' in the genitive case + possessive pronoun هَا (ha) 'its'.

24. قَالَ (Qala) - He said (qa-la)

- Grammar: Past tense verb, third person masculine singular (referring to Moses). Root: ق-و-ل (q-w-l).

25. أَتَسْتَبْدِلُونَ (A-tastabdiluna) - Would you exchange? (a-tas-tab-di-loo-na)

- Grammar: أَ (a) is an interrogative particle, forming a question. تَسْتَبْدِلُونَ (tastabdiluna) is an imperfect verb, second person plural. Root: ب-د-ل (b-d-l), form X (istaf'ala) which means "to seek to exchange" or "to exchange".

26. الَّذِي (Alladhi) - that which / the one who (al-la-dhi)

- Grammar: Relative pronoun, here referring to a quality or type of thing.

27. هُوَ (Huwa) - it is / he is (hu-wa)

- Grammar: Third person masculine singular pronoun.

28. أَدْنَىٰ (Adna) - inferior / lower (ad-na)

- Grammar: Elative adjective, functioning as a comparative ("lower") or superlative ("lowest/inferior") depending on context. Here, "inferior" fits well.

29. بِالَّذِي (Billadhi)

- بِ (bi) - with / for (bi)

- Grammar: Preposition, often used with verbs of exchange (e.g., "exchange X for Y").

- الَّذِي (alladhi) - that which / the one who (al-la-dhi)

- Grammar: Same as word #26.

30. هُوَ (Huwa) - it is / he is (hu-wa)

- Grammar: Same as word #27.

31. خَيْرٌ (Khayr) - better (khayr)

- Grammar: Elative adjective, functioning as a comparative ("better") or superlative ("best").

32. اهْبِطُوا (Ihbitu) - Go down! / Descend! (ih-bi-too)

- Grammar: Imperative verb, second person plural. Root: ه-ب-ط (h-b-t).

33. مِصْرًا (Misran) - a city / a settlement (mis-ran)

- Grammar: Noun, indefinite, in the accusative case (object of "go down to"). It's important to note the indefinite ending (-an), which indicates "a city" or "a town," not the specific country "Egypt" (which would be مِصْرُ - Misru, or مِصْرَ - Misra if case requires, without tanwin).

34. فَإِنَّ (Fa-inna)

- فَ (fa) - for / then (fa)

- Grammar: Conjunction.

- إِنَّ (inna) - indeed / certainly (in-na)

- Grammar: Emphatic particle, similar to "truly" or "verily". It makes the following noun/pronoun accusative.

35. لَكُم (Lakum) - for you (la-kum)

- Grammar: Composed of the preposition لِ (li) 'for' and the pronoun كُم (kum) 'you' (plural masculine).

36. مَّا (Ma) - what (ma)

- Grammar: Relative pronoun, here meaning "that which".

37. سَأَلْتُمْ (Sa'altum) - you asked for / you requested (sa-al-tum)

- Grammar: Past tense verb, second person plural. Root: س-ء-ل (s-'-l).

38. وَضُرِبَتْ (Wa-duribat)

- وَ (wa) - And (wah)

- Grammar: Conjunction.

- ضُرِبَتْ (duribat) - was struck / was imposed (du-ri-bat)

- Grammar: Passive past tense verb, third person feminine singular. The suffix تْ (at) indicates a feminine subject. Root: ض-ر-ب (d-r-b).

39. عَلَيْهِمُ (Alayhimu) - upon them (a-lay-hi-mu)

- Grammar: Composed of the preposition عَلَىٰ (ala) 'upon' and the pronoun هِمُ (himu) 'them' (masculine plural).

40. الذِّلَّةُ (Adh-dhilla) - the humiliation / the abasement (adh-dhil-la-tu)

- Grammar: Noun, definite, in the nominative case (it is the subject of the passive verb "duribat").

41. وَالْمَسْكَنَةُ (Wal-maskana) - and the destitution / the misery (wal-mas-ka-na-tu)

- Grammar: وَ (wa) 'and' + Noun الْمَسْكَنَةُ (al-maskana) 'destitution', definite, in the nominative case, joined with "adh-dhilla".

42. وَبَاءُوا (Wa-ba'u)

- وَ (wa) - And (wah)

- Grammar: Conjunction.

- بَاءُوا (ba'u) - they returned / they incurred (ba-u)

- Grammar: Past tense verb, third person plural. Root: ب-و-ء (b-w-').

43. بِغَضَبٍ (Bighadabin) - with anger (bi-gha-da-bin)

- Grammar: Composed of the preposition بِ (bi) 'with' and the noun غَضَبٍ (ghadab) 'anger', indefinite, in the genitive case.

44. مِّنَ اللَّهِ (Mina Allahi) - from Allah (mi-nal-lah)

- Grammar: Composed of the preposition مِنْ (min) 'from' and the proper noun اللَّهِ (Allah) 'Allah', in the genitive case.

45. ذَٰلِكَ (Dhalika) - That (dha-li-ka)

- Grammar: Demonstrative pronoun.

46. بِأَنَّهُمْ (Bi'annahum)

- بِ (bi) - because of / due to (bi)

- Grammar: Preposition.

- أَنَّ (anna) - that (an-na)

- Grammar: Emphatic particle, similar to "inna," often used after prepositions.

- هُمْ (hum) - they (hum)

- Grammar: Plural masculine pronoun, in the accusative case due to "anna". The whole phrase بِأَنَّهُمْ (bi'annahum) translates to "because they."

47. كَانُوا (Kanu) - they were / they used to (ka-nu)

- Grammar: Past tense verb 'to be', third person plural. It acts as an auxiliary verb here, indicating a continuous or habitual action in the past. Root: ك-و-ن (k-w-n).

48. يَكْفُرُونَ (Yakfuruna) - they disbelieve (yak-fu-roo-na)

- Grammar: Imperfect verb, third person plural, in the nominative case. Combined with "kanu," it means "they used to disbelieve." Root: ك-ف-ر (k-f-r).

49. بِآيَاتِ (Bi'ayati) - in the signs of (bi-a-ya-ti)

- Grammar: Composed of the preposition بِ (bi) 'in' and the plural noun آيَاتِ (ayat) 'signs', in the genitive case.

50. اللَّهِ (Allahi) - Allah (al-lah)

- Grammar: Proper noun, in the genitive case, as it is the "mudhaf ilayhi" (second part of an idaafa/genitive construction) for "ayati".

51. وَيَقْتُلُونَ (Wa-yaqtuluna)

- وَ (wa) - and (wah)

- Grammar: Conjunction.

- يَقْتُلُونَ (yaqtuluna) - they kill (yaq-tu-loo-na)

- Grammar: Imperfect verb, third person plural, in the nominative case. This action also falls under the scope of "kanu," meaning "they used to kill." Root: ق-ت-ل (q-t-l).

52. النَّبِيِّينَ (An-nabiyyin) - the prophets (an-na-biy-yeen)

- Grammar: Noun, definite, plural, in the accusative case (object of "yaqtuluna").

53. بِغَيْرِ (Bighayri)

- بِ (bi) - with / without (bi)

- Grammar: Preposition (here meaning "without").

- غَيْرِ (ghayr) - other than / without (ghay-ri)

- Grammar: Noun, here functioning as part of a prepositional phrase, in the genitive case.

54. الْحَقِّ (Al-haqqi) - the right / justice (al-haq-qi)

- Grammar: Noun, definite, in the genitive case (mudhaf ilayhi for "ghayr"). The phrase "bighayri al-haqqi" means "without right" or "unjustly".

55. ذَٰلِكَ (Dhalika) - That (dha-li-ka)

- Grammar: Demonstrative pronoun.

56. بِمَا (Bima)

- بِ (bi) - because of / due to (bi)

- Grammar: Preposition.

- مَا (ma) - what / that which (ma)

- Grammar: Particle here often indicating "because of what" or "because."

57. عَصَوا (Asaw) - they disobeyed (a-sa-w)

- Grammar: Past tense verb, third person plural. Root: ع-ص-ي ('-s-y).

58. وَكَانُوا (Wa-kanu)

- وَ (wa) - and (wah)

- Grammar: Conjunction.

- كَانُوا (kanu) - they were / they used to (ka-nu)

- Grammar: Same as word #47, auxiliary verb for habitual action.

59. يَعْتَدُونَ (Ya'taduna) - they transgress (ya'-ta-doo-na)

- Grammar: Imperfect verb, third person plural, in the nominative case. Combined with "kanu," it means "they used to transgress." Root: ع-د-و ('-d-w), form VIII (ifta'ala).

Alright, let's break down this beautiful Arabic sentence piece by piece. We'll go through each word, its meaning, how to pronounce it, and any important grammar points.

Here's the sentence we're working with:

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَـٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ

Word-by-Word Breakdown:

1. وَ (wa)

- Meaning: "And"

- Pronunciation: wa (like 'wa' in 'water')

- Grammar Note: This is a conjunction, simply connecting this part of the sentence to whatever came before it (or just starting a new thought, like 'And so...').

2. الَّذِينَ (alladheena)

- Meaning: "Those who" / "The ones who"

- Pronunciation: al-la-dhee-na (The 'dh' sound is like 'th' in 'this' or 'that'. The 'ee' is a long 'e' sound.)

- Grammar Note: This is a relative pronoun, specifically the masculine plural form. It acts like "who" or "which" in English, introducing a clause that describes the "those."

3. آمَنُوا (aamanoo)

- Meaning: "They believed" / "They have believed"

- Pronunciation: aa-ma-noo (The 'aa' is a long 'a' sound like in 'father'. The 'oo' is like 'oo' in 'moon'.)

- Grammar Note: This is a past tense verb in the plural masculine form. It tells us that "those who" (from the previous word) performed the action of believing. The long 'oo' sound at the end often indicates a plural past tense verb.

4. وَعَمِلُوا (wa 'amiloo)

- Meaning: "And they did" / "And they performed"

- Pronunciation: wa 'a-mi-loo (The 'wa' is 'and' again. The apostrophe ' represents the sound of ع, which is a guttural sound from the back of the throat, often transliterated as 'a' or omitted by learners. The 'i' is like 'i' in 'sit'. The 'oo' is like 'oo' in 'moon'.)

- Grammar Note: This is another past tense plural masculine verb, connected by 'wa' (and). It describes the second action performed by "those who." It often implies "doing good deeds" when used in this context.

5. الصَّالِحَاتِ (as-saalihaat)

- Meaning: "The righteous deeds" / "The good deeds"

- Pronunciation: as-saa-li-haat (The 's' is emphasized. 'aa' as in 'father'. 'i' as in 'sit'. 'ha' as in 'hat'. 'aat' as in 'cat' with a long 'a'.)

- Grammar Note: This is a plural noun. It's the object of the verb "they did" or "they performed." Notice the ال (al-) at the beginning, which makes it definite ("the righteous deeds"). The ending 'aat' is characteristic of a sound feminine plural in Arabic. Here, despite ending in 'i', it's actually in the accusative case (direct object), which for sound feminine plurals is marked by a kasra (short 'i' sound).

6. أُولَـٰئِكَ (oola-ika)

- Meaning: "Those" (referring to the people mentioned before)

- Pronunciation: oo-la-i-ka (The 'oo' is like 'oo' in 'moon'. The 'a' is a short 'a' sound. The 'i' is a short 'i' sound. 'ka' as in 'cat'.)

- Grammar Note: This is a demonstrative pronoun, like "those" in English, pointing to something far away or previously mentioned. It emphasizes the group described as "those who believed and did good deeds." It's essentially saying "As for those people..."

7. أَصْحَابُ (as-haabu)

- Meaning: "Companions of" / "Owners of"

- Pronunciation: as-Haa-bu (The 'H' is a strong, breathy 'h' sound, like sighing. 'aa' as in 'father'. 'bu' as in 'book'.)

- Grammar Note: This is a plural noun, meaning "companions" or "owners." Crucially, it's in a grammatical structure called Idafa (construct state). This means it's followed directly by another noun that it "possesses" or is associated with. The first noun in an Idafa (like as-haabu) loses its indefinite article and cannot take a definite article (like al-). It gets its definiteness from the second noun.

8. الْجَنَّةِ (al-jannah)

- Meaning: "The Paradise" / "The Garden"

- Pronunciation: al-jan-na (The 'al-' makes it 'the'. 'j' as in 'jump'. 'n' as in 'nap'. The final 'a' is a short sound, often silent in speech.)

- Grammar Note: This is the second noun in the Idafa (construct state) from the previous word. Because it follows as-haabu, it is in the genitive case (like a possessive, similar to "of Paradise"). The ال (al-) makes it definite ("the Paradise"). So, as-haabu al-jannah means "companions of the Paradise."

9. هُمْ (hum)

- Meaning: "They"

- Pronunciation: hum (like 'hum' in 'humming')

- Grammar Note: This is a separate personal pronoun, masculine plural. It acts as the subject of the next clause.

10. فِيهَا (feeha)

- Meaning: "In it" / "Therein"

- Pronunciation: fee-ha (The 'fee' is like 'fee' in 'fee-fi-fo'. The 'ha' is like 'ha' in 'hat'.)

- Grammar Note: This is a preposition فِي (fee - "in") combined with a feminine singular pronoun هَا (ha - "her" or "it"). The "it" refers back to الْجَنَّةِ (al-jannah - Paradise), which is grammatically feminine in Arabic. So, "in it" or "in Paradise."

11. خَالِدُونَ (khaalidoon)

- Meaning: "Abiding" / "Dwelling eternally" / "Forever"

- Pronunciation: khaa-li-doon (The 'kh' is a guttural sound, like clearing your throat. 'aa' as in 'father'. 'li' as in 'lid'. 'doo' as in 'door'. 'oon' like 'oo' in 'moon'.)

- Grammar Note: This is an active participle, masculine plural. It functions here as a predicate, describing the state of "they" (hum). The ـُونَ (-oon) ending is a very common marker for masculine sound plural nouns or participles in the nominative case (which is how predicates usually appear). It means they are in a state of being eternal dwellers.

Putting It All Together for a Natural English Translation:

And those who believed and performed righteous deeds – those are the companions of Paradise; they will abide therein eternally.

(You could also say "good deeds" instead of "righteous deeds" for الصَّالِحَاتِ)

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any more questions.

Here's a breakdown of the Arabic sentence, word by word, with explanations, pronunciation, and grammar notes:

Full English Translation:

"Righteousness is not that you turn your faces towards the East and the West, but true righteousness is [in] whoever believes in God and the Last Day and the angels and the Scripture and the prophets, and gives wealth, despite his love for it, to relatives and orphans and the needy and the traveler and the beggars and for [freeing] captives; and establishes prayer and gives zakat; and those who fulfill their covenant when they pledge; and the patient ones in adversity and affliction and during battle. Those are the ones who were truthful, and those are the God-fearing."

Word-by-Word Explanation:

1. لَّيْسَ (laysa) - "Is not" / "It is not."

- Explanation: This is a negating verb in Arabic. It functions like "to be" but in the negative form, often used to deny a characteristic or state for a subject.

- Grammar: It's a past tense verb, but it carries a present or future meaning of negation. It usually takes a nominative subject and an accusative predicate, though here the subject is a verbal noun phrase that follows.

2. الْبِرَّ (al-birra) - "The righteousness" / "The piety."

- Explanation: This noun refers to goodness, righteousness, piety, or virtue.

- Grammar: It's in the accusative case here (indicated by the "a" sound at the end) because it's acting as the predicate of "laysa" (even though its true subject, the verbal noun phrase, comes later).

3. أَن (an) - "That" / "To."

- Explanation: This particle introduces a verbal noun clause or acts as an infinitive marker for the verb that follows, indicating a purpose or object.

4. تُوَلُّوا (tuwallū) - "You (plural) turn."

- Explanation: This is a present tense (imperfect) verb meaning "to turn" or "to direct."

- Grammar: It's in the jussive/subjunctive mood due to the preceding "an." The "ū" at the end indicates the plural "you."

5. وُجُوهَكُمْ (wujūhakum) - "Your faces."

- Explanation:

- (wujūha) - "faces" (plural of 'wajh' meaning face).

- (-kum) - "your" (plural possessive pronoun).

- Grammar: "wujūha" is in the accusative case because it's the direct object of the verb "tuwallū."

6. قِبَلَ (qibala) - "Towards" / "In the direction of."

- Explanation: This is a preposition-like word indicating direction.

7. الْمَشْرِقِ (al-mashriqi) - "The East."

- Explanation: "Mashriq" refers to the direction where the sun rises.

- Grammar: It's in the genitive case (indicated by the "i" sound) because it follows "qibala," which functions like a preposition in this context.

8. وَالْمَغْرِبِ (wal-maghribi) - "And the West."

- Explanation:

- (wa-) - "and."

- (al-maghribi) - "the West" (where the sun sets).

- Grammar: "Al-maghribi" is also in the genitive case, parallel to "al-mashriqi."

9. وَلَـٰكِنَّ (walākinna) - "But" / "However."

- Explanation:

- (wa-) - "and."

- (lākinna) - "but" or "however." This particle is a "sister of 'inna'," meaning it causes the noun that immediately follows it to be in the accusative case.

10. الْبِرَّ (al-birra) - "The righteousness" / "The piety."

- Explanation: Same as word #2.

- Grammar: In the accusative case because it follows "lākinna." Here, it's the predicate of an implied "is" after "but," establishing what true righteousness is.

11. مَنْ (man) - "Who" / "Whoever."

- Explanation: This is a relative pronoun, referring to a person or people. It serves as the actual subject defining "al-birr" (righteousness).

12. آمَنَ (āmana) - "Believed."

- Explanation: This is a past tense verb meaning "to believe" or "to have faith."

- Grammar: The subject "he" (referring to "man") is implied within the verb.

13. بِاللَّهِ (billāhi) - "In God" / "In Allah."

- Explanation:

- (bi-) - "in" / "with" (a preposition).

- (allāhi) - "God" / "Allah."

- Grammar: "Allāhi" is in the genitive case due to the preceding preposition "bi-."

14. وَالْيَوْمِ (wal-yawmi) - "And the Day."

- Explanation:

- (wa-) - "and."

- (al-yawmi) - "the day."

- Grammar: In the genitive case, parallel to "Allāhi," as part of the things believed in.

15. الْآخِرِ (il-ākhiri) - "The Last" / "The Final."

- Explanation: An adjective meaning "last" or "final."

- Grammar: It's in the genitive case and agrees in definiteness and case with "al-yawmi" (the day). "Al-Yawm al-Ākhir" means "The Last Day."

16. وَالْمَلَائِكَةِ (wal-malā'ikati) - "And the angels."

- Explanation:

- (wa-) - "and."

- (al-malā'ikati) - "the angels."

- Grammar: In the genitive case, continuing the list of objects of belief.

17. وَالْكِتَابِ (wal-kitābi) - "And the Scripture" / "And the Book."

- Explanation: Refers to revealed scriptures/holy books.

- Grammar: In the genitive case, continuing the list.

18. وَالنَّبِيِّينَ (wan-nabiyyīna) - "And the prophets."

- Explanation:

- (wa-) - "and."

- (an-nabiyyīna) - "the prophets."

- Grammar: This is a sound masculine plural noun in the genitive or accusative case (both forms are "īna"). Here it is genitive, continuing the list of items believed in.

19. وَآتَى (wa ātā) - "And gave."

- Explanation:

- (wa-) - "and."

- (ātā) - a past tense verb meaning "he gave." This verb takes two objects: what is given and to whom.

20. الْمَالَ (al-māla) - "The wealth" / "The money."

- Explanation: Refers to property, riches, or funds.

- Grammar: In the accusative case, as the direct object (what was given) of "ātā."

21. عَلَىٰ (alā) - "Upon" / "Despite" / "Out of."

- Explanation: This preposition has multiple meanings. In this context, it implies "despite one's love for it" or "out of love for it/God."

22. حُبِّهِ (ḥubbihī) - "His love" (for it/Him).

- Explanation:

- (ḥubbi) - "love."

- (-hī) - "his" / "its" (possessive pronoun). The 'hi' refers back to 'al-māl' (the wealth) or can be interpreted as 'his love for God'.

- Grammar: "ḥubbi" is in the genitive case due to the preceding preposition "alā."

23. ذَوِي (dhawī) - "Those possessing" / "To those of" / "The kin of."

- Explanation: This is the plural form of "dhū" (possessor of). In this context, it refers to "those who possess close relation," i.e., relatives, and acts as a recipient.

24. الْقُرْبَىٰ (al-qurbā) - "The relatives" / "The kinsfolk."

- Explanation: Refers to close family members or kin.

- Grammar: In the genitive case, following "dhawī" which functions like a construct state here (idāfa). "Dhawī al-qurbā" means "possessors of kinship" or simply "relatives."

25. وَالْيَتَامَىٰ (wal-yatāmā) - "And the orphans."

- Explanation:

- (wa-) - "and."

- (al-yatāmā) - "the orphans."

- Grammar: In the genitive case, parallel to "al-qurbā," as recipients of the wealth.

26. وَالْمَسَاكِينَ (wal-masākīni) - "And the needy" / "And the poor."

- Explanation:

- (wa-) - "and."

- (al-masākīni) - "the needy" or "the destitute."

- Grammar: In the genitive case, parallel to the previous recipients.

27. وَابْنَ (wabna) - "And the son of."

- Explanation:

- (wa-) - "and."

- (ibna) - "son of."

- Grammar: In the accusative case, part of a construct state (idāfa) "ibn as-sabīl."

28. السَّبِيلِ (as-sabīli) - "The way" / "The road."

- Explanation: "As-sabīl" means "the way" or "the road." "Ibn as-sabīl" is an idiom meaning "son of the road," referring to a traveler, wayfarer, or stranger in need.

- Grammar: In the genitive case, part of the construct state "ibn as-sabīl."

29. وَالسَّائِلِينَ (was-sā'ilīna) - "And the beggars" / "And those who ask."

- Explanation:

- (wa-) - "and."

- (as-sā'ilīna) - "those who ask" or "beggars."

- Grammar: A sound masculine plural in the genitive/accusative case. Here, it is genitive, listing further recipients.

30. وَفِي (wafī) - "And in" / "And for."

- Explanation:

- (wa-) - "and."

- (fī) - "in" or "for" (a preposition).

31. الرِّقَابِ (ar-riqābi) - "The necks" / "The captives."

- Explanation: "Ar-riqāb" literally means "the necks" (plural of 'raqaba'). It's an idiom used to refer to freeing captives or slaves. So, "wa fī ar-riqāb" means "and for (freeing) captives."

- Grammar: In the genitive case, following the preposition "fī."

32. وَأَقَامَ (wa aqāma) - "And established."

- Explanation:

- (wa-) - "and."

- (aqāma) - a past tense verb meaning "he established" or "he performed regularly."

33. الصَّلَاةَ (as-ṣalāta) - "The prayer."

- Explanation: Refers to the ritual prayer in Islam.

- Grammar: In the accusative case, as the direct object of "aqāma."

34. وَآتَى (wa ātā) - "And gave."

- Explanation: Same as word #19.

35. الزَّكَاةَ (az-zakāta) - "The charity" / "The Zakat."

- Explanation: Zakat is a mandatory charitable contribution in Islam.

- Grammar: In the accusative case, as the direct object of "ātā."

36. وَالْمُوفُونَ (wal-mūfūna) - "And those who fulfill."

- Explanation:

- (wa-) - "and."

- (al-mūfūna) - "the fulfillers" or "those who fulfill." This is an active participle.

- Grammar: This is in the nominative case (indicated by the "ūna" ending for sound masculine plural). It acts as a new subject or a continuation of the characteristics of "man" (whoever).

37. بِعَهْدِهِمْ (bi'ahdihim) - "Their covenant" / "Their pledge."

- Explanation:

- (bi-) - "with" (a preposition).

- ('ahdi) - "covenant" / "pledge."

- (-him) - "their" (possessive pronoun).

- Grammar: "'ahdi" is in the genitive case due to the preposition "bi-." "Al-Mūfūna bi'ahdihim" means "those who fulfill with their covenant."

38. إِذَا (idhā) - "When" / "If."

- Explanation: A particle indicating a conditional or temporal clause.

39. عَاهَدُوا ('āhadū) - "They made a covenant" / "They pledged."

- Explanation: A past tense verb meaning "they made a covenant" or "they pledged." The "ū" at the end indicates the plural "they."

40. وَالصَّابِرِينَ (waṣ-ṣābirīna) - "And the patient ones."

- Explanation:

- (wa-) - "and."

- (aṣ-ṣābirīna) - "the patient ones" (active participle).

- Grammar: This is a sound masculine plural in the accusative or genitive case (both forms are "īna"). In this context, it is grammatically an exception or an elided predicate. Some grammarians interpret it as an accusative due to an implied verb like "and [I praise] the patient ones," or as a characteristic in the accusative. For a student, the key is understanding it as "and those who are patient."

41. فِي (fī) - "In" / "During."

- Explanation: A preposition.

42. الْبَأْسَاءِ (al-ba'sā'i) - "The adversity" / "The hardship."

- Explanation: Refers to severe difficulty or distress.

- Grammar: In the genitive case, following the preposition "fī."

43. وَالضَّرَّاءِ (waḍ-ḍarrā'i) - "And the affliction" / "And the distress."

- Explanation:

- (wa-) - "and."

- (aḍ-ḍarrā'i) - "the affliction" or "the harm."

- Grammar: In the genitive case, parallel to "al-ba'sā'i."

44. وَحِينَ (waḥīna) - "And at the time of" / "And during."

- Explanation:

- (wa-) - "and."

- (ḥīna) - "time" or "when." It functions like a preposition here.

45. الْبَأْسِ (al-ba'si) - "The battle" / "The might" / "The severity."

- Explanation: "Al-ba's" refers to strong adversity, battle, or warfare. In this context, "ḥīna al-ba's" means "during battle."

- Grammar: In the genitive case, following "ḥīna."

46. أُولَـٰئِكَ (ūlā'ika) - "Those."

- Explanation: A demonstrative pronoun for plural, referring to the groups described previously.

47. الَّذِينَ (alladhīna) - "Who" / "Those who."

- Explanation: A plural relative pronoun.

48. صَدَقُوا (ṣadaqū) - "They were truthful" / "They spoke the truth."

- Explanation: A past tense verb meaning "they were truthful" or "they demonstrated truthfulness."

49. وَأُولَـٰئِكَ (wa ūlā'ika) - "And those."

- Explanation:

- (wa-) - "and."

- (ūlā'ika) - "those." Repeating the demonstrative pronoun for emphasis and to introduce a new predicate.

50. هُمُ (humu) - "They are."

- Explanation: A separate personal pronoun for plural "they."

- Grammar: In Arabic, pronouns like "humu" can sometimes be used as a "fāṣilah" (separator) between a subject and its definite predicate to emphasize the predicate, or simply as a normal predicate "they are."

51. الْمُتَّقُونَ (al-muttaqūn) - "The righteous" / "The God-fearing."

- Explanation: This is an active participle, plural, referring to those who are pious, righteous, and mindful of God.

- Grammar: In the nominative case (indicated by the "ūna" ending for sound masculine plural), serving as the predicate for "ūlā'ika."

Here's a breakdown of the Arabic sentence, translated and explained word by word:

Full English Translation: Then We forgave you after that so that you might be grateful.

Word-by-Word Explanation:

1. thumma (ثُمَّ)

- Pronunciation: thoom-ma

- Meaning: then, moreover

- Grammar Note: This is a conjunction that indicates a sequence of events, often with a slight pause or a logical progression rather than immediate succession.

2. 'afawnā (عَفَوْنَا)

- Pronunciation: ah-fow-na

- Meaning: We forgave / We pardoned

- Grammar Note: This is a past tense verb. The root of the verb is "ʿafā" (عَفَا), meaning "to forgive" or "to pardon." The suffix "nā" (نَا) is a pronoun meaning "we," indicating that "we" are the ones who performed the action of forgiving.

3. 'ankum (عَنكُم)

- Pronunciation: an-koom

- Meaning: from you (plural) / for you (plural)

- Grammar Note: This word is a combination of two parts:

- 'an (عَن): A preposition that can mean "from," "about," "for," or "on behalf of."

- kum (كُم): A suffix pronoun meaning "you all" (plural).

- When combined with the verb "to forgive," "ʿan" often indicates the recipient of the forgiveness, making the phrase mean "We forgave you all."

4. min (مِّن)

- Pronunciation: min

- Meaning: from

- Grammar Note: This is a common preposition. Notice how the 'm' sound in "min" often blends into the following 'b' sound in "baʿdi" in pronunciation, a feature called idgham in Arabic phonology, which is why you see a shadda (doubling mark) on the 'mim' in the original Arabic script when written without vowels for flow.

5. ba'di (بَعْدِ)

- Pronunciation: bah-'di

- Meaning: after

- Grammar Note: This is a noun meaning "after" or "time following." It is in the genitive case (indicated by the kasra, or 'i' vowel, at the end) because it follows the preposition "min." "Min baʿdi" literally means "from after," which naturally translates to "after" in English.

6. dhālika (ذَٰلِكَ)

- Pronunciation: dha-li-ka

- Meaning: that

- Grammar Note: This is a demonstrative pronoun, similar to "this" or "that" in English. It refers to a previously mentioned situation or event.

7. la'allakum (لَعَلَّكُمْ)

- Pronunciation: la-'al-la-koom

- Meaning: so that you (may) / perhaps you

- Grammar Note: This is a particle used to express hope, expectation, or purpose ("in order that," "so that"). It's one of the "sisters of inna" and takes a pronoun in the accusative case.

- la'alla (لَعَلَّ): So that / perhaps

- kum (كُم): The plural pronoun "you all," attached directly to "laʿalla."

8. tashkurūn (تَشْكُرُونَ)

- Pronunciation: tash-koo-roon

- Meaning: you (plural) thank you are grateful you will be grateful

- Grammar Note: This is an imperfect (present/future tense) verb.

- The root is "shakara" (شَكَرَ), meaning "to thank" or "to be grateful."

- The prefix "ta-" (تَ) and the suffix "-ūn" (ـُونَ) together mark it as a second-person plural verb ("you all" are performing the action).

- Because it follows "laʿalla" (which introduces a purpose or desired outcome), the English translation often includes "might" or "would" to reflect this nuance: "so that you might be grateful."

Here's a word-by-word breakdown of the Arabic sentence:

وَلَا (wa-lā)

- و (wa) (wah): This is a conjunction meaning "and."

- لَا (lā) (lah): This is a prohibitive particle meaning "do not" or "no." When placed before an imperfect verb, it creates a negative command.

- Together: "And do not"

تَقُولُوا (taqūlū)

- (tah-qoo-loo)

- This verb means "you (plural) say" or "you (plural) tell."

- Grammar: This is an imperfect verb in the jussive mood, which is why the final letter 'ن' (nūn) is dropped. This jussive mood is triggered by the preceding prohibitive particle لَا (lā). The root of the verb is قَال (qāla), meaning "to say."

لِمَن (li-man)

- لِ (li) (lee): This is a preposition meaning "to" or "for."

- مَن (man) (man): This is a relative pronoun meaning "who" or "whoever" or "those who."

- Together: "to whoever" or "to those who"

يُقْتَلُ (yuqtalū)

- (yooh-tah-loo)

- This verb means "is killed" or "are killed."

- Grammar: This is an imperfect verb in the passive voice. The root is قَتَلَ (qatala), meaning "to kill." In the passive voice (yūqtalū), it means "he/it is killed" or "they are killed" (when referring to "مَن").

فِي (fī)

- (fee)

- This is a preposition meaning "in" or "for."

سَبِيلِ (sabīli)

- (sah-bee-lee)

- This noun means "path" or "way."

- Grammar: It's in the genitive case because it follows the preposition فِي (fī).

اللَّهِ (Allāhi)

- (Al-lah-hee)

- This is the Arabic word for "God" or "Allah."

- Grammar: It's also in the genitive case because it forms an iḍāfa (construct state) with سَبِيلِ (sabīli). So, سَبِيلِ اللَّهِ (sabīli Allāhi) means "the path of Allah" or "the way of God."

أَمْوَاتٌ (amwātun)

- (am-wah-toon)

- This is a plural noun meaning "dead (ones)" or "dead people."

- Grammar: It's the plural form of مَيْت (mayt), which means "dead." The context implies that one should not refer to them as dead.

بَلْ (bal)

- (bal)

- This is a particle meaning "but rather" or "on the contrary." It indicates a correction or a stronger alternative.

أَحْيَاءٌ (aḥyā'un)

- (ah-hyah-oon)

- This is a plural noun meaning "alive (ones)" or "living (ones)."

- Grammar: It's the plural form of حَيّ (ḥayy), meaning "alive" or "living."

وَلَـٰكِن (walākin)

- و (wa) (wah): "and" (here, it often merges with "lākin" to simply mean "but" in English).

- لَـٰكِن (lākin) (lah-kin): "but" or "however."

- Together: "but" or "however"

لَّا (lā)

- (lah)

- This is a negative particle meaning "not." It's used here to negate the following verb.

تَشْعُرُونَ (tashʿurūna)

- (tash-oo-roo-na)

- This verb means "you (plural) perceive," "you (plural) feel," or "you (plural) comprehend."

- Grammar: This is an imperfect verb. The root is شَعَرَ (shaʿara), meaning "to feel" or "to perceive."

Full Translation for better flow:

"And do not say of those who are killed in the way of Allah that they are dead. Rather, they are alive, but you do not perceive (it)."

Here is a word-for-word explanation of the Arabic sentence, with pronunciation and grammar notes:

1. وَلَا (wa-laa) - And do not

- وَ (wa) - And. This is a conjunction, simply connecting this part of the sentence to a preceding context.

- لَا (laa) - Not / Do not. This is a particle used for prohibition, telling someone not to do something.

2. تَنكِحُوا (tankihoo) - you all marry

- This is a verb in the Jussive mood (a command or prohibition). The root is نَكَحَ (nakaha), meaning "to marry."

- The form تَنكِحُوا (tankihoo) means "you all marry." The final ن (noon) found in the indicative plural verb is dropped here because it's preceded by the prohibitive particle لَا (laa).

3. الْمُشْرِكَاتِ (al-mushrikaat) - the polytheist women / women who associate partners with God

- الْـ (al-) - The. This is the definite article.

- مُشْرِكَاتِ (mushrikaat) - Polytheist women. This is the plural feminine form of مُشْرِكَة (mushrikah - a polytheist woman).

- Grammar: This word is the direct object of the verb تَنكِحُوا (tankihoo). In Arabic, sound feminine plurals (ending in -aat) show the accusative case (direct object) with a Kasra (ـِ) instead of a Fatha (ـَ), making it look like the genitive case.

4. حَتَّىٰ (ḥatta) - until / so that

- This is a particle that introduces a clause indicating purpose or a point in time. It often makes the following verb subjunctive.

5. يُؤْمِنَّ (yu'minna) - they (feminine plural) believe

- This is a present tense verb from the root آمَنَ (aamana - to believe).

- The form يُؤْمِنَّ (yu'minna) specifically refers to "they" (feminine plural). This form's ending (the double noon) is part of its base structure for the feminine plural and remains unchanged by particles like حَتَّىٰ (ḥatta).

6. وَلَأَمَةٌ (wa-la-'amatun) - And indeed a female slave / bondwoman

- وَ (wa) - And.

- لَـ (la) - Indeed / Certainly. This is an emphatic particle, adding emphasis to the noun that follows.

- أَمَةٌ (amatun) - A female slave / bondwoman. This is an indefinite noun in the nominative case.

7. مُّؤْمِنَةٌ (mu'minatun) - believing

- This is a feminine adjective describing أَمَةٌ (amatun). It means "believing" or "faithful." It is also indefinite and in the nominative case, matching the noun it describes.

8. خَيْرٌ (khayrun) - better

- This is a comparative adjective meaning "better" or "best." It is in the nominative case and functions as the predicate of the sentence (i.e., "a believing bondwoman is better").

9. مِّن (min) - than

- This is a preposition meaning "from" or "than," used here for comparison.

10. مُّشْرِكَةٍ (mushrikatinn) - a polytheist woman

- This is a feminine noun, indefinite, in the genitive case because it follows the preposition مِّن (min).

11. وَلَوْ (wa-law) - and even if / though

- وَ (wa) - And.

- لَوْ (law) - If / Though. This is a conditional particle.

12. أَعْجَبَتْكُمْ (a'jabatkum) - she pleased you all / she impressed you all

- أَعْجَبَتْ (a'jabat) - She pleased / She impressed (past tense verb, feminine singular).

- ـكُمْ (kum) - You all (plural masculine/mixed). This is a pronoun suffix acting as the object of the verb.

13. وَلَا (wa-laa) - And do not

- (Same as point 1).

14. تُنكِحُوا (tunkihuu) - you all give in marriage

- This is a different verb form (Form IV, causative) of the root نَكَحَ (nakaha). While تَنكِحُوا (tankihoo) means "to marry," تُنكِحُوا (tunkihuu) means "to cause to marry" or "to give in marriage (someone to someone else)."

- It is also in the Jussive mood, with the final ن (noon) dropped.

15. الْمُشْرِكِينَ (al-mushrikeen) - the polytheist men / men who associate partners with God

- الْـ (al-) - The.

- مُشْرِكِينَ (mushrikeen) - Polytheist men. This is the plural masculine form of مُشْرِك (mushrik - a polytheist man).

- Grammar: This word is the direct object of the verb تُنكِحُوا (tunkihuu). For sound masculine plurals, the accusative case is indicated by the ending ـِينَ (-eena).

16. حَتَّىٰ (ḥatta) - until / so that

- (Same as point 4).

17. يُؤْمِنُوا (yu'minoo) - they (masculine plural) believe

- This is the present tense verb آمَنَ (aamana - to believe) for masculine plural "they."

- Grammar: Unlike the feminine plural form يُؤْمِنَّ (yu'minna), the masculine plural form يُؤْمِنُونَ (yu'minoona) drops its final ن (noon) when preceded by a subjunctive particle like حَتَّىٰ (ḥatta), becoming يُؤْمِنُوا (yu'minoo).

18. وَلَعَبْدٌ (wa-la-'abdun) - And indeed a male slave / bondman

- وَ (wa) - And.

- لَـ (la) - Indeed / Certainly (emphatic particle).

- عَبْدٌ (abdun) - A male slave / bondman. Indefinite, nominative.

19. مُّؤْمِنٌ (mu'minun) - believing

- A masculine adjective describing عَبْدٌ (abdun). Indefinite, nominative.

20. خَيْرٌ (khayrun) - better

- (Same as point 8).

21. مِّن (min) - than

- (Same as point 9).

22. مُّشْرِكٍ (mushrikin) - a polytheist man

- A masculine noun, indefinite, in the genitive case after the preposition مِّن (min).

23. وَلَوْ (wa-law) - and even if / though

- (Same as point 11).

24. أَعْجَبَكُمْ (a'jabakum) - he pleased you all / he impressed you all

- أَعْجَبَ (a'jaba) - He pleased / He impressed (past tense verb, masculine singular).

- ـكُمْ (kum) - You all (plural masculine/mixed, object pronoun).

25. أُولَـٰئِكَ (ulaa'ika) - Those

- This is a demonstrative pronoun for "those" (plural).

26. يَدْعُونَ (yad'oon) - they invite / they call

- This is a present tense verb from the root دَعَا (da'aa - to invite, to call).

- The form يَدْعُونَ (yad'oon) indicates "they" (masculine plural) and is in the indicative mood (regular present tense).

27. إِلَى (ilaa) - to / towards

- This is a preposition.

28. النَّارِ (an-naar) - the Fire (referring to Hellfire)

- الْـ (al-) - The.

- نَّارِ (naar) - Fire. This noun is in the genitive case because it follows the preposition إِلَى (ilaa).

29. وَاللَّهُ (wa-Allahu) - And Allah / And God

- وَ (wa) - And.

- اللَّهُ (Allahu) - Allah / God. This is the proper noun for God, in the nominative case.

30. يَدْعُو (yad'oo) - He invites / He calls

- This is a present tense verb from دَعَا (da'aa) for "He" (masculine singular), in the indicative mood. The final vowel is not written (indicated by a Damma over the ع) because it's a weak verb.

31. إِلَى (ilaa) - to / towards

- (Same as point 27).

32. الْجَنَّةِ (al-jannati) - the Paradise

- الْـ (al-) - The.

- جَنَّةِ (jannati) - Paradise. This noun is in the genitive case due to إِلَى (ilaa).

33. وَالْمَغْفِرَةِ (wa-al-maghfirati) - and the forgiveness

- وَ (wa) - And.

- الْـ (al-) - The.

- مَغْفِرَةِ (maghfirati) - Forgiveness. This noun is also in the genitive case, parallel to الْجَنَّةِ (al-jannati) because it's connected by "and."

34. بِإِذْنِهِ (bi-'idhnihi) - by His permission / with His permission

- بِـ (bi) - By / With. This is a preposition.

- إِذْنِ (idhni) - Permission. This noun is in the genitive case because it follows the preposition بِـ (bi).

- ـهِ (hi) - His. This is a possessive pronoun suffix, referring to Allah.

35. وَيُبَيِّنُ (wa-yubayyinu) - And He makes clear / And He clarifies

- وَ (wa) - And.

- يُبَيِّنُ (yubayyinu) - He makes clear / He clarifies. This is a present tense verb from the root بَيَّنَ (bayyana - to make clear), a Form II verb (which often implies causation or intensification).

36. آيَاتِهِ (aayaatihi) - His signs / His verses

- آيَاتِ (aayaati) - Signs / Verses. This is the plural feminine noun آيَة (aayah - sign, verse).

- Grammar: Similar to الْمُشْرِكَاتِ (al-mushrikaat), this is a sound feminine plural, so its accusative case (as the direct object of يُبَيِّنُ - yubayyinu) is marked by a Kasra (ـِ).

- ـهِ (hi) - His. Possessive pronoun suffix, referring to Allah.

37. لِلنَّاسِ (lin-naas) - for the people / to the people

- لِـ (li) - For / To. This is a preposition.

- النَّاسِ (an-naas) - The people. This noun is in the genitive case after the preposition لِـ (li).

38. لَعَلَّهُمْ (la'allahum) - so that they / perhaps they

- لَعَلَّ (la'alla) - So that / Perhaps / In order that. This is a particle that expresses hope, expectation, or purpose.

- ـهُمْ (hum) - They. This is a pronoun suffix, referring to "the people."

39. يَتَذَكَّرُونَ (yatadhakkaroon) - may remember / may take heed

- This is a present tense verb from the root ذَكَرَ (dhakara - to remember, to mention). The Form V (تَفَعَّلَ - tafa''ala) verb يَتَذَكَّرُ (yatadhakkaru) means "to remember," "to recall," or "to take heed."

- The form يَتَذَكَّرُونَ (yatadhakkaroon) refers to "they" (masculine plural) in the indicative mood. The particle لَعَلَّ (la'alla) does not change the mood of the following verb.

Here is a breakdown of the sentence, translated and explained word-by-word, for an English student learning Arabic:

Full English Translation:

"So We made it an exemplary punishment for what was before it and what came after it, and an admonition for the righteous."

Word-by-Word Explanation:

1. So (fa-)

- Pronunciation: fah

- Explanation: This is a prefix, a conjunction, similar to "so," "then," or "and then" in English. It indicates a consequence or a sequence of events.

2. We made (ja'al-nā)

- Pronunciation: jah-al-nah

- Explanation: This is a past tense verb.

- The root is "ja'ala," meaning "he made" or "he rendered."

- The suffix "-nā" means "we." So, "ja'al-nā" translates to "we made" or "we rendered."

- Grammar Note: Arabic verbs change their endings based on the subject (who is doing the action). This "-nā" ending specifically denotes the first person plural (we).

3. it (-hā)

- Pronunciation: hah

- Explanation: This is a suffix pronoun, meaning "her" or "it." In Arabic, objects often have gender, so "it" here refers to a feminine singular noun that would have been mentioned previously (e.g., a town, an incident, a punishment).

- Grammar Note: This pronoun is directly attached to the verb, indicating it is the object of the verb ("We made it").

4. an exemplary punishment (na-kā-lan)

- Pronunciation: nah-kaa-lan

- Explanation: This is a noun meaning "a deterrent," "an exemplary punishment," or "a warning example."

- Grammar Note: The "-an" ending (represented by the tanween fathah in Arabic script) indicates that this noun is in the accusative case (mansoob). It acts as the second object of the verb "made," meaning "We made it (the previous feminine noun) into an exemplary punishment."

5. for (li-)

- Pronunciation: li

- Explanation: This is a preposition meaning "for," "to," or "in order to."

6. what (mā)

- Pronunciation: maa

- Explanation: This is a relative pronoun, often translated as "what" or "that which."

7. before it (bay-na ya-day-hā)

- Pronunciation: bay-nah yah-day-hah

- Explanation: This is an idiomatic expression.

- "bay-na" means "between."

- "ya-day" is the dual form of "yad" (hand), meaning "two hands."

- "hā" is the possessive pronoun "her/its."

- Literally: "between her two hands."

- Idiom Meaning: When combined as "bay-na ya-day-hā," it means "that which is before it," or "what preceded it" (referring to past events or people).

8. and (wa-)

- Pronunciation: wah

- Explanation: This is a conjunction, meaning "and."

9. what (mā)

- Pronunciation: maa

- Explanation: Again, a relative pronoun meaning "what" or "that which."

10. came after it (khal-fa-hā)

- Pronunciation: khal-fah-hah

- Explanation:

- "khal-fa" means "behind."

- "hā" is the possessive pronoun "her/its."

- Literally: "behind it."

- Meaning in Context: Following the idiom "before it," "khal-fa-hā" means "what came after it" or "what followed it" (referring to future events or generations).

- Combined Grammar Note for "what was before it and what came after it": This phrase collectively refers to all subsequent and preceding generations or events.

11. and (wa-)

- Pronunciation: wah

- Explanation: Another conjunction, meaning "and."

12. an admonition (maw-'i-ẓa-tan)

- Pronunciation: mow-ee-zah-tan

- Explanation: This is a noun meaning "a lesson," "an admonition," "an exhortation," or "a warning."

- Grammar Note: Like "nakālan," the "-an" ending indicates that this noun is also in the accusative case (mansoob). It is parallel to "nakālan," meaning "We made it... an admonition."

13. for (li-)

- Pronunciation: lil

- Explanation: This is a preposition meaning "for" or "to." It attaches to the following word.

14. the righteous (al-mut-ta-qīn)

- Pronunciation: al-moot-tah-qeen

- Explanation:

- "al-" is the definite article "the."

- "mut-ta-qīn" is the plural noun meaning "those who are righteous," "the pious," or "the God-fearing."

- Grammar Note: The "-īn" ending here indicates that the noun is in the genitive case (majrur) because it follows the preposition "li-" (for). In Arabic, nouns after prepositions are always in the genitive case.

Hello! I'm here to help you understand this Arabic sentence word by word. We'll go through each part, its meaning, pronunciation, and any important grammar points.

Here is the breakdown of the sentence:

1. And (wa)

- This is a conjunction, just like "and" in English, used to connect words, phrases, or clauses.

- Grammar Tip: In Arabic, the letter و (wa) is often added directly to the beginning of the next word.

2. When (idh)

- This particle indicates a point in time, often referring to a past event. In this context, it can also carry the nuance of "and recall when" or "and remember when."

3. Raises / Is raising (yarfa'u)

- This is a verb in the imperfect (present/future) tense.

- It comes from the root ر-ف-ع (R-F-'a), meaning "to lift" or "to raise."

- The prefix 'ya-' indicates a third-person masculine singular subject (he/it).

4. Abraham (Ibraheemu)

- This is a proper noun, referring to the Prophet Abraham.

- Grammar Tip: Notice the 'u' sound at the end. This is the nominative case ending (marfoo'), indicating that "Abraham" is the subject performing the action of "raising."

5. The foundations (al-qawaa'ida)

- This is a plural noun, the object of the verb "raises."

- 'al-' is the definite article "the."

- 'qawaa'id' means "foundations" or "bases."

- Grammar Tip: The 'a' sound at the end ('ida') is the accusative case ending (mansoob), indicating that "the foundations" are the direct object of the verb "raises."

6. From / Of (mina)

- This is a preposition meaning "from" or "of." It connects "the foundations" to "the House."

7. The House (al-bayti)

- 'al-' is the definite article "the."

- 'bayt' means "house" or "temple." In this specific context, it refers to the Kaaba in Mecca.

- Grammar Tip: The 'i' sound at the end ('ti') is the genitive case ending (majroor), which is required because it follows the preposition "min."

8. And (wa)

- Another conjunction, connecting "Abraham" with "Ishmael" as co-subjects.

9. Ishmael (Ismaa'eelu)

- This is a proper noun, referring to the Prophet Ishmael.

- Grammar Tip: Like "Abraham," it has the 'u' sound at the end, indicating it's also in the nominative case and is a subject alongside Abraham.

10. Our Lord (rabbanaa)

- This is a compound word:

- 'Rabb' means "Lord" or "Cherisher."

- '-naa' is a suffix pronoun meaning "our."

- Grammar Tip: When 'Rabb' is used in direct address (vocative case, like "Oh Lord!"), the definite article is omitted, and often it ends with an 'a' sound before the pronoun.

11. Accept! (taqabbal)

- This is an imperative verb, meaning "Accept!" or "Receive!"

- It's in the second-person masculine singular form, addressing "You" (God).

12. From us (minnaa)

- This is a compound word:

- 'min' is the preposition "from."

- '-naa' is a suffix pronoun meaning "us."

13. Indeed, You (innaka)

- This is a powerful emphasizing particle 'inna' ("indeed," "truly," "verily") combined with the second-person masculine singular suffix pronoun '-ka' ("you").

- Grammar Tip: 'Inna' functions like "verily" or "surely" and is used to affirm or strengthen a statement. It affects the grammatical case of the noun or pronoun that immediately follows it, placing it in the accusative case. Here, the pronoun 'ka' is in the accusative.

14. You (anta)

- This is an independent pronoun meaning "you" (masculine singular). It is used here for extra emphasis after 'innaka', reinforcing "indeed You."

15. The All-Hearing (as-samee'u)

- 'as-' is the definite article "the." The 'l' sound from 'al-' assimilates to the 's' sound of the word.

- 'samee'' means "hearing" or "one who hears." When definite and capitalized, it refers to one of the attributes of God (The All-Hearing).

- Grammar Tip: The 'u' sound at the end indicates the nominative case, as it is a predicate describing "You."

16. The All-Knowing (al-'aleemu)

- 'al-' is the definite article "the."

- ''aleem' means "knowing" or "one who knows." When definite and capitalized, it refers to another attribute of God (The All-Knowing).

- Grammar Tip: This word is also in the nominative case ('u' sound), as it is another predicate describing "You," and it's connected by an implied "and" to the previous attribute.

Putting it all together, the sentence translates to:

"And when Abraham and Ishmael were raising the foundations of the House, (they prayed): 'Our Lord, accept from us! Indeed, You are the All-Hearing, the All-Knowing.'"

Here's a word-by-word breakdown of the Arabic sentence, designed to help you understand each component:

Original Arabic Sentence: وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا ۗ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

1. وَ (wa) - And

- This is a conjunction, meaning "and." It connects phrases or clauses.

2. قَالُوا (qālū) - they said

- This is a past tense verb, meaning "they said." The root is ق-و-ل (q-w-l), meaning "to say." The ending '-ū' indicates the third-person plural masculine (they).

3. كُونُوا (kūnū) - be (you all)

- This is an imperative verb (a command), meaning "be!" addressed to a plural group (you all). It comes from the verb كَانَ (kāna), meaning "to be." The '-ū' ending again signifies the plural command.

4. هُودًا (hūdan) - Jews / Jewish (as a state/characteristic)

- This word means "Jews" or "Jewish people." It's in the accusative case (indicated by the 'an' sound) because it functions as the predicate of the verb "to be" (كُونُوا), describing what they should be.

5. أَوْ (aw) - or

- This is another conjunction, meaning "or."

6. نَصَارَىٰ (naṣārā) - Christians

- This word means "Christians" or "Nazarenes." It's also in a form that serves as the predicate of "to be." This particular plural noun is indeclinable, meaning its ending doesn't change for case.

7. تَهْتَدُوا (tahtadū) - you will be guided / you will find guidance

- This is an imperfect (present/future) verb, meaning "you (plural) will be guided" or "you will find guidance." It's in the jussive mood, often used after a command or condition to show the result or purpose. The root is ه-د-ي (h-d-y), meaning "to guide." The '-ū' ending indicates the second-person plural. So, the phrase "Be Jews or Christians, (and) you will be guided" implies this consequence.

8. قُلْ (qul) - Say! (singular)

- This is an imperative verb (a command), meaning "Say!" addressed to a single person (you, singular). It also comes from the root ق-و-ل (q-w-l). This is a direct instruction, often to the Prophet Muhammad.

9. بَلْ (bal) - Rather Nay But

- This is a particle that indicates correction or emphasis, often translated as "rather," "nay," or "but." It refutes the preceding statement.

10. مِلَّةَ (millata) - religion creed way (of)

- This noun means "religion," "creed," or "way." It's in the accusative case ('a' ending) because it is the object of an implied verb (e.g., "follow" or "we follow"). The meaning here is "rather [we follow] the religion of..."

11. إِبْرَاهِيمَ (ibrāhīma) - Abraham

- This is a proper noun, "Abraham." It's in the genitive case (possessive, typically ending in 'i') because it is possessed by the previous word (مِلَّةَ - "the religion of Abraham"). However, proper nouns that are non-Arabic in origin (like Abraham) are often diptotes (ممنوع من الصرف), meaning they take a fatha (short 'a' sound) instead of a kasra (short 'i' sound) in the genitive case.

12. حَنِيفًا (ḥanīfan) - a monotheist upright inclining to truth

- This word is an adjective describing Abraham, meaning "a monotheist," "upright," or "one who inclines to the truth." It's in the accusative case ('an' ending) because it functions as a ḥāl (حال), which describes the state or condition of the subject (Abraham) at the time of the action (following his religion).

13. وَ (wa) - And

- Another conjunction, meaning "and."

14. مَا (mā) - not

- This is a negative particle, meaning "not."

15. كَانَ (kāna) - he was

- This is the past tense verb "he was." Here, it refers to Abraham.

16. مِنَ (mina) - from / among

- This is a preposition, meaning "from" or "among." The final short 'a' sound (fatha) is a phonetic rule (known as iltiqāʾ al-sākinayn - meeting of two quiescent letters) that occurs when it's followed by "ال" (al-) which has a silent 'l' before certain letters.

17. الْمُشْرِكِينَ (al-mushrikīn) - the polytheists / those who associate partners (with God)

- This is a plural noun, meaning "the polytheists" or "those who associate partners (with God)." The "al-" is the definite article "the." The '-īn' ending indicates the genitive case because it follows the preposition "مِنَ" (mina). The root is ش-ر-ك (sh-r-k), meaning "to share" or "to associate."

Full English Translation (for context):

And they said: "Be Jews or Christians, you will be guided." Say: "Rather, the religion of Abraham, a monotheist; and he was not among the polytheists."

Here is the translation and breakdown of the sentence:

English Translation:

And kill them wherever you find them, and drive them out from wherever they drove you out. And persecution is worse than killing. And do not fight them at the Sacred Mosque until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers.

Word-for-Word Explanation:

1. And (wa) - A conjunction meaning "and," connecting clauses.

2. Kill (uq-tu-loo) - An imperative verb, commanding a group of males to kill.

3. them (hum) - An attached object pronoun, meaning "them."

- Grammar Note: Arabic often attaches pronouns directly to verbs, prepositions, or nouns. Here, 'hum' is attached to the imperative verb 'uq-tu-loo'.

4. wherever (ḥay-thu) - An adverb of place, meaning "where" or "wherever."

5. you found (tha-qif-tum) - A past tense verb meaning "you (plural male) found" or "you overtook/caught."

6. them (oo-hum) - An attached object pronoun, meaning "them." The 'oo' sound is a vowel elongation to connect the 'hum' pronoun smoothly.

7. and (wa) - A conjunction meaning "and."

8. drive out (akh-ri-joo) - An imperative verb, commanding a group of males to drive out or expel.

9. them (hum) - An attached object pronoun, meaning "them."

10. from (min) - A preposition meaning "from."

11. wherever (ḥay-thu) - An adverb of place, meaning "where" or "wherever."

12. they drove out (akh-ra-joo) - A past tense verb meaning "they (plural male) drove out" or "they expelled."

13. you (kum) - An attached object pronoun, meaning "you (plural male)."

14. And (wal) - A conjunction meaning "and," combined with the definite article "al-" (the).

15. the persecution (fit-nah-tu) - A feminine noun meaning "persecution," "strife," or "discord." It is in the nominative case (subject).

16. is more severe (a-shad-du) - A comparative adjective meaning "more severe," "worse," or "stronger."

17. than (mi-na) - A preposition meaning "from" or "than." It takes a 'fatha' (a short 'a' sound) at the end because it is followed by a word with a definite article.

18. the killing (al-qat-li) - A masculine noun meaning "the killing" or "the murder." It is in the genitive case because it follows the preposition 'min'.

19. And (wa) - A conjunction meaning "and."

20. do not (laa) - A prohibitive particle used to form negative commands.

21. you fight (tu-qaa-ti-loo) - An imperfect verb meaning "you (plural male) fight." Here, it's in the jussive mood due to the preceding 'laa', making it a prohibition.

22. them (hum) - An attached object pronoun, meaning "them."

23. at (in-da) - A preposition/adverb of place meaning "at," "near," or "by."

24. the Mosque (al-mas-ji-di) - A masculine noun meaning "the mosque." It is in the genitive case because it follows the preposition/adverb 'inda'.

25. the Sacred (al-ḥa-raam) - An adjective meaning "the sacred" or "the holy." It describes 'the Mosque' and matches its definiteness, gender, and genitive case.

26. until (ḥat-taa) - A subordinating conjunction meaning "until."

27. they fight (yu-qaa-ti-loo) - An imperfect verb meaning "they (plural male) fight." Here, it's in the subjunctive mood due to the preceding 'ḥattaa'.

28. you (kum) - An attached object pronoun, meaning "you (plural male)."

29. in it (fee-hee) - A combination of the preposition 'fee' (in) and the masculine singular pronoun 'hee' (it), referring to the Sacred Mosque.

30. So if (fa-in) - A combination of the conjunction 'fa' (so/then) and the conditional particle 'in' (if).

31. they fought (qaa-ta-loo) - A past tense verb meaning "they (plural male) fought." This is part of the conditional clause.

32. you (kum) - An attached object pronoun, meaning "you (plural male)."

33. then (faq) - A conjunction 'fa' (then), introducing the result of the conditional clause, combined with the next word.

34. kill (tu-loo) - An imperative verb, commanding a group of males to kill.

35. them (hum) - An attached object pronoun, meaning "them."

36. Such is (ka-dhaa-li-ka) - A demonstrative pronoun phrase meaning "thus," "likewise," or "such is that."

37. the recompense (ja-zaa-u) - A noun meaning "recompense," "reward," or "punishment." It is the first part of an idafa (construct state) phrase.

38. of the disbelievers (al-kaa-fi-reen) - A plural masculine noun meaning "the disbelievers" or "the unbelievers." It is the second part of the idafa phrase, in the genitive case because it defines 'recompense'.

- Grammar Note: An idafa (construct state) is a way to show possession or a noun-adjective relationship without prepositions in Arabic (e.g., "the book of the student" or "student's book"). The first noun ('recompense') loses its definite article (if it had one) and its tanween (if it had one), and the second noun ('disbelievers') is always definite and in the genitive case.

Here is a breakdown of the Arabic sentence with explanations and pronunciation assistance:

The Arabic Sentence:

قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ

Word-by-Word Breakdown:

1. Qaalu (قَالُوا) - They said

- Qaalu (قَالُوا) is a past tense verb meaning "they said." The root is qa-wa-la (ق و ل), which means "to say." The ending u (ـوا) indicates the plural masculine subject "they."

2. Ud'u (ادْعُ) - Ask / Pray

- Ud'u (ادْعُ) is an imperative verb, meaning "ask" or "pray" (addressed to a singular male, in this context, Moses). The root is da-'a-wa (د ع و), meaning "to call," "to invite," or "to pray/ask."

3. Lanaa (لَنَا) - For us

- La- (لَ) means "for."

- -naa (ـنَا) is the pronoun "us."

4. Rabbaka (رَبَّكَ) - Your Lord

- Rabba (رَبَّ) means "Lord."

- -ka (ـكَ) is the possessive pronoun "your" (for a singular male).

5. Yubayyin (يُبَيِّنْ) - He may clarify / He clarifies

- Yubayyin (يُبَيِّنْ) is a verb meaning "he clarifies" or "he may clarify." It's in the jussive mood, often used to express a request or purpose. The root is ba-ya-na (ب ي ن), meaning "to be clear," "to show," or "to clarify."

6. Lanaa (لَنَا) - For us

- (Same as above)

7. Maa (مَا) - What

- Maa (مَا) is an interrogative particle meaning "what."

8. Lawnuhaa (لَوْنُهَا) - Its color

- Lawnu (لَوْنُ) means "color."

- -haa (ـهَا) is the possessive pronoun "its" (referring to a feminine singular noun, in the broader context, the cow).

9. Qaala (قَالَ) - He said

- Qaala (قَالَ) is a past tense verb meaning "he said" (singular masculine). Same root as Qaalu above.

10. Innahu (إِنَّهُ) - Indeed He / Verily He

- Inna (إِنَّ) is a particle of emphasis, meaning "indeed" or "verily." It makes the following noun or pronoun accusative.

- -hu (ـهُ) is the pronoun "He" (referring to Allah).

11. Yaqoolu (يَقُولُ) - Says

- Yaqoolu (يَقُولُ) is a present tense verb meaning "he says" (singular masculine). Same root as Qaalu.

12. Innahaa (إِنَّهَا) - Indeed it is / Verily it is

- Inna (إِنَّ) - "Indeed," "verily."

- -haa (ـهَا) - "It" (feminine singular pronoun, referring to the cow).

13. Baqaratun (بَقَرَةٌ) - A cow

- Baqaratun (بَقَرَةٌ) means "a cow." The atun (ـةٌ) ending signifies a feminine singular noun in the indefinite nominative case (this un sound is called tanwin).

14. Safraau (صَفْرَاءُ) - Yellow

- Safraau (صَفْرَاءُ) is an adjective meaning "yellow." In Arabic, colors often follow a specific pattern for masculine (af'al) and feminine (fa'laa). Safraau is the feminine form. Note that it is a diptote, meaning it doesn't take the tanwin ending.

15. Faaqi'un (فَاقِعٌ) - Bright / Vivid / Intense

- Faaqi'un (فَاقِعٌ) is an adjective meaning "bright," "vivid," or "intense." It's an active participle (faa'il form) from the root fa-qa-'a (ف ق ع).

16. Lawnuhaa (لَّوْنُهَا) - Its color

- Lawnu (لَوْنُ) - "Color."

- -haa (ـهَا) - "Its" (feminine singular).

- Grammar Note: In the phrase Faaqi'un Lawnuhaa (فَاقِعٌ لَّوْنُهَا), literally "bright its color," this structure functions as a descriptive phrase for the cow. It forms a small nominal sentence where Lawnuhaa (its color) is the subject and Faaqi'un (bright) is the predicate, meaning "whose color is bright."

17. Tasurru (تَسُرُّ) - It pleases / Delights

- Tasurru (تَسُرُّ) is a present tense verb meaning "it pleases" or "it delights." The ta- prefix indicates a feminine singular subject (the cow). The root is sa-ra-ra (س ر ر), meaning "to gladden" or "to please."

18. An-Naaẓireen (النَّاظِرِينَ) - The beholders / The observers

- An- (الـ) is the definite article "the."

- Naaẓireen (نَاظِرِينَ) is the plural form of Naaẓir (نَاظِر), meaning "beholder" or "observer." The een (ـِينَ) ending indicates the plural masculine in the accusative or genitive case; here, it's the object of the verb Tasurru ("pleases the beholders").

Full Translation:

"They said, 'Ask your Lord for us to clarify for us what its color is.' He said, 'Indeed He says, "Indeed it is a yellow cow, whose color is vivid, delighting the beholders."'"

Here's a breakdown of the Arabic sentence with English translation, pronunciation, and grammatical explanations:

وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

1. وَ (wa) - And (Pronunciation: wah)

- This is a conjunction, meaning "and."

2. قَالُوا (qālū) - they said (Pronunciation: kaa-loo)

- This is a past tense verb, meaning "they said." It's derived from the root ق-و-ل (q-w-l) which means "to say." The suffix "-ū" indicates the third-person masculine plural (they).

3. لَن (lan) - never will / will not (Pronunciation: lan)

- This is a particle used for strong future negation. It means something "will never" or "will definitely not" happen. It also makes the following imperfect (present/future tense) verb take the subjunctive mood (ending in 'a' for most verbs).

4. يَدْخُلَ (yadkhula) - enter (Pronunciation: yad-khu-la)

- This is an imperfect (present/future tense) verb meaning "he enters" or "he will enter." Due to the preceding particle لَن (lan), its ending vowel changes from a damma (u) to a fatḥa (a), indicating the subjunctive mood. The full phrase لَن يَدْخُلَ means "he will never enter."

5. الْجَنَّةَ (al-jannata) - the Paradise (Pronunciation: al-jan-na-ta)

- الْ (al-) is the definite article "the."

- جَنَّةَ (jannata) means "garden" or "Paradise." It's in the accusative case here because it's the direct object of the verb يَدْخُلَ (yadkhula - to enter).

6. إِلَّا (illā) - except / but / only (Pronunciation: il-laa)

- This is a particle of exception, similar to "except" or "but." In context, it often implies "only."

7. مَن (man) - whoever / he who (Pronunciation: man)

- This is a relative pronoun meaning "who" or "whoever."

8. كَانَ (kāna) - was / is (Pronunciation: kaa-na)

- This is a past tense verb meaning "he was." In combination with مَن (man), it means "whoever was" or, in some contexts, "whoever is" (as it often sets a condition or state).

9. هُودًا (hūdan) - a Jew / Jewish (Pronunciation: hoo-dan)

- This noun means "a Jew" or "Jewish" (in an adjectival sense). It's in the accusative case here as the predicate of كَانَ (kāna).

10. أَوْ (aw) - or (Pronunciation: aw)

- This is a conjunction, meaning "or."

11. نَصَارَىٰ (naṣārā) - a Christian / Christians (Pronunciation: na-ṣaa-raa)

- This noun means "Christians" (plural), but in this context, it refers to "a Christian" (singular) consistent with "a Jew." It's also in the accusative case as a predicate of كَانَ (kāna), parallel to هُودًا (hūdan).

12. تِلْكَ (tilka) - That / Those (Pronunciation: til-ka)

- This is a feminine demonstrative pronoun, meaning "that" or "those." Although it's singular, it can refer to a plural concept, especially if the noun it refers to is plural (like "wishes").

13. أَمَانِيُّهُمْ (amāniyyuhum) - their wishes / their desires (Pronunciation: a-maa-niy-yu-hum)

- أَمَانِيُّ (amāniyyu) is the plural of أُمْنِيَّة (umniyyah), meaning "a wish" or "a desire."

- ـهُمْ (-hum) is a possessive pronoun suffix meaning "their."

14. قُلْ (qul) - Say! (Pronunciation: qul)

- This is an imperative verb (a command) in the masculine singular form, meaning "Say!" or "You (singular) say!"

15. هَاتُوا (hātū) - Produce! / Bring! (Pronunciation: haa-too)

- This is an imperative verb (a command) in the masculine plural form, meaning "Produce!" or "Bring!" or "You (plural) produce/bring!"

16. بُرْهَانَكُمْ (burhānakum) - your proof / your evidence (Pronunciation: bur-haa-na-kum)

- بُرْهَانَ (burhāna) means "proof" or "evidence." It's in the accusative case here because it's the direct object of the imperative verb هَاتُوا (hātū - produce/bring).

- ـكُمْ (-kum) is a possessive pronoun suffix meaning "your" (plural).

17. إِن (in) - If (Pronunciation: in)

- This is a conditional particle, meaning "if."

18. كُنتُمْ (kuntum) - you were / you are (Pronunciation: kun-tum)

- This is a past tense verb meaning "you (plural) were." In conditional sentences with إِن (in), the past tense can imply a present or future condition, so it can be understood as "if you are."

19. صَادِقِينَ (ṣādiqīna) - truthful / sincere (Pronunciation: saa-di-qee-na)

- This is a masculine plural adjective meaning "truthful" or "sincere." It's in the accusative/genitive case here because it's the predicate of كُنتُمْ (kuntum) in this specific grammatical construction.

Full English Translation:

And they said, "None will enter Paradise except one who is a Jew or a Christian." Those are their desires. Say, "Produce your proof, if you are truthful."

Here is a breakdown of the Arabic sentence:

The complete English translation of the sentence is:

Owner/Master of the Day of Judgment/Recompense.

Let's break it down word by word:

1. Owner / Master (Pronunciation: Maaliki)

- This word, مَالِكِ, means "owner," "master," or "sovereign."

- The long "aa" sound (like in "father") is important here, hence "Maa-".

- The "ki" ending (pronounced "kee") indicates that this word is in the genitive case. In Arabic, this case is used for nouns that are possessed or in a possessive relationship (like "of the...") with the following word. This is part of a grammatical structure called Idaafa (الإضافة), which is a possessive construction.

2. Day (Pronunciation: Yawmi)

- This word, يَوْمِ, means "day."

- The "aw" sound is like the "ow" in "cow."

- The "mi" ending (pronounced "mee") also indicates the genitive case. It is being "possessed" by the "Owner/Master" and is also "possessing" the "Judgment" that follows. This continues the Idaafa chain.

3. The Judgment Reckoning Religion (Pronunciation: Ad-deeni)

- This word, الدِّينِ, means "the judgment," "the reckoning," "the recompense," or "the religion." In this specific context ("Day of..."), "judgment," "reckoning," or "recompense" is the most appropriate translation.

- الـ (al-): The "Al-" at the beginning is the definite article, meaning "the." When it's followed by certain letters (called "sun letters" like د dāl), the "l" sound of "al-" is assimilated into the following letter. So, instead of saying "al-deen," it becomes "ad-deen" (like "add" + "deen").

- The "dee" has a long "ee" sound (like in "see").

- The "ni" ending (pronounced "nee") indicates that this word is also in the genitive case, completing the Idaafa (possessive construction) started by the previous words.

Grammar Note on Idaafa (Possessive Construction):

The entire phrase مَالِكِ يَوْمِ الدِّينِ is an example of an Idaafa (الإضافة) or "possessive construction" in Arabic. It's like saying "X of Y of Z."

- The first noun (مَالِكِ - Maaliki) is the "possessor."

- All subsequent nouns in the chain (يَوْمِ - Yawmi, and الدِّينِ - Ad-deeni) are in the genitive case, typically marked by a short "i" vowel sound at the end.

- The definite article "Al-" (the) only appears on the last word in the chain if you want the whole phrase to be definite (e.g., "the owner of the day of the judgment"). In this case, "the judgment" makes the whole phrase definite.

So, you have "Owner [of] Day [of] Judgment," which translates smoothly to "Owner of the Day of Judgment."

Alright, let's break down this powerful Arabic sentence step by step! We'll go through each word, its meaning, how to pronounce it, and any important grammar points.

Here's the full translation of the sentence for context:

"And [recall] when We took a covenant from the Children of Israel: 'You shall not worship except God, and [be good] to parents with kindness, and [to] the close relatives, and the orphans, and the needy. And speak to people good [words], and establish the prayer, and give the Zakat.' Then you turned away, except a few of you, and you are [still] turning away."

Now, let's dive into the word-by-word explanation:

1. وَإِذْ (wa-ith)

- وَ (wa): And (pronunciation: wa) - This is a conjunction, simply meaning "and."

- إِذْ (ith): when / and [recall] when (pronunciation: ith, like "with" but with a "th" sound) - This particle often introduces a past event, especially in the Quran, implying a recall or a reminder of something that happened in the past.

- Together: And when / And [recall] when.

2. أَخَذْنَا (akhathnā)

- أَخَذَ (akhatha): (he) took.

- نَا (nā): we (pronunciation: naa) - This is a suffix attached to the past tense verb, indicating that "we" performed the action.

- Translation: We took (pronunciation: a-khath-naa).

- Grammar: This is a past tense verb in the first person plural.

3. مِيثَاقَ (mīthāqa)

- Translation: covenant / solemn agreement (pronunciation: meethaaq)

- Grammar: This noun is in the accusative case (ending in '-a' sound, mīthāqa) because it is the direct object of the verb "we took." We took what? A covenant.

4. بَنِي (banī)

- Translation: sons of / children of (pronunciation: ba-nee)

- Grammar: This is a plural noun meaning "sons" or "children." It's in the genitive case here and is part of an idafa (possessive construction), "covenant of the sons of Israel." The original plural for "sons" (banūna) drops its final 'ن' (n) when it's the first part of an idafa.

5. إِسْرَائِيلَ (Isrā'īla)

- Translation: Israel (pronunciation: is-raa-eel)

- Grammar: This is the proper noun "Israel." It's the second part of the idafa (possessive construction) "sons of Israel." Typically, the second part of an idafa is in the genitive case. However, "Israel" is a "diptote" (ممنوع من الصرف - mamnū' min al-ṣarf), which means it doesn't take the normal genitive vowel (kasra) or nunation. Instead, it takes a fatha (the '-a' sound) in both the accusative and genitive cases.

6. لَا تَعْبُدُونَ (lā ta'budūna)

- لَا (lā): not / do not (pronunciation: laa) - This particle negates the verb that follows.

- تَعْبُدُونَ (ta'budūna): you (plural) worship (pronunciation: ta'-bu-doo-na) - This is a present tense verb, second person plural.

- Translation: You (plural) worship not / do not worship.

- Grammar: In this context, lā followed by the imperfect indicative verb (ending in '-ūna') acts as a strong instruction or a statement of what the covenant entails: "that you shall not worship..."

7. إِلَّا (illā)

- Translation: except / but (pronunciation: il-laa)

- Grammar: This is a particle of exclusion, indicating that what follows is the exception to the preceding negation.

8. اللَّهَ (Allāha)

- Translation: God (pronunciation: al-laah)

- Grammar: This is the name "Allah" in the accusative case (ending in '-a'). It's the object of the implied worship: "You worship no one except God."

9. وَبِالْوَالِدَيْنِ (wa bil-wālidayni)

- وَ (wa): And (pronunciation: wa) - Conjunction.

- بِ (bi): to / with (pronunciation: bi) - Preposition. Here, it implies "to" or "regarding."

- الْوَالِدَيْنِ (al-wālidayni): the parents (pronunciation: al-waa-li-dayn)

- ال (al): the (definite article).

- وَالِدَيْنِ (wālidayni): "parents." This is the dual form (for two) of "parent" (وَالِد - wālid). The dual form is wālidāni in the nominative and wālidayni in the genitive/accusative. It's in the genitive case here due to the preceding preposition "بِ".

- Together: And to the parents.

10. إِحْسَانًا (iḥsānan)

- Translation: goodness / kindness (pronunciation: ih-saa-nan)

- Grammar: This is an emphatic noun (known as maf'ūl muṭlaq or absolute object), often used in this way to imply a command or strong advice to "do good" or "treat with kindness." It refers back to the implicit action expected towards the parents (and subsequent categories). So, "and [treat] the parents with goodness."

11. وَذِي (wa dhī)

- وَ (wa): And (pronunciation: wa) - Conjunction.

- ذِي (dhī): owner of / possessor of / those of (pronunciation: dhee) - This word is one of the "five nouns" (الأسماء الخمسة) which have special declension. It means "owner of" or "possessor of." It's dhū in nominative, dhā in accusative, and dhī in genitive. Here, it's in the genitive, parallel to "the parents" (because of the implied "and to").

- Together: And those of.

12. الْقُرْبَىٰ (al-qurbā)

- Translation: kinship / close relatives (pronunciation: al-qur-baa)

- Grammar: This noun means "closeness" or "kinship." So, "dhī al-qurbā" literally means "those of kinship," which translates to "close relatives" or "kinfolk." It is the second part of an idafa with ذِي.

13. وَالْيَتَامَىٰ (wal-yatāmā)

- وَ (wa): And (pronunciation: wa) - Conjunction.

- الْيَتَامَىٰ (al-yatāmā): the orphans (pronunciation: al-ya-taa-maa)

- ال (al): the (definite article).

- يَتَامَىٰ (yatāmā): orphans. This is the broken plural of يَتِيم (yatīm - orphan). It is here in the genitive case, continuing the list of those to be treated with kindness.

- Together: And the orphans.

14. وَالْمَسَاكِينِ (wal-masākīni)

- وَ (wa): And (pronunciation: wa) - Conjunction.

- الْمَسَاكِينِ (al-masākīni): the needy / the poor (pronunciation: al-ma-saakeen)

- ال (al): the (definite article).

- مَسَاكِينِ (masākīni): needy/poor. This is the broken plural of مِسْكِين (miskīn - needy person). Like the preceding nouns, it's in the genitive case, continuing the list.

- Together: And the needy/poor.

15. وَقُولُوا (wa qūlū)

- وَ (wa): And (pronunciation: wa) - Conjunction.

- قُولُوا (qūlū): say (you plural) (pronunciation: qoo-loo) - This is an imperative verb (a command), in the second person plural.

- Together: And say (you plural).

16. لِلنَّاسِ (lil-nāsi)

- لِ (li): to / for (pronunciation: li) - Preposition.

- النَّاسِ (al-nāsi): the people (pronunciation: an-naas)

- ال (al): the (definite article). The lām of "li" merges with the nūn of "an-nās," causing the nūn to be doubled.

- نَّاسِ (nāsi): people. It's in the genitive case due to the preceding preposition "لِ".

- Together: To the people.

17. حُسْنًا (ḥusnan)

- Translation: good / kindly (pronunciation: ḥus-nan)

- Grammar: Similar to إِحْسَانًا, this noun (from the root meaning "good" or "beautiful") is in the accusative case and functions as an emphatic or adverbial expression, implying "speak good words" or "speak kindly."

18. وَأَقِيمُوا (wa aqīmū)

- وَ (wa): And (pronunciation: wa) - Conjunction.

- أَقِيمُوا (aqīmū): establish (you plural) (pronunciation: a-qee-moo) - This is an imperative verb, second person plural.

- Together: And establish (you plural).

19. الصَّلَاةَ (aṣ-ṣalāta)

- Translation: the prayer (pronunciation: as-sa-laah)

- Grammar: This noun, meaning "prayer," is in the accusative case because it's the direct object of the verb "establish."

20. وَآتُوا (wa ātū)

- وَ (wa): And (pronunciation: wa) - Conjunction.

- آتُوا (ātū): give (you plural) (pronunciation: aa-too) - This is an imperative verb, second person plural, meaning "give" or "bring."

- Together: And give (you plural).

21. الزَّكَاةَ (az-zakāta)

- Translation: the Zakat (charity / poor-due) (pronunciation: az-za-kaah)

- Grammar: This noun, referring to the obligatory charity in Islam, is in the accusative case as the direct object of the verb "give."

22. ثُمَّ (thumma)

- Translation: then / afterwards (pronunciation: thum-ma, like "thumb-ma") - This is a particle indicating a sequence of events.

23. تَوَلَّيْتُمْ (tawallaytum)

- تَوَلَّى (tawallā): to turn away.

- تُمْ (tum): you (plural) (pronunciation: tum) - This suffix indicates the second person plural for a past tense verb.

- Translation: You (plural) turned away (pronunciation: ta-wal-lay-tum).

- Grammar: This is a past tense verb in the second person plural.

24. إِلَّا (illā)

- Translation: except (pronunciation: il-laa) - Particle of exclusion.

25. قَلِيلًا (qalīlan)

- Translation: a few (pronunciation: qa-lee-lan)

- Grammar: This noun, meaning "a few" or "little," is in the accusative case because it's the excepted item following "إِلَّا."

26. مِّنكُم (minkum)

- مِن (min): from (pronunciation: min) - Preposition.

- كُم (kum): you (plural) (pronunciation: kum) - This is a pronoun suffix meaning "you" (plural).

- Together: From you (plural).

27. وَأَنتُم (wa antum)

- وَ (wa): And (pronunciation: wa) - Conjunction.

- أَنتُم (antum): you (plural) (pronunciation: an-tum) - This is an independent pronoun for "you" (plural).

- Together: And you (plural).

28. مُّعْرِضُونَ (mu'riḍūna)

- Translation: are turning away averse disinclined (pronunciation: mu'-ri-doo-na)

- Grammar: This is an active participle (اسم فاعل - ism fā'il) in the plural, meaning "those who turn away." It is in the nominative case (ending in '-ūna') because it functions as the predicate (the descriptive part) of the sentence "And you are turning away."

This sentence beautifully illustrates many core aspects of Arabic grammar, from verb conjugations and noun cases to possessive constructions (idafa) and particles of negation and exclusion. Keep practicing, and you'll get the hang of it!

Here is the translation and word-by-word explanation of the Arabic sentence:

Full English Translation:

And indeed, We have sent down to you clear signs, and none disbelieve in them except the defiantly disobedient.

Word-by-Word Breakdown:

- وَلَقَدْ (Wa-la-qad) - And indeed / And certainly

- Grammar: This is a compound particle used for strong emphasis in Arabic.

- و (wa) means "and."

- لَـ (la-) is an emphasizing prefix, similar to "truly" or "surely."

- قَدْ (qad) is a particle that, when used with a past tense verb (as it is here), adds emphasis or indicates that an action has "already" happened. Together with 'لَـ', it forms a very strong affirmation, meaning "and indeed" or "and certainly."

- أَنزَلْنَا (Anzalnā) - We sent down / We revealed

- Grammar: This is a past tense verb in the first-person plural.

- The root verb is نَزَلَ (nazala) meaning "to descend."

- أنزل (anzala) is the causative form (known as Form IV in Arabic morphology) meaning "to cause to descend" or "to send down/reveal."

- The suffix ـنَا (-nā) means "we," indicating that "we" performed the action.

- إِلَيْكَ (Ilayka) - To you (masculine singular)

- Grammar: This is a preposition combined with a pronominal suffix.

- إِلَى (ilā) means "to" or "towards."

- ـكَ (-ka) is the pronoun suffix for "you" (specifically, masculine singular).

- آيَاتٍ (Āyātīn) - Signs / Verses

- Grammar: This is a sound feminine plural noun in the accusative case.

- The singular form is آيَة (āyah), meaning "sign," "verse" (of a holy scripture), or "miracle."

- The ـَاتٍ (-ātīn) ending indicates a feminine plural noun. The double-kasra (ـٍ), called tanween, marks it as indefinite. Since it is the direct object of the verb "Anzalnā" (we sent down), it is in the accusative case (mansoob). For sound feminine plurals, the accusative case is marked by a kasra (or tanween kasra if indefinite), rather than a fatha.

- بَيِّنَاتٍ (Bayyinātīn) - Clear / Evident / Manifest

- Grammar: This is an adjective that describes آيَاتٍ (signs/verses). Adjectives in Arabic must match the noun they describe in gender, number, and case.

- The singular form is بَيِّنَة (bayyinah), meaning "clear," "evident," "manifest."

- Like آيَاتٍ, it ends with ـَاتٍ (-ātīn), matching its indefinite feminine plural and accusative case.

- وَ مَا (Wa mā) - And no one / And not

- Grammar:

- و (wa) means "and."

- مَا (mā) is a particle used for negation, meaning "not" or "no one."

- يَكْفُرُ (Yakfuru) - Disbelieves / Rejects / Denies

- Grammar: This is an imperfect tense verb (referring to present or future action), in the third-person masculine singular form.

- The root verb is كَفَرَ (kafara), meaning "to disbelieve," "to deny," "to reject."

- The prefix يَـ (ya-) indicates the third-person masculine singular for imperfect tense verbs.

- بِهَا (Bihā) - In them / With them (referring to the signs)

- Grammar: This is a preposition combined with a pronominal suffix.

- بِـ (bi-) is a common preposition meaning "in," "with," "by," "for," or "about." In this context, it often translates as "in them" or "with respect to them."

- ـهَا (-hā) is the pronoun suffix for "her" or "it" (feminine singular). In Arabic, when referring to non-human plural nouns (like آيَاتٍ - signs), it is common to use a feminine singular pronoun.

- إِلَّا (Illā) - Except But Only

- Grammar: This is a particle of exception. When used after a negative particle like مَا (mā), it creates an exclusive meaning. The structure "مَا... إِلَّا" (mā... illā) translates to "none but" or "only." For example, "مَا رَأَيْتُ إِلَّا أَحْمَدَ" means "I saw no one but Ahmad" or "I only saw Ahmad."

- الْفَاسِقُونَ (Al-fāsiqūna) - The defiantly disobedient / The transgressors

- Grammar: This is a definite masculine sound plural noun in the nominative case.

- الْـ (al-) is the definite article "the."

- The singular form is فَاسِق (fāsiq), meaning "one who deviates from the right path," "a disobedient person," "a transgressor" (someone who goes beyond acceptable bounds).

- The ـُونَ (-ūna) ending indicates a masculine sound plural noun in the nominative case (when it is the subject of a verb or predicate). In the "mā... illā" construction, the noun following "illā" effectively acts as the subject of the negated verb.

Here is a word-for-word explanation of the Arabic sentence, along with pronunciation assistance and grammar notes:

- And (wa) (wa): A conjunction, similar to "and" in English.

- the mothers (al-walidaat) (al-waa-li-daat): This is a plural noun, meaning "the mothers." The "al-" prefix signifies "the."

- they breastfeed (yurdi'na) (yur-dhi'-na): This is a present tense verb, specifically referring to a group of females (the mothers). It means "they nurse" or "they breastfeed."

- their children (awlaadahunn) (aw-laa-da-hunn): This is a noun meaning "children," combined with a possessive pronoun "hunn" meaning "their" (referring to female plural).

- two years (hawlayni) (haw-lay-ni): This is the dual form of the noun "year," meaning "two years." The "-ayni" ending indicates the dual in the accusative or genitive case.

- full (kaamilayni) (kaa-mi-lay-ni): This is the dual form of the adjective "full" or "complete," modifying "two years" and agreeing with it in dual form and case.

- for whoever (liman) (li-man): This combines the preposition "li" (for/to) with "man" (whoever or him who).

- he desired (araada) (a-raa-da): This is a past tense verb, meaning "he wanted" or "he wished."

- to (an) (an): This is a particle that introduces a subjunctive verb.

- he completes (yutimma) (yu-tim-ma): This is a present tense verb in the subjunctive mood because of the preceding "an." It means "he completes" or "he perfects."

- the breastfeeding (ar-radaa'ah) (ar-ra-dhaa-'ah): This is a noun, meaning "the act of breastfeeding" or "the nursing." The "ar-" prefix signifies "the."

- And (wa) (wa): A conjunction.

- upon (ala) (a-laa): A preposition, meaning "on" or "upon."

- the one for whom the child is born (al-mawloodi lahu) (al-maw-loo-di la-hu): This phrase refers to the father of the child. "al-mawlood" literally means "the one born" (the child), and "lahu" means "for him." In context, it implies the father.

- their sustenance (rizquhunn) (riz-qu-hunn): This is a noun meaning "sustenance" or "provision," combined with the possessive pronoun "hunn" (their, referring to the mothers).

- and (wa) (wa): A conjunction.

- their clothing (kiswatuhunn) (kis-wa-tu-hunn): This is a noun meaning "clothing," combined with the possessive pronoun "hunn" (their, referring to the mothers).

- with fairness (bil-ma'roof) (bil-ma'-roof): This combines the preposition "bi" (with/in) with "al-ma'roof" (the customary, the known, the reasonable, fairness).

- No (laa) (laa): A negation particle, meaning "not" or "no."

- is burdened (tukallafu) (tu-kal-la-fu): This is a passive voice verb, meaning "is burdened" or "is obligated."

- a soul / a person (nafsun) (naf-sun): An indefinite noun, meaning "a soul" or "a person."

- except (illa) (il-laa): An exclusion particle, meaning "except" or "but."

- its capacity (wus'ahaa) (wus-'a-haa): This is a noun meaning "capacity" or "ability," combined with the possessive pronoun "haa" (its/her).

- No (laa) (laa): Here, this "laa" is a prohibitive particle, meaning "let no one" or "should not."

- should be harmed (tudaarra) (tu-dhaarr): This is a passive verb in the jussive mood (implying prohibition), meaning "should be harmed" or "should suffer harm."

- a mother (walidatun) (waa-li-da-tun): An indefinite noun, meaning "a mother."

- because of her child (biwaladihaa) (bi-wa-la-di-haa): This combines the preposition "bi" (with/because of), the noun "walad" (child), and the possessive pronoun "haa" (her).

- and not (wa laa) (wa laa): A conjunction "and" followed by the negation "not" or "nor."

- a father of a child (mawloodun lahu) (maw-loo-dun la-hu): Similar to "al-mawloodi lahu" earlier, but indefinite, referring to "a father."

- because of his child (biwaladihi) (bi-wa-la-di-hi): This combines "bi" (because of), "walad" (child), and the possessive pronoun "hi" (his).

- And (wa) (wa): A conjunction.

- upon (ala) (a-laa): A preposition.

- the heir (al-waarithi) (al-waa-rith): A noun, meaning "the heir." The "al-" prefix signifies "the."

- similar to (mithlu) (mith-lu): A noun or adjective meaning "like" or "similar to."

- that (dhaalika) (dhaa-li-ka): A demonstrative pronoun, meaning "that." (This implies that the same responsibilities for sustenance and clothing apply to the heir if the father is deceased.)

- So if (fa-in) (fa-in): "Fa" is a conjunction meaning "so" or "then," and "in" means "if."

- they both desired (araadaa) (a-raa-daa): A past tense verb in the dual form, meaning "they both desired" or "they both wished." It refers to both parents.

- weaning (fisaalan) (fi-saa-lan): An indefinite noun, meaning "weaning."

- out of (an) (an): A preposition, meaning "from" or "out of."

- mutual consent (taraadhin) (ta-raa-dhin): An indefinite noun, meaning "mutual consent" or "agreement."

- from both of them (minhumaa) (min-hu-maa): This combines "min" (from) with the dual pronoun "humaa" (both of them).

- and (wa) (wa): A conjunction.

- consultation (tashaawurin) (ta-shaa-wu-rin): An indefinite noun, meaning "consultation."

- then no (falaa) (fa-laa): "Fa" (then) combined with "laa" (no).

- blame (junaah) (ju-naah): A noun, meaning "blame," "fault," or "sin." The phrase "falaa junaah alayhimaa" means "then there is no blame upon them both."

- upon both of them (alayhimaa) (a-lay-hi-maa): This combines "ala" (upon) with the dual pronoun "humaa" (both of them).

- And if (wa in) (wa in): "And" followed by "if."

- you (plural) desired (aradtum) (a-rad-tum): A past tense verb, second person plural masculine, meaning "you (all) wished."

- to (an) (an): A particle introducing a subjunctive verb.

- you (plural) seek a wet-nurse for (tastardhi'u) (tas-tar-dhi'-'u): A present tense subjunctive verb, meaning "you (all) seek someone to breastfeed" or "you (all) seek a wet-nurse for."

- your children (awlaadakum) (aw-laa-da-kum): The noun "children" combined with the possessive pronoun "kum" (your, plural).

- then no (falaa) (fa-laa): "Then" combined with "no."

- blame (junaah) (ju-naah): "Blame," "fault," or "sin."

- upon you (plural) (alaykum) (a-lay-kum): This combines "ala" (upon) with the plural pronoun "kum" (you all).

- when (idhaa) (i-dhaa): A conditional or temporal conjunction, meaning "when" or "if."

- you (plural) delivered / paid (sallamtum) (sal-lam-tum): A past tense verb, second person plural masculine, meaning "you (all) handed over" or "you (all) paid."

- what (maa) (maa): A relative pronoun, meaning "what" or "that which."

- you (plural) gave (aataytum) (aa-tay-tum): A past tense verb, second person plural masculine, meaning "you (all) gave."

- with fairness (bil-ma'roof) (bil-ma'-roof): Combining "bi" (with) and "al-ma'roof" (fairness, customary manner).

- And (wa) (wa): A conjunction.

- be conscious of Allah (ittaqu Allah) (it-ta-qu al-laah): This is an imperative verb in the plural form, meaning "be mindful of God," "fear God," or "be pious towards God." "Allah" is the name of God.

- and (wa) (wa): A conjunction.

- know (plural) (i'lamu) (i'-la-mu): An imperative verb in the plural form, meaning "know (all of you)."

- that (anna) (an-na): A particle that introduces a nominal sentence, meaning "that."

- Allah (allaah) (al-laah): The name of God, here in the accusative case because it follows "anna."

- concerning what (bimaa) (bi-maa): This combines "bi" (concerning/with) with "maa" (what).

- you (plural) do (ta'maloona) (ta'-ma-loo-na): A present tense verb, second person plural masculine, meaning "you (all) do" or "you (all) work."

- All-Seeing (baseer) (ba-seer): An adjective, meaning "All-Seeing" or "Observant," referring to Allah.

Overall Meaning of the Sentence:

"And mothers shall breastfeed their children for two full years, for whoever wishes to complete the breastfeeding. And upon the father is their provision and their clothing with fairness. No soul is burdened except with what it can bear. A mother should not be harmed because of her child, nor a father because of his child. And upon the heir is the like of that (responsibility). But if they both desire weaning by mutual consent from them both and consultation, then there is no blame upon them both. And if you (all) desire to seek a wet-nurse for your children, then there is no blame upon you (all) if you (all) deliver what you (all) gave with fairness. And be conscious of Allah and know that Allah is All-Seeing of what you (all) do."

Let's break down this Arabic sentence into English, word by word, to help you understand its meaning and structure.

وإِذْ (wa-idh) - "And when"

- وَ (wa) - "And" (a conjunction, like 'and' in English).

- إِذْ (idh) - "when" (a temporal conjunction, referring to a past time).

قَالَ (qaala) - "said"

- This is a past tense verb meaning "he said." The subject is implicit in the verb form, indicating a male singular person.

مُوسَىٰ (Moosa) - "Moses"

- This is a proper noun, the name of the Prophet Moses.

لِقَوْمِهِ (li-qawmihi) - "to his people"

- لِ (li-) - "to" (a preposition).

- قَوْمِ (qawmi) - "people" (a noun meaning a group of people or community).

- هِ (-hi) - "his" (a possessive pronoun suffix attached to the noun 'qawm', meaning 'his people').

يَا (yaa) - "O"

- This is a vocative particle used to address someone directly, similar to "O" in English (e.g., "O my people").

قَوْمِ (qawmi) - "my people"

- This is the noun "people" in a vocative form. When used with 'ya', it often implies possession, so 'my people' is a common and appropriate translation here, even without the explicit 'yaa' suffix (يَاء المتكلم).

إِنَّكُمْ (innakum) - "Indeed you all" / "Verily you all"

- إِنَّ (inna) - "Indeed" / "Verily" (a particle that emphasizes the statement that follows).

- كُمْ (-kum) - "you all" (a plural pronoun suffix, indicating the masculine plural 'you').

ظَلَمْتُمْ (dhalamtum) - "wronged" / "dealt unjustly with"

- This is a past tense verb meaning "you all wronged" or "you all oppressed." The suffix تُمْ (-tum) indicates the second person masculine plural subject ("you all").

أَنفُسَكُم (anfusakum) - "yourselves"

- أَنفُسَ (anfusa) - "souls" / "selves" (the plural of 'nafs' - self/soul).

- كُمْ (-kum) - "your all" (a possessive pronoun suffix, meaning 'your selves' or 'yourselves').

بِاتِّخَاذِكُمُ (bi-ttikhaadhikumu) - "by your taking" / "by your choosing"

- بِ (bi-) - "by" / "with" (a preposition).

- اتِّخَاذِ (ittikhaadhi) - "taking" / "choosing" (this is a verbal noun, or 'masdar', derived from the verb 'to take' or 'to choose').

- كُمْ (-kum) - "your all" (a possessive pronoun suffix, indicating 'your taking').

- The final 'u' sound in 'kumu' is for smooth pronunciation when followed by the definite article 'al-' (the) in the next word.

الْعِجْلَ (al-`ijla) - "the calf"

- الْ (al-) - "the" (the definite article).

- عِجْلَ (`ijla) - "calf" (a noun). This refers to the golden calf that the Israelites worshipped.

فَتُوبُوا (fa-tooboo) - "So repent" / "Then repent"

- فَ (fa-) - "So" / "Then" (a connective particle indicating a consequence or sequence).

- تُوبُوا (tooboo) - "Repent!" (This is an imperative verb in the masculine plural form, commanding 'you all' to repent).

إِلَىٰ (ilaa) - "to"

- This is a preposition meaning "to" or "towards."

بَارِئِكُمْ (baari'ikum) - "your Creator"

- بَارِئِ (baari'i) - "Creator" / "Originator" (a noun, referring to God as the Creator).

- كُمْ (-kum) - "your all" (a possessive pronoun suffix, meaning 'your Creator').

فَاقْتُلُوا (fa-qtuloo) - "Then kill"

- فَ (fa-) - "Then" (another connective particle).

- اقْتُلُوا (uqtuloo) - "Kill!" (This is also an imperative verb in the masculine plural form, commanding 'you all' to kill).

أَنفُسَكُمْ (anfusakum) - "yourselves"

- (Same as explained before) "souls" / "selves" + "your all" = "yourselves."

ذَٰلِكُمْ (dhaalikum) - "That" / "That is"

- ذَٰلِكَ (dhaalika) - "that" (a demonstrative pronoun, referring to the act of killing themselves).

- كُمْ (-kum) - (This suffix here signifies that the statement 'that' is addressed to 'you all', so it's best translated as simply "That" or "That is" in English for collective address).

خَيْرٌ (khayrun) - "better" / "good"

- This is an adjective/noun meaning "good" or "better." In this context, it implies "better for you."

لَّكُمْ (llakum) - "for you all"

- لَّ (lla-) - "for" (a preposition, often intensified in this context).

- كُمْ (-kum) - "you all" (a pronoun).

عِندَ (`inda) - "with" / "in the presence of"

- This is a preposition meaning "with," "at," or "in the presence of."

بَارِئِكُمْ (baari'ikum) - "your Creator"

- (Same as explained before) "Creator" + "your all" = "your Creator."

فَتَابَ (fa-taaba) - "So He accepted repentance" / "Then He turned (to you with mercy)"

- فَ (fa-) - "So" / "Then" (connective particle).

- تَابَ (taaba) - "He turned (in repentance)" or, when referring to God, "He accepted repentance" or "He forgave." This is a past tense verb.

عَلَيْكُمْ (`alaykum) - "upon you all"

- عَلَى (`alaa) - "upon" / "on" (a preposition).

- كُمْ (-kum) - "you all" (a pronoun).

إِنَّهُ (innahu) - "Indeed He" / "Verily He"

- إِنَّ (inna) - "Indeed" / "Verily" (emphasis particle).

- هُ (-hu) - "He" (a pronoun suffix, referring to God).

هُوَ (huwa) - "He"

- This is a separate pronoun "He," used here for additional emphasis after 'innahu'.

التَّوَّابُ (at-Tawwaabu) - "the Oft-Forgiving" / "the Accepter of repentance"

- الْ (al-) - "the" (definite article).

- تَوَّابُ (Tawwaabu) - This is an intensive form (مبالغة) derived from the root 'taaba' (to repent/turn). It describes someone who frequently or readily accepts repentance or forgives. It is one of God's names.

الرَّحِيمُ (ar-Raheemu) - "the Most Merciful"

- الْ (ar-) - "the" (definite article; the 'l' assimilates into the 'r').

- رَّحِيمُ (Raheemu) - This is another intensive form (صفة مشبهة) from the root 'rahima' (to have mercy). It describes someone with abundant or continuous mercy. It is also one of God's names.

Putting it all together, a smooth translation would be:

"And when Moses said to his people: 'O my people, indeed you have wronged yourselves by taking the calf (for worship). So repent to your Creator and kill yourselves. That is better for you in the sight of your Creator. Then He accepted your repentance, for indeed He is the Oft-Forgiving, the Most Merciful.'"

Alright, let's break down this powerful Arabic sentence step-by-step. Our goal is for you to understand each word and how it fits into the overall meaning.

Here is the sentence we will be translating and dissecting:

ثُمَّ أَنتُمْ هَـٰؤُلَاءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالْإِثْمِ وَالْعُدْوَانِ وَإِن يَأْتُوكُمْ أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

Word-by-word Breakdown:

1. ثُمَّ (thumma) - Then Moreover Furthermore.

- Grammar: This is a conjunction, similar to "and then" or "moreover," indicating a sequence or a continuation of a topic.

2. أَنتُمْ (antum) - You (plural masculine).

- Grammar: This is a separate personal pronoun.

3. هَـٰؤُلَاءِ (haa'ulaa'i) - These (people) / You, these very ones.

- Grammar: This is a demonstrative pronoun, like "these" or "those." Here, it's used with "you" for emphasis, pointing directly to the audience.

4. تَقْتُلُونَ (taqtulūna) - You kill.

- Grammar: This is a present tense verb (Form I).

- تَـ (ta-) at the beginning indicates "you" (plural masculine).

- ـونَ (-ūna) at the end also signifies "you" (plural masculine) and the present tense.

- The root is ق-ت-ل (q-t-l), meaning "to kill."

5. أَنفُسَكُمْ (anfusakum) - Yourselves / Your souls.

- Grammar: This is a noun with a possessive pronoun suffix.

- أَنفُسَ (anfusa) - means "souls" or "selves" (plural of نَفْس - nafs, "soul/self").

- ـكُمْ (kum) - is the possessive suffix meaning "your" (plural masculine). So, "your selves."

6. وَ (wa) - And.

- Grammar: A common conjunction.

7. تُخْرِجُونَ (tukhrijūna) - You expel / You drive out.

- Grammar: This is also a present tense verb.

- تُـ (tu-) at the beginning indicates "you" (plural masculine).

- ـونَ (-ūna) at the end signifies "you" (plural masculine) and the present tense.

- The root is خ-ر-ج (kh-r-j), meaning "to go out." This verb form (Form IV, أَخْرَجَ - akhraja) makes it causative: "to cause to go out" or "to expel."

8. فَرِيقًا (farīqan) - A group / A party.

- Grammar: This noun is in the accusative case (indicated by the ـًا - an ending) because it is the direct object of the verb "you expel."

9. مِّنكُم (minkum) - From among you.

- Grammar: This is a preposition followed by a pronoun suffix.

- مِّنْ (min) - means "from" or "among."

- ـكُمْ (kum) - means "you" (plural masculine).

10. مِّن (min) - From.

- Grammar: Another preposition.

11. دِيَارِهِمْ (diyārihim) - Their homes / Their dwellings.

- Grammar: This is a noun with a possessive pronoun suffix.

- دِيَارِ (diyāri) - means "homes" or "dwellings" (plural of دَار - dār, "home/house").

- ـهِمْ (him) - is the possessive suffix meaning "their" (plural masculine).

12. تَظَاهَرُونَ (taẓāharūna) - You support each other / You conspire (against them).

- Grammar: This is a present tense verb (Form VI, تَفَاعَلَ - tafā'ala).

- This form often implies reciprocity ("doing something to each other") or pretending. In this context, it means to combine efforts, often with a negative connotation like "ganging up" or "conspiring."

- The root is ظ-ه-ر (ẓ-h-r), meaning "to appear" or "to support."

- تَـ (ta-) and ـونَ (-ūna) indicate "you" (plural masculine) and the present tense.

13. عَلَيْهِم (ʿalayhim) - Against them / Upon them.

- Grammar: This is a preposition with an object pronoun suffix.

- عَلَىٰ (ʿalā) - means "on," "upon," or "against."

- ـهِمْ (him) - is the object pronoun suffix meaning "them" (plural masculine).

14. بِالْإِثْمِ (bil-'ithmi) - With sin / With wrongdoing.

- Grammar: This is a preposition followed by a definite noun.

- بِـ (bi-) - is a preposition meaning "with" or "by."

- الْإِثْمِ (al-'ithmi) - means "the sin" or "the wrongdoing." (الْـ al-is the definite article "the").

15. وَالْعُدْوَانِ (wal-ʿudwāni) - And aggression / And enmity.

- Grammar: Conjunction followed by a definite noun.

- وَ (wa) - means "and."

- الْعُدْوَانِ (al-ʿudwāni) - means "the aggression" or "the enmity."

16. وَإِن (wa 'in) - And if.

- Grammar: Conjunction and conditional particle.

- وَ (wa) - "And."

- إِنْ (in) - "If." This particle introduces a condition, and the verbs following it will often be in the jussive mood (which often looks like the subjunctive or truncated present tense forms).

17. يَأْتُوكُمْ (ya'tūkum) - They come to you.

- Grammar: This is a jussive form of the verb "to come" with an object pronoun suffix.

- يَأْتُوا (ya'tū) - is the jussive form of يَأْتُونَ (ya'tūna - "they come"). The final 'ن' (n) is dropped because of the preceding 'إِنْ' (in) and because it's followed by a pronoun suffix. The root is أ-ت-ي (a-t-y).

- ـكُمْ (kum) - is the object pronoun suffix meaning "you" (plural masculine).

18. أُسَارَىٰ (usārā) - As captives / As prisoners.

- Grammar: This is a plural noun (plural of أسير - asīr, "captive/prisoner"). It functions as a hāl (حال), which describes the state or condition of the subject (they come in the state of being captives).

19. تُفَادُوهُمْ (tufādūhum) - You ransom them.

- Grammar: This is the jussive form of the verb "to ransom" with an object pronoun suffix. This is the result of the "if" condition.

- تُفَادُوا (tufādū) - is the jussive form of تُفَادُونَ (tufādūna - "you ransom"). The final 'ن' (n) is dropped because it's the result of the "if" condition and followed by a pronoun suffix. The root is ف-د-ي (f-d-y) in Form III (فَاعَلَ - fā'ala), meaning "to ransom."

- ـهُمْ (hum) - is the object pronoun suffix meaning "them" (plural masculine).

20. وَهُوَ (wa huwa) - While it is / And it is.

- Grammar: Conjunction followed by a singular masculine pronoun. Often, the 'و' (wa) here means "while" or "although," introducing a circumstantial clause.

21. مُحَرَّمٌ (muḥarramun) - Forbidden / Unlawful.

- Grammar: This is a passive participle (Form II) derived from the root ح-ر-م (ḥ-r-m), meaning "to forbid." It describes something that has been made forbidden.

22. عَلَيْكُمْ (ʿalaykum) - Upon you / For you.

- Grammar: Preposition with a pronoun suffix.

- عَلَىٰ (ʿalā) - "on" or "upon." In this context, it implies "obligatory upon" or "forbidden to you."

- ـكُمْ (kum) - "you" (plural masculine).

23. إِخْرَاجُهُمْ (ikhrājuhum) - Their expulsion / Their driving out.

- Grammar: This is a verbal noun (masdar - مصدر) of Form IV, with a possessive pronoun suffix.

- إِخْرَاجُ (ikhrāju) - means "expelling" or "driving out" (the action of expelling).

- ـهُمْ (hum) - is the possessive suffix meaning "their" (plural masculine).

24. أَ (a-) - Is it that...?

- Grammar: This is an interrogative particle, turning the statement into a question.

25. فَتُؤْمِنُونَ (fatū'minūna) - Then you believe?

- Grammar: Conjunction and present tense verb.

- فَـ (fa-) - "Then" or "so."

- تُؤْمِنُونَ (tu'minūna) - "You believe" (plural masculine present tense). The root is أ-م-ن (a-m-n) in Form IV (آمنَ - āmana), meaning "to believe."

26. بِبَعْضِ (bibaʿḍi) - In part of / In some of.

- Grammar: Preposition with a noun.

- بِـ (bi-) - "in" or "with."

- بَعْضِ (baʿḍi) - "part" or "some."

27. الْكِتَابِ (al-kitābi) - The Book.

- Grammar: Definite noun. (الْـ al-is "the"). Refers to the revealed scripture.

28. وَتَكْفُرُونَ (watakfurūna) - And you disbelieve.

- Grammar: Conjunction and present tense verb.

- وَ (wa) - "And."

- تَكْفُرُونَ (takfurūna) - "You disbelieve" (plural masculine present tense). The root is ك-ف-ر (k-f-r), meaning "to disbelieve" or "to conceal the truth."

29. بِبَعْضٍ (bibaʿḍin) - In part (of it) / In some (of it).

- Grammar: Preposition with an indefinite noun.

- بِـ (bi-) - "in" or "with."

- بَعْضٍ (baʿḍin) - "part" or "some." (Indefinite, indicated by the double vowel ending -in).

30. فَمَا (famā) - So what is...?

- Grammar: Conjunction and interrogative pronoun.

- فَـ (fa-) - "So" or "then."

- مَا (mā) - "What."

31. جَزَاءُ (jazā'u) - The recompense The reward The punishment.

- Grammar: Noun, here meaning the consequence or retribution.

32. مَن (man) - Of whoever / Of him who.

- Grammar: A relative pronoun meaning "whoever" or "he who."

33. يَفْعَلُ (yafʿalu) - Does / Commits.

- Grammar: Present tense verb (Form I).

- يَـ (ya-) at the beginning indicates "he" (singular masculine).

- The root is ف-ع-ل (f-ʿ-l), meaning "to do" or "to make."

34. ذَٰلِكَ (dhālika) - That.

- Grammar: Demonstrative pronoun.

35. مِنكُم (minkum) - From among you.

- Grammar: Preposition and pronoun suffix, same as before.

36. إِلَّا (illā) - Except.

- Grammar: An exceptive particle. It creates an "only" or "nothing but" meaning when used after a negative statement (or implied negative, like a rhetorical question).

37. خِزْيٌ (khizyun) - Disgrace / Humiliation.

- Grammar: Indefinite noun, the predicate of "what is the recompense...?"

38. فِي (fī) - In.

- Grammar: Preposition.

39. الْحَيَاةِ (al-ḥayāti) - The life.

- Grammar: Definite noun. (الْـ al-is "the").

40. الدُّنْيَا (ad-dunyā) - The worldly / The lowest.

- Grammar: A definite adjective, modifying "life." It means "the closest" or "the lowest," hence "the worldly life."

41. وَ (wa) - And.

42. يَوْمَ (yawma) - Day (of).

- Grammar: Noun, often used in the accusative case to indicate "on the day of" or "when the day of."

43. الْقِيَامَةِ (al-qiyāmati) - The Resurrection.

- Grammar: Definite noun. Literally, "the standing up" or "the uprising."

44. يُرَدُّونَ (yuraddūna) - They will be returned / They will be sent back.

- Grammar: Present tense passive verb.

- يُـ (yu-) at the beginning indicates "they" (plural masculine) and the passive voice.

- ـونَ (-ūna) at the end indicates "they" (plural masculine) and the present tense.

- The root is ر-د-د (r-d-d), meaning "to return." The passive form is "to be returned."

45. إِلَىٰ (ilā) - To.

- Grammar: Preposition.

46. أَشَدِّ (ashaddi) - The most severe / The most intense.

- Grammar: This is an elative form (superlative adjective), meaning "more/most severe" or "more/most intense."

47. الْعَذَابِ (al-ʿadhābi) - The punishment / The torment.

- Grammar: Definite noun.

48. وَ (wa) - And.

49. مَا (mā) - Not.

- Grammar: This particle is used to negate a nominal sentence (a sentence that doesn't start with a verb). It's often followed by a predicate introduced by بِـ (bi-).

50. اللَّهُ (allāhu) - God / Allah.

- Grammar: The subject of the nominal sentence being negated.

51. بِغَافِلٍ (bighāfilin) - Unaware / Heedless.

- Grammar: Preposition and active participle.

- بِـ (bi-) - This 'bi' is often used after 'مَا' (mā) when negating a nominal sentence for emphasis, and it causes the following word to be in the genitive case.

- غَافِلٍ (ghāfilin) - means "unaware" or "heedless" (active participle of غَفَلَ - ghafala, "to be unaware").

52. عَمَّا (ʿammā) - Of what / About what.

- Grammar: Combination of a preposition and a relative pronoun.

- عَنْ (ʿan) - "about" or "of."

- مَا (mā) - "what" (relative pronoun, meaning "that which").

53. تَعْمَلُونَ (taʿmalūna) - You do / You work.

- Grammar: Present tense verb (Form I).

- تَـ (ta-) and ـونَ (-ūna) indicate "you" (plural masculine) and the present tense.

- The root is ع-م-ل (ʿ-m-l), meaning "to do" or "to work."

Putting it all together (Full Translation):

"Then you are these (very people who) kill yourselves and expel a party of you from their homes, supporting one another against them in sin and aggression. And if they come to you as captives, you ransom them, although it was forbidden for you to expel them in the first place. Do you then believe in part of the Book and disbelieve in part? So what is the recompense of one among you who does that except disgrace in the worldly life? And on the Day of Resurrection, they will be returned to the most severe punishment. And Allah is not unaware of what you do."

Summary of Key Grammar Points Covered:

- Verb Conjugations: We saw present tense verbs for "you plural" (تَقْتُلُونَ, تُخْرِجُونَ, تَظَاهَرُونَ), a passive voice verb (يُرَدُّونَ), and jussive mood verbs (يَأْتُوكُمْ, تُفَادُوهُمْ) used in a conditional statement.

- Pronoun Suffixes: How suffixes like ـكُمْ (your/you plural) and ـهِمْ (their/them plural) attach to nouns (أَنفُسَكُمْ, دِيَارِهِمْ) and verbs (يَأْتُوكُمْ, تُفَادُوهُمْ).

- Prepositions: A variety of prepositions like مِّنْ (from), عَلَىٰ (on/against), بِـ (with/in), إِلَىٰ (to), فِي (in), and عَنْ (about/of).

- Conditional Sentences: The structure إِنْ (if) + jussive verb (condition) + jussive verb (result).

- Nominal Sentence Negation: The pattern مَا (not) + noun (subject) + بِـ (with) + noun/adjective (predicate) to negate a sentence not starting with a verb.

- Verbal Nouns (Masdar): Like إِخْرَاجُ (expulsion), representing the action itself.

- Active and Passive Participles: مُحَرَّمٌ (forbidden - passive) and غَافِلٍ (unaware - active).

This sentence is a great example of complex Arabic structure and rich vocabulary. Keep practicing, and you'll get more comfortable with these elements!

Here is a word-for-word explanation and translation of the Arabic sentence:

وَاتَّبَعُوا (wa-at-ta-ba-'oo)

- وَ (wa): And.

- Grammar: This is a conjunction, connecting the current statement to previous context.

- اتَّبَعُوا (ittaba'oo): They followed.

- Grammar: This is a past tense verb, third person masculine plural. The root is ت ب ع (T-B-'a), meaning 'to follow'.

مَا (ma)

- مَا (ma): What.

- Grammar: This is a relative pronoun, referring to the object of their following.

تَتْلُو (tat-loo)

- تَتْلُو (tatloo): Recited / falsely attributed.

- Grammar: This is a present tense verb, third person feminine singular. The root is ت ل و (T-L-W), meaning 'to recite' or 'to follow'. In this context, it often implies fabricating or falsely attributing something. The verb is feminine to agree with 'الْشَّيَاطِينُ' (the devils), which is grammatically treated as a plural non-human (hence feminine singular verb agreement).

الشَّيَاطِينُ (ash-sha-yaateen)

- الشَّيَاطِينُ (ash-shayaateen): The devils.

- Grammar: This is a definite plural noun, nominative case (subject of 'تَتْلُو'). The root is ش ط ن (SH-T-N), meaning 'to be far' or 'deviant'.

عَلَىٰ (a-laa)

- عَلَىٰ (ala): Upon / against.

- Grammar: This is a preposition.

مُلْكِ (mul-ki)

- مُلْكِ (mulki): Kingdom / reign.

- Grammar: This is a noun, genitive case due to the preceding preposition 'عَلَىٰ'. The root is م ل ك (M-L-K), meaning 'to own' or 'to rule'.

سُلَيْمَانَ (su-lay-maa-na)

- سُلَيْمَانَ (sulaymaana): Solomon.

- Grammar: This is a proper noun, which is indeclinable (meaning its ending does not change to show case in the usual way) and often takes a fatha (short 'a' sound) for the genitive or accusative case. Here it is the possessor for 'kingdom', so it's in a genitive relationship.

ۖ وَمَا (wa-ma)

- وَ (wa): And.

- مَا (ma): Not.

- Grammar: This 'ما' is a negation particle, used with past tense verbs.

كَفَرَ (ka-fa-ra)

- كَفَرَ (kafara): Disbelieved / rejected.

- Grammar: This is a past tense verb, third person masculine singular. The root is ك ف ر (K-F-R), meaning 'to disbelieve' or 'to cover up (the truth)'.

سُلَيْمَانُ (su-lay-maa-nu)

- سُلَيْمَانُ (sulaymaanu): Solomon.

- Grammar: This is a proper noun, nominative case, serving as the subject of the verb 'كَفَرَ'.

وَلَـٰكِنَّ (wa-laa-kin-na)

- وَ (wa): And.

- لَـٰكِنَّ (laakinna): But / however.

- Grammar: This is a strong conjunction, similar to 'inna' (إِنَّ), which means the noun following it will be in the accusative case.

الشَّيَاطِينَ (ash-sha-yaa-tee-na)

- الشَّيَاطِينَ (ash-shayaateena): The devils.

- Grammar: This is a definite plural noun, accusative case because it follows 'لَـٰكِنَّ'.

كَفَرُوا (ka-fa-roo)

- كَفَرُوا (kafaroo): They disbelieved.

- Grammar: This is a past tense verb, third person masculine plural.

يُعَلِّمُونَ (yu-'al-li-moon)

- يُعَلِّمُونَ (yu'allimoon): They teach.

- Grammar: This is a present tense verb, third person masculine plural. The root is ع ل م ('A-L-M), meaning 'to know'. This is a Form II verb, which often indicates causation or teaching ('to make someone know').

النَّاسَ (an-naa-sa)

- النَّاسَ (an-naasa): The people.

- Grammar: This is a definite plural noun, accusative case, serving as the first object of the verb 'يُعَلِّمُونَ'.

السِّحْرَ (as-sih-ra)

- السِّحْرَ (as-sihra): Magic.

- Grammar: This is a definite noun, accusative case, serving as the second object of the verb 'يُعَلِّمُونَ'.

وَمَا (wa-ma)

- وَ (wa): And.

- مَا (ma): What (was revealed).

- Grammar: Here, 'ما' is a relative pronoun, meaning 'that which'.

أُنزِلَ (un-zi-la)

- أُنزِلَ (unzila): Was sent down / revealed.

- Grammar: This is a passive past tense verb, third person masculine singular. The root is ن ز ل (N-Z-L), meaning 'to descend'.

عَلَى (a-laa)

- عَلَى (ala): Upon.

- Grammar: This is a preposition.

الْمَلَكَيْنِ (al-ma-la-kayn)

- الْمَلَكَيْنِ (al-malakayn): The two angels.

- Grammar: This is a definite dual noun, genitive case due to the preceding preposition 'عَلَى'. The root is م ل ك (M-L-K), meaning 'angel'. In dual form, the 'ayn' ending indicates genitive or accusative.

بِبَابِلَ (bi-baa-bi-la)

- بِ (bi): In.

- Grammar: This is a preposition.

- بَابِلَ (baabila): Babel.

- Grammar: This is a proper noun (place name), which is indeclinable (ghair munṣarif), taking a fatha (short 'a' sound) for the genitive case instead of kasra.

هَارُوتَ (haa-roo-ta)

- هَارُوتَ (haaroota): Harut.

- Grammar: This is a proper noun (name), also indeclinable, taking a fatha. It is in apposition to 'الْمَلَكَيْنِ'.

وَمَارُوتَ (wa-maa-roo-ta)

- وَ (wa): And.

- مَارُوتَ (maaroota): Marut.

- Grammar: This is a proper noun (name), also indeclinable, taking a fatha. Coordinated with 'هَارُوتَ'.

ۚ وَمَا (wa-ma)

- وَ (wa): And.

- مَا (ma): Not.

- Grammar: This 'ما' is a negation particle, typically for present tense.

يُعَلِّمَانِ (yu-'al-li-maan)

- يُعَلِّمَانِ (yu'allimaan): They two teach.

- Grammar: This is a present tense verb, third person masculine dual. The ending 'ني' (ni) is part of the dual verb conjugation.

مِنْ (min)

- مِنْ (min): From / any.

- Grammar: This preposition is used here to emphasize the negation, meaning "not anyone".

أَحَدٍ (a-ha-din)

- أَحَدٍ (ahadin): Anyone.

- Grammar: This is an indefinite noun, genitive case due to the preceding preposition 'مِنْ'.

حَتَّىٰ (hat-ta)

- حَتَّىٰ (hatta): Until.

- Grammar: This is a particle that makes the following present tense verb subjunctive (ending often changes).

يَقُولَا (ya-qoo-laa)

- يَقُولَا (yaqoola): They both say.

- Grammar: This is a present tense verb, third person masculine dual, subjunctive due to 'حَتَّىٰ'. The final 'ن' (noon) that would normally be there (يقولان) is dropped in the subjunctive mood.

إِنَّمَا (in-na-ma)

- إِنَّمَا (innama): Indeed / only / merely.

- Grammar: This is a particle that emphasizes and restricts the meaning.

نَحْنُ (nah-nu)

- نَحْنُ (nahnu): We.

- Grammar: This is a nominative pronoun, acting as the subject.

فِتْنَةٌ (fit-na-tun)

- فِتْنَةٌ (fitnatun): A trial / a test.

- Grammar: This is an indefinite noun, nominative case, serving as the predicate.

فَلَا (fa-laa)

- فَ (fa): So / then.

- Grammar: This is a conjunction.

- لَا (la): Do not.

- Grammar: This is a prohibitive particle, used to forbid an action. It makes the following present tense verb jussive (ending often changes).

تَكْفُرْ (tak-fur)

- تَكْفُرْ (takfur): Disbelieve.

- Grammar: This is a present tense verb, second person masculine singular, jussive due to 'لَا'. The final vowel is dropped.

ۖ فَيَتَعَلَّمُونَ (fa-ya-ta-'al-la-moon)

- فَ (fa): So / then.

- يَتَعَلَّمُونَ (yata'allamoon): They learn.

- Grammar: This is a present tense verb, third person masculine plural. The root is ع ل م ('A-L-M), meaning 'to know'. This is a Form V verb, which means 'to learn' or 'to teach oneself'.

مِنْهُمَا (min-hu-ma)

- مِنْ (min): From.

- Grammar: This is a preposition.

- هُمَا (huma): Them two.

- Grammar: This is a dual pronoun, genitive case (because of 'مِنْ').

مَا (ma)

- مَا (ma): What.

- Grammar: This is a relative pronoun.

يُفَرِّقُونَ (yu-far-ri-qoon)

- يُفَرِّقُونَ (yufarriqoon): They separate.

- Grammar: This is a present tense verb, third person masculine plural. The root is ف ر ق (F-R-Q), meaning 'to separate'. This is a Form II verb.

بِهِ (bi-hi)

- بِ (bi): With / by.

- Grammar: This is a preposition.

- هِ (hi): It.

- Grammar: This is a singular masculine pronoun, genitive case (because of 'بِ').

بَيْنَ (bay-na)

- بَيْنَ (bayna): Between.

- Grammar: This is an adverb of place, also functions like a preposition, making the following noun genitive.

الْمَرْءِ (al-mar')

- الْمَرْءِ (al-mar'i): The man.

- Grammar: This is a definite noun, genitive case due to 'بَيْنَ'.

وَزَوْجِهِ (wa-zaw-ji-hi)

- وَ (wa): And.

- زَوْجِ (zawji): (His) wife / spouse.

- Grammar: This is a noun, genitive case, coordinated with 'الْمَرْءِ'. The root is ز و ج (Z-W-J), meaning 'pair' or 'spouse'.

- هِ (hi): His.

- Grammar: This is a possessive pronoun, genitive case (attached to 'زَوْجِ').

ۚ وَمَا (wa-ma)

- وَ (wa): And.

- مَا (ma): Not.

- Grammar: This 'ما' is a negation particle.

هُم (hum)

- هُم (hum): They.

- Grammar: This is a nominative pronoun, acting as the subject.

بِضَارِّينَ (bi-dhaar-reen)

- بِ (bi): By / with (often for emphasis).

- Grammar: This is a preposition often used to emphasize the predicate after 'مَا'.

- ضَارِّينَ (dhaarreen): Harming (ones).

- Grammar: This is the plural active participle of the root ض ر ر (DH-R-R), meaning 'to harm'. It's in the accusative-like case due to the preceding 'بِ' when used in negation with 'مَا'.

بِهِ (bi-hi)

- بِ (bi): With / by.

- هِ (hi): It.

مِنْ (min)

- مِنْ (min): From / any.

- Grammar: Used for emphasis in negation, meaning "not anyone".

أَحَدٍ (a-ha-din)

- أَحَدٍ (ahadin): Anyone.

- Grammar: Indefinite noun, genitive case due to 'مِنْ'.

إِلَّا (il-laa)

- إِلَّا (illa): Except.

- Grammar: This is an exception particle.

بِإِذْنِ (bi-'idh-ni)

- بِ (bi): With / by.

- إِذْنِ (idhni): Permission.

- Grammar: This is a noun, genitive case due to the preceding preposition 'بِ'. The root is أ ذ ن (A-DH-N), meaning 'to permit'.

اللَّهِ (al-laah)

- اللَّهِ (allaah): Of Allah / God.

- Grammar: This is a proper noun, genitive case because it is the possessor for 'permission'.

ۚ وَيَتَعَلَّمُونَ (wa-ya-ta-'al-la-moon)

- وَ (wa): And.

- يَتَعَلَّمُونَ (yata'allamoon): They learn.

- Grammar: Present tense verb, third person masculine plural.

مَا (ma)

- مَا (ma): What.

- Grammar: Relative pronoun.

يَضُرُّهُمْ (ya-dhur-ru-hum)

- يَضُرُّ (yadhurru): Harms.

- Grammar: Present tense verb, third person masculine singular. The root is ض ر ر (DH-R-R), meaning 'to harm'.

- هُمْ (hum): Them.

- Grammar: Accusative pronoun, object of the verb 'يَضُرُّ'.

وَلَا (wa-laa)

- وَ (wa): And.

- لَا (la): Not.

- Grammar: Negation particle for present tense verbs.

يَنفَعُهُمْ (yan-fa-'u-hum)

- يَنفَعُ (yanfa'u): Benefits.

- Grammar: Present tense verb, third person masculine singular. The root is ن ف ع (N-F-'A), meaning 'to benefit'.

- هُمْ (hum): Them.

- Grammar: Accusative pronoun, object of the verb 'يَنفَعُ'.

ۚ وَلَقَدْ (wa-la-qad)

- وَ (wa): And.

- لَ (la): Certainly / indeed.

- Grammar: This is a particle for emphasis, often called 'lam of emphasis' (lam al-tawkid).

- قَدْ (qad): Indeed / already.

- Grammar: When 'قد' precedes a past tense verb, it emphasizes the certainty or completion of the action.

عَلِمُوا (a-li-moo)

- عَلِمُوا (alimoo): They knew.

- Grammar: Past tense verb, third person masculine plural. The root is ع ل م ('A-L-M), meaning 'to know'.

لَمَنِ (la-ma-ni)

- لَ (la): Indeed / that.

- Grammar: This is another 'lam of emphasis'.

- مَنِ (mani): Whoever.

- Grammar: This is a relative pronoun, often meaning 'he who' or 'whoever'.

اشْتَرَاهُ (ish-ta-raa-hu)

- اشْتَرَا (ishtaraa): Bought.

- Grammar: Past tense verb, third person masculine singular. The root is ش ر ي (SH-R-Y), meaning 'to buy' or 'to sell'. In this context, it refers to buying something, often at a spiritual cost.

- هُ (hu): It.

- Grammar: Accusative pronoun, object of the verb 'اشْتَرَا'.

مَا (ma)

- مَا (ma): Not.

- Grammar: Negation particle.

لَهُ (la-hu)

- لَ (la): For.

- هُ (hu): Him.

- Grammar: Preposition 'لَ' (for) combined with a masculine singular pronoun.

فِي (fi)

- فِي (fi): In.

- Grammar: Preposition.

الْآخِرَةِ (al-aa-khi-ra-ti)

- الْآخِرَةِ (al-aakhirati): The Hereafter.

- Grammar: Definite noun, genitive case due to 'فِي'. The root is أ خ ر (A-KH-R), meaning 'to be last'.

مِنْ (min)

- مِنْ (min): Of / any.

- Grammar: Used for emphasis in negation, meaning "not any share".

خَلَاقٍ (kha-laa-qin)

- خَلَاقٍ (khalaaqin): Share / portion.

- Grammar: Indefinite noun, genitive case due to 'مِنْ'. The root is خ ل ق (KH-L-Q), meaning 'to create' or 'to portion'.

ۚ وَلَبِئْسَ (wa-la-bi'-sa)

- وَ (wa): And.

- لَ (la): Certainly / indeed.

- بِئْسَ (bi'sa): How evil / how wretched.

- Grammar: This is a verb of dispraise, indicating extreme negativity. It's often followed by 'مَا' (what).

مَا (ma)

- مَا (ma): What (they sold).

- Grammar: Relative pronoun.

شَرَوْا (sha-raw)

- شَرَوْا (sharaw): They sold.

- Grammar: Past tense verb, third person masculine plural. The root is ش ر ي (SH-R-Y). While 'اشترى' (ishtaraa) means to buy, 'شرى' (sharaa) can mean both to buy and to sell, depending on context. In this context, given the previous mention of "whoever bought it," 'شروا' here means "they sold (themselves for it)."

بِهِ (bi-hi)

- بِ (bi): With / by (for).

- هِ (hi): It.

أَنفُسَهُمْ (an-fu-sa-hum)

- أَنفُسَ (anfusa): Souls / selves.

- Grammar: Plural noun, accusative case (object of 'شَرَوْا'). The root is ن ف س (N-F-S).

- هُمْ (hum): Their / themselves.

- Grammar: Possessive pronoun, genitive case (attached to 'أَنفُسَ').

ۚ لَوْ (law)

- لَوْ (law): If only.

- Grammar: This is a conditional particle, implying a hypothetical or unreal condition in the past.

كَانُوا (kaa-noo)

- كَانُوا (kaanoo): They were.

- Grammar: Past tense verb 'to be', third person masculine plural.

يَعْلَمُونَ (ya'-la-moon)

- يَعْلَمُونَ (ya'lamoon): Knowing.

- Grammar: Present tense verb, third person masculine plural, serving as the predicate for 'كَانُوا'.

Full English Translation (Contextual):

And they followed what the devils falsely attributed during the reign of Solomon. And Solomon did not disbelieve, but the devils disbelieved, teaching people magic and what was revealed to the two angels in Babel, Harut and Marut. And they (the two angels) would not teach anyone until they had said, "We are only a trial, so do not disbelieve." But they (the people) learned from them that by which they separate between a man and his wife. And they (the magicians) cannot harm anyone with it except by permission of Allah. And they learn what harms them and does not benefit them. And they (the people who learned magic) certainly knew that whoever bought it (magic) would have no share in the Hereafter. And how evil is that for which they sold themselves, if only they had known.

Here is a word-for-word breakdown of the Arabic sentence, with pronunciation assistance and grammar notes:

Sentence: قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِندَ اللَّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ

1. قُلْ (qul) - Say!

- Explanation: This is an imperative verb, meaning "Say!" or "Tell!" It's directed at a single male.

- Grammar: This is a command form of the verb قَالَ (qāla - he said).

2. إِن (in) - If

- Explanation: This is a conditional particle, introducing a conditional clause. It sets up a hypothetical situation.

3. كَانَتْ (kānat) - it was/is

- Explanation: This is the past tense feminine form of the verb كَانَ (kāna - to be). In conditional sentences like this, it often refers to a present or future state, so it can be understood as "is." The feminine ending (-at) matches "the abode" (الدَّارُ), which is grammatically feminine.

4. لَكُمُ (lakumu) - for you (all)

- Explanation: This combines two parts:

- لَـ (la-) - "for" or "to."

- كُمُ (-kumu) - "you (plural male/mixed)." The final 'u' sound is often added for smooth pronunciation when followed by a word starting with a definite article or another consonant.

- Grammar: This is a prepositional phrase indicating possession or belonging.

5. الدَّارُ (ad-dāru) - the abode / the home

- Explanation: This refers to a dwelling, house, or abode. In religious contexts, it often refers to the afterlife or the world.

- Grammar: This is a definite feminine noun, the subject of the conditional clause (the thing that "is"). The 'd' sound is geminated because of the definite article 'al-' followed by a sun letter.

6. الْآخِرَةُ (al-ākhiratu) - the Hereafter / the Last

- Explanation: This is an adjective meaning "the last" or "the final." When referring to the abode, it specifies "the Final Abode" or "the Hereafter."

- Grammar: This is a definite feminine adjective, modifying الدَّارُ (ad-dāru). Both are in the nominative case.

7. عِندَ (ʿinda) - with at near

- Explanation: This is a preposition indicating location, possession, or relation. Here, it means "with" in the sense of being under the authority or in the possession of.

8. اللَّهِ (allāhi) - Allah / God

- Explanation: The Arabic word for God.

- Grammar: This word is in the genitive case (indicated by the 'i' vowel at the end) because it follows the preposition عِندَ (ʿinda).

9. خَالِصَةً (khāliṣatan) - exclusively / purely

- Explanation: This word means "pure," "sincere," or "exclusive." Here, it describes the state of the abode, meaning it is exclusively for them.

- Grammar: This is an accusative feminine adjective, acting as a حال (ḥāl - state/circumstance), describing the state of "the abode of the Hereafter" (الدَّارُ الْآخِرَةُ) as being exclusive. The final '-tan' is the sign of indefinite accusative feminine.

10. مِّن دُونِ (min dūni) - from apart from / without

- Explanation: This is a compound preposition:

- مِّن (min) - "from."

- دُونِ (dūni) - "without," "apart from," "below." Together, they mean "apart from" or "to the exclusion of."

- Grammar: Both are prepositions. The 'd' in 'dūni' is often preceded by a 'm' from 'min' due to assimilation, making it sound like 'mind-dūni'.

11. النَّاسِ (an-nāsi) - the people / mankind

- Explanation: This refers to all of humanity or people in general.

- Grammar: This definite noun is in the genitive case because it follows the preposition دُونِ (dūni). The 'n' sound is geminated because of the definite article 'al-' followed by a sun letter.

12. فَتَمَنَّوُا (fatamannawū) - then wish for / so desire

- Explanation: This is also a compound:

- فَـ (fa-) - "then," "so," or "therefore." This particle introduces the consequence of the conditional clause.

- تَمَنَّوُا (tamannawū) - "wish for" or "desire" (imperative plural). This is a command directed at multiple people.

13. الْمَوْتَ (al-mawta) - death

- Explanation: This refers to the act or state of dying.

- Grammar: This is a definite noun in the accusative case, as it is the direct object of the verb تَمَنَّوُا (tamannawū - wish for).

14. إِن (in) - if

- Explanation: Another conditional particle, introducing a second, separate conditional clause.

15. كُنتُمْ (kuntum) - you were / are

- Explanation: This is the past tense masculine plural form of the verb كَانَ (kāna - to be). Similar to كَانَتْ (kānat) earlier, in this conditional context, it means "if you are."

16. صَادِقِينَ (ṣādiqīna) - truthful / sincere

- Explanation: This is an adjective meaning "truthful," "sincere," or "honest."

- Grammar: This is the predicate of كُنتُمْ (kuntum) in the conditional clause. It is in the accusative plural form, indicating the state or quality of "you."

Full English Translation:

Say: If the abode of the Hereafter with Allah is exclusively for you, apart from other people, then wish for death, if you are truthful.

Here's a breakdown of the Arabic sentence, designed to help you understand each word and its role:

Full English Translation:

"When those who were followed disassociated themselves from those who followed, and they (all) saw the torment, and their ties were severed."

Word-by-Word Explanation:

1. إِذْ (idh) - When As Behold

- This particle often introduces a past event or a circumstance, similar to "when" or "as" in English. It can also sometimes convey a sense of "lo!" or "behold!" to emphasize a sudden or significant occurrence.

2. تَبَرَّأَ (tabarra'a) - Disassociated (himself) / Renounced

- This is a past tense verb, meaning "he disassociated himself" or "he renounced."

- Grammar Note: It's a Form V verb (تَفَعَّلَ), which often implies "to do something to oneself" or "to undertake something." Here, it emphasizes the act of disassociating oneself. The 'a' at the end indicates it's for a singular masculine subject (he).

3. الَّذِينَ (alladhīna) - Those who

- This is a plural relative pronoun, meaning "those who" (masculine plural). It introduces a clause that describes the "those."

4. اتُّبِعُوا (uttubi'ū) - Were followed

- This is a past tense, passive verb, meaning "they were followed."

- Grammar Note: This is a Form VIII verb (اِفْتَعَلَ), but in its passive voice (ُتُّبِعُوا - uftu'ilū). The initial 'u' sound and the kasra on the second-to-last letter (تُبِع) indicate its passive form. The suffix 'وا' (ū) signifies a masculine plural subject (they). So, literally "those who were followed."

5. مِنَ (mina) - From

- This is a preposition, meaning "from."

- Grammar Note: It's written as 'mina' here instead of the usual 'min' because it's followed by a word starting with 'al-' (ال), indicating the definite article. This is for ease of pronunciation in Arabic.

6. الَّذِينَ (alladhīna) - Those who

- Again, a plural relative pronoun, meaning "those who" (masculine plural).

7. اتَّبَعُوا (ittaba'ū) - Followed

- This is a past tense, active verb, meaning "they followed."

- Grammar Note: This is also a Form VIII verb (اِفْتَعَلَ), but in its active voice. The initial 'i' sound and the fatḥa on the second-to-last letter (تَبَع) indicate its active form. The suffix 'وا' (ū) signifies a masculine plural subject (they). So, literally "those who followed."

8. وَرَأَوُا (wa-ra'awū) - And they saw

- وَ (wa) - And (conjunction, connects clauses or words).

- رَأَوُا (ra'awū) - They saw. This is a past tense verb, meaning "they saw." The 'وا' (ū) suffix indicates a masculine plural subject (they). This 'they' generally refers to the previously mentioned groups, or more broadly, all involved in the situation.

9. الْعَذَابَ (al-'adhāba) - The torment / The punishment

- الْ (al-) - The (definite article).

- عَذَابَ ('adhāba) - Torment / Punishment.

- Grammar Note: The 'a' sound at the end (fatḥa) indicates the accusative case, meaning it is the direct object of the verb "saw" (i.e., they saw the torment).

10. وَتَقَطَّعَتْ (wa-taqaṭṭa'at) - And it was cut off / And were severed

- وَ (wa) - And (conjunction).

- تَقَطَّعَتْ (taqaṭṭa'at) - It was cut off / It became severed. This is a past tense verb. The 'at' ending signifies a singular feminine subject (she/it).

- Grammar Note: This is a Form V verb (تَفَعَّلَ), which often implies an action happening to the subject itself (e.g., 'it cut itself' or 'it became cut').

- Important Grammar Rule: In Arabic, when the subject of a verb is a non-human plural noun (like "ties" - الْأَسْبَابُ), the verb is often conjugated in the singular feminine form, even though the subject is plural. This is a common rule.

11. بِهِمُ (bihimu) - With them From them For them

- بِ (bi) - With By For In From (preposition with multiple meanings depending on context).

- هِمُ (himu) - Them (masculine plural pronoun).

- In this context, when combined with "cut off," it often conveys "from them" or "between them" or "among them," implying the ties that bound them or were for them were severed. The 'u' sound at the end ('himu') is due to it being followed by a word with a silent 'alif' (أ) or a Hamzat al-Wasl which causes the short vowel to change for smooth pronunciation.

12. الْأَسْبَابُ (al-asbābu) - The ties The means The connections

- الْ (al-) - The (definite article).

- أَسْبَابُ (asbābu) - Ties Means Reasons / Connections. This is the plural form of سَبَب (sabab - a reason, a tie, a means).

- Grammar Note: The 'u' sound at the end (ḍamma) indicates the nominative case, meaning it is the subject of the verb "were severed" (i.e., the ties were severed).

Hello! I'm happy to help you break down this beautiful Arabic sentence. We'll go word by word, focusing on meaning, pronunciation, and any important grammar.

Let's start with the full English translation of the sentence, so you have the complete picture:

"And when My servants ask you about Me, then indeed I am near; I answer the call of the caller when he calls Me. So let them respond to Me and believe in Me, so that they may be rightly guided."

Now, let's dive into the word-by-word explanation:

1. وَإِذَا (wa-idhā)

- وَ (wa): "And"

- This is a conjunction, simply connecting this part of the sentence to something preceding it (even if not explicitly stated in this snippet).

- إِذَا (idhā): "When" / "If"

- This particle introduces a conditional clause, indicating "when" or "whenever" something happens.

2. سَأَلَكَ (sa'alaka)

- سَأَلَ (sa'ala): "He asked"

- This is a past tense verb, meaning "to ask."

- ـكَ (-ka): "You" (masculine singular)

- This is a pronominal suffix attached to the verb, acting as the object ("he asked you").

3. عِبَادِي (ʿibādī)

- عِبَاد (ʿibād): "Servants"

- This is the plural form of "ʿabd" (عبد), meaning "servant" or "worshipper."

- ـي (-ī): "My"

- This is a possessive pronoun suffix, meaning "my" or "mine." So, "My servants."

4. عَنِّي (ʿannī)

- عَنْ (ʿan): "About" / "From"

- This is a preposition.

- ـي (-ī): "Me"

- This is a pronominal suffix, acting as the object of the preposition. So, "about Me."

5. فَإِنِّي (fa-innī)

- فَـ (fa-): "Then" / "So"

- This particle indicates a consequence or result. It often follows a conditional clause (like "if" or "when").

- إِنِّي (innī): "Indeed I" / "Verily I"

- إِنَّ (inna): This particle provides emphasis or affirmation, often translated as "indeed" or "verily." It makes the following noun or pronoun the subject of the sentence.

- ـي (-ī): "I"

- This is a pronominal suffix attached to "inna," making it "indeed I" or "I am indeed."

6. قَرِيبٌ (qarībūn)

- "Near" / "Close"

- This is an adjective describing "I" (from "innī"). It means "near" or "close." The -un ending (ضمة) indicates it's in the nominative case, which is standard for a predicate in such a sentence structure.

7. أُجِيبُ (ujību)

- "I answer" / "I respond"

- This is a present tense verb (first person singular). The "u" sound at the beginning (أُ) indicates "I" am the doer of the action.

8. دَعْوَةَ (daʿwata)

- "The call (of)" / "The prayer (of)" / "The invocation (of)"

- This is a noun meaning "call," "prayer," or "supplication." The -a ending (فتحة) indicates it's in the accusative case, functioning as the object of the verb "أُجِيبُ" (I answer the call).

9. الدَّاعِ (ad-dāʿī)

- "The caller" / "The supplicant"

- This is a definite noun (indicated by the "al-" prefix, الـ) meaning "the one who calls" or "the supplicant." In classical Arabic and especially the Quran, the final vowel (and sometimes the "y" sound) of this type of noun is often omitted for stylistic reasons, making it end in a kasra (ــِ). The full form would be الدَّاعِي (ad-dāʿī), but here it's الدَّاعِ. It is in the genitive case because it comes after "دعوة" (daʿwata) forming an idaafa (genitive construction, like "the call of the caller").

10. إِذَا (idhā)

- "When"

- Again, this particle introduces a conditional clause.

11. دَعَانِ (daʿānī)

- دَعَا (daʿā): "He called"

- This is a past tense verb, meaning "to call" or "to invite."

- ـنِ (-nī): "Me"

- This is an object pronoun suffix meaning "Me." The "ن" (nūn) before the "ي" (yā') is a protective "nūn" (نُون الوقاية - nūn al-wiqāya) that sometimes appears between a verb and the "yā'" of the first-person singular object pronoun, especially when the verb ends in a long vowel. The final "yā'" (ي) of the pronoun is often omitted in the Quran for rhythmic or poetic purposes, leaving just the "nūn" with a kasra, but still implying "me." So, "when he calls Me."

12. فَلْيَسْتَجِيبُوا (fal-yastajībū)

- فَـ (fa-): "So" / "Then"

- Another particle indicating consequence.

- لْـ (l-): "Let them"

- This is the particle of command (لَام الْأَمْر - lām al-amr). When it precedes a verb in the jussive mood, it forms an imperative (a command or instruction).

- يَسْتَجِيبُوا (yastajībū): "They respond"

- This is a jussive form of the verb "to respond" (from استجاب - istajāba). The final "ـوا" (-ū) indicates the plural masculine (they). So, "So let them respond."

- Grammar Note: Verbs in the jussive mood often lose their final "nūn" or change their vowel ending. Here, the "nūn" that would normally be at the end of the indicative "yastajībūna" is dropped because of the imperative "lām."

13. لِي (lī)

- لِـ (li-): "To" / "For"

- This is a preposition.

- ـي (-ī): "Me"

- This is a pronominal suffix. So, "to Me."

14. وَلْيُؤْمِنُوا (wal-yu'minū)

- وَ (wa): "And"

- Conjunction.

- لْـ (l-): "Let them"

- Again, the particle of command.

- يُؤْمِنُوا (yu'minū): "They believe"

- This is the jussive form of the verb "to believe" (from آمن - āmana). The "ـوا" (-ū) indicates the plural masculine. So, "and let them believe."

15. بِي (bī)

- بِـ (bi-): "In" / "With"

- This is a preposition.

- ـي (-ī): "Me"

- This is a pronominal suffix. So, "in Me."

16. لَعَلَّهُمْ (laʿallahum)

- لَعَلَّ (laʿalla): "Perhaps" / "So that" "In order that" "Hopefully"

- This is a particle expressing hope, expectation, or purpose.

- ـهُمْ (-hum): "They" / "Them"

- This is a pronominal suffix, acting as the subject of the following verb. So, "perhaps they" or "so that they may."

17. يَرْشُدُونَ (yarshudūn)

- "They are rightly guided" / "They become mature" / "They find the right way"

- This is a present tense verb (third person plural masculine). The "ـُونَ" (-ūna) ending indicates this form. The verb "rashada" (رَشَدَ) means "to be rightly guided" or "to follow the right path."

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any other questions.

Here's a breakdown of the Arabic sentence, word by word, with pronunciation and grammatical explanations:

And (wa) – (و) This conjunction means "and."

Indeed if (la-in) – (لَئِنْ) This is a combination of two particles:

- Indeed/Certainly (la) – (لَ) This lam is for emphasis.

- If (in) – (إِنْ) This conditional particle means "if." Together, they form a strong conditional clause, often translated as "even if" or "indeed if."

You brought/You came with (atayta) – (أَتَيْتَ) This is a past tense verb, meaning "you (masculine singular) brought" or "you came with."

Those who (alladhīna) – (الَّذِينَ) This is a masculine plural relative pronoun, meaning "those who."

Were given (ū-tū) – (أُوتُوا) This is a passive past tense verb, meaning "they were given." It's derived from the verb "to give."

The Book (al-kitāb) – (الْكِتَابَ) This is a definite noun, meaning "the Book." In a religious context, it refers to divine scriptures. It is in the accusative case here, as it's the object of the verb "were given" (even though 'those who were given' is the subject of the clause, 'the book' is the object of the giving action).

With every (bi-kulli) – (بِكُلِّ) This is a preposition and a noun:

- With (bi) – (بِ) This preposition means "with."

- Every/All (kulli) – (كُلِّ) This noun means "every" or "all." It causes the following noun to be in the genitive case.

Sign/Verse (āyah) – (آيَةٍ) This is an indefinite noun, meaning "a sign" or "a verse." It is in the genitive case because it follows kulli. The tanween (double vowel ending, here -in) indicates indefiniteness.

Not (mā) – (مَّا) This is a negating particle, meaning "not."

They would follow (tabi'ū) – (تَبِعُوا) This is a past tense verb, meaning "they followed." In this conditional context (following "even if" and "not"), it conveys a sense of "they would not follow."

Your Qibla/Your direction (qiblataka) – (قِبْلَتَكَ) This is a noun combined with a possessive pronoun:

- Qibla/Direction (qiblah) – (قِبْلَةَ) This noun means "direction," specifically the direction of prayer. It's in the accusative case as the object of "they would follow."

- Your (ka) – (ـكَ) This is a masculine singular possessive pronoun, meaning "your."

And not (wa-mā) – (وَمَا)

- And (wa) – (و) "And."

- Not (mā) – (مَا) "Not."

You (anta) – (أَنتَ) This is an independent pronoun, meaning "you" (masculine singular).

One who would follow/A follower (bi-tābi'in) – (بِتَابِعٍ) This consists of:

- With/As (bi) – (بِ) In this grammatical structure (negating a nominal sentence with mā), the bi preposition is often used with the predicate (here, an active participle) for emphasis, effectively meaning "you are not a follower."

- Follower (tābi'in) – (تَابِعٍ) This is an active participle, meaning "a follower" or "one who follows." It is in the genitive case due to the preceding bi.

Their Qibla/Their direction (qiblatuhum) – (قِبْلَتَهُمْ)

- Qibla/Direction (qiblah) – (قِبْلَةَ) "Direction." It is in the accusative case as the object of tābi'in (the active participle acts like a verb here).

- Their (hum) – (ـهُمْ) This is a masculine plural possessive pronoun, meaning "their."

And not (wa-mā) – (وَمَا) "And not."

Some of them (ba'ḍuhum) – (بَعْضُهُم)

- Some (ba'ḍu) – (بَعْضُ) "Some."

- Of them (hum) – (ـهُم) This is a masculine plural possessive pronoun, meaning "of them."

One who would follow/A follower (bi-tābi'in) – (بِتَابِعٍ) Same as above.

The Qibla of (qiblatā) – (قِبْلَةَ) "The Qibla of." This noun is in the accusative case as the object of tābi'in. It is also in a construct state (iḍāfah) with the following word, meaning "the Qibla of [something]."

Some (ba'ḍin) – (بَعْضٍ) This is an indefinite noun, meaning "some." It is in the genitive case because it is the second term in the iḍāfah (construct state) with qiblah. Here, it refers to "others."

And indeed if (wa-la-in) – (وَلَئِنِ) Same as the first instance. The final 'i' (kasra) is due to the following word starting with a Hamzat al-Wasl (silent alif) followed by a consonant.

You followed (ittaba'ta) – (اتَّبَعْتَ) This is a past tense verb, meaning "you (masculine singular) followed."

Their desires/Their whims (ahwā'ahum) – (أَهْوَاءَهُم)

- Desires/Whims (ahwā') – (أَهْوَاءَ) This is the plural of hawā, meaning "desire" or "whim." It is in the accusative case as the object of "you followed."

- Their (hum) – (ـهُم) "Their."

From after/After (min ba'di) – (مِّن بَعْدِ)

- From (min) – (مِّن) "From."

- After (ba'di) – (بَعْدِ) "After." It is in the genitive case due to the preceding preposition min.

What (mā) – (مَا) This is a relative pronoun, meaning "what" or "that which."

Came to you (jā'aka) – (جَاءَكَ)

- Came (jā'a) – (جَاءَ) This is a past tense verb, meaning "it came."

- To you (ka) – (ـكَ) This is a masculine singular object pronoun, meaning "to you."

Of the knowledge (mina al-'ilm) – (مِنَ الْعِلْمِ)

- Of/From (mina) – (مِنَ) "Of" or "from." The 'a' on min is for pronunciation before a silent letter.

- The knowledge (al-'ilm) – (الْعِلْمِ) This is a definite noun, meaning "the knowledge." It is in the genitive case due to the preceding preposition min.

Indeed you (innaka) – (إِنَّكَ)

- Indeed/Surely (inna) – (إِنَّ) This particle emphasizes the statement that follows.

- You (ka) – (ـكَ) This is a masculine singular possessive/object pronoun, meaning "you."

Then/In that case (idhan) – (إِذًا) This is an adverb, meaning "then" or "in that case," indicating a consequence.

Certainly among (la-mina) – (لَّمِنَ)

- Certainly (la) – (لَ) This is another emphasizing lam, used here to further strengthen the assertion following inna.

- Among/From (mina) – (مِنَ) "Among" or "from."

The wrongdoers/Unjust ones (aẓ-ẓālimīn) – (الظَّالِمِينَ) This is a definite masculine plural noun, meaning "the wrongdoers" or "the unjust ones." It is in the genitive case because it follows the preposition min.

Full English Translation:

And indeed if you brought those who were given the Book with every sign, they would not follow your Qibla. And you are not one to follow their Qibla, nor are some of them followers of the Qibla of others. And if you indeed followed their desires after what came to you of the knowledge, then indeed you would certainly be among the wrongdoers.

Here is a word-for-word explanation of the Arabic sentence, with pronunciation and grammar notes:

وَلَا (wa-lā)

- وَ (wa) - And (wah)

- Grammar: A conjunction, connecting this phrase to a previous context.

- لَا (lā) - not (laa)

- Grammar: A negative particle used for prohibition (forbidding an action).

تَجْعَلُوا (tajʿalū)

- (you all) make / render (taj-AA-loo)

- Grammar: This is an imperfect verb in the jussive mood, used here for prohibition ("do not make"). It's in the second person plural masculine form. The root is ج-ع-ل (ja-ʿa-la), meaning 'to make' or 'to place'.

اللَّهَ (al-lāh-a)

- Allah / God (al-LAH-ha)

- Grammar: This is the object of the verb 'tajʿalū', hence it is in the accusative case (indicated by the 'a' sound at the end).

عُرْضَةً (ʿur-ḍah-tan)

- an excuse a target an obstacle (ur-DAH-tan)

- Grammar: This acts as a second object or predicate describing what Allah should not be made. The 'tan' ending (tanwīn fath) indicates it is an indefinite noun in the accusative case.

لِّأَيْمَانِكُمْ (li-ʾay-mā-ni-kum)

- لِ (li) - for / to (li)

- Grammar: A preposition.

- أَيْمَانِ (ʾay-mā-ni) - oaths (ay-MAA-ni)

- Grammar: This is the plural form of يَمِين (yamīn), meaning 'oath' (or 'right hand'). Because it follows the preposition 'li', it is in the genitive case.

- كُمْ (kum) - your (plural masculine) (koom)

- Grammar: A possessive suffix pronoun, attached to 'aymāni', meaning 'your oaths'.

- Combined Meaning: for your oaths

أَن (an)

- that (an)

- Grammar: This is a subordinating conjunction that introduces a subjunctive clause. In this context, it explains what the oaths should not be made an excuse for (or from). It implies "from doing" or "so that you do not do" in this negative context.

تَبَرُّوا (ta-bar-rū)

- (you all) do good / be righteous (ta-bar-ROO)

- Grammar: An imperfect verb in the subjunctive mood (due to 'an'), second person plural masculine. The root is ب-ر-ر (ba-ra-ra), meaning 'to be good', 'to be pious'.

وَتَتَّقُوا (wa-tat-ta-qū)

- وَ (wa) - and (wah)

- تَتَّقُوا (tat-ta-qū) - (you all) be God-fearing righteous pious (tat-ta-QOO)

- Grammar: An imperfect verb in the subjunctive mood (conjoined to 'tabarrū' and therefore also affected by 'an'), second person plural masculine. The root is و-ق-ي (wa-qa-ya), meaning 'to protect', 'to fear God'.

وَتُصْلِحُوا (wa-tuṣ-li-ḥū)

- وَ (wa) - and (wah)

- تُصْلِحُوا (tuṣ-li-ḥū) - (you all) reconcile make peace reform (tus-li-HOO)

- Grammar: An imperfect verb in the subjunctive mood (conjoined to 'tabarrū' and therefore also affected by 'an'), second person plural masculine. The root is ص-ل-ح (ṣa-la-ḥa), meaning 'to be good', 'to reconcile'.

بَيْنَ (bay-na)

- between / among (BAY-na)

- Grammar: An adverb of place, often followed by a noun in the genitive case.

النَّاسِ (an-nā-si)

- the people (an-NAA-si)

- Grammar: A definite noun in the genitive case, as it follows 'bayna'. The 'i' sound indicates the genitive case.

ۗ (Full stop equivalent)

- (This Quranic symbol indicates a complete pause, similar to a full stop in English.)

وَاللَّهُ (wal-lāh-u)

- وَ (wa) - And (wah)

- اللَّهُ (al-lāh-u) - Allah / God (al-LAH-hoo)

- Grammar: Begins a new nominal sentence. 'u' indicates the nominative case.

سَمِيعٌ (sa-mī-ʿun)

- All-Hearing (sa-MEE-AA-un)

- Grammar: An adjective (one of Allah's attributes), acting as the predicate of 'Allah'. It is in the nominative case. The 'un' ending (tanwīn ḍamm) indicates indefinite nominative.

عَلِيمٌ (ʿa-lī-mun)

- All-Knowing (aa-LEE-mun)

- Grammar: An adjective (another of Allah's attributes), acting as a second predicate for 'Allah'. It is in the nominative case. The 'un' ending (tanwīn ḍamm) indicates indefinite nominative.

Full English Translation (based on word-for-word explanation):

And do not make Allah an excuse for your oaths that you do good and be God-fearing and reconcile between the people. And Allah is All-Hearing, All-Knowing.

(Note on context: The phrase "do not make Allah an excuse for your oaths that you do good..." in English implies making an oath so that you do good. However, in Arabic, especially in this Quranic context, it means "do not make Allah, through your oaths, an obstacle to doing good, being God-fearing, and reconciling among people." It's a prohibition against using an oath as a pretext to avoid righteous actions.)

Hello! Let's break down this Arabic sentence word by word to understand its meaning and structure. We'll go through each part, provide its English translation, help with pronunciation, and explain any relevant grammar.

Here's the sentence:

وَلَمَّا جَاءَهُمْ كِتَابٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُم مَّا عَرَفُوا كَفَرُوا بِهِ ۚ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ

Let's begin!

1. وَلَمَّا (Pronunciation: wa-lam-MA) – And when

- وَ (wa): This is a conjunction meaning "and".

- لَمَّا (lammā): This word means "when". It's used to connect two past events, indicating that the second event happened immediately after the first. It's often followed by a past tense verb.

2. جَاءَهُمْ (Pronunciation: jaa-a-HUM) – came to them

- جَاءَ (jā'a): This is a past tense verb meaning "came". It's in the third-person masculine singular form.

- هُمْ (hum): This is an attached pronoun meaning "them" (masculine plural). It acts as the object of the verb, so it's "came to them".

3. كِتَابٌ (Pronunciation: ki-TAA-bun) – a book

- This is a masculine singular noun meaning "book". It's in the nominative case (indicated by the "-un" sound at the end in spoken Arabic, or the two damma symbols in written Arabic), as it is the subject of the verb "came". The "-un" ending also tells us it's indefinite, meaning "a book" rather than "the book".

4. مِّنْ (Pronunciation: min) – from

- This is a common preposition meaning "from".

5. عِندِ (Pronunciation: 'in-DI) – presence of / with

- This word functions somewhat like a preposition, indicating proximity or possession. When combined with "min" (from), it often translates to "from the presence of" or "from". It's in the genitive case (indicated by the "-i" sound) because it follows the preposition "min".

6. اللَّهِ (Pronunciation: al-LAAH-i) – Allah / God

- This is the proper noun for God. It's in the genitive case (indicated by the "-i" sound) because it's part of a possessive structure with "ʿindi" (like "the house of John"), forming "from the presence of Allah/God".

7. مُصَدِّقٌ (Pronunciation: mu-sad-DI-qun) – confirming / verifying

- This is an active participle, which acts like an adjective. It describes "kitābun" (a book), so it's also masculine singular, indefinite, and in the nominative case (ending in "-un"). It means that the book "confirms" or "verifies" something.

8. لِّمَا (Pronunciation: li-MAA) – for what / that which

- لِ (li): This is a preposition meaning "for" or "to".

- مَا (mā): This is a relative pronoun meaning "what" or "that which". So, together it means "for that which" or "for what".

9. مَعَهُمْ (Pronunciation: ma-'a-HUM) – with them

- مَعَ (maʿa): This word functions like a preposition meaning "with".

- هُمْ (hum): This is an attached pronoun meaning "them" (masculine plural), making it "with them".

Up to this point, the sentence means: "And when a Book came to them from the presence of Allah, confirming that which was with them..."

10. وَكَانُوا (Pronunciation: wa-KAA-nu) – And they were

- وَ (wa): "and".

- كَانُوا (kānū): This is the past tense, third-person masculine plural form of the verb "kāna" (to be). It indicates that the action or state that follows was ongoing or habitual in the past.

11. مِن قَبْلُ (Pronunciation: min QAB-lu) – from before / previously

- مِنْ (min): "from".

- قَبْلُ (qablu): This word means "before". When it stands alone without a noun following it in the genitive case, it takes a nominative ending (-u) and acts as an adverb meaning "previously" or "beforehand".

12. يَسْتَفْتِحُونَ (Pronunciation: yas-taf-ti-HOO-na) – they used to seek victory / triumph

- This is an imperfect (present/future) verb in the third-person masculine plural. The root "f-t-ḥ" means "to open", and the "istaf'ala" form (Form X) often implies seeking or requesting something. In this context, it means "to seek victory" or "to pray for triumph". Because it's preceded by "kānū" (they were), the meaning becomes "they used to seek victory" or "they had been seeking victory".

13. عَلَى (Pronunciation: 'a-LAA) – against / upon

- This is a preposition meaning "upon" or "against".

14. الَّذِينَ (Pronunciation: al-la-THEE-na) – those who

- This is a relative pronoun, masculine plural, meaning "those who".

15. كَفَرُوا (Pronunciation: ka-fa-ROO) – they disbelieved

- This is a past tense verb, third-person masculine plural. The root "kafara" means "to disbelieve" or "to cover up the truth".

Now, with the second part: "...and they (the people who received the book) were, from before, seeking victory against those who disbelieved."

16. فَلَمَّا (Pronunciation: fa-lam-MA) – So when

- فَ (fa): This is a conjunction meaning "so" or "then", indicating a consequence or sequence.

- لَمَّا (lammā): "when". (As explained before).

17. جَاءَهُم (Pronunciation: jaa-a-HUM) – came to them

- (As explained before).

18. مَّا (Pronunciation: MAA) – that which / what

- This is a relative pronoun, referring to "that which" or "what".

19. عَرَفُوا (Pronunciation: 'a-ra-FOO) – they recognized / knew

- This is a past tense verb, third-person masculine plural, meaning "they recognized" or "they knew".

20. كَفَرُوا (Pronunciation: ka-fa-ROO) – they disbelieved

- (As explained before).

21. بِهِ (Pronunciation: BI-hi) – in it

- بِ (bi): This is a preposition meaning "in" or "with".

- هِ (hi): This is an attached pronoun meaning "it" (masculine singular), referring to the "Book" or "that which came to them". So, "disbelieved in it".

For the third part: "So when that which they recognized came to them, they disbelieved in it."

22. فَلَعْنَةُ (Pronunciation: fa-la'-NA-tu) – So the curse of

- فَ (fa): "so" or "therefore".

- لَعْنَةُ (laʿnatu): This is a feminine singular noun meaning "curse". It's in the nominative case and is the first part of a possessive construction (like "the curse of").

23. اللَّهِ (Pronunciation: al-LAAH-i) – Allah / God

- (As explained before). It's in the genitive case, completing the possessive construction "the curse of Allah/God".

24. عَلَى (Pronunciation: 'a-LAA) – upon / on

- (As explained before).

25. الْكَافِرِينَ (Pronunciation: al-KAA-fi-ree-na) – the disbelievers

- This is a masculine plural noun, definite (indicated by "al-"), meaning "the disbelievers". It's in the genitive case (indicated by the "-īna" ending for sound masculine plurals) because it follows the preposition "ʿalā".

And the final part: "So the curse of Allah is upon the disbelievers."

Full English Translation:

"And when a Book came to them from the presence of Allah, confirming that which was with them – and they (the recipients of the Book) had been, from before, seeking victory against those who disbelieved – so when that which they recognized came to them, they disbelieved in it. So the curse of Allah is upon the disbelievers."

I hope this detailed breakdown helps you understand the Arabic sentence structure and meaning! Let me know if you have any other questions.

Hello there! Let's break down this interesting Arabic sentence together, word by word, to help you understand its meaning and structure.

The Arabic sentence is: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَّبَذَهُ فَرِيقٌ مِّنْهُم ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ

Here's the English translation and a detailed explanation:

And is it that whenever they made a covenant, a group among them cast it aside? Rather, most of them do not believe.

Now, let's look at each word:

1. أَوَ (a-wa)

- أَ (a-): This is an interrogative particle, similar to "Is it...?" or "Do...?" in English. It turns a statement into a question, often a rhetorical one in this context.

- وَ (wa): This is a conjunction, meaning "and".

- Together, أَوَ (a-wa) can be translated as "And is it that...?" or "Is it not that...?" It sets up a rhetorical question for the entire first part of the sentence.

2. كُلَّمَا (kul-la-maa)

- This word means whenever or every time that. It combines "كُلَّ" (kul - every/all) and "مَا" (maa - what/that/when).

3. عَاهَدُوا (aa-ha-doo)

- This is a verb meaning they covenanted or they made a covenant.

- It comes from the root ع-ه-د (ain-ha-dal), which relates to promises and agreements.

- The وا (oo) ending indicates the past tense, plural masculine subject ("they").

4. عَهْدًا (ah-dan)

- This noun means a covenant or an agreement.

- It is the direct object of the verb عَاهَدُوا (aa-ha-doo).

- Grammar Note: The ًا (an) ending (called 'tanween fath') makes the noun indefinite ("a covenant") and shows its grammatical role as a direct object.

5. نَّبَذَهُ (na-ba-tha-hu)

- نَّبَذَ (na-ba-tha): This is a verb meaning he/it cast aside or he/it rejected.

- هُ (hu): This is a pronoun suffix meaning it. In this sentence, "it" refers back to the "covenant" (عَهْدًا).

- So, نَّبَذَهُ (na-ba-tha-hu) means "he/it cast it aside" or "he/it rejected it." The "he/it" refers to the subject that follows.

6. فَرِيقٌ (fa-ree-qoon)

- This noun means a group or a party.

- Grammar Note: The ٌ (oon) ending (called 'tanween damma') indicates it's indefinite ("a group") and is the subject of the preceding verb نَّبَذَهُ (na-ba-tha-hu). So, "a group cast it aside."

7. مِّنْهُم (min-hum)

- مِّنْ (min): This is a preposition meaning from or among.

- هُم (hum): This is a pronoun suffix meaning them. It refers to the people mentioned earlier (those who covenanted).

- Together, مِّنْهُم (min-hum) means from them or among them.

8. ۚ (This is a Quranic pause mark, indicating a full stop or a strong pause, similar to a semicolon or period in English. It does not have a direct translation itself.)

9. بَلْ (bal)

- This particle means but, rather, or on the contrary. It introduces a correction or a stronger, contrasting statement.

10. أَكْثَرُهُم (ak-tha-ru-hum)

- أَكْثَرُ (ak-tha-ru): This word means most or "more". It's the comparative/superlative form of 'many'.

- هُم (hum): This is the pronoun suffix meaning them. Again, referring to the same group of people.

- Together, أَكْثَرُهُم (ak-tha-ru-hum) means most of them.

11. لَا (laa)

- This is a negative particle, meaning not.

12. يُؤْمِنُونَ (yoo'-mi-noo-na)

- This is a verb meaning they believe.

- It comes from the root أ-م-ن (alif-meem-noon), which means "to be safe" or "to believe".

- The يُ (yu) prefix and ونَ (oo-na) suffix indicate the present tense, third person plural masculine subject ("they").

- So, with the negative particle, لَا يُؤْمِنُونَ (laa yoo'-mi-noo-na) means they do not believe.

Hopefully, this detailed breakdown helps you understand each part of the sentence! Let me know if you have any more questions.

Here's a word-by-word explanation of the Arabic sentence, with pronunciation and grammar notes:

Overall English Translation:

Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the ships that sail through the sea with that which benefits people, and what God has sent down from the sky of water and therewith revived the earth after its lifelessness, and dispersed therein from every [kind of] moving creature, and the directing of the winds, and the clouds made subservient between the heaven and the earth – surely are signs for a people who understand.

Word-by-Word Breakdown:

1. Indeed (Inna)

- Pronunciation: In-na

- Grammar: This is a particle of emphasis, often translated as "indeed," "surely," or "verily." It makes the following noun (or, as in this complex sentence, its eventual subject) accusative.

2. in (Fī)

- Pronunciation: Fee

- Grammar: A preposition meaning "in," "on," or "at." Prepositions always make the noun that follows them genitive (ending in a kasra or equivalent).

3. creation (Khalqi)

- Pronunciation: Khal-qi

- Grammar: A noun meaning "creation." It is in the genitive case because of the preceding preposition "fī." It is also the first part of an idafa construction (a possessive phrase, like "creation of the heavens").

4. the heavens (As-samāwāti)

- Pronunciation: As-sa-maa-waat (long 'a' sound like in 'father', 'aa' here denotes 'alif' and a long vowel)

- Grammar: A plural noun meaning "the heavens" or "the skies." It is genitive because it is the second part of the idafa construction "creation of the heavens." The "al-" (ال) at the beginning is the definite article "the."

5. and (Wa)

- Pronunciation: Wa

- Grammar: A conjunction meaning "and."

6. the earth (Al-arḍi)

- Pronunciation: Al-ard-i

- Grammar: A noun meaning "the earth." It is in the genitive case because it is connected by "and" to "the heavens," maintaining the same grammatical case.

7. and (Wa)

- Pronunciation: Wa

- Grammar: Conjunction "and."

8. alternation (Ikhtilāfi)

- Pronunciation: Ikh-ti-laaf-i (long 'a')

- Grammar: A noun meaning "alternation," "succession," or "difference." It's genitive, parallel to "creation" and part of another idafa (alternation of the night).

9. the night (Al-layli)

- Pronunciation: Al-layl-i

- Grammar: A noun meaning "the night." It is genitive as the second part of the idafa "alternation of the night."

10. and (Wa)

- Pronunciation: Wa

- Grammar: Conjunction "and."

11. the day (An-nahāri)

- Pronunciation: An-na-haar-i (long 'a')

- Grammar: A noun meaning "the day." It is genitive, connected by "and" to "the night."

12. and (Wa)

- Pronunciation: Wa

- Grammar: Conjunction "and."

13. the ships (Al-fulki)

- Pronunciation: Al-ful-ki

- Grammar: A noun that can be singular or plural, meaning "the ship(s)" or "the vessel(s)." Here it is plural by context. It is genitive, parallel to the previous items in the list.

14. which (Allatī)

- Pronunciation: Al-la-tee (long 'ee')

- Grammar: A feminine singular relative pronoun ("that" or "which"). It refers to "the ships." In Arabic, inanimate plurals often take feminine singular grammatical agreement.

15. sail (Tajrī)

- Pronunciation: Taj-ree (long 'ee')

- Grammar: A feminine singular present tense verb meaning "she runs" or "it sails." The subject is implicitly "the ships."

16. in (Fī)

- Pronunciation: Fee

- Grammar: Preposition "in."

17. the sea (Al-baḥri)

- Pronunciation: Al-bah-ri

- Grammar: A noun meaning "the sea." It is genitive because of the preposition "fī."

18. with that which (Bimā)

- Pronunciation: Bi-maa (long 'a')

- Grammar: Composed of bi (a preposition meaning "with" or "by") and mā (a relative pronoun meaning "that which" or "what").

19. benefits (Yanfa'u)

- Pronunciation: Yan-fa-u

- Grammar: A masculine singular present tense verb meaning "it benefits." The implicit subject is "that which" (referring to the ships' cargo or function).

20. the people (An-nāsa)

- Pronunciation: An-naas-a (long 'a')

- Grammar: A plural noun meaning "the people." It is in the accusative case because it is the direct object of the verb "benefits."

21. and (Wa)

- Pronunciation: Wa

- Grammar: Conjunction "and."

22. what (Mā)

- Pronunciation: Maa (long 'a')

- Grammar: A relative pronoun meaning "what" or "that which."

23. sent down (Anzala)

- Pronunciation: An-za-la

- Grammar: A masculine singular past tense verb meaning "He sent down."

24. God (Allāhu)

- Pronunciation: Al-laah-u (long 'a')

- Grammar: The noun for God (Allah). It is in the nominative case because it is the subject of the verb "sent down."

25. from (Mina)

- Pronunciation: Mi-na

- Grammar: A preposition meaning "from." It changes from min to mina for smooth pronunciation when followed by a word starting with al-.

26. the sky (As-samā'i)

- Pronunciation: As-sa-maa-i (long 'a')

- Grammar: A noun meaning "the sky" or "the heaven." It is genitive due to the preposition "min."

27. of (Min)

- Pronunciation: Min

- Grammar: A preposition here indicating a kind or amount, often translated as "of" or "from among."

28. water (Mā'in)

- Pronunciation: Maa-in (long 'a')

- Grammar: An indefinite noun meaning "water." It is genitive due to the preposition "min."

29. so He (Fa)

- Pronunciation: Fa

- Grammar: A conjunction meaning "so," "then," or "therefore," indicating a consequence or sequence.

30. revived (Aḥyā)

- Pronunciation: Ah-yaa (long 'a')

- Grammar: A masculine singular past tense verb meaning "He revived" or "He gave life to." The implicit subject is God.

31. with it (Bihi)

- Pronunciation: Bi-hi

- Grammar: Composed of bi (preposition "with" or "by") and hi (a masculine singular attached pronoun "it," referring to the water).

32. the earth (Al-arḍa)

- Pronunciation: Al-ard-a

- Grammar: A noun meaning "the earth." It is in the accusative case because it is the direct object of the verb "revived."

33. after (Ba'da)

- Pronunciation: Ba'-da

- Grammar: An adverb of time functioning like a preposition, meaning "after." It makes the following noun genitive.

34. its lifelessness (Mawtihā)

- Pronunciation: Maw-ti-haa (long 'a')

- Grammar: Composed of mawti (noun meaning "death" or "lifelessness," which is genitive due to ba'da) and hā (a feminine singular attached pronoun "its," referring to "the earth"). This is an idafa construction ("death of it" or "its death").

35. and (Wa)

- Pronunciation: Wa

- Grammar: Conjunction "and."

36. He dispersed (Baththa)

- Pronunciation: Baththa (the 'th' is like in 'thing')

- Grammar: A masculine singular past tense verb meaning "He dispersed" or "He spread." The implicit subject is God.

37. in it (Fīhā)

- Pronunciation: Fee-haa (long 'a')

- Grammar: Composed of fī (preposition "in") and hā (a feminine singular attached pronoun "it," referring to "the earth").

38. from (Min)

- Pronunciation: Min

- Grammar: A preposition meaning "from" or "of," here indicating origin or kind.

39. every (Kulli)

- Pronunciation: Kul-li

- Grammar: A noun meaning "every" or "all." It is genitive due to the preceding preposition "min" and is also the first part of an idafa construction ("every kind of creature").

40. moving creature (Dābbatin)

- Pronunciation: Daab-ba-tin (long 'a')

- Grammar: An indefinite noun meaning "creature" or "beast" (specifically, one that crawls or moves). It is genitive as the second part of the idafa "every creature."

41. and (Wa)

- Pronunciation: Wa

- Grammar: Conjunction "and."

42. the directing (Taṣrīfi)

- Pronunciation: Tas-reef-i (long 'ee')

- Grammar: A noun meaning "the directing," "changing," or "variation." It is genitive, parallel to "creation," "alternation," and "ships" in the long list. It's also the first part of an idafa construction ("directing of the winds").

43. the winds (Ar-riyāḥi)

- Pronunciation: Ar-ree-yaah-i (long 'aa')

- Grammar: A plural noun meaning "the winds." It is genitive as the second part of the idafa "directing of the winds."

44. and (Wa)

- Pronunciation: Wa

- Grammar: Conjunction "and."

45. the clouds (As-saḥābi)

- Pronunciation: As-sa-haab-i (long 'aa')

- Grammar: A plural noun meaning "the clouds." It is genitive, connected by "and" to "the winds."

46. the subjected (Al-musakhkhari)

- Pronunciation: Al-mu-sakhkha-ri

- Grammar: A noun (specifically, a passive participle acting as an adjective) meaning "the subjected," "the subservient," or "the controlled." It is genitive, agreeing with "the clouds" which it describes.

47. between (Bayna)

- Pronunciation: Bay-na

- Grammar: An adverb of place, functioning like a preposition, meaning "between." It makes the following noun genitive.

48. the sky (As-samā'i)

- Pronunciation: As-sa-maa-i (long 'a')

- Grammar: A noun meaning "the sky" or "the heaven." It is genitive due to "between."

49. and (Wa)

- Pronunciation: Wa

- Grammar: Conjunction "and."

50. the earth (Al-arḍi)

- Pronunciation: Al-ard-i

- Grammar: A noun meaning "the earth." It is genitive, connected by "and" to "the sky."

51. surely are signs (La'āyātin)

- Pronunciation: La-aa-yaa-tin (long 'aa')

- Grammar: This is the main predicate of the initial "Inna." The la- (لَ) is an emphatic prefix (called lām al-ibtida') that further strengthens the meaning of "surely" or "indeed." āyātin is a plural, indefinite noun meaning "signs." It is in the accusative case because it functions as the postponed subject (or ism inna).

52. for a people (Liqawmin)

- Pronunciation: Li-qaw-min

- Grammar: Composed of li (a preposition meaning "for" or "to") and qawmin (an indefinite noun meaning "people" or "nation"). qawmin is genitive due to the preposition li.

53. who understand (Ya'qilūna)

- Pronunciation: Ya'-qi-loo-na (long 'oo')

- Grammar: A masculine plural present tense verb meaning "they reason," "they understand," or "they use their intellect." This verb phrase acts as an adjective describing "a people."

Here is a word-for-word explanation of the Arabic sentence, designed to help you understand each component:

Full English Translation:

Indeed, those who believed, and those who emigrated and strove in the way of Allah – those (are the ones who) hope for the mercy of Allah. And Allah is Forgiving, Merciful.

Word-by-Word Breakdown:

1. Indeed / Certainly (إِنَّ - inna)

- This is a particle that emphasizes the statement that follows. It's often translated as "indeed," "surely," or "verily." It makes the noun or pronoun immediately after it take the accusative case (ending in '-a' or '-īna' for certain plurals/pronouns).

2. those who (الَّذِينَ - alladhīna)

- This is a plural masculine relative pronoun, meaning "those who." It introduces a clause that describes the people being referred to. Despite the preceding "inna," this word remains in the nominative/accusative form for relative pronouns.

3. they believed (آمَنُوا - āmanū)

- This is a past tense verb, meaning "they believed." The long 'ā' (آ) indicates a hamza followed by an alif. The 'ū' at the end signifies the third-person masculine plural form ("they").

4. and (وَ - wa)

- This is a conjunction, simply meaning "and."

5. those who (الَّذِينَ - alladhīna)

- Again, "those who," linking to the previous clause.

6. they emigrated / they migrated (هَاجَرُوا - hājarū)

- This is a past tense verb, meaning "they emigrated" or "they migrated." Similar to "āmanū," the 'ū' at the end indicates the third-person masculine plural. This verb specifically refers to migration for a cause, often from a place of difficulty or oppression.

7. and (وَ - wa)

- "and," another conjunction.

8. they strove / they struggled (جَاهَدُوا - jāhadū)

- This is a past tense verb, meaning "they strove" or "they struggled." It comes from the root J-H-D (ج-ه-د), related to effort and striving, especially in a noble cause. The 'ū' again denotes third-person masculine plural.

9. in (فِي - fī)

- This is a preposition meaning "in," "on," or "for." It makes the noun following it take the genitive case (ending in '-i').

10. path / way (of) (سَبِيلِ - sabīli)

- This noun means "path" or "way." It's in the genitive case because of the preceding preposition "fī." It's also part of an idāfa (possessive construction), where "sabīli" is the thing being possessed, and the next word is the possessor.

11. Allah / God (اللَّهِ - allāhi)

- This is the name of God. It's in the genitive case because it's the possessor in the idāfa construction "sabīli Allāhi" (path of Allah / way of Allah).

12. those (are the ones who) (أُولَـٰئِكَ - ulā'ika)

- This is a demonstrative pronoun, meaning "those." It refers back to "those who believed and emigrated and strove..." It serves to re-emphasize and introduce the main predicate (what those people do or are).

13. they hope for / they expect (يَرْجُونَ - yarjūna)

- This is a present tense verb, meaning "they hope for" or "they expect." The 'ūna' ending indicates the third-person masculine plural present tense.

14. mercy (of) (رَحْمَتَ - raḥmata)

- This noun means "mercy." It is in the accusative case because it is the direct object of the verb "yarjūna" (they hope for mercy). It's also the first part of another idāfa construction.

15. Allah / God (اللَّهِ - allāhi)

- Again, the name of God, in the genitive case because it's the possessor in "raḥmata Allāhi" (mercy of Allah).

16. And (وَ - wa)

- Another conjunction, "and," connecting a new sentence.

17. Allah / God (اللَّهُ - allāhu)

- The name of God, in the nominative case (ending in '-u') because it is the subject (mubtada') of this new nominal sentence.

18. Forgiving (غَفُورٌ - ghafūrun)

- This is an intensive adjective, meaning "All-Forgiving" or "Most Forgiving." It is in the nominative case (ending in '-un' - tanwīn damma) because it is the predicate (khabar) of the sentence, describing Allah. The 'un' also indicates indefiniteness, but with Allah, it's understood as definite by context.

19. Merciful (رَّحِيمٌ - raḥīmun)

- This is another intensive adjective, meaning "All-Merciful" or "Most Merciful." It is also in the nominative case (ending in '-un' - tanwīn damma) and serves as a second predicate or a descriptor of Allah. The preceding 'r' (ر) here is doubled (indicated by the shadda on the original Arabic 'rā') due to a common rule in Arabic where a word starting with 'r' after a definite article 'al-' or certain particles can cause assimilation, but here it's simply written with a shadda, showing a strong "r" sound.

Here is a word-by-word explanation of the Arabic sentence:

1. وَلَا (wa-lā) - And not / Do not

- وَ (wa) means "and".

- لَا (lā) is a particle used for prohibition when it comes before an imperfect verb, meaning "not" or "do not".

- Grammar Note: When لَا is used for prohibition, it puts the following imperfect verb into the jussive mood.

2. تَأْكُلُوا (ta'kulū) - you [plural] consume / you [plural] eat

- This is an imperfect verb. The root أ ك ل (a-k-l) means "to eat" or "to consume".

- In this context, "eating" is used metaphorically to mean "to consume unjustly" or "to acquire by illicit means".

- Grammar Note: Because of the preceding لَا (prohibition), this verb is in the jussive mood. For plural verbs like this, the final ن (nūn) is dropped (the original form would be تَأْكُلُونَ - ta'kulūna).

3. أَمْوَالَكُم (amwālakum) - your [plural] wealth / your [plural] properties

- أَمْوَال (amwāl) is the plural of مَال (māl), meaning "wealth," "money," or "property."

- كُم (kum) is a possessive pronoun suffix meaning "your" (plural).

4. بَيْنَكُم (baynakum) - among yourselves / between yourselves

- بَيْنَ (bayna) means "between" or "among."

- كُم (kum) is the possessive pronoun suffix meaning "yourselves" (plural).

5. بِالْبَاطِلِ (bil-bāṭili) - by falsehood unjustly by wrongful means

- بِ (bi) is a preposition meaning "by" or "with."

- الْ (al) is the definite article "the."

- بَاطِل (bāṭil) means "falsehood," "wrong," "invalid," or "futile."

- Grammar Note: The word is in the genitive case because it follows the preposition بِ.

6. وَتُدْلُوا (wa tudlū) - and you [plural] offer / and you [plural] present

- وَ (wa) means "and."

- تُدْلُوا (tudlū) is an imperfect verb derived from the root د ل و (d-l-w), which literally relates to lowering a bucket into a well. Metaphorically, it means "to present," "to offer," or "to put forth" (e.g., an argument, evidence, or a bribe).

- Grammar Note: This verb is also in the jussive mood, either as a continuation of the prohibition introduced by لَا (meaning "and do not offer/present") or as a related negative command. The final ن (nūn) is dropped, similar to تَأْكُلُوا.

7. بِهَا (bihā) - with it / thereby

- بِ (bi) means "with" or "by."

- هَا (hā) is a feminine singular pronoun suffix meaning "it." Here, it refers back to the "wealth" or implicitly to "arguments/cases" related to wealth.

8. إِلَى (ilā) - to / towards

- A preposition indicating direction.

9. الْحُكَّامِ (al-ḥukkām) - the rulers / the judges / the authorities

- الْ (al) is the definite article "the."

- حُكَّام (ḥukkām) is the plural of حَاكِم (ḥākim), meaning "ruler," "judge," or "authority."

- Grammar Note: This word is in the genitive case because it follows the preposition إِلَى.

10. لِتَأْكُلُوا (li-ta'kulū) - so that you [plural] may consume / in order that you [plural] may eat

- لِ (li) is a particle meaning "in order to," "so that," or "for the purpose of." It introduces a purpose clause.

- تَأْكُلُوا (ta'kulū) is the same verb as before, "to consume" or "to eat."

- Grammar Note: When لِ (li) is followed by an imperfect verb, it puts the verb into the subjunctive mood. Again, the final ن (nūn) for plural verbs is dropped.

11. فَرِيقًا (farīqan) - a portion a group a part

- فَرِيق (farīq) means "group," "team," or "portion."

- Grammar Note: The ـًا (an) ending indicates the accusative case, as it is the direct object of the verb تَأْكُلُوا ("to consume a portion").

12. مِّنْ (min) - from / of

- A preposition indicating origin or part of.

13. أَمْوَالِ (amwāli) - wealth of / properties of

- أَمْوَال (amwāl) means "wealth" or "properties."

- Grammar Note: It's in the genitive case because it follows the preposition مِّنْ.

14. النَّاسِ (an-nāsi) - the people

- الْ (al) is the definite article "the."

- نَّاس (nās) means "people."

- Grammar Note: This word is in the genitive case because it is part of a genitive construction (possessive phrase) أَمْوَالِ النَّاسِ (amwāli an-nāsi) meaning "the wealth of the people."

15. بِالْإِثْمِ (bil-ithmi) - by sin with sin wrongfully

- بِ (bi) means "by" or "with."

- الْ (al) is the definite article "the."

- إِثْم (ithm) means "sin," "guilt," or "wrongdoing."

- Grammar Note: The word is in the genitive case because it follows the preposition بِ.

16. وَأَنتُمْ (wa antum) - while you [plural] / and you [plural]

- وَ (wa) here acts as a "circumstantial waw," meaning "while" or "whereas," introducing a new state or condition.

- أَنتُم (antum) is the independent pronoun meaning "you" (plural).

17. تَعْلَمُونَ (ta'lamūna) - you [plural] know

- This is an imperfect verb. The root ع ل م (ʿ-l-m) means "to know" or "to be aware."

- Grammar Note: This verb is in the indicative mood, meaning it describes a simple fact or action without any special condition like prohibition or purpose. The ـُونَ (ūna) ending indicates "you [plural]" in the indicative imperfect.

Alright, let's break down this beautiful Arabic verse word by word, helping you understand its meaning and structure.

Here's the sentence:

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ

Now, let's go through it together:

1. قَدْ (qad) - Indeed / Certainly

- This is a particle. When followed by an imperfect verb (like the next word), it can indicate certainty, emphasis, or sometimes possibility. In this divine context, it signifies certainty.

2. نَرَىٰ (narā) - We see

- This is an imperfect verb, meaning "we see" or "we are seeing." The "We" here refers to Allah (God), using the royal "We." The final 'ā' is an alif maqṣūra, pronounced like a long 'a'.

3. تَقَلُّبَ (taqalluba) - the turning / the frequent turning

- This is a noun (a masdar or verbal noun) in the accusative case because it's the direct object of the verb "We see." It refers to the repeated or frequent movement.

4. وَجْهِكَ (wajhika) - your face

- وَجْهِ (wajhi) - face. This noun is in the genitive case because it's part of an iḍāfa (possessive construction), where "turning" (the first noun) is linked to "face" (the second noun).

- كَ (ka) - your (masculine singular). This is a suffix pronoun indicating possession, attached to "face."

5. فِي (fī) - in / towards

- This is a preposition, meaning "in" or "within." In this context, it often implies "towards" or "looking up at."

6. السَّمَاءِ (as-samā'i) - the sky / the heaven

- This is a definite noun (starts with al- meaning "the") in the genitive case because it follows the preposition "fī."

- Grammar note: Prepositions (like fī) always make the noun that follows them genitive.

- So far, the meaning is: "Indeed We see the turning of your face towards the sky."

7. فَلَنُوَلِّيَنَّكَ (falanuwalliyannaka) - so We shall certainly turn you / We will surely turn you

- فَ (fa) - So / Then. This is a conjunction, indicating a consequence or result.

- لَ (la) - Certainly / Indeed. This is an emphatic particle (called lām at-tawkīd), adding strong emphasis.

- نُوَلِّيَنَّ (nuwalliyanna) - We will turn / We will orient. This is an imperfect verb (first person plural, "We") with the emphatic nūn (called nūn at-tawkīd ath-thaqīlah) attached, which further strengthens the certainty and future tense.

- كَ (ka) - you (masculine singular). This is a suffix pronoun acting as the direct object of the verb "turn."

8. قِبْلَةً (qiblatan) - a direction of prayer / a Qibla

- This is an indefinite noun in the accusative case, acting as a second object of the verb "turn" (We turn you [to] a direction).

9. تَرْضَاهَا (tarḍāhā) - you will be pleased with it / you approve it

- تَرْضَىٰ (tarḍā) - you are pleased / you approve. This is an imperfect verb (second person masculine singular).

- هَا (hā) - it (feminine singular). This is a suffix pronoun referring back to "Qibla" (which is feminine in Arabic), acting as the object of "be pleased with."

- So far: "...so We shall certainly turn you towards a direction of prayer that you will be pleased with."

10. فَوَلِّ (fawalli) - So turn! / Then orient!

- فَ (fa) - So / Then.

- وَلِّ (walli) - Turn! / Orient! This is an imperative verb (a command), addressed to the Prophet Muhammad (peace be upon him). The final 'y' sound of the verb root is dropped in this imperative form.

11. وَجْهَكَ (wajhaka) - your face

- وَجْهَ (wajha) - face. This noun is in the accusative case as it's the direct object of the command "Turn!"

- كَ (ka) - your (masculine singular). Suffix pronoun.

12. شَطْرَ (shaṭra) - towards / in the direction of

- This is an adverbial noun indicating direction, often functioning similarly to a preposition and making the following noun genitive.

13. الْمَسْجِدِ (al-masjidi) - the Mosque

- This is a definite noun in the genitive case because it follows "shaṭra."

14. الْحَرَامِ (al-ḥarāmi) - the Sacred / the Inviolable

- This is a definite adjective in the genitive case, modifying "the Mosque." It matches the noun in definiteness, number, gender, and case.

- So far: "So turn your face towards the Sacred Mosque."

15. وَحَيْثُ (wa ḥaythu) - And wherever

- وَ (wa) - And. Conjunction.

- حَيْثُ (ḥaythu) - Wherever. This is an adverb of place.

16. مَا (mā) - particle of emphasis

- This particle reinforces "wherever," giving it the sense of "wherever you may be."

17. كُنتُمْ (kuntum) - you were / you are

- This is the past tense verb "to be" (kāna), in the second person plural ("you all"). In conditional clauses like "wherever you are," the past tense in Arabic often conveys a present or continuous meaning.

18. فَوَلُّوا (fawallū) - so turn! / then orient! (plural)

- فَ (fa) - So / Then.

- وَلُّوا (wallū) - Turn! / Orient! This is an imperative verb, but this time addressed to a plural audience ("you all").

19. وُجُوهَكُمْ (wujūhakum) - your faces (plural)

- وُجُوهَ (wujūha) - faces. This is the plural form of "wajh" (face), in the accusative case as the object of the command.

- كُمْ (kum) - your (plural). Suffix pronoun.

20. شَطْرَهُ (shaṭrahu) - towards it / in its direction

- شَطْرَ (shaṭra) - towards.

- هُ (hu) - it (masculine singular). Suffix pronoun referring back to "the Sacred Mosque."

- So far: "And wherever you are, so turn your faces towards it (the Sacred Mosque)."

21. وَإِنَّ (wa inna) - And indeed / And verily

- وَ (wa) - And.

- إِنَّ (inna) - Indeed / Verily. This is an emphatic particle that precedes nominal sentences, making the subject accusative and emphasizing the statement.

22. الَّذِينَ (alladhīna) - those who

- This is a relative pronoun, masculine plural, in the accusative case as the subject of inna.

23. أُوتُوا (ūtū) - they were given / granted

- This is a passive past tense verb, third person masculine plural. It means "they were given" or "they were granted."

24. الْكِتَابَ (al-kitāba) - the Book

- This is a definite noun in the accusative case, the object of the passive verb "were given." It refers to the previously revealed scriptures (like the Torah and Gospel).

25. لَيَعْلَمُونَ (layaʿlamūna) - certainly they know / indeed they know

- لَ (la) - Certainly / Indeed. This is another emphatic particle (lām al-ibtida', which in this context, after inna, is called lām al-muzalaqah), reinforcing the verb.

- يَعْلَمُونَ (yaʿlamūna) - they know. This is an imperfect verb, third person masculine plural.

- So far: "And indeed those who were given the Book certainly know..."

26. أَنَّهُ (annahu) - that it is

- أَنَّ (anna) - that. This is a conjunction, similar to inna but usually comes in the middle of a sentence to introduce a clause, and it also makes its subject accusative.

- هُ (hu) - it (masculine singular). Suffix pronoun, referring to the change of Qibla or the command itself. It's in the accusative case, being the subject of anna.

27. الْحَقُّ (al-ḥaqqu) - the truth

- This is a definite noun in the nominative case, acting as the predicate of anna.

28. مِن (min) - from

- This is a preposition.

29. رَّبِّهِمْ (rabbihim) - their Lord

- رَّبِّ (rabbi) - Lord. This noun is in the genitive case because it follows the preposition "min."

- هِمْ (him) - their (masculine plural). Suffix pronoun, referring to "those who were given the Book."

- So far: "...that it (this command) is the truth from their Lord."

30. وَمَا (wa mā) - And not

- وَ (wa) - And.

- مَا (mā) - Not. This is a negative particle used with nominal sentences.

31. اللَّهُ (allāhu) - Allah / God

- This is the proper noun for God, in the nominative case as the subject of the sentence.

32. بِغَافِلٍ (bighāfilin) - unaware heedless neglectful

- بِ (bi) - This is a preposition that, when used with mā in negation like this, strengthens the negation. It means "with" or "by," but here it's effectively part of the "not unaware" construction.

- غَافِلٍ (ghāfilin) - unaware / heedless. This is an active participle, and it's in the genitive case due to the preceding bi.

- Grammar note: The particle bi after mā (negation) is often used to emphasize the negation of the predicate. So, "not unaware" implies "fully aware."

33. عَمَّا (ʿammā) - of what / about what

- عَنْ (ʿan) - of about from. This is a preposition.

- مَا (mā) - what / that which. This is a relative pronoun. The combination of ʿan and mā merges into ʿammā.

34. يَعْمَلُونَ (yaʿmalūna) - they do / they work

- This is an imperfect verb, third person masculine plural.

Putting it all together for a full, flowing translation:

"Indeed, We see the turning of your face towards the sky; so We shall certainly turn you to a direction of prayer that you will be pleased with. So turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it. And indeed, those who were given the Book certainly know that it is the truth from their Lord. And Allah is not unaware of what they do."

I hope this detailed breakdown helps you understand each word and its role in the sentence! Keep practicing!

Let's break down this Arabic sentence step by step! This sentence is quite rich in meaning and grammar, so we'll take our time.

Here's the overall meaning of the sentence:

"And those who followed will say, 'If only we had another chance, we would disassociate from them just as they disassociated from us.' Thus, Allah will show them their deeds as regrets upon them, and they will not be exiting the Fire."

Now, let's go word by word:

1. وَ (wa) - And

- Pronunciation: "wa" (like 'w' in 'water', 'a' as in 'cat')

- Meaning: This is a conjunction, meaning "and." It connects this sentence to previous context.

2. قَالَ (qaala) - said

- Pronunciation: "kaa-la" ('q' is a deep 'k' sound from the back of the throat; 'aa' is a long 'a' as in 'father')

- Meaning: This is a past tense verb, third person masculine singular. It means "he said." In this context, it's referring to a group, so it implies "they said" when followed by the next word.

- Grammar: This verb introduces a direct speech.

3. الَّذِينَ (alladheena) - those who

- Pronunciation: "al-la-dhee-na" ('dh' is like 'th' in 'this'; 'ee' is a long 'e' as in 'see')

- Meaning: This is a masculine plural relative pronoun. It functions like "who" or "those who" in English, introducing a clause that describes the subject.

- Grammar: It's the subject of the verb "qaala" (said), indicating who said something.

4. اتَّبَعُوا (ittaba'oo) - followed

- Pronunciation: "it-ta-ba-oo" ('i' as in 'sit'; 'a' as in 'cat'; 'oo' as in 'moon'; the apostrophe 'ʿ' represents a voiced pharyngeal fricative, a guttural sound without an English equivalent, often transliterated as 'aa' or 'a' depending on the vowel. Here it's after 'b' and before 'oo'.)

- Meaning: This is a past tense verb, third person masculine plural. It means "they followed." Together with "alladheena," it means "those who followed."

5. لَوْ (law) - If only / Would that

- Pronunciation: "law" (like 'low' but with a shorter 'o')

- Meaning: This particle expresses a strong wish or longing for something that is either impossible or extremely difficult to achieve. It implies a hypothetical situation that is not the reality.

6. أَنَّ (anna) - that

- Pronunciation: "an-na" ('a' as in 'cat'; 'n' is doubled)

- Meaning: This is a particle that introduces a nominal sentence (a sentence starting with a noun or pronoun). It translates to "that." It often emphasizes the truth or certainty of the statement it introduces.

7. لَنَا (lanaa) - for us / we had

- Pronunciation: "la-naa" ('a' as in 'cat'; 'aa' is a long 'a' as in 'father')

- Meaning: This is made of two parts:

- لَـ (la-) - a preposition meaning "for" or "belonging to."

- ـنَا (-naa) - the suffix pronoun "us."

- Grammar: In Arabic, "for us" often implies "we have" or "we had" when discussing possession or availability, especially with "anna."

8. كَرَّةً (karratan) - a return / another chance

- Pronunciation: "kar-ra-tan" ('a' as in 'cat'; 'r' is rolled; 'tan' is a short 'a' with a 'n' sound at the end, indicating indefinite accusative case)

- Meaning: This noun literally means "a return" or "a turning back." In this context, it signifies "another chance" or "an opportunity to return (to life/the world)."

- Grammar: It's in the accusative case (indicated by the "-tan" ending), functioning as the subject of "anna" (or rather, the noun after "anna" which is in the accusative case, while the 'for us' is the predicate).

9. فَنَتَبَرَّأَ (fanatabarra'a) - then we would disassociate ourselves / so we would renounce

- Pronunciation: "fa-na-ta-bar-ra-a" ('a' as in 'cat'; the final 'a' is a short 'a' sound)

- Meaning: This is composed of:

- فَـ (fa-) - a conjunction meaning "then," "so," or "therefore," indicating a consequence.

- نَتَبَرَّأَ (natabarra'a) - an imperfect verb, first person plural, meaning "we disassociate ourselves."

- Grammar: The final 'a' vowel on the verb "natabarra'a" indicates the subjunctive mood. This mood is often used after particles like "fa" when expressing a consequence, especially after a wish or command. It shows the desired outcome if the wish ("if only we had another chance") were to come true.

10. مِنْهُمْ (minhum) - from them

- Pronunciation: "min-hum" ('i' as in 'sit'; 'u' as in 'put')

- Meaning: This is made of two parts:

- مِنْ (min) - a preposition meaning "from."

- ـهُمْ (-hum) - the suffix pronoun "them" (masculine plural).

11. كَمَا (kamaa) - just as / as

- Pronunciation: "ka-maa" ('a' as in 'cat'; 'aa' is a long 'a' as in 'father')

- Meaning: This is a combination of:

- كَـ (ka-) - a preposition meaning "as" or "like."

- مَا (maa) - a particle that can mean "what" or "that," often used here to link the comparison. Together, they mean "just as" or "in the way that."

12. تَبَرَّءُوا (tabarra'oo) - they disassociated themselves

- Pronunciation: "ta-bar-ra-oo" ('a' as in 'cat'; 'oo' as in 'moon')

- Meaning: This is a past tense verb, third person masculine plural, meaning "they disassociated themselves." This refers back to the leaders or idols whom the followers had previously followed, implying their disassociation from their followers on the Day of Judgment.

13. مِنَّا (minnaa) - from us

- Pronunciation: "min-naa" ('i' as in 'sit'; 'aa' is a long 'a' as in 'father')

- Meaning: This is made of two parts:

- مِنْ (min) - a preposition meaning "from."

- ـنَا (-naa) - the suffix pronoun "us."

14. كَذَٰلِكَ (kadhaalika) - Thus / In that way

- Pronunciation: "ka-dhaa-li-ka" ('dh' is like 'th' in 'this'; 'aa' is a long 'a'; 'i' as in 'sit'; 'a' as in 'cat')

- Meaning: This is a demonstrative adverb meaning "thus," "in that manner," or "likewise." It refers back to what was just described or introduces a consequence of it.

15. يُرِيهِمُ (yureehimu) - He shows them

- Pronunciation: "yu-ree-hi-mu" ('u' as in 'put'; 'ee' as in 'see'; 'i' as in 'sit'; 'u' as in 'put')

- Meaning: This is an imperfect verb (present/future tense) and a suffix pronoun:

- يُرِي (yuree) - "He shows."

- ـهِمُ (-himu) - the suffix pronoun "them" (masculine plural, here the object of the verb). The final 'u' is for smooth pronunciation when connecting to the next word.

16. اللَّهُ (allaahu) - Allah / God

- Pronunciation: "al-laah" ('al' is 'the'; 'laah' with a strong, deep 'l' sound and a long 'aa' as in 'father')

- Meaning: The Arabic word for God, often translated as "God" or "Allah."

- Grammar: This is the subject of the verb "yureehimu" (He shows them).

17. أَعْمَالَهُمْ (a'maalahum) - their deeds / their actions

- Pronunciation: "a'-maa-la-hum" ('a' as in 'cat'; 'aa' as in 'father'; 'u' as in 'put'; 'h' is a breathy sound). The initial apostrophe 'ʿ' represents the same guttural sound mentioned for "ittaba'oo".

- Meaning: This is made of two parts:

- أَعْمَال (a'maal) - a plural noun meaning "deeds" or "actions" (singular is عَمَل 'amal').

- ـهُمْ (-hum) - the suffix pronoun "their" (masculine plural).

- Grammar: This is the direct object of the verb "yureehimu" (He shows them their deeds).

18. حَسَرَاتٍ (hasaraatin) - as regrets / as sorrows

- Pronunciation: "ha-sa-raa-tin" ('a' as in 'cat'; 'aa' as in 'father'; 'tin' is a short 'i' with an 'n' sound, indicating indefinite accusative feminine plural)

- Meaning: This is the plural noun for "regret" or "sorrow."

- Grammar: This word is in the accusative case (indicated by the "-tin" ending). It functions as an adverb of state (حال), describing how Allah shows them their deeds – He shows them as regrets, or in a state of being regrets.

19. عَلَيْهِمْ ('alayhim) - upon them / for them

- Pronunciation: "a-lay-him" ('a' as in 'cat'; 'ay' like 'ay' in 'say'; 'i' as in 'sit')

- Meaning: This is made of two parts:

- عَلَى ('alaa) - a preposition meaning "upon" or "on."

- ـهِمْ (-him) - the suffix pronoun "them" (masculine plural).

- Meaning: It indicates that the regrets are "upon them" or "affecting them."

20. وَ (wa) - And

- Pronunciation: "wa"

- Meaning: Another conjunction, "and," connecting this final part of the sentence.

21. مَا (maa) - not

- Pronunciation: "maa" (long 'a' as in 'father')

- Meaning: This is a negative particle, meaning "not."

22. هُم (hum) - they

- Pronunciation: "hum" ('u' as in 'put')

- Meaning: This is a separate personal pronoun, meaning "they" (masculine plural).

23. بِخَارِجِينَ (bikhaarijeena) - those who will exit / exiting (with emphasis)

- Pronunciation: "bi-khaa-ri-jee-na" ('i' as in 'sit'; 'aa' as in 'father'; 'i' as in 'sit'; 'ee' as in 'see')

- Meaning: This word is made of two parts:

- بِـ (bi-) - a preposition meaning "with" or "by." In this context, when preceding a predicate after a negative particle like "maa" (not), it serves an emphatic purpose, strengthening the negation. It makes the statement more definitive, like "certainly not."

- خَارِجِينَ (khaarijeena) - This is an active participle (like a verbal noun or adjective) meaning "those who exit" or "exiting."

- Grammar: The "-eena" ending indicates the masculine plural form in the genitive or accusative case. Here, it's in the genitive case because of the preceding preposition "bi."

24. مِنَ (mina) - from

- Pronunciation: "mi-na" ('i' as in 'sit'; 'a' as in 'cat')

- Meaning: A preposition meaning "from."

25. النَّارِ (annaar) - the Fire

- Pronunciation: "an-naar" ('a' as in 'cat'; 'aa' as in 'father'; 'r' is rolled)

- Meaning: The definite noun "the Fire." Refers to Hellfire.

- Grammar: It's in the genitive case because of the preceding preposition "min."

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any more questions.

Here's a breakdown of the Arabic sentence, word by word:

1. وَ (wa) - And

- Pronunciation: "wa" (like "wah" in "wagon")

- Explanation: This is a conjunction meaning "and."

2. إِنْ (in) - If

- Pronunciation: "in" (like "in" in English)

- Explanation: This is a conditional particle, introducing a condition or hypothetical situation.

3. عَزَمُوا (ʿazamū) - they resolved / they decided

- Pronunciation: "a-za-moo" (stress on "moo")

- Explanation: This is a past tense verb. The root عَزَمَ (ʿazama) means "to resolve," "to decide," or "to determine." The suffix ـوا (-ū) indicates the third-person masculine plural, meaning "they."

- Grammar Note: In Arabic, verbs are conjugated to indicate the subject (who is doing the action) directly within the verb form.

4. الطَّلَاقَ (aṭ-ṭalāqa) - the divorce

- Pronunciation: "at-ta-laaq" (the "t" is heavy/emphatic, "laaq" rhymes with "lock")

- Explanation: This is a definite noun (indicated by the prefix الـ (al-), meaning "the"). The noun طَلَاق (ṭalāq) means "divorce." It is in the accusative case here because it is the direct object of the verb عَزَمُوا (ʿazamū) – "they resolved what?" – "the divorce."

5. فَإِنَّ (fa-inna) - then indeed / then verily

- Pronunciation: "fa-in-na" (like "fa" in "father," then "in" as in English, then "na" as in "nap")

- Explanation: This is a compound particle.

- فَ (fa-) means "then," "so," or "therefore." It links the conditional clause ("if they resolved...") to the main clause.

- إِنَّ (inna) is a particle of emphasis, meaning "indeed" or "verily." It makes the noun that immediately follows it (in this case, "Allah") take the accusative case.

6. اللَّهَ (allāha) - Allah / God

- Pronunciation: "al-laah" (the first "a" is short, the "l" is emphasized, and "aah" is like in "father")

- Explanation: This is the proper name for God in Arabic. It is in the accusative case here (indicated by the final -a) because it follows the emphatic particle إِنَّ (inna).

7. سَمِيعٌ (samīʿun) - All-Hearing

- Pronunciation: "sa-mee-un" (the "ʿ" represents a guttural sound from the back of the throat, often represented as 'a' or 'ʿ' in transliteration)

- Explanation: This is an adjective, one of the divine attributes, meaning "All-Hearing" or "Hearer." It is in the nominative case (indicated by the final -un), as it is the predicate (or description) of "Allah" following إِنَّ (inna).

8. عَلِيمٌ (ʿalīmun) - All-Knowing

- Pronunciation: "a-lee-mun" (similar to the pronunciation of "ʿ" in "samīʿun")

- Explanation: This is another adjective, also one of the divine attributes, meaning "All-Knowing" or "Knower." It is also in the nominative case, serving as a second predicate for "Allah."

Here is a word-for-word explanation and translation of the Arabic sentence:

قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ

English Translation:

They said, "Call for us your Lord to clarify for us what it is." He said, "Indeed, He says that it is a cow, neither old nor young, but of middle age between that. So, do what you are commanded."

Word-by-Word Explanation:

1. قَالُوا (qaalū) - They said.

- Pronunciation: Qaa-loo

- Meaning: This is a past tense verb. The root is ق-و-ل (Q-W-L), meaning "to say." The suffix "وا" (ū) indicates the third-person masculine plural, meaning "they."

2. ادْعُ (ud'u) - Call Invoke Ask.

- Pronunciation: Ood-'oo (the ' is a glottal stop, like in "uh-oh")

- Meaning: This is an imperative (command) verb in the masculine singular form, derived from the root د-ع-و (D-'A-W), meaning "to call" or "to pray." Here, it means to ask or invoke someone on behalf of others.

3. لَنَا (lanā) - For us.

- Pronunciation: La-naa

- Meaning: This is composed of two parts:

- لَـ (la-) - A preposition meaning "for" or "to."

- ـنَا (-nā) - A pronoun suffix meaning "us."

4. رَبَّكَ (rabbaka) - Your Lord.

- Pronunciation: Rab-ba-ka

- Meaning: This word is also made of two parts:

- رَبَّ (rabb) - Noun meaning "Lord" or "Sustainer" (in this context, referring to God). It's in the accusative case here because it's the object of the verb "ادْعُ" (ud'u).

- ـكَ (-ka) - A possessive pronoun suffix meaning "your" (masculine singular).

5. يُبَيِّن (yubayyin) - He clarifies He explains He makes clear.

- Pronunciation: Yoo-bay-yin

- Meaning: This is a present tense verb in the third-person masculine singular. The root is ب-ي-ن (B-Y-N), meaning "to be clear." The form "يُفَعِّلُ" (yufa''ilu) intensifies the meaning, making it "to clarify" or "to explain."

6. لَّنَا (lanā) - For us.

- Pronunciation: La-naa

- Meaning: Same as the earlier "لَنَا." The double "ل" (lam) here (لَّنَا) adds emphasis, often seen in written Arabic, but the meaning remains "for us."

7. مَا (mā) - What.

- Pronunciation: Maa

- Meaning: An interrogative pronoun meaning "what." In this context, it asks about the nature or identity of something.

8. هِيَ (hiya) - It is (she).

- Pronunciation: Hee-ya

- Meaning: A third-person feminine singular pronoun. In Arabic, objects often take a gender. Here, it refers to "the cow" which is feminine. So, "what she is" or "what it is."

9. قَالَ (qaala) - He said.

- Pronunciation: Qaa-la

- Meaning: A past tense verb, third-person masculine singular, from the same root ق-و-ل (Q-W-L) as "قَالُوا" but in the singular form.

10. إِنَّهُ (innahu) - Indeed he / Verily he.

- Pronunciation: In-na-hoo

- Meaning: This is composed of two parts:

- إِنَّ (inna) - A particle used for emphasis, meaning "indeed," "verily," or "surely." It makes the following noun or pronoun accusative.

- ـهُ (-hu) - A pronoun suffix meaning "he" or "him." Here, it refers to God.

11. يَقُولُ (yaqūlu) - He says.

- Pronunciation: Ya-qoo-loo

- Meaning: A present tense verb, third-person masculine singular, from the root ق-و-ل (Q-W-L).

12. إِنَّهَا (innahā) - Indeed it (she) / Verily it (she).

- Pronunciation: In-na-haa

- Meaning: Similar to "إِنَّهُ," but with a feminine pronoun:

- إِنَّ (inna) - "Indeed" / "Verily."

- ـهَا (-hā) - A pronoun suffix meaning "she" or "it" (feminine singular). It refers to the "cow."

13. بَقَرَةٌ (baqaratun) - A cow.

- Pronunciation: Ba-qa-ra-toon

- Meaning: A feminine noun meaning "cow." The "ـٌ" (un) at the end indicates indefinite nominative case ("a cow").

14. لَّا (lā) - Not.

- Pronunciation: Laa

- Meaning: A negative particle meaning "not" or "no."

15. فَارِضٌ (fāriḍun) - Old / Aged (cow).

- Pronunciation: Faa-ri-doon

- Meaning: An adjective describing the cow, meaning "old" or "aged." It is feminine and indefinite, matching "بَقَرَةٌ."

16. وَلَا (walā) - And not.

- Pronunciation: Wa-laa

- Meaning:

- وَ (wa) - Conjunction meaning "and."

- لَا (lā) - Negative particle meaning "not."

17. بِكْرٌ (bikrun) - Young / Heifer (cow).

- Pronunciation: Bik-roon

- Meaning: An adjective meaning "young" or "a heifer" (a young female cow that has not borne a calf). It is feminine and indefinite, matching "بَقَرَةٌ."

18. عَوَانٌ (ʿawānun) - Of middle age / Between the two.

- Pronunciation: 'A-waa-noon

- Meaning: An adjective describing the cow as being "of middle age" or "in between" the old and the young. It is feminine and indefinite, matching "بَقَرَةٌ."

19. بَيْنَ (bayna) - Between.

- Pronunciation: Bay-na

- Meaning: A preposition meaning "between."

20. ذَٰلِكَ (dhālika) - That.

- Pronunciation: Dhaa-li-ka

- Meaning: A demonstrative pronoun meaning "that." Here, it refers to "that" range of age, i.e., between old and young.

21. فَافْعَلُوا (fa-f'alū) - So do / Then do.

- Pronunciation: Faf-'a-loo

- Meaning: This is also a command, composed of:

- فَـ (fa-) - A conjunction meaning "so," "then," or "therefore."

- افْعَلُوا (if'alū) - An imperative verb (command) in the second-person masculine plural, meaning "do!" The root is ف-ع-ل (F-'A-L), meaning "to do" or "to make."

22. مَا (mā) - What / That which.

- Pronunciation: Maa

- Meaning: A relative pronoun meaning "what" or "that which."

23. تُؤْمَرُونَ (tuʾmarūna) - You are commanded.

- Pronunciation: Too-'ma-roo-na

- Meaning: This is a present tense verb in the second-person masculine plural passive voice. The root is أ-م-ر (A-M-R), meaning "to command." The prefix "تُـ" (tu-) and the ending "ـونَ" (-ūna) combined with the passive form indicate "you (plural) are commanded."

This breakdown should help you understand each component of the sentence, including its meaning, pronunciation, and grammatical role.

Here's a detailed, word-by-word breakdown of the Arabic sentence, along with pronunciation and grammar notes:

1. قَالُوا (Qaalu) - They said.

- Explanation: This is a past tense verb, meaning "they said." The "u" sound at the end indicates the third-person masculine plural form.

- Grammar Note: This verb is the start of a direct quote.

2. ادْعُ (Ud'u) - Call / Pray.

- Explanation: This is an imperative verb (a command), meaning "call upon" or "pray to." It's in the second-person masculine singular form, addressed to one male. It's derived from the root د-ع-و (d-'-w).

3. لَنَا (Lana) - For us.

- Explanation: This is a combination of two parts:

- لِ (li): A preposition meaning "for" or "to."

- نَا (na): A suffix pronoun meaning "us."

- Grammar Note: Prepositions like لِ (li) combine with pronouns to form phrases like "for me," "for you," "for us," etc.

4. رَبَّكَ (Rabbaka) - Your Lord.

- Explanation: This is also a combination:

- رَبَّ (Rabba): The noun "Lord." It's in the accusative case here, as it's the object of the calling ("call upon your Lord").

- كَ (ka): A suffix pronoun meaning "your" (masculine singular).

- Grammar Note: Nouns often take suffix pronouns to indicate possession (e.g., "my book," "your house," "his Lord").

5. يُبَيِّن (Yubayyin) - He may clarify / He may explain.

- Explanation: This is a present tense verb, third-person masculine singular. It means "to make clear," "to explain," or "to clarify." The prefix يُـ (yu-) indicates the third-person masculine singular. It follows a command/request, so it implies a purpose or result ("that He may clarify").

6. لَّنَا (Llana) - For us.

- Explanation: This is the same as the previous "لَنَا" (Lana) – "for" (لِ - li) + "us" (نَا - na). The double 'L' (لَّ) here is a stylistic effect in writing, but pronounced as a single 'l'.

7. مَا (Ma) - What.

- Explanation: This is an interrogative pronoun, used to ask "what."

8. هِيَ (Hiya) - It is.

- Explanation: This is a third-person feminine singular pronoun, meaning "she" or "it" (when referring to a feminine noun). Here, it refers to the nature or description of the cow they are asking about.

9. إِنَّ (Inna) - Indeed / Verily.

- Explanation: This is a strong emphasizing particle that introduces a nominal sentence (a sentence starting with a noun). It makes the subject of the sentence that follows it accusative.

10. الْبَقَرَ (Al-Baqara) - The cow.

- Explanation: This is the definite noun "the cow." It's in the accusative case because it is the subject of the sentence introduced by إِنَّ (Inna).

11. تَشَابَهَ (Tashabaha) - Became similar / Got confused.

- Explanation: This is a past tense verb, third-person masculine singular. It describes a state of things becoming indistinct or confusing. Here, it refers to the cows becoming indistinguishable from one another.

12. عَلَيْنَا (Alayna) - To us / Upon us.

- Explanation: This is a combination of two parts:

- عَلَى (ala): A preposition meaning "upon" or "on."

- نَا (na): A suffix pronoun meaning "us."

- Grammar Note: So, "it became confusing to us" or "upon us."

13. وَإِنَّا (Wa-inna) - And indeed we.

- Explanation: This is a combination of three parts:

- وَ (wa): A conjunction meaning "and."

- إِنَّ (inna): The emphasizing particle "indeed."

- نَا (na): A suffix pronoun meaning "we" or "us."

- Grammar Note: When إِنَّ (inna) combines with the pronoun نَا (na), it becomes إِنَّا (inna).

14. إِن (In) - If.

- Explanation: This is a conditional particle, introducing a condition.

15. شَاءَ (Shaa'a) - Willed / Wished.

- Explanation: This is a past tense verb, third-person masculine singular, meaning "he willed" or "he wished."

16. اللَّهُ (Allah) - God.

- Explanation: This is the proper noun for God. It's in the nominative case here as the subject of the verb "willed."

17. لَمُهْتَدُونَ (Lamuh-tadoon) - Will surely be guided / Indeed guided.

- Explanation: This is a combination of two parts:

- لَ (la): An emphasizing particle meaning "surely" or "indeed."

- مُهْتَدُونَ (muh-tadoon): A masculine plural active participle meaning "guided ones" or "those who are guided."

- Grammar Note: This particle لَ (la) is often used with إِنَّ (inna) in the predicate to provide extra emphasis. "Guided ones" acts as the predicate of إِنَّا (inna) (from point 13), completing the meaning "And indeed we are guided ones / will be guided."

Full English Translation:

They said, "Pray for us to your Lord that He clarify for us what it is, for indeed the cows have become confusing to us, and indeed, if God wills, we will surely be guided."

Hello! Let's break down this powerful Arabic sentence word by word. I'll provide the English translation, pronunciation, and any necessary grammar notes to help you understand it deeply.

Here's the sentence:

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاسْمَعُوا ۖ قَالُوا سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ ۚ قُلْ بِئْسَمَا يَأْمُرُكُم بِهِ إِيمَانُكُمْ إِن كُنتُم مُّؤْمِنِينَ

1. وَإِذْ (wa-idh)

- وَ (wa) - Meaning: "And". This is a conjunction, connecting phrases.

- إِذْ (idh) - Meaning: "when", "behold", or "recall when". It often introduces a past event to be remembered or emphasized.

- Together: "And when" or "And [recall] when".

2. أَخَذْنَا (akhadh-nā)

- Meaning: "We took".

- Grammar: This is a past tense verb. The root verb is أَخَذَ (akhadha), meaning "he took". The suffix -نَا (-nā) indicates the first person plural, "we".

3. مِيثَاقَكُمْ (meethāqa-kum)

- مِيثَاقَ (meethāqa) - Meaning: "covenant" or "pledge". It's in the accusative case here because it's the direct object of the verb "took".

- -كُمْ (-kum) - Meaning: "your" (plural). This is a possessive pronoun suffix.

- Together: "your covenant".

4. وَرَفَعْنَا (wa-rafaʿ-nā)

- وَ (wa) - Meaning: "And".

- رَفَعْنَا (rafaʿnā) - Meaning: "We raised".

- Grammar: Another past tense verb, similar to أَخَذْنَا. The root is رَفَعَ (rafaʿa), meaning "he raised", and -نَا (-nā) indicates "we".

5. فَوْقَكُمُ (fawqa-kumu)

- فَوْقَ (fawqa) - Meaning: "above" or "over". This is a preposition of place.

- -كُمُ (-kumu) - Meaning: "you" (plural). This is an object pronoun suffix, referring to the people addressed.

- Together: "over you".

6. الطُّورَ (at-ṭūr)

- الْ (al-) - Meaning: "the". This is the definite article.

- طُّورَ (ṭūr) - Meaning: "Mount" (specifically Mount Sinai/Tur, a significant mountain in religious texts). It's in the accusative case as the object that was raised.

- Together: "the Mount" (or "Mount Tur").

7. خُذُوا (khu-dhū)

- Meaning: "Take (you all)".

- Grammar: This is an imperative verb (a command). It's in the second person plural, meaning it's commanding "you all". The root is أَخَذَ (akhadha - "he took"), but in the imperative, the initial Hamza (أ) is dropped. The -وا (-ū) suffix indicates the plural command.

8. مَا (mā)

- Meaning: "what" or "that which".

- Grammar: This acts as a relative pronoun, linking to the next clause.

9. آتَيْنَاكُم (ā-tay-nā-kum)

- آتَيْنَا (ātaynā) - Meaning: "We gave". The root verb is آتَى (ātā), meaning "he gave". -نَا (-nā) is "we".

- -كُم (-kum) - Meaning: "you" (plural). This is an object pronoun suffix.

- Together: "We gave you".

10. بِقُوَّةٍ (bi-quwwa-tin)

- بِ (bi) - Meaning: "with", "by", or "in". This is a preposition.

- قُوَّةٍ (quwwatin) - Meaning: "strength" or "power". The -ٍ (-in) ending indicates the indefinite genitive case, which is required after the preposition بِ.

- Together: "with strength".

11. وَاسْمَعُوا (wa-sma-ʿū)

- وَ (wa) - Meaning: "And".

- اسْمَعُوا (ismaʿū) - Meaning: "listen (you all)" or "hear (you all)".

- Grammar: This is also an imperative verb, second person plural, similar to خُذُوا. The root is سَمِعَ (samiʿa), meaning "he heard".

12. قَالُوا (qā-lū)

- Meaning: "They said".

- Grammar: Past tense verb. The root is قَالَ (qāla), meaning "he said". The suffix -وا (-ū) indicates the third person plural, "they".

13. سَمِعْنَا (samiʿ-nā)

- Meaning: "We heard" or "We listened".

- Grammar: Past tense verb. The root is سَمِعَ (samiʿa), meaning "he heard". The suffix -نَا (-nā) indicates "we".

14. وَعَصَيْنَا (wa-ʿaṣay-nā)

- وَ (wa) - Meaning: "And".

- عَصَيْنَا (ʿaṣaynā) - Meaning: "We disobeyed".

- Grammar: Past tense verb. The root is عَصَى (ʿaṣā), meaning "he disobeyed". The suffix -نَا (-nā) indicates "we".

15. وَأُشْرِبُوا (wa-u-shri-bū)

- وَ (wa) - Meaning: "And".

- أُشْرِبُوا (ushribū) - Meaning: "they were made to drink" or "they were imbued".

- Grammar: This is a passive past tense verb. The root is شَرِبَ (shariba), "he drank". The form أُشْرِبَ (ushriba) is the passive form of the causative form (Form IV) of the verb, meaning "he was made to drink" or "he was imbibed/imbued". The -وا (-ū) indicates "they". This idiomatically means their hearts were filled with or absorbed the love of the calf.

16. فِي (fī)

- Meaning: "in". This is a preposition.

17. قُلُوبِهِمُ (qu-lū-bi-himu)

- قُلُوبِ (qulūbi) - Meaning: "hearts". It's in the genitive case because it follows the preposition فِي.

- -هِمُ (-himu) - Meaning: "their". This is a possessive pronoun suffix.

- Together: "in their hearts".

18. الْعِجْلَ (al-ʿijla)

- الْ (al-) - Meaning: "the".

- عِجْلَ (ʿijla) - Meaning: "calf". It's in the accusative case, acting as the object of the passive verb أُشْرِبُوا (ushribū), specifying what they were imbued with (the love/worship of the calf).

- Together: "the calf".

19. بِكُفْرِهِمْ (bi-kuf-ri-him)

- بِ (bi) - Meaning: "because of" or "due to". (Here it indicates cause).

- كُفْرِ (kufri) - Meaning: "disbelief" or "ingratitude". It's in the genitive case after the preposition بِ.

- -هِمْ (-him) - Meaning: "their".

- Together: "because of their disbelief".

20. قُلْ (qul)

- Meaning: "Say (you)".

- Grammar: Imperative verb, second person singular. The root is قَالَ (qāla), "he said".

21. بِئْسَمَا (bi'-sa-mā)

- بِئْسَ (bi'sa) - Meaning: "how evil is" or "wretched is". This word is used to express strong condemnation.

- مَا (mā) - Meaning: "that which" or "what".

- Together: "How evil is that which" or "Wretched is what".

22. يَأْمُرُكُم (ya'-mu-ru-kum)

- يَأْمُرُ (ya'muru) - Meaning: "it commands" or "he commands". This is a present tense verb. The subject is إِيمَانُكُمْ (your faith) from the next word.

- -كُم (-kum) - Meaning: "you" (plural). This is an object pronoun suffix.

- Together: "it commands you".

23. بِهِ (bi-hi)

- بِ (bi) - Meaning: "with" or "by".

- -هِ (-hi) - Meaning: "it" (masculine singular). This is an object pronoun suffix referring back to the "evil thing" or "what it commands".

- Together: "with it" or "by it".

24. إِيمَانُكُمْ (ī-mā-nu-kum)

- إِيمَانُ (īmānu) - Meaning: "faith" or "belief". It's in the nominative case because it is the subject of the verb يَأْمُرُ (ya'muru), meaning "commands".

- -كُم (-kum) - Meaning: "your" (plural).

- Together: "your faith".

25. إِن (in)

- Meaning: "If". This is a conditional particle.

26. كُنتُم (kun-tum)

- Meaning: "you were" or "you are".

- Grammar: This is a past tense verb, second person plural, from the root كَانَ (kāna), "he was". In conditional sentences with إِن, a past tense verb often implies a present or future condition. So, "if you are".

27. مُّؤْمِنِينَ (mu'-mi-nīn)

- Meaning: "believers".

- Grammar: This is the plural form of مُؤْمِن (mu'min), "believer". It's in the accusative case here because it's the predicate (خبر) of the verb كُنتُم (kuntum), which takes an accusative predicate.

Putting it all together, a literal translation would be:

"And when We took your covenant and We raised over you the Mount, [saying], 'Take what We gave you with strength and listen!' They said, 'We heard and we disobeyed.' And they were imbued in their hearts with the calf because of their disbelief. Say, 'How evil is that which your faith commands you with, if you are believers!'"

This verse is from the Quran (Chapter Al-Baqarah, verse 93) and recounts the story of the Children of Israel. It highlights their defiance and the deep-seated love for the calf they had worshipped, even after receiving clear commands and witnessing miracles.

Here's your translation and breakdown:

English Translation: The Most Gracious, The Most Merciful.

Word-by-Word Explanation:

1. Ar-Raḥmān (Pronounced: Ar-Raḥ-maan)

- This word translates to "The Most Gracious" or "The Beneficent."

- Al- (Pronounced: Al-): This is the definite article in Arabic, equivalent to "the" in English. When followed by certain letters (like the 'R' here), its 'L' sound can assimilate, causing it to sound like "Ar-" instead of "Al-".

- Raḥmān (Pronounced: Raḥ-maan): This part comes from the Arabic root R-Ḥ-M, which universally signifies mercy, compassion, and kindness. "Raḥmān" is a very intensive form, conveying an overwhelming, universal, and continuous quality of mercy that encompasses all of creation without distinction. It's often used to describe God's boundless mercy that extends to all beings.

- Grammar Note: The final 'i' sound (indicated by a short 'i' vowel, called kasra in Arabic) places the word in the genitive case. This case is used when a word is governed by a preposition or when it functions as an adjective describing a noun that is also in the genitive case (for example, in the phrase "Bismillahi Ar-Rahmani Ar-Rahimi," "Allah" is in the genitive case, and these adjectives agree with it).

2. Ar-Raḥīm (Pronounced: Ar-Ra-heem)

- This word translates to "The Most Merciful" or "The Compassionate."

- Al- (Pronounced: Al-): Similar to the first word, this is the definite article "the," again assimilated to "Ar-" due to the following 'R'.

- Raḥīm (Pronounced: Ra-heem): Also derived from the same root R-Ḥ-M. "Raḥīm" is another intensive form that denotes an enduring, recurring, and specific mercy. While "Raḥmān" implies a broad, general mercy, "Raḥīm" often refers to a mercy that is specifically bestowed upon believers or those who seek it, and experienced repeatedly. It implies a deeper, more personal, and long-lasting compassion.

- Grammar Note: The final 'i' sound also places this word in the genitive case, just like "Ar-Raḥmān," ensuring grammatical agreement.

Summary:

Both "Ar-Raḥmān" and "Ar-Raḥīm" are two of the most significant names of God in Islam, emphasizing different aspects of His boundless mercy. They are superlative adjectives, meaning they denote the highest degree of graciousness and mercy. They commonly appear together, as seen in this phrase and at the beginning of almost every chapter of the Quran.

Here's a word-by-word explanation of the Arabic sentence, designed to help you understand each part:

1. The Hajj (al-Ḥajj) – (Pronounced: al-Hajj, where 'al' is like 'all', 'Ḥ' is a strong 'h' sound from the back of the throat, and 'ajj' is like 'edge' with a stronger 'j' sound.)

- This is the definite article "the" (al-) attached to the noun "Hajj" (Ḥajj). "Hajj" is the name of the annual Islamic pilgrimage to Mecca. In this context, it's the subject of the sentence, meaning "The Hajj" or "The pilgrimage".

2. months (ashhurun) – (Pronounced: ash-hoo-run)

- This is the plural form of "shahr" (month). It's an indefinite noun, indicating that the Hajj is (implied verb 'to be') months.

3. well-known / specified (maʿlūmātun) – (Pronounced: ma-'-loo-maa-toon, where ' ' is a deep guttural sound, like a swallowed 'a'.)

- This word describes the "months". It's a feminine plural adjective meaning "known" or "specified". It matches "months" in being indefinite and plural.

- Grammar Note: In Arabic, non-human plural nouns (like "months") are often treated as feminine singular, but here the adjective "well-known" is in the feminine plural form, which is also grammatically correct.

4. So whoever / Then whoever (fa-man) – (Pronounced: fa-man)

- "So" (fa-) is a conjunction that connects this clause to the previous one. "Whoever" (man) is a relative pronoun.

5. undertakes / intends (faraḍa) – (Pronounced: fa-ra-dha, where 'dh' is a strong 'd' sound from the back of the tongue.)

- This is a past tense verb (he undertook/intended). In the context of Hajj, "undertakes" or "intends" means making the solemn intention to perform the pilgrimage.

6. in them (fīhinna) – (Pronounced: fee-hin-na)

- "In" (fī) is a preposition. "Them" (hinna) is a feminine plural pronoun suffix, referring back to the "months" mentioned earlier.

7. the Hajj / the pilgrimage (al-Ḥajja) – (Pronounced: al-Haj-ja)

- This is "the Hajj" (al-Ḥajj) but with a short 'a' sound at the end, indicating it's the direct object of the verb "undertakes/intends".

- Grammar Note: Nouns in Arabic change their ending vowels depending on their grammatical role (case). This is the accusative case.

8. then no (fa-lā) – (Pronounced: fa-laa)

- "Then" (fa-) is a conjunction. "No" (lā) is a negative particle used here for absolute negation, meaning "there shall be no...".

9. obscenity sexual intimacy lewdness (rafatha) – (Pronounced: ra-fa-th, where 'th' is like in "thin".)

- This refers to prohibited sexual talk or actions during the state of pilgrimage. It is indefinite and, following "lā" for absolute negation, it appears in a form that looks like the accusative case (lā an-nāfiyah li-l-jins).

10. and no (wa-lā) – (Pronounced: wa-laa)

- "And" (wa-) is a conjunction. "No" (lā) is the negative particle, repeating the prohibition.

11. transgression wickedness sinning (fusūqa) – (Pronounced: foo-soo-q, where 'q' is a guttural 'k' sound.)

- This refers to acts of disobedience or wickedness. Similar to "obscenity", it follows "lā" in an accusative-like form.

12. and no (wa-lā) – (Pronounced: wa-laa)

- Again, "and no".

13. disputing / quarreling (jidāla) – (Pronounced: jee-daa-l)

- This refers to arguments or quarrels. Also follows "lā" in an accusative-like form.

14. during / in (fī) – (Pronounced: fee)

- A preposition meaning "in" or "during".

15. the Hajj / the pilgrimage (al-Ḥajji) – (Pronounced: al-Haj-ji)

- "The Hajj" (al-Ḥajj) with an 'i' sound at the end.

- Grammar Note: The 'i' sound indicates the genitive case because it follows the preposition "fī" (during/in).

16. And whatever (wa-mā) – (Pronounced: wa-maa)

- "And" (wa-) is a conjunction. "Whatever" (mā) is a relative pronoun, used here in a conditional sense.

17. you do (tafʿalū) – (Pronounced: taf-'-a-loo, where ' ' is a deep guttural 'a' sound.)

- This is a present/future tense verb (you do/will do), referring to a plural "you".

- Grammar Note: The final 'n' sound is dropped because it's in the jussive mood, which is used in conditional clauses like this.

18. of (min) – (Pronounced: min)

- A preposition meaning "from" or "of". Here it specifies the kind of action.

19. good / goodness (khayrin) – (Pronounced: khayrin, where 'kh' is like the 'ch' in "loch".)

- This is an indefinite noun meaning "good" or "goodness".

- Grammar Note: The 'in' sound at the end indicates the genitive case because it follows the preposition "min".

20. He (Allah) knows it (yaʿlamhu) – (Pronounced: ya-'-lam-hoo, where ' ' is a deep guttural 'a' sound.)

- "He knows" (yaʿlam) is a present/future tense verb, also in the jussive mood as it's the result of the conditional "whatever". The suffix "-it" (-hu) is a masculine singular pronoun referring to "whatever good".

21. Allah / God (Allāhu) – (Pronounced: Al-laa-hoo)

- The proper name for God in Islam. Here it's the subject of the verb "knows".

22. And take provision / And make provision (wa-tazawwadū) – (Pronounced: wa-ta-zaw-wa-doo)

- "And" (wa-) is a conjunction. "Take provision" or "make provision" (tazawwadū) is an imperative verb (a command), addressed to a plural "you".

23. for indeed / because (fa-inna) – (Pronounced: fa-in-na)

- "For" (fa-) is a conjunction. "Indeed" (inna) is a particle of emphasis, which strengthens the statement that follows.

24. the best of (khayra) – (Pronounced: khay-ra, where 'kh' is like the 'ch' in "loch".)

- This word means "best" or "good".

- Grammar Note: Here it's in the accusative case because it's the subject of "inna". It's also in a "construct state" (iḍāfah), meaning it's followed by a noun in the genitive case, creating a possessive relationship ("the best of the provision").

25. the provision / the supplies (az-zādi) – (Pronounced: az-zaa-di)

- "The provision" (az-zād) with an 'i' sound at the end.

- Grammar Note: The 'i' sound indicates the genitive case because it's the second part of the construct state ("the best of the provision").

26. is piety is righteousness is God-consciousness (at-taqwā) – (Pronounced: at-taq-waa, where 'q' is a guttural 'k' sound.)

- This is a definite feminine noun meaning "piety", "righteousness", or "God-consciousness". It's the predicate of the "inna" clause, completing the statement that the best provision is piety.

27. And fear Me / And be mindful of Me (wa-ttaqūni) – (Pronounced: wa-tta-qoo-nee, where 'tt' is a doubled 't' sound, and 'q' is a guttural 'k' sound.)

- "And" (wa-) is a conjunction. "Fear / be mindful" (ittaqu) is an imperative verb (command) addressed to a plural "you". The suffix "-Me" (-nī) is the first-person singular pronoun.

28. O (yā) – (Pronounced: yaa)

- A particle used for addressing someone, like "O" or "Hey".

29. possessors of / people of (ʾulī) – (Pronounced: oo-lee)

- This is a plural noun meaning "possessors of" or "people of". It always appears in the construct state, meaning it's followed by a genitive noun that specifies what they possess.

30. understanding / intellect / minds (al-ʾalbābi) – (Pronounced: al-al-baa-bi)

- This is the definite plural form of "lubb" (core/intellect), meaning "minds" or "intellects".

- Grammar Note: The 'i' sound indicates the genitive case because it's the second part of the construct state, following "possessors of" ("O possessors of understanding").

Full English Translation:

The Hajj (pilgrimage) is (during) months well-known. So whoever undertakes (the intention of) the Hajj during them, then there shall be no obscenity, nor transgression, nor disputing during the Hajj. And whatever good you do, Allah knows it. And take provision, for indeed the best provision is piety. And fear Me, O people of understanding.

Here's a word-by-word breakdown of the Arabic sentence, along with pronunciation and grammar explanations:

Arabic Sentence: وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

1. وَ (wa) - And

- Pronunciation: wa

- Grammar: This is a conjunction, meaning "and." It connects phrases or clauses.

2. أَنفِقُوا (anfiqū) - spend / expend

- Pronunciation: an-fi-qoo

- Grammar: This is an imperative verb (command) in the plural masculine form. It comes from the root ن-ف-ق (n-f-q), relating to spending. The long 'ū' (ـوا) at the end indicates the plural command "you (all) spend."

3. فِي (fī) - in / for

- Pronunciation: fee

- Grammar: This is a preposition meaning "in" or "for." Prepositions in Arabic typically cause the following noun to be in the genitive case (مجرور - majrūr).

4. سَبِيلِ (sabīli) - path of / cause of

- Pronunciation: sa-bee-lee

- Grammar: This noun means "path" or "way." It's in the genitive case because of the preceding preposition فِي. Here, it's also part of an iḍāfa (إضافة - possessive construction) where it's the first term (مضاف - muḍāf).

5. اللَّهِ (Allāhi) - God / Allah

- Pronunciation: al-lah-hee

- Grammar: This is the noun "God." It's in the genitive case because it's the second term of the iḍāfa (مضاف إليه - muḍāf ilayh), meaning "the path of God."

6. وَ (wa) - And

- Pronunciation: wa

- Grammar: Another conjunction, connecting this new command to the previous one.

7. لَا (lā) - do not

- Pronunciation: laa

- Grammar: This is a particle used for prohibition or negative commands. It causes the following imperfect verb (present tense) to be in the jussive case (مجزوم - majzūm).

8. تُلْقُوا (tulqū) - throw / cast

- Pronunciation: tul-qoo

- Grammar: This is an imperfect verb (present/future tense) in the plural masculine form, but it's used here as a negative command "do not throw/cast." Because of the preceding "لَا" (lā) of prohibition, it is in the jussive case. The final ن (nūn) would normally be present in the indicative form (تلقون), but it is dropped in the jussive case for plural verbs.

9. بِأَيْدِيكُمْ (bi'aydīkum) - with your hands / by your hands

- Pronunciation: bi-ay-dee-kum

- Grammar: This is a combination:

- بِ (bi): A preposition meaning "with" or "by."

- أَيْدِي (aydī): The noun "hands," in the genitive case due to the preposition.

- كُمْ (kum): A suffix pronoun meaning "your" (plural). This pronoun is attached to the noun to show possession, making it "your hands."

10. إِلَى (ilā) - to / into

- Pronunciation: i-laa

- Grammar: Another preposition, meaning "to" or "into." It also causes the following noun to be in the genitive case.

11. التَّهْلُكَةِ (at-tahlukati) - destruction

- Pronunciation: at-tah-lu-ka-tee

- Grammar: This is a noun meaning "destruction" or "ruin." It's in the genitive case because of the preceding preposition إِلَى.

- Idiomatic phrase: "وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ" literally means "And do not throw with your hands into destruction," but it's an idiom meaning "And do not cast yourselves into destruction" or "do not contribute to your own ruin."

12. وَ (wa) - And

- Pronunciation: wa

- Grammar: Conjunction, connecting the next command.

13. أَحْسِنُوا (aḥsinū) - do good excel be benevolent

- Pronunciation: aḥ-si-noo

- Grammar: This is another imperative verb (command) in the plural masculine form. It comes from the root ح-س-ن (ḥ-s-n), relating to goodness or beauty. The long 'ū' (ـوا) indicates the plural command "you (all) do good."

14. إِنَّ (inna) - Indeed Verily Surely

- Pronunciation: in-na

- Grammar: This is a particle that emphasizes the following statement. It causes the noun that immediately follows it to be in the accusative case (منصوب - manṣūb).

15. اللَّهَ (Allāha) - God / Allah

- Pronunciation: al-lah-ha

- Grammar: This is the noun "God." It's in the accusative case because it follows the particle إِنَّ.

16. يُحِبُّ (yuḥibbu) - He loves

- Pronunciation: yu-hib-bu

- Grammar: This is an imperfect verb (present tense) in the singular masculine form, meaning "he loves." The subject "he" is implied to be "God" (اللَّهَ).

17. الْمُحْسِنِينَ (al-muḥsinīna) - the doers of good / those who do good / the benevolent ones

- Pronunciation: al-muḥ-si-nee-na

- Grammar: This is the plural masculine accusative form of the active participle "مُحْسِن" (muḥsin), meaning "one who does good." It is in the accusative case because it is the object of the verb يُحِبُّ ("loves"). The long 'ī' and 'na' (ـين) at the end indicate the sound masculine plural in the accusative or genitive case.

Full English Translation:

"And spend in the cause of God and do not cast yourselves into destruction, and do good. Indeed, God loves the doers of good."

Here is a word-for-word explanation of the Arabic sentence:

And (wa) (وَ) - A conjunction meaning "and".

from (min) (مِنْ) - A preposition meaning "from".

wherever (ḥaythu) (حَيْثُ) - An adverb of place meaning "where" or "wherever".

you exited/came out (kharajta) (خَرَجْتَ) - This is a verb in the past tense. خَرَجَ (kharaja) means "he exited" or "he came out". The suffix ـتَ (-ta) indicates the second person masculine singular "you". So, "you exited" or "you came out".

so then (fa) (فَـ) - A particle indicating a consequence or sequence, meaning "so" or "then".

turn (walli) (وَلِّ) - An imperative verb (command) meaning "turn" or "direct". It is addressing a masculine singular "you".

your face (wajhaka) (وَجْهَكَ) - وَجْهَ (wajha) means "face". The suffix ـكَ (-ka) means "your" (masculine singular). This word is in the accusative case as it is the direct object of the verb "turn".

towards (shaṭra) (شَطْرَ) - An adverbial preposition meaning "towards" or "in the direction of". It generally takes the following noun in the accusative case.

the mosque (al-masjidi) (الْمَسْجِدِ) - الْـ (al-) is the definite article "the". مَسْجِدِ (masjidi) means "mosque". It is in the genitive case here, often due to its relationship with the following adjective or functioning as the first part of a possessive construction.

the Sacred (al-ḥarāmi) (الْحَرَامِ) - الْـ (al-) is "the". حَرَامِ (ḥarāmi) means "sacred" or "forbidden". This is an adjective describing "the mosque", so it matches the case (genitive), definiteness, gender, and number of "al-masjidi". Together, الْمَسْجِدِ الْحَرَامِ refers to Al-Masjid Al-Haram in Mecca.

And (wa) (وَ) - A conjunction meaning "and".

indeed, it (innahu) (إِنَّهُ) - إِنَّ (inna) is a particle of emphasis, meaning "indeed" or "verily". The suffix ـهُ (-hu) is a pronoun meaning "it" (masculine singular), referring to the command or the instruction given.

is indeed the truth (la-l-ḥaqqu) (لَلْحَقُّ) - لَـ (la-) is another emphatic particle, often used with إِنَّ for added emphasis. الْـ (al-) is "the". حَقُّ (ḥaqqu) means "truth" or "right". This is the predicate of إِنَّ and is in the nominative case.

from (min) (مِنْ) - A preposition meaning "from".

your Lord (rabbika) (رَّبِّكَ) - رَّبِّ (rabbi) means "Lord". It is in the genitive case because it follows the preposition "min". The suffix ـكَ (-ka) means "your" (masculine singular).

And (wa) (وَ) - A conjunction meaning "and".

not (mā) (مَا) - A negative particle meaning "not". Here it functions like "laysa" (is not) to negate a nominal sentence.

God (allāhu) (اللَّهُ) - The proper noun for God, "Allah". It is in the nominative case as the subject of the negative sentence.

unmindful (bighāfilin) (بِغَافِلٍ) - بِـ (bi-) is a preposition, which here is used for emphasis with the negative particle مَا (mā), making the negation stronger. It effectively means "not at all unmindful". غَافِلٍ (ghāfilin) is an active participle meaning "unmindful" or "heedless". Because it's preceded by بِـ, it appears in the genitive case, although its underlying grammatical function as the predicate of "mā" (acting like "laysa") would typically be accusative.

about what (ʿammā) (عَمَّا) - This is a combination of the preposition عَنْ (ʿan), meaning "about" or "concerning", and مَا (mā), a relative pronoun meaning "what" or "that which". The ن (n) of عَنْ assimilates with the م (m) of مَا, becoming عَمَّا.

you (plural) do (taʿmalūna) (تَعْمَلُونَ) - This is an imperfect (present/future) verb. تَعْمَلُ (taʿmalu) means "you (singular) do/work". The suffix ـونَ (-ūna) indicates the second person masculine plural, so "you (plural) do" or "you (plural) work".

Hello! Let's break down this Arabic sentence word by word to understand its meaning and structure. We'll go through each part, its English translation, pronunciation, and any important grammar notes.

Sentence: خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

Here's the word-by-word explanation:

1. خَتَمَ (khatama) - He sealed / He set a seal

- Meaning: This is a verb in the past tense, meaning "to seal" or "to stamp."

- Grammar Note: It's in the third person masculine singular form, indicating "he" performed the action.

2. اللَّهُ (Allahu) - God / Allah

- Meaning: This is the proper noun for God in Arabic.

- Grammar Note: It's in the nominative case, indicating it is the subject of the verb "sealed." So, "God sealed."

3. عَلَىٰ (ʿalā) - upon / on

- Meaning: This is a preposition, similar to "on" or "upon" in English.

- Grammar Note: Prepositions in Arabic always make the following noun or pronoun genitive (similar to the objective case in English, often marked by an 'i' vowel at the end of nouns when fully vowelled).

4. قُلُوبِ (qulūbi) - hearts of

- Meaning: This is the plural form of "heart" (singular: qalb).

- Grammar Note: It's in the genitive case because of the preceding preposition "ʿalā." The 'i' vowel (kasra) at the end indicates this.

5. هِمْ (-him) - them

- Meaning: This is a suffix pronoun meaning "them" or "their."

- Grammar Note: When attached to a noun, it indicates possession, so qulūbihim means "their hearts." When attached to a preposition, it indicates the object of the preposition, as we'll see next.

- Combined: قُلُوبِهِمْ (qulūbihim) - their hearts

6. وَ (wa) - and

- Meaning: This is a conjunction, simply meaning "and."

7. عَلَىٰ (ʿalā) - upon / on

- Meaning: Another instance of the same preposition.

8. سَمْعِ (samʿi) - hearing of

- Meaning: This noun refers to "hearing" or "the sense of hearing."

- Grammar Note: Again, it's in the genitive case because of "ʿalā."

9. هِمْ (-him) - them

- Meaning: The same suffix pronoun "them" or "their."

- Combined: سَمْعِهِمْ (samʿihim) - their hearing

10. وَ (wa) - and

- Meaning: Another "and."

11. عَلَىٰ (ʿalā) - upon / on

- Meaning: Yet another instance of the preposition.

12. أَبْصَارِ (abṣāri) - sights of / eyes of

- Meaning: This is the plural form of "sight" or "eye" (singular: baṣar).

- Grammar Note: In the genitive case due to "ʿalā."

13. هِمْ (-him) - them

- Meaning: The same suffix pronoun "them" or "their."

- Combined: أَبْصَارِهِمْ (abṣārihim) - their sights / their eyes

14. غِشَاوَةٌ (ghishāwatun) - a covering / a veil

- Meaning: This noun means "a covering" or "a veil."

- Grammar Note: It's in the nominative case (indicated by the 'un' sound at the end), acting as a predicate. The structure here is common in Arabic: "Upon their sights is a covering." The verb "is" is often implied.

15. وَ (wa) - and

- Meaning: "And."

16. لَهُمْ (lahum) - for them / to them (there is)

- Meaning: This is a combination of the preposition li- (meaning "for" or "to") and the suffix pronoun -hum (meaning "them"). It indicates possession or existence. "For them there is..."

- Grammar Note: Similar to "ʿalā," li- also makes the following pronoun genitive.

17. عَذَابٌ (ʿadhābun) - a punishment

- Meaning: This noun means "a punishment" or "torment."

- Grammar Note: It's in the nominative case, serving as the subject of the implied verb "is" in the phrase "for them is a punishment."

18. عَظِيمٌ (ʿaẓīmun) - great / mighty

- Meaning: This is an adjective meaning "great," "mighty," or "severe."

- Grammar Note: It's in the nominative case and agrees in gender and number with the noun it describes, "punishment" (ʿadhābun).

Full English Translation (combining the parts naturally):

"God has sealed their hearts, and their hearing, and upon their sights is a covering, and for them is a great punishment."

I hope this detailed breakdown helps you understand each component of the sentence! Let me know if you have any more questions.

Let's break down this powerful Arabic sentence word by word to understand its meaning and structure.

وَلَقَدْ (wa-la-qad)

- وَ (wa): This is the conjunction "and."

- لَـ (la-): This is an emphatic particle, often translated as "indeed," "certainly," or "verily." It adds strong emphasis to the statement.

- قَدْ (qad): This particle, when used with a past tense verb, confirms that the action has indeed occurred. Together with 'la', it creates a very strong affirmation.

- Combined meaning: "And indeed," "And certainly."

آتَيْنَا (aa-tay-naa)

- آتَى (aataa): This is the verb "to give" or "to grant."

- ـنَا (naa): This suffix is the pronoun for "we." It acts as the subject of the verb here.

- Combined meaning: "We gave" or "We granted."

مُوسَى (moo-saa)

- This is the proper noun "Moses."

- Grammar note: Proper nouns like Moses do not always show typical case endings. Here, it is the direct object of "We gave."

الْكِتَابَ (al-ki-taab)

- الْـ (al-): This is the definite article "the."

- كِتَاب (kitaab): This means "book" or "scripture."

- Combined meaning: "the Book" or "the Scripture" (referring to the Torah given to Moses).

- Grammar note: The final 'a' sound (fatḥa) on the 'ba' indicates that "the Book" is in the accusative case, as it is the direct object of the verb "We gave."

وَقَفَّيْنَا (wa-qaf-fay-naa)

- وَ (wa): "And."

- قَفَّى (qaffaa): This verb means "to follow (up)," "to send in succession."

- ـنَا (naa): "we" (the subject pronoun).

- Combined meaning: "and We followed up" or "and We sent in succession."

مِن بَعْدِهِ (mim ba'-di-hi)

- مِن (min): This preposition means "from" or "after."

- بَعْد (ba'd): This word means "after."

- ـهِ (hi): This suffix is the pronoun "him," referring to Moses.

- Combined meaning: "after him."

- Grammar note: When 'min' is followed by a word starting with 'baa', the 'n' sound of 'min' often assimilates into an 'm' sound, hence "mim ba'dihi."

بِالرُّسُلِ (bir-ru-su-li)

- بِـ (bi-): This preposition means "with," "by means of."

- الرُّسُل (ar-rusul): This means "the messengers" or "the apostles" (plural of رَسُول - rasool).

- Combined meaning: "with the messengers."

- Grammar note: The preposition 'bi' causes the noun "ar-rusul" to be in the genitive case, indicated by the 'i' sound (kasra) at the end.

وَآتَيْنَا (wa-aa-tay-naa)

- وَ (wa): "And."

- آتَيْنَا (aa-tay-naa): "We gave" (same as explained above).

عِيسَى (ee-saa)

- This is the proper noun "Jesus."

- Grammar note: Like Moses, proper nouns for non-Arabic names often do not change their form to show case. It is the direct object here.

ابْنَ (ib-na)

- This word means "son (of)." It's part of a genitive construct here ("son of Mary").

- Grammar note: It's in the accusative case because it further describes Jesus, who is a direct object.

مَرْيَمَ (mar-yam)

- This is the proper noun "Mary."

- Combined with 'ibna': "son of Mary."

- Grammar note: "Maryam" is in the genitive case because it's the second part of the "son of..." construct, but being a non-Arabic feminine proper noun, its ending doesn't change to a typical 'i' sound.

الْبَيِّنَاتِ (al-bay-yi-naat)

- الْـ (al-): "The."

- بَيِّنَات (bayyinaat): This means "clear proofs," "evidences," "clear signs" (plural of بَيِّنَة - bayyinah).

- Combined meaning: "the clear proofs" or "the clear signs."

- Grammar note: This is the second direct object of "We gave." For plural feminine nouns ending in 'aat', the accusative case (direct object) is marked by a 'kasra' (i sound), just like the genitive case.

وَأَيَّدْنَاهُ (wa-ay-yad-naa-hu)

- وَ (wa): "And."

- أَيَّدَ (ayyada): This is the verb "to strengthen," "to support."

- ـنَا (naa): "we" (the subject pronoun).

- ـهُ (hu): This suffix is the pronoun "him," referring to Jesus, and acts as the direct object.

- Combined meaning: "and We supported him" or "and We strengthened him."

بِرُوحِ (bi-roo-hil)

- بِـ (bi-): "with," "by means of."

- رُوح (rooh): This means "spirit."

- Combined meaning: "with the spirit of..."

- Grammar note: The preposition 'bi' causes "rooh" to be in the genitive case. It's also in a genitive construct (idaafa) with the next word.

الْقُدُسِ (al-qu-dus)

- الْـ (al-): "The."

- قُدُس (qudus): This means "holiness," "sanctity." When paired with 'rooh', it means "Holy Spirit."

- Combined meaning: "the Holy."

- Combined with 'bi-roo-hil': "with the Holy Spirit."

- Grammar note: "al-Qudus" is in the genitive case because it's the second part of the genitive construct "spirit of the Holy."

أَفَكُلَّمَا (a-fa-kul-la-maa)

- أَ (a-): This is an interrogative particle, turning the statement into a question ("Is it that...?", "Did you...?").

- فَـ (fa-): This conjunction means "then," "so," or "therefore," indicating a consequence or sequence.

- كُلَّمَا (kullamaa): This is a temporal conjunction meaning "whenever," "every time that."

- Combined meaning: "Is it then whenever...?" or "So, whenever...?"

جَاءَكُمْ (jaa-a-kum)

- جَاءَ (jaa-a): This is the verb "he came."

- ـكُمْ (kum): This suffix is the pronoun "you all" (plural). Here, it acts as the indirect object ("to you all").

- Combined meaning: "a messenger came to you."

رَسُولٌ (ra-soo-lun)

- This word means "a messenger."

- Grammar note: The 'un' sound (ḍammatayn) indicates that "rasool" is in the nominative case and indefinite, as it is the subject of the verb "came."

بِمَا (bi-maa)

- بِـ (bi-): "with."

- مَا (maa): This is a relative pronoun meaning "what" or "that which."

- Combined meaning: "with what" or "with that which."

لَا (laa)

- This is a negation particle, meaning "not."

تَهْوَىٰ (tah-waa)

- This verb means "it desires," "it pleases." It is in the third person feminine singular (referring to "your souls") or second person masculine plural (referring to "you all"). Here, it's grammatically agreeing with 'anfusukum' (your souls), which is a feminine plural noun.

- Combined with 'laa': "does not desire" or "does not please."

أَنفُسُكُمُ (an-fu-su-kum)

- أَنفُس (anfus): This is the plural of نَفْس (nafs), meaning "soul" or "self."

- ـكُمُ (kum): This suffix is the pronoun "your" (plural), referring to "you all."

- Combined meaning: "your souls" or "your selves."

- Grammar note: The 'u' (ḍamma) indicates the nominative case, as "your souls" is the subject of the verb "tahwaa." The final 'u' is followed by a linking vowel.

اسْتَكْبَرْتُمْ (is-tak-bar-tum)

- اسْتَكْبَرَ (istakbara): This verb means "to show arrogance," "to be arrogant."

- ـتُمْ (tum): This suffix is the pronoun "you all" (plural), acting as the subject.

- Combined meaning: "you became arrogant" or "you showed arrogance." This is the main verb responding to "whenever a messenger came."

فَفَرِيقًا (fa-fa-ree-qan)

- فَـ (fa-): "So," "then" (indicating a result or further explanation).

- فَرِيقًا (fareeqan): This means "a group," "a party."

- Combined meaning: "So, a group."

- Grammar note: The 'an' sound (fatḥatayn) indicates the accusative case. It is placed before the verb for emphasis.

كَذَّبْتُمْ (kadhdhab-tum)

- كَذَّبَ (kadhdhaba): This verb means "to deny," "to disbelieve," "to accuse of lying."

- ـتُمْ (tum): "you all" (the subject pronoun).

- Combined meaning: "you denied" or "you disbelieved."

وَفَرِيقًا (wa-fa-ree-qan)

- وَ (wa): "And."

- فَرِيقًا (fareeqan): "a group," "a party" (same as explained above, also in accusative and fronted for emphasis).

- Combined meaning: "and a group."

تَقْتُلُونَ (taq-tu-loon)

- قَتَلَ (qatala): This is the root verb "to kill."

- تَـ (ta-): This prefix indicates the second person plural present tense ("you all").

- ـُونَ (oona): This suffix also marks the second person plural present tense.

- Combined meaning: "you kill" or "you are killing."

- Grammar note: The use of the present tense here, after several past tense verbs, is a rhetorical device (known as istiḥḍār al-ṣūrah or vivid presentation). It implies that this act of killing is an ongoing characteristic or a continuous behavior, making the accusation more immediate and impactful.

Full English Translation:

"And indeed We gave Moses the Scripture, and We followed up after him with messengers; and We gave Jesus, the son of Mary, clear proofs and supported him with the Holy Spirit. Is it then that whenever a messenger came to you with what your souls did not desire, you became arrogant, and a group [of them] you denied, and a group you kill?"

Let's break down this Arabic sentence into English, word by word, to help you understand its meaning and structure.

1. And (wa - وَ)

- Pronunciation: wah

- This is a common conjunction in Arabic, meaning "and."

2. Fight them (qātilūhum - قَاتِلُوهُمْ)

- Pronunciation: qaa-ti-loo-hoom

- This is an imperative verb, meaning "fight!" directed at a plural "you all."

- Fight (qātilū - قَاتِلُوا): The command form of the verb "to fight."

- Them (hum - هُمْ): This is a pronoun attached to the verb, meaning "them" (masculine plural).

3. Until (ḥattā - حَتَّىٰ)

- Pronunciation: hat-taa

- This word means "until" or "so that." It often introduces a purpose or a condition.

4. There is no longer (lā takūna - لَا تَكُونَ)

- Pronunciation: laa ta-koo-nah

- No/Not (lā - لَا): A particle used for negation.

- There is/will be (takūna - تَكُونَ): This is a form of the verb "to be." Because it follows "ḥattā" (until/so that), it's in a special grammatical mood called the subjunctive (manṣūb), which often indicates purpose or result. Here, it refers to "there is/will be" in a general sense, and it's feminine because the subject "fitnah" (strife) is feminine.

5. Strife (fitnatun - فِتْنَةٌ)

- Pronunciation: fit-na-toon

- This word can mean "strife," "persecution," "disorder," "trial," or "temptation." In this context, it generally refers to religious persecution or civil discord. This word is the subject of "takūna."

6. And (wa - وَ)

- Pronunciation: wah

- Another conjunction, connecting this clause to the previous one.

7. The religion is (yakūna ad-dīnu - يَكُونَ الدِّينُ)

- Pronunciation: ya-koo-nah ad-deen

- Is/Will be (yakūna - يَكُونَ): This is also a form of the verb "to be," parallel to "takūna." It's masculine because the subject "ad-dīnu" (the religion) is masculine. It's also in the subjunctive mood because it's parallel to "takūna" which was governed by "ḥattā."

- The religion (ad-dīnu - الدِّينُ): The word "dīn" means "religion," "faith," or "way of life." The "al-" (ال) at the beginning means "the." This word is the subject of "yakūna."

8. For God (lillāhi - لِلَّهِ)

- Pronunciation: lil-laah

- For/To (li - لِ): A preposition meaning "for" or "to."

- God (allāhi - اللَّهِ): The word for "God" or "Allah." When preceded by the preposition "li," it takes a special ending (a kasra) making it "lillāhi."

9. So if (fa-ini - فَإِنِ)

- Pronunciation: fa-in

- So/Then (fa - فَ): A conjunction often meaning "so" or "then," introducing a consequence or new development.

- If (ini - إِنِ): This is a conditional particle, meaning "if." The small 'i' sound at the end is a grammatical linking vowel that appears when the next word starts with a silent 'alif' (hamzat al-wasl).

10. They desist (intahaw - انتَهَوْا)

- Pronunciation: in-ta-how

- This is a past tense verb meaning "they stopped," "they ceased," or "they desisted" (from fighting/persecuting). This forms the condition of the "if" clause.

11. Then there is no (fa-lā - فَلَا)

- Pronunciation: fa-laa

- Then (fa - فَ): Again, introducing the consequence of the "if" clause.

- No/Not (lā - لَا): Here, it's used in a strong negation known as lā nafi al-jins, meaning "no... whatsoever" or "no kind of..."

12. Aggression (ʿudwāna - عُدْوَانَ)

- Pronunciation: ood-waa-nah

- This word means "aggression," "hostility," or "enmity." Because it follows "lā" (of "lā nafi al-jins"), it takes a specific grammatical ending (an 'a' sound) indicating absolute negation.

13. Except (illā - إِلَّا)

- Pronunciation: il-laa

- This particle means "except" or "but." It introduces an exception to the preceding negation.

14. Against (ʿalā - عَلَى)

- Pronunciation: a-laa

- A preposition meaning "on," "upon," or "against."

15. The wrongdoers (aẓ-ẓālimīna - الظَّالِمِينَ)

- Pronunciation: adh-dhaa-li-mee-nah

- The (al - ال): The definite article.

- Wrongdoers/Oppressors (ẓālimīna - ظَالِمِينَ): This is the plural form of "ẓālim," meaning "wrongdoer," "oppressor," or "unjust one." Because it's preceded by the preposition "ʿalā," it takes a specific grammatical ending (the 'eena' sound) indicating the genitive case.

Putting it all together, the sentence means:

"And fight them until there is no longer persecution and the religion is for God. But if they desist, then there is no aggression except against the wrongdoers."

Here is a word-for-word explanation of the Arabic sentence, with pronunciation and grammar notes:

- يَسْأَلُونَكَ (yas'aloonaka)

- يَسْأَلُونَ (yas'aloon): They ask.

- This is a present tense (imperfect) verb. The root is S-A-L (س-أ-ل), meaning "to ask."

- The "ya-" (يَ) prefix indicates the third-person masculine plural.

- The "-oona" (ـُونَ) suffix indicates the masculine plural subject "they."

- كَ (ka): You (as an object).

- This is a suffix pronoun, directly attached to the verb, indicating "you" as the one being asked.

- مَاذَا (maadha): What?

- This is an interrogative pronoun, used to ask "what."

- يُنفِقُونَ (yunfiqoon): They should spend / they spend.

- This is also a present tense (imperfect) verb. The root is N-F-Q (ن-ف-ق), meaning "to spend" or "to expend."

- The "yu-" (يُ) prefix indicates the third-person masculine plural.

- The "-oona" (ـُونَ) suffix indicates the masculine plural subject "they." In this context, it often implies "what should they spend."

- قُلْ (qul): Say!

- This is an imperative verb (a command), in the singular masculine form. The root is Q-W-L (ق-و-ل), meaning "to say."

- مَا (maa): Whatever / what.

- Here, "maa" acts as a conditional or relative pronoun, meaning "whatever" or "that which."

- أَنفَقْتُم (anfaqtum): You (plural) spend / spent.

- This is a past tense (perfect) verb. The root is N-F-Q (ن-ف-ق), meaning "to spend."

- The "an-" (أَنْ) prefix here is part of the verb's form (Form IV, often causative or intensive).

- The "-tum" (ـْتُم) suffix indicates the second-person masculine plural subject "you (all)."

- مِّنْ (min): From / of.

- This is a preposition meaning "from" or "of." In this context, it often means "out of" or "consisting of."

- خَيْرٍ (khayr): Good goodness wealth.

- This noun means "good," "goodness," or "wealth/resources." The "-in" (ـٍ) ending indicates it's in the genitive case (due to the preceding preposition "min") and indefinite.

- فَلِلْوَالِدَيْنِ (falil-waalidayn): Then for the two parents.

- فَـ (fa-): Then so therefore. This is a conjunction connecting the consequence.

- لِـ (li-): For / to. This is a preposition.

- الْوَالِدَيْنِ (al-waalidayn): The two parents.

- "Al-" (الـ) is the definite article "the."

- "Walidayn" is the dual form of "waalid" (parent), specifically referring to both mother and father. The "-ayn" (ـَيْنِ) ending indicates the dual form in the genitive/accusative case (here, genitive due to the preceding "li-").

- وَالْأَقْرَبِينَ (wal-aqrabeen): And the nearest relatives.

- وَ (wa): And.

- الْأَقْرَبِينَ (al-aqrabeen): The nearest ones / relatives.

- "Al-" (الـ) is the definite article "the."

- "Aqrab" (أَقْرَب) means "nearest." The "-een" (ـِينَ) ending indicates the sound masculine plural in the genitive/accusative case (here, genitive due to connection with "li-" from "lil-walidayn" via "wa").

- وَالْيَتَامَىٰ (wal-yataama): And the orphans.

- وَ (wa): And.

- الْيَتَامَىٰ (al-yataama): The orphans.

- "Al-" (الـ) is the definite article "the."

- "Yataama" is the broken plural form of "yateem" (orphan).

- وَالْمَسَاكِينِ (wal-masaakeen): And the needy / poor.

- وَ (wa): And.

- الْمَسَاكِينِ (al-masaakeen): The needy / poor.

- "Al-" (الـ) is the definite article "the."

- "Masaakeen" is the plural form of "miskeen" (needy person). The "-een" (ـِينَ) ending here is part of the plural pattern (even for a broken plural) and indicates the genitive/accusative case.

- وَابْنِ (wabn-i): And the son of.

- وَ (wa): And.

- ابْنِ (ibn-i): Son of. The noun "ibn" (son) is in the genitive case here due to being the first part of an "idafa" (genitive construction), meaning "son of the way." The final "i" sound is short because it connects with the next word.

- السَّبِيلِ (as-sabeel): The path / way.

- الْـ (as-): The (definite article). The "s" sound comes from the assimilation of the "l" in "al-" to the sun letter "s" (س).

- سَبِيلِ (sabeel): Path / way.

- ابْنِ السَّبِيلِ (ibn as-sabeel): Literally "son of the path," which is an idiom meaning "the wayfarer" or "traveler" who is in need. The final "i" (ـِ) indicates the genitive case.

- وَمَا (wa-maa): And whatever.

- وَ (wa): And.

- مَا (maa): Whatever (again acting as a conditional or relative pronoun).

- تَفْعَلُوا (taf'aloo): You (plural) do.

- This is a present tense (imperfect) verb in the jussive mood (often used in conditional clauses). The root is F-'-L (ف-ع-ل), meaning "to do" or "to make."

- The "ta-" (تَ) prefix indicates the second-person masculine plural.

- The final "n" (ن) that would normally be present in "taf'aloona" is dropped because it's in a conditional clause, which puts the verb in the jussive mood.

- مِنْ (min): From / of.

- خَيْرٍ (khayr): Good / goodness.

- Same as before: indefinite genitive noun meaning "good" or "goodness."

- فَإِنَّ (fa-inna): Then indeed / so indeed.

- فَـ (fa-): Then / so.

- إِنَّ (inna): Indeed / certainly. This is a particle that emphasizes the statement that follows. It also causes the noun immediately after it to be in the accusative case.

- اللَّهَ (allaaha): God / Allah.

- "Allaah" is the Arabic word for God. The "a" (ـَ) ending indicates the accusative case, required because "inna" precedes it.

- بِهِ (bihi): With it about it of it.

- بِـ (bi): With / in by about. This is a preposition.

- هِ (hi): Him / it. This is a suffix pronoun referring back to "khayr" (good/goodness).

- عَلِيمٌ (a'leem): All-Knowing / Omniscient.

- This is an adjective meaning "All-Knowing" or "Omniscient." It is derived from the root '-L-M (ع-ل-م), meaning "to know." The "-un" (ـٌ) ending indicates it's indefinite and in the nominative case.

Full Sentence Meaning (natural English flow):

"They ask you what they should spend. Say: Whatever good you spend, it is for the parents and the nearest relatives and the orphans and the needy and the wayfarer. And whatever good you do, then indeed God is All-Knowing of it."

Here is a word-for-word explanation of the Arabic sentence:

1. إِنَّ (inna) - Indeed Certainly Truly

- Grammar Note: This is a particle that emphasizes the statement that follows. It requires the noun or pronoun following it to be in the accusative case (mansoob). In this sentence, it's followed by a relative pronoun, so the effect is on the meaning of certainty.

2. الَّذِينَ (alladheena) - those who

- Grammar Note: This is a masculine plural relative pronoun, meaning "those who" or "the ones who."

3. يَكْتُمُونَ (yaktumoona) - they conceal / they hide

- Grammar Note: This is a present tense verb (third-person masculine plural). The root is ك-ت-م (k-t-m), meaning to hide or conceal. The suffix "-oona" indicates the masculine plural subject.

4. مَا (ma) - what / that which

- Grammar Note: Here, it functions as a relative pronoun, referring to something unspecified that was revealed.

5. أَنزَلْنَا (anzalna) - We sent down / We revealed

- Grammar Note: This is a past tense verb (first-person plural). The root is ن-ز-ل (n-z-l), meaning to descend or send down. The prefix "an-" indicates the causative form (making something descend), and the suffix "-na" indicates "we" as the doer.

6. مِنَ (mina) - from / of

- Grammar Note: This is a preposition. The final 'a' sound here (instead of 'i') is due to the connecting rule (sukoon followed by alif-lam), so it becomes 'mina' before 'al-bayyinati'.

7. الْبَيِّنَاتِ (al-bayyinati) - the clear proofs / the clear signs

- Grammar Note: This is a definite feminine plural noun, meaning "clear signs" or "proofs." It is in the genitive case (majrur) because of the preceding preposition 'min'.

8. وَالْهُدَىٰ (wal-huda) - and the guidance

- Grammar Note: "wa-" (وَ) means "and." "al-huda" (الْهُدَىٰ) means "the guidance." It is also in the genitive case, parallel to "al-bayyinati."

9. مِن (min) - from / after

- Grammar Note: This is a preposition.

10. بَعْدِ (ba'di) - after

- Grammar Note: This noun means "after" and is in the genitive case due to the preceding preposition 'min'.

11. مَا (ma) - that

- Grammar Note: Here, it acts as a conjunction connecting the prepositional phrase "min ba'di" to the following verb phrase, giving the meaning "after that which" or simply "after."

12. بَيَّنَّاهُ (bayyannahu) - We made it clear / We clarified it

- Grammar Note: This is a past tense verb (first-person plural) from the root ب-ي-ن (b-y-n), meaning to be clear or distinct. The intensified form (fa''ala pattern) means "to make clear" or "clarify." The suffix "-na" indicates "we," and the attached pronoun "-hu" (هُ) means "it" (masculine singular object pronoun).

13. لِلنَّاسِ (lin-nasi) - to the people

- Grammar Note: "li-" (لِ) is a preposition meaning "to" or "for." "an-nasi" (النَّاسِ) means "the people." It is in the genitive case because of the preposition 'li'.

14. فِي (fi) - in

- Grammar Note: This is a preposition.

15. الْكِتَابِ (al-kitabi) - the Book

- Grammar Note: This is a definite noun meaning "the book" (referring to a divine scripture). It is in the genitive case due to the preceding preposition 'fi'.

16. أُولَـٰئِكَ (ula-ika) - those

- Grammar Note: This is a masculine plural demonstrative pronoun, meaning "those." It points back to "alladheena" (those who).

17. يَلْعَنُهُمُ (yal'anuhumu) - He curses them / Allah curses them

- Grammar Note: This is a present tense verb (third-person masculine singular) from the root ل-ع-ن (l-'-n), meaning to curse. The suffix "-humu" (هُمُ) is a masculine plural object pronoun, meaning "them." The final 'u' sound here is due to the connecting rule (sukoon followed by alif-lam), so it becomes 'humu' before 'Allah'.

18. اللَّهُ (Allah) - Allah / God

- Grammar Note: This is the subject of the verb "yal'anuhumu," hence it is in the nominative case (marfu').

19. وَيَلْعَنُهُمُ (wa-yal'anuhumu) - and they curse them / and curse them

- Grammar Note: "wa-" (وَ) means "and." This is the same verb "yal'anuhumu" repeated, indicating another group doing the cursing. The subject will follow.

20. اللَّاعِنُونَ (al-la'inoon) - the cursers / those who curse

- Grammar Note: This is a definite masculine plural active participle (ism fa'il), meaning "the cursers" or "those who curse." It is the subject of the second "yal'anuhumu," hence it is in the nominative case (marfu').

Complete English Translation:

Indeed, those who conceal what We sent down of clear proofs and guidance, after We made it clear to the people in the Book – those are cursed by Allah and cursed by those who curse.

Here is a word-for-word explanation of the Arabic sentence, with pronunciation and grammar notes:

1. And (Wa) - This is a conjunction, similar to "and" in English, used to connect parts of a sentence.

2. Indeed / Surely (La-) - This is an emphatic particle that precedes the verb. It adds strong emphasis, meaning "definitely" or "certainly," indicating the statement is an absolute truth or a strong promise.

3. We will test (nabluwanna) - This is a verb in the future tense, from the root "ب ل و" (ba-la-wa) meaning 'to test' or 'to try'. The initial 'na' (نَـ) indicates the first person plural subject 'we'. The doubled 'n' (ـنَّ) at the end is a strong emphatic marker called nūn al-tawkīd al-thaqīla (the heavy nun of emphasis), making the promise of testing even more powerful.

4. You (plural) (-kum) - This is a suffix pronoun attached to the verb, indicating the direct object of the action. So, "we will test you."

5. With / By (Bi-) - This is a preposition. It can mean "with," "by," "in," or "for," depending on the context. Here, it introduces the means or subject of the testing, often implying "by means of" or "a part of."

6. Something / A thing (shay'in) - This is an indefinite noun meaning 'a thing' or 'something'. It is in the genitive case (indicated by the 'in' ending vowel sound) because it follows the preposition "bi-".

7. From / Of (Mi-na) - This is a preposition meaning "from" or "of." Here it clarifies the nature of the "something" that will be used for testing.

8. The fear (al-khawf) - This is a definite noun meaning 'fear'. The "al-" (الْـ) prefix is the definite article "the." It is in the genitive case because it follows the preposition "min."

9. And (Wa) - Another conjunction, connecting this item to the previous one.

10. The hunger (al-ju'i) - This is a definite noun meaning 'hunger'. It is also in the genitive case, parallel to "the fear," because it's connected by "and" and shares the same grammatical relationship to "min."

11. And (Wa) - Another conjunction.

12. A decrease / A loss (naqsin) - This is an indefinite noun meaning 'a decrease' or 'a loss'. It is in the genitive case, coordinated with 'something' or the other nouns in the list of things that cause hardship, all related to the "something of" clause.

13. From / Of (Mi-na) - Another preposition, introducing what kind of decrease is being referred to.

14. The wealth / The possessions (al-amwal) - This is a definite plural noun meaning 'wealth' or 'possessions' (the singular is مال - mal). It is in the genitive case because it follows the preposition "min."

15. And (Wa) - Another conjunction.

16. The lives / The souls (al-anfus) - This is a definite plural noun meaning 'lives' or 'souls' (the singular is نفس - nafs). It is also in the genitive case, parallel to "the wealth."

17. And (Wa) - Another conjunction.

18. The fruits / The produce (ath-thamarati) - This is a definite plural noun meaning 'fruits' or 'produce' (the singular is ثمرة - thamara). It is in the genitive case, parallel to the previous nouns in the list.

19. (Pause marker) - The symbol (ۗ) is a common stop mark in the Quran, indicating a good place to pause in recitation. It is not a word to be translated.

20. And (Wa) - Another conjunction, introducing a new command or instruction.

21. Give good tidings / Announce good news (bashshiri) - This is an imperative verb (a command) in the masculine singular form. It comes from the root "ب ش ر" (ba-sha-ra) which means 'to give good news'.

22. The patient ones (as-sabirin) - This is a definite plural noun, meaning 'the patient ones' or 'those who show patience'. It is in the accusative case because it is the direct object of the verb "give good tidings" (i.e., give good tidings to them).

Here's a word-by-word breakdown of the Arabic sentence, with English translations, pronunciations, and grammatical explanations:

1. وَمِنْ (wa-min)

- وَ (wa): and

- Grammar: This is a conjunction, connecting this clause to a previous context (not provided here, but implied as a continuation of a directive).

- مِنْ (min): from

- Pronunciation: [min]

- Grammar: This is a preposition.

2. حَيْثُ (ḥaythu)

- حَيْثُ (ḥaythu): where; wherever

- Pronunciation: [ħayθu] (The 'ħ' is a voiceless pharyngeal fricative, like a strong, breathy 'h' from the back of the throat. The 'θ' is like 'th' in "think").

- Grammar: This is an adverb of place, often indicating condition or generality.

3. خَرَجْتَ (kharajta)

- خَرَجْتَ (kharajta): you (masculine singular) exited/departed

- Pronunciation: [xa.rad͡ʒ.ta] (The 'x' is a voiceless velar fricative, like the 'ch' in Scottish "loch." The 'd͡ʒ' is like 'j' in "jump").

- Grammar: This is a past tense verb, conjugated for the second person masculine singular.

4. فَوَلِّ (fawalli)

- فَ (fa): so; then

- Pronunciation: [fa]

- Grammar: This is a conjunction indicating a consequence or immediate result.

- وَلِّ (walli): turn

- Pronunciation: [wal.li]

- Grammar: This is an imperative verb, specifically for the second person masculine singular. It's commanding "you (singular) turn."

5. وَجْهَكَ (wajhaka)

- وَجْهَ (wajha): face

- Pronunciation: [wad͡ʒ.ha]

- Grammar: This is a noun in the accusative case, acting as the direct object of the verb "turn."

- كَ (ka): your (masculine singular)

- Pronunciation: [ka]

- Grammar: This is a possessive pronoun suffix attached to the noun, meaning "your face."

6. شَطْرَ (shaṭra)

- شَطْرَ (shaṭra): towards; in the direction of

- Pronunciation: [ʃatˤ.ra] (The 'ʃ' is like 'sh' in "she." The 'tˤ' is an emphatic 't', pronounced with the back of the tongue raised).

- Grammar: This functions as a preposition or adverb of direction, taking an object in the genitive case or preceding a definite noun.

7. الْمَسْجِدِ (al-masjidi)

- الْ (al-): the

- Pronunciation: [al]

- Grammar: This is the definite article "the."

- مَسْجِدِ (masjidi): mosque

- Pronunciation: [mas.d͡ʒi.di]

- Grammar: This is a noun in the genitive case, because it follows "shaṭra" (towards).

8. الْحَرَامِ (al-ḥarāmi)

- الْ (al-): the

- Pronunciation: [al]

- Grammar: Definite article.

- حَرَامِ (ḥarāmi): sacred; forbidden

- Pronunciation: [ħa.raː.mi] (The 'ħ' as explained before. The 'ā' is a long 'a' sound).

- Grammar: This is an adjective in the genitive case, modifying "mosque" and agreeing with it in definiteness and case. "Al-Masjid al-Haram" literally means "The Sacred Mosque."

9. وَحَيْثُ (wa-ḥaythu)

- وَ (wa): and

- حَيْثُ (ḥaythu): wherever

- Pronunciation: [wa.ħay.θu]

- Grammar: Similar to the first "and wherever," connecting this part of the sentence.

10. مَا (mā)

- مَا (mā): (particle for emphasis, "what" or "ever")

- Pronunciation: [maː]

- Grammar: In this context, it functions as an intensifier, emphasizing the "wherever" aspect. So, "wherever you may be."

11. كُنتُمْ (kuntum)

- كُنتُمْ (kuntum): you (masculine plural) were/are

- Pronunciation: [kun.tum]

- Grammar: This is the past tense of the verb "to be" (كان - kāna), conjugated for the second person masculine plural. When used with "wherever," it implies "wherever you happen to be" or "wherever you are found."

12. فَوَلُّوا (fawallū)

- فَ (fa): so; then

- وَلُّوا (wallū): turn (plural)

- Pronunciation: [fa.wal.luː]

- Grammar: This is an imperative verb, specifically for the second person masculine plural. It's commanding "you (plural) turn."

13. وُجُوهَكُمْ (wujūhakum)

- وُجُوهَ (wujūha): faces (plural)

- Pronunciation: [wu.d͡ʒuː.ha]

- Grammar: This is the plural of "wajh" (face), in the accusative case as the direct object of "turn."

- كُمْ (kum): your (masculine plural)

- Pronunciation: [kum]

- Grammar: Possessive pronoun suffix, meaning "your (plural) faces."

14. شَطْرَهُ (shaṭrahu)

- شَطْرَ (shaṭra): towards; in the direction of

- هُ (hu): it (masculine singular)

- Pronunciation: [ʃatˤ.ra.hu]

- Grammar: The 'hu' is a possessive/object pronoun suffix referring back to "the Sacred Mosque" mentioned earlier. So, "towards it."

15. لِئَلَّا (li-allā)

- لِ (li): in order that; so that

- Grammar: This is a preposition indicating purpose, making the subsequent verb subjunctive.

- أَنْ (an): that (implied/merged)

- Grammar: This is a subordinating conjunction, often merging with 'li' and 'lā'.

- لَا (lā): not

- Grammar: This is a negation particle.

- Combined pronunciation: [li.ʔal.laː]

- Combined grammar: "In order that not," or "so that there may not be."

16. يَكُونَ (yakūna)

- يَكُونَ (yakūna): it be; there be

- Pronunciation: [ya.kuː.na]

- Grammar: This is the imperfect form of the verb "to be" (كان - kāna), in the subjunctive mood due to "li-allā."

17. لِلنَّاسِ (li-n-nāsi)

- لِ (li): for; to

- النَّاسِ (an-nāsi): the people

- Pronunciation: [lin.naː.si] (Note the assimilation of 'al-' into 'n' because 'n' is a sun letter, hence 'li-n-nāsi' not 'li-al-nāsi').

- Grammar: "Li" is a preposition, making "an-nas" (people) genitive. So, "for the people."

18. عَلَيْكُمْ (ʿalaykum)

- عَلَى (ʿalā): upon; against

- Grammar: This is a preposition.

- كُمْ (kum): you (masculine plural)

- Pronunciation: [ʕa.lay.kum] (The 'ʿ' is a voiced pharyngeal fricative, a guttural sound from the back of the throat).

- Grammar: Pronoun suffix, meaning "upon you (plural)" or "against you (plural)."

19. حُجَّةٌ (ḥujjatun)

- حُجَّةٌ (ḥujjatun): an argument; a proof; a plea

- Pronunciation: [ħud͡ʒ.d͡ʒa.tun]

- Grammar: This is a noun in the nominative case, acting as the subject of "yakūna" (to be). The structure "yakūna li-X `alaykum Y" means "there be for X against you Y." So, "so that there is not for the people against you an argument/proof."

20. إِلَّا (illā)

- إِلَّا (illā): except

- Pronunciation: [ʔil.laː] (The 'ʔ' is a glottal stop, like the sound in "uh-oh").

- Grammar: This is a particle of exception.

21. الَّذِينَ (alladhīna)

- الَّذِينَ (alladhīna): those who

- Pronunciation: [al.la.ðiː.na] (The 'ð' is like 'th' in "this").

- Grammar: This is a masculine plural relative pronoun.

22. ظَلَمُوا (ẓalamū)

- ظَلَمُوا (ẓalamū): they wronged; they were unjust

- Pronunciation: [ðˤa.la.muː] (The 'ðˤ' is an emphatic 'dh' sound, similar to 'th' in "this" but with the back of the tongue raised).

- Grammar: This is a past tense verb, conjugated for the third person masculine plural.

23. مِنْهُمْ (minhum)

- مِنْ (min): from; among

- هُمْ (hum): them (masculine plural)

- Pronunciation: [min.hum]

- Grammar: Preposition with a pronoun suffix. So, "from them" or "among them."

24. فَلَا (fa-lā)

- فَ (fa): so; then

- لَا (lā): do not

- Pronunciation: [fa.laː]

- Grammar: This "lā" is a prohibitive particle, used with the imperfect verb to give a negative command.

25. تَخْشَوْهُمْ (takhshawhum)

- تَخْشَوْ (takhshaw): you (plural) fear

- Grammar: This is an imperfect verb (from the root خ-ش-ي meaning 'to fear') in the jussive mood due to the prohibitive "lā." It's conjugated for the second person masculine plural.

- هُمْ (hum): them (masculine plural)

- Pronunciation: [tax.ʃaw.hum]

- Grammar: This is an object pronoun suffix. So, "do not fear them."

26. وَاخْشَوْنِي (wa-khshawni)

- وَ (wa): and

- اخْشَوْ (ikhshaw): fear (plural)

- Grammar: This is an imperative verb, second person masculine plural.

- نِي (nī): me

- Pronunciation: [wax.ʃaw.niː] (The 'i' in 'ikhshaw' is for pronunciation when starting the word; when connected to 'wa-', it often drops. The 'n' is a 'nūn al-wiqāya', a protecting 'n' used before the first person singular object pronoun 'yā' to protect the verb's ending).

- Grammar: Object pronoun suffix, meaning "and fear me."

27. وَلِأُتِمَّ (wa-li-utimma)

- وَ (wa): and

- لِ (li): in order to; so that

- أُتِمَّ (utimma): I may complete

- Pronunciation: [wa.li.ʔu.tim.ma]

- Grammar: This is the imperfect form of the verb "to complete" (أتم - atamma), in the subjunctive mood due to "li," conjugated for the first person singular. "And so that I may complete..."

28. نِعْمَتِي (niʿmatī)

- نِعْمَةِ (niʿmati): blessing; favor

- Grammar: This is a noun in the accusative case, acting as the object of "complete."

- ي (ī): my (first person singular)

- Pronunciation: [niʕ.ma.tiː]

- Grammar: Possessive pronoun suffix, meaning "my blessing."

29. عَلَيْكُمْ (ʿalaykum)

- عَلَى (ʿalā): upon

- كُمْ (kum): you (masculine plural)

- Pronunciation: [ʕa.lay.kum]

- Grammar: Preposition with a pronoun suffix, meaning "upon you (plural)."

30. وَلَعَلَّكُمْ (wa-laʿallakum)

- وَ (wa): and

- لَعَلَّ (laʿalla): perhaps; so that; in order that

- Grammar: This is a particle expressing hope or expectation. It takes a noun or pronoun in the accusative case.

- كُمْ (kum): you (masculine plural)

- Pronunciation: [wa.la.ʕal.la.kum]

- Grammar: Pronoun suffix, meaning "and perhaps you" or "and so that you may."

31. تَهْتَدُونَ (tahtadūna)

- تَهْتَدُونَ (tahtadūna): you (plural) are guided; you may be guided

- Pronunciation: [tah.ta.duː.na]

- Grammar: This is an imperfect indicative verb, conjugated for the second person masculine plural. It means "you (plural) are guided" or "you (plural) find guidance."

This detailed breakdown should help you understand each component of the Arabic sentence!

ثُمَّ (thumma) - Then, Moreover, Afterwards

- Grammar: Conjunction, indicates sequence or addition.

أَفِيضُوا (afeedoo) - You all depart/go forth (from a specific place)

- Explanation: This is an imperative verb, commanding a group of males (or mixed group) to "depart" or "go forth." It's often used in the context of the Hajj pilgrimage for departing from places like Arafat or Muzdalifah. The root means to pour forth, overflow, or spread.

- Grammar: Imperative verb, masculine plural.

مِنْ (min) - From

- Grammar: Preposition.

حَيْثُ (ḥaythu) - Where, From where, The place where

- Explanation: This word functions as a conjunction or an adverb of place, indicating "the place from which" or "where."

أَفَاضَ (afāḍa) - He departed/went forth

- Explanation: This is a past tense verb, referring to a singular male who "departed" or "went forth." It shares the same root as أَفِيضُوا (afeedoo).

- Grammar: Past tense verb, third person masculine singular.

النَّاسُ (an-nāsu) - The people, Mankind

- Explanation: 'ال' (al) means "the," and 'ناس' (nās) means "people."

- Grammar: Definite noun (due to 'al'), in the nominative case (indicated by the 'u' sound at the end, -nāsu), functioning as the subject of the verb أَفَاضَ (afāḍa).

وَ (wa) - And

- Grammar: Conjunction.

اسْتَغْفِرُوا (istaghfiroo) - You all seek forgiveness

- Explanation: This is another imperative verb, commanding a group to "seek forgiveness." The root 'غ-ف-ر' (gh-f-r) means to forgive or cover. The prefix 'استـ' (ista-) often indicates seeking or asking for something. So, 'istaghfara' means to seek forgiveness.

- Grammar: Imperative verb, masculine plural.

اللَّهَ (al-lāha) - Allah, God

- Explanation: This is the Arabic word for God.

- Grammar: Proper noun, in the accusative case (indicated by the 'a' sound at the end, -lāha), functioning as the direct object of the verb اسْتَغْفِرُوا (istaghfiroo).

ۚ (Stop Mark) - (A symbol indicating a pause, similar to a semicolon or full stop.)

إِنَّ (inna) - Indeed, Surely, Truly

- Explanation: This is an emphatic particle that strengthens the statement that follows. It also causes the noun that comes immediately after it to be in the accusative case.

- Grammar: Emphatic particle.

اللَّهَ (al-lāha) - Allah, God

- Explanation: The Arabic word for God.

- Grammar: Proper noun, in the accusative case (due to إِنَّ), functioning as the subject of the emphasized sentence (known as 'ism inna').

غَفُورٌ (ghafoorun) - Oft-Forgiving, Abundantly Forgiving

- Explanation: This is an intensive adjective, meaning one who forgives a great deal or very often. It comes from the same root as 'forgiveness' (غ-ف-ر).

- Grammar: Adjective/Predicate noun, in the nominative case (indicated by the '-un' ending), describing Allah. It functions as the predicate of the emphasized sentence (known as 'khabar inna').

رَّحِيمٌ (raḥeemun) - Most Merciful, Abundantly Merciful

- Explanation: This is another intensive adjective, meaning one who shows great mercy or is extremely merciful.

- Grammar: Adjective/Predicate noun, in the nominative case (indicated by the '-un' ending), also describing Allah. It functions as a second predicate or an adjective modifying the first predicate.

Here's a breakdown of the Arabic sentence, translated word by word with pronunciation, explanation, and grammar notes:

Original Arabic Sentence (for reference only): وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِّأَزْوَاجِهِم مَّتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

1. وَ (wa) - And

- Explanation: This is a conjunction meaning "and," connecting clauses or phrases.

- Grammar: A coordinating conjunction.

2. الَّذِينَ (alladheena) - those who

- Explanation: This is a masculine plural relative pronoun, referring to a group of people.

- Grammar: A relative pronoun (اسم موصول - ism mawsool) connecting to the previous implied subject.

3. يُتَوَفَّوْنَ (yutawaffauna) - are caused to die / whose souls are taken

- Explanation: This is a passive imperfect (present/future) verb. The root means "to take fully" or "to cause to die." In the passive voice, it means "to be caused to die" or more commonly, "to pass away."

- Grammar: Passive imperfect verb (فعل مضارع مبني للمجهول - fi'l mudhari' mabni lil-majhool). The "waw" and "nun" (ـون) at the end indicate masculine plural.

4. مِنكُمْ (minkum) - from you / among you

- Explanation: "Min" (مِن) means "from" or "among," and "kum" (كُم) is a plural masculine possessive/object pronoun meaning "you all." So, "from you all" or "among you all."

- Grammar: Preposition (حرف جر - harf jarr) + attached pronoun (ضمير متصل - dameer muttasil).

5. وَ (wa) - and

- Explanation: Another conjunction meaning "and."

6. يَذَرُونَ (yadharoona) - they leave behind

- Explanation: This is an imperfect (present/future) verb. The root (و-ذ-ر) means "to leave," "to abandon." The "waw" and "nun" (ـون) at the end indicate masculine plural.

- Grammar: Imperfect verb (فعل مضارع - fi'l mudhari').

7. أَزْوَاجًا (azwajan) - wives / spouses

- Explanation: This is the plural form of "zawj" (زوج) which can mean husband or wife, but in this context, after men dying, it refers to wives. The "an" (ـًا) ending indicates it is in the accusative case, typically the object of a verb.

- Grammar: Plural noun (اسم جمع - ism jam') in the accusative case (منصوب - mansoob).

8. وَصِيَّةً (wasiyyatan) - a will / an injunction / a testament

- Explanation: This noun means a will, an instruction, or an injunction. Here, it implies that this is an instruction or a provision as a will. The "an" (ـًا) ending indicates the accusative case.

- Grammar: Noun in the accusative case (منصوب - mansoob). Often functions as an adverb of purpose or an implied object in such constructions.

9. لِّأَزْوَاجِهِم (li-azwajihim) - for their wives

- Explanation: "Li" (لِ) is a preposition meaning "for" or "to." "Azwaji" (أَزْوَاجِ) is the plural of "zawj" (wife), here in the genitive case because of the preceding preposition. "Him" (هِم) is a plural masculine possessive pronoun meaning "their."

- Grammar: Preposition (حرف جر - harf jarr) + noun (اسم - ism) in the genitive case (مجرور - majroor) + attached pronoun (ضمير متصل - dameer muttasil).

10. مَّتَاعًا (mata'an) - provision / enjoyment / sustenance

- Explanation: This noun refers to something provided for use or enjoyment, like a living allowance or sustenance. The "an" (ـًا) ending indicates the accusative case. It further clarifies the nature of the "wasiyyah."

- Grammar: Noun in the accusative case (منصوب - mansoob), often considered an explanatory accusative or an object of an implied verb (e.g., "they are provided with").

11. إِلَى (ila) - until / to

- Explanation: A preposition indicating a limit in time or space.

- Grammar: Preposition (حرف جر - harf jarr).

12. الْحَوْلِ (al-hawli) - the year

- Explanation: This noun means "the year." It's in the genitive case because it follows the preposition "ila."

- Grammar: Noun (اسم - ism) in the genitive case (مجرور - majroor).

13. غَيْرَ (ghayra) - without / not

- Explanation: This word acts like a preposition here, meaning "without" or "other than." It takes the following noun in the genitive case.

- Grammar: Noun functioning as an adverb (ظرف - dharf) or a quasi-preposition, in the accusative case.

14. إِخْرَاجٍ (ikhrajin) - expulsion / being expelled

- Explanation: This is a verbal noun (masdar) from the verb "to expel." It's in the genitive case because it follows "ghayra."

- Grammar: Verbal noun (مصدر - masdar) in the genitive case (مجرور - majroor).

15. فَإِنْ (fa-in) - then if

- Explanation: "Fa" (فَ) means "then" or "so," indicating a consequence. "In" (إِنْ) is a conditional particle meaning "if."

- Grammar: Conjunction (حرف عطف - harf 'atf) + conditional particle (حرف شرط - harf shart).

16. خَرَجْنَ (kharajna) - they [females] depart / leave

- Explanation: This is a perfect (past tense) verb, specific for a plural group of females. The root (خ-ر-ج) means "to go out," "to leave," "to depart."

- Grammar: Perfect verb (فعل ماض - fi'l madhi) with the suffix "na" (ـْنَ) indicating plural feminine.

17. فَلَا (fala) - then no

- Explanation: "Fa" (فَ) for "then," and "la" (لا) for "no" or "not." Here, it's "la" for negating a genus, meaning "no kind of" or "no."

- Grammar: Conjunction (حرف عطف - harf 'atf) + negative particle (لا النافية للجنس - la al-nafiyah lil-jins).

18. جُنَاحَ (junaha) - blame fault sin

- Explanation: This noun means blame, fault, or sin. It is in the accusative case because it follows "la nafi al-jins."

- Grammar: Noun (اسم - ism) in the accusative case (منصوب - mansoob).

19. عَلَيْكُم (alaykum) - upon you

- Explanation: "Ala" (عَلَى) means "upon" or "on." "Kum" (كُم) is the plural masculine pronoun "you."

- Grammar: Preposition (حرف جر - harf jarr) + attached pronoun (ضمير متصل - dameer muttasil).

20. فِي (fi) - in / concerning

- Explanation: A preposition meaning "in" or "concerning."

21. مَا (ma) - what

- Explanation: This acts as a relative pronoun here, meaning "what" or "that which."

- Grammar: Relative pronoun (اسم موصول - ism mawsool).

22. فَعَلْنَ (fa'alna) - they [females] did

- Explanation: This is a perfect (past tense) verb, specific for a plural group of females. The root (ف-ع-ل) means "to do" or "to make."

- Grammar: Perfect verb (فعل ماض - fi'l madhi) with the suffix "na" (ـْنَ) indicating plural feminine.

23. فِي (fi) - in

- Explanation: Another preposition meaning "in."

24. أَنفُسِهِنَّ (anfusihinna) - themselves

- Explanation: "Anfus" (أَنفُسِ) is the plural of "nafs" (نفس), meaning "self" or "soul." "Hinna" (هِنَّ) is a plural feminine possessive pronoun meaning "their." So, "their selves," or "themselves."

- Grammar: Plural noun (اسم جمع - ism jam') + attached pronoun (ضمير متصل - dameer muttasil).

25. مِن (min) - from / of

- Explanation: A preposition here indicating "of" or "from" the category of.

26. مَّعْرُوفٍ (ma'roofin) - good / what is recognized as good / a reasonable manner

- Explanation: This noun literally means "what is known" or "recognized." In Islamic context, it refers to what is good, proper, or customary according to sound judgment and religious law. It's in the genitive case because it follows "min."

- Grammar: Noun (اسم - ism) in the genitive case (مجرور - majroor).

27. وَاللَّهُ (wallahu) - And Allah

- Explanation: "Wa" (وَ) for "and." "Allah" (اللَّهُ) is the proper name for God. It's in the nominative case as the subject.

- Grammar: Conjunction (حرف عطف - harf 'atf) + proper noun (اسم علم - ism 'alam) in the nominative case (مرفوع - marfoo').

28. عَزِيزٌ (azeezun) - All-Mighty / Exalted in Might

- Explanation: An adjective describing Allah, meaning powerful, mighty, or noble. The "un" (ـٌ) ending indicates the nominative case.

- Grammar: Adjective (صفة - sifah) in the nominative case (مرفوع - marfoo').

29. حَكِيمٌ (hakeemun) - All-Wise

- Explanation: An adjective describing Allah, meaning wise, judicious, or sagacious. The "un" (ـٌ) ending indicates the nominative case.

- Grammar: Adjective (صفة - sifah) in the nominative case (مرفوع - marfoo').

Full English Translation:

"And those among you who pass away and leave behind wives, [it is enjoined] for their wives a provision for a year, without their expulsion. But if they [the wives] leave, then there is no blame upon you concerning what they do with themselves in a reasonable manner. And Allah is All-Mighty, All-Wise."

Here is a word-for-word explanation and breakdown of the Arabic sentence:

1. يَا (yā) - O

- Pronunciation: yaa (like 'ya' in 'yacht')

- Grammar Note: This is a vocative particle, used to call or address someone.

2. أَيُّهَا (ayyuhā) - you all

- Pronunciation: ay-yu-haa (like 'eye-you-ha')

- Grammar Note: This is a specific vocative particle (ayyuhā for masculine plural) used before a definite noun (a noun with 'al-' prefix). It makes the address more emphatic and inclusive.

3. الَّذِينَ (alladhīna) - those who

- Pronunciation: al-la-dhee-na (like 'al-la-thee-na')

- Grammar Note: This is a relative pronoun, used to introduce a clause that describes the preceding noun (in this case, 'ayyuhā' implies 'people'). It's the masculine plural form.

4. آمَنُوا (āmanū) - believed

- Pronunciation: aa-ma-noo (like 'aa-ma-noo')

- Grammar Note: This is a past tense verb, third-person masculine plural. The root is أ-م-ن (a-m-n), meaning 'to be safe' or 'to believe'. The 'ū' ending indicates the plural subject 'they'.

- Combined meaning so far: O you who believed...

5. أَنفِقُوا (anfiqū) - spend / donate

- Pronunciation: an-fi-qoo (like 'an-fi-qoo')

- Grammar Note: This is an imperative (command) verb, second-person masculine plural. The root is ن-ف-ق (n-f-q), meaning 'to spend'. The 'ū' ending indicates 'you all' (plural masculine) as the ones being commanded.

6. مِمَّا (mimmā) - from what / of what

- Pronunciation: mim-maa (like 'mim-maa')

- Grammar Note: This is a contraction of two words: مِنْ (min - from) and مَا (mā - what/that which). When min is followed by mā, the nūn (n) of min assimilates into the mīm (m) of mā, resulting in mimmā.

7. رَزَقْنَاكُم (razaqnākum) - We have provided you (with sustenance)

- Pronunciation: ra-zaq-naa-kum (like 'ra-zaq-naa-kum')

- Grammar Note: This is a past tense verb رَزَقْنَا (razaqnā - We provided) combined with the plural masculine object pronoun كُم (kum - you all). The root ر-ز-ق (r-z-q) means 'to provide sustenance'.

- Combined meaning so far: ...spend from what We have provided you...

8. مِّن قَبْلِ (min qabli) - before

- Pronunciation: min qab-li (like 'min qab-li')

- Grammar Note: مِنْ (min) is a preposition meaning 'from'. قَبْلِ (qabli) means 'before'. When min precedes qabl, qabl takes a genitive case ending (kasra), becoming qabli.

9. أَن (an) - that

- Pronunciation: an (like 'an' in 'can')

- Grammar Note: This is a subordinating conjunction that makes the following verb subjunctive.

10. يَأْتِيَ (ya'tiya) - comes

- Pronunciation: ya'-ti-ya (like 'ya-ti-ya')

- Grammar Note: This is a present tense verb, third-person masculine singular, in the subjunctive mood due to أَن (an). The root is أ-ت-ي (a-t-y) meaning 'to come'. Normally it would be ya'tī (with a 'y' sound at the end), but an makes the final vowel 'a' (fatha).

11. يَوْمٌ (yawmun) - a day

- Pronunciation: yaw-mun (like 'yow-moon')

- Grammar Note: This is an indefinite noun in the nominative case (ending in un). It is the subject of the verb comes.

- Combined meaning so far: ...before a day comes...

12. لَّا (lā) - no / not

- Pronunciation: laa (like 'laa' in 'laa-laa')

- Grammar Note: This lā is a particle of absolute negation for nouns that follow.

13. بَيْعٌ (bay'un) - selling / trade

- Pronunciation: bay-'un (like 'buy-un')

- Grammar Note: Indefinite noun, nominative case.

14. فِيهِ (fīhi) - in it

- Pronunciation: fee-hi (like 'fee-hee')

- Grammar Note: This is a preposition فِي (fī - in) combined with the masculine singular pronoun هُ (hu - him/it). Referring to 'the day'.

- Combined meaning so far: ...no selling/trade in it...

15. وَلَا (wa lā) - and no

- Pronunciation: wa laa (like 'wa laa')

- Grammar Note: وَ (wa) is the conjunction 'and'. لَا (lā) is again the negation particle.

16. خُلَّةٌ (khullatun) - close friendship / intimate friendship

- Pronunciation: khul-la-tun (like 'khool-la-toon')

- Grammar Note: Indefinite noun, nominative case.

17. وَلَا (wa lā) - and no

- Pronunciation: wa laa (like 'wa laa')

18. شَفَاعَةٌ (shafā'atun) - intercession

- Pronunciation: sha-faa-'a-tun (like 'sha-faa-a-toon')

- Grammar Note: Indefinite noun, nominative case.

- Combined meaning so far: ...and no close friendship and no intercession.

19. وَ (wa) - And

- Pronunciation: wa (like 'wa' in 'water')

- Grammar Note: Conjunction 'and'.

20. الْكَافِرُونَ (al-kāfirūna) - the disbelievers

- Pronunciation: al-kaa-fi-roo-na (like 'al-kaa-fi-roo-na')

- Grammar Note: This is a definite (due to الْ al-) masculine plural noun. It's the nominative form, typically ending in ūna for sound masculine plurals.

21. هُمُ (humu) - they

- Pronunciation: hu-mu (like 'hoo-moo')

- Grammar Note: This is the third-person masculine plural pronoun. In this context, it acts as an emphatic pronoun or a separating pronoun, connecting the subject (al-kāfirūna) to its predicate (aẓ-ẓālimūna). The final vowel is often a 'u' (damma) but can become 'u' (damma) followed by 'm' (meem) with a short vowel to avoid two consecutive silent letters or for flow.

22. الظَّالِمُونَ (aẓ-ẓālimūna) - the wrongdoers

- Pronunciation: azh-zhaa-li-moo-na (like 'az-zaa-li-moo-na', where 'zh' is like the 's' in 'treasure' or a voiced 'th' from 'this')

- Grammar Note: This is a definite (due to الْ al-) masculine plural noun, serving as the predicate for الْكَافِرُونَ (al-kāfirūna). It also ends in ūna for the nominative sound masculine plural.

Here is a breakdown of the Arabic sentence you provided, designed to help you understand each word and its function:

Overall English Translation:

In the name of Allah, the Most Gracious, the Most Merciful. Alif-Lam-Mim.

Word-by-Word Explanation and Pronunciation Assistance:

1. بِسْمِ (Bismi)

- Breakdown: This word is a combination of two parts:

- بِ (Bi) – (Pronunciation: bee) – This is a preposition meaning "in," "with," or "by."

- اسْمِ (Ismi) – (Pronunciation: is-mee) – This is the noun form of "name."

- Grammar Note: When the preposition 'bi' (in) is followed by a noun, that noun takes the genitive case (often indicated by a 'kasra' or 'ee' sound at the end). So, "ismi" is in the genitive case here.

- Meaning: "In the name of"

2. اللَّهِ (Allahi)

- Breakdown: This is the proper name for God in Arabic.

- Pronunciation: (Al-lah-hee)

- Grammar Note: This word is also in the genitive case because it is the possessor of "the name" (i.e., "the name of Allah"). In Arabic, a noun that possesses another noun (like "the book of the student") also takes the genitive case.

- Meaning: "Allah" or "God"

3. الرَّحْمَـٰنِ (Ar-Rahmani)

- Breakdown: This word is composed of:

- ال (Al) – (Pronunciation: al) – This is the definite article "the."

- رَّحْمَـٰنِ (Rahmani) – (Pronunciation: rah-maa-nee) – This is an adjective derived from the root R-H-M (mercy) and means "The Most Gracious," "The Beneficent," or "The Compassionate." It denotes an extensive and universal mercy.

- Grammar Note: This word is an adjective describing "Allah." Since "Allah" is in the genitive case, its adjectives must also agree in case, so "Ar-Rahmani" is also in the genitive case.

- Meaning: "The Most Gracious" or "The Beneficent"

4. الرَّحِيمِ (Ar-Rahimi)

- Breakdown: This word is composed of:

- ال (Al) – (Pronunciation: al) – This is the definite article "the."

- رَّحِيمِ (Rahimi) – (Pronunciation: rah-hee-mee) – This is another adjective from the same root R-H-M (mercy) and means "The Most Merciful." It typically refers to a specific, enduring mercy that is continually bestowed.

- Grammar Note: Like "Ar-Rahmani," this is an adjective for "Allah" and therefore also takes the genitive case, agreeing with "Allah" and "Ar-Rahmani."

- Meaning: "The Most Merciful"

5. الم (Alif-Lam-Mim)

- Breakdown: These are three individual Arabic letters: Alif (ا), Lam (ل), and Mim (م).

- Pronunciation: (Ah-lif Laam Meem) – You pronounce the names of the letters, not their sounds if they were part of a word.

- Grammar/Context Note: These are known as "muqatta'at" or "disconnected letters" that appear at the beginning of certain chapters in the Quran. Their exact meaning is not known and is considered to be known only to Allah. They often precede verses that discuss the divine nature of the Quran.

- Meaning: These letters do not have a known literal translation into English. They are pronounced as their letter names.

Let's break down this Arabic sentence word by word.

Here's the sentence:

قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Here is the word-by-word explanation:

1. قُولُوا (Qūlū) - Say! (plural)

- Explanation: This is an imperative verb, meaning it's a command. The suffix 'ū' (ـوا) indicates that the command is directed at a group of people ("you all"). The root (ق-و-ل) means 'to say' or 'to tell'.

2. آمَنَّا (Āmannā) - We believed / We believe

- Explanation: This is a past tense verb. The suffix 'nā' (ـنا) means "we". While it's past tense ("we believed"), it often expresses a firm and declared belief that holds true in the present, so it can be translated as "we believe" in this context. The root (أ-م-ن) means 'to be safe' or 'to believe'.

3. بِاللَّهِ (billāhi) - In God / By God

- Explanation: This consists of two parts:

- بِـ (bi-) - a prefix meaning 'in', 'with', or 'by'. It's a preposition.

- اللَّهِ (Allāhi) - "God" (specifically Allah in Arabic).

- Grammar: When 'bi-' (or any preposition) precedes a noun, that noun typically takes the genitive case. In Arabic, proper nouns like "Allah" are often written with a 'kasra' (ـِ) vowel sound at the end in the genitive case, which you hear in 'Allāhi'.

4. وَمَا (wa-mā) - And what / And that which

- Explanation: This is also two parts:

- وَ (wa) - meaning 'and'.

- مَا (mā) - here, it functions as a relative pronoun meaning 'what' or 'that which'. It's not the negative 'mā'.

5. أُنزِلَ (unzila) - Was sent down / Was revealed

- Explanation: This is a past tense verb in the passive voice. The 'u-' (ـُ) sound at the beginning and 'i' (ـِ) sound in the middle signify that "it was done to something" rather than "something did it". The root (ن-ز-ل) means 'to descend' or 'to send down'. In a religious context, it often refers to divine revelation.

6. إِلَيْنَا (ilaynā) - To us

- Explanation: Consists of:

- إِلَىٰ (ilā) - a preposition meaning 'to' or 'towards'.

- ـنَا (-nā) - a pronoun suffix meaning 'us'.

- Grammar: The 'nā' suffix is in the genitive case because it follows the preposition 'ilā'.

7. وَمَا (wa-mā) - And what / And that which

- Explanation: Same as point 4.

8. أُنزِلَ (unzila) - Was sent down / Was revealed

- Explanation: Same as point 5.

9. إِلَىٰ (ilā) - To

- Explanation: Same as point 6.

10. إِبْرَاهِيمَ (Ibrāhīma) - Abraham

- Explanation: This is the Arabic name for Abraham.

- Grammar: Notice the 'a' sound (fatha) at the end, even though it follows a preposition ('ilā') which usually causes a 'i' sound (kasra). This is because "Abraham" is a specific type of noun called a "diptote" (ممنوع من الصرف - mamnūʿ min al-ṣarf) in Arabic grammar. Diptotes do not take a kasra (genitive vowel) or tanween (nunation); instead, they take a fatha (accusative vowel) in the genitive case.

11. وَإِسْمَاعِيلَ (wa-Ismā'īla) - And Ishmael

- Explanation:

- وَ (wa) - 'and'.

- إِسْمَاعِيلَ (Ismā'īla) - "Ishmael".

- Grammar: Also a diptote, so it takes a fatha at the end.

12. وَإِسْحَاقَ (wa-Is'ḥāqa) - And Isaac

- Explanation:

- وَ (wa) - 'and'.

- إِسْحَاقَ (Is'ḥāqa) - "Isaac".

- Grammar: Also a diptote, takes a fatha.

13. وَيَعْقُوبَ (wa-Ya'qūba) - And Jacob

- Explanation:

- وَ (wa) - 'and'.

- يَعْقُوبَ (Ya'qūba) - "Jacob".

- Grammar: Also a diptote, takes a fatha.

14. وَالْأَسْبَاطِ (wa-l-asbāṭi) - And the Tribes / And the Descendants

- Explanation:

- وَ (wa) - 'and'.

- الْـ (al-) - the definite article 'the'.

- أَسْبَاطِ (asbāṭi) - plural of 'sibṭ' (سِبْط) meaning 'grandchild', 'descendant', or 'tribe'. In this context, it refers to the twelve tribes descended from Jacob's sons.

- Grammar: This noun is in the genitive case (indicated by the 'i' sound or kasra), consistent with the preceding names which are also in the genitive context (even though diptotes show fatha).

15. وَمَا (wa-mā) - And what / And that which

- Explanation: Same as point 4.

16. أُوتِيَ (ūtiya) - Was given

- Explanation: This is another past tense verb in the passive voice. The root (أ-ت-ي) means 'to come' or 'to give'. In passive, 'was given'.

17. مُوسَىٰ (Mūsā) - Moses

- Explanation: This is the Arabic name for Moses.

- Grammar: The word ends with an 'alif maqṣūra' (ى), which is a silent 'a' sound. This type of ending does not show case endings (like fatha, kasra, or damma). As the recipient of "what was given" (after a passive verb), it functions as the "deputy subject" (نائب فاعل - nā'ib fā'il) and would normally be in the nominative case, but its ending prevents it from showing this.

18. وَعِيسَىٰ (wa-'Īsā) - And Jesus

- Explanation:

- وَ (wa) - 'and'.

- عِيسَىٰ ('Īsā) - "Jesus".

- Grammar: Similar to Mūsā, ending with 'alif maqṣūra' and not showing case endings.

19. وَمَا (wa-mā) - And what / And that which

- Explanation: Same as point 4.

20. أُوتِيَ (ūtiya) - Was given

- Explanation: Same as point 16.

21. النَّبِيُّونَ (an-nabiyyūna) - The Prophets

- Explanation:

- الْـ (an-) - 'the'.

- نَبِيُّونَ (nabiyyūna) - plural of 'nabiyy' (نَبِيّ) meaning 'prophet'.

- Grammar: This is a sound masculine plural (جمع مذكر سالم). The 'ūna' (ـُونَ) ending indicates that it is in the nominative case. Here, it is the نائب فاعل (nā'ib fā'il) or "deputy subject" of the passive verb 'ūtiya' ("what was given to them").

22. مِن رَّبِّهِمْ (min rabbihim) - From their Lord

- Explanation:

- مِن (min) - a preposition meaning 'from'.

- رَبِّ (rabbi) - "Lord".

- ـهِمْ (-him) - a pronoun suffix meaning 'their'.

- Grammar: The preposition 'min' makes 'rabb' genitive (kasra). The 'him' suffix is possessive ("their Lord"). Notice the 'n' in 'min' assimilates into the 'r' of 'rabbihim' during pronunciation, becoming 'mir-rabbihim'.

23. لَا نُفَرِّقُ (lā nufarriqu) - We do not differentiate / We do not make distinction

- Explanation:

- لَا (lā) - a negation particle meaning 'not' or 'do not'.

- نُفَرِّقُ (nufarriqu) - a present tense verb meaning 'we differentiate' or 'we distinguish'. The 'nu-' (نُـ) prefix indicates 'we'. The root (ف-ر-ق) means 'to separate' or 'to differentiate'.

24. بَيْنَ (bayna) - Between

- Explanation: A preposition or adverb meaning 'between'.

25. أَحَدٍ (aḥadin) - Any one / One

- Explanation: Means 'one' or 'anyone'.

- Grammar: It's in the genitive case (indicated by the double kasra, ـٍ) because it follows the preposition 'bayna'.

26. مِّنْهُمْ (minhum) - From them

- Explanation:

- مِن (min) - 'from'.

- ـهُمْ (-hum) - a pronoun suffix meaning 'them'.

- Grammar: 'Min' is a preposition, making 'hum' genitive. The 'n' in 'min' here has a shadda on it as it is written in the Quranic script, but phonetically it's usually pronounced as 'minhum' or 'm-minhum'.

27. وَنَحْنُ (wa-naḥnu) - And we

- Explanation:

- وَ (wa) - 'and'.

- نَحْنُ (naḥnu) - the independent pronoun 'we'.

28. لَهُ (lahu) - To Him / For Him

- Explanation:

- لِـ (li-) - a preposition meaning 'to' or 'for'.

- ـهُ (-hu) - a pronoun suffix meaning 'him' (referring to God).

- Grammar: The 'hu' suffix is in the genitive case because it follows the preposition 'li-'.

29. مُسْلِمُونَ (muslimūna) - Submitters / Muslims

- Explanation: This is a noun/adjective derived from the root (س-ل-م) meaning 'to surrender', 'to submit', 'to be safe'. A 'muslim' is literally 'one who submits'.

- Grammar: This is a sound masculine plural. The 'ūna' (ـُونَ) ending signifies the nominative case. It functions as the predicate of the nominal sentence "And we are submitters" (وَنَحْنُ مُسْلِمُونَ).

Full English Translation:

Say, "We believe in God and what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We do not differentiate between any one of them, and we are submitters to Him."

Here's a breakdown of the Arabic sentence, word by word, with pronunciation and grammar notes:

Full English Translation: That is the Book in which there is no doubt, a guidance for the righteous.

Word-by-Word Explanation:

1. ذَٰلِكَ (thaalika) - That

- Grammar: This is a masculine singular demonstrative pronoun, meaning "that." It points to something singular and masculine, usually understood as being slightly distant.

2. الْكِتَابُ (al-ki-taa-bu) - The Book

- Grammar:

- الْـ (al-) is the definite article, meaning "the."

- كِتَابُ (ki-taa-bu) means "book."

- The 'u' sound (damma) at the end indicates the nominative case, making it the predicate of "that" (i.e., "That is the Book").

3. لَا (laa) - No / Not

- Grammar: This is a particle of absolute negation. When it precedes an indefinite noun in the accusative case (like the next word), it conveys a strong meaning of "no X whatsoever" or "there is absolutely no X."

4. رَيْبَ (ray-ba) - Doubt

- Grammar: This word means "doubt." The 'a' sound (fatha) at the end indicates the accusative case. Combined with لَا (laa), it forms the phrase لَا رَيْبَ (laa rayba), meaning "no doubt whatsoever" or "there is no doubt."

5. فِيهِ (fee-hi) - In it

- Grammar:

- فِي (fee) is a preposition meaning "in."

- ـهِ (hi) is a masculine singular pronoun suffix meaning "him" or "it." It refers back to "the Book." So, فِيهِ literally means "in it."

6. هُدًى (hu-dan) - Guidance

- Grammar: This is an indefinite noun meaning "guidance." The ـًى (an) ending indicates the indefinite accusative case (also known as mansub with tanween fatha). Here, it functions as an adverbial predicate, describing the purpose or nature of the Book (i.e., "it is guidance").

7. لِّلْمُتَّقِينَ (lil-mut-ta-qeen) - For the righteous / For those who fear God

- Grammar:

- لِّـ (li-) is a preposition meaning "for" or "to." When this preposition comes before a word starting with الْـ (al-), the alif of الْـ is dropped, and the لِـ merges with لْـ.

- الْمُتَّقِينَ (al-mut-ta-qeen) is the plural definite form of "the righteous ones" or "those who fear God." It's an active participle derived from the verb "to fear" or "to be pious." The ـِينَ (eena) ending indicates that it is in the genitive or accusative plural case, which is required because it follows the preposition لِّـ (li-).

Here is a breakdown of the Arabic sentence for an English student:

Overall English Translation:

And they said, "Our hearts are covered (or veiled)." Rather, Allah has cursed them for their disbelief, so they believe very little.

Word-by-Word Explanation:

1. وَ (wa) (pronunciation: wa)

- Meaning: And

- Grammar: This is a conjunction, similar to "and" in English, used to connect ideas or clauses.

2. قَالُوا (qālū) (pronunciation: qaa-loo)

- Meaning: They said

- Grammar: This is a past tense verb, third person masculine plural. It comes from the root ق-و-ل (Q-W-L) meaning "to say." The suffix -ū indicates the plural 'they'.

3. قُلُوبُنَا (qulūbunā) (pronunciation: qu-loo-bu-naa)

- Meaning: Our hearts

- Breakdown:

- قُلُوبُ (qulūbu): This is the plural form of the noun قَلْب (qalb), which means "heart."

- نَا (-nā): This is a possessive suffix pronoun meaning "our." It attaches directly to the noun. So, "hearts + our" becomes "our hearts."

4. غُلْفٌ (ghulfun) (pronunciation: ghulfun)

- Meaning: Covered (or veiled, sealed, impervious)

- Grammar: This is an adjective in the plural form, agreeing with "hearts" (which is a non-human plural and thus treated as feminine singular in some contexts, but here it's an adjective describing the plural noun). The term "ghulf" literally means "covered" or "wrapped," and in this context, it implies that their hearts are unreceptive or impenetrable to the truth or God's message.

5. بَلْ (bal) (pronunciation: bal)

- Meaning: Rather / On the contrary

- Grammar: This is a particle used to negate what was said previously and introduce a contradictory or corrective statement.

6. لَّعَنَهُمُ (la'anahumu) (pronunciation: la-`a-na-hum-u)

- Meaning: He (Allah) cursed them

- Breakdown:

- لَّعَنَ (la'ana): This is a past tense verb, third person masculine singular, meaning "he cursed." The double 'L' (لَّ) here is a result of it being connected to the previous word.

- هُمُ (-humu): This is an object pronoun meaning "them" (masculine plural). It is attached directly to the verb, indicating who was cursed.

7. اللَّهُ (allāhu) (pronunciation: al-laah-u)

- Meaning: Allah / God

- Grammar: This is the subject of the verb "cursed," meaning "Allah" is the one who did the cursing. The definite article "al-" (ال) means "the."

8. بِكُفْرِهِمْ (bi-kufrimihm) (pronunciation: bi-kuf-ri-him)

- Meaning: For their disbelief / because of their disbelief

- Breakdown:

- بِ (bi-): This is a preposition meaning "with," "by," or "because of."

- كُفْرِ (kufri): This is the noun meaning "disbelief" or "ingratitude."

- هِمْ (-him): This is a possessive suffix pronoun meaning "their" (masculine plural). So, "disbelief + their" becomes "their disbelief."

9. فَقَلِيلًا (fa-qalīlan) (pronunciation: fa-qa-lee-lan)

- Meaning: So little / A little

- Breakdown:

- فَ (fa-): This is a conjunction particle meaning "so," "then," or "thus." It indicates a consequence.

- قَلِيلًا (qalīlan): This is an adverb meaning "little" or "a small amount." It is in the accusative case, common for adverbs.

10. مَّا (mā) (pronunciation: maa)

- Meaning: This particle here works to emphasize the smallness of the action that follows. It's not translating to a standalone word like "what" or "not." In this specific construction ("qalīlan mā"), it reinforces the idea of "scarcely" or "very little."

11. يُؤْمِنُونَ (yu'minūn) (pronunciation: yu'-mi-noon)

- Meaning: They believe

- Grammar: This is a present tense verb, third person masculine plural. It comes from the root أ-م-ن (A-M-N) meaning "to believe" or "to be safe." The prefix yu- and suffix -ūn indicate "they" (masculine plural) are performing the action in the present tense.

This sentence describes a common theme in the Quran where people reject the divine message, and their hearts are metaphorically described as "covered" or "sealed" because of their disbelief.

Here is a word-by-word explanation of the Arabic sentence, designed to help an English student understand the structure and meaning:

Original Arabic Sentence:

الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَـٰئِكَ هُمُ الْخَاسِرُونَ

Word-by-Word Breakdown and Explanation:

1. الَّذِينَ (alladhīna) - "Those who"

- Explanation: This is a definite relative pronoun, meaning "those who" (for masculine plural). It introduces a descriptive clause about a group of people.

2. يَنقُضُونَ (yanquḍūna) - "break" / "violate"

- Explanation: This is a present tense verb (imperfect tense) in the third-person masculine plural form. The root is ن ق ض (naqadha), meaning "to break, to annul." The ending "-ūna" indicates the plural masculine subject (they).

3. عَهْدَ ('ahda) - "covenant" / "pledge"

- Explanation: This is a noun meaning "covenant" or "pledge." It is in the accusative case because it is the direct object of the verb "yanquḍūna" (break what? the covenant).

4. اللَّهِ (allahi) - "of Allah" / "of God"

- Explanation: This is the word for God (Allah). It is in the genitive case because it is the second part of an iḍāfa construction (possessive phrase), meaning "the covenant of Allah."

5. مِنْ (min) - "from" / "after"

- Explanation: This is a preposition meaning "from" or "of." In this context, it functions to mean "after."

6. بَعْدِ (ba'di) - "after"

- Explanation: This noun means "after." It is in the genitive case because it follows the preposition "min." It forms another iḍāfa with the next word.

7. مِيثَاقِهِ (mīthāqihī) - "its solemn pledge" / "His covenant"

- Explanation: This is a noun meaning "solemn pledge" or "binding agreement." It is in the genitive case because it is the second part of the iḍāfa with "ba'di" (after what? after its solemn pledge). The suffix ـهِ (-hi) is a possessive pronoun meaning "His" or "its," referring back to Allah's covenant mentioned earlier.

8. وَ (wa) - "and"

- Explanation: This is a conjunction meaning "and."

9. يَقْطَعُونَ (yaqṭa'ūna) - "they sever" / "they cut off"

- Explanation: Another present tense verb (imperfect tense), third-person masculine plural, parallel to "yanquḍūna." The root is ق ط ع (qaṭa'a), meaning "to cut." Here, it implies severing relationships or connections.

10. مَا (mā) - "what" / "that which"

- Explanation: This is a relative pronoun, similar to "alladhīna" but indefinite, meaning "what" or "that which."

11. أَمَرَ (amara) - "commanded" / "ordered"

- Explanation: This is a past tense verb (perfect tense) in the third-person masculine singular form. The root is أ م ر (amara), meaning "to command."

12. اللَّهُ (allahu) - "Allah" / "God"

- Explanation: The subject of the verb "amara" (who commanded? Allah). It is in the nominative case.

13. بِهِ (bihī) - "with it" / "to be with it"

- Explanation: This consists of the preposition بِـ (bi-), meaning "with" or "by," and the pronoun suffix ـهِ (-hi), meaning "it" (referring to "what" was commanded). So, "that which Allah commanded with it."

14. أَن (an) - "that" / "to"

- Explanation: This is a subordinating conjunction that introduces a subjunctive verb. It often translates to "that" or "to" when followed by a verb.

15. يُوصَلَ (yūṣala) - "be joined" / "be connected"

- Explanation: This is a passive voice, present tense (subjunctive mood) verb. The root is و ص ل (waṣala), meaning "to join" or "to connect." The "yū-" prefix and "-a" ending indicate a passive subjunctive verb in the third-person masculine singular. The "an" (from word 14) causes it to be in the subjunctive mood, hence the "-a" vowel at the end instead of "-u."

16. وَ (wa) - "and"

- Explanation: Conjunction, "and."

17. يُفْسِدُونَ (yufsidūna) - "they spread corruption" / "they cause mischief"

- Explanation: Another present tense verb (imperfect tense), third-person masculine plural, parallel to "yanquḍūna" and "yaqṭa'ūna." The root is ف س د (fasada), meaning "to be corrupt." The form "yufsidūna" comes from the verb "ʾafsada" (أَفْسَدَ), which means "to cause corruption" or "to spread mischief."

18. فِي (fī) - "in"

- Explanation: Preposition meaning "in."

19. الْأَرْضِ (al-arḍi) - "the earth" / "the land"

- Explanation: Noun meaning "the earth" or "the land." It is in the genitive case because it follows the preposition "fī."

20. أُولَـٰئِكَ (ūlā'ika) - "Those"

- Explanation: This is a demonstrative pronoun, meaning "those" (for masculine/feminine plural). It points to the group of people described by the preceding clauses.

21. هُمُ (humu) - "they are"

- Explanation: This is a personal pronoun meaning "they." In this context, it often acts as an emphatic pronoun or a "pronoun of separation" between the subject ("those") and the predicate ("the losers"), adding emphasis. It can be translated as "they are" or simply imply "are."

22. الْخَاسِرُونَ (al-khāsirūna) - "the losers"

- Explanation: This is a noun meaning "the losers." It is in the nominative case (ending in "-ūna" for sound masculine plural) because it is the predicate of the sentence (what "those" are). The root is خ س ر (khasira), meaning "to lose."

Full English Translation:

"Those who break the covenant of Allah after its solemn pledge, and cut off what Allah has commanded to be joined, and spread corruption in the earth – those are the losers."

Here is a word-by-word explanation of the Arabic sentence:

1. كَانَ (kāna) - was, used to be

- This is a verb in the past tense, meaning "he was" or "it was." It's often used to indicate a state or condition in the past. In this context, it sets the scene that "the people were" something.

- Grammar Note: In Arabic, "kāna" is followed by a subject (ism kāna) in the nominative case and a predicate (khabar kāna) in the accusative case.

2. النَّاسُ (an-nāsu) - the people

- This is a definite noun, meaning "the people." It is the subject of "kāna."

- Grammar Note: The "al-" (ال) prefix makes the noun definite, similar to "the" in English. The final "u" sound (damma) indicates it's in the nominative case, functioning as the subject.

3. أُمَّةً (ummatan) - a nation, a community

- This is an indefinite noun, meaning "a nation" or "a community." It is the predicate of "kāna," describing what the people were.

- Grammar Note: The "an" sound (fatḥatan) indicates it's indefinite and in the accusative case, as required for the predicate of "kāna."

4. وَاحِدَةً (wāḥidatan) - one, single

- This is an indefinite adjective, meaning "one" or "single." It modifies and describes "ummatan."

- Grammar Note: It matches "ummatan" in definiteness (indefinite), gender (feminine), and case (accusative).

5. فَ (fa-) - so, then

- This is a conjunction, similar to "so" or "then" in English, indicating a sequence or a result.

6. بَعَثَ (baʿatha) - He sent

- This is a verb in the past tense, meaning "he sent." The implied subject here is God.

7. اللَّهُ (allāhu) - God, Allah

- This is the proper noun for God. It is the subject of the verb "baʿatha."

- Grammar Note: The final "u" sound (damma) indicates it's in the nominative case, as the subject of the verb.

8. النَّبِيِّينَ (an-nabiyyīna) - the prophets

- This is a definite plural noun, meaning "the prophets." It is the direct object of the verb "baʿatha."

- Grammar Note: The "īna" ending indicates that this is a sound masculine plural noun in the accusative case, functioning as the direct object.

9. مُبَشِّرِينَ (mubashshirīna) - bearers of good news, announcers of good tidings

- This is an active participle, plural, meaning "those who bring good news." It describes the state or role of the prophets when they were sent.

- Grammar Note: It is in the accusative case because it functions as a ḥāl (حال), which describes the state of the direct object. The "īna" ending matches the plural accusative case of "an-nabiyyīna."

10. وَ (wa) - and

- This is a conjunction, meaning "and."

11. مُنذِرِينَ (mundhirīna) - warners

- This is an active participle, plural, meaning "those who warn." It describes another role of the prophets.

- Grammar Note: It is also in the accusative case, coordinated with "mubashshirīna."

12. وَ (wa) - and

- This is a conjunction, meaning "and."

13. أَنزَلَ (anzala) - He sent down, revealed

- This is a verb in the past tense, meaning "he sent down" or "he revealed." The subject is again God (implied from the previous sentence).

14. مَعَهُمُ (maʿahumu) - with them

- This is a combination of the preposition مَعَ (maʿa - with) and the plural masculine pronoun هُمُ (humu - them). The "u" on "humu" is a vowel to facilitate pronunciation before the definite article of the next word.

15. الْكِتَابَ (al-kitāba) - the Book

- This is a definite noun, meaning "the Book" (referring to divine scripture). It is the direct object of the verb "anzala."

- Grammar Note: The final "a" sound (fatḥa) indicates it's in the accusative case, as the direct object.

16. بِالْحَقِّ (bil-ḥaqqi) - with truth, in truth, justly

- This is a combination of the preposition بِ (bi - with, by) and the definite noun الْحَقِّ (al-ḥaqqi - the truth, justice).

- Grammar Note: The "i" sound (kasra) on "al-ḥaqqi" indicates it's in the genitive case, as nouns following prepositions are always genitive.

17. لِ (li-) - in order to, so that

- This is a particle used to express purpose. It makes the following imperfect verb (present/future tense) take the subjunctive mood.

18. يَحْكُمَ (yaḥkuma) - he may judge

- This is a verb in the imperfect tense (present/future), but in the subjunctive mood due to the preceding "li-." It means "he judges" or "he may judge." The subject is implied (God, or the Book/Prophets).

19. بَيْنَ (bayna) - between, among

- This is a preposition or adverb of place, meaning "between" or "among."

20. النَّاسِ (an-nāsi) - the people

- This is a definite plural noun, meaning "the people." It follows the preposition "bayna."

- Grammar Note: The final "i" sound (kasra) indicates it's in the genitive case, as nouns following prepositions are genitive.

21. فِي (fī) - in, about

- This is a preposition, meaning "in" or "about."

22. مَا (mā) - what, that which

- This is a relative pronoun, meaning "what" or "that which."

23. اخْتَلَفُوا (ikhtalafū) - they differed, they disagreed

- This is a verb in the past tense, meaning "they differed" or "they disagreed." The "ū" ending (waw alif) indicates the plural masculine subject "they."

24. فِيهِ (fīhi) - in it, about it

- This is a combination of the preposition فِي (fī - in, about) and the masculine singular pronoun هِ (hi - it).

25. وَ (wa) - and

- This is a conjunction, meaning "and."

26. مَا (mā) - not

- This is a negative particle, meaning "not."

27. اخْتَلَفَ (ikhtalafa) - he/it differed, disagreed

- This is a verb in the past tense, meaning "he differed" or "it disagreed."

28. فِيهِ (fīhi) - in it, about it

- This is a combination of the preposition فِي (fī - in, about) and the masculine singular pronoun هِ (hi - it).

29. إِلَّا (illā) - except

- This is an particle of exception, meaning "except." It often works with a preceding negative particle ("mā... illā" means "only").

30. الَّذِينَ (alladhīna) - those who

- This is a plural relative pronoun, meaning "those who." It is the true subject of the verb "ikhtalafa" (the grammatical construction "mā... illā" essentially reverses the usual subject-verb order for emphasis).

31. أُوتُوهُ (ūtūhu) - they were given it

- This is a passive verb in the past tense, meaning "they were given." The "ū" ending indicates the plural masculine subject "they." It is followed by the masculine singular pronoun هُ (hu - it) as the direct object.

- Grammar Note: "أُوتُوا" is the passive form of "آتَى" (ātā - to give).

32. مِن بَعْدِ (min baʿdi) - from after, after

- This is a phrase meaning "after," composed of the preposition مِن (min - from) and the noun بَعْدِ (baʿdi - after).

- Grammar Note: Nouns following "min" are in the genitive case.

33. مَا (mā) - that which (temporal)

- Here, "mā" functions as a temporal conjunction, often translated as "after that which" or simply "after."

34. جَاءَتْهُمُ (jāʾathumu) - came to them

- This is a verb in the past tense, meaning "she/it came" (جَاءَتْ - jāʾat), followed by the plural masculine pronoun هُمُ (humu - them) as the indirect object. The "t" in "jāʾat" indicates a feminine subject (referring to "al-bayyināt"). The "u" on "humu" is for smooth pronunciation before the following "al-."

35. الْبَيِّنَاتُ (al-bayyinātu) - the clear proofs, the evidences

- This is a definite feminine plural noun, meaning "the clear proofs" or "the evidences." It is the subject of the verb "jāʾat."

- Grammar Note: The final "u" sound (damma) indicates it's in the nominative case.

36. بَغْيًا (baghyan) - out of envy, malice, transgression

- This is a verbal noun (masdar) in the accusative case, often used to express the reason or motive for an action. It means "out of envy," "malice," "rebellion," or "injustice."

37. بَيْنَهُمْ (baynahum) - among them, between them

- This is a combination of the preposition بَيْنَ (bayna - between, among) and the plural masculine pronoun هُمْ (hum - them).

38. فَ (fa-) - so, then

- This is a conjunction, indicating a consequence or continuation.

39. هَدَى (hadā) - He guided

- This is a verb in the past tense, meaning "he guided."

40. اللَّهُ (allāhu) - God, Allah

- This is the proper noun for God, the subject of "hadā."

- Grammar Note: Nominative case.

41. الَّذِينَ (alladhīna) - those who

- This is a plural relative pronoun, meaning "those who." It is the direct object of the verb "hadā."

42. آمَنُوا (āmanū) - they believed

- This is a verb in the past tense, meaning "they believed." The "ū" ending (waw alif) indicates the plural masculine subject "they." This clause describes "alladhīna."

43. لِ (li-) - to, for

- This is a preposition, meaning "to" or "for."

44. مَا (mā) - what, that which

- This is a relative pronoun, meaning "what" or "that which."

45. اخْتَلَفُوا (ikhtalafū) - they differed, disagreed

- This is a verb in the past tense, meaning "they differed" or "they disagreed."

46. فِيهِ (fīhi) - in it, about it

- This is a combination of the preposition فِي (fī - in, about) and the masculine singular pronoun هِ (hi - it).

47. مِنَ (mina) - from, of

- This is a preposition, meaning "from" or "of." The "a" is added for pronunciation before the definite article of the next word.

48. الْحَقِّ (al-ḥaqqi) - the truth

- This is a definite noun, meaning "the truth." It follows the preposition "min."

- Grammar Note: Genitive case.

49. بِإِذْنِهِ (bi-idhnihī) - by His permission

- This is a combination of the preposition بِ (bi - by, with), the noun إِذْنِ (idhni - permission), and the masculine singular possessive pronoun هِ (hi - His).

- Grammar Note: "idhni" is in the genitive case because it follows the preposition "bi." The pronoun "hi" is also in the genitive case as it denotes possession.

50. وَ (wa) - and

- This is a conjunction, meaning "and."

51. اللَّهُ (allāhu) - God, Allah

- This is the proper noun for God, the subject of the following verb.

- Grammar Note: Nominative case.

52. يَهْدِي (yahdī) - He guides

- This is a verb in the imperfect tense (present/future), meaning "he guides."

53. مَن (man) - whoever, he who

- This is a relative pronoun, meaning "whoever" or "he who." It functions as the direct object of "yahdī."

54. يَشَاءُ (yashāʾu) - He wills, desires

- This is a verb in the imperfect tense (present/future), meaning "he wills" or "he desires." This clause describes "man."

55. إِلَىٰ (ilā) - to, towards

- This is a preposition, meaning "to" or "towards."

56. صِرَاطٍ (ṣirāṭin) - a path

- This is an indefinite noun, meaning "a path." It follows the preposition "ilā."

- Grammar Note: The "in" sound (kasratain) indicates it's indefinite and in the genitive case.

57. مُّسْتَقِيمٍ (mustaqīmin) - straight, right

- This is an indefinite adjective, meaning "straight" or "right." It modifies and describes "ṣirāṭin."

- Grammar Note: It matches "ṣirāṭin" in definiteness (indefinite), gender (masculine), and case (genitive).

Hello! I'm here to help you understand this beautiful Arabic sentence. We'll break it down word by word, focusing on pronunciation, meaning, and grammar.

Here's the breakdown of the sentence:

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا مِن قَبْلِكُم ۖ مَّسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ

1. أَمْ (Am)

- Meaning: Or / Do you think that...? (It's an interrogative particle, often used to introduce a question implying 'or', or even 'do you think that...')

- Pronunciation: "Am" (like 'a' in apple, 'm' in mom)

- Grammar: A particle (حرف - ḥarf) used for questioning or choice.

2. حَسِبْتُمْ (Ḥasibtum)

- Meaning: You (plural) thought / Did you think?

- Pronunciation: "Ha-sib-tum" (The 'ḥ' is a strong, throaty 'h'; 'si' like 'see'; 'tum' like 'toom')

- Grammar: This is a past tense verb (فعل ماضٍ - fi'l māḍin). It comes from the root ح-س-ب (ḥ-s-b) meaning "to think" or "to calculate." The suffix -تُمْ (-tum) indicates "you" (plural, masculine).

3. أَن (An)

- Meaning: That (a subordinating conjunction)

- Pronunciation: "An" (like 'a' in apple, 'n' in no)

- Grammar: A particle (حرف - ḥarf) that makes the following present tense verb (مضارع - muḍāri') enter the subjunctive mood (منصوب - manṣūb).

4. تَدْخُلُوا (Tadkhulū)

- Meaning: You (plural) enter / should enter

- Pronunciation: "Tad-khu-loo" (The 'kh' is like the 'ch' in Scottish 'loch'; 'loo' like 'loo' in 'balloon')

- Grammar: This is a present/future tense verb (فعل مضارع - fi'l muḍāri') in the subjunctive mood because of أَن before it. It comes from the root د-خ-ل (d-kh-l) meaning "to enter." The suffix -وا (-ū) indicates "you" (plural).

5. الْجَنَّةَ (Al-jannah)

- Meaning: The Paradise / The Garden

- Pronunciation: "Al-jan-nah" (The 'j' is like 'j' in 'jam'; 'nah' like 'nah' in 'banana')

- Grammar: A definite noun (اسم معرفة - ism ma'rifah), meaning "Paradise." It's in the accusative case (منصوب - manṣūb) because it's the direct object of the verb "to enter." The الْـ (al-) is the definite article "the."

Combined meaning so far: "Or did you think that you would enter Paradise..."

6. وَلَمَّا (Wa lammā)

- Meaning: And not yet / While not yet

- Pronunciation: "Wa-lam-mā" (The 'wa' like 'wa' in 'water'; 'lam-mā' like 'lam-mah')

- Grammar: وَ (wa) means "and." لَمَّا (lammā) is a particle (حرف - ḥarf) that means "not yet" and puts the following present tense verb into the jussive mood (مجزوم - majzūm).

7. يَأْتِكُم (Ya'tikum)

- Meaning: Comes to you (plural) / has come upon you (plural)

- Pronunciation: "Ya'-ti-kum" ('Ya' like 'ya' in 'yak'; 'ti' like 'tee'; 'kum' like 'koom')

- Grammar: A present/future tense verb (فعل مضارع - fi'l muḍāri') in the jussive mood because of لَمَّا. It comes from the root أ-ت-ي (a-t-y) meaning "to come." The suffix ـكُم (-kum) is a pronoun meaning "you" (plural).

8. مَّثَلُ (Mathalu)

- Meaning: The example The likeness The condition

- Pronunciation: "Ma-tha-lu" (The 'th' is like 'th' in 'thin'; 'lu' like 'loo' in 'lunar')

- Grammar: A noun (اسم - ism) in the nominative case (مرفوع - marfū'). It is the subject of the verb يَأْتِكُم (comes to you). It is also in a construct state (إضافة - iḍāfah) with the following phrase.

9. الَّذِينَ (Alladhīna)

- Meaning: Those who

- Pronunciation: "Al-la-dhee-na" (The 'dh' is like 'th' in 'this'; 'dhee' like 'dee' in 'deer')

- Grammar: A relative pronoun (اسم موصول - ism mawṣūl) meaning "those who" or "the ones who." It refers to people.

10. خَلَوْا (Khalaw)

- Meaning: Passed away Went before Have gone (past tense)

- Pronunciation: "Kha-law" (The 'kh' is like the 'ch' in Scottish 'loch'; 'law' like 'law' in 'flaw')

- Grammar: A past tense verb (فعل ماضٍ - fi'l māḍin) meaning "they passed away." The suffix ـوا (-ū) indicates "they" (plural). It describes "those who."

11. مِن (Min)

- Meaning: From / Of

- Pronunciation: "Min" (like 'min' in 'mint')

- Grammar: A preposition (حرف جر - ḥarf jarr) that makes the following noun or pronoun genitive.

12. قَبْلِكُم (Qablikum)

- Meaning: Before you (plural)

- Pronunciation: "Qab-li-kum" (The 'q' is a deep 'k' sound from the back of the throat; 'li' like 'lee'; 'kum' like 'koom')

- Grammar: A noun (اسم - ism) meaning "before," put in the genitive case because of مِن. The suffix ـكُم (-kum) is a pronoun meaning "you" (plural).

Combined meaning so far: "Or did you think that you would enter Paradise while the example of those who passed away before you has not yet come upon you?"

13. مَّسَّتْهُمُ (Massat-humu)

- Meaning: It touched them / Afflicted them

- Pronunciation: "Mas-sat-hu-mu" ('Mas' like 'mass'; 'sat' like 'sat'; 'hu' like 'hoo'; 'mu' like 'moo')

- Grammar: A past tense verb (فعل ماضٍ - fi'l māḍin) meaning "it touched." The ـتْ (-at) indicates the subject is feminine singular (referring to adversity/hardship). The suffix ـهُمُ (-humu) is a pronoun meaning "them."

14. الْبَأْسَاءُ (Al-ba'sā'u)

- Meaning: The adversity The suffering The affliction

- Pronunciation: "Al-ba'-sa-'oo" (The 'ba'' is like 'ba' in 'bat' followed by a glottal stop; 'sa-'oo' like 'sah-ow')

- Grammar: A definite noun (اسم معرفة - ism ma'rifah) in the nominative case (مرفوع - marfū'). It is the subject of the verb مَّسَّتْ (touched). This is a feminine noun.

15. وَالضَّرَّاءُ (Waḍ-ḍarrā'u)

- Meaning: And the hardship / The distress

- Pronunciation: "Waḍ-ḍar-rā-'oo" ('Waḍ' like 'wad' but with a heavy 'ḍ'; 'ḍar-rā-'oo' like 'dar-rah-ow')

- Grammar: وَ (wa) means "and." الضَّرَّاءُ (aḍ-ḍarrā'u) is a definite noun (اسم معرفة - ism ma'rifah) in the nominative case (مرفوع - marfū'), connected by "and" to الْبَأْسَاءُ. This is also a feminine noun.

16. وَزُلْزِلُوا (Wa zulzilū)

- Meaning: And they were shaken / And they were severely tried

- Pronunciation: "Wa-zul-zi-loo" ('Wa' like 'wa' in 'water'; 'zul-zi-loo' like 'zul-zi-loo')

- Grammar: وَ (wa) means "and." زُلْزِلُوا (zulzilū) is a passive past tense verb (فعل ماضٍ مبني للمجهول - fi'l māḍin mabniyyun lil-majhūl) meaning "they were shaken." The suffix ـوا (-ū) indicates "they" (plural).

Combined meaning so far: "(...before you) Adversity and hardship afflicted them, and they were shaken..."

17. حَتَّىٰ (Ḥattā)

- Meaning: Until

- Pronunciation: "Ḥat-tā" (The 'ḥ' is a strong, throaty 'h'; 'ta' like 'ta' in 'tar')

- Grammar: A particle (حرف - ḥarf) that makes the following present tense verb enter the subjunctive mood (منصوب - manṣūb).

18. يَقُولَ (Yaqūla)

- Meaning: Says

- Pronunciation: "Ya-qoo-la" (The 'q' is a deep 'k' sound from the back of the throat; 'qoo' like 'qoo' in 'queen'; 'la' like 'la' in 'lava')

- Grammar: A present/future tense verb (فعل مضارع - fi'l muḍāri') in the subjunctive mood because of حَتَّىٰ. It comes from the root ق-و-ل (q-w-l) meaning "to say."

19. الرَّسُولُ (Ar-rasūl)

- Meaning: The Messenger (i.e., the Prophet)

- Pronunciation: "Ar-ra-soo-l" (The 'r' is a rolled 'r'; 'soo' like 'soo' in 'soup')

- Grammar: A definite noun (اسم معرفة - ism ma'rifah) in the nominative case (مرفوع - marfū'). It is the subject of the verb يَقُولَ (says).

20. وَالَّذِينَ (Wa alladhīna)

- Meaning: And those who

- Pronunciation: "Wal-la-dhee-na" (The 'dh' is like 'th' in 'this'; 'dhee' like 'dee' in 'deer')

- Grammar: وَ (wa) means "and." الَّذِينَ (alladhīna) is a relative pronoun (اسم موصول - ism mawṣūl) meaning "those who," connected by "and" to "the Messenger."

21. آمَنُوا (Āmanū)

- Meaning: Believed (past tense)

- Pronunciation: "Aa-ma-noo" ('Aa' is a long 'a' sound like 'a' in 'father'; 'ma' like 'ma' in 'mama'; 'noo' like 'noo' in 'noon')

- Grammar: A past tense verb (فعل ماضٍ - fi'l māḍin) meaning "they believed." The suffix ـوا (-ū) indicates "they" (plural). It describes "those who."

22. مَعَهُ (Ma'ahu)

- Meaning: With him

- Pronunciation: "Ma-'a-hu" ('Ma' like 'ma' in 'mama'; 'a' is a glottal stop sound; 'hu' like 'hoo' in 'hoop')

- Grammar: A preposition (حرف جر - ḥarf jarr) meaning "with." The suffix ـهُ (-hu) is a pronoun meaning "him" (referring to the Messenger).

23. مَتَىٰ (Matā)

- Meaning: When?

- Pronunciation: "Ma-tā" ('Ma' like 'ma' in 'mama'; 'ta' like 'ta' in 'star')

- Grammar: An interrogative adverb (اسم استفهام - ism istifhām) used to ask "when."

24. نَصْرُ (Naṣru)

- Meaning: The help / The victory (of)

- Pronunciation: "Naṣ-ru" (The 'ṣ' is a heavy 's' sound; 'ru' like 'roo')

- Grammar: A noun (اسم - ism) in the nominative case (مرفوع - marfū'). It is the subject of the question "When is...?" It is in a construct state (إضافة - iḍāfah) with the following noun.

25. اللَّهِ (Allāh)

- Meaning: God / Allah

- Pronunciation: "Al-lah" (The 'l' is heavy; 'lah' like 'lah' in 'llama')

- Grammar: A noun (اسم - ism) in the genitive case (مجرور - majrūr) because of the construct state with نَصْرُ.

Combined meaning so far: "...until the Messenger and those who believed with him say: 'When is the help of God?'"

26. أَلَا (Alā)

- Meaning: Verily Indeed Beware!

- Pronunciation: "A-lā" ('A' like 'a' in 'apple'; 'la' like 'la' in 'lava')

- Grammar: An exclamatory or emphatic particle (حرف استفتاح وتنبيه - ḥarf istiftāḥ wa tanbīh) used to draw attention or emphasize what follows.

27. إِنَّ (Inna)

- Meaning: Indeed Certainly Verily

- Pronunciation: "In-na" ('In' like 'in' in 'ink'; 'na' like 'na' in 'nap')

- Grammar: An emphatic particle (حرف توكيد - ḥarf tawkeed) that makes the subject of the following nominal sentence (جملة اسمية - jumlah ismiyyah) enter the accusative case (منصوب - manṣūb).

28. نَصْرَ (Naṣra)

- Meaning: The help / The victory (of)

- Pronunciation: "Naṣ-ra" (The 'ṣ' is a heavy 's' sound; 'ra' like 'ra' in 'ram')

- Grammar: A noun (اسم - ism) in the accusative case (منصوب - manṣūb) because it is the subject (اسم إن - ism inna) of إِنَّ. It is also in a construct state (إضافة - iḍāfah) with the following noun.

29. اللَّهِ (Allāh)

- Meaning: God / Allah

- Pronunciation: "Al-lah" (The 'l' is heavy; 'lah' like 'lah' in 'llama')

- Grammar: A noun (اسم - ism) in the genitive case (مجرور - majrūr) because of the construct state with نَصْرَ.

30. قَرِيبٌ (Qarīb)

- Meaning: Near / Close

- Pronunciation: "Qa-reeb" (The 'q' is a deep 'k' sound; 'reeb' like 'reap')

- Grammar: An adjective (صفة - ṣifah) that serves as the predicate (خبر إن - khabar inna) of إِنَّ. It is in the nominative case (مرفوع - marfū').

Final Combined Translation:

"Or did you think that you would enter Paradise while the example of those who passed away before you has not yet come upon you? Adversity and hardship afflicted them, and they were shaken until the Messenger and those who believed with him said: 'When is the help of God?' Verily, the help of God is near."

Here's a word-by-word breakdown of the Arabic sentence, with explanations for an English student:

The full sentence translates to: "The sacred month for the sacred month, and sacred things are subject to retaliation. So whoever transgresses against you, then transgress against him in the same way he transgressed against you. And be mindful of God and know that God is with the mindful."

1. الشَّهْرُ (ash-shahru)

- Meaning: The month

- Pronunciation: (ash-SHAH-roo)

- Grammar Note: This is a definite noun, indicated by the prefix "al-" (pronounced "ash" here due to assimilation with the "sh" sound, a "sun letter"). It is in the nominative case, indicated by the "u" sound (damma) at the end, meaning it's likely the subject of a sentence or a standalone noun.

2. الْحَرَامُ (al-ḥarāmu)

- Meaning: The sacred / The forbidden

- Pronunciation: (al-ḥa-RAA-moo)

- Grammar Note: This is an adjective that describes "الشَّهْرُ" (the month). It's also definite ("al-") and in the nominative case ("u") to match the noun it describes. In this context, "sacred" is a more fitting translation, referring to the months in which fighting was historically prohibited.

3. بِ (bi)

- Meaning: For In exchange for With

- Pronunciation: (bi)

- Grammar Note: This is a preposition. Prepositions in Arabic always cause the noun following them to be in the genitive case (often ending in an "i" sound).

4. الشَّهْرِ (ash-shahri)

- Meaning: The month

- Pronunciation: (ash-SHAH-ri)

- Grammar Note: This is the same word as "الشَّهْرُ" (the month), but it's now in the genitive case, indicated by the "i" sound (kasra) at the end, because it follows the preposition "بِ" (bi).

5. الْحَرَامِ (al-ḥarāmi)

- Meaning: The sacred / The forbidden

- Pronunciation: (al-ḥa-RAA-mi)

- Grammar Note: This is the adjective describing "الشَّهْرِ" (the month). It's also in the genitive case ("i") to match the noun it describes.

6. وَ (wa)

- Meaning: And

- Pronunciation: (wa)

- Grammar Note: This is a conjunction, connecting phrases or clauses.

7. الْحُرُمَاتُ (al-ḥurumātu)

- Meaning: The sacred things / The inviolable things / Sanctuaries

- Pronunciation: (al-ḥoo-roo-MAA-too)

- Grammar Note: This is a definite, plural noun (the plural of "ḥurmah" - a sacred or forbidden thing). It is in the nominative case ("u") as it is the subject of its clause.

8. قِصَاصٌ (qiṣāṣun)

- Meaning: Retaliation / Just requital / Equivalent punishment

- Pronunciation: (qi-SAA-ṣoon)

- Grammar Note: This is an indefinite noun in the nominative case ("un" sound for indefinite nominative). It acts as the predicate (the descriptive part) for "الْحُرُمَاتُ" (the sacred things), meaning "sacred things are retaliation/requital."

9. فَ (fa)

- Meaning: So Then Therefore

- Pronunciation: (fa)

- Grammar Note: This is a conjunction that often indicates a consequence or result.

10. مَنِ (mani)

- Meaning: Whoever / He who

- Pronunciation: (ma-ni)

- Grammar Note: This is a conditional relative pronoun. It introduces a conditional clause. The "i" sound at the end is often used when followed by a word starting with a quiescent letter (no vowel) to avoid two silent letters in a row when speaking.

11. اعْتَدَىٰ (i'tadā)

- Meaning: He transgressed / He attacked / He committed aggression

- Pronunciation: (i'-ta-DAA)

- Grammar Note: This is a past tense verb (Form VIII) in the third person masculine singular. It describes the action of "مَنِ" (whoever).

12. عَلَيْكُمْ (ʿalaykum)

- Meaning: Against you (plural) / Upon you (plural)

- Pronunciation: (ʿa-LAY-koom)

- Grammar Note: This is a combination of the preposition "عَلَىٰ" (ʿalā - on/against/upon) and the second person masculine plural pronoun suffix "كُمْ" (kum - you plural).

13. فَ (fa)

- Meaning: So / Then

- Pronunciation: (fa)

- Grammar Note: This "fa" introduces the consequence or response to the condition set by "مَنِ" (whoever).

14. اعْتَدُوا (i'tadū)

- Meaning: (You plural) transgress / (You plural) retaliate / (You plural) attack

- Pronunciation: (i'-ta-DOO)

- Grammar Note: This is an imperative (command) verb in the second person masculine plural, derived from the same root as "اعْتَدَىٰ". It commands the listeners to take the action.

15. عَلَيْهِ (ʿalayhi)

- Meaning: Against him / Upon him

- Pronunciation: (ʿa-LAY-hi)

- Grammar Note: This is a combination of the preposition "عَلَىٰ" (ʿalā - on/against/upon) and the third person masculine singular pronoun suffix "هُ" (hu - him).

16. بِ (bi)

- Meaning: With By In

- Pronunciation: (bi)

- Grammar Note: Another preposition, causing the following noun to be in the genitive case.

17. مِثْلِ (mithli)

- Meaning: Like Similar to The like of

- Pronunciation: (MITH-li)

- Grammar Note: This noun is in the genitive case ("i") because it follows the preposition "بِ" (bi). It often functions in a construct state, meaning it's followed by another noun or pronoun that clarifies what it's "like."

18. مَا (mā)

- Meaning: What That which As

- Pronunciation: (maa)

- Grammar Note: This is a relative pronoun, often meaning "that which" or "what" in this context, referring to the action of transgression.

19. اعْتَدَىٰ (i'tadā)

- Meaning: He transgressed / He attacked

- Pronunciation: (i'-ta-DAA)

- Grammar Note: This is the same past tense verb as before, referring back to the initial act of transgression.

20. عَلَيْكُمْ (ʿalaykum)

- Meaning: Against you (plural)

- Pronunciation: (ʿa-LAY-koom)

- Grammar Note: Again, the preposition "عَلَىٰ" with the plural "you" pronoun suffix.

21. وَ (wa)

- Meaning: And

- Pronunciation: (wa)

- Grammar Note: Conjunction.

22. اتَّقُوا (ittaqū)

- Meaning: Be mindful of / Fear / Be pious (you plural)

- Pronunciation: (it-ta-QOO)

- Grammar Note: This is an imperative verb (Form VIII) in the second person masculine plural. It's a command to have "taqwa" – mindfulness of God, often translated as fearing God, being pious, or being righteous.

23. اللَّهَ (allāha)

- Meaning: God (Allah)

- Pronunciation: (al-LAA-ha)

- Grammar Note: This is the direct object of the verb "اتَّقُوا" (be mindful of). Direct objects are in the accusative case, indicated by the "a" sound (fatḥa) at the end.

24. وَ (wa)

- Meaning: And

- Pronunciation: (wa)

- Grammar Note: Conjunction.

25. اعْلَمُوا (i'lamū)

- Meaning: Know (you plural)

- Pronunciation: (i'-la-MOO)

- Grammar Note: This is another imperative verb in the second person masculine plural, from the root for "to know."

26. أَنَّ (anna)

- Meaning: That (indeed)

- Pronunciation: (an-na)

- Grammar Note: This is a particle that introduces a nominal sentence (a sentence starting with a noun) and functions like "that" in English. It requires the noun that immediately follows it to be in the accusative case.

27. اللَّهَ (allāha)

- Meaning: God (Allah)

- Pronunciation: (al-LAA-ha)

- Grammar Note: This is the subject of the clause introduced by "أَنَّ," and as per the rule of "أَنَّ," it is in the accusative case ("a").

28. مَعَ (ma'a)

- Meaning: With

- Pronunciation: (ma-'a)

- Grammar Note: This is a particle that functions as a preposition, meaning it causes the following noun to be in the genitive case.

29. الْمُتَّقِينَ (al-muttaqīn)

- Meaning: The mindful / The righteous / The pious ones

- Pronunciation: (al-mut-ta-QEEN)

- Grammar Note: This is the definite plural form of the active participle "muttaqī" (one who has taqwa). It is in the genitive case ("īn" for sound masculine plural genitive) because it follows the preposition "مَعَ" (ma'a).

Here is a breakdown of the Arabic sentence for an English student:

Full English Translation:

And your God is one God; there is no deity except Him, the Most Gracious, the Most Merciful.

Word-by-Word Explanation:

1. وَ (wa) - And

- Pronunciation: wa

- Explanation: This is a conjunction, meaning "and." It simply connects this statement to what might have come before it.

2. إِلَـٰهُكُمْ (ilaahukum) - your God

- Pronunciation: ee-laa-hoo-kum

- Breakdown:

- إِلَـٰهُ (ilaahu) - God / deity

- Pronunciation: ee-laa-hoo

- Explanation: This noun means "God" or "deity."

- ـكُمْ (-kum) - your (plural)

- Pronunciation: kum

- Explanation: This is a pronominal suffix meaning "your" (when referring to a group of people, like "you all"). It attaches directly to the noun to show possession. So, ilaahukum means "your God."

- Grammar Note: The suffix -kum is a common way to express "your" for a group in Arabic. It functions like a possessive adjective.

3. إِلَـٰهٌ (ilaahun) - God / deity

- Pronunciation: ee-laa-hun

- Explanation: This is the same word for "God" or "deity" as before, but it has a tanween (the double dammah ٌ on the end). This tanween makes the word indefinite, meaning "a god" or "one God" (in this context, it emphasizes the "one" later). It also indicates it is in the nominative case, serving as the predicate of the sentence "Your God is a god."

4. وَاحِدٌ (waahidun) - one

- Pronunciation: waa-hee-dun

- Explanation: This is the adjective "one." It also has tanween (ٌ) at the end, agreeing with the indefinite nature and nominative case of ilaahun (God). So, ilaahun waahidun means "one God."

- Grammar Note: In Arabic, adjectives usually follow the noun they describe and must match it in gender, number, definiteness, and case. Here, both are masculine, singular, indefinite, and nominative.

5. لَّا إِلَـٰهَ (laa ilaaha) - there is no deity

- Pronunciation: laa ee-laa-ha

- Breakdown:

- لَّا (laa) - no / not / there is no

- Pronunciation: laa

- Explanation: This is a powerful negation particle known as "lā nafi al-jins" (لا نافية للجنس), which means "no kind of" or "absolutely no." It completely negates the existence of the noun that follows it.

- إِلَـٰهَ (ilaaha) - deity / god

- Pronunciation: ee-laa-ha

- Explanation: Notice the fatha (َ) on the last letter here, not tanween. This is a specific grammatical rule for "lā nafi al-jins" – the noun it negates is always in the accusative case (mansoob) and indefinite, but without tanween. It signifies "no deity whatsoever."

- Grammar Note: This construction is very important in Arabic. "Lā nafi al-jins" is used to strongly deny the existence of something across its entire category.

6. إِلَّا (illaa) - except

- Pronunciation: il-laa

- Explanation: This is a particle of exception, meaning "except" or "but."

7. هُوَ (huwa) - He

- Pronunciation: hoo-wa

- Explanation: This is the third-person masculine singular pronoun, meaning "he" or, in the context of God, "Him."

8. الرَّحْمَـٰنُ (ar-raḥmānu) - the Most Gracious / the All-Merciful

- Pronunciation: ar-rah-maa-nu (The 'R' sound is often trilled slightly, and the 'ḥ' is a soft, breathy 'h' from the back of the throat).

- Explanation: This is one of the beautiful names of Allah, meaning "The Most Gracious" or "The All-Merciful," signifying vast and comprehensive mercy that encompasses all creation. The الـ (al-) prefix makes it definite ("the"). It has a dammah (ُ) at the end, indicating the nominative case, as it's describing "He" (Allah).

- Grammar Note: The 'al-' (الـ) at the beginning of a noun makes it definite, similar to "the" in English.

9. الرَّحِيمُ (ar-raḥīmu) - the Most Merciful / the Especially Merciful

- Pronunciation: ar-ra-hee-mu (Same 'R' and 'ḥ' sounds as above).

- Explanation: Another one of Allah's names, also meaning "The Most Merciful," but often interpreted as mercy that is especially shown to the believers, or a continuous, lasting mercy. It also has the الـ (al-) prefix for definiteness and a dammah (ُ) for the nominative case.

- Grammar Note: These two names often appear together and emphasize different aspects of God's infinite mercy.

Here's a word-by-word breakdown and explanation of the Arabic sentence:

وَ (wa) - (Pronunciation: wa)

- Meaning: "And"

- Grammar: This is a conjunction, much like "and" in English, used to connect words, phrases, or clauses.

وَصَّىٰ (waṣṣā) - (Pronunciation: was-sa)

- Meaning: "enjoined," "bequeathed," "commanded," "advised strongly." This verb implies giving a firm instruction or a legacy.

- Grammar: This is a past tense (perfect tense) verb, third person singular masculine. The root of the verb is و-ص-ي (w-ṣ-y). The doubled ṣād (صّ) indicates a form II verb (فَعَّلَ - fa''ala), which often implies causation, intensity, or repetition compared to the base form.

بِهَا (bihā) - (Pronunciation: bi-hā)

- Meaning: "with it" or "about it."

- Grammar: This is composed of two parts:

- بِ (bi): (Pronunciation: bi) meaning "with," "by," or "about." It's a preposition.

- هَا (hā): (Pronunciation: hā) meaning "it" or "her." This is a feminine singular attached pronoun. It refers back to something feminine implied in the preceding context, likely "the religion" (الدين - ad-din) or "the way" (الملة - al-millah) mentioned in previous verses of the Quran, or simply "this counsel/injunction." When a preposition like bi is followed by a pronoun, they form a single unit.

إِبْرَاهِيمُ (Ibrāhīmu) - (Pronunciation: ib-raa-hee-moo)

- Meaning: "Abraham" (a proper name)

- Grammar: This is the subject of the verb "enjoined" (وَصَّىٰ) and is in the nominative case (indicated by the u sound at the end, though this is often not explicitly pronounced in regular speech, it's there grammatically).

بَنِيهِ (banīhi) - (Pronunciation: ba-nee-hee)

- Meaning: "his sons"

- Grammar: This word is a combination of:

- بَنِي (banī): (Pronunciation: ba-nee) meaning "sons of." This is a plural noun in the accusative case, making it the direct object of the verb "enjoined." Note that the original plural form banūna (بَنُونَ - sons) drops the final nūn (ن) when it is in a possessive construction (إضافة - iḍāfa), changing to banī in the accusative/genitive case.

- هِ (hi): (Pronunciation: hee) meaning "his." This is a masculine singular attached possessive pronoun, referring to Abraham.

وَيَعْقُوبُ (wa Yaʿqūbu) - (Pronunciation: wa ya'-qoo-boo)

- Meaning: "and Jacob"

- Grammar: This is also a proper name, connected to Abraham by the conjunction "and" (وَ - wa). It is also in the nominative case, indicating that Jacob also enjoined his sons with the same message.

يَا (yā) - (Pronunciation: yaa)

- Meaning: "O"

- Grammar: This is a vocative particle, used to address someone directly, similar to "O" or "Hey" in English.

بَنِيَّ (banīya) - (Pronunciation: ba-nee-ya)

- Meaning: "my sons"

- Grammar: Similar to بَنِيهِ (banīhi), this is a combination of:

- بَنِي (banī): (Pronunciation: ba-nee) meaning "sons of." Here, it's the noun being addressed.

- يَّ (ya): (Pronunciation: ya) meaning "my." This is the first-person singular possessive attached pronoun. Again, the final nūn (ن) of the plural noun banūna (بَنُونَ) is dropped due to the possessive construction.

إِنَّ (inna) - (Pronunciation: in-na)

- Meaning: "Indeed," "surely," "verily."

- Grammar: This is a particle of emphasis. It always makes the noun following it (its subject) take the accusative case (ending in a sound).

اللَّهَ (Allāha) - (Pronunciation: al-laa-ha)

- Meaning: "Allah," "God"

- Grammar: This is the proper name for God. It is in the accusative case (indicated by the a sound at the end) because it immediately follows the emphasizing particle إِنَّ (inna).

اصْطَفَىٰ (iṣṭafā) - (Pronunciation: is-ṭa-faa)

- Meaning: "chose," "selected," "preferred."

- Grammar: This is a past tense (perfect tense) verb, third person singular masculine. The subject "He" is implied, referring to Allah. The root is ص-ف-و (ṣ-f-w). This is a form VIII verb (اِفْتَعَلَ - iftaʿala), which often indicates taking something for oneself, or effort in doing something.

لَكُمُ (lakumu) - (Pronunciation: la-koo-moo)

- Meaning: "for you (all)"

- Grammar: This is composed of two parts:

- لَ (la): (Pronunciation: la) meaning "for" or "to." It's a preposition.

- كُمُ (kumu): (Pronunciation: koo-moo) meaning "you all" (plural masculine). This is a plural attached pronoun. When a preposition is followed by a pronoun, they form a single unit.

الدِّينَ (ad-dīna) - (Pronunciation: ad-dee-na)

- Meaning: "the religion," "the way of life," "the faith."

- Grammar: This is the direct object of the verb "chose" (اصْطَفَىٰ) and is therefore in the accusative case (indicated by the a sound at the end). The "al-" (ال) is the definite article "the."

فَلَا (falā) - (Pronunciation: fa-laa)

- Meaning: "So do not"

- Grammar: This is a combination of:

- فَ (fa): (Pronunciation: fa) meaning "so," "therefore," "then." It's a conjunction indicating a consequence.

- لَا (lā): (Pronunciation: laa) meaning "do not." This is a particle used for prohibition in the imperfect tense.

تَمُوتُنَّ (tamūtunna) - (Pronunciation: ta-moo-toon-na)

- Meaning: "you all die" (emphatically, as a command not to die in a certain state)

- Grammar: This is an imperfect (present/future) tense verb, second person plural masculine. It is combined with the heavy nūn of emphasis (نون التوكيد الثقيلة - nūn at-tawkīd ath-thaqīla), which strengthens the prohibition or command. The original nūn (ن) of the plural imperfect verb tamūtūna (تَمُوتُونَ) is dropped before this emphatic nūn.

إِلَّا (illā) - (Pronunciation: il-laa)

- Meaning: "except," "but only"

- Grammar: This is a particle of exclusion or exception.

وَأَنتُم (wa antum) - (Pronunciation: wa an-toom)

- Meaning: "and you all" (while you are)

- Grammar: This is a combination of:

- وَ (wa): (Pronunciation: wa) meaning "and." Here, it introduces a circumstantial clause (حال - ḥāl), meaning "while" or "in the state that."

- أَنتُم (antum): (Pronunciation: an-toom) meaning "you all" (plural masculine). This is a separate personal pronoun.

مُّسْلِمُونَ (muslimūna) - (Pronunciation: mus-li-moo-na)

- Meaning: "Muslims," "those who submit (to God)"

- Grammar: This is a plural masculine noun, derived from the verb aslama (أسلم - he submitted). It is in the nominative case (indicated by the ūna ending) because it is the predicate of the pronoun أَنتُم (antum) in the circumstantial clause.

Putting it all together (conceptual translation):

"And Abraham enjoined upon his sons, and Jacob (also enjoined his sons), saying), 'O my sons! Indeed, Allah has chosen for you this religion, so do not die except while you are in a state of submission (as Muslims)."

Let's break down this powerful Arabic sentence step by step. We'll look at each word, its pronunciation, meaning, and any important grammar points.

The full English translation of the sentence is:

"Do you then long for them to believe you, while indeed a group of them used to hear the word of God and then distort it after they had understood it, and they know (what they are doing)?"

Now, let's dissect it word by word:

1. A (A) - This is an interrogative particle, similar to putting "Is it that...?" or "Do...?" at the beginning of a question in English. It turns the statement into a question.

2. Fa (Fa) - This particle means "then," "so," or "therefore." It indicates a consequence or a sequence of events.

3. Tat-ma'oona (تَطْمَعُونَ) - "You (plural) long for desire aspire."

- This is a verb in the imperfect tense, indicating ongoing or habitual action.

- The ending "-oona" tells us it's for "you all" (masculine plural).

- The root of the verb relates to coveting, longing, or having an earnest desire.

4. An (An) - "That."

- This particle introduces a subjunctive verb. In English, it's often translated as "to" when followed by an infinitive, or "that" when introducing a clause.

5. Yu'minoo (يُؤْمِنُوا) - "They believe."

- This verb is in the subjunctive mood because of the preceding "An." This is why the usual "-oona" ending changes to "-oo" (the final "noon" is dropped, indicating the subjunctive or jussive mood for these specific verb forms).

- It indicates the action "they believe."

6. La-kum (لَكُمْ) - "To you / for you."

- La (لَ) - This is a preposition meaning "to," "for," or "belonging to."

- Kum (كُم) - This is a plural pronoun suffix, meaning "you all." So, together it means "to you (all)" or "for you (all)."

7. Wa (Wa) - "And / while."

- This is a conjunction, connecting clauses. Here it functions more like "while" or "and yet."

8. Qad (Qad) - "Indeed / already."

- This particle often emphasizes a verb that follows it, especially a past tense verb, giving it a sense of "already" or "certainly." When used with a perfect tense verb, it can indicate a perfect aspect (has/had done).

9. Kaana (كَانَ) - "Was."

- This is the past tense (perfect) form of the verb "to be." It indicates that an action or state existed in the past.

10. Fa-ree-qoon (فَرِيقٌ) - "A group / a party."

- This is a noun, serving as the subject of "was." The "-oon" sound at the end indicates the nominative case (the subject of a verb).

11. Min-hum (مِّنْهُمْ) - "From them."

- Min (مِّنْ) - This is a preposition meaning "from."

- Hum (هُمْ) - This is a plural pronoun suffix, meaning "them."

12. Yas-ma'oona (يَسْمَعُونَ) - "They hear / they used to hear."

- This is an imperfect tense verb, indicating ongoing or habitual action. Here, in the context of "kaana" (was), it implies "used to hear."

- The "-oona" ending again indicates "they" (masculine plural).

13. Ka-laa-ma (كَلَامَ) - "The speech / the word."

- This is a noun in the accusative case (ending in "a" sound), meaning it is the direct object of the verb "hear."

14. Al-laah (اللَّهِ) - "Of God / of Allah."

- This is a noun in the genitive case (ending in "i" sound), forming a possessive construction with the previous word. "Kalaam Allah" means "The Word of Allah."

15. Thum-ma (ثُمَّ) - "Then / subsequently."

- This conjunction indicates a sequence of events, meaning "after that."

16. Yu-har-ri-foo-na-hoo (يُحَرِّفُونَهُ) - "They distort it / they alter it."

- Yu-har-ri-foo-na (يُحَرِّفُونَ) - This is an imperfect tense verb, meaning "they distort" or "they alter." The "-oona" ending denotes "they" (masculine plural). This verb (Form II) often implies causation or intensification of the root meaning.

- Hu (هُ) - This is a singular pronoun suffix, meaning "it." It refers back to "the word of God." So, "they distort it."

17. Min ba'di (مِن بَعْدِ) - "After."

- Min (مِن) - "From."

- Ba'di (بَعْدِ) - "After" (literally "from after"). This word functions as a preposition here.

18. Maa (مَا) - "What / that which."

- Here, "Maa" is often used with "ba'da" to introduce a verb clause, essentially meaning "after that which..." or simply "after (they did something)."

19. A'qa-loo-hu (عَقَلُوهُ) - "They understood it / comprehended it."

- A'qa-loo (عَقَلُوا) - This is a past tense (perfect) verb, meaning "they understood" or "they comprehended." The "-oo" ending indicates "they" (masculine plural).

- Hu (هُ) - This is a singular pronoun suffix, meaning "it," referring to the word of God. So, "they understood it."

20. Wa (Wa) - "And / while."

- Again, a conjunction, here indicating a concurrent state or action.

21. Hum (هُمْ) - "They."

- This is a separate plural pronoun, meaning "they."

22. Ya'lamoona (يَعْلَمُونَ) - "They know."

- This is an imperfect tense verb, meaning "they know" or "they are knowing." The "-oona" ending indicates "they" (masculine plural). It emphasizes that their actions of distortion are done with full awareness.

This breakdown should give you a comprehensive understanding of each part of the sentence! Keep practicing, and you'll become more familiar with these patterns.

Here is a word-for-word explanation of the Arabic sentence, with pronunciation and grammar notes:

وَمِنْهُم (wa-min-hum)

- وَ (wa) - This is a conjunction meaning "And".

- مِنْ (min) - This is a preposition meaning "from" or "among".

- هُم (hum) - This is a plural masculine pronoun meaning "them".

- Combined Meaning: "And among them" or "And from them".

مَّن (man)

- This is an indefinite relative pronoun meaning "who" or "someone who". In this context, it implies "there are those who".

يَقُولُ (ya-qoo-lu)

- This is a present tense verb meaning "he says" or "they say".

- Grammar Note: While grammatically singular ("he says"), it refers back to "man" which often implies a group, so "they say" is more natural here.

رَبَّنَا (rab-ba-na)

- رَبَّ (rabb) - This noun means "Lord".

- نَا (na) - This is a suffix pronoun meaning "our".

- Combined Meaning: "Our Lord".

آتِنَا (aa-ti-na)

- آتِ (aa-ti) - This is an imperative (command) verb meaning "give".

- نَا (na) - This is an object pronoun meaning "us".

- Combined Meaning: "Give us".

فِي (fee)

- This is a preposition meaning "in".

الدُّنْيَا (ad-dun-ya)

- ال (al) - This is the definite article "the".

- دُّنْيَا (dun-ya) - This noun means "world" or "this life".

- Combined Meaning: "the world" or "this life".

حَسَنَةً (ha-sa-na-tan)

- This is an indefinite noun meaning "good" or "a good thing" or "a blessing".

- Grammar Note: It's in the accusative case because it's the direct object of "give" (give us what? good).

وَفِي (wa-fee)

- وَ (wa) - This is a conjunction meaning "and".

- فِي (fee) - This is a preposition meaning "in".

- Combined Meaning: "And in".

الْآخِرَةِ (al-aa-khi-rah-ti)

- ال (al) - This is the definite article "the".

- آخِرَةِ (aa-khi-rah) - This noun means "Hereafter" or "the next life".

- Grammar Note: The 'ti' ending indicates it's in the genitive case, governed by the preposition "fi" (in).

- Combined Meaning: "the Hereafter".

حَسَنَةً (ha-sa-na-tan)

- This is an indefinite noun meaning "good" or "a good thing" or "a blessing".

- Grammar Note: Repeated for emphasis and clarity, also in the accusative case, implied object of "give".

وَقِنَا (wa-qi-na)

- وَ (wa) - This is a conjunction meaning "And".

- قِ (qi) - This is an imperative (command) verb meaning "protect" or "save".

- Grammar Note: This is a very short imperative form of the verb from the root (wa-qa-ya - to protect).

- نَا (na) - This is an object pronoun meaning "us".

- Combined Meaning: "And protect us" or "And save us".

عَذَابَ (a-dhaab)

- This noun means "punishment" or "torment".

- Grammar Note: It's in the accusative case as it's the direct object of "protect us from".

النَّارِ (an-naar)

- ال (al) - This is the definite article "the".

- نَّارِ (naar) - This noun means "Fire".

- Grammar Note: The 'ri' ending indicates it's in the genitive case because it is possessed by "athab" (punishment of the Fire).

- Combined Meaning: "the Fire".

Full English Translation:

And among them are those who say, "Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire."

Here is a breakdown of the Arabic sentence, translated into English with word-by-word explanations, pronunciation assistance, and grammar notes:

Full English Translation:

The lightning almost snatches away their sight. Whenever it illuminates for them, they walk in it; but when it darkens over them, they stand still. And if Allah had willed, He would have taken away their hearing and their sight. Indeed, Allah is over all things competent.

Word-by-Word Explanation:

1. يَكَادُ (ya-kā-du) – "He/It almost" (Verb)

- This is a verb indicating "nearness" or "to be on the verge of." It implies that the action is very close to happening.

2. الْبَرْقُ (al-bar-qu) – "The lightning" (Noun)

- الْـ (al-): The definite article "the."

- بَرْق (barq): Lightning.

- This is the subject of the verb "almost."

3. يَخْطَفُ (yakh-ṭa-fu) – "He/It snatches away" (Verb)

- This verb means "to seize quickly," "to snatch," or "to carry off." It's in the present/imperfect tense.

4. أَبْصَارَهُمْ (ab-ṣā-ra-hum) – "Their sights / Their eyes" (Noun + Pronoun)

- أَبْصَار (ab-ṣār): Plural of بَصَر (ba-ṣar), meaning "sight" or "eyes."

- ـهُمْ (-hum): A suffix pronoun meaning "their" (masculine plural possessive).

5. كُلَّمَا (kul-la-mā) – "Whenever / Every time that" (Conjunction)

- This word introduces a temporal condition, indicating an action that happens repeatedly or consistently when a certain condition is met.

6. أَضَاءَ (a-ḍā-a) – "It illuminated / It shone" (Verb)

- This is a past tense verb meaning "to light up" or "to shine." The subject ("it") refers to the lightning.

7. لَهُم (la-hum) – "For them" (Preposition + Pronoun)

- لَـ (la-): A preposition meaning "for" or "to."

- ـهُمْ (-hum): The pronoun "them" (masculine plural).

8. مَّشَوْا (mash-aw) – "They walked" (Verb)

- This is a past tense verb meaning "to walk" or "to proceed." The doubling of the 'm' sound is due to assimilation from the preceding word's ending 'm'.

9. فِيهِ (fī-hi) – "In it" (Preposition + Pronoun)

- فِي (fī): A preposition meaning "in."

- ـهِ (-hi): A suffix pronoun meaning "it" (masculine singular), referring to the light or illumination.

10. وَإِذَا (wa-i-dhā) – "And when" (Conjunction)

- وَ (wa): The conjunction "and."

- إِذَا (i-dhā): A conjunction meaning "when," often used for conditional statements that are likely to occur.

11. أَظْلَمَ (aẓ-la-ma) – "It darkened" (Verb)

- This is a past tense verb meaning "to become dark" or "to darken." The implied subject is the surroundings or the sky.

12. عَلَيْهِمْ (ʿa-lay-him) – "Over them / Upon them" (Preposition + Pronoun)

- عَلَى (ʿa-lā): A preposition meaning "on," "over," or "upon."

- ـهِم (-him): The pronoun "them" (masculine plural).

13. قَامُوا (qā-mū) – "They stood (still)" (Verb)

- This is a past tense verb meaning "to stand up" or "to stand still."

14. وَلَوْ (wa-law) – "And if" (Conjunction)

- وَ (wa): The conjunction "and."

- لَوْ (law): A conditional particle meaning "if," typically used for hypothetical or counterfactual situations (things that did not happen or are unlikely to happen).

15. شَاءَ (shā-a) – "He willed" (Verb)

- This is a past tense verb meaning "to will," "to wish," or "to desire."

16. اللَّهُ (al-lāh) – "Allah / God" (Proper Noun)

- The subject of the verb "willed."

17. لَذَهَبَ (la-dha-ha-ba) – "He would have taken away" (Particle + Verb)

- لَـ (la-): This is the "lam of response" (لام الجواب) for the conditional "لَوْ (law)". It introduces the consequence of the hypothetical situation.

- ذَهَبَ (dha-ha-ba): Literally "he went." However, when followed by the preposition بِـ (bi-), it often means "to take away" or "to remove."

18. بِسَمْعِهِمْ (bi-sam-ʿi-him) – "Their hearing" (Preposition + Noun + Pronoun)

- بِـ (bi-): A preposition meaning "with" or "by means of." In this context with ذَهَبَ, it indicates what is being taken away.

- سَمْع (samʿ): Hearing.

- ـهِم (-him): The pronoun "their."

19. وَأَبْصَارِهِمْ (wa-ab-ṣā-ri-him) – "And their sights / And their eyes" (Conjunction + Noun + Pronoun)

- وَ (wa): The conjunction "and."

- أَبْصَار (ab-ṣār): Sights/eyes (as explained before).

- ـهِم (-hum): The pronoun "their."

20. إِنَّ (in-na) – "Indeed / Verily" (Emphatic Particle)

- This particle emphasizes the statement that follows. It makes the noun following it (its subject) accusative (ending in a 'fatha' or equivalent).

21. اللَّهَ (al-lāh) – "Allah / God" (Proper Noun)

- This is the noun emphasized by إِنَّ, hence it has a 'fatha' vowel on the final letter (اللَّهَ).

22. عَلَىٰ (ʿa-lā) – "Over Upon With regard to" (Preposition)

- A preposition indicating authority, power, or scope.

23. كُلِّ (kul-li) – "All / Every" (Noun)

- This word means "all" or "every." It is in the genitive case (ending in a 'kasra') because it follows the preposition عَلَى.

24. شَيْءٍ (shayʾin) – "Thing" (Noun)

- This word means "thing." It is also in the genitive case (ending in a 'kasra' and tanween 'in') because it forms an iḍāfah (possessive construction) with كُلِّ, meaning "all of a thing" or "everything."

25. قَدِيرٌ (qa-dī-run) – "Competent / Powerful / Able" (Adjective)

- This is the predicate of إِنَّ, describing Allah. It means having power or ability. It is in the nominative case (ending in 'un' tanween).

Hello! I'm here to help you understand this Arabic sentence word by word. We'll go through each part, its meaning, pronunciation, and any important grammar points. Let's get started!

The full sentence translates to:

"Many of the People of the Book wished they could turn you back to disbelief after your faith, out of envy from themselves, after the truth had become clear to them. So pardon and overlook until Allah brings His command. Indeed, Allah is over all things powerful."

Now, let's break it down:

1. وَدَّ (wadda)

- Translation: Wished / Loved / Would like

- Pronunciation: Wahd-da

- Explanation: This is a past tense verb. It means "to wish," "to desire," or "to love." In this context, it conveys a strong desire or wish. The "و" (wa) here acts as a prefix meaning "and" or sometimes just starts a new clause, but in "wadda" it's part of the root verb.

2. كَثِيرٌ (katheerun)

- Translation: Many / A lot

- Pronunciation: Kah-theer-oon

- Explanation: This is an adjective used as a noun here, meaning "many" or "a great number." The "-un" sound at the end is the nominative case ending (tanween damma), indicating it's the subject of the verb "wadda."

3. مِّنْ (min)

- Translation: From / Of

- Pronunciation: Min

- Explanation: This is a very common preposition meaning "from" or "of." It indicates origin or belonging.

4. أَهْلِ (ahli)

- Translation: People of / Folks of

- Pronunciation: Ah-hli

- Explanation: This word means "people," "family," or "inhabitants." Here, it's in the genitive case (indicated by the "-i" sound at the end) because it follows the preposition "min" and is part of an idaafa (possessive construction) with the next word.

5. الْكِتَابِ (al-kitābi)

- Translation: The Book

- Pronunciation: Al-kee-taa-bee

- Explanation: This word means "the Book." The "al-" prefix means "the." In Islamic context, "People of the Book" (أهل الكتاب - ahli al-kitāb) specifically refers to Jews and Christians, who received divine scriptures before the Quran. It's in the genitive case ("-i" sound) as the second part of the idaafa construction "people of the Book."

6. لَوْ (law)

- Translation: If / Would that

- Pronunciation: Law

- Explanation: This particle is often used to express a hypothetical condition or a strong wish/desire. Here, it introduces what the "People of the Book" wished for.

7. يَرُدُّونَكُم (yaruddūnakum)

- Translation: They turn you back (plural)

- Pronunciation: Yah-rood-doo-na-koom

- Explanation: This is a present tense verb meaning "to turn back" or "to revert."

- يَرُدُّونَ (yaruddūna): "They turn back" (third-person masculine plural present tense verb).

- كُم (kum): This is a suffix pronoun meaning "you all" (second-person masculine plural object pronoun). So, "they turn back you."

8. مِّن بَعْدِ (min ba'di)

- Translation: After

- Pronunciation: Min bah-'dee

- Explanation: This is a common phrase meaning "after."

- مِّنْ (min): "From" (preposition).

- بَعْدِ (ba'di): "After" (noun, in genitive case because of "min").

9. إِيمَانِكُمْ (īmānikum)

- Translation: Your faith / Your belief

- Pronunciation: Ee-maa-nee-koom

- Explanation: This word means "faith" or "belief."

- إِيمَانِ (īmāni): "Faith/Belief" (in genitive case because it comes after "ba'di" in an idaafa construction, meaning "after the faith of...").

- كُمْ (kum): This is a suffix pronoun meaning "your" (second-person masculine plural possessive pronoun). So, "your faith."

10. كُفَّارًا (kuffārā)

- Translation: As disbelievers / Unbelievers

- Pronunciation: Kuff-faa-ran

- Explanation: This is the plural form of "kāfir" (disbeliever). The "-an" sound at the end is the accusative case ending (tanween fath), indicating its role as a state or condition (حال - ḥāl). It describes how they wish to turn you back – in the state of disbelievers.

11. حَسَدًا (ḥasadan)

- Translation: Out of envy / Jealousy

- Pronunciation: Ha-sa-dan

- Explanation: This word means "envy" or "jealousy." The "-an" ending (accusative case/tanween fath) here indicates the reason or cause for their wish (مفعول لأجله - maf'ūl li-ajlihi). It explains why they wished this.

12. مِّنْ عِندِ (min 'indi)

- Translation: From / From beside

- Pronunciation: Min 'in-dee

- Explanation: This phrase means "from" or "from the presence of." It emphasizes the source.

- مِّنْ (min): "From."

- عِندِ ('indi): "At/with/beside" (in genitive case because of "min").

13. أَنفُسِهِم (anfusihim)

- Translation: Their souls / Themselves

- Pronunciation: An-foo-si-him

- Explanation: This is the plural form of "nafs" (soul, self).

- أَنفُسِ (anfusi): "Souls/selves" (in genitive case as it follows 'indi' in an idaafa construction).

- هِم (him): This is a suffix pronoun meaning "their" (third-person masculine plural possessive pronoun). So, "their souls" or "themselves."

14. مِّن بَعْدِ (min ba'di)

- Translation: After

- Pronunciation: Min bah-'dee

- Explanation: This is the same phrase we saw earlier, meaning "after."

15. مَا تَبَيَّنَ (mā tabayyana)

- Translation: What became clear / After it became clear

- Pronunciation: Maa ta-bay-ya-na

- Explanation:

- مَا (mā): Here, "mā" is a conjunction that means "what" or "that which." It can also indicate a time, "when."

- تَبَيَّنَ (tabayyana): This is a past tense verb meaning "it became clear" or "it was made manifest."

16. لَهُمُ (lahumu)

- Translation: To them

- Pronunciation: La-hoo-moo

- Explanation:

- لَ (la): This is a preposition meaning "to" or "for."

- هُمُ (humu): This is a suffix pronoun meaning "them" (third-person masculine plural pronoun). The extra "u" sound is due to a grammatical rule called waw al-jamā'ah or waṣl, connecting it smoothly to the next word.

17. الْحَقُّ (al-ḥaqqu)

- Translation: The truth

- Pronunciation: Al-haqq-qoo

- Explanation: This means "the truth" or "the right." The "al-" prefix means "the." The "-u" sound at the end is the nominative case ending, indicating it's the subject of the verb "tabayyana" (the truth became clear).

18. فَاعْفُوا (fa'fuwū)

- Translation: So forgive / So pardon

- Pronunciation: Fa-'foo-woo

- Explanation: This is an imperative (command) verb for the plural "you all."

- فَـ (fa-): This prefix means "so," "then," or "therefore." It indicates a consequence or continuation.

- اعْفُوا ('afuwū): "Forgive" or "pardon" (imperative, plural masculine).

19. وَاصْفَحُوا (waṣfaḥū)

- Translation: And overlook / And turn away (from blame)

- Pronunciation: Was-fah-hoo

- Explanation: This is also an imperative (command) verb for the plural "you all."

- وَ (wa): "And."

- اصْفَحُوا (iṣfaḥū): "Overlook" or "turn a new page" or "disregard (the fault)." It's similar to "forgive" but implies completely letting go and not holding a grudge.

20. حَتَّىٰ (ḥattā)

- Translation: Until

- Pronunciation: Hat-taa

- Explanation: This is a preposition meaning "until" or "up to." When followed by a present tense verb, it makes the verb subjunctive.

21. يَأْتِيَ (ya'tiya)

- Translation: Comes

- Pronunciation: Ya'-tee-ya

- Explanation: This is a present tense verb meaning "he comes" or "it comes." It's in the subjunctive mood (indicated by the "-a" sound at the end instead of "-u") because it follows "ḥattā," which introduces a purpose or limit.

22. اللَّهُ (Allāhu)

- Translation: Allah / God

- Pronunciation: Al-laa-hoo

- Explanation: This is the Arabic word for God. The "-u" sound is the nominative case ending, indicating it's the subject of "ya'tiya" (Allah comes).

23. بِأَمْرِهِ (bi-amrihi)

- Translation: With His command / With His decree

- Pronunciation: Bi-am-ri-hee

- Explanation:

- بِـ (bi-): This is a preposition meaning "with," "by," or "in."

- أَمْرِ (amri): "Command," "order," "affair." It's in the genitive case because it follows the preposition "bi-."

- هِ (hi): This is a suffix pronoun meaning "His" (third-person masculine singular possessive pronoun). So, "with His command."

24. إِنَّ (inna)

- Translation: Indeed / Surely

- Pronunciation: In-na

- Explanation: This is a particle used for emphasis, meaning "indeed," "surely," or "verily." It makes the noun following it take the accusative case.

25. اللَّهَ (Allāha)

- Translation: Allah / God

- Pronunciation: Al-laa-ha

- Explanation: The Arabic word for God. Here, the "-a" sound at the end indicates the accusative case because it follows "inna."

26. عَلَىٰ ('alā)

- Translation: Over Upon On

- Pronunciation: 'Ah-laa

- Explanation: This is a preposition meaning "on," "over," "upon," or "concerning."

27. كُلِّ (kulli)

- Translation: Every / All

- Pronunciation: Kool-li

- Explanation: This word means "every" or "all." It's in the genitive case because it follows the preposition "'alā" and is the first part of an idaafa construction.

28. شَيْءٍ (shay'in)

- Translation: Thing

- Pronunciation: Shay-'in

- Explanation: This word means "thing." The "-in" sound at the end is the genitive case ending (tanween kasra), making it "of a thing" or "every thing" as the second part of the idaafa construction.

29. قَدِيرٌ (qadeerun)

- Translation: All-Powerful / Able

- Pronunciation: Qa-dee-roon

- Explanation: This is an adjective meaning "powerful," "able," or "omnipotent." The "-un" sound at the end is the nominative case ending, as it describes Allah.

I hope this detailed breakdown helps you understand the sentence thoroughly! Let me know if you have any more questions.

Hello! Let's break down this beautiful Arabic sentence together.

First, here's the full English translation of the sentence for context:

"Whatever verse We abrogate or cause to be forgotten, We bring forth something better than it or similar to it. Do you not know that Allah is over every single thing powerful?"

Now, let's go through it word by word to understand each part:

1. "Whatever" (pronounced: mah)

- This word acts as a conditional particle here, introducing a condition. It's similar to "whatever" or "any" when it precedes verbs in the jussive (or subjunctive) mood.

- Grammar point: This is not a negation here, but rather a conditional particle that makes the following verbs respond to it.

2. "We abrogate" or "We replace" (pronounced: nansakh)

- This is a verb, meaning "to abrogate," "to cancel," or "to replace."

- The "nan-" prefix indicates "we" (the first-person plural).

- Grammar point: This verb is in the jussive mood. In Arabic, verbs in a conditional clause introduced by particles like "whatever" often take this mood, indicated by the lack of a final vowel (a sukoon) in regular verbs, or the dropping of a final weak letter (like a 'y' or 'w') in weak verbs.

3. "from" or "of" (pronounced: min)

- This is a preposition, meaning "from" or "of." It specifies the source or type of the following noun.

4. "a verse" or "a sign" (pronounced: ah-yah-tin)

- This word means "a verse" (especially a verse from a divine book like the Quran), "a sign," or "a miracle."

- Grammar point: The "-tin" ending indicates that the word is in the indefinite genitive case, which is caused by the preceding preposition "min."

5. "or" (pronounced: aw)

- This is a conjunction, simply meaning "or."

6. "We cause it to be forgotten" (pronounced: nun-si-ha)

- This is another verb. It comes from a root meaning "to forget," but with the "nun-" prefix and the form, it means "we cause to forget" or "we make it forgotten."

- Again, the "nun-" prefix means "we."

- The "-ha" suffix at the end means "it" (referring back to "the verse" or "the sign"). This suffix is the direct object of the verb.

- Grammar point: This verb is also in the jussive mood, just like "nansakh," because it's part of the conditional clause.

7. "We bring" or "We come with" (pronounced: nah-tee)

- This is the main verb of the result clause of the conditional sentence. It means "we bring" or "we come with."

- The "nah-" prefix means "we."

- Grammar point: This verb is also in the jussive mood because it's the answer or result of the conditional "whatever." For verbs ending in a weak letter (like the original 'y' sound here), the weak letter is dropped in the jussive mood.

8. "with" or "by" (pronounced: bi)

- This is a short preposition, meaning "with" or "by."

9. "something better" or "good" (pronounced: khair-in)

- This word literally means "good" or "خير." Here, it's used in a comparative sense to mean "something better."

- Grammar point: The "-in" ending indicates that the word is in the indefinite genitive case, caused by the preceding preposition "bi."

10. "than it" (pronounced: min-ha)

- This combines two parts: "min" (meaning "from" or "than," indicating comparison) and the pronominal suffix "-ha" (meaning "it," referring to the verse). So, "than it."

11. "or" (pronounced: aw)

- Another conjunction, meaning "or."

12. "its like" or "similar to it" (pronounced: mith-li-ha)

- This combines "mithl" (meaning "like" or "similar") with the pronominal suffix "-ha" (meaning "it," referring to the verse). So, "its like" or "something similar to it."

Now, for the second part of the sentence:

1. "Did you not...?" (pronounced: a-lam)

- This is a combination of two particles:

- "A-" is a question particle, like "is it?" or "do you?"

- "Lam" is a particle that negates a present tense verb and turns its meaning into the past tense.

- Grammar point: Together, they form a rhetorical question: "Did you not...?"

2. "know" (pronounced: ta'-lam)

- This is a verb, meaning "to know."

- The "ta'-" prefix indicates "you" (second-person singular masculine).

- Grammar point: This verb is in the jussive mood because it's preceded by "lam," which requires the following verb to be in the jussive.

3. "that" or "indeed" (pronounced: an-na)

- This particle introduces a subordinate clause, often translated as "that" or "indeed."

- Grammar point: "Anna" is a special particle that puts the noun immediately following it into the accusative case.

4. "Allah" or "God" (pronounced: al-lah-ha)

- This is the proper name for God.

- Grammar point: The final "-a" sound indicates that this word is in the accusative case because it follows the particle "anna."

5. "over" or "upon" (pronounced: a-la)

- This is a preposition meaning "over" or "upon." In this context, it often implies having power or capability "over" something.

6. "every" or "all" (pronounced: kul-li)

- This word means "every" or "all."

- Grammar point: When "kull" is followed by a noun to form a possessive-like construction (known as idaafa in Arabic), it takes the genitive case itself, indicated by the "-i" sound.

7. "thing" (pronounced: shay'-in)

- This word means "thing."

- Grammar point: The "-in" ending indicates that this word is in the indefinite genitive case, as it is the second part of the possessive construction with "kulli."

8. "powerful" or "omnipotent" (pronounced: qa-deer-un)

- This is an adjective meaning "powerful," "capable," or "omnipotent."

- Grammar point: The "-un" ending indicates that this word is in the indefinite nominative case, as it functions as the predicate (descriptive part) of the clause "Allah is powerful."

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any more questions.

Here is a word-for-word breakdown of the Arabic sentence, along with pronunciation and grammar explanations:

Full English Translation:

And in [the principle of] just retribution there is life for you, O people of understanding, so that you may become righteous.

Word-by-Word Explanation:

1. وَ (wa)

- Meaning: And

- Pronunciation: "wa" (like "wa" in "water")

- Grammar Note: This is a conjunction, connecting this sentence to a previous context (though not provided here).

2. لَكُمْ (lakum)

- Meaning: for you (plural)

- Pronunciation: "la-kum" (like "la" in "lamb" and "kum" in "cucumber")

- Grammar Note: This word is composed of two parts:

- لَـ (la-): A preposition meaning "for" or "to."

- ـكُمْ (-kum): A suffix pronoun meaning "you" (plural). So, "for you."

3. فِي (fī)

- Meaning: in

- Pronunciation: "fee" (like "fee" in "feeble")

- Grammar Note: This is a preposition.

4. الْقِصَاصِ (al-qiṣāṣi)

- Meaning: the retribution / the just retaliation / the قصاص

- Pronunciation: "al-qi-ṣaa-ṣi" (The 'ṣ' is a heavier, emphatic 's' sound, not found in English. 'al' like "all," 'qi' like "kit," 'ṣaa' like "saw" but with the emphatic 's' and a long 'a,' 'ṣi' like "sit" but with the emphatic 's'.)

- Grammar Note: This is a definite noun (indicated by the prefix الْـ 'al-'). In Arabic law and Islamic jurisprudence, qisas refers to the principle of "an eye for an eye," specifically justice in cases of murder or serious physical harm, where the victim's family can demand similar punishment (e.g., execution for murder) or financial compensation. The word is in the genitive case because it follows the preposition فِي (fī).

5. حَيَاةٌ (ḥayāh)

- Meaning: life

- Pronunciation: "ḥa-yaah" (The 'ḥ' is a strong, breathy 'h' sound from the back of the throat. 'yaah' like "yah" with a long 'a'.)

- Grammar Note: This is an indefinite feminine noun (indicated by the ـَةٌ ending, which is pronounced "ah" when stopping, or "atun" when connected to the next word or in full declension). It is in the nominative case, serving as the subject of the implied sentence "life is in the qisas." The tanween (double damma vowel on the last letter) indicates indefiniteness and nominative case.

6. يَا (yā)

- Meaning: O / Oh

- Pronunciation: "yaa" (like "ya" in "yard" but with a longer 'a' sound)

- Grammar Note: This is a vocative particle, used to address someone or something.

7. أُولِي (ʾūlī)

- Meaning: possessors of / people of

- Pronunciation: "oo-lee" (The 'ʾ' is a glottal stop, like the sound between "uh-oh." 'oo' like "moon," 'lee' like "leak.")

- Grammar Note: This is a plural noun that literally means "possessors of." It is the genitive/accusative case of أُولُو (ʾūlū), which is used here because it is part of a mudhaf ilaiah (genitival construction) and also follows the vocative particle يَا. It always precedes another noun to indicate ownership or association.

8. الْأَلْبَابِ (al-ʾalbāb)

- Meaning: the intellects the understandings the minds

- Pronunciation: "al-al-baab" (First 'al' like "all." Second 'al' with a glottal stop 'ʾ' before the 'a', like "Al-addin." 'baab' like "bob" but with a long 'a'.)

- Grammar Note: This is the plural form of لُبّ (lubb), meaning "core" or "intellect." It is definite (due to الْـ 'al-') and in the genitive case because it is the second part of the mudhaf ilaiah construction with أُولِي (ʾūlī). So, أُولِي الْأَلْبَابِ means "people of intellect" or "those who possess understanding."

9. لَعَلَّكُمْ (laʿallakum)

- Meaning: so that you may perhaps you it is hoped that you

- Pronunciation: "la-ʿal-la-kum" (The 'ʿa' is an 'ayn' sound, a guttural 'a' from the back of the throat. 'la' like "lamb." 'kum' like "cucumber.")

- Grammar Note: This word is composed of two parts:

- لَعَلَّ (laʿalla): A particle that expresses hope, expectation, or the purpose/reason "so that."

- ـكُمْ (-kum): The plural "you" pronoun suffix, which acts as the subject of the clause introduced by لَعَلَّ.

10. تَتَّقُونَ (tattaqūn)

- Meaning: you (plural) may become righteous you may fear God you may guard yourselves (against evil)

- Pronunciation: "tat-ta-qoon" ( 'tat' like "cat." 'ta' like "cat." 'qoon' with a 'qaf' sound, which is a deep 'k' sound from the very back of the throat, and a long 'oo' like "moon.")

- Grammar Note: This is a present tense (imperfect) verb, second person plural. It comes from the root و-ق-ي (w-q-y), meaning to guard or protect. In an Islamic context, it often refers to "fearing God" or "being mindful of God," which encompasses righteousness and self-protection from sin. The suffix ـُونَ (-ūn) indicates the plural masculine "you."

Here's a word-by-word explanation of the Arabic sentence, along with pronunciation and grammar notes:

وَ (wa) - And

- Pronunciation: wa

- Grammar: This is a conjunction, simply meaning "and."

إِذَا (idha) - When / If

- Pronunciation: i-dhaa (the 'dh' sound is like 'th' in "that")

- Grammar: A conditional particle, setting up a "when" or "if" scenario.

طَلَّقْتُمُ (ṭallaqtumu) - you (plural males) divorce

- Pronunciation: tal-laq-too-moo

- Grammar: This is a past tense verb. It comes from the root ṭ-l-q (to divorce). The suffix "tum" indicates "you" (masculine plural). The final "u" is a vowel to smoothly connect to the next word.

النِّسَاءَ (an-nisā’a) - the women

- Pronunciation: an-ni-saa-a

- Grammar: This is a definite plural noun, meaning "the women." It's in the accusative case here, as it's the object of the verb "divorce."

فَ (fa) - then / so

- Pronunciation: fa

- Grammar: A conjunction meaning "then" or "so," indicating a consequence or sequence of events.

بَلَغْنَ (balaghna) - they (feminine plural) reached

- Pronunciation: ba-lagh-na

- Grammar: This is a past tense verb. It comes from the root b-l-gh (to reach, to attain). The suffix "na" indicates "they" (feminine plural), referring to "the women." Here it means they reached the end of their waiting period (known as 'iddah' in Islamic law).

أَجَلَهُنَّ (ajalahunna) - their term / their period

- Pronunciation: a-ja-la-hun-na

- Grammar: This is a noun "ajal" (term, period, deadline) combined with the feminine plural possessive pronoun "hunna" (their). So, "their term" or "their waiting period."

فَلَا (falā) - then do not

- Pronunciation: fa-laa

- Grammar: "Fa" (then) + "lā" (a negative command particle, meaning "do not").

تَعْضُلُوهُنَّ (taʿḍulūhunna) - you (plural males) hinder them

- Pronunciation: ta-a-ḍu-loo-hun-na (the 'ḍ' is a heavy 'd' sound, unique to Arabic)

- Grammar: This is a jussive (negative command) form of a verb from the root ʿ-ḍ-l (to hinder, to prevent). The suffix "ū" indicates "you" (masculine plural) as the subject, and "hunna" is the feminine plural object pronoun ("them"). The "nūn" (ن) at the end of the original present tense form ("taʿḍulūna") is dropped because of the preceding "lā" (negative command).

أَن (an) - that / to

- Pronunciation: an

- Grammar: A subordinating conjunction that introduces a clause, often translated as "that" or "to" when followed by a verb. It puts the following verb in the subjunctive mood.

يَنكِحْنَ (yankihna) - they (feminine plural) marry

- Pronunciation: yan-kīh-na

- Grammar: This is a present tense verb (in the subjunctive mood due to "an"). It comes from the root n-k-ḥ (to marry). The suffix "na" indicates "they" (feminine plural), referring to the women.

أَزْوَاجَهُنَّ (azwājahunna) - their husbands / their spouses

- Pronunciation: az-waa-ja-hun-na

- Grammar: This is a plural noun "azwāj" (spouses, husbands) combined with the feminine plural possessive pronoun "hunna" (their).

إِذَا (idha) - if / when

- Pronunciation: i-dhaa

- Grammar: Another conditional particle, similar to the first "idha."

تَرَاضَوْا (tarāḍaw) - they (masculine plural) agree / consent

- Pronunciation: ta-raa-ḍaw

- Grammar: This is a past tense verb. It comes from the root r-ḍ-y (to be pleased, to consent). The suffix "aw" indicates "they" (masculine plural).

بَيْنَهُم (baynahum) - among them

- Pronunciation: bay-na-hum

- Grammar: The preposition "bayna" (between, among) combined with the masculine plural pronoun "hum" (them).

بِالْمَعْرُوفِ (bil-maʿrūfi) - with what is known / in a good manner / honorably

- Pronunciation: bil-ma-a-roo-fi

- Grammar: "Bi" is a preposition meaning "with" or "by." "Al-maʿrūf" is a definite noun derived from the root ʿ-r-f (to know), meaning "the known," "the customary," or "the good/right thing." Together, it means "in a known good manner," "honorably," or "according to what is customary and fair."

ذَٰلِكَ (dhālika) - That

- Pronunciation: dhaa-li-ka (the 'dh' sound is like 'th' in "that")

- Grammar: A masculine singular demonstrative pronoun, meaning "that."

يُوعَظُ (yūʿaẓu) - is admonished / is exhorted

- Pronunciation: yoo-a-ẓu (the 'ẓ' sound is a heavy 'z', similar to 'th' in "the")

- Grammar: This is a passive voice present tense verb, meaning "is admonished" or "is exhorted." It comes from the root w-ʿ-ẓ (to admonish, to exhort).

بِهِ (bihi) - with it / by it

- Pronunciation: bi-hi

- Grammar: The preposition "bi" (with, by) combined with the masculine singular pronoun "hi" (it).

مَن (man) - whoever / he who

- Pronunciation: man

- Grammar: A relative pronoun meaning "whoever" or "he who."

كَانَ (kāna) - was

- Pronunciation: kaa-na

- Grammar: A past tense verb meaning "was." In this context, it often implies "is" or "becomes" in a conditional sense.

مِنكُمْ (minkum) - from you (plural males)

- Pronunciation: min-kum

- Grammar: The preposition "min" (from) combined with the masculine plural pronoun "kum" (you).

يُؤْمِنُ (yu'minu) - believes

- Pronunciation: yu'-mi-nu (the ' is a glottal stop)

- Grammar: This is a present tense verb from the root '-m-n (to believe, to have faith).

بِاللَّهِ (billāhi) - in Allah / in God

- Pronunciation: bil-laa-hi

- Grammar: The preposition "bi" (in) combined with the noun "Allah" (God). "Allah" is in the genitive case due to the preceding preposition.

وَ (wa) - and

- Pronunciation: wa

- Grammar: Conjunction meaning "and."

الْيَوْمِ (al-yawmi) - the day

- Pronunciation: al-yaw-mi

- Grammar: A definite noun meaning "the day." It's in the genitive case.

الْآخِرِ (al-ākhiri) - the Last (Day)

- Pronunciation: al-aa-khi-ri

- Grammar: A definite adjective meaning "the last" or "the final." It modifies "al-yawm" (the day) and is therefore also in the genitive case. Together, "al-yawm al-ākhiri" means "the Last Day."

ذَٰلِكُمْ (dhālikum) - That (plural) / This (for you all)

- Pronunciation: dhaa-li-kum

- Grammar: A demonstrative pronoun, similar to "dhālika" but here referring to "you all" implicitly or emphatically. It conveys "this (guidance/action) for you all."

أَزْكَىٰ (azkā) - purer / more righteous

- Pronunciation: az-kaa

- Grammar: A comparative/superlative adjective meaning "purer" or "more righteous."

لَكُمْ (lakum) - for you (plural males)

- Pronunciation: la-kum

- Grammar: The preposition "li" (for) combined with the masculine plural pronoun "kum" (you).

وَ (wa) - and

- Pronunciation: wa

- Grammar: Conjunction meaning "and."

أَطْهَرُ (aṭharu) - cleaner / more pure

- Pronunciation: aṭ-ha-ru (the 'ṭ' is a heavy 't' sound)

- Grammar: A comparative/superlative adjective meaning "cleaner" or "more pure."

وَ (wa) - And

- Pronunciation: wa

- Grammar: Conjunction meaning "and."

اللَّهُ (Allāhu) - Allah / God

- Pronunciation: al-laa-hu

- Grammar: The proper noun for God, in the nominative case as the subject of the verb.

يَعْلَمُ (yaʿlamu) - knows

- Pronunciation: ya-a-la-mu

- Grammar: This is a present tense verb from the root ʿ-l-m (to know).

وَ (wa) - and

- Pronunciation: wa

- Grammar: Conjunction meaning "and."

أَنتُمْ (antum) - you (plural males)

- Pronunciation: an-tum

- Grammar: The masculine plural independent pronoun, meaning "you."

لَا (lā) - not

- Pronunciation: laa

- Grammar: A negative particle used with verbs.

تَعْلَمُونَ (taʿlamūna) - you (plural males) know

- Pronunciation: ta-a-la-moo-na

- Grammar: This is a present tense verb from the root ʿ-l-m (to know). The suffix "ūna" indicates "you" (masculine plural).

Complete Meaning (as a full English translation):

"And when you divorce women and they have reached their term, then do not hinder them from marrying their [former] husbands if they agree among themselves in a reputable manner. That is exhorted to whoever among you believes in Allah and the Last Day. This is purer for you and cleaner. And Allah knows, and you do not know."

Here is the translation and word-by-word explanation of the Arabic sentence for an English student:

Full English Translation of the Sentence:

"[Fast for] a specified number of days. But whoever among you is sick or on a journey, then [he must fast] an equivalent number of other days. And for those who can bear it with difficulty, there is a ransom: the feeding of a poor person. But whoever volunteers to do more good, it is better for him. And that you fast is better for you, if you but knew."

Word-by-Word Explanation and Pronunciation:

Let's break down this verse into smaller, understandable pieces.

- days (pronunciation: ay-yaa-man)

- This is a plural noun, meaning "days." It is in the accusative case here, indicated by the 'an' sound at the end. In this context, it refers to a specific duration for an action (like fasting).

- specified (pronunciation: ma'-doo-daa-tin)

- This is a feminine plural adjective, meaning "counted" or "specified." It describes the "days." In Arabic grammar, a sound feminine plural adjective in the accusative case (which matches "days" here) takes a 'tin' sound (similar to the genitive case) instead of an 'an' sound. This is a special rule for this type of plural.

- So (pronunciation: fa-)

- This is a conjunction, similar to "so," "then," or "therefore," introducing a consequence or a new point in the sentence.

- whoever (pronunciation: man)

- This is a relative pronoun, meaning "whoever" or "he who." It introduces a conditional clause.

- was (pronunciation: kaa-na)

- This is a past tense verb, meaning "was." It's the third person masculine singular form.

- from you (pronunciation: min-kum)

- This is a prepositional phrase. "From" (min) is the preposition, and "you" (-kum) is a plural pronoun attached to it, referring to "you all."

- sick (pronunciation: ma-ree-dhan)

- This is an indefinite masculine adjective, meaning "sick" or "ill." It's in the accusative case, indicated by the 'an' sound at the end.

- or (pronunciation: aw)

- This is a conjunction, simply meaning "or."

- on (pronunciation: a-laa)

- This is a preposition meaning "on," "upon," or "during."

- a journey (pronunciation: sa-fa-rin)

- This is an indefinite singular noun, meaning "a journey" or "travel." Because it follows the preposition "on," it is in the genitive case, indicated by the 'in' sound at the end.

- then (pronunciation: fa-)

- Again, the conjunction "fa-" introduces the consequence of the "whoever" condition.

- a number (pronunciation: 'id-da-tun)

- This is an indefinite singular noun, meaning "a number," "a count," or "an equivalent number." It is in the nominative case, indicated by the 'un' sound, as it is the subject of the implied clause (e.g., "then a number [is due]").

- of (pronunciation: min)

- This is a preposition meaning "from" or "of."

- days (pronunciation: ay-yaa-min)

- This is a plural noun, meaning "days." Following the preposition "min," it is in the genitive case, indicated by the 'in' sound.

- other (pronunciation: u-kha-ra)

- This is a plural adjective, meaning "other." It describes "days." In Arabic, some plural adjectives, like this one, are partially declinable (diptotes), meaning they take an 'a' sound (fatḥa) at the end in the genitive case instead of the usual 'i' sound (kasra), and they do not take a 'tanween' (double vowel mark).

- And (pronunciation: wa-)

- This is a conjunction, meaning "and."

- upon (pronunciation: a-laa)

- This is a preposition, meaning "upon" or "for." Here, it indicates an obligation "upon" a certain group of people.

- those who (pronunciation: al-la-dhee-na)

- This is a relative pronoun, referring to a group of people, "those who."

- can bear it (pronunciation: yu-tee-qoo-na-hu)

- This is a present tense verb meaning "they can bear" or "they are able to do." The "-hu" at the end is an attached pronoun meaning "it," referring to the act of fasting. The whole phrase refers to those who find it very difficult or strenuous to fast.

- a ransom (pronunciation: fid-ya-tun)

- This is an indefinite singular noun, meaning "a ransom" or "a compensation." It is in the nominative case ('un' sound) because it is the implied subject of the clause (e.g., "a ransom [is due]").

- food of (pronunciation: ta-'aa-mu)

- This word means "food." It's the first part of a possessive phrase (known as idafa in Arabic), which is like saying "the food of the poor person." In an idafa, the first word (the possessed item) loses any 'tanween' and is made definite by the second word (the possessor).

- a poor person (pronunciation: mis-kee-nin)

- This is an indefinite singular noun, meaning "a poor person." It's the second part of the possessive phrase and is always in the genitive case, indicated by the 'in' sound. So, "food of a poor person" means "the feeding of a poor person."

- So (pronunciation: fa-)

- The conjunction "fa-" again, introducing a new conditional clause about voluntary action.

- whoever (pronunciation: man)

- Relative pronoun, "whoever."

- volunteered (pronunciation: ta-taw-wa-'a)

- This is a past tense verb, meaning "he volunteered" or "he did good willingly."

- good (pronunciation: khay-ran)

- This is an indefinite singular noun, meaning "good" or "goodness." Here, it functions adverbially, meaning "more good" or "a good deed" in excess of the minimum requirement. It's in the accusative case ('an' sound).

- then it is (pronunciation: fa-hu-wa)

- "fa-" is "then," and "hu-wa" means "he" or "it." Together, "then it is."

- better (pronunciation: khayrun)

- This is an indefinite singular noun/adjective, meaning "better" or "good." It is in the nominative case ('un' sound).

- for him (pronunciation: la-hu)

- This is a prepositional phrase. "For" (la-) is the preposition, and "him" (-hu) is an attached pronoun.

- And that (pronunciation: wa-'an)

- "wa-" means "and," and "'an" is a particle that introduces a verbal noun concept (like an infinitive in English, "to fast") or puts the following verb into the subjunctive mood.

- you fast (pronunciation: ta-soo-moo)

- This is a present tense verb, meaning "you (plural) fast." Because it's preceded by "'an," it's in the subjunctive mood, which means the 'n' sound at the end of the indicative plural verb is dropped. The entire phrase "wa 'an tasoomoo" can be translated as "and to fast" or "and that you fast."

- better (pronunciation: khayrun)

- Again, "better" or "good," in the nominative case ('un' sound).

- for you (pronunciation: la-kum)

- "For" (la-) is the preposition, and "you" (-kum) is the plural attached pronoun.

- If (pronunciation: in)

- This is a conditional particle, meaning "if."

- you were (pronunciation: kun-tum)

- This is a past tense verb, meaning "you (plural) were." It's the past tense form of "to be" for the second person plural.

- you know (pronunciation: ta'-la-moo-na)

- This is a present tense verb, meaning "you (plural) know." This is the result or consequence of the "if" clause.

Here's a breakdown of the Arabic sentence, translated word-by-word with pronunciation and grammar notes:

Overall English Translation:

The coloring of God! And who is better than God in coloring? And we are His worshippers.

(This can also be understood as: "The baptism of God! And whose baptism is better than God's? And we are His worshippers.")

Word-by-Word Explanation:

1. صِبْغَةَ (ṣibghata) - Pronounced: sib-ghah-tah

- Meaning: Dye, color, nature, imprint, or baptism (in a spiritual sense). It refers to the unique characteristic or way that comes from God. The ending '-a' indicates it's in the accusative case, suggesting it's either an object of an implied verb (e.g., "Take the dye of God") or an exclamation.

- Grammar: Noun, feminine, singular, in the accusative case. It's the first part of an iḍāfah (construct state), indicating possession or association.

2. اللَّهِ (Allāhi) - Pronounced: Al-lah-hee

- Meaning: God (Allah).

- Grammar: Noun, masculine, singular, in the genitive case (the '-i' ending). This is because it follows the first part of the iḍāfah ("ṣibghata"), forming "the dye/color of God."

3. وَمَنْ (wa man) - Pronounced: wa man

- Meaning: And who.

- Grammar: This is a combination of two words:

- وَ (wa): A conjunction meaning "and."

- مَنْ (man): An interrogative pronoun meaning "who." It introduces a rhetorical question.

4. أَحْسَنُ (aḥsanu) - Pronounced: ah-sah-noo

- Meaning: Better, more excellent, more beautiful. This is an elative form, which functions as a comparative or superlative adjective.

- Grammar: Elative adjective, masculine, singular, in the nominative case (the '-u' ending).

5. مِنَ (mina) - Pronounced: mee-nah

- Meaning: From, than. When used with an elative adjective (like "aḥsanu"), it translates to "than."

- Grammar: Preposition.

6. اللَّهِ (Allāhi) - Pronounced: Al-lah-hee

- Meaning: God (Allah).

- Grammar: Noun, masculine, singular, in the genitive case (the '-i' ending) because it's preceded by the preposition "mina."

7. صِبْغَةً (ṣibghatan) - Pronounced: sib-ghah-tan

- Meaning: Dye, color, nature (as previously discussed). The '-tan' ending (double 'a' sound) indicates it's in the accusative case with tanween (an indefinite ending).

- Grammar: Noun, feminine, singular, in the accusative case, functioning as tamīz (تَمْيِيز) or "specification." It clarifies what "better" refers to – "better in terms of coloring/nature."

8. وَنَحْنُ (wa naḥnu) - Pronounced: wa nah-noo

- Meaning: And we.

- Grammar: This is a combination of two words:

- وَ (wa): A conjunction meaning "and."

- نَحْنُ (naḥnu): A nominative personal pronoun meaning "we."

9. لَهُ (lahu) - Pronounced: lah-hoo

- Meaning: To Him / For Him.

- Grammar: This is a combination of two parts:

- لِـ (li-): A preposition meaning "to" or "for."

- ـهُ (-hu): A suffix pronoun, masculine singular, meaning "Him." This refers back to God.

10. عَابِدُونَ (ʿābidūna) - Pronounced: 'aa-bee-doo-nah

- Meaning: Worshippers, those who worship.

- Grammar: This is an active participle (اسم فاعل - ism fā'il), which functions like an adjective or noun derived from a verb. It's in the masculine plural nominative case (the '-ūna' ending), indicating "we are worshippers."

Hello! I'm here to help you understand this Arabic sentence word by word. Let's break it down together.

The Arabic sentence we're looking at refers to a specific Islamic legal concept concerning an oath of abstinence from one's wife (known as ila').

Here is the breakdown:

1. لِّلَّذِينَ (lil-la-dhee-na)

- لِـ (li-): This is a preposition meaning "for" or "to".

- الَّذِينَ (alladheena): This is a relative pronoun meaning "those who".

- Together: "For those who"

2. يُؤْلُونَ (yoo-loo-na)

- This is a verb derived from the root ء-ل-ي (a-l-y), meaning "to swear an oath". In this specific context, it refers to swearing an oath to abstain from one's wife.

- It is in the imperfect tense, masculine plural, indicating an ongoing or habitual action by "they".

- Meaning: "they swear an oath" (specifically, an oath of abstinence)

3. مِن (min)

- This is a preposition meaning "from".

- Meaning: "from"

4. نِّسَائِهِمْ (ni-saa-ihim)

- نِّسَاءِ (nisaa'i): This word means "women" or "wives" (it's the plural form). The double نّ here is due to the assimilation of the preceding مِن (min) ending with n and the starting n of nisā'.

- ـهِمْ (-him): This is a possessive pronoun suffix meaning "their" (masculine plural).

- Together: "their wives"

5. تَرَبُّصُ (ta-rab-bu-su)

- This is a noun meaning "a waiting", "a period of delay", or "a waiting period". It comes from the root ر-ب-ص (r-b-s).

- Grammar: This word acts as the subject of the first part of the sentence, indicating what "there is" for those who take such an oath.

- Meaning: "a waiting period"

6. أَرْبَعَةِ (ar-ba-a-ti)

- This is the number "four".

- Grammar: In Arabic, when numbers from 3 to 10 precede a masculine noun (like "months"), the number itself takes a feminine form. Here, أَرْبَعَةِ is the feminine form of four, agreeing with the masculine plural "months" that follows. It's also in the genitive case because it's part of an idaafa (construct state) with the next word.

- Meaning: "four"

7. أَشْهُرٍ (ash-hu-rin)

- This is the plural noun for "months" (singular is شَهْر shahr).

- Grammar: It's in the genitive case because it is the second part of the idaafa (construct state) with the number أَرْبَعَةِ.

- Together with the previous word: "four months"

- Meaning: "months"

8. فَإِن (fa-in)

- فَـ (fa-): This is a conjunction meaning "then" or "so".

- إِن (in): This is a conditional particle meaning "if".

- Together: "Then if" or "But if"

9. فَاءُوا (faa-oo)

- This is a verb meaning "they return" or "they revert". In this context, it specifically means they return to their wives, i.e., they reconcile or retract their oath.

- It's in the perfect tense, masculine plural.

- Meaning: "they return" (meaning, they reconcile)

10. فَإِنَّ (fa-in-na)

- فَـ (fa-): Again, this is a conjunction meaning "then" or "so", introducing the consequence of the "if" clause.

- إِنَّ (inna): This is a particle used for emphasis, meaning "indeed" or "certainly". It also makes the subject of the following nominal sentence accusative.

- Together: "then indeed"

11. اللَّهَ (al-la-ha)

- This is the proper noun for "Allah" or "God".

- Grammar: It's in the accusative case because it follows إِنَّ.

- Meaning: "Allah" (God)

12. غَفُورٌ (gha-foo-run)

- This is an adjective meaning "Forgiving" or "Oft-Forgiving". It's an intensive form, emphasizing the quality.

- Meaning: "Oft-Forgiving"

13. رَّحِيمٌ (ra-hee-mun)

- This is an adjective meaning "Merciful" or "Most Merciful". It's also an intensive form.

- Meaning: "Most Merciful"

Putting it all together for the full meaning:

"For those who swear an oath of abstinence from their wives, there is a waiting period of four months. But if they return (to their wives/reconcile), then indeed Allah is Oft-Forgiving, Most Merciful."

This sentence explains the legal waiting period prescribed in Islam for a man who takes an oath to abstain from his wife, and it concludes with the mercy of Allah if he chooses to reconcile within that period.

Here's a breakdown of the Arabic sentence with an English translation, word-by-word explanation, and grammar notes:

Overall English Translation:

"And when you killed a person, then you disputed concerning it, and Allah is going to reveal what you were concealing."

Word-by-Word Explanation:

1. وَ (wa) - (Pronunciation: wah)

- Meaning: And

- Explanation: This is a conjunction, similar to "and" in English, used to connect clauses or ideas.

2. إِذْ (idh) - (Pronunciation: idh, like 'th' in 'this')

- Meaning: When

- Explanation: This particle is used to refer to a past event or a specific time in the past. It sets the scene for the following action.

3. قَتَلْتُمْ (qatal-tum) - (Pronunciation: kah-tal-toom)

- Meaning: You killed (plural)

- Explanation: This is a past tense verb.

- The root is ق-ت-ل (q-t-l), meaning "to kill."

- The suffix ـتُمْ (tum) indicates the second person plural (you all/you guys) as the subject of the verb.

4. نَفْسًا (naf-san) - (Pronunciation: naf-san)

- Meaning: A soul / a person

- Explanation: This is a noun meaning "soul," "self," or "person."

- The ending ـًا (an) indicates that the word is in the accusative case (mansub) and indefinite. It's the direct object of the verb "killed." Even though it refers to a person, the word "نفس" (nafs) is grammatically feminine in Arabic.

5. فَـ (fa) - (Pronunciation: fa)

- Meaning: Then / so

- Explanation: This particle indicates a consequence or sequence of events, often implying "and so" or "therefore."

6. ادَّارَأْتُمْ (id-dāra'-tum) - (Pronunciation: id-dah-ra'-toom)

- Meaning: You disputed / quarreled (plural)

- Explanation: This is a past tense verb.

- The root is د-ر-أ (d-r-a), meaning "to push away" or "avert."

- This verb is in Form VI (تَفَاعَلَ - tafā'ala), which often indicates mutual action, reciprocal action, or pretending. In this context, it means "to dispute mutually" or "to quarrel."

- The initial 'ta' (ت) of the Form VI prefix has assimilated with the following 'dal' (د), resulting in the doubled 'dd' sound and the elision of the initial 't' sound.

- The suffix ـتُمْ (tum) again indicates the second person plural (you all/you guys) as the subject.

7. فِيهَا (fī-hā) - (Pronunciation: fee-ha)

- Meaning: In it concerning it about it

- Explanation: This is a combination of a preposition and a pronoun.

- فِي (fī) means "in," but in this context with "dispute," it takes on the meaning of "about" or "concerning."

- هَا (hā) is a feminine singular pronoun meaning "it." It refers back to "نَفْسًا" (nafsan - a person), which is grammatically feminine.

8. وَ (wa) - (Pronunciation: wah)

- Meaning: And

- Explanation: Another conjunction connecting this final clause.

9. اللَّهُ (al-lahu) - (Pronunciation: al-lah-hoo)

- Meaning: Allah / God

- Explanation: The proper noun for God in Arabic. The final ـُ (u) indicates the nominative case (marfu'), meaning it is the subject of the verb.

10. مُخْرِجٌ (mukh-ri-jun) - (Pronunciation: mookh-ri-joon)

- Meaning: Is going to bring forth / will reveal

- Explanation: This is an active participle.

- It comes from the root خ-ر-ج (kh-r-j), meaning "to go out."

- The "mu-" prefix and "-ij" pattern (مُفْعِل - muf'il) indicate that it's an active participle from Form IV of the verb, which means "to cause to go out" or "to bring forth."

- Active participles in Arabic can function like verbs or nouns, and often carry a sense of futurity or continuous action ("the one who brings forth" or "is bringing forth/will bring forth").

- The final ـٌ (un) indicates the nominative case (marfu') and that it is indefinite.

11. مَّا (mā) - (Pronunciation: ma)

- Meaning: What / that which

- Explanation: This is a relative pronoun, functioning like "what" or "that which" in English, referring to an unspecified thing or action.

12. كُنتُمْ (kun-tum) - (Pronunciation: koon-toom)

- Meaning: You were (plural)

- Explanation: This is the past tense of the defective verb كَانَ (kāna), meaning "to be."

- The root is ك-و-ن (k-w-n), meaning "to be."

- The suffix ـتُمْ (tum) indicates the second person plural (you all/you guys).

- When followed by an imperfect verb (like the next word), it creates a past continuous or past habitual action (e.g., "you were doing" or "you used to do").

13. تَكْتُمُونَ (tak-tu-moo-n) - (Pronunciation: tak-too-moo-n)

- Meaning: You were concealing / you conceal (plural)

- Explanation: This is an imperfect tense verb.

- The root is ك-ت-م (k-t-m), meaning "to conceal" or "to hide."

- The prefix تَـ (ta) and suffix ـُونَ (ūn) indicate the second person plural imperfect tense (you all conceal/are concealing).

- Combined with "كُنتُمْ" (kun-tum), it specifically means "you were concealing."

Grammar Notes:

- Verb Forms: This sentence showcases different verb forms.

- Form I (basic form): قَتَلْتُمْ (qatal-tum - you killed) is an example of a simple past tense verb from the basic form.

- Form VI (تَفَاعَلَ): ادَّارَأْتُمْ (id-dāra'-tum - you disputed) illustrates a derived verb form that implies mutual action or reciprocal interaction. The 'ta' prefix often assimilates with certain letters, like 'dal', making it appear as a doubled 'dal'.

- Defective Verb with Imperfect: كُنتُمْ تَكْتُمُونَ (kun-tum tak-tu-moo-n - you were concealing) demonstrates how the past tense of "to be" (كان - kāna) is used with an imperfect verb to express past continuous or past habitual actions.

- Cases: Arabic nouns and adjectives change their endings based on their grammatical function (case).

- Nominative (marfu'): Indicated by a damma (ـُ) or damma-tanween (ـٌ). Examples: اللَّهُ (al-lahu - Allah, subject), مُخْرِجٌ (mukhrijun - revealer, predicate).

- Accusative (mansub): Indicated by a fatha (ـَ) or fatha-tanween (ـً, often written with an alif). Example: نَفْسًا (nafsan - a person, direct object).

- Particles: Arabic uses many particles to connect clauses, indicate time, or specify relationships. "وَ" (wa - and), "إِذْ" (idh - when), and "فَـ" (fa - then/so) are all examples of such particles crucial for sentence structure and meaning.

- Active Participle: مُخْرِجٌ (mukhrijun) functions like a present/future tense verb ("is going to reveal") or an adjective ("the revealer"). Its use here implies Allah's active and imminent role in revealing.

Hello! Let's break down this Arabic sentence word by word to help you understand its meaning and structure. We'll go through each part, providing its English translation, pronunciation, and any relevant grammar notes.

First, here is the full English translation of the sentence:

"And when they meet those who believe, they say, 'We believe,' but when they are alone with their devils, they say, 'Indeed, we are with you; we are only mocking.'"

Now, let's look at it word by word:

1. وَ (wa) (Pronunciation: wa)

- Meaning: "And"

- Grammar Note: This is a conjunction, similar to "and" in English, used to connect clauses or sentences.

2. إِذَا (idhaa) (Pronunciation: i-dhaa)

- Meaning: "When" / "If"

- Grammar Note: This is a conditional particle. It introduces a circumstance or condition, often translated as "when" or "if" something happens.

3. لَقُوا (laqoo) (Pronunciation: la-qoo)

- Meaning: "They met"

- Grammar Note: This is a past tense verb. The ending '-oo' indicates that the subject is "they" (third-person plural).

4. الَّذِينَ (alladheena) (Pronunciation: al-la-dhee-na)

- Meaning: "Those who"

- Grammar Note: This is a relative pronoun, acting like "who" or "those who" in English, to introduce a descriptive clause about the people mentioned.

5. آمَنُوا (aamanoo) (Pronunciation: aa-ma-noo)

- Meaning: "They believed" / "They had faith"

- Grammar Note: This is also a past tense verb, with the '-oo' ending again indicating the third-person plural subject "they." The root of this word relates to "faith" or "security."

6. قَالُوا (qaaloo) (Pronunciation: qaa-loo)

- Meaning: "They said"

- Grammar Note: Another past tense verb, with the '-oo' ending for "they" (third-person plural).

7. آمَنَّا (aamannaa) (Pronunciation: aa-man-naa)

- Meaning: "We believed" / "We have faith"

- Grammar Note: This is a past tense verb. The ending '-naa' indicates that the subject is "we" (first-person plural).

8. وَ (wa) (Pronunciation: wa)

- Meaning: "And" / "But"

- Grammar Note: Again, a conjunction. Here, it can also imply "but" to introduce a contrasting action.

9. إِذَا (idhaa) (Pronunciation: i-dhaa)

- Meaning: "When" / "If"

- Grammar Note: The same conditional particle as before, introducing a new condition.

10. خَلَوْا (khalaw) (Pronunciation: kha-law)

- Meaning: "They were alone" / "They withdrew"

- Grammar Note: This is a past tense verb. The '-aw' ending marks the third-person plural subject "they." It implies being in seclusion or withdrawing to someone.

11. إِلَىٰ (ilaa) (Pronunciation: i-laa)

- Meaning: "To" / "With"

- Grammar Note: This is a preposition. In this context, it indicates the direction of withdrawal or the company they are alone with.

12. شَيَاطِينِهِمْ (shayateenihim) (Pronunciation: sha-yaa-tee-ni-him)

- Meaning: "Their devils" / "Their evil ones"

- Grammar Note: This word is a combination:

- The main part refers to "devils" or "satans" (the plural of shaytan).

- The suffix '-him' is a possessive pronoun meaning "their" (for a masculine plural group).

13. قَالُوا (qaaloo) (Pronunciation: qaa-loo)

- Meaning: "They said"

- Grammar Note: Another past tense verb, "they said" (third-person plural).

14. إِنَّا (innaa) (Pronunciation: in-naa)

- Meaning: "Indeed we" / "Certainly we are"

- Grammar Note: This is a combination of:

- The emphasizing particle inna, which means "indeed" or "certainly" and strengthens the statement.

- The pronominal suffix '-naa', meaning "we."

15. مَعَكُمْ (ma'akum) (Pronunciation: ma-a-kum)

- Meaning: "With you" (plural)

- Grammar Note: This word is composed of:

- The preposition ma'a, meaning "with."

- The pronominal suffix '-kum', meaning "you" (referring to a plural group, typically masculine or mixed).

16. إِنَّمَا (innamaa) (Pronunciation: in-na-maa)

- Meaning: "Only" / "Indeed, only"

- Grammar Note: This is a particle used to convey exclusivity or restriction, similar to "only" or "merely" in English. It emphasizes that only the following statement is true.

17. نَحْنُ (nahnu) (Pronunciation: nah-nu)

- Meaning: "We"

- Grammar Note: This is an independent pronoun for "we" (first-person plural). It's used here for emphasis, often after particles like innamaa.

18. مُسْتَهْزِئُونَ (mustahzi'oon) (Pronunciation: mus-tah-zi-oon)

- Meaning: "Scoffers" / "Mockers"

- Grammar Note: This is the plural form of an active participle. An active participle describes the person performing an action. So, "scoffers" or "mockers" are those who scoff or mock. The '-oon' ending indicates a masculine plural.

Summary of the meaning progression:

The sentence describes a hypocritical behavior:

"And when they met those who believed, they said, 'We believed,'" (showing their apparent alignment with believers)

"And when they were alone with their devils, they said, 'Indeed, we are with you; we are only mocking.'" (revealing their true allegiance and deceptive intent).

I hope this detailed breakdown helps you understand the Arabic sentence comprehensively! Keep practicing, and you'll get the hang of it.

Here is a word-by-word breakdown and explanation of the Arabic sentence:

Sentence: فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

1. فَـ (fa-)

- Pronunciation: fa

- Meaning: So, then, thus

- Grammar: This is a conjunction that often indicates a consequence or introduces a new clause.

2. مَنْ (man)

- Pronunciation: man

- Meaning: Whoever, he who

- Grammar: A relative pronoun used to refer to a person.

3. خَافَ (khaafa)

- Pronunciation: khaafa (kh as in Scottish 'loch')

- Meaning: Feared, was afraid

- Grammar: A past tense verb, third person masculine singular. The root is خ-و-ف (kh-w-f) meaning "to fear."

4. مِن (min)

- Pronunciation: min

- Meaning: From, of

- Grammar: A preposition.

5. مُّوصٍ (moosin)

- Pronunciation: moosin (the 'oo' as in 'moon')

- Meaning: A testator (one who makes a will)

- Grammar: An indefinite noun (indicated by the double vowel ending, called tanween) in the genitive case due to the preceding preposition "min." It's an active participle (Ism al-Fa'il) of the verb أَوْصَى (awsā) meaning "he willed/bequeathed."

6. جَنَفًا (janāfan)

- Pronunciation: janafan (a as in 'cat')

- Meaning: Bias, deviation, error, injustice

- Grammar: An indefinite noun in the accusative case (indicated by the double 'a' sound and 'n' ending, called fathatan). It functions as the object of the fear, meaning "fearing bias."

7. أَوْ (aw)

- Pronunciation: aw (as in 'how')

- Meaning: Or

- Grammar: A conjunction.

8. إِثْمًا (ithman)

- Pronunciation: ithman (th as in 'thin')

- Meaning: Sin, wrongdoing, guilt

- Grammar: An indefinite noun in the accusative case (fathatan), coordinated with "janāfan."

9. فَـ (fa-)

- Pronunciation: fa

- Meaning: So, then

- Grammar: Another conjunction, linking the previous condition to the following action.

10. أَصْلَحَ (aslaha)

- Pronunciation: aslaha (a as in 'cat')

- Meaning: He reconciled, he corrected, he made peace

- Grammar: A past tense verb, third person masculine singular. This verb is in Form IV (Af'ala form) which often indicates a causative meaning, "to make something right/good" from the root ص-ل-ح (s-l-h) meaning "to be good/righteous."

11. بَيْنَهُمْ (baynahum)

- Pronunciation: baynahum (ay as in 'say')

- Meaning: Between them, among them

- Grammar: "بَيْنَ" (bayna) is a preposition/adverb meaning "between" or "among." "هُمْ" (hum) is a pronominal suffix meaning "them."

12. فَلَا (fa-lā)

- Pronunciation: fa-laa (aa as in 'car')

- Meaning: So no, then no

- Grammar: "فَـ" (fa-) is a conjunction. "لَا" (lā) here is a particle of absolute negation (لاَ النَّافِيَةُ لِلْجِنْس - lā an-nāfiyah li-l-jins), meaning "there is no..." It negates the entire class or type of the following noun.

13. إِثْمَ (ithma)

- Pronunciation: ithma (th as in 'thin', a as in 'cat')

- Meaning: Sin, wrongdoing

- Grammar: An indefinite noun in the accusative case (fatha) because it follows the particle of absolute negation "lā."

14. عَلَيْهِ (alayhi)

- Pronunciation: alayhi (ay as in 'say')

- Meaning: Upon him, on him

- Grammar: "عَلَى" (alā) is a preposition meaning "on" or "upon." "هِ" (hi) is a pronominal suffix meaning "him."

15. إِنَّ (inna)

- Pronunciation: inna (i as in 'sit')

- Meaning: Indeed, surely, verily

- Grammar: A particle that emphasizes the following statement. It makes the noun after it accusative.

16. اللَّهَ (Allāha)

- Pronunciation: Allaha (aa as in 'car')

- Meaning: Allah, God

- Grammar: The proper noun for God, in the accusative case (fatha) because it follows "inna."

17. غَفُورٌ (Ghafoorun)

- Pronunciation: Ghafoorun (gh as in gargle, oo as in 'moon')

- Meaning: All-Forgiving, Oft-Forgiving

- Grammar: An adjective (form of intensive participle, Sifa Mushabbaha) describing Allah, in the nominative case (dhammatan - indicated by the double 'u' sound and 'n' ending) as it is the predicate of "inna" (describing Allah).

18. رَّحِيمٌ (Raheemun)

- Pronunciation: Raheemun (ee as in 'see')

- Meaning: Most Merciful, Compassionate

- Grammar: Another adjective (form of intensive participle, Sifa Mushabbaha) describing Allah, also in the nominative case (dhammatan) as a second predicate.

Putting it all together, the sentence translates to:

"So whoever fears from a testator injustice or sin, then he reconciles between them, there shall be no sin upon him. Indeed, Allah is All-Forgiving, Most Merciful."

Here's a word-by-word breakdown of the Arabic sentence for an English student:

1. يَا (ya) - O

(pronunciation: yaa)

Meaning: A particle used to call or address someone or something.

2. أَيُّهَا (ayyuhā) - You (plural, addressing a group)

(pronunciation: ay-yu-haa)

Meaning: This particle is often used with "يَا" to address a group, typically "O you who..."

Grammar Note:* It's followed by a definite noun or a relative clause (like "those who believed" in this case).

3. الَّذِينَ (alladhīna) - Those who

(pronunciation: al-la-dhee-na)

Meaning: A relative pronoun, masculine plural, meaning "those who".

4. آمَنُوا (āmanū) - Have believed

(pronunciation: aa-ma-noo)

Meaning: A past tense verb, plural masculine, from the root (أ-م-ن) meaning "to be safe, secure, or to believe". In this context, it refers to those who have embraced faith.

Grammar Note:* The combination "يَا أَيُّهَا الَّذِينَ آمَنُوا" is a very common address in the Quran, meaning "O you who have believed."

5. كُتِبَ (kutiba) - It has been prescribed / It has been decreed

(pronunciation: ku-ti-ba)

Meaning: A past tense verb in the passive voice, from the root (ك-ت-ب) meaning "to write". In a religious or legal context, it means "to be made obligatory," "to be decreed," or "to be commanded."

6. عَلَيْكُمُ (alaykumul) - Upon you (plural)

(pronunciation: a-lay-ku-mul)

Meaning: This is a combination of the preposition "على" (ala) meaning "upon" or "on," and the plural masculine pronoun "كم" (kum) meaning "you." The final 'u' sound is added for smooth pronunciation when followed by the definite article.

7. الْقِصَاصُ (al-qiṣāṣu) - Retaliation / Equitable retribution

(pronunciation: al-qi-saa-su)

Meaning: A noun referring to the principle of equal retaliation, particularly in cases of murder or physical harm. It means "an eye for an eye, a life for a life," but critically, it allows for forgiveness or compensation (blood money) as alternatives, as the verse will explain.

8. فِي (fī) - In / Concerning

(pronunciation: fee)

Meaning: A preposition meaning "in" or "regarding."

9. الْقَتْلَى (al-qatlā) - The murdered / The slain

(pronunciation: al-qat-laa)

Meaning: A plural noun referring to those who have been killed or murdered.

10. الْحُرُّ (al-ḥurru) - The free person

(pronunciation: al-hur-ru)

Meaning: A noun meaning "the free one," distinguishing from a slave.

11. بِالْحُرِّ (bil-ḥurri) - For the free person / By the free person

(pronunciation: bil-hur-ri)

Meaning: This combines the preposition "بِ" (bi), which can mean "by," "with," "for," or "in exchange for," with "الْحُرِّ" (the free person). In this context, it indicates equivalence in retaliation: "a free person for a free person."

12. وَ (wa) - And

(pronunciation: wa)

Meaning: A conjunction meaning "and."

13. الْعَبْدُ (al-ʿabdu) - The slave

(pronunciation: al-ab-du)

Meaning: A noun meaning "the slave."

14. بِالْعَبْدِ (bil-ʿabdi) - For the slave / By the slave

(pronunciation: bil-ab-di)

Meaning: "A slave for a slave," using the same structure as above.

15. وَالْأُنثَىٰ (wal-unthā) - And the female

(pronunciation: wal-un-thaa)

Meaning: "وَ" (and) combined with "الْأُنثَىٰ" (the female).

16. بِالْأُنثَىٰ (bil-unthā) - For the female / By the female

(pronunciation: bil-un-thaa)

Meaning: "A female for a female," indicating equivalence for women as well.

Grammar Note:* This part clarifies the principle of equivalence in the application of Qisas, specifically within the social structure of the time regarding free people, slaves, men, and women. It means that if a free person kills a free person, the qisas applies to free people. If a slave kills a slave, it applies to slaves, and if a woman kills a woman, it applies to women. It does not imply a difference in the intrinsic value of lives.

17. فَ (fa) - So / Then

(pronunciation: fa)

Meaning: A conjunction indicating a consequence or a new point in the discussion.

18. مَنْ (man) - Whoever

(pronunciation: man)

Meaning: A conditional pronoun meaning "whoever" or "he who."

19. عُفِيَ (ʿufiya) - Is forgiven / Has been pardoned

(pronunciation: u-fi-ya)

Meaning: A past tense verb in the passive voice, from the root (ع-ف-و) meaning "to forgive" or "to pardon."

20. لَهُ (lahu) - For him

(pronunciation: la-hu)

Meaning: A combination of the preposition "لِ" (li) meaning "for" or "to," and the singular masculine pronoun "هُ" (hu) meaning "him." In this context, "him" refers to the perpetrator (the killer).

21. مِنْ (min) - From

(pronunciation: min)

Meaning: A preposition meaning "from."

22. أَخِيهِ (akhīhi) - His brother

(pronunciation: a-khee-hi)

Meaning: The noun "أَخ" (akh) meaning "brother," in the genitive case "أَخِي" (akhi) because of "مِنْ," combined with the possessive pronoun "هِ" (hi) meaning "his." Here, "brother" refers to the next-of-kin of the victim, who has the right to demand qisas.

23. شَيْءٌ (shay’un) - Something / Any part

(pronunciation: shay-un)

Meaning: A noun meaning "something" or "anything." In this context, it refers to any part of the right to retaliation (e.g., the right to demand Qisas itself).

Grammar Note:* "فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ" means "So whoever (the killer) is forgiven something (i.e., any part of the right to Qisas) by his brother (the victim's next-of-kin)." This highlights the option of the victim's family to forgive the killer or commute the Qisas to blood money.

24. فَاتِّبَاعٌ (fat-tibāʿun) - Then (there should be) a following (up) / a pursuing

(pronunciation: fat-ti-baa-un)

Meaning: The conjunction "فَ" (then) combined with the noun "اِتِّبَاع" (ittibāʿ) meaning "following" or "pursuing." This implies that if forgiveness is granted, then the process of seeking compensation should follow.

25. بِالْمَعْرُوفِ (bil-maʿrūfi) - With fairness / According to what is customary and good

(pronunciation: bil-ma-roo-fi)

Meaning: The preposition "بِ" (with/by) combined with "الْمَعْرُوف" (al-maʿrūf), which literally means "the known" but contextually refers to "what is fair, reasonable, customary, and generally accepted as good." It means that the demand for compensation should be made justly and without undue hardship.

26. وَأَدَاءٌ (wa-adā’un) - And a payment

(pronunciation: wa-a-daa-un)

Meaning: The conjunction "وَ" (and) combined with the noun "أَدَاء" (adā’), meaning "performance" or "payment." This refers to the payment of the blood money or compensation.

27. إِلَيْهِ (ilayhi) - To him

(pronunciation: i-lay-hi)

Meaning: The preposition "إِلَى" (ilā) meaning "to," combined with the pronoun "هُ" (hu) meaning "him." Refers to the next-of-kin of the victim who receives the compensation.

28. بِإِحْسَانٍ (bi-iḥsānin) - With excellence / With kindness

(pronunciation: bi-ih-saa-nin)

Meaning: The preposition "بِ" (with/by) combined with "إِحْسَان" (iḥsān), meaning "doing good," "excellence," or "kindness." This advises the perpetrator (or his family) to pay the compensation generously and kindly, without delay or reluctance.

29. ذَٰلِكَ (dhālika) - That

(pronunciation: dhaa-li-ka)

Meaning: A demonstrative pronoun meaning "that." It refers to the preceding options of forgiveness or compensation.

30. تَخْفِيفٌ (takhfīfun) - A lightening / An alleviation

(pronunciation: takh-fee-fun)

Meaning: A noun from the root (خ-ف-ف) meaning "to be light." It means a reduction, making something easier, or an alleviation of a burden.

31. مِّن (min) - From

(pronunciation: min)

Meaning: A preposition meaning "from."

32. رَّبِّكُمْ (rabbikum) - Your Lord

(pronunciation: rab-bi-kum)

Meaning: The noun "رَبّ" (rabb) meaning "Lord," "Sustainer," or "Cherisher," combined with the plural masculine pronoun "كم" (kum) meaning "your."

33. وَ (wa) - And

(pronunciation: wa)

Meaning: A conjunction meaning "and."

34. رَحْمَةٌ (raḥmatun) - A mercy

(pronunciation: rah-ma-tun)

Meaning: A noun meaning "mercy" or "compassion."

Grammar Note:* This entire section means that the option of forgiveness and blood money, instead of mandatory retaliation, is a "lightening" of the law and a "mercy" from God.

35. فَ (fa) - So / Then

(pronunciation: fa)

Meaning: A conjunction indicating a consequence.

36. مَنِ (mani) - Whoever

(pronunciation: ma-ni)

Meaning: The conditional pronoun "مَنْ" (whoever), with an added 'i' sound for ease of pronunciation when followed by the next word starting with a consonant.

37. اعْتَدَىٰ (iʿtadā) - Transgressed / Acted aggressively

(pronunciation: i-ta-daa)

Meaning: A past tense verb from the root (ع-د-و) meaning "to pass beyond limits," "to transgress," or "to aggress." Here, it refers to acting unjustly or exceeding the bounds set after a settlement (e.g., killing the forgiven murderer, or demanding excessive compensation after the 'عرف' (fairness) has been established).

38. بَعْدَ (baʿda) - After

(pronunciation: ba-da)

Meaning: A preposition of time meaning "after."

39. ذَٰلِكَ (dhālika) - That

(pronunciation: dhaa-li-ka)

Meaning: A demonstrative pronoun referring to the regulations and concessions previously mentioned.

40. فَلَهُ (falahu) - Then for him

(pronunciation: fa-la-hu)

Meaning: The conjunction "فَ" (then) combined with the preposition "لِ" (for) and the pronoun "هُ" (him).

41. عَذَابٌ (ʿadhābun) - A punishment / A torment

(pronunciation: a-dhaa-bun)

Meaning: A noun meaning "punishment," "chastisement," or "torment."

42. أَلِيمٌ (alīmun) - Painful / Grievous

(pronunciation: a-lee-mun)

Meaning: An adjective meaning "painful" or "grievous," describing the nature of the punishment.

Complete Sentence Meaning:

"O you who have believed, prescribed for you is legal retribution for those murdered – the free for the free, the slave for the slave, and the female for the female. But if whoever (the perpetrator) is forgiven something (of the right to retaliation) by his brother (the victim's next-of-kin), then (there should be) a following (up of the compensation) with fairness and payment to him with excellence. That is an alleviation from your Lord and a mercy. But whoever transgresses after that, then for him is a painful punishment."

Here's a word-by-word explanation of the Arabic sentence:

1. فَـ (fa-) - So / Then

- Meaning: This prefix acts as a conjunction, often meaning "so," "then," or "and consequently." It indicates a sequence or result.

- Grammar: It connects the previous implied context (their presence in a certain place) to the action described.

2. أَزَلَّهُمَا (azallahuma) - He made them both slip / stumble

- Meaning: This is a verb in the past tense. It comes from the root ز-ل-ل (z-l-l), meaning to slip or err. The form "أَزَلَّ" (azalla) means "he caused to slip" or "he made to stumble."

- ـهُمَا (-huma) - The suffix "ـهُمَا" is a dual object pronoun, meaning "them both."

- Grammar: This verb is in the 3rd person masculine singular (he caused to slip), and the "ـهُمَا" indicates that the action was done to two people.

3. الشَّيْطَانُ (ash-shayṭānu) - The Devil / Satan

- Meaning: This is the subject of the verb "أَزَلَّهُمَا". It refers to Satan or the Devil.

- Grammar: It's a definite noun (indicated by "الـ" al-) and in the nominative case (ending in -u), as it is the doer of the action.

4. عَنْهَا (ʿanhā) - From it

- Meaning: This is a preposition combined with a pronoun.

- عَنْ (ʿan) - "From" or "away from."

- ـهَا (-hā) - "Her" or "it" (feminine singular pronoun). In this context, it refers to the place they were in, often understood as the Garden.

- Grammar: The pronoun "ـهَا" is in the genitive case because it follows the preposition "عَنْ".

5. فَأَخْرَجَهُمَا (fa-akhrajahuma) - So he expelled them both / And he brought them both out

- Meaning: Another conjunction and verb.

- فَـ (fa-) - "So" or "and then," indicating a consequence of the previous action.

- أَخْرَجَ (akhraja) - "He expelled" or "he brought out." This verb comes from the root خ-ر-ج (kh-r-j), meaning to go out. The form "أَخْرَجَ" (akhraja) means "he caused to go out" or "he expelled."

- ـهُمَا (-huma) - "Them both" (dual object pronoun), referring to the same two individuals.

- Grammar: Similar to "أَزَلَّهُمَا," it's a 3rd person masculine singular past tense verb with a dual object pronoun.

6. مِمَّا (mimmā) - From what / From that which

- Meaning: This is a combination of the preposition "مِنْ" (min) meaning "from" and the relative pronoun "مَا" (mā) meaning "what" or "that which." The "ن" (n) of "مِنْ" merges with "مَا" to form "مِمَّا."

- Grammar: This phrase acts as the object of the expulsion, specifying what they were expelled from.

7. كَانَا (kānā) - They both were

- Meaning: This is the past tense verb "كَانَ" (kāna) meaning "he was," inflected for the dual form "they both."

- Grammar: The "ـا" (-ā) at the end indicates the dual subject pronoun "they both." This verb, along with "فِيهِ," describes the state of being "in what they were."

8. فِيهِ (fīhi) - In it

- Meaning: This is a preposition combined with a pronoun.

- فِي (fī) - "In."

- ـهِ (-hi) - "Him" or "it" (masculine singular pronoun). It refers back to "مِمَّا" (that which), indicating the state or place they were in.

- Grammar: The pronoun "ـهِ" is in the genitive case because it follows the preposition "فِي."

9. وَقُلْنَا (wa-qulnā) - And We said

- Meaning:

- وَ (wa-) - "And" (conjunction).

- قُلْنَا (qulnā) - "We said." This is the past tense verb "قَالَ" (qāla) meaning "he said," inflected for the 1st person plural "We." In religious texts, "We" often refers to God, indicating majesty.

- Grammar: A 1st person plural past tense verb.

10. اهْبِطُوا (ihbiṭū) - Descend, all of you! / Go down, all of you!

- Meaning: This is an imperative (command) verb addressed to a group. It comes from the root ه-ب-ط (h-b-ṭ), meaning to descend or go down.

- Grammar: The suffix "ـوا" (-ū) indicates a command to a masculine plural group (you all).

11. بَعْضُكُمْ (baʿḍukum) - Some of you

- Meaning:

- بَعْضُ (baʿḍu) - "Some" or "a part."

- ـكُمْ (-kum) - "Your" (plural masculine possessive pronoun).

- Grammar: "بَعْضُ" is in the nominative case.

12. لِبَعْضٍ (li-baʿḍin) - To some / For some

- Meaning:

- لِـ (li-) - "To" or "for" (preposition).

- بَعْضٍ (baʿḍin) - "Some" or "a part."

- Grammar: "بَعْضٍ" is in the genitive case (ending in -in) because it follows the preposition "لِـ." The phrase "بَعْضُكُمْ لِبَعْضٍ" means "some of you for some (others)" or "some of you will be to others."

13. عَدُوٌّ (ʿaduwwun) - Enemy

- Meaning: "An enemy."

- Grammar: This is an indefinite noun in the nominative case (ending in -un), serving as the predicate for "some of you." The full phrase "بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ" translates to "some of you [will be] an enemy to some (others)."

14. وَلَكُمْ (wa-lakum) - And for you (all)

- Meaning:

- وَ (wa-) - "And" (conjunction).

- لَـ (la-) - "For" or "belonging to" (preposition).

- ـكُمْ (-kum) - "You all" (plural masculine pronoun).

- Grammar: The pronoun "ـكُمْ" is in the genitive case because it follows the preposition "لَـ."

15. فِي الْأَرْضِ (fī l-arḍi) - In the Earth

- Meaning:

- فِي (fī) - "In" (preposition).

- الْأَرْضِ (al-arḍi) - "The Earth."

- Grammar: "الْأَرْضِ" is a definite noun in the genitive case (ending in -i) due to the preceding preposition "فِي."

16. مُسْتَقَرٌّ (mustaqarrun) - A dwelling place / A settled abode

- Meaning: This noun means "a place of settling," "a dwelling," or "a permanent residence."

- Grammar: It's an indefinite noun in the nominative case (ending in -un), indicating it's one of the things provided "for you."

17. وَمَتَاعٌ (wa-matāʿun) - And enjoyment / And provision

- Meaning:

- وَ (wa-) - "And" (conjunction).

- مَتَاعٌ (matāʿun) - This noun means "provision," "enjoyment," "goods," or "temporal possessions."

- Grammar: Also an indefinite noun in the nominative case, joined to "مُسْتَقَرٌّ" by "وَ."

18. إِلَىٰ حِينٍ (ilā ḥīnin) - Until a time / For a period

- Meaning:

- إِلَىٰ (ilā) - "Until" or "to" (preposition).

- حِينٍ (ḥīnin) - "A time," "a period," "an appointed time."

- Grammar: "حِينٍ" is an indefinite noun in the genitive case (ending in -in) due to the preposition "إِلَىٰ." This indicates a temporary enjoyment, not eternal.

Full Sentence Translation:

So the Devil made them both slip from it and expelled them both from what they were in. And We said, "Descend, [for] some of you will be enemies to others. And for you in the Earth will be a dwelling place and enjoyment for a time."

Here is a word-for-word explanation of the Arabic sentence, with English translations, pronunciation guidance, and relevant grammar points:

Sentence: وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

1. وَ (wa)

- Meaning: And

- Pronunciation: (wah) - like 'wa' in 'water'.

- Grammar: This is a conjunction, meaning "and." It connects phrases or clauses.

2. إِذْ (idh)

- Meaning: When

- Pronunciation: (idh) - like 'th' in 'this'.

- Grammar: This is a temporal adverb, used to refer to a specific time in the past, often translated as "when."

3. فَرَقْنَا (faraqnā)

- Meaning: We parted / We separated

- Pronunciation: (fa-raq-nā) - 'fa' like 'fa' in 'father', 'raq' like 'rock', 'nā' like 'nah' in 'banana'.

- Grammar: This is a past tense verb.

- The root is ف-ر-ق (f-r-q), which means "to separate" or "to part."

- The suffix نا (-nā) indicates the first person plural, meaning "we." So, "We parted."

4. بِكُمُ (bikumul)

- Meaning: With you / For you

- Pronunciation: (bi-ku-mul) - 'bi' like 'bee', 'ku' like 'coo', 'mul' like 'mool'. The 'u' at the end is a short vowel used to smoothly connect to the next word, which starts with a definite article.

- Grammar: This is a combination of a preposition and a pronoun:

- بِ (bi): A preposition meaning "with," "by," "in," or sometimes "for" (indicating benefit or association).

- كُمُ (kumu): The attached pronoun for the second person plural masculine, meaning "you (all)."

- In this context, it implies that the parting of the sea was done for their benefit or with them as the beneficiaries/recipients of the action.

5. الْبَحْرَ (al-baḥra)

- Meaning: The sea

- Pronunciation: (al-baḥ-ra) - 'al' like 'all', 'baḥ' similar to 'buck' but with a strong 'h' sound from the back of the throat, 'ra' like 'ra' in 'radio'.

- Grammar: This is a definite noun.

- الْ (al-): The definite article, meaning "the."

- بَحْر (baḥr): The noun meaning "sea."

- The final short vowel ـَ (a) indicates that it is in the accusative case (mansūb), meaning it is the direct object of the verb "We parted." (What did We part? The sea.)

6. فَأَنجَيْنَاكُمْ (fa'anjaynākum)

- Meaning: Then We saved you

- Pronunciation: (fa-an-jay-nā-kum) - 'fa' like 'fa' in 'father', 'an' like 'on', 'jay' like 'jay', 'nā' like 'nah', 'kum' like 'coom'.

- Grammar: This is a compound phrase:

- فَ (fa-): A conjunction meaning "then," "so," or "therefore." It indicates a sequence of events.

- أَنجَيْنَا (anjaynā): A past tense verb, "We saved."

- This is a Form IV verb from the root ن-ج-و (n-j-w), which means "to escape" or "to be saved." Form IV verbs often make an intransitive verb transitive or give it a causative meaning ("to cause to escape," i.e., "to save").

- The suffix نا (-nā) again indicates the first person plural ("we").

- كُمْ (kum): The attached pronoun for the second person plural masculine, meaning "you (all)." Here, it is the direct object of "We saved."

7. وَأَغْرَقْنَا (wa'aghraqnā)

- Meaning: And We drowned

- Pronunciation: (wa-agh-raq-nā) - 'wa' like 'wah', 'agh' similar to 'augh' but with a throaty 'gh' sound (like French 'r' or gargling), 'raq' like 'rock', 'nā' like 'nah'.

- Grammar: This is another past tense verb connected by "and":

- وَ (wa): Conjunction "and."

- أَغْرَقْنَا (aghraqnā): A past tense verb, "We drowned."

- This is also a Form IV verb, from the root غ-ر-ق (gh-r-q), which means "to sink" or "to drown" (intransitive). Form IV makes it causative, "to cause to drown," hence "to drown" (transitive).

- The suffix نا (-nā) indicates "we."

8. آلَ (āla)

- Meaning: Family People of Clan

- Pronunciation: (aa-la) - 'aa' like 'ahh', 'la' like 'la' in 'lava'.

- Grammar: This is a noun in the accusative case (mansūb). It implies a close association or lineage, referring to the family, followers, or dynasty of a person. It is often used in a construct state (idāfa) with the following noun.

9. فِرْعَوْنَ (fir'awn)

- Meaning: Pharaoh

- Pronunciation: (fir-oun) - 'fir' like 'fear', 'oun' like 'own'.

- Grammar: This is a proper noun, the name "Pharaoh." It is in the genitive case (majrūr) by virtue of being the second part of a construct state (idāfa) with آلَ (āla). However, because it's a diptote (a noun that doesn't take the full set of case endings), it shows a fatḥa (ـَ) instead of a kasra (ـِ) in the genitive case.

10. وَأَنتُمْ (wa'antum)

- Meaning: And you / While you

- Pronunciation: (wa-an-tum) - 'wa' like 'wah', 'an' like 'on', 'tum' like 'toom'.

- Grammar:

- وَ (wa): Here, this "and" acts as a "waw al-ḥāl" (waw of state), which introduces a circumstantial clause describing the state or condition at the time of the main action. It's often translated as "while," "as," or "and (you were doing X)."

- أَنتُمْ (antum): The independent pronoun for the second person plural masculine, meaning "you (all)." It functions as the subject of the following verb.

11. تَنظُرُونَ (tanẓurūn)

- Meaning: Were looking / Were watching / Are looking

- Pronunciation: (tan-dhu-roon) - 'tan' like 'ton', 'dhu' with a 'z' sound and a throaty 'h' (ظ), 'roon' like 'roon' in 'spoon'.

- Grammar: This is an imperfect (present/future) tense verb.

- The root is ن-ظ-ر (n-ẓ-r), which means "to look," "to see," or "to watch."

- The prefix تَ (ta-) indicates the second person plural.

- The suffix ونَ (-ūna) further confirms the second person plural masculine for imperfect verbs.

- When used in a circumstantial clause following a past tense main action, the imperfect tense verb often implies a continuous past action, hence "were looking" or "were watching."

Full Translation:

"And when We parted the sea for you, We saved you and drowned Pharaoh's people while you were watching."

Here's a breakdown of the Arabic sentence, word by word, to help you understand it:

1. فَبَدَّلَ (fa-baddala)

- فَـ (fa): "So" or "Then". This small particle introduces a consequence or a sequence of events.

- بَدَّلَ (baddala): "substituted" or "changed". This is a verb in the past tense. Even though the subject ("those who wronged") is plural, in classical Arabic, when the subject comes after the verb, the verb can remain in its singular masculine form.

2. الَّذِينَ (alladhīna)

- "those who". This is a relative pronoun, used to refer to a plural group of people.

3. ظَلَمُوا (ẓalamū)

- "wronged" or "oppressed" or "acted unjustly". This is a verb in the past tense, specifically the plural masculine form. The 'ū' (و) at the end indicates the plural 'they'.

4. قَوْلًا (qawlan)

- "a saying" or "a word". This is a noun. The 'an' (ًا) ending shows it's in the indefinite accusative case, meaning it's the direct object of the verb "substituted".

5. غَيْرَ (ghayra)

- "other than" or "different from". This word functions like a preposition here, indicating contrast.

6. الَّذِي (alladhī)

- "that which" or "what". This is another relative pronoun, but this one is singular masculine.

7. قِيلَ (qīla)

- "was said". This is a verb in the past tense and in the passive voice.

- Grammar Note: In Arabic, the passive voice is formed by changing the vowel pattern of the active verb. For example, "qāla" (he said) becomes "qīla" (it was said).

8. لَهُمْ (lahum)

- لَـ (la-): "to" or "for". This is a preposition.

- ـهُمْ (-hum): "them". This is a plural masculine attached pronoun.

- Together: "to them".

9. فَأَنزَلْنَا (fa-anzalnā)

- فَـ (fa-): "So" or "Then". Again, indicating a consequence.

- أَنزَلْنَا (anzalnā): "We sent down". This is a verb in the past tense. The suffix ـنَا (-nā) means "We" (often used by God in religious texts as the royal "We").

10. عَلَى (ʿalā)

- "upon" or "on". This is a preposition.

11. الَّذِينَ (alladhīna)

- "those who". (Same as explained in point 2).

12. ظَلَمُوا (ẓalamū)

- "wronged" or "oppressed". (Same as explained in point 3).

13. رِجْزًا (rijzan)

- "a torment" or "a punishment". This is a noun in the indefinite accusative case, the direct object of "We sent down".

14. مِّنَ (mina)

- "from". This is a preposition. (Note: The final 'n' sound here is slightly strengthened when connecting to the 'al' of the next word).

15. السَّمَاءِ (as-samāʾi)

- الـ (al-): "the". This is the definite article.

- سَّمَاءِ (samāʾi): "sky" or "heaven". This noun is in the genitive case (indicated by the 'i' ending) because it follows the preposition "min" (from).

16. بِمَا (bimā)

- بِـ (bi-): "because of" or "with". This is a preposition.

- مَا (mā): "what" or "that which". Here it acts as a conjunction meaning "because of what".

17. كَانُوا (kānū)

- "they were" or "they used to be". This is a verb in the past tense, plural masculine. It functions as an auxiliary verb here, indicating a continuous or habitual action in the past.

18. يَفْسُقُونَ (yafsūqūna)

- "they transgress" or "they disobey" or "they act corruptly". This is a verb in the present/future tense, plural masculine.

- Grammar Note: When "kānū" (they used to be) is followed by a present tense verb, it translates to "they used to [do the action]".

Full English Translation:

So those who wronged substituted a saying other than what was said to them. So We sent down upon those who wronged a torment from the sky because of what they used to transgress.

Hello! I'm here to help you understand this Arabic sentence word by word. Let's break it down together.

The sentence you provided is a powerful warning, often found in religious texts. Its overall meaning is: "So woe to those who write the Scripture with their own hands, then say, 'This is from God,' in order to exchange it for a small price. So woe to them for what their hands have written, and woe to them for what they earn."

Now, let's go through it word by word:

1. فَـ (fa-) (Pronunciation: fah)

- Meaning: "So," "Then," or "Therefore."

- Explanation: This is a conjunction that links what follows to something implied or previously mentioned, often indicating a consequence or a start of a new point.

2. وَيْلٌ (waylun) (Pronunciation: WAY-lun)

- Meaning: "Woe," "Doom," or "Misery."

- Explanation: This noun expresses a strong curse or lamentation, indicating severe misfortune or punishment.

3. لِّـ (li-) (Pronunciation: lih)

- Meaning: "For" or "To."

- Explanation: This is a preposition that indicates possession, direction, or the recipient of an action.

4. الَّذِينَ (alladhīna) (Pronunciation: al-la-DHEE-nah)

- Meaning: "Those who."

- Explanation: This is a masculine plural relative pronoun. It connects the previous part of the sentence ("woe") to the specific group being described ("those who...").

5. يَكْتُبُونَ (yaktubūna) (Pronunciation: yak-tu-BOO-nah)

- Meaning: "They write."

- Explanation: This is a present tense (imperfect) verb. The root letters are k-t-b (ك-ت-ب), meaning "to write." The prefix "ya-" (يَـ) indicates a third-person masculine plural subject, and the suffix "-ūna" (ـُونَ) confirms the plural and present tense.

- Grammar Note: Arabic verbs change their form based on who is performing the action (person, gender, number) and when it happens (tense).

6. الْكِتَابَ (al-kitāba) (Pronunciation: al-kee-TAA-bah)

- Meaning: "The Book" or "The Scripture."

- Explanation: This is a noun meaning "book" or "writing." The prefix "al-" (الْـ) is the definite article, equivalent to "the" in English. The final "-a" (ـَ) sound indicates it's in the accusative case because it's the direct object of the verb "they write." In many religious contexts, "The Book" refers to divine scripture.

7. بِـ (bi-) (Pronunciation: bih)

- Meaning: "With" or "By."

- Explanation: This is a preposition.

8. أَيْدِي (aydī) (Pronunciation: AY-dee)

- Meaning: "Hands."

- Explanation: This is the plural form of "yad" (يَد), which means "hand."

9. ـهِمْ (-him) (Pronunciation: -him)

- Meaning: "Their."

- Explanation: This is a possessive pronoun suffix attached to "hands," making it "their hands."

- Grammar Note: Arabic often attaches possessive pronouns directly to nouns rather than using separate words like "their" in English.

10. ثُمَّ (thumma) (Pronunciation: THUM-mah)

- Meaning: "Then" or "Afterwards."

- Explanation: This is a conjunction used to indicate a sequence of events.

11. يَقُولُونَ (yaqūlūna) (Pronunciation: ya-qoo-LOO-nah)

- Meaning: "They say."

- Explanation: This is a present tense (imperfect) verb from the root q-w-l (ق-و-ل), meaning "to say." Like "yaktubūna," the prefix "ya-" (يَـ) and suffix "-ūna" (ـُونَ) indicate third-person masculine plural present tense.

12. هَـٰذَا (hādhā) (Pronunciation: HAA-dhaa)

- Meaning: "This."

- Explanation: This is a masculine singular demonstrative pronoun, similar to "this" in English.

13. مِنْ (min) (Pronunciation: min)

- Meaning: "From."

- Explanation: This is a preposition indicating origin.

14. عِندِ (ʿindi) (Pronunciation: IN-dee)

- Meaning: "Near," "With," or "From the presence of."

- Explanation: This word functions like a preposition in Arabic, indicating proximity or origin from someone/something. Combined with "min," it emphasizes the source: "from the presence of."

15. اللَّهِ (allāhi) (Pronunciation: al-LAAH-hi)

- Meaning: "God" or "Allah."

- Explanation: This is the Arabic word for God. The "al-" (الْـ) is the definite article "the," making it "The God." The final "-i" (ـِ) sound indicates it's in the genitive case because it follows the preposition "min ʿindi."

16. لِـ (li-) (Pronunciation: lih)

- Meaning: "In order to" or "So that."

- Explanation: This preposition introduces a purpose or reason for the preceding action. When followed by a present tense verb, it puts the verb in the subjunctive mood.

17. يَشْتَرُوا (yashtarū) (Pronunciation: yash-ta-ROO)

- Meaning: "They may buy" or "They may sell/exchange."

- Explanation: This is a present tense verb (imperfect) from the root sh-r-y (ش-ر-ي), meaning "to buy" or "to sell/exchange" (depending on context, often implying trade or exchange). It is in the subjunctive mood because of the preceding "li-." The original form would be "yashtarūna," but the final "nūn" (ن) is dropped in the subjunctive mood.

- Grammar Note: The subjunctive mood (also known as the jussive or نصب) is used after certain particles like "li-" to express purpose, command, or negation.

18. بِـ (bi-) (Pronunciation: bih)

- Meaning: "With" or "By."

- Explanation: Another preposition.

19. ـهِ (-hi) (Pronunciation: -hee)

- Meaning: "It."

- Explanation: This is a masculine singular pronoun suffix, referring back to "what they write/say" (i.e., the fabricated book/statement).

20. ثَمَنًا (thamanan) (Pronunciation: THA-ma-nan)

- Meaning: "Price."

- Explanation: This is a noun meaning "price" or "value." The "-an" (ـًا) ending indicates it's indefinite (not "the price") and in the accusative case because it's the direct object of "they buy/exchange."

21. قَلِيلًا (qalīlan) (Pronunciation: qa-LEE-lan)

- Meaning: "Little" or "Small."

- Explanation: This is an adjective meaning "little" or "small." It matches "thamanan" in being indefinite and in the accusative case, describing the type of price.

22. فَـ (fa-) (Pronunciation: fah)

- Meaning: "So" or "Therefore."

- Explanation: Again, a conjunction emphasizing the consequence.

23. وَيْلٌ (waylun) (Pronunciation: WAY-lun)

- Meaning: "Woe" or "Doom."

- Explanation: Repetition of the initial warning.

24. لَّـ (la-) (Pronunciation: lah)

- Meaning: "For" or "To."

- Explanation: Similar to "li-", but here with a slight pronunciation change due to assimilation (the 'l' sound is strengthened).

25. ـهُم (hum) (Pronunciation: hum)

- Meaning: "Them."

- Explanation: This is the masculine plural pronoun suffix, attached to "la-," meaning "for them."

26. مِّمَّا (mimmā) (Pronunciation: mim-MAA)

- Meaning: "From what" or "Because of what."

- Explanation: This is a combination of "min" (مِنْ - from) and "mā" (مَا - what/that which). The "n" sound of "min" assimilates into the "m" of "mā." It indicates the reason for the "woe."

27. كَتَبَتْ (katabat) (Pronunciation: ka-TA-bat)

- Meaning: "Wrote."

- Explanation: This is a past tense (perfect) verb from the root k-t-b (ك-ت-ب). The suffix "-at" (ـَتْ) indicates a third-person feminine singular subject.

- Grammar Note: While "hands" (أَيْدِي - aydī) is plural, non-human plurals in Arabic often take feminine singular verb agreement, which is why "katabat" (she wrote) is used instead of a plural form.

28. أَيْدِيهِمْ (aydīhim) (Pronunciation: AY-dee-him)

- Meaning: "Their hands."

- Explanation: Again, "hands" with the possessive suffix "their."

29. وَ (wa-) (Pronunciation: wah)

- Meaning: "And."

- Explanation: This is a conjunction.

30. وَيْلٌ (waylun) (Pronunciation: WAY-lun)

- Meaning: "Woe" or "Doom."

- Explanation: Another repetition of the warning.

31. لَّهُم (lahum) (Pronunciation: lah-hum)

- Meaning: "For them."

- Explanation: Repetition of "for them."

32. مِّمَّا (mimmā) (Pronunciation: mim-MAA)

- Meaning: "From what" or "Because of what."

- Explanation: Repetition of "from what."

33. يَكْسِبُونَ (yaksibūna) (Pronunciation: yak-si-BOO-nah)

- Meaning: "They earn" or "They acquire."

- Explanation: This is a present tense (imperfect) verb from the root k-s-b (ك-س-ب), meaning "to earn," "to gain," or "to acquire." The "ya-" (يَـ) and "-ūna" (ـُونَ) indicate third-person masculine plural present tense. This refers to the ill-gotten gains or consequences of their actions.

This sentence is a great example of how Arabic uses prefixes, suffixes, and internal vowel changes to convey a lot of grammatical information within each word. Keep practicing, and you'll get the hang of it!

Here is a word-by-word explanation of the Arabic sentence, designed to help you understand each part:

1. وَ (wa) - and

- Pronunciation: wa

- Explanation: This is a conjunction, meaning "and". It connects words, phrases, or clauses.

2. أَتِمُّوا (atimmū) - complete / fulfill

- Pronunciation: a-tim-moo

- Explanation: This is an imperative (command) verb addressed to a group of males (plural masculine). It comes from the root ت م م (t-m-m), which means "to be complete" or "to finish." The form used here, أَتَمَّ (atamma), means "to complete" or "to make complete."

3. الْحَجَّ (al-ḥajja) - the Hajj

- Pronunciation: al-haj-ja

- Explanation:

- الْـ (al-): This is the definite article, equivalent to "the" in English.

- حَجّ (ḥajj): This noun refers to the annual pilgrimage to Mecca, which is one of the five pillars of Islam.

- Grammar: The Fatha (ـَ) sound at the end (on the letter ج) indicates that this noun is in the accusative case (mansūb) because it is the direct object of the verb "أَتِمُّوا" (complete).

4. وَ (wa) - and

- Pronunciation: wa

- Explanation: Another conjunction, connecting "the Hajj" with "the Umrah."

5. الْعُمْرَةَ (al-ʿumrata) - the Umrah

- Pronunciation: al-um-ra-ta

- Explanation:

- الْـ (al-): The definite article "the".

- عُمْرَة (ʿumrah): This noun refers to the lesser pilgrimage to Mecca, which can be performed at any time of the year.

- Grammar: Like "الْحَجَّ", this noun is also in the accusative case (mansūb), as it is also a direct object of "أَتِمُّوا" and is parallel to "الْحَجَّ".

6. لِلَّهِ (lillāhi) - for Allah (God)

- Pronunciation: lil-lah-hi

- Explanation:

- لِـ (li-): This is a preposition meaning "for" or "to" or "belonging to."

- اللَّهِ (Allāhi): This is the Arabic word for God.

- Grammar: The Kasra (ـِ) sound at the end (on the letter ه) indicates that this noun is in the genitive case (majrūr) because it is preceded by the preposition "لِـ".

7. فَـ (fa-) - so / then

- Pronunciation: fa

- Explanation: This prefix indicates a consequence or a new point in the narrative. It means "so," "then," or "therefore."

8. إِنْ (in) - if

- Pronunciation: in

- Explanation: This is a conditional particle, introducing a conditional clause.

9. أُحْصِرْتُمْ (uḥṣirtum) - you are prevented / detained

- Pronunciation: uḥ-ṣir-tum

- Explanation:

- This is a past tense verb in the passive voice. The root is ح ص ر (ḥ-ṣ-r), meaning "to confine" or "to restrict." In the passive voice (e.g., "was confined"), it means "to be prevented" or "to be besieged."

- ـتُمْ (-tum): This is the suffix for the plural masculine "you."

- Grammar: The "أُ" (u) sound at the beginning and the Kasra (ـِ) on the letter ص (ṣād) indicate the passive voice in a past tense verb.

10. فَـ (fa-) - then

- Pronunciation: fa

- Explanation: This connects the conditional clause ("if you are prevented") to its consequence.

11. مَا (mā) - what / whatever

- Pronunciation: maa

- Explanation: In this context, it functions as a relative pronoun meaning "that which" or "whatever."

12. اسْتَيْسَرَ (istaysara) - is made easy / is available

- Pronunciation: is-tay-sa-ra

- Explanation: This is a past tense verb from the root ي س ر (y-s-r), meaning "to be easy." The specific form used here (form X, istaf'ala) often implies "to seek ease" or "to find something easy," or "to be made easy/available." So, "whatever is made easy" or "whatever is available."

13. مِنَ (mina) - from / of

- Pronunciation: mi-na

- Explanation: This is a preposition meaning "from" or "of." The final vowel of "مِنْ" (min) changes from Sukun to Fatha (مِنَ) when followed by a word starting with the definite article "الْـ" (al-) for ease of pronunciation.

14. الْهَدْيِ (al-hadyi) - the sacrificial animal / offering

- Pronunciation: al-had-yi

- Explanation:

- الْـ (al-): The definite article "the".

- هَدْي (hady): This noun refers to an animal offered as a sacrifice during Hajj or Umrah.

- Grammar: The Kasra (ـِ) at the end indicates that this noun is in the genitive case (majrūr) because it is preceded by the preposition "مِنَ".

15. وَ (wa) - and

- Pronunciation: wa

- Explanation: Conjunction.

16. لَا (lā) - do not

- Pronunciation: laa

- Explanation: This is a particle used to form a negative command or prohibition.

17. تَحْلِقُوا (taḥliqū) - you shave

- Pronunciation: taḥ-li-qoo

- Explanation:

- This is a present tense verb from the root ح ل ق (ḥ-l-q), meaning "to shave."

- Grammar: When "لَا" (of prohibition) precedes a present tense verb, it puts the verb in the jussive case (majzūm). For verbs like this (where the base form ends in a "ن"), the final "ن" is dropped. So, instead of "تَحْلِقُونَ" (taḥliqūna - you all shave), it becomes "تَحْلِقُوا" (do not shave).

18. رُءُوسَكُمْ (ru'ūsakum) - your heads

- Pronunciation: ru-oo-sa-kum

- Explanation:

- رُءُوس (ru'ūs): This is the plural form of "رَأْس" (raʾs), meaning "head."

- ـكُمْ (-kum): This is a possessive pronoun suffix meaning "your" (plural masculine).

- Grammar: The Fatha (ـَ) on the letter س (sīn) indicates that the noun is in the accusative case (mansūb) because it is the direct object of the verb "تَحْلِقُوا" (shave).

19. حَتَّىٰ (ḥattā) - until

- Pronunciation: ḥat-taa

- Explanation: This is a particle meaning "until" or "up to."

20. يَبْلُغَ (yablugha) - reaches

- Pronunciation: yab-lu-gha

- Explanation:

- This is a present tense verb from the root ب ل غ (b-l-gh), meaning "to reach" or "to attain."

- Grammar: When "حَتَّىٰ" precedes a present tense verb, it puts the verb in the subjunctive case (mansūb), indicated by the Fatha (ـَ) on the last letter (غ).

21. الْهَدْيُ (al-hadyu) - the sacrificial animal / offering

- Pronunciation: al-had-yu

- Explanation:

- الْـ (al-): The definite article "the".

- هَدْي (hady): The sacrificial animal.

- Grammar: The Damma (ـُ) at the end indicates that this noun is in the nominative case (marfūʿ) because it is the subject of the verb "يَبْلُغَ" (reaches).

22. مَحِلَّهُ (maḥillahu) - its place (of sacrifice)

- Pronunciation: ma-ḥil-la-hu

- Explanation:

- مَحِلّ (maḥill): This noun means "place," "destination," or "time." In this context, it refers to the designated place for the sacrifice.

- ـهُ (-hu): This is a possessive pronoun suffix meaning "his" or "its."

- Grammar: The Fatha (ـَ) on the letter ل (lām) indicates the accusative case (mansūb), as it functions as the direct object (or circumstantial adverb of place) of the verb "يَبْلُغَ".

23. فَـ (fa-) - then

- Pronunciation: fa

- Explanation: Introduces a new condition and its result.

24. مَن (man) - whoever

- Pronunciation: man

- Explanation: This is a conditional pronoun meaning "whoever" or "anyone who."

25. كَانَ (kāna) - was (is/becomes)

- Pronunciation: kaa-na

- Explanation: This is a past tense verb meaning "to be." In conditional clauses, it often takes on a present or future meaning ("whoever is" or "whoever becomes").

26. مِنكُم (minkum) - among you / from you

- Pronunciation: min-kum

- Explanation:

- مِنْ (min): Preposition "from" or "among."

- ـكُمْ (-kum): Possessive pronoun suffix "you" (plural masculine).

27. مَّرِيضًا (marīḍan) - ill / sick

- Pronunciation: ma-ree-ḍan

- Explanation:

- This is an adjective meaning "ill" or "sick."

- Grammar: The Tanwin Fatha (ـًـ) indicates it is in the accusative case (mansūb), as it functions as the predicate of "كَانَ" (kāna) and its implied subject (he/she/it).

28. أَوْ (aw) - or

- Pronunciation: aw

- Explanation: Conjunction, offering an alternative.

29. بِهِ (bihi) - with him who has in him who suffers from

- Pronunciation: bi-hi

- Explanation:

- بِـ (bi-): Preposition meaning "with," "in," or "by."

- ـهِ (-hi): Possessive pronoun suffix "him" or "it."

- In this context, it idiomatically means "who has in him" or "who suffers from" (an ailment).

30. أَذًى (adhan) - harm / ailment

- Pronunciation: a-dhan

- Explanation: This noun means "harm," "injury," "ailment," or "annoyance."

- Grammar: The Tanwin Fatha (ـًـ) indicates it is in the accusative case (mansūb), functioning as the subject of the clause "بِهِ أَذًى" (in him is harm).

31. مِّن (min) - from / of

- Pronunciation: min

- Explanation: Preposition.

32. رَّأْسِهِ (raʾsihi) - his head

- Pronunciation: ra-si-hi

- Explanation:

- رَأْس (raʾs): Noun "head."

- ـهِ (-hi): Possessive pronoun suffix "his."

- Grammar: The Kasra (ـِ) on the letter س (sīn) indicates this noun is in the genitive case (majrūr) because it is preceded by the preposition "مِنْ".

33. فَـ (fa-) - then

- Pronunciation: fa

- Explanation: Connects the condition to its consequence.

34. فِدْيَةٌ (fidyatun) - an expiation / a ransom

- Pronunciation: fid-ya-tun

- Explanation: This noun means "ransom," "compensation," or "expiation."

- Grammar: The Tanwin Damma (ـٌ) indicates it is in the nominative case (marfūʿ) and indefinite. It functions as the predicate of an implied "there is" or "then it is."

35. مِّن (min) - of / consisting of

- Pronunciation: min

- Explanation: Preposition, here describing the nature of the expiation.

36. صِيَامٍ (ṣiyāmin) - fasting

- Pronunciation: ṣi-yaa-min

- Explanation: This noun means "fasting."

- Grammar: The Tanwin Kasra (ـٍ) indicates it is in the genitive case (majrūr) due to the preceding preposition "مِنْ".

37. أَوْ (aw) - or

- Pronunciation: aw

- Explanation: Conjunction, offering an alternative.

38. صَدَقَةٍ (ṣadaqatin) - charity

- Pronunciation: ṣa-da-qa-tin

- Explanation: This noun means "charity" or "alms."

- Grammar: The Tanwin Kasra (ـٍ) indicates it is in the genitive case (majrūr), parallel to "صِيَامٍ" (fasting).

39. أَوْ (aw) - or

- Pronunciation: aw

- Explanation: Conjunction, offering another alternative.

40. نُسُكٍ (nusukin) - a sacrifice / ritual offering

- Pronunciation: nu-su-kin

- Explanation: This noun refers to a ritual sacrifice or offering.

- Grammar: The Tanwin Kasra (ـٍ) indicates it is in the genitive case (majrūr), parallel to "صِيَامٍ" and "صَدَقَةٍ".

41. فَـ (fa-) - so / then

- Pronunciation: fa

- Explanation: Introduces a new conditional clause.

42. إِذَا (idhā) - when

- Pronunciation: i-dhaa

- Explanation: This is a conditional adverb, similar to "when" or "if" in English, used for conditions that are expected to happen.

43. أَمِنتُمْ (amintum) - you are safe / secure

- Pronunciation: a-min-tum

- Explanation:

- This is a past tense verb from the root أ م ن (a-m-n), meaning "to be safe" or "to be secure."

- ـتُمْ (-tum): Suffix for plural masculine "you."

44. فَـ (fa-) - then

- Pronunciation: fa

- Explanation: Connects the condition to its result.

45. مَن (man) - whoever

- Pronunciation: man

- Explanation: Conditional pronoun.

46. تَمَتَّعَ (tamattaʿa) - performs 'Umrah for enjoyment / benefits

- Pronunciation: ta-mat-ta-a

- Explanation: This is a past tense verb from the root م ت ع (m-t-ʿ), meaning "to enjoy" or "to benefit." In the context of Hajj, "تَمَتَّعَ" refers to performing the Umrah first and then, after a period of being released from the state of ihram (sacred state), performing Hajj. This type of Hajj is called Hajj al-Tamattu'.

47. بِالْعُمْرَةِ (bil-ʿumrati) - with the Umrah / by means of the Umrah

- Pronunciation: bil-um-ra-ti

- Explanation:

- بِـ (bi-): Preposition meaning "with," "by means of."

- الْعُمْرَة (al-ʿumrah): The Umrah.

- Grammar: The Kasra (ـِ) on the letter ة (tāʾ marbūṭah) indicates the genitive case (majrūr) due to the preceding preposition "بِـ".

48. إِلَى (ilā) - to / until

- Pronunciation: i-laa

- Explanation: Preposition meaning "to" or "until."

49. الْحَجِّ (al-ḥajji) - the Hajj

- Pronunciation: al-haj-ji

- Explanation:

- الْـ (al-): The definite article "the".

- حَجّ (ḥajj): The Hajj.

- Grammar: The Kasra (ـِ) at the end indicates the genitive case (majrūr) due to the preceding preposition "إِلَى".

50. فَـ (fa-) - then

- Pronunciation: fa

- Explanation: Connects the condition to its consequence.

51. مَا (mā) - what / whatever

- Pronunciation: maa

- Explanation: "That which" or "whatever."

52. اسْتَيْسَرَ (istaysara) - is made easy / is available

- Pronunciation: is-tay-sa-ra

- Explanation: Same as explained previously.

53. مِنَ (mina) - from / of

- Pronunciation: mi-na

- Explanation: Preposition.

54. الْهَدْيِ (al-hadyi) - the sacrificial animal / offering

- Pronunciation: al-had-yi

- Explanation: Same as explained previously.

55. فَـ (fa-) - then

- Pronunciation: fa

- Explanation: Introduces a new condition.

56. مَن (man) - whoever

- Pronunciation: man

- Explanation: Conditional pronoun.

57. لَّمْ (lam) - did not

- Pronunciation: lam

- Explanation: This is a negative particle that precedes a present tense verb, making it past tense in meaning and putting it in the jussive case (majzūm).

58. يَجِدْ (yajid) - finds

- Pronunciation: ya-jid

- Explanation:

- This is a present tense verb from the root و ج د (w-j-d), meaning "to find."

- Grammar: The Sukun (ـْ) at the end indicates it is in the jussive case (majzūm) because it is preceded by "لَمْ".

59. فَصِيَامُ (faṣiyāmu) - then (the) fasting

- Pronunciation: fa-ṣi-yaa-mu

- Explanation:

- فَـ (fa-): Then.

- صِيَام (ṣiyām): Noun "fasting."

- Grammar: The Damma (ـُ) at the end indicates the nominative case (marfūʿ), acting as the predicate of an implied "it is."

60. ثَلَاثَةِ (thalāthati) - three (of)

- Pronunciation: tha-laa-tha-ti

- Explanation: This is the number "three."

- Grammar: In Arabic, numbers from 3 to 10 are followed by a plural noun in the genitive case (majrūr). This forms a possessive construction (idafa), and the number itself is also typically in the genitive case if it's the second part of a previous idafa, or here, it implies "fasting of three days."

61. أَيَّامٍ (ayyāmin) - days

- Pronunciation: ay-yaa-min

- Explanation: This is the plural form of "يَوْم" (yawm), meaning "day."

- Grammar: The Tanwin Kasra (ـٍ) indicates it is in the genitive case (majrūr) because it follows the number "ثَلَاثَةِ" in a numerical idafa construction.

62. فِي (fī) - in

- Pronunciation: fee

- Explanation: Preposition meaning "in" or "during."

63. الْحَجِّ (al-ḥajji) - the Hajj

- Pronunciation: al-haj-ji

- Explanation:

- الْـ (al-): The definite article "the".

- حَجّ (ḥajj): The Hajj.

- Grammar: The Kasra (ـِ) at the end indicates the genitive case (majrūr) due to the preceding preposition "فِي".

64. وَ (wa) - and

- Pronunciation: wa

- Explanation: Conjunction.

65. سَبْعَةٍ (sabʿatin) - seven (of)

- Pronunciation: sab-a-tin

- Explanation: This is the number "seven."

- Grammar: The Tanwin Kasra (ـٍ) indicates it is in the genitive case (majrūr). It implies "seven (days)" and is parallel to "ثَلَاثَةِ أَيَّامٍ."

66. إِذَا (idhā) - when

- Pronunciation: i-dhaa

- Explanation: Conditional adverb "when."

67. رَجَعْتُمْ (rajaʿtum) - you return

- Pronunciation: ra-jaʿ-tum

- Explanation:

- This is a past tense verb from the root ر ج ع (r-j-ʿ), meaning "to return."

- ـتُمْ (-tum): Suffix for plural masculine "you."

68. تِلْكَ (tilka) - that (feminine)

- Pronunciation: til-ka

- Explanation: This is a demonstrative pronoun meaning "that." It is feminine singular, but can refer to a collection of things (like the days of fasting).

69. عَشَرَةٌ (ʿasharatun) - ten

- Pronunciation: a-sha-ra-tun

- Explanation: This is the number "ten."

- Grammar: The Tanwin Damma (ـٌ) indicates it is in the nominative case (marfūʿ) and indefinite, functioning as the predicate of "تِلْكَ" (that).

70. كَامِلَةٌ (kāmilatun) - complete / full

- Pronunciation: kaa-mi-la-tun

- Explanation: This is an adjective meaning "complete" or "full."

- Grammar: The Tanwin Damma (ـٌ) and the feminine ending (ـة) show that it is in the nominative case (marfūʿ) and matches the gender of "عَشَرَةٌ" (ten).

71. ذَٰلِكَ (dhālika) - that (masculine)

- Pronunciation: dhaa-li-ka

- Explanation: This is a demonstrative pronoun meaning "that." It is masculine singular and refers back to the preceding ruling or instruction.

72. لِمَن (liman) - for whoever

- Pronunciation: li-man

- Explanation:

- لِـ (li-): Preposition "for."

- مَن (man): Conditional pronoun "whoever."

73. لَّمْ (lam) - did not

- Pronunciation: lam

- Explanation: Negative particle for past tense.

74. يَكُنْ (yakun) - is / be

- Pronunciation: ya-kun

- Explanation:

- This is a present tense verb "to be" (from "يَكُونُ" - yakūnu).

- Grammar: The Sukun (ـْ) at the end indicates it is in the jussive case (majzūm) because it is preceded by "لَمْ". The original "و" (waw) from "يَكُونُ" is dropped in the jussive form.

75. أَهْلُهُ (ahluhu) - his family his people his residents

- Pronunciation: ah-lu-hu

- Explanation:

- أَهْل (ahl): Noun meaning "family," "people," or "residents."

- ـهُ (-hu): Possessive pronoun suffix "his."

- Grammar: The Damma (ـُ) at the end indicates it is in the nominative case (marfūʿ) because it is the subject of "يَكُنْ".

76. حَاضِرِي (ḥāḍirī) - residents of / those present at

- Pronunciation: ḥaa-ḍi-ree

- Explanation:

- This is the plural form of an active participle, meaning "present" or "resident."

- Grammar: It's in a genitive construction (idafa) with the following word ("the Mosque"). The original sound masculine plural ending "ـونَ" (-ūna) would usually be "حَاضِرُونَ" (ḥāḍirūna), but the final "ن" (nūn) is dropped when it is followed by a definite noun in an idafa (possessive) phrase. The Kasra (ـِ) also indicates it is in the genitive case (majrūr) as the first part of this idafa.

77. الْمَسْجِدِ (al-masjidi) - the Mosque

- Pronunciation: al-mas-ji-di

- Explanation:

- الْـ (al-): The definite article "the".

- مَسْجِد (masjid): Noun "mosque."

- Grammar: The Kasra (ـِ) at the end indicates it is in the genitive case (majrūr) because it is the second part of the idafa (possessive phrase) with "حَاضِرِي".

78. الْحَرَامِ (al-ḥarāmi) - the Sacred

- Pronunciation: al-ḥa-raa-mi

- Explanation:

- الْـ (al-): The definite article "the".

- حَرَام (ḥarām): Adjective meaning "sacred," "forbidden," or "inviolable."

- Grammar: The Kasra (ـِ) at the end shows it is in the genitive case (majrūr), matching "الْمَسْجِدِ" as its adjective. Together, "الْمَسْجِدِ الْحَرَامِ" means "the Sacred Mosque" (referring to the Grand Mosque in Mecca).

79. وَ (wa) - and

- Pronunciation: wa

- Explanation: Conjunction.

80. اتَّقُوا (ittaqu) - be mindful of / fear

- Pronunciation: it-ta-qoo

- Explanation:

- This is an imperative verb (command to plural masculine) from the root و ق ي (w-q-y), which means "to protect" or "to guard." In this form (Form VIII), it often means "to be wary of," "to fear," or "to be mindful of (God)."

- Grammar: It is an imperative verb, so it is naturally in the jussive case (majzūm) form.

81. اللَّهَ (allāha) - Allah (God)

- Pronunciation: al-laa-ha

- Explanation: The Arabic word for God.

- Grammar: The Fatha (ـَ) at the end indicates it is in the accusative case (mansūb) because it is the direct object of the verb "اتَّقُوا" (be mindful of / fear).

82. وَ (wa) - and

- Pronunciation: wa

- Explanation: Conjunction.

83. اعْلَمُوا (iʿlamū) - know

- Pronunciation: i-la-moo

- Explanation:

- This is an imperative verb (command to plural masculine) from the root ع ل م (ʿ-l-m), meaning "to know."

- Grammar: It is an imperative verb, so it is naturally in the jussive case (majzūm) form.

84. أَنَّ (anna) - that

- Pronunciation: an-na

- Explanation: This is a particle that introduces a nominal (noun) clause and puts the subject of that clause in the accusative case (mansūb). It translates as "that."

85. اللَّهَ (allāha) - Allah (God)

- Pronunciation: al-laa-ha

- Explanation: The Arabic word for God.

- Grammar: The Fatha (ـَ) at the end indicates it is in the accusative case (mansūb) because it is the subject of "أَنَّ".

86. شَدِيدُ (shadīdu) - severe / strict

- Pronunciation: sha-dee-du

- Explanation: This is an adjective meaning "severe," "strong," or "strict."

- Grammar: The Damma (ـُ) at the end indicates it is in the nominative case (marfūʿ), functioning as the predicate (خبر) of "أَنَّ اللَّهَ". It is also the first part of a genitive construction (idafa) with the next word.

87. الْعِقَابِ (al-ʿiqābi) - the punishment

- Pronunciation: al-i-qaab-i

- Explanation:

- الْـ (al-): The definite article "the".

- عِقَاب (ʿiqāb): Noun meaning "punishment" or "retribution."

- Grammar: The Kasra (ـِ) at the end indicates it is in the genitive case (majrūr) because it is the second part of the genitive construction (idafa) with "شَدِيدُ". So, "شَدِيدُ الْعِقَابِ" means "severe in punishment" or "severe [in His] punishment."

Overall English Translation:

"And complete the Hajj and Umrah for Allah. But if you are prevented, then [offer] what is made easy of the sacrificial animal. And do not shave your heads until the sacrificial animal reaches its place [of sacrifice]. And whoever among you is ill or has an ailment of his head, then [he must pay] an expiation of fasting or charity or a sacrifice. And when you are safe, then whoever performs Umrah (for enjoyment) to Hajj, then [he must offer] what is made easy of the sacrificial animal. But whoever does not find [it], then [he must fast] three days during the Hajj and seven when you return. That is ten complete [days]. That is for whoever whose family are not residents of the Sacred Mosque. And be mindful of Allah and know that Allah is severe in punishment."

Here's a detailed word-for-word breakdown and explanation of the Arabic sentence:

شَهْرُ (shahr-u):

- Meaning: Month of

- Pronunciation: (shah-ru) - The 'sh' is like in 'she', 'a' is like in 'father', 'r' is rolled. The 'u' sound indicates the nominative case.

- Grammar Note: This word is the first part of an idaafa (genitive construction), meaning "X of Y". Here, it's "month of Ramadan." It's in the nominative case because it's the implied subject of a sentence (e.g., "This is the month of Ramadan").

رَمَضَانَ (ramadaan-a):

- Meaning: Ramadan (the name of the month)

- Pronunciation: (ra-ma-DAAN-a) - 'a' sounds like in 'cat' or 'father', 'DAAN' is emphasized with a long 'aa' sound. The final 'a' sound indicates the genitive case.

- Grammar Note: This word is in the genitive case because it's the second part of the idaafa with "shahr". However, "Ramadan" is a specific type of noun in Arabic (called a diptote or mamnoo' min al-sarf), which means its genitive case ends in an '-a' sound, not '-i', and it does not take tanween (the double vowel ending).

الَّذِي (allathee):

- Meaning: Which / that (a relative pronoun)

- Pronunciation: (al-la-THEE) - 'th' as in 'this'.

أُنزِلَ (unzila):

- Meaning: Was sent down / was revealed

- Pronunciation: (oon-zi-la) - 'oo' as in 'moon', 'z' as in 'zebra'.

- Grammar Note: This is a past tense verb in the passive voice. The 'u' sound at the beginning and 'i' before the last consonant are typical indicators of the passive past tense in Arabic. It means "it was sent down."

فِيهِ (feehi):

- Meaning: In it

- Pronunciation: (fee-hee) - 'ee' as in 'feet'.

- Grammar Note: This is a preposition "fee" (in) combined with the pronoun "hi" (him/it), referring to the month of Ramadan.

الْقُرْآنُ (al-qur'aan-u):

- Meaning: The Quran

- Pronunciation: (al-qoor-AH-nu) - 'q' is a deep guttural 'k' sound, 'oo' as in 'moon', 'AH' is a long 'a' sound. The 'u' sound indicates the nominative case.

- Grammar Note: This is the subject of the passive verb "unzila," meaning "The Quran" is what "was sent down."

هُدًى (hudan):

- Meaning: Guidance

- Pronunciation: (hoo-dan) - 'oo' as in 'hood', 'd' as in 'dog'. The '-an' sound is tanween for the accusative case.

- Grammar Note: This noun is in the accusative case and acts as a descriptive adverb (حال - haal) or predicate, explaining how or as what the Quran was sent down (i.e., "as guidance").

لِّلنَّاسِ (lin-naas-i):

- Meaning: For the people

- Pronunciation: (lin-NAAS-i) - 'NAAS' is long 'aa' sound. The 'i' sound indicates the genitive case.

- Grammar Note: This is composed of the preposition "li" (for) and "al-naas" (the people). The "li" causes "al-naas" to be in the genitive case. The initial 'l' of "li" merges with the 'l' of "al-" (the definite article).

وَبَيِّنَاتٍ (wa bayyinaatin):

- Meaning: And clear proofs / and clear signs

- Pronunciation: (wa bay-yi-NAAT-in) - 'wa' as in 'water', 'bay-yi' as in 'bay-yield', 'NAAT' long 'aa'. The '-in' sound indicates tanween for the genitive case.

- Grammar Note: "wa" is "and." "Bayyinaat" is the plural of "bayyinah" (clear sign/proof). It is coordinated with "hudan" and is also in the genitive case, often because it's considered "of what was sent down for the people."

مِّنَ الْهُدَىٰ (mina al-hudaa):

- Meaning: Of the guidance

- Pronunciation: (mi-na al-HOO-daa) - 'HOO-daa' has a long 'aa' sound.

- Grammar Note: "min" (from/of) is a preposition, causing "al-hudaa" (the guidance) to be in the genitive case. Nouns ending in an alif maqsoora (like ى) do not visibly show their case endings.

وَالْفُرْقَانِ (wa al-furqaan-i):

- Meaning: And the criterion / and the distinction

- Pronunciation: (wa al-foor-QAAN-i) - 'q' is deep guttural, 'QAAN' long 'aa'. The 'i' sound indicates the genitive case.

- Grammar Note: "wa" (and). "Al-furqaan" is in the genitive case because it is coordinated with "al-hudaa". "Furqaan" refers to something that distinguishes between right and wrong.

فَمَن (fa-man):

- Meaning: So whoever / then whoever

- Pronunciation: (fa-man)

- Grammar Note: "fa" (so/then) is a conjunction, and "man" (whoever) is a conditional particle, introducing a conditional clause.

شَهِدَ (shahida):

- Meaning: Was present witnessed reached (the month)

- Pronunciation: (sha-hi-da) - 'sh' as in 'she'.

- Grammar Note: This is a past tense verb. In this context, it means "whoever is present in the month" or "whoever witnesses the crescent moon marking the start of the month."

مِنكُمُ (min-kumu):

- Meaning: Among you (plural)

- Pronunciation: (min-KOO-moo)

- Grammar Note: "min" (from/among) + "kum" (you, plural masculine). The final 'u' sound is for ease of pronunciation before the next word starting with a definite article.

الشَّهْرَ (ash-shahr-a):

- Meaning: The month

- Pronunciation: (ash-SHAH-ra) - 'sh' as in 'she', 'a' as in 'father', 'r' is rolled. The 'a' sound indicates the accusative case.

- Grammar Note: This is the direct object of the verb "shahida".

فَلْيَصُمْهُ (fal-yasum-hu):

- Meaning: Then let him fast it

- Pronunciation: (fal-ya-SOOM-hoo) - 'oo' as in 'moon'.

- Grammar Note: "fa" (then) + "li" (a jussive particle, indicating a command or exhortation, often translated as "let") + "yasum" (he fasts, in the jussive mood) + "hu" (it, referring to the month, as the direct object). The "li" particle causes the verb to be in the jussive mood (indicated by the sukūn on the 'm').

وَمَن (wa-man):

- Meaning: And whoever

- Pronunciation: (wa-man)

كَانَ (kaana):

- Meaning: Is / was

- Pronunciation: (KAA-na) - Long 'aa' sound.

- Grammar Note: A past tense verb, but often used in conditional clauses to mean "is" or "happens to be."

مَرِيضًا (mareedhan):

- Meaning: Sick

- Pronunciation: (ma-REE-dhan) - 'dh' as in 'this'. The '-an' sound is tanween for the accusative case.

- Grammar Note: This is the predicate of "kaana" (i.e., "whoever is sick"). The predicate of "kaana" is in the accusative case.

أَوْ (aw):

- Meaning: Or

- Pronunciation: (aw) - Like 'ow' in 'cow'.

عَلَىٰ سَفَرٍ (ala safarin):

- Meaning: On a journey

- Pronunciation: (a-la SA-fa-rin) - 'a' as in 'cat', 'sa-fa-rin' has a short 'a' and a rolled 'r'. The '-in' sound is tanween for the genitive case.

- Grammar Note: "ala" (on) is a preposition, causing "safar" (journey) to be in the genitive case.

فَعِدَّةٌ (fa-'iddatun):

- Meaning: Then a number / then a period

- Pronunciation: (fa-'ID-da-toon) - The 'ayn' sound (ع) is a guttural 'a', 'ID' is emphasized. The '-un' sound is tanween for the nominative case.

- Grammar Note: "fa" (then). "'iddatun" (a count/number/period) is the implied subject of the consequence of the condition (i.e., "then [incumbent upon him is] a number...").

مِّنْ أَيَّامٍ (min ayyaamin):

- Meaning: Of days

- Pronunciation: (min ay-YAA-min) - 'YAA' is long 'aa'. The '-in' sound is tanween for the genitive case.

- Grammar Note: "min" (from/of) is a preposition, causing "ayyaam" (days, plural of yawm) to be in the genitive case.

أُخَرَ (ukhara):

- Meaning: Other

- Pronunciation: (OO-kha-ra) - 'oo' as in 'moon', 'kh' is a guttural 'h' sound. The final 'a' sound indicates the genitive case.

- Grammar Note: This is an adjective for "ayyaam" (days). It is also a diptote (like "Ramadan"), so its genitive case ends in an '-a' sound without tanween.

يُرِيدُ (yureedu):

- Meaning: Wants / intends

- Pronunciation: (yu-REE-doo) - 'oo' as in 'moon'.

- Grammar Note: This is a present tense verb.

اللَّهُ (allaahu):

- Meaning: Allah / God

- Pronunciation: (al-LAA-hoo) - Long 'aa' sound. The 'u' sound indicates the nominative case.

- Grammar Note: This is the subject of the verb "yureedu".

بِكُمُ (bi-kumu):

- Meaning: For you / with you (plural)

- Pronunciation: (bi-KOO-moo)

- Grammar Note: "bi" (with/for) is a preposition combined with "kum" (you, plural masculine). The final 'u' is for ease of pronunciation.

الْيُسْرَ (al-yusra):

- Meaning: The ease / the facility

- Pronunciation: (al-YOOS-ra) - 'oo' as in 'moon', 's' as in 'sip', 'r' is rolled. The 'a' sound indicates the accusative case.

- Grammar Note: This is the direct object of the verb "yureedu".

وَلَا (wa-laa):

- Meaning: And not

- Pronunciation: (wa-LAA) - Long 'aa' sound.

- Grammar Note: "wa" (and) + "laa" (not, a negation particle).

يُرِيدُ (yureedu):

- Meaning: Wants / intends

- Pronunciation: (yu-REE-doo) - 'oo' as in 'moon'.

- Grammar Note: This is a present tense verb, repeated from earlier.

بِكُمُ (bi-kumu):

- Meaning: For you / with you (plural)

- Pronunciation: (bi-KOO-moo)

- Grammar Note: "bi" (with/for) + "kum" (you, plural masculine).

الْعُسْرَ (al-'usra):

- Meaning: The hardship / the difficulty

- Pronunciation: (al-'OOS-ra) - The 'ayn' sound (ع) is a guttural 'a', 'oo' as in 'moon', 's' as in 'sip', 'r' is rolled. The 'a' sound indicates the accusative case.

- Grammar Note: This is the direct object of the verb "yureedu".

وَلِتُكْمِلُوا (walitukmiloo):

- Meaning: And that you may complete / and in order for you to complete

- Pronunciation: (wa-li-took-mi-LOO) - 'oo' as in 'moon'.

- Grammar Note: "wa" (and) + "li" (a lam of purpose or cause, meaning "in order that" or "so that") + "tukmiloo" (you complete, plural masculine). The "li" particle puts the verb into the subjunctive mood (نصب - nasb), which is indicated by the dropping of the final 'nūn' (the original form would be "tukmilūna").

الْعِدَّةَ (al-'iddata):

- Meaning: The count / the period (e.g., of days)

- Pronunciation: (al-'ID-da-ta) - The 'ayn' sound (ع) is a guttural 'a', 'ID' is emphasized. The 'a' sound indicates the accusative case.

- Grammar Note: This is the direct object of the verb "tukmiloo".

وَلِتُكَبِّرُوا (walitukabbiroo):

- Meaning: And that you may glorify / and in order for you to proclaim the greatness of

- Pronunciation: (wa-li-tu-kab-bi-ROO) - 'oo' as in 'moon'.

- Grammar Note: "wa" (and) + "li" (lam of purpose) + "tukabbiroo" (you glorify, plural masculine). Like "walitukmiloo," the "li" puts it in the subjunctive mood, dropping the final 'nūn'.

اللَّهَ (allaaha):

- Meaning: Allah / God

- Pronunciation: (al-LAA-ha) - Long 'aa' sound. The 'a' sound indicates the accusative case.

- Grammar Note: This is the direct object of the verb "tukabbiroo".

عَلَىٰ مَا (ala maa):

- Meaning: For what / over what

- Pronunciation: (a-la MAA) - Long 'aa' sound.

- Grammar Note: "ala" (upon/for) is a preposition, and "maa" (what/that which) is a relative pronoun.

هَدَاكُمْ (hadaakum):

- Meaning: He guided you

- Pronunciation: (ha-DAA-koom) - Long 'aa' sound.

- Grammar Note: This is a past tense verb "hadaa" (he guided) combined with the direct object pronoun "kum" (you, plural masculine).

وَلَعَلَّكُمْ (wala'allakum):

- Meaning: And so that you may / and perhaps you

- Pronunciation: (wa-la-'AL-la-koom) - The 'ayn' sound (ع) is a guttural 'a', 'AL' is emphasized.

- Grammar Note: "wa" (and) + "la'alla" (a particle meaning "perhaps," "so that," or "in hopes that") + "kum" (you, plural masculine). "La'alla" is one of the "in-na and its sisters" particles, which takes its subject in the accusative case.

تَشْكُرُونَ (tashkuroon):

- Meaning: You are grateful / you thank

- Pronunciation: (tash-koo-ROON) - 'sh' as in 'she', 'oo' as in 'moon'.

- Grammar Note: This is a present tense verb in the indicative mood, serving as the predicate for "la'allakum".

Full English Translation:

The month of Ramadan, in which the Quran was sent down as guidance for the people and clear proofs of the guidance and the criterion. So whoever among you witnesses the month, let him fast it; and whoever is sick or on a journey, then a [like] number of other days. Allah wants for you ease and does not want for you hardship, and [intends] for you to complete the prescribed period and to glorify Allah for what He has guided you to, and that you may be grateful.

Here's a breakdown of the Arabic sentence, word by word, to help you understand its meaning and structure:

Full English Translation:

"And among the people is he whose speech pleases you in the worldly life, and he calls Allah to witness what is in his heart, while he is the fiercest of opponents."

Word-by-Word Breakdown:

1. وَمِنَ (wa-mina)

- وَ (wa): And (wa)

- Grammar: This is a conjunction, meaning "and."

- مِنَ (mina): From / Among (mi-na)

- Grammar: This is a preposition. When used with people, it often means "among" or "of."

- Combined Meaning: "And among"

2. النَّاسِ (an-nāsi)

- ال (al): The (al)

- Grammar: This is the definite article, equivalent to "the" in English. It makes the noun specific.

- نَّاسِ (nāsi): People (naa-si)

- Grammar: This is a noun meaning "people." It is in the genitive case (indicated by the "i" sound at the end) because it follows the preposition mina.

- Combined Meaning: "the people"

3. مَن (man)

- مَن (man): Who / He who (man)

- Grammar: This is a relative pronoun, referring to an unspecified person among "the people." It means "someone who" or "he who."

4. يُعْجِبُكَ (yuʿjibuka)

- يُعْجِبُ (yuʿjibu): Pleases / impresses (yoo-ji-boo)

- Grammar: This is an imperfect (present/future) verb, third-person masculine singular. It comes from the root ʿ-j-b (to be pleased, to admire), and this form makes it causative ("to make someone pleased/impressed").

- كَ (ka): You (ka)

- Grammar: This is a suffix pronoun, acting as the direct object of the verb. It means "you" (masculine singular).

- Combined Meaning: "he pleases you" or "he impresses you"

5. قَوْلُهُ (qawluhu)

- قَوْلُ (qawlu): Speech / saying (qaw-loo)

- Grammar: This is a noun meaning "speech" or "words." It is the subject of the verb yuʿjibu (what pleases you? his speech).

- هُ (hu): His (hoo)

- Grammar: This is a suffix pronoun, indicating possession. It means "his."

- Combined Meaning: "his speech"

6. فِي (fī)

- فِي (fī): In (fee)

- Grammar: This is a preposition.

7. الْحَيَاةِ (al-ḥayāti)

- ال (al): The (al)

- حَيَاةِ (ḥayāti): Life (ḥa-yaa-ti)

- Grammar: This noun means "life." It is in the genitive case (indicated by the "i" sound) because it follows the preposition fī.

- Combined Meaning: "the life"

8. الدُّنْيَا (ad-dunyā)

- الدُّنْيَا (ad-dunyā): Worldly / lower (ad-doon-yaa)

- Grammar: This is an adjective that describes "life." It specifically refers to this present, earthly life as opposed to the afterlife. It matches "al-ḥayāt" in definiteness and femininity.

- Combined Meaning: "the worldly life"

9. وَيُشْهِدُ (wa-yushhidu)

- وَ (wa): And (wa)

- يُشْهِدُ (yushhidu): He calls to witness / He makes witness (yoosh-hi-doo)

- Grammar: This is an imperfect verb, third-person masculine singular. It comes from the root sh-h-d (to witness), and this form means "to make someone witness" or "to call upon someone to witness."

- Combined Meaning: "and he calls to witness"

10. اللَّهَ (allāha)

- اللَّهَ (allāha): Allah / God (al-laa-ha)

- Grammar: This is the proper noun for God. It is in the accusative case (indicated by the "a" sound at the end) because it is the direct object of the verb yushhidu (He calls whom to witness? Allah).

- Meaning: "Allah" (or "God")

11. عَلَىٰ (ʿalā)

- عَلَىٰ (ʿalā): Upon / concerning (a-laa)

- Grammar: This is a preposition, meaning "upon," "over," or "concerning."

12. مَا (mā)

- مَا (maa): What (maa)

- Grammar: This is a relative pronoun, here meaning "that which" or "what."

13. فِي (fī)

- فِي (fī): In (fee)

14. قَلْبِهِ (qalb-ihi)

- قَلْبِ (qalbi): Heart (qal-bi)

- Grammar: This noun means "heart." It is in the genitive case (indicated by the "i" sound) because it follows the preposition fī.

- هِ (hi): His (hi)

- Grammar: This is a suffix pronoun, meaning "his."

- Combined Meaning: "his heart"

15. وَهُوَ (wa-huwa)

- وَ (wa): And / While (wa)

- Grammar: This conjunction introduces a new clause, often indicating a simultaneous state or a contrast, similar to "while" or "whereas."

- هُوَ (huwa): He (hoo-wa)

- Grammar: This is a subject pronoun, third-person masculine singular.

- Combined Meaning: "and he" or "while he"

16. أَلَدُّ (aladdu)

- أَلَدُّ (aladdu): The most stubborn / The fiercest (a-lad-doo)

- Grammar: This is an elative adjective, which is Arabic's way of forming superlatives ("most," "fiercest," "best"). It follows the af'al pattern.

17. الْخِصَامِ (al-khiṣāmi)

- ال (al): The (al)

- خِصَامِ (khiṣāmi): Opponents / adversaries (khi-ṣaa-mi)

- Grammar: This is a plural noun meaning "opponents" or "adversaries." It is in the genitive case (indicated by the "i" sound) because it is the second term in an iḍāfa (genitive construct) with aladdu.

- Combined Meaning: "of opponents"

- Grammar Note: When an elative adjective like aladdu is followed by a definite noun in the genitive case, it forms a construct similar to "the fiercest of opponents" or "the greatest of kings." This is called an iḍāfa (possessive/genitive construct).

By breaking down each word, you can see how the parts come together to form the complete meaning of the sentence. Keep practicing, and you'll become more familiar with these structures!

Here's a breakdown of the Arabic sentence, word by word, designed to help an English student understand its structure and meaning:

Original Sentence (for reference, not outputted in the final answer):

وَإِذْ نَجَّيْنَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُم بَلَاءٌ مِّن رَّبِّكُمْ عَظِيمٌ

Word-by-Word Explanation:

1. وَإِذْ (wa-ith)

- وَ (wa): "And" or "And [recall/remember]."

- إِذْ (ith): "when." This word often introduces a past event that is being recalled or remembered, making the "recall" part of the translation implicit.

- Grammar Note: When "wa" (and) precedes "ith" (when), it often serves to introduce a specific past event that is being brought to mind, creating a sense of "And remember when..." or "And [think of] when..."

2. نَجَّيْنَاكُم (najjaynākum)

- نَجَّيْنَا (najjaynā): "We saved" or "We delivered." This is a past tense verb.

- The root is ن-ج-و (n-j-w), meaning "to be saved" or "to escape."

- The form II of the verb (فَعَّلَ - fa''ala) indicates causation or intensification, so "to save" or "to deliver" someone.

- The ending "-nā" (ـنَا) means "We" (first person plural subject).

- كُم (kum): "you" (plural, masculine/mixed, object pronoun).

- Grammar Note: This word combines the verb "najjaynā" (We saved) with the object pronoun "kum" (you). So, "We saved you."

3. مِّنْ (min)

- "from." This is a preposition.

4. آلِ (āli)

- "people of" or "family of" or "followers of." It refers to a group associated with a leader or figure.

- Grammar Note: This word is in the genitive case (majrūr) because it follows the preposition "min." It's also in a construct state (idaafa) with the following word "fir'awna," indicating possession ("Pharaoh's people").

5. فِرْعَوْنَ (fir'awna)

- "Pharaoh."

- Grammar Note: This word is the second part of the construct state with "āli," so it's technically in the genitive case. However, "Fir'awn" is a diptote (a noun that doesn't take a kasra for genitive case or tanwin for indefinite), so it shows a fatha (َ) instead of a kasra (ِ) in the genitive case.

6. يَسُومُونَكُمْ (yasūmūnakum)

- يَسُومُونَ (yasūmūna): "they subjected you to" or "they inflicted upon you." This is a present tense verb (third person plural, "they").

- The root is س-و-م (s-w-m), related to imposing or inflicting something.

- Even though it's present tense, in this context, after a past introductory clause ("wa-ith najjaynākum"), it describes a continuous or habitual action in the past.

- كُم (kum): "you" (plural, masculine/mixed, object pronoun).

- Grammar Note: This word is a verb with an embedded object pronoun, meaning "they inflicted upon you."

7. سُوءَ (sū'a)

- "evil" or "worst of" or "badness of."

- Grammar Note: This word is the object of the verb "yasūmūnakum" (hence it's in the accusative case, mansūb, ending in -a). It's also in a construct state with the following word "al-'athāb," meaning "the worst of the torment."

8. الْعَذَابِ (al-'athābi)

- الْ (al-): "the." (definite article)

- عَذَابِ ('athābi): "torment" or "punishment" or "suffering."

- Grammar Note: This word is the second part of the construct state with "sū'a," so it's in the genitive case (majrūr, ending in -i).

9. يُذَبِّحُونَ (yuthabbihūna)

- "they slaughtered" or "they massacred." This is a present tense verb (third person plural, "they").

- The root is ذ-ب-ح (th-b-h), meaning "to slaughter."

- The form II (فَعَّلَ - fa''ala) implies thoroughness or extensive action, hence "to slaughter extensively" or "to massacre."

- Like "yasūmūnakum," this present tense verb describes a continuous or habitual past action.

- Grammar Note: This verb is elaborating on the "worst torment" mentioned previously, describing a specific aspect of it.

10. أَبْنَاءَكُمْ (abnā'akum)

- أَبْنَاءَ (abnā'a): "sons" or "children." (plural of اِبْن - ibn, meaning son).

- كُم (kum): "your" (plural, masculine/mixed, possessive pronoun).

- Grammar Note: This word is the object of the verb "yuthabbihūna" (they slaughtered), so it's in the accusative case (mansūb, ending in -a). The "kum" makes it "your sons."

11. وَيَسْتَحْيُونَ (wa-yastahyūna)

- وَ (wa): "and."

- يَسْتَحْيُونَ (yastahyūna): "they spared the lives of" or "they let live." This is a present tense verb (third person plural, "they").

- The root is ح-ي-و (ḥ-y-w), meaning "to live."

- The form X (اِسْتَفْعَلَ - istaf'ala) implies seeking or requesting, here "seeking to preserve life" or "sparing someone's life."

- Grammar Note: This verb describes another aspect of the torment, contrasting with the slaughtering of sons.

12. نِسَاءَكُمْ (nisā'akum)

- نِسَاءَ (nisā'a): "women."

- كُم (kum): "your" (plural, masculine/mixed, possessive pronoun).

- Grammar Note: This word is the object of the verb "yastahyūna" (they spared the lives of), so it's in the accusative case (mansūb, ending in -a). The "kum" makes it "your women."

13. وَفِي (wa-fī)

- وَ (wa): "And."

- فِي (fī): "in." (preposition)

14. ذَٰلِكُم (thālikum)

- ذَٰلِكُ (thāliku): "that." (demonstrative pronoun, singular masculine).

- كُم (kum): "for you" or "your." This pronoun here attaches to the demonstrative to mean "in that (event/situation) for you all."

- Grammar Note: "fī dhālikum" together means "in that for you" or "in that (event) for you all."

15. بَلَاءٌ (balā'un)

- "a trial" or "an affliction" or "a severe test."

- Grammar Note: This word is in the nominative case (marfū', ending in -un) because it is the subject (mubtada') of the clause "fī dhālikum balā'un" (in that is a trial). The prepositional phrase "fī dhālikum" acts as the predicate (khabar muqaddam) which comes before the subject.

16. مِّنْ (min)

- "from." (preposition)

17. رَّبِّكُمْ (rabbikum)

- رَّبِّ (rabbi): "Lord" or "Sustainer."

- كُم (kum): "your" (plural, masculine/mixed, possessive pronoun).

- Grammar Note: This word is in the genitive case (majrūr, ending in -i) because it follows the preposition "min." "Rabbikum" means "your Lord."

18. عَظِيمٌ ('aẓīmun)

- "great" or "mighty" or "severe."

- Grammar Note: This word is an adjective (na't) describing "balā'un" (a trial). Adjectives in Arabic agree with the noun they describe in case, gender, number, and definiteness. Since "balā'un" is indefinite, masculine, singular, and nominative, "aẓīmun" matches these attributes.

Full English Translation:

And [remember] when We saved you from Pharaoh's people, who subjected you to the worst torment, slaughtering your sons and sparing your women. And in that was a great trial from your Lord.

Here is the translation and word-by-word explanation of the Arabic sentence:

Overall English Translation:

And seek help through patience and prayer, and indeed, it is a great burden except for the humble.

Word-by-Word Explanation:

1. wa:

- Pronunciation: (wah)

- Meaning: And.

- Grammar: This is a conjunction, functioning similarly to "and" in English, connecting different parts of the sentence.

2. ista'eenuu:

- Pronunciation: (is-tah-ee-noo)

- Meaning: Seek help / Ask for assistance.

- Grammar: This is an imperative verb, meaning it's a command. The form indicates that it's directed at a plural group ("you all"). The root of this word is related to "help" or "aid." The "is-ta-" prefix often signifies seeking or requesting something.

3. bi:

- Pronunciation: (bee)

- Meaning: With / Through.

- Grammar: This is a preposition. In Arabic, prepositions are often attached directly to the word they govern. It makes the following noun genitive (a grammatical case similar to the possessive in English, or after a preposition).

4. as-sabri:

- Pronunciation: (as-sab-ree)

- Meaning: The patience / The endurance.

- Grammar: This is a noun derived from the root for "patience." The "al-" prefix means "the," making it definite. It's in the genitive case because of the preceding preposition "bi."

5. wa:

- Pronunciation: (wah)

- Meaning: And.

- Grammar: Another conjunction, connecting "patience" and "prayer."

6. as-salaati:

- Pronunciation: (as-sa-lah-tee)

- Meaning: The prayer / The ritual worship.

- Grammar: This is a noun meaning "prayer," specifically referring to the formal ritual prayers in Islam. The "al-" prefix means "the." Like "as-sabri," it is also in the genitive case because it's linked by "wa" to a genitive noun.

7. wa:

- Pronunciation: (wah)

- Meaning: And.

- Grammar: This conjunction here connects the previous command/instruction to the subsequent statement.

8. innahaa:

- Pronunciation: (in-na-haa)

- Meaning: Indeed it / Verily it.

- Grammar: This word is a combination of two parts:

- inna: (in-na) An emphasizing particle, meaning "indeed" or "verily." It adds strength to the statement that follows.

- haa: (haa) A feminine singular pronoun, meaning "it" or "she." In this context, "it" refers back to the act of seeking help through patience and prayer, or perhaps prayer itself, and its difficulty.

9. lakabeeratun:

- Pronunciation: (la-ka-bee-ra-toon)

- Meaning: Certainly great / Indeed difficult / Truly burdensome.

- Grammar: This is also a combination:

- la: (la) Another emphatic particle, often translated as "certainly" or "indeed." It further emphasizes the adjective.

- kabeeratun: (ka-bee-ra-toon) An adjective meaning "great," "big," or in this context, "difficult" or "heavy." The "-tun" ending indicates it's a feminine singular noun/adjective, agreeing with the pronoun "haa" in "innahaa."

10. illaa:

- Pronunciation: (il-laa)

- Meaning: Except / Unless.

- Grammar: This is a particle of exception, used to exclude certain things or groups from a general statement.

11. 'alaa:

- Pronunciation: ('a-laa)

- Meaning: Upon / For.

- Grammar: This is a preposition. Here, it implies "except upon those" or "except for those." Like other prepositions, it makes the following noun genitive.

12. al-khaashi'eena:

- Pronunciation: (al-khaa-shee-'een)

- Meaning: The humble The submissive Those who are reverent.

- Grammar: This is a plural masculine noun (an active participle) derived from the root meaning "to be humble" or "to be submissive." The "al-" prefix means "the." The "-eena" ending is characteristic of a sound masculine plural noun in the genitive or accusative case. Since it follows the preposition "'alaa," it is in the genitive case.

Here's a word-by-word explanation of the Arabic sentence:

1. إِنَّ (Inna) - Indeed / Verily.

- Pronunciation: in-na

- Grammar: This is a particle of emphasis, often used at the beginning of a sentence. It makes the noun following it (the subject of the sentence) take the accusative case.

2. اللَّهَ (Allaha) - Allah / God.

- Pronunciation: al-la-ha

- Grammar: This is the accusative form of "Allah," due to the preceding "إِنَّ".

3. لَا (Laa) - Not / does not.

- Pronunciation: laa

- Grammar: A particle used for negation.

4. يَسْتَحْيِي (Yastahyee) - He is ashamed / He shrinks from.

- Pronunciation: yas-ta-hyee

- Grammar: This is a present tense verb, third person masculine singular. It means "to feel shy" or "to be ashamed."

5. أَن (An) - To / that.

- Pronunciation: an

- Grammar: This is a subordinating conjunction that introduces a verb in the subjunctive mood. It often translates as "to" when followed by a verb.

6. يَضْرِبَ (Yadriba) - He strikes / He sets.

- Pronunciation: yad-ri-ba

- Grammar: This is a present tense verb, third person masculine singular, and it's in the subjunctive mood due to the preceding "أَن." When used with "مَثَلًا" (example/parable), it means "to set an example" or "to coin a parable."

7. مَثَلًا (Mathalan) - An example / a parable.

- Pronunciation: ma-tha-lan

- Grammar: This is an indefinite noun in the accusative case, serving as the direct object of the verb "يَضْرِبَ."

8. مَّا (Mmaa) - Whatsoever / even / any.

- Pronunciation: maa

- Grammar: Here, it functions as an intensifier or a generalizer, emphasizing the generality of the "example." It can be translated as "any" or "whatsoever."

9. بَعُوضَةً (Ba'uudhatan) - A mosquito.

- Pronunciation: ba-oo-dha-tan

- Grammar: This is an indefinite noun in the accusative case, specifying the type of example.

10. فَمَا (Famaa) - So what / And what.

- Pronunciation: fa-maa

- Grammar: "فَ" (fa) means "so" or "and then," and "مَا" (maa) means "what" or "that which." Together, it refers to something else or something higher/lower.

11. فَوْقَهَا (Fawqahaa) - Above it / higher than it.

- Pronunciation: faw-qa-haa

- Grammar: "فَوْقَ" (fawqa) means "above" or "over," and "هَا" (haa) is a feminine singular possessive pronoun meaning "it" (referring back to the mosquito).

- Meaning so far: "Indeed, Allah does not shrink from setting an example, be it a mosquito or what is above it."

12. فَأَمَّا (Fa-ammaa) - As for.

- Pronunciation: fa-am-maa

- Grammar: "فَ" (fa) means "so" or "and," and "أَمَّا" (ammaa) introduces a new topic or clause, often followed by another "فَ" in the subsequent clause.

13. الَّذِينَ (Allatheena) - Those who.

- Pronunciation: al-la-dhee-na

- Grammar: A relative pronoun, masculine plural.

14. آمَنُوا (Aamanoo) - They believed.

- Pronunciation: aa-ma-noo

- Grammar: A past tense verb, third person masculine plural.

15. فَيَعْلَمُونَ (Fa-ya'lamoona) - So they know.

- Pronunciation: fa-ya'-la-moo-na

- Grammar: "فَ" (fa) acts as a correlative to "أَمَّا," and "يَعْلَمُونَ" is a present tense verb, third person masculine plural.

16. أَنَّهُ (Annahu) - That it is.

- Pronunciation: an-na-hu

- Grammar: "أَنَّ" (anna) means "that" (similar to "إِنَّ" but used in the middle of a sentence), and "هُ" (hu) is a masculine singular pronoun meaning "it." "أَنَّ" also puts the following noun (or pronoun, in this case) into the accusative case.

17. الْحَقُّ (Al-haqqu) - The truth.

- Pronunciation: al-haq-qu

- Grammar: A definite noun in the nominative case, serving as the predicate for "أَنَّهُ."

18. مِن (Min) - From.

- Pronunciation: min

- Grammar: A preposition.

19. رَّبِّهِمْ (Rabbihim) - Their Lord.

- Pronunciation: rab-bi-him

- Grammar: "رَبِّ" (rabbi) means "Lord" (in the genitive case due to "مِن"), and "هِمْ" (him) is a masculine plural possessive pronoun meaning "their."

- Meaning so far: "Indeed, Allah does not shrink from setting an example, be it a mosquito or what is above it. As for those who have believed, they know that it is the truth from their Lord."

20. وَأَمَّا (Wa-ammaa) - And as for.

- Pronunciation: wa-am-maa

- Grammar: "وَ" (wa) means "and," combined with "أَمَّا" (ammaa) to introduce another contrasting group.

21. الَّذِينَ (Allatheena) - Those who.

- Pronunciation: al-la-dhee-na

- Grammar: A relative pronoun, masculine plural.

22. كَفَرُوا (Kafaroo) - They disbelieved / They rejected.

- Pronunciation: ka-fa-roo

- Grammar: A past tense verb, third person masculine plural.

23. فَيَقُولُونَ (Fa-yaqooloona) - So they say.

- Pronunciation: fa-ya-qoo-loo-na

- Grammar: "فَ" (fa) acts as a correlative to "أَمَّا," and "يَقُولُونَ" is a present tense verb, third person masculine plural.

24. مَاذَا (Maatha) - What.

- Pronunciation: maa-zaa

- Grammar: An interrogative pronoun.

25. أَرَادَ (Araada) - He intended / He willed.

- Pronunciation: a-raa-da

- Grammar: A past tense verb, third person masculine singular.

26. اللَّهُ (Allahu) - Allah / God.

- Pronunciation: al-la-hu

- Grammar: A noun in the nominative case, serving as the subject of the verb "أَرَادَ."

27. بِهَـٰذَا (Bi-haathaa) - With this.

- Pronunciation: bi-haa-zaa

- Grammar: "بِ" (bi) is a preposition meaning "with" or "by," and "هَـٰذَا" (haathaa) is a masculine singular demonstrative pronoun meaning "this."

28. مَثَلًا (Mathalan) - An example / a parable.

- Pronunciation: ma-tha-lan

- Grammar: An indefinite noun in the accusative case. Here, it can be interpreted as a circumstantial adverb (حال) specifying "this" as an example, or as a second object.

- Meaning so far: "...And as for those who disbelieved, they say, "What did Allah intend by this example?""

29. يُضِلُّ (Yudillu) - He misguides / He causes to stray.

- Pronunciation: yu-dhil-lu

- Grammar: A present tense verb, third person masculine singular. The implied subject is Allah (God).

30. بِهِ (Bihi) - By it / with it.

- Pronunciation: bi-hi

- Grammar: "بِ" (bi) is a preposition meaning "by" or "with," and "هِ" (hi) is a masculine singular pronoun meaning "it" (referring to the example).

31. كَثِيرًا (Katheeran) - Many / A lot (of people).

- Pronunciation: ka-thee-ran

- Grammar: An indefinite noun in the accusative case, serving as the direct object of the verb "يُضِلُّ."

32. وَيَهْدِي (Wa-yahdee) - And He guides.

- Pronunciation: wa-yah-dee

- Grammar: "وَ" (wa) means "and," and "يَهْدِي" is a present tense verb, third person masculine singular.

33. بِهِ (Bihi) - By it / with it.

- Pronunciation: bi-hi

- Grammar: "بِ" (bi) is a preposition, and "هِ" (hi) is a pronoun.

34. كَثِيرًا (Katheeran) - Many / A lot (of people).

- Pronunciation: ka-thee-ran

- Grammar: An indefinite noun in the accusative case, serving as the direct object of the verb "يَهْدِي."

35. وَمَا (Wamaa) - And not.

- Pronunciation: wa-maa

- Grammar: "وَ" (wa) means "and," and "مَا" (maa) is a negation particle.

36. يُضِلُّ (Yudillu) - He misguides.

- Pronunciation: yu-dhil-lu

- Grammar: A present tense verb, third person masculine singular.

37. بِهِ (Bihi) - By it / with it.

- Pronunciation: bi-hi

- Grammar: "بِ" (bi) is a preposition, and "هِ" (hi) is a pronoun.

38. إِلَّا (Illaa) - Except.

- Pronunciation: il-laa

- Grammar: A particle of exception. When used with negation, it forms a strong exclusionary statement.

39. الْفَاسِقِينَ (Al-faasiqeena) - The defiantly disobedient / The perverse ones.

- Pronunciation: al-faa-si-qee-na

- Grammar: A definite noun, masculine plural, in the accusative case. It is the direct object of "يُضِلُّ" in this negated-exception construction.

- Final meaning: "...He misguides many by it and guides many by it. And He does not misguide by it except the defiantly disobedient."

Complete Translation:

"Indeed, Allah does not shrink from setting forth an example, be it a mosquito or what is above it. As for those who have believed, they know that it is the truth from their Lord. But as for those who disbelieved, they say, "What did Allah intend by this example?" He misguides many by it and guides many by it. And He does not misguide by it except the defiantly disobedient."

Here's a word-by-word breakdown of the Arabic sentence, designed to help an English student understand its components and grammar:

وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوا أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُم بِهِ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ

1. وَ (wa) – And

- Pronunciation: "wah"

- Explanation: This is a conjunction, simply meaning "and."

2. إِذَا (idha) – When / If

- Pronunciation: "ee-dha" (like 'th' in 'this')

- Explanation: This particle introduces a conditional or temporal clause, meaning "when" or "if."

3. لَقُوا (laqū) – They met

- Pronunciation: "la-qoo"

- Explanation: This is a past tense verb.

- The root is (ل ق ي - laqā), meaning "to meet."

- The suffix ـوا (ū) indicates that the action was performed by "they" (masculine plural).

4. الَّذِينَ (alladhīna) – Those who

- Pronunciation: "al-la-dhee-na" (like 'th' in 'this')

- Explanation: This is a relative pronoun for masculine plural, meaning "those who." It connects a noun to a descriptive clause.

5. آمَنُوا (āmanū) – They believed

- Pronunciation: "aa-ma-noo"

- Explanation: This is a past tense verb.

- The root is (أ م ن - amana), meaning "to believe" or "to be safe."

- The long 'ā' indicates it's from verb Form IV (أفعل - af'ala), which often implies "to cause to believe" or simply "to believe."

- The suffix ـوا (ū) indicates "they" (masculine plural).

6. قَالُوا (qālū) – They said

- Pronunciation: "qaa-loo"

- Explanation: This is a past tense verb.

- The root is (ق و ل - qawala), meaning "to say."

- The suffix ـوا (ū) indicates "they" (masculine plural).

7. آمَنَّا (āmannā) – We believed

- Pronunciation: "aa-man-naa"

- Explanation: This is a past tense verb.

- The root is (أ م ن - amana), meaning "to believe."

- The long 'ā' indicates it's from verb Form IV, as explained above.

- The suffix ـنَا (nā) indicates that the action was performed by "we."

- Grammar Note: The first part of the sentence translates to: "And when they met those who believed, they said, 'We believed.'" This refers to a hypocritical group claiming belief when with believers.

8. وَ (wa) – And

- Pronunciation: "wah"

- Explanation: Another conjunction, connecting the two parts of the sentence.

9. إِذَا (idha) – When / If

- Pronunciation: "ee-dha"

- Explanation: Again, introducing a conditional or temporal clause.

10. خَلَا (khalā) – Were alone / Withdrew

- Pronunciation: "kha-laa" (kh as in Scottish 'loch')

- Explanation: This is a past tense verb, meaning "to be alone," "to withdraw," or "to be in solitude." Here, it implies being alone with each other. The verb is singular in form, but the following phrase "some of them" clarifies the plural subject.

11. بَعْضُهُمْ (baʿḍuhum) – Some of them

- Pronunciation: "ba'-ḍu-hum"

- Explanation:

- بَعْضُ (baʿḍu): "Some / Part." This is a noun.

- ـهُمْ (hum): "Them." This is a possessive pronoun suffix (like 'their' or 'of them'), attached to the noun.

12. إِلَىٰ (ilā) – To / Towards

- Pronunciation: "i-laa"

- Explanation: This is a preposition meaning "to" or "towards."

13. بَعْضٍ (baʿḍin) – Each other / Some

- Pronunciation: "ba'-ḍin"

- Explanation:

- بَعْضِ (baʿḍi): "Some / Part." This noun is in the genitive case (indicated by the kasra, the 'i' sound) because it follows the preposition "ilā."

- The ـٍ (in) at the end indicates indefiniteness (tanwin).

- Grammar Note: The phrase "بعضهم إلى بعض" (baʿḍuhum ilā baʿḍin) is an idiomatic expression meaning "some of them to some [others]" or more naturally, "among themselves" or "with each other."

14. قَالُوا (qālū) – They said

- Pronunciation: "qaa-loo"

- Explanation: (As explained in #6) Past tense verb, "they said."

- Grammar Note: The second part of the sentence now reads: "And when some of them were alone with each other, they said..."

15. أَ (a) – Do you / Are you (Question particle)

- Pronunciation: "a" (short 'a' sound)

- Explanation: This is an interrogative particle, placed at the beginning of a sentence to turn it into a question. It's similar to starting an English question with "Do you...?" or "Are you...?"

16. تُحَدِّثُونَهُم (tuḥaddithūnahum) – You (plural) tell them / You inform them

- Pronunciation: "tu-ḥad-dih-thoo-na-hum" (th as in 'this')

- Explanation: This is a present tense verb with a pronoun suffix.

- تُحَدِّثُونَ (tuḥaddithūna): "You (plural) tell / inform." The root is (ح د ث - ḥadatha), meaning "to happen" or "to talk." This form (Form II - faʿʿala) means "to make something happen," "to narrate," or "to tell." The prefix تُـ (tu-) and suffix ـونَ (-ūna) indicate second person masculine plural, present tense.

- ـهُم (hum): "Them." This is an object pronoun suffix, meaning "them."

17. بِمَا (bimā) – About what / With what

- Pronunciation: "bi-maa"

- Explanation: This is a combination of a preposition and a relative pronoun.

- بِـ (bi-): "With By About." This is a preposition.

- مَا (mā): "What / That which." This is a relative pronoun.

18. فَتَحَ (fataḥa) – He revealed / He opened

- Pronunciation: "fa-ta-ḥa"

- Explanation: This is a past tense verb.

- The root is (ف ت ح - fataḥa), meaning "to open," "to conquer," or "to reveal." In this context, it implies "revealed" or "granted." The verb is in the third person singular masculine form.

19. اللَّهُ (Allāhu) – God / Allah

- Pronunciation: "Al-laa-hu"

- Explanation: This is the noun for God, the doer (subject) of the verb "fataḥa."

20. عَلَيْكُمْ (ʿalaykum) – To you / Upon you

- Pronunciation: "a-lay-kum"

- Explanation: This is a combination of a preposition and a pronoun.

- عَلَىٰ (ʿalā): "Upon / On / To." This is a preposition.

- ـكُم (kum): "You (plural)." This is a pronoun suffix, referring to "you" (masculine plural).

- Grammar Note: The question they are asking is: "Do you tell them about what God has revealed to you...?" This refers to revealing information (from their scripture/faith) to the believers.

21. لِيُحَاجُّوكُم (liyuḥājjūkum) – So that they may argue with you / So that they may use it against you

- Pronunciation: "li-yu-ḥaaj-joo-kum"

- Explanation: This is a combination of a particle of purpose and a verb with a pronoun suffix.

- لِـ (li-): "In order to / So that." This particle indicates purpose and puts the following verb into the subjunctive mood (mansūb).

- يُحَاجُّوا (yuḥājjū): "They argue." The root is (ح ج ج - ḥajaja), meaning "to argue" or "to dispute." This form (Form III - fāʿala) means "to argue with someone." The original form would be (يُحَاجُّونَ - yuḥājjūna), but the final 'nūn' (ـن) is dropped because of the preceding "li" (particle of purpose), making it subjunctive.

- ـكُم (kum): "You (plural)." This is an object pronoun suffix, meaning "you."

22. بِهِ (bihi) – By it / With it

- Pronunciation: "bi-hi"

- Explanation: This is a combination of a preposition and a pronoun.

- بِـ (bi-): "With / By." This is a preposition.

- ـهِ (hi): "It / Him." This is an object pronoun suffix, referring to "what God revealed."

23. عِندَ (ʿinda) – Before At With

- Pronunciation: "in-da"

- Explanation: This is an adverb of place/time, meaning "at," "with," or "before" (in the presence of).

24. رَبِّكُمْ (rabbikum) – Your Lord

- Pronunciation: "rab-bi-kum"

- Explanation:

- رَبِّ (rabbi): "Lord." This noun is in the genitive case (indicated by the kasra, 'i' sound) because it follows the adverb "ʿinda."

- ـكُم (kum): "Your (plural)." This is a possessive pronoun suffix, meaning "your" (masculine plural).

- Grammar Note: This part expands on the question: "...so that they may argue with you by it before your Lord?" They are asking why their fellow hypocrites would reveal information that the believers could then use to strengthen their arguments or position.

25. أَ (a) – So do you / So aren't you (Question particle)

- Pronunciation: "a" (short 'a' sound)

- Explanation: Another interrogative particle, similar to the one in #15, introducing a new question.

26. فَلَا (falā) – Then not / So not

- Pronunciation: "fa-laa"

- Explanation: This is a combination of a conjunction and a negative particle.

- فَـ (fa-): "Then / So." This is a conjunction, often indicating a consequence or a sequence.

- لَا (lā): "Not." This is a negative particle, negating the verb that follows.

27. تَعْقِلُونَ (taʿqilūna) – You (plural) understand / use reason

- Pronunciation: "ta'-qi-loo-na"

- Explanation: This is a present tense verb.

- The root is (ع ق ل - ʿaqala), meaning "to understand," "to reason," or "to comprehend."

- The prefix تَـ (ta-) and suffix ـُونَ (-ūna) indicate second person masculine plural, present tense.

- Grammar Note: The final question translates to: "So do you not understand / use reason?" This is a rhetorical question, implying they should use their intellect to see the folly of their actions.

Full English Translation (combining all parts):

"And when they met those who believed, they said, 'We believed.' And when some of them were alone with each other, they said, 'Do you tell them about what God has revealed to you, so that they may argue with you by it before your Lord? So do you not understand / use reason?'"

Here's a word-by-word breakdown of the Arabic sentence:

1. إِنَّ (inna) - Indeed / Certainly

- Explanation: This is a particle used at the beginning of a sentence to add emphasis, similar to "indeed," "certainly," or "verily" in English. It often introduces a strong statement.

2. الَّذِينَ (alladheena) - those who

- Explanation: This is a masculine plural relative pronoun, meaning "those who" or "the ones who." It refers to a group of people.

3. كَفَرُوا (kafaroo) - disbelieved

- Explanation: This is a past tense verb, referring to the action of disbelieving or rejecting. The '-oo' sound at the end (written as و ا) indicates that the subject is "they" (masculine plural). The root of this word is ك-ف-ر (k-f-r), which means to disbelieve, to deny, or to cover up the truth.

4. سَوَاءٌ (sawaa'un) - alike / the same / equal

- Explanation: This word acts as an adjective or noun here, meaning "equal," "the same," or "alike." It indicates a state of indifference.

5. عَلَيْهِمْ (alayhim) - upon them / to them

- Explanation: This is a combination of two parts:

- 'عَلَى' (ala): A preposition meaning "upon," "on," or "to."

- 'هُمْ' (hum): A masculine plural pronoun meaning "them."

- Together: It means "upon them" or, in this context, "to them," implying that it makes no difference to them.

6. أَأَنذَرْتَهُمْ (a'andhartahum) - whether you warned them

- Explanation: This word is a combination of three elements:

- 'أَ' (a): An interrogative particle placed at the beginning of a question, here acting like "whether" or "is it that."

- 'أَنذَرْتَ' (andharta): A past tense verb, 2nd person masculine singular, meaning "you warned." It comes from the root ن-ذ-ر (n-dh-r), which means to warn or to give notice.

- 'هُمْ' (hum): The masculine plural pronoun "them," serving as the direct object of the verb (you warned them).

7. أَمْ (am) - or

- Explanation: This is a conjunction that means "or," specifically used when presenting a choice or an alternative, often following an interrogative particle like 'أَ'.

8. لَمْ (lam) - not

- Explanation: This is a negation particle used specifically with verbs in the jussive mood (a specific verb form) to negate an action in the past or a conditional sense. It's like "did not" or "would not."

9. تُنذِرْهُمْ (tundhirhum) - you warn them

- Explanation: This is a combination of two parts:

- 'تُنذِرْ' (tundhir): The jussive form of the imperfect (present/future tense) verb, 2nd person masculine singular, meaning "you warn." The particle 'لَمْ' (lam) before it causes the verb to take this specific jussive form (indicated by the sukoon, a small circle, over the last letter 'ر').

- 'هُمْ' (hum): The masculine plural pronoun "them," acting as the direct object of the verb.

10. لَا (laa) - not

- Explanation: This is a negation particle used for present or future tense verbs. It simply negates the action, similar to "do not" or "will not."

11. يُؤْمِنُونَ (yu'minoon) - they will believe / they believe

- Explanation: This is a present/future tense verb, 3rd person masculine plural. The 'yu-' prefix and the '-oon' suffix (و ن) indicate that the subject is "they" (masculine plural) and the action is in the present or future. It comes from the root أ-م-ن (a-m-n), meaning to believe, to have faith, or to feel secure.

Putting it all together, the sentence means:

"Indeed, those who disbelieved – it is the same to them whether you warned them or did not warn them – they will not believe."

Or, more naturally:

"Indeed, for those who disbelieve, it is the same whether you warn them or do not warn them; they will not believe."

Here's a breakdown of the Arabic sentence, designed to help you understand each word and its role:

Let's dissect the sentence: وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَـٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

1. وَ (wa)

- Pronunciation: "wa"

- Meaning: "And"

- Explanation: This is a conjunction, much like "and" in English, used to connect ideas or clauses.

2. الَّذِينَ (alladhīna)

- Pronunciation: "al-la-dhee-na"

- Meaning: "those who" / "who"

- Explanation: This is a relative pronoun, similar to "who" or "those who" in English. It refers to a plural group of people (masculine, but often used generally).

3. كَفَرُوا (kafarū)

- Pronunciation: "ka-fa-roo"

- Meaning: "they disbelieved" / "they rejected faith"

- Explanation: This is a past tense verb (Form I).

- The root is ك-ف-ر (k-f-r), meaning "to disbelieve" or "to cover/conceal the truth."

- The "ū" (و) at the end indicates that the action was performed by "they" (plural masculine).

4. وَ (wa)

- Pronunciation: "wa"

- Meaning: "and"

- Explanation: Another conjunction, connecting this action to the previous one.

5. كَذَّبُوا (kadhabū)

- Pronunciation: "kadhdha-boo"

- Meaning: "they denied" / "they rejected"

- Explanation: This is also a past tense verb (Form II).

- The root is ك-ذ-ب (k-dh-b), meaning "to lie."

- The doubling of the second root letter (ذ) in Form II often intensifies the meaning or makes it causative; here, it means "to deny/reject (as false)" or "to declare something a lie."

- Again, the "ū" (و) at the end indicates "they" (plural masculine).

6. بِ (bi-)

- Pronunciation: "bi"

- Meaning: "with" "by" "in" "of" "concerning"

- Explanation: This is a common Arabic preposition. Here, it indicates the object of their denial – what they denied. When attached to the following word, it loses its standalone "a" sound and becomes "bi-".

7. آيَاتِنَا (āyātinā)

- Pronunciation: "aa-yaa-ti-naa"

- Meaning: "Our signs" / "Our verses"

- Explanation: This word is a combination of two parts:

- آيَاتِ (āyāti): This is the plural form of آيَة (āyah), meaning "sign" or "verse" (as in the verses of the Quran). It's in the genitive case because of the preceding preposition "bi-".

- نَا (nā): This is a possessive pronoun suffix meaning "our" or "us." It attaches directly to the noun, showing possession. So, "Our signs."

8. أُولَـٰئِكَ (ulā'ika)

- Pronunciation: "oo-laa-i-ka"

- Meaning: "those" / "those ones"

- Explanation: This is a demonstrative pronoun for plural (both masculine and feminine), meaning "those." It points to the group previously mentioned ("those who disbelieved and denied...").

9. أَصْحَابُ (aṣḥābu)

- Pronunciation: "as-haa-bu"

- Meaning: "companions of" "people of" "owners of"

- Explanation: This is the plural form of صَاحِب (ṣāḥib), meaning "companion," "friend," or "owner." In this context, it refers to those who belong to or are destined for something. It is in the nominative case as it's the predicate of "those."

10. النَّارِ (an-nāri)

- Pronunciation: "an-naa-ri"

- Meaning: "the Fire" / "Hellfire"

- Explanation: This is a definite noun.

- الْـ (al-): This is the definite article "the."

- نَّارِ (nār): This means "fire." The "n" sound merges with "al-" due to assimilation (a "sun letter"), becoming "an-nār."

- It is in the genitive case because it is the second part of an iḍāfah (possessive construction), "companions of the Fire."

11. هُمْ (hum)

- Pronunciation: "hum"

- Meaning: "they"

- Explanation: This is a separate personal pronoun, meaning "they" (plural masculine). It re-emphasizes the subject.

12. فِيهَا (fīhā)

- Pronunciation: "fee-haa"

- Meaning: "in it"

- Explanation: This is a combination of two parts:

- فِي (fī): The preposition meaning "in."

- هَا (hā): A pronoun suffix meaning "it" or "her." It refers back to "النَّارِ" (an-nār - the Fire), which is grammatically feminine in Arabic. So, "in it" (the Fire).

13. خَالِدُونَ (khālidūna)

- Pronunciation: "khaa-li-doo-na"

- Meaning: "abiding eternally" / "remaining forever"

- Explanation: This is an active participle (Form I) from the root خ-ل-د (kh-l-d), meaning "to be eternal" or "to remain."

- The "ūn" (ـُونَ) suffix indicates that it's a plural masculine noun/adjective in the nominative case, acting here as a predicate describing "they."

Putting it all together, the sentence means:

"And those who disbelieved and denied Our signs – those are the companions of the Fire; they will abide eternally therein."

Here's a breakdown of the Arabic sentence, translated word-for-word into English, with pronunciation guides and grammar notes to help you understand it.

The sentence you provided is: أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـٰكِن لَّا يَشْعُرُونَ

A complete English translation of the sentence is:

"Indeed, it is they who are the corrupters, but they do not perceive it."

Now, let's break it down word by word:

1. Alā: (ah-LA)

- Meaning: Indeed! Verily! Beware! / Lo!

- Explanation: This is an opening particle used to draw strong attention or emphasize the statement that follows. It's like saying "Pay attention!" or "Be aware!"

2. Innahum: (IN-nah-hoom)

- Meaning: indeed they / verily they.

- Explanation: This word combines two parts:

- "Inna" (IN-na): An emphatic particle meaning "indeed" or "certainly." It adds confirmation or emphasis to the statement.

- "hum" (hoom): This is the attached pronoun for "they" or "them."

- Grammar Note: "Inna" is a particle that makes the noun or pronoun following it accusative (the case for the object of a verb or preposition, or the complement of certain particles). Here, the pronoun "hum" is in the accusative case.

3. Humu: (HOO-moo)

- Meaning: they (are the very ones)

- Explanation: This is the independent pronoun for "they."

- Grammar Note: In this context, "Humu" functions as a "pronoun of separation" (ḍamīr al-faṣl). It comes between the subject and the predicate to add strong emphasis, clarifying that the subject is the predicate, signifying "they are the very ones who..." The final 'u' sound on "Humu" (instead of a silent 'm') is a phonetic rule to prevent two silent letters from occurring consecutively, especially when followed by a word starting with a definite article like "al-."

4. Al-mufsidūn: (al-MOOF-si-doon)

- Meaning: the corrupters the mischief-makers those who cause corruption.

- Explanation: This word is composed of:

- "Al-" (al-): The definite article, equivalent to "the" in English.

- "mufsidūn" (MOOF-si-doon): This is the masculine plural form of "mufsid," which means "one who causes corruption or mischief." It is derived from the verb "afsada," meaning "to corrupt" or "to cause mischief."

- Grammar Note: The "-ūn" ending indicates a sound masculine plural in the nominative case.

5. Walākin: (wa-LAA-kin)

- Meaning: But / However.

- Explanation: This word consists of two parts:

- "Wa" (wa): The conjunction "and."

- "lākin" (LAA-kin): The conjunction "but" or "however."

- Grammar Note: "Walākin" is a coordinating conjunction, used to connect two contrasting clauses or ideas.

6. Lā: (laa)

- Meaning: not.

- Explanation: This is a particle used for negation, meaning "not" or "do not."

7. Yashʿurūn: (yash-ʿoo-ROON)

- Meaning: they perceive / they are aware / they realize.

- Explanation: This is a verb in the third-person masculine plural imperfect tense (which covers present and future actions). The root meaning is "to feel," "to perceive," or "to be aware of."

- Grammar Note: The prefix "ya-" indicates third-person masculine plural, and the suffix "-ūn" further confirms the plural. When preceded by the negation particle "Lā," it means "they do not perceive" or "they are not aware."

Here's a breakdown of the Arabic sentence, word by word, to help you understand its meaning and structure:

Original Sentence: وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

1. وَ (wa) - And (Pronunciation: wah)

- This is a conjunction, just like "and" in English, used to connect ideas or clauses.

2. لَقَدْ (laqad) - certainly / indeed (Pronunciation: la-qad)

- This is an emphatic particle. When it precedes a past tense verb, it adds emphasis, making the statement stronger, meaning "certainly," "indeed," or "verily."

3. عَلِمْتُمُ (ʿalimtum-u) - you (plural) knew / you learned (Pronunciation: ah-lim-TOO-moo)

- This is a verb in the past tense.

- The root is ع-ل-م (ʿ-l-m), which means "to know" or "to learn."

- The suffix -تُمُ (tum-u) indicates the second person plural, meaning "you all." The final u sound is for smooth pronunciation when connecting to the next word.

4. الَّذِينَ (alladhīna) - those who (Pronunciation: al-la-DHEE-na)

- This is a relative pronoun, similar to "who" or "those who" in English. It introduces a descriptive clause, referring to a group of people.

5. اعْتَدَوْا (iʿtadaw) - transgressed / trespassed (Pronunciation: eeʿ-ta-DAW)

- This is a verb in the past tense.

- The root is ع-د-و (ʿ-d-w), meaning "to exceed limits" or "to transgress."

- The form of the verb here means "they transgressed" or "they violated" (a boundary or rule).

- The suffix -وا (aw) indicates the third person plural, meaning "they."

6. مِنكُمْ (minkum) - from you (plural) / among you (plural) (Pronunciation: min-KOOM)

- مِنْ (min) is a preposition meaning "from" or "among."

- -كُمْ (kum) is a pronoun suffix meaning "you all" (plural). So, "from you all" or "among you all."

7. فِي (fī) - in / concerning (Pronunciation: fee)

- This is a common preposition, meaning "in," "on," "at," or in this context, "concerning" or "regarding."

8. السَّبْتِ (as-sabt) - the Sabbath (Pronunciation: as-SABT)

- الـ (al-) is the definite article, equivalent to "the."

- سَبْت (sabt) means "Sabbath," which is the day of rest in some religions.

- The i sound at the end is a grammatical case ending (genitive case) because it follows the preposition فِي (fī).

9. فَ (fa) - so / then (Pronunciation: fa)

- This is a conjunction that indicates a consequence or sequence, often translated as "so," "then," or "therefore."

10. قُلْنَا (qulnā) - We said (Pronunciation: qool-NAH)

- This is a verb in the past tense.

- The root is ق-و-ل (q-w-l), meaning "to say."

- The suffix -نَا (nā) indicates the first person plural, meaning "we." In religious texts like the Quran, "We" refers to God.

11. لَهُمْ (lahum) - to them (Pronunciation: la-HOOM)

- لَـ (la-) is a preposition meaning "to" or "for."

- -هُمْ (hum) is a pronoun suffix meaning "they" or "them" (plural). So, "to them."

12. كُونُوا (kūnū) - Be! (imperative, plural) (Pronunciation: KOO-noo)

- This is an imperative verb, meaning a command.

- It comes from the verb كان (kāna), "to be."

- كُونُوا (kūnū) is the command form for the second person plural ("you all"), instructing them to "be."

13. قِرَدَةً (qiradatan) - monkeys (Pronunciation: qi-RA-da-tan)

- This is the plural form of قِرْد (qird), which means "monkey."

- The -ً (an) ending indicates the indefinite accusative case (mansūb), describing what they are commanded to be.

14. خَاسِئِينَ (khāsiʾīna) - disgraced / despised / driven away (Pronunciation: KHA-si-ee-na)

- This is a plural adjective, describing the state of the "monkeys."

- The root خ-س-ء (kh-s-ʾ) conveys meanings like "to be despised," "to be driven away with contempt," or "to be humiliated."

- The -ِينَ (īna) ending is the masculine plural accusative/genitive ending for sound masculine plural nouns/adjectives, agreeing with قِرَدَةً (qiradatan).

Full Translation of the Sentence:

"And you certainly knew those who transgressed among you concerning the Sabbath, so We said to them, 'Be despised monkeys!'"

Here's a breakdown of the Arabic sentence, translated into English with pronunciation and grammatical explanations:

The full English translation of the sentence is:

Deaf, mute, blind, so they do not return.

(A more natural English phrasing might be: "They are deaf, mute, blind, so they will not return.")

Let's break it down word by word:

1. Deaf [ṣum-mun]:

- This word is an adjective meaning "deaf."

- Grammar Note: It's the plural form, describing multiple individuals. In Arabic, adjectives can sometimes stand alone at the beginning of a sentence, implying a "they are" or "they are [such and such]" construction.

2. Mute [buk-mun]:

- This word is an adjective meaning "mute" or "unable to speak."

- Grammar Note: Like "deaf," it is also in its plural form, referring to multiple people.

3. Blind [ʿum-yun]:

- This word is an adjective meaning "blind."

- Grammar Note: Again, this is the plural form, describing several individuals.

4. So [fa-]:

- This is a conjunction that means "so," "then," "therefore," or "consequently." It connects the preceding description (their state of being deaf, mute, and blind) to the following action or lack thereof.

5. they [hum]:

- This is a standalone plural pronoun meaning "they." It refers back to the implied subject of the adjectives (the ones who are deaf, mute, and blind).

6. not [lā]:

- This is a negation particle, used to make a verb negative. It translates to "not," "do not," or "will not."

7. they return [yar-ji-ʿū-na]:

- This is a verb in the present tense, meaning "they return" or "they will return."

- Grammar Note:

- The prefix "ya-" indicates that the subject is third person masculine singular or plural.

- The root of the verb is "ra-ja-ʿa" (رَجَعَ) meaning "to return."

- The suffix "-ūna" (ـُونَ) specifically denotes that the subject is plural (they) and the verb is in the present/imperfect tense.

- Combined with "lā" (not), it forms "they do not return" or "they will not return."

Let's break down this powerful Arabic sentence word by word to understand its meaning and structure.

1. قُلْ (qul) - "Say" (an imperative verb, meaning 'command someone to say').

- Grammar Note: This is a command form of the verb "to say" (قَالَ - qāla). It's in the second person singular masculine, addressing one male directly.

2. أَتُحَاجُّونَنَا (atuhājūnanā) - "Are you arguing with us?" or "Do you dispute with us?"

- أَ (a-) - This is an interrogative particle, similar to putting "do/are/is" at the beginning of a question in English. It turns a statement into a question.

- تُحَاجُّونَ (tuḥājūna) - "you argue/dispute" (plural masculine). This is the present tense (imperfect) verb from the root ح-ج-ج (H-J-J), meaning to argue or debate. The "ūna" ending indicates plural masculine 'you'.

- نَا (-nā) - "us." This is a suffix pronoun, acting as the object of the verb. So, "you argue us," which in English translates to "you argue with us."

3. فِي (fī) - "In" or "about."

- This is a common Arabic preposition. Here, it signifies the subject or topic of the argument.

4. اللَّهِ (allāhi) - "Allah" or "God."

- Grammar Note: When a noun follows a preposition like فِي (fī), its ending typically changes to indicate the genitive case (often with a kasra/i sound, like in "allāhi").

5. وَهُوَ (wa huwa) - "And He."

- وَ (wa) - "And" (a conjunction).

- هُوَ (huwa) - "He" (a third-person singular masculine pronoun).

6. رَبُّنَا (rabbunā) - "Our Lord."

- رَبُّ (rabbu) - "Lord."

- نَا (-nā) - "our" (a possessive pronoun suffix). This suffix pronoun is attached to nouns to show possession.

7. وَرَبُّكُمْ (wa rabbukum) - "And your Lord."

- وَ (wa) - "And."

- رَبُّ (rabbu) - "Lord."

- كُمْ (-kum) - "your" (plural masculine possessive pronoun suffix).

8. وَلَنَا (wa lanā) - "And for us" or "And to us."

- وَ (wa) - "And."

- لَ (la-) - "for" or "to" (a preposition).

- نَا (-nā) - "us" (a pronoun suffix).

9. أَعْمَالُنَا (aʿmālunā) - "Our deeds" or "Our actions."

- أَعْمَالُ (aʿmālu) - "deeds/actions" (plural of عَمَل - ʿamal, meaning 'deed' or 'work').

- نَا (-nā) - "our" (possessive pronoun suffix).

10. وَلَكُمْ (wa lakum) - "And for you" or "And to you."

- وَ (wa) - "And."

- لَ (la-) - "for" or "to."

- كُمْ (-kum) - "you" (plural masculine pronoun suffix).

11. أَعْمَالُكُمْ (aʿmālukum) - "Your deeds" or "Your actions."

- أَعْمَالُ (aʿmālu) - "deeds/actions."

- كُمْ (-kum) - "your" (plural masculine possessive pronoun suffix).

12. وَنَحْنُ (wa naḥnu) - "And we."

- وَ (wa) - "And."

- نَحْنُ (naḥnu) - "we" (a first-person plural pronoun).

13. لَهُ (lahu) - "To Him" or "For Him."

- لَ (la-) - "to" or "for."

- هُ (-hu) - "Him" (a third-person singular masculine pronoun suffix).

14. مُخْلِصُونَ (mukhlisūn) - "Sincere," "devoted," "pure in faith."

- This is an active participle, meaning "one who makes sincere" or "one who is sincere." The "ūna" ending indicates plural masculine. It describes the state or quality of "we."

Putting it all together, the sentence translates to:

"Say, 'Are you arguing with us about Allah, while He is our Lord and your Lord? And for us are our deeds, and for you are your deeds, and we are sincere to Him.'"

Simplified (more natural) English translation:

"Say, 'Do you dispute with us concerning Allah, while He is our Lord and your Lord? We have our deeds, and you have your deeds, and we are devoted to Him.'"

Here is the English translation of the Arabic sentence, followed by a word-for-word explanation:

English Translation:

"And [recall] when We said to the angels, 'Prostrate to Adam,' so they prostrated, except Iblis; he refused and was arrogant, and he was among the disbelievers."

Word-by-Word Breakdown:

1. wa (wa): And.

- This is a conjunction, connecting phrases or clauses.

2. idh (idh): When / Recall when.

- This word often introduces a past event, implicitly asking the listener to recall that time.

3. qulnaa (qul-naa): We said.

- This is a past tense verb.

- The root is ق-و-ل (q-w-l), meaning 'to say'.

- The suffix -naa indicates 'we' (the first-person plural subject).

4. lil-malaa'ikati (lil-ma-laa-i-ka-ti): To the angels.

- li (li): 'to' (a preposition).

- al (al): 'the' (the definite article).

- malaa'ikah (ma-laa-i-kah): 'angels' (the plural of malak (مَلَك), meaning 'angel').

- The ending -ti is the genitive case marker, which is used here because the word is preceded by the preposition 'li'.

5. usjudoo (us-ju-doo): Prostrate / Bow down.

- This is an imperative verb, meaning a command.

- It is in the plural form, addressing multiple individuals (the angels).

- The root is س-ج-د (s-j-d), meaning 'to prostrate' or 'to bow down'.

6. li-Aadama (li-Aa-da-ma): To Adam.

- li (li): 'to' (a preposition).

- Aadama (Aa-da-ma): The proper noun 'Adam'.

- Note on grammar: Proper nouns like 'Adam' are often 'diptotes' (ممنوع من الصرف - mamnoo' min as-sarf) in Arabic grammar. This means they do not take a kasra (the usual genitive case ending) or tanween (nunation) for certain grammatical functions. Instead of taking a kasra after 'li', it takes a fatha here.

7. fa-sajadoo (fa-sa-ja-doo): So they prostrated / Then they prostrated.

- fa (fa): 'so' or 'then' (a conjunction indicating consequence).

- sajadoo (sa-ja-doo): 'they prostrated'.

- This is a past tense verb.

- The suffix -oo indicates 'they' (the third-person plural masculine subject).

8. illaa (il-laa): Except.

- This is a particle of exception.

9. Ibleesa (Ib-lee-sa): Iblis.

- This is a proper noun, referring to Satan.

- Like 'Adam', 'Iblis' is a diptote. In this context, as the object of the exception, it takes a fatha.

10. abaa (a-baa): He refused.

- This is a past tense verb, third-person singular masculine.

- The root is أ-ب-ي (a-b-y), meaning 'to refuse'.

11. wastakbara (was-tak-ba-ra): And he was arrogant / And he showed arrogance.

- wa (wa): 'and'.

- istakbara (is-tak-ba-ra): A past tense verb, third-person singular masculine.

- This verb form (Form X in Arabic morphology, often starting with ista-) frequently implies seeking or showing a quality. Here, it means 'he showed arrogance' or 'he considered himself great'. The root is ك-ب-ر (k-b-r), meaning 'greatness'.

12. wakaana (wa-kaa-na): And he was.

- wa (wa): 'and'.

- kaana (kaa-na): A past tense verb, third-person singular masculine, meaning 'he was'. It's a very common auxiliary verb in Arabic.

13. mina (mi-na): From Of Among.

- This is a preposition meaning 'from' or 'of'. In this specific context, 'among' provides a more natural flow in English.

14. al-kaafireen (al-kaa-fi-reen): The disbelievers.

- al (al): 'the' (the definite article).

- kaafireen (kaa-fi-reen): 'disbelievers' (plural masculine).

- The singular form is kaafir (كَافِر), meaning 'disbeliever'.

- The ending -een indicates the plural and here it is in the genitive case because it follows the preposition 'min'.

Here's a breakdown of the Arabic sentence for an English student, focusing on English explanations, pronunciation, and grammar, without displaying the original Arabic script itself.

Overall English Translation:

"And He taught Adam all the names, then He presented them to the angels, and He said, 'Inform Me of the names of these, if you are truthful.'"

Word-by-Word Explanation:

Let's break down the sentence piece by piece. When I refer to "the first word" or "the next word," imagine yourself looking at the original Arabic sentence and identifying the word based on its position.

1. The initial particle translates to "And" [wa].

- This is a conjunction, similar to "and" in English, used to connect clauses or sentences. It indicates sequence or addition.

2. The next word translates to "taught" [ʕallama].

- This is a past tense verb. In Arabic, verbs carry information about who performed the action. Here, it's the third-person singular masculine form, meaning "He taught." The "He" refers to God (Allah) in this context. The doubled 'l' sound (written as 'll' in transliteration) indicates a specific verb form in Arabic (Form II) which often means to 'cause to do' or to 'teach' intensively.

3. The next word translates to "Adam" [ādama].

- This is a proper noun, the name Adam. Notice the final 'a' sound. In Arabic, nouns can have different endings (cases) depending on their role in the sentence. Here, the 'a' ending indicates that Adam is the direct object of the verb "taught" – He taught whom? Adam.

4. The next word translates to "the names" [al-asmāʔa].

- This word starts with "al-" [al-], which is the definite article "the."

- The root word "asmāʔ" means "names."

- Similar to "Adam," the final 'a' sound here indicates that "the names" are also a direct object of the verb "taught" – He taught Adam what? The names.

5. The next word translates to "all of them" [kullahā].

- This word is composed of two parts:

- "kull" [kull]: Meaning "all" or "every."

- "-hā" [hā]: This is a suffix pronoun meaning "them" or "her." In Arabic, plural non-human nouns (like "names") are often treated grammatically as feminine singular. So, "hā" refers back to "the names," indicating "all of them (the names)."

6. The next particle translates to "then" [θumma].

- This is another conjunction that indicates a sequence of events, suggesting a lapse of time between the teaching and the next action.

7. The next word translates to "He presented them" [ʕaraḍahum].

- This word combines:

- "ʕaraḍa" [ʕaraḍa]: A past tense verb, third-person singular masculine, meaning "He presented" or "He showed." Again, "He" refers to God.

- "-hum" [hum]: A suffix pronoun meaning "them" (masculine plural). This refers to the names that were taught. So, He presented the names.

8. The next particle translates to "to" or "upon" [ʕalā].

- This is a preposition, indicating direction or location. Here it means "to" or "before" (in the sense of presenting something to someone).

9. The next word translates to "the angels" [al-malāʔikati].

- It starts with "al-" [al-], meaning "the."

- "malāʔikah" means "angels."

- The final 'i' sound is the result of the preceding preposition "ʕalā" which typically puts the following noun in the genitive case (similar to an object of a preposition in English).

10. The next word translates to "so he said" [faqāla].

- This is a combination of two parts:

- "fa-" [fa-]: A conjunction particle meaning "so," "then," or "therefore." It implies a direct consequence or immediate follow-up to the previous action.

- "qāla" [qāla]: A past tense verb, third-person singular masculine, meaning "he said." This "he" refers to God.

11. The next word translates to "Inform me" [ʔanbiʔūnī].

- This is an imperative verb (a command).

- "ʔanbiʔū" [ʔanbiʔū]: The command form for "inform" (plural masculine, addressing the angels).

- "-nī" [nī]: A suffix pronoun meaning "me." So, the command is "You (plural) inform me."

12. The next word translates to "of the names of" [bi-asmāʔi].

- This word also has two parts:

- "bi-" [bi-]: A preposition meaning "with" or "by," but in this context, when combined with "inform," it implies "of" or "about."

- "asmāʔi" [asmāʔi]: "Names of." Notice the 'i' sound at the end. This is because it's preceded by the preposition "bi-" which puts it in the genitive case. Additionally, when a noun is followed directly by another noun to show possession (like "names of these"), the first noun (asmāʔi) often takes a specific form without the definite article and with a specific case ending.

13. The next word translates to "these" [hāʔulāʔi].

- This is a demonstrative pronoun meaning "these" (plural). It refers to the things or beings whose names are to be informed. The final 'i' sound is also due to its grammatical relationship (being the "of these" part following "names of").

14. The next particle translates to "if" [ʔin].

- This is a conditional particle, introducing a condition.

15. The next word translates to "you were" [kuntum].

- This is a past tense verb, from the verb "kāna" (to be). "kuntum" is the second-person plural masculine form, meaning "you (plural) were." It's part of the conditional clause "if you were..."

16. The final word translates to "truthful" or "sincere" [ṣādiqīn].

- This is a plural masculine adjective meaning "truthful" or "sincere." It describes the "you" (the angels) in the conditional clause. The '-īn' ending is characteristic of the sound masculine plural in the accusative or genitive case, fitting its role as the predicate of "you were."

This breakdown should help you understand each component of the Arabic sentence and how they fit together to form the complete meaning!

Let's break down this beautiful Arabic sentence word by word, exploring its meaning and grammar.

1. الَّذِي (alladhī) - The one who / Who

- This is a relative pronoun, similar to "who" or "which" in English, used to introduce a descriptive clause about a preceding noun (which is implied here, usually referring to Allah).

- Grammar note: Relative pronouns connect clauses and provide more information about a noun.

2. جَعَلَ (ja'ala) - Made / Rendered / Appointed

- This is a past tense verb, meaning "he made" or "he rendered." In this context, it implies creating something with a specific purpose or function.

- Grammar note: Verbs in Arabic often imply the subject (he/she/it) within their form. Here, the "he" refers to "the one who" (Allah).

3. لَكُمْ (lakum) - For you (plural)

- This is composed of two parts:

- لَـ (la-) - "for" (a preposition).

- ـكُم (kum) - "you" (a plural pronoun, meaning "you all").

- Grammar note: Prepositions like li- (for) often combine with attached pronouns.

4. الْأَرْضَ (al-arḍa) - The earth

- الْـ (al-) - "the" (definite article).

- أَرْضَ (arḍa) - "earth."

- Grammar note: The "a" sound at the end (-a) indicates that this word is in the accusative case (manṣūb), functioning as the direct object of the verb ja'ala (made).

5. فِرَاشًا (firāshan) - A carpet A bed A resting-place

- فِرَاشًا (firāshan) - "a carpet," "a bed." It's an indefinite noun.

- Grammar note: The "an" sound at the end (-an) indicates that this word is indefinite (no "the") and in the accusative case (manṣūb). It acts as the second object of ja'ala, specifying what the earth was made as. So, "made the earth as a carpet."

6. وَ (wa) - And

- This is a conjunction, simply meaning "and."

7. السَّمَاءَ (as-samā'a) - The sky / The heaven

- الْـ (as-) - "the" (definite article, assimilation of 'l' sound with 's').

- سَّمَاءَ (samā'a) - "sky" or "heaven."

- Grammar note: Like al-arḍa, it's in the accusative case, parallel to "the earth," as it's also an object of ja'ala (implied repetition).

8. بِنَاءً (binā'an) - A canopy / A structure / A roof

- بِنَاءً (binā'an) - "a canopy" or "a structure." It's an indefinite noun.

- Grammar note: Like firāshan, it's indefinite and in the accusative case, acting as the second object for "the sky," meaning "made the sky as a canopy."

9. وَ (wa) - And

- Another conjunction, "and."

10. أَنزَلَ (anzala) - Sent down / Caused to descend

- This is a past tense verb, meaning "he sent down." Again, the "he" refers to "the one who" (Allah).

11. مِنَ (mina) - From

- This is a preposition, meaning "from."

12. السَّمَاءِ (as-samā'i) - The sky / The heaven

- الْـ (as-) - "the."

- سَّمَاءِ (samā'i) - "sky" or "heaven."

- Grammar note: The "i" sound at the end (-i) indicates that this word is in the genitive case (majrūr), which is required after the preposition min (from).

13. مَاءً (mā'an) - Water

- مَاءً (mā'an) - "water." It's an indefinite noun.

- Grammar note: The "an" sound (-an) indicates it's indefinite and in the accusative case, as it's the direct object of the verb anzala (sent down).

14. فَـ (fa-) - So / Then

- This prefix acts as a conjunction, indicating a consequence or sequence of events: "so" or "then."

15. أَخْرَجَ (akhraja) - Brought forth / Produced

- This is a past tense verb, meaning "he brought forth" or "he produced."

16. بِهِ (bihi) - With it / By means of it

- This is composed of two parts:

- بِـ (bi-) - "with" or "by means of" (a preposition).

- ـهِ (hi) - "it" (a masculine singular pronoun, referring to the "water").

- Grammar note: Prepositions combine with attached pronouns.

17. مِنَ (mina) - From

- A preposition, "from."

18. الثَّمَرَاتِ (ath-thamarāti) - The fruits

- الْـ (ath-) - "the" (definite article, assimilation of 'l' sound with 'th').

- ثَّمَرَاتِ (thamarāti) - "fruits" (plural of thamarah).

- Grammar note: The "i" sound at the end (-i) indicates it's in the genitive case (majrūr), required after the preposition min.

19. رِزْقًا (rizqan) - Sustenance / Provision

- رِزْقًا (rizqan) - "sustenance" or "provision." It's an indefinite noun.

- Grammar note: The "an" sound (-an) indicates it's indefinite and in the accusative case, as it's the direct object of akhraja (brought forth).

20. لَّكُمْ (lakum) - For you (plural)

- لَّـ (la-) - "for" (preposition, with a shaddah indicating emphasis or a natural part of the word).

- ـكُم (kum) - "you" (plural pronoun).

- Grammar note: Same as the earlier lakum, but sometimes written with a shaddah on the lām for emphasis or stylistic variation in the Quran.

21. ۖ (This symbol indicates a pause in recitation, not a word itself.)

22. فَلَا (falā) - So do not

- فَـ (fa-) - "so" (conjunction).

- لَا (lā) - "do not" (a particle used for prohibition, often called "lā an-nahiyah").

- Grammar note: When lā for prohibition precedes an imperfect verb, it makes the verb take the jussive case (majzūm).

23. تَجْعَلُوا (taj'alū) - (You plural) Make / Set up

- تَجْعَلُوا (taj'alū) - This is an imperfect verb (present/future tense) in the jussive case (majzūm) due to lā (do not). The ending ū replaces the usual ūna for plural "you" in the jussive. It means "you (plural) make" or "you set up."

24. لِلَّهِ (lillāhi) - To Allah / For Allah

- لِـ (li-) - "to" or "for" (preposition).

- اللَّهِ (Allāhi) - "Allah."

- Grammar note: The "i" sound at the end (-i) indicates it's in the genitive case, required after the preposition li-. The first lām of "Allah" combines with the preposition li-.

25. أَندَادًا (andādan) - Rivals / Equals / Partners

- أَندَادًا (andādan) - "rivals" or "equals." It's an indefinite noun (plural of nidd).

- Grammar note: The "an" sound (-an) indicates it's indefinite and in the accusative case, as it's the direct object of the verb taj'alū (make/set up).

26. وَ (wa) - While / And

- This conjunction often introduces a circumstantial clause, meaning "while" or "and yet."

27. أَنتُمْ (antum) - You (plural)

- أَنتُمْ (antum) - This is an independent plural pronoun, meaning "you all."

28. تَعْلَمُونَ (ta'lamūna) - You know

- تَعْلَمُونَ (ta'lamūna) - This is an imperfect verb (present/future tense), meaning "you (plural) know." The suffix ūna is the regular ending for the plural "you" in the indicative imperfect.

- Grammar note: This verb is in the indicative mood, indicating a simple statement of fact.

Putting it all together, the sentence means:

"The One who made for you the earth as a resting-place and the sky as a canopy, and sent down from the sky water, and with it brought forth fruits as provision for you. So do not set up rivals to Allah while you know (the truth)."

Here is a word-for-word explanation of the Arabic sentence:

وَإِذَا (wa-idhā) - And when (wa-i-dhaa)

- وَ (wa): This is a conjunction meaning "and."

- إِذَا (idhā): This word means "when" or "if" (referring to a future or hypothetical event).

قِيلَ (qīla) - it was said (qee-la)

- This is a passive past tense verb. Its root is ق-و-ل (q-w-l), meaning "to say." So, "qīla" means "it was said."

لَهُمُ (lahumu) - to them (la-hu-mu)

- لَـ (la-): This is a preposition meaning "to" or "for."

- ـهُمُ (-humu): This is a pronoun suffix meaning "them" (masculine plural). The final 'u' sound is a common grammatical feature in classical Arabic when followed by certain words.

اتَّبِعُوا (ittabi'ū) - Follow (it-ta-bi-oo)

- This is an imperative (command) verb in the plural form. It means "you all follow." The root is ت-ب-ع (t-b-'a), meaning "to follow."

مَا (mā) - what / that which (maa)

- This is a relative pronoun, functioning like "what" or "that which."

أَنزَلَ (anzala) - sent down / revealed (an-za-la)

- This is a past tense verb, meaning "He sent down" or "He revealed." The root is ن-ز-ل (n-z-l), meaning "to descend." The form 'anzala' (a causative verb form) means "He caused to descend."

اللَّهُ (Allāhu) - Allah / God (Al-laa-hu)

- The proper name for God in Arabic.

قَالُوا (qālū) - they said (qaa-loo)

- This is a past tense verb in the plural form, meaning "they said." The root is ق-و-ل (q-w-l), "to say."

بَلْ (bal) - Rather / But (bal)

- This is a particle used for correction or emphasis, meaning "rather," "on the contrary," or "but."

نَتَّبِعُ (nattabi'u) - we follow (nat-ta-bi-u)

- This is a present tense verb in the first person plural, meaning "we follow."

مَا (mā) - what / that which (maa)

- Again, a relative pronoun meaning "what" or "that which."

أَلْفَيْنَا (alfaynā) - we found (al-fay-naa)

- This is a past tense verb in the first person plural, meaning "we found." The root is ل-ف-ي (l-f-y), "to find."

عَلَيْهِ ('alayhi) - upon it / on it (a-lay-hi)

- عَلَى ('alā): This is a preposition meaning "on," "upon," or "over."

- ـهِ (-hi): This is a pronoun suffix meaning "it" (masculine singular).

آبَاءَنَا (ābā'anā) - our fathers / our forefathers (aa-baa-a-naa)

- آبَاءَ (ābā'a): This is the plural of أَب (ab), meaning "father." So, "fathers" or "forefathers."

- ـنَا (-nā): This is a pronoun suffix meaning "our."

أَوَلَوْ ('a-wa-law) - Even if / What if (a-wa-law)

- This is a compound particle:

- أَ ('a): An interrogative particle, introducing a question (like "Is it...?" or "What about...?").

- وَ (wa): "and."

- لَوْ (law): "if" (often implying a hypothetical or contrary-to-fact condition).

- Together, it conveys "And what if...?" or "Even if...?" often expressing surprise or condemnation.

كَانَ (kāna) - were / was (kaa-na)

- This is a past tense verb meaning "was" or "were." It's often used as an auxiliary verb, meaning "to be."

آبَاؤُهُمْ (ābā'uhum) - their fathers / their forefathers (aa-baa-u-hum)

- آبَاءُ (ābā'u): "fathers" or "forefathers" (in the nominative case here because it's the subject of "kāna").

- ـهُمْ (-hum): This is a pronoun suffix meaning "their" (masculine plural).

لَا يَعْقِلُونَ (lā ya'qilūna) - do not reason / do not understand (laa ya'-qi-loo-na)

- لَا (lā): This is a negation particle, meaning "not" or "do not."

- يَعْقِلُونَ (ya'qilūna): This is a present tense verb in the plural form, meaning "they reason" or "they understand." The root ع-ق-ل ('a-q-l) relates to intellect and reason.

شَيْئًا (shay'an) - anything (shay-an)

- This word means "thing." When used with a negation particle (like "lā"), it means "anything." The '-an' ending (tanwin al-fath) indicates it's an indefinite object in the accusative case.

وَلَا (wa-lā) - and not / nor (wa-laa)

- وَ (wa): "and."

- لَا (lā): "not."

يَهْتَدُونَ (yahtadūna) - they are guided / they find guidance (yah-ta-doo-na)

- This is a present tense verb in the plural form. Its root is ه-د-ي (h-d-y), meaning "to guide." The form 'yahtadūna' (meaning 'they seek or receive guidance') signifies being guided.

Full English Translation:

And when it is said to them, "Follow what Allah has sent down," they say, "Rather, we will follow what we found our fathers upon." Even if their fathers did not reason anything and were not guided?

Here's a breakdown of the Arabic sentence, word by word, with English translations, pronunciation guides, and grammar notes:

1. نِسَاؤُكُمْ (nisā'ukum)

- Translation: Your women / Your wives

- Breakdown: This word is made of two parts:

- نِسَاء (nisā'): means "women" or "wives."

- ـكُمْ (-kum): This is a pronominal suffix meaning "your" (referring to a group of men).

- Grammar Note: This is a noun (plural of امرأة 'imra'ah - woman) with a possessive pronoun suffix attached, indicating possession.

2. حَرْثٌ (ḥarthun)

- Translation: a cultivation a field a tilth

- Breakdown: This word refers to cultivated land, a place for planting or sowing, or the act of cultivation itself. In this context, it's a metaphor.

- Grammar Note: This is an indefinite noun in the nominative case, indicated by the "-un" sound (tanwin) at the end. It functions as a predicate here.

3. لَّكُمْ (lakum)

- Translation: for you

- Breakdown: This word is made of two parts:

- لِـ (li-): A preposition meaning "for" or "to."

- ـكُمْ (-kum): The pronominal suffix meaning "you" (plural masculine).

- Grammar Note: Preposition + pronoun. The lam (ل) in lakum has a shaddah (doubling mark) due to assimilation from the preceding word harthun (ḥarthun li-kum > ḥarthul-lakum), which is a common feature in Quranic recitation and sometimes reflected in writing.

4. فَأْتُوا (fa'tū)

- Translation: So approach / So go to

- Breakdown: This is composed of:

- فَـ (fa-): A conjunction meaning "so," "then," or "therefore."

- ائْتُوا (i'tū): An imperative verb (command) meaning "come" or "approach" (plural masculine). In this context, it refers to marital intimacy.

- Grammar Note: Conjunction + imperative verb. The hamzat al-waṣl (connecting hamza) of ائْتُوا is dropped because of the preceding fa-.

5. حَرْثَكُمْ (ḥarthakum)

- Translation: your cultivation / your field

- Breakdown: Similar to ḥarthun, but with a suffix:

- حَرْثَ (ḥartha): "cultivation" or "field." Notice the 'a' sound at the end, indicating the accusative case.

- ـكُمْ (-kum): "your" (plural masculine).

- Grammar Note: This is a noun in the accusative case because it is the direct object of the verb "approach" (فَأْتُوا). It also has a possessive pronoun suffix.

6. أَنَّىٰ (annā)

- Translation: however whenever in what way

- Breakdown: This is an interrogative or conditional particle that can mean "how," "whence," "wherever," or "whenever." Here it means "in whatever way" or "however you wish."

- Grammar Note: Adverbial particle.

7. شِئْتُمْ (shi'tum)

- Translation: you wished / you wish

- Breakdown: This is the past tense verb "to wish" or "to will" in the second-person plural form (referring to a group of men).

- Grammar Note: Past tense verb, second person plural.

8. وَقَدِّمُوا (wa qaddimū)

- Translation: And send forth / And put forward

- Breakdown:

- وَ (wa): A conjunction meaning "and."

- قَدِّمُوا (qaddimū): An imperative verb (command) meaning "send forth," "offer," or "present" (plural masculine). It implies performing good deeds for the future.

- Grammar Note: Conjunction + imperative verb.

9. لِأَنفُسِكُمْ (li'anfusikum)

- Translation: for yourselves

- Breakdown:

- لِـ (li-): Preposition meaning "for" or "to."

- أَنفُسِ (anfusi): Plural of نَفْس (nafs), meaning "self" or "soul." The 'i' sound indicates the genitive case because it follows a preposition.

- ـكُمْ (-kum): "your" (plural masculine).

- Grammar Note: Preposition + noun (genitive case) + possessive pronoun suffix.

10. وَاتَّقُوا (wa-ttaqū)

- Translation: And be mindful of / And fear

- Breakdown:

- وَ (wa): "And."

- اتَّقُوا (ittaqū): An imperative verb meaning "be mindful of," "fear," "be conscious of" (plural masculine). It refers to piety and fearing God's displeasure.

- Grammar Note: Conjunction + imperative verb. The hamzat al-waṣl of ittaqū is dropped due to the preceding wa-.

11. اللَّهَ (Allāha)

- Translation: Allah / God

- Breakdown: The proper name for God in Arabic.

- Grammar Note: A proper noun in the accusative case because it is the direct object of the verb "be mindful of" (واتَّقُوا).

12. وَاعْلَمُوا (wa-'lamū)

- Translation: And know

- Breakdown:

- وَ (wa): "And."

- اعْلَمُوا (i'lamū): An imperative verb meaning "know" or "be aware" (plural masculine).

- Grammar Note: Conjunction + imperative verb. Again, the hamzat al-waṣl of i'lamū is dropped.

13. أَنَّكُمْ (annakum)

- Translation: that you

- Breakdown:

- أَنَّ (anna): A particle similar to "that" in English, used to introduce a noun clause. It acts like a "strengthened" version of an.

- ـكُمْ (-kum): "you" (plural masculine).

- Grammar Note: Particle + pronominal suffix. Anna changes the case of the following noun/pronoun to accusative, which is why kum (usually nominative when standalone) is used in its accusative form here.

14. مُّلَاقُوهُ (mulāqūhu)

- Translation: those who will meet Him / going to meet Him

- Breakdown:

- مُلَاقُونَ (mulāqūna): This is the active participle (plural masculine) meaning "those who meet" or "those who will meet." The final 'n' sound is dropped because a pronominal suffix is attached.

- ـهُ (-hu): A pronominal suffix meaning "him," referring to Allah.

- Grammar Note: Active participle (plural, functioning as the predicate for "that you") + pronominal suffix (accusative, as it's the object of the participle). The shaddah on the mīm (مّ) in mulāqūhu is due to the assimilation from the preceding annakum (annakum mulāqūhu > annakum-mulāqūhu).

15. وَبَشِّرِ (wa bashshiri)

- Translation: And give good tidings to / And give good news to

- Breakdown:

- وَ (wa): "And."

- بَشِّرِ (bashshiri): An imperative verb meaning "give good tidings" or "announce good news" (singular masculine). The final 'i' sound (kasra) is a connecting vowel to avoid two silent letters when followed by the definite article al-.

- Grammar Note: Conjunction + imperative verb.

16. الْمُؤْمِنِينَ (al-mu'minīn)

- Translation: the believers

- Breakdown:

- الْـ (al-): The definite article "the."

- مُؤْمِنِينَ (mu'minīn): The plural masculine form of "believer." The 'īn' ending indicates either the accusative or genitive case.

- Grammar Note: Definite article + noun (plural, masculine). It is in the accusative case here, as it is the direct object of the verb "give good tidings to" (وَبَشِّرِ).

Full English Translation of the Sentence:

Your wives are your cultivation, so approach your cultivation however you wish, and send forth (good deeds) for yourselves. And be mindful of Allah, and know that you will meet Him. And give good tidings to the believers.

Hello! I'm here to help you understand this Arabic sentence word by word. We'll go through it together, breaking down each part and looking at any important grammar rules.

Let's start with the sentence:

لَّا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَـٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ

Here's the breakdown:

1. لَّا (laa) - This particle means "not" or "does not." It's a negation particle used to deny the action of the verb that follows.

2. يُؤَاخِذُكُمُ (yu'aakhidhukum) - This word means "He holds you accountable."

- The prefix يُـ (yu-) indicates a third-person masculine singular subject in the imperfect (present/future) tense.

- The root for "holding accountable" is أ-خ-ذ (a-kh-dh). This particular form, يُؤَاخِذُ (yu'aakhidhu), is a Form III verb, which often implies interaction or trying to do something. Here, it means "to hold accountable" or "to take to task."

- The suffix ـكُمُ (kum) is an object pronoun meaning "you" (plural). So, "He holds you accountable."

3. اللَّهُ (allaahu) - This is "God" or "Allah." It's the subject of the verb يُؤَاخِذُكُمُ (yu'aakhidhukum), meaning "God holds you accountable."

4. بِاللَّغْوِ (bil-laghwi) - This translates to "for the unintentional talk" or "for the idle talk."

- بِـ (bi-) is a preposition meaning "with," "by," "for," or "in."

- الـ (al-) is the definite article "the."

- لَّغْوِ (laghwi) means "idle talk," "vain talk," or "unintentional utterance." In the context of oaths, it refers to an oath uttered without true intention or seriousness. The ـي (i) vowel at the end is due to the preceding preposition بِـ (bi-), which causes the noun to be in the genitive case.

5. فِي (fee) - This is a preposition meaning "in."

6. أَيْمَانِكُمْ (aymaanikum) - This means "your oaths."

- أَيْمَانِ (aymaani) is the plural of يَمِين (yameen), which can mean "right hand" or "oath." In this context, it clearly means "oaths."

- The suffix ـكُم (kum) is a possessive pronoun meaning "your" (plural). So, "your oaths."

7. وَلَـٰكِن (wa laakin) - This means "but" or "however."

- وَ (wa) means "and."

- لَـٰكِن (laakin) means "but" or "however." It's a conjunction used to introduce a contrasting idea.

8. يُؤَاخِذُكُم (yu'aakhidhukum) - This is the same verb as before, "He holds you accountable."

- يُؤَاخِذُ (yu'aakhidhu) - "He holds accountable."

- ـكُم (kum) - "you" (plural, object pronoun).

9. بِمَا (bimaa) - This means "for what" or "for that which."

- بِـ (bi-) is the preposition "for" or "with."

- مَا (maa) is a relative pronoun meaning "what" or "that which." It connects the verb to the subsequent action.

10. كَسَبَتْ (kasabat) - This means "earned" or "intended."

- This is a verb in the past tense (perfect tense), third-person feminine singular.

- The root ك-س-ب (k-s-b) means "to earn," "to gain," or "to acquire." In this context, it implies what the hearts have intended or purposely committed.

- Grammar Note: In Arabic, when the subject of a verb is a non-human plural noun (like "hearts"), the verb often takes the feminine singular form. This is why we see كَسَبَتْ (kasabat) instead of a plural verb form.

11. قُلُوبُكُمْ (quloobukum) - This means "your hearts."

- قُلُوبُ (quloobu) is the plural of قَلْب (qalb), which means "heart."

- ـكُم (kum) is the possessive pronoun "your" (plural).

12. وَاللَّهُ (wal-laahu) - This means "And God" or "And Allah."

- وَ (wa) means "and."

- اللَّهُ (allaahu) - "God."

13. غَفُورٌ (ghafoorun) - This is an adjective meaning "Oft-Forgiving" or "All-Forgiving." It's one of God's attributes, emphasizing His abundant forgiveness. The ـٌ (un) at the end is a tanween (nunation) indicating an indefinite noun/adjective.

14. حَلِيمٌ (haleemun) - This is an adjective meaning "Most Forbearing," "Tolerant," or "Clement." It's another of God's attributes, signifying His patience and leniency even when provoked. The ـٌ (un) at the end is also tanween.

Putting it all together, the complete translation of the sentence is:

"God does not hold you accountable for the unintentional talk in your oaths, but He holds you accountable for what your hearts have intended/earned. And God is Oft-Forgiving, Most Forbearing."

Let's break down this Arabic sentence word by word to understand its meaning and structure.

1. تِلْكَ (tilka)

- Meaning: That / Those (feminine singular or sometimes used for plural when referring to a distant group, like "that nation" in this context).

- Pronunciation: TIL-ka

- Grammar: This is a demonstrative pronoun, indicating something distant. It's the feminine form of "ذَلِكَ" (dhalika - "that" masculine).

2. أُمَّةٌ (ummatun)

- Meaning: Nation Community People / Generation.

- Pronunciation: UM-ma-toon

- Grammar: This is a feminine noun, in the nominative case (ending in -un due to indefinite tanween, meaning "a nation").

3. قَدْ (qad)

- Meaning: Indeed Certainly Already / Has (a particle that precedes a past tense verb to emphasize its occurrence or to indicate that an action has "already" taken place).

- Pronunciation: qad

- Grammar: This particle makes the past tense verb that follows it more definite or gives it a sense of completion.

4. خَلَتْ (khalat)

- Meaning: Passed away / Gone by / Passed on.

- Pronunciation: kha-lat

- Grammar: This is a past tense verb, third-person feminine singular. The silent "ت" (t) at the end indicates it refers to a feminine subject ("أُمَّةٌ"). The root means "to pass, to be empty."

5. لَهَا (lahā)

- Meaning: For her / For it.

- Pronunciation: la-HAA

- Grammar: This is a preposition "لـِ" (li - "for/to") attached to the feminine singular pronoun "هَا" (hā - "her/it").

6. مَا (mā)

- Meaning: What / That which.

- Pronunciation: maa

- Grammar: This is a relative pronoun, often used to mean "that which" or "whatever."

7. كَسَبَتْ (kasabat)

- Meaning: She earned / Acquired / Did.

- Pronunciation: ka-SA-bat

- Grammar: This is a past tense verb, third-person feminine singular. The silent "ت" (t) at the end indicates it refers to a feminine subject (in this case, "أُمَّةٌ"). The root means "to earn, to gain, to acquire."

8. وَ (wa)

- Meaning: And.

- Pronunciation: wa

- Grammar: A conjunction, connecting phrases.

9. لَكُمْ (lakum)

- Meaning: For you (plural).

- Pronunciation: LA-koom

- Grammar: This is a preposition "لـِ" (li - "for/to") attached to the plural pronoun "كُم" (kum - "you" plural).

10. مَّا (mmā)

- Meaning: What / That which. (This is often written as مَا in standard text, the doubling of the letter indicates a prolonged sound or an assimilation from a previous word, but functionally it's the same as مَا here).

- Pronunciation: mmā

- Grammar: Same as the previous "مَا" (mā), a relative pronoun.

11. كَسَبْتُمْ (kasabtum)

- Meaning: You (plural) earned / Acquired / Did.

- Pronunciation: ka-SAB-toom

- Grammar: This is a past tense verb, second-person plural. The "تُمْ" (tum) suffix indicates it refers to "you all" (plural).

12. وَ (wa)

- Meaning: And.

- Pronunciation: wa

- Grammar: A conjunction.

13. لَا (lā)

- Meaning: Not / No.

- Pronunciation: laa

- Grammar: A negative particle.

14. تُسْأَلُونَ (tus'alūna)

- Meaning: You (plural) will be asked / Questioned.

- Pronunciation: toos-a-LOON

- Grammar: This is a present/future tense verb, second-person plural, in the passive voice. The "تُ" (tu) prefix and "ـُونَ" (-oona) suffix indicate "you all" and the passive nature (instead of "you ask," it's "you are asked"). The root means "to ask."

15. عَمَّا (ʿammā)

- Meaning: About what / Concerning that which.

- Pronunciation: am-MAA

- Grammar: This is a combination of the preposition "عَنْ" (ʿan - "about/from") and the relative pronoun "مَا" (mā - "what"). The "ن" (n) of "عَنْ" assimilates with the "م" (m) of "مَا" and is written as "مَّا" with a shadda (doubling of the letter).

16. كَانُوا (kānū)

- Meaning: They were / Used to be.

- Pronunciation: KAA-noo

- Grammar: This is a past tense verb, third-person plural. "كَانَ" (kāna) means "to be," and the "وا" (ū) suffix indicates "they" (plural). It is often used to indicate a continuous or habitual action in the past when followed by a present tense verb.

17. يَعْمَلُونَ (yaʿmalūna)

- Meaning: They do / Work / Act.

- Pronunciation: ya-ma-LOON

- Grammar: This is a present tense verb, third-person plural. The "يَـ" (ya) prefix and "ـُونَ" (-oona) suffix indicate "they" and the present tense. The root means "to work, to do, to act."

Full English Translation:

"That was a nation that has passed on. For it is what it earned, and for you is what you earned. And you will not be questioned about what they used to do."

Here's a breakdown of the Arabic sentence, word by word, with pronunciation and grammar notes:

Full English Translation:

And when you said, "O Moses, we will never believe in you until we see Allah openly," then the thunderbolt seized you while you were looking.

Word-by-Word Explanation:

1. وَإِذْ (wa-idh)

- وَ (wa): and (conjunction)

- إِذْ (idh): when (a particle indicating a past time, often translated as "when" or "at the time when")

- Combined Meaning: And when

2. قُلْتُمْ (qul-tum)

- قُلْتُمْ (qultum): you (plural) said

- Grammar: This is a past tense verb. The root is ق-و-ل (Q-W-L) meaning "to say." The suffix "تُمْ" (-tum) indicates the second person plural (you all) as the subject.

3. يَا (ya)

- يَا (ya): O (a vocative particle used to address someone)

4. مُوسَىٰ (Moo-sa)

- مُوسَىٰ (Mūsā): Moses (a proper noun, referring to the prophet Moses)

5. لَن (lan)

- لَن (lan): never / absolutely will not (a strong particle of future negation. It makes the following present tense verb subjunctive.)

- Grammar: "لَن" is a particle that indicates a strong and absolute negation in the future. It also causes the subsequent present tense verb to be in the subjunctive mood (مَنصوب - manṣūb).

6. نُّؤْمِنَ (noo-mi-na)

- نُّؤْمِنَ (nu'mina): we believe

- Grammar: This is a present tense verb from the root أ-م-ن (A-M-N) meaning "to believe" or "to be safe." The prefix "نُـ" (nu-) indicates the first person plural (we). It is in the subjunctive mood (marked by the "a" sound at the end) because of the preceding particle "لَن" (lan).

7. لَكَ (la-ka)

- لَـ (la): to for in (a preposition)

- كَ (ka): you (singular masculine, an object/possessive pronoun)

- Combined Meaning: to you / in you (in the context of believing in someone)

8. حَتَّىٰ (hat-ta)

- حَتَّىٰ (ḥattā): until

- Grammar: "حَتَّىٰ" is a particle that, when followed by a verb, often indicates purpose or a limit in time and also puts the following present tense verb into the subjunctive mood.

9. نَرَى (na-ra)

- نَرَى (narā): we see

- Grammar: This is a present tense verb from the root ر-أ-ي (R-'-Y) meaning "to see." The prefix "نَـ" (na-) indicates the first person plural (we). It is in the subjunctive mood because of "حَتَّىٰ" (ḥattā). For verbs ending in a long vowel like 'ā' (ألف مقصورة - alif maqṣūrah), the subjunctive ending is implied and not visibly changed.

10. اللَّهَ (al-la-ha)

- اللَّهَ (Allāha): Allah / God

- Grammar: This is the direct object of the verb "نَرَى" (we see). Direct objects in Arabic are in the accusative case (مَنصوب - manṣūb), which is indicated here by the "a" sound at the end (fatha).

11. جَهْرَةً (jah-ra-tan)

- جَهْرَةً (jahratan): openly clearly publicly / manifestly

- Grammar: This is an adverb (or a verbal noun acting as an adverb of manner) describing how they wanted to see God. The "tan" sound at the end indicates the indefinite accusative case, common for adverbs.

12. فَأَخَذَتْكُمُ (fa-a-khadhat-ku-mu)

- فَـ (fa): so / then (a conjunction indicating consequence)

- أَخَذَتْ (akhadhat): it took it seized it overtook

- كُمُ (kumu): you (plural, an object pronoun)

- Grammar: "أَخَذَتْ" is a past tense verb. The suffix "ـتْ" (-at) indicates the third person feminine singular, agreeing with "الصَّاعِقَةُ" (the thunderbolt), which is feminine. The suffix "ـكُمُ" (-kumu) is the object pronoun "you all."

- Combined Meaning: So it seized you / Then it overtook you

13. الصَّاعِقَةُ (as-saa-i-qa-tu)

- الصَّاعِقَةُ (aṣ-ṣāʿiqatu): the thunderbolt / the blast / the lightning

- Grammar: This is the subject of the verb "أَخَذَتْ" (it seized). Subjects in Arabic are in the nominative case (مَرفوع - marfūʿ), indicated by the "u" sound at the end (damma). The "ال" (al) at the beginning is the definite article "the."

14. وَأَنتُمْ (wa-an-tum)

- وَ (wa): and / while (a conjunction, here indicating simultaneous action)

- أَنتُمْ (antum): you (plural, a subject pronoun)

- Combined Meaning: And you / While you were

15. تَنظُرُونَ (tan-dhu-roo-na)

- تَنظُرُونَ (tanẓurūna): you (plural) were looking / watching

- Grammar: This is a present tense verb from the root ن-ظ-ر (N-DH-R) meaning "to look" or "to see." The prefix "تَـ" (ta-) and suffix "ـونَ" (-ūna) together indicate the second person plural (you all). It is in the indicative mood (مَرفوع - marfūʿ) as there is no particle preceding it to change its mood. The use of the present tense here in combination with "وَأَنتُمْ" (wa-antum) implies a continuous action in the past, often translated as "while you were [verb]-ing."

Here is a word-for-word explanation of the Arabic sentence:

الَّذِينَ (alladhīna)

- Translation: Those who / The ones who

- Pronunciation: (al-la-dhee-na)

- Grammar: This is a relative pronoun, functioning like "who" or "which" in English. It refers to a plural group of people.

آتَيْنَاهُمُ (ātaynāhumu)

- Translation: We gave them

- Pronunciation: (aa-tay-naa-hoo-moo)

- Grammar: This is a combination of a verb and a pronoun.

- آتَيْنَا (ātaynā): "We gave." This is the past tense form of the verb "to give," conjugated for "we."

- هُمُ (humu): "them." This is a pronominal suffix attached to the verb, acting as the direct object. The 'u' sound at the end is for smooth pronunciation before the next word starting with a definite article.

الْكِتَابَ (al-kitāba)

- Translation: The Book

- Pronunciation: (al-kee-taa-ba)

- Grammar:

- الْ (al-): This is the definite article, meaning "the."

- كِتَابَ (kitāba): "Book." It is in the accusative case (indicated by the 'a' sound at the end) because it is the direct object of the verb "We gave."

يَعْرِفُونَهُ (yaʿrifūnahu)

- Translation: They recognize him/it

- Pronunciation: (ya'-ri-foo-na-hoo)

- Grammar: This is a combination of a verb and a pronoun.

- يَعْرِفُونَ (yaʿrifūna): "They recognize" or "They know." This is the imperfect tense (present/future) of the verb "to know/recognize," conjugated for "they" (masculine plural).

- هُ (hu): "him" or "it." This is a pronominal suffix attached to the verb, acting as the direct object. In this context, "it" refers to the truth or message within the Book, or "him" to the Messenger.

كَمَا (kamā)

- Translation: As / Just as

- Pronunciation: (ka-maa)

- Grammar: This is a conjunction used for comparison.

- كَ (ka-): Means "as" or "like."

- مَا (mā): Here, it serves to emphasize the comparison, making the phrase "just as."

يَعْرِفُونَ (yaʿrifūna)

- Translation: They recognize / They know

- Pronunciation: (ya'-ri-foo-na)

- Grammar: This is the same imperfect tense verb "to know/recognize," conjugated for "they" (masculine plural).

أَبْنَاءَهُمْ (abnāʾahum)

- Translation: Their sons / Their children

- Pronunciation: (ab-naa-a-hum)

- Grammar: This is a noun with a possessive pronoun.

- أَبْنَاءَ (abnāʾa): "Sons" or "children." It's in the accusative case because it's the direct object of the verb "they recognize."

- هُمْ (hum): "their." This is a pronominal suffix indicating possession.

وَإِنَّ (wa-inna)

- Translation: And indeed / But indeed

- Pronunciation: (wa-in-na)

- Grammar: This is a combination of a conjunction and an emphatic particle.

- وَ (wa-): "And" or "But." It often introduces a contrasting idea here.

- إِنَّ (inna): "Indeed" or "Verily." This particle strongly emphasizes the statement that follows. It also places the noun immediately after it in the accusative case.

فَرِيقًا (farīqan)

- Translation: A group / A party

- Pronunciation: (fa-ree-qan)

- Grammar: This noun is in the accusative case (indicated by the 'an' ending) because it follows the emphatic particle إِنَّ (inna).

مِّنْهُمْ (minhum)

- Translation: From them / Of them

- Pronunciation: (min-hum)

- Grammar: This is a prepositional phrase.

- مِّنْ (min): "From" or "of."

- هُمْ (hum): "them." This is a pronominal suffix.

لَيَكْتُمُونَ (layaktumūna)

- Translation: They surely conceal / They truly hide

- Pronunciation: (la-yak-too-moo-na)

- Grammar: This is an emphasized verb.

- لَ (la-): This is an emphatic prefix, similar to "surely" or "indeed." It reinforces the verb's action.

- يَكْتُمُونَ (yaktumūna): "They conceal" or "They hide." This is the imperfect tense verb "to conceal/hide," conjugated for "they" (masculine plural).

الْحَقَّ (al-ḥaqqa)

- Translation: The truth

- Pronunciation: (al-haq-qa)

- Grammar:

- الْ (al-): The definite article "the."

- حَقَّ (ḥaqqa): "Truth." It is in the accusative case because it is the direct object of the verb "they conceal."

وَهُمْ (wa-hum)

- Translation: While they / And they

- Pronunciation: (wa-hum)

- Grammar: This introduces a circumstantial clause (حال), indicating the state or condition during which the previous action occurs.

- وَ (wa-): In this context, it functions as "while" or "although."

- هُمْ (hum): "They." This is a detached nominative pronoun.

يَعْلَمُونَ (yaʿlamūna)

- Translation: They know

- Pronunciation: (ya'-la-moo-na)

- Grammar: This is the imperfect tense verb "to know," conjugated for "they" (masculine plural).

Full English Translation:

Those to whom We gave the Book recognize him/it just as they recognize their sons. But indeed, a group of them surely conceal the truth while they know.

Hello! Let's break down this beautiful Arabic sentence step by step to understand its meaning, pronunciation, and grammatical structure.

The full sentence translates to: "It is He who created for you all that is in the earth, then He turned towards the heaven and fashioned them seven heavens. And He is, of all things, All-Knowing."

Now, let's go word by word:

1. هُوَ (huwa)

- Meaning: He / It

- Pronunciation: hoo-wa

- Grammar Note: This is a third-person singular masculine pronoun. In this context, referring to God, it means "He" and acts as the subject of the sentence.

2. الَّذِي (alladhī)

- Meaning: who / which

- Pronunciation: al-la-dhee (the "dh" sound is like the "th" in "this")

- Grammar Note: This is a relative pronoun. It connects "He" to the action that follows, specifying who "He" is or what "He" did. In Arabic, relative pronouns agree in gender and number with the noun they refer to (here, "He" is singular masculine, so "alladhī" is used).

3. خَلَقَ (khalaqa)

- Meaning: He created

- Pronunciation: kha-la-qa (the "kh" is a guttural sound, like the "ch" in Scottish "loch"; "q" is a deep, emphatic "k" sound, made further back in the throat than a regular "k")

- Grammar Note: This is a perfect tense verb, meaning the action of "creating" has been completed. The "He" is implied and embedded in the verb form itself, so a separate pronoun is not needed if the subject is already established.

4. لَكُم (lakum)

- Meaning: for you (plural)

- Pronunciation: la-kum

- Grammar Note: This word is a combination of two parts:

- لَـ (li-) - a preposition meaning "for" or "to".

- ـكُم (kum) - a pronominal suffix meaning "you" (plural). This suffix refers to a group of people.

5. مَّا (mā)

- Meaning: what / that which

- Pronunciation: maa (with a long "a" sound)

- Grammar Note: Here, it functions as an indefinite relative pronoun, meaning "all the things" or "whatever" is in the earth.

6. فِي (fī)

- Meaning: in

- Pronunciation: fee (with a long "ee" sound)

- Grammar Note: This is a common preposition.

7. الْأَرْضِ (al-arḍi)

- Meaning: the earth

- Pronunciation: al-ard (the "ḍ" is an emphatic "d" sound, made by touching the tongue further back on the roof of the mouth, making a heavier sound)

- Grammar Note: This word is made of:

- الْـ (al-) - the definite article, meaning "the".

- أَرْض (arḍ) - the noun meaning "earth" or "land".

- Notice the "i" sound at the end. This is because "fī" (in) is a preposition, and in Arabic, a noun following a preposition is usually in the genitive case (indicated by a kasra or "i" sound at the end when fully vocalized).

8. جَمِيعًا (jamī'an)

- Meaning: all altogether collectively

- Pronunciation: ja-mee-an (the ' represents a glottal stop, like the sound between "uh-oh")

- Grammar Note: This is an adverb, emphasizing that all things in the earth were created for them. The "-an" ending (fathatayn) indicates its adverbial function.

9. ثُمَّ (thumma)

- Meaning: then / moreover

- Pronunciation: thum-ma (the "th" is like the "th" in "think")

- Grammar Note: This is a conjunction that indicates a sequence of events, often with a slight pause or a longer interval between them compared to "fa-" (which means "so/then" and implies immediate succession).

10. اسْتَوَىٰ (istawā)

- Meaning: He ascended / He turned His attention (towards)

- Pronunciation: is-ta-waa (with a long "aa" sound at the end)

- Grammar Note: This verb indicates a movement or turning towards something. In a theological context like this, it describes God's act of directing His will and power towards the creation of the heavens.

11. إِلَى (ilā)

- Meaning: to / towards

- Pronunciation: i-laa (with a long "aa" sound at the end)

- Grammar Note: Another common preposition, indicating direction.

12. السَّمَاءِ (as-samā'i)

- Meaning: the sky / the heaven

- Pronunciation: as-sa-maa-ee (long "aa" and then "ee" for the final vowel sound, the ' is a glottal stop)

- Grammar Note: This word is also made of two parts:

- الْـ (as-) - The definite article "the". Notice how the "l" sound of "al-" assimilates into the "s" sound of "samā'" because "s" is a "sun letter" (ḥarf shamsī).

- سَمَاء (samā') - The noun meaning "sky" or "heaven".

- Like "al-arḍi", the "i" sound at the end is due to the preceding preposition "ilā", putting it in the genitive case.

13. فَسَوَّاهُنَّ (fa-sawwāhunna)

- Meaning: so He fashioned them / then He proportioned them

- Pronunciation: fa-saw-waa-hun-na

- Grammar Note: This is a rich word composed of three elements:

- فَـ (fa-) - A conjunction meaning "so" or "then", indicating a result or immediate sequence following the previous action.

- سَوَّىٰ (sawwā) - A past tense verb meaning "He fashioned", "He perfected", or "He proportioned".

- ـهُنَّ (hunna) - A pronominal suffix meaning "them" (feminine plural). This refers to the "skies" (samāwāt), which are grammatically treated as feminine plural in Arabic.

14. سَبْعَ (sab'a)

- Meaning: seven

- Pronunciation: sab-a (the ' is a glottal stop)

- Grammar Note: This is the number "seven". In Arabic, numbers 3-10 have a gender agreement rule with the counted noun: the number takes the opposite gender of the noun it counts. Since "samāwāt" (heavens) is considered grammatically feminine, the number "sab'a" is in its masculine form.

15. سَمَاوَاتٍ (samāwātin)

- Meaning: heavens / skies

- Pronunciation: sa-maa-waa-tin (the ' is a glottal stop)

- Grammar Note: This is the plural form of "samā'" (sky/heaven). The "-in" ending (kasratayn) indicates that it is indefinite and in the genitive case, as is common for the noun that follows a number in the "tamyīz al-ʿadad" (specifier of number) construction.

16. وَهُوَ (wa-huwa)

- Meaning: And He

- Pronunciation: wa-hoo-wa

- Grammar Note: This is again a combination:

- وَ (wa-) - A conjunction meaning "and".

- هُوَ (huwa) - The pronoun "He".

17. بِكُلِّ (bi-kulli)

- Meaning: with / of every

- Pronunciation: bi-kul-li

- Grammar Note: This is another combination:

- بِـ (bi-) - A preposition meaning "with", "by", or "in". Here it translates best as "of" or "with regard to".

- كُلّ (kull) - A noun meaning "every" or "all".

- The "i" sound at the end of "kulli" is due to the preceding preposition "bi-", putting "kull" in the genitive case.

18. شَيْءٍ (shay'in)

- Meaning: thing

- Pronunciation: shay-in (the ' is a glottal stop)

- Grammar Note: This is a noun meaning "thing". The "-in" ending (kasratayn) indicates it's indefinite and in the genitive case because it follows "kull" (every/all), which typically puts the following noun in the genitive (a possessive-like construction known as idāfa). So, "bi-kulli shay'in" means "of every thing".

19. عَلِيمٌ (ʿalīmun)

- Meaning: All-Knowing / Knower

- Pronunciation: a-lee-mun (the ʿ represents a guttural sound, made by tightening the back of the throat, often described as a soft 'a' sound with a catch)

- Grammar Note: This is an adjective (or an intensive form of a participle) meaning "All-Knowing" or "Omniscient". The "-un" ending (ḍammatayn) indicates it's indefinite and in the nominative case, functioning as the predicate (the part of the sentence that says something about the subject) of "He".

I hope this detailed breakdown helps you understand the Arabic sentence word by word! Let me know if you have any more questions.

Here's a word-by-word explanation of the Arabic sentence, designed to help you understand each component:

1. Say (pronunciation: qul)

- This is an imperative verb, meaning it's a command. It is directed at a singular male, in this context, Prophet Muhammad.

2. Whoever (pronunciation: man)

- This word introduces a conditional clause, often translated as "whoever" or "he who."

3. was (pronunciation: kaa-na)

- This is a past tense verb meaning "to be." Here, it sets up the condition in the clause.

4. an enemy (pronunciation: ah-doo-wan)

- This is an indefinite noun meaning "an enemy." It's in the accusative case because it functions as the predicate (complement) of the verb "was."

5. to Gabriel (pronunciation: lij-bri-la)

- to / for (pronunciation: li): This is a preposition.

- Gabriel (pronunciation: jib-ree-la): This is the proper name of the archangel Gabriel.

- Grammar Note: Notice the final '-a' sound. This is because "Gabriel" (like some other foreign proper nouns in Arabic) is a ghayr munṣarif (non-declinable noun) in certain grammatical contexts. Even though it's preceded by the preposition 'li-' (which usually puts nouns in the genitive case, ending in '-i'), it shows a fatḥa (the '-a' sound) instead of a kasra (the '-i' sound).

6. then indeed he (pronunciation: fa-in-na-hu)

- then / so (pronunciation: fa): This is a conjunction that often indicates a consequence or a response to the preceding condition.

- indeed / certainly (pronunciation: in-na): This is a particle used for emphasis, making the statement that follows stronger.

- he (pronunciation: hu): This is an attached pronoun, referring back to Allah (God). It is in the accusative case because it follows the emphasizing particle inna.

7. revealed it / sent it down (pronunciation: naz-za-la-hu)

- revealed / sent down (pronunciation: naz-za-la): This is a past tense verb, implying "He (Allah) revealed." This specific verb form (Form II) often indicates an intensive or causative action.

- it (pronunciation: hu): This is an attached pronoun, acting as the direct object of the verb. It refers to the revelation, specifically the Quran in this context.

8. upon (pronunciation: ah-laa)

- This is a preposition meaning "on" or "upon."

9. your heart (pronunciation: qal-bi-ka)

- heart (pronunciation: qal-bi): This noun is in the genitive case due to the preceding preposition "upon."

- your (pronunciation: ka): This is an attached pronoun, meaning "your" (singular masculine). It's in the genitive case because it shows possession, attached to "heart."

10. by permission of (pronunciation: bi-idh-ni)

- by / with (pronunciation: bi): This is a preposition.

- permission (pronunciation: idh-ni): This noun is in the genitive case because of the preceding preposition "by."

11. Allah / God (pronunciation: al-laah)

- This is the proper name for God. It's in the genitive case because it's part of an idaafa (possessive construction), meaning "permission of Allah."

12. confirming (pronunciation: mu-sad-di-qan)

- This is an active participle, functioning as a haal (state adverb), describing the state in which the revelation was sent down. It's in the accusative case.

13. for what (pronunciation: li-maa)

- for / to (pronunciation: li): This is a preposition.

- what / that which (pronunciation: maa): This is a relative pronoun.

14. between (pronunciation: bay-na)

- This is an adverb of place. In this idiomatic context, "between his hands" refers to "what preceded it" or "what was before it."

15. his hands (pronunciation: ya-day-hi)

- hands (pronunciation: ya-day): This is the dual form of "hand." It's in the genitive case because it follows the adverb bayna (which makes the following noun genitive), and the dual ending for genitive/accusative is -ay. The final 'n' of the dual is dropped when a suffix pronoun is attached.

- his (pronunciation: hi): This is an attached pronoun, referring to the "revelation" (meaning the previous scriptures that came before the Quran).

- Idiom Note: The phrase "what was between his hands" is an Arabic idiom meaning "what preceded it" or "what was before it," typically referring to previous divine scriptures.

16. and a guidance (pronunciation: wa-hu-dan)

- and (pronunciation: wa): This is a conjunction.

- guidance (pronunciation: hu-dan): This is an indefinite noun, in the accusative case, parallel to "confirming" and the next phrase.

17. and good tidings / good news (pronunciation: wa-bush-raa)

- and (pronunciation: wa): Conjunction.

- good tidings / good news (pronunciation: bush-raa): An indefinite noun, also in the accusative case, parallel to the previous terms.

18. for the believers (pronunciation: lil-moo-mi-nee-na)

- for / to (pronunciation: li): This is a preposition.

- the believers (pronunciation: al-moo-mi-nee-na): This is the sound masculine plural form of "believer." It's in the genitive case because it follows the preposition "for." The '-eena' ending indicates the genitive/accusative case for sound masculine plurals.

Here's a breakdown of the Arabic sentence, word by word, to help you understand its meaning and structure:

Original Sentence (for reference, not outputted): وَآمِنُوا بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ

1. وَ (wa) - And (pronunciation: wa)

- This is a conjunction, meaning "and." It connects phrases or clauses.

2. آمِنُوا (āmīnū) - believe (pronunciation: aa-mee-noo)

- This is an imperative verb, specifically commanding a group of people ("you all") to "believe."

- Grammar Note: It comes from the root أَمَنَ (amana), meaning "to be safe," "to believe." The lengthened 'ā' sound at the beginning indicates a specific verb form (Form IV in Arabic grammar, 'af'ala'), which often conveys causation or making someone/something do an action. Here, it means "to cause oneself to be safe," hence "to believe." The ending 'ū' indicates the plural masculine imperative.

3. بِ (bi) - in (pronunciation: bi)

- This is a common Arabic preposition, meaning "in," "with," "by," or "for." Here, it means "in" when used with "believe."

4. مَا (mā) - what (pronunciation: maa)

- This is a relative pronoun, often translated as "what" or "that which."

5. أَنزَلْتُ (anzaltu) - I have sent down / I revealed (pronunciation: an-zal-too)

- This is a past tense verb.

- Grammar Note: The root is نزل (nazala), meaning "to descend" or "to come down." The 'أَنزَلْ' (anzal) part is another Form IV verb (like 'āmīnū'), meaning "to send down" or "to reveal." The suffix 'تُ' (tu) indicates the first-person singular past tense, meaning "I." So, "I sent down."

6. مُصَدِّقًا (muṣaddiqan) - confirming / attesting (pronunciation: moo-sad-di-qan)

- This is an active participle, acting as a descriptive word (a 'ḥāl' or "state/circumstance" in Arabic grammar). It describes how something is sent down – in a state of confirming.

- Grammar Note: The root is صَدَقَ (ṣadaqa), meaning "to be truthful" or "to confirm." The 'مُ-' (mu-) prefix with the 'تَشْدِيد' (tashdīd - doubling) on the middle letter ('د' dāl) indicates another verb form (Form II in Arabic, 'fa''ala'), which often means "to make something true" or "to confirm." The '-an' ending indicates the accusative case, as it's describing the state of the revealed scripture.

7. لِّ (li) - for / to (pronunciation: li)

- This is another common preposition, usually meaning "for" or "to." Here, it connects "confirming" to "what is with you."

8. مَا (mā) - what (pronunciation: maa)

- Again, a relative pronoun, "what" or "that which."

9. مَعَكُمْ (maʿakum) - with you (all) (pronunciation: ma-a-kum)

- This combines the preposition مَعَ (maʿa - with) and the plural possessive/object pronoun كُمْ (kum - you all/your).

First part of the sentence meaning: "And believe (you all) in what I have sent down, confirming what is with you (all)."

1. وَ (wa) - And (pronunciation: wa)

- Another conjunction, "and."

2. لَا تَكُونُوا (lā takūnū) - do not be (you all) (pronunciation: laa ta-koo-noo)

- This is a negative imperative, a prohibition.

- Grammar Note: 'لَا' (lā) is the particle for prohibition ("do not"). 'تَكُونُوا' (takūnū) is the jussive (a mood for commands/prohibitions) form of the verb "to be" (كان - kāna), specifically for "you all."

3. أَوَّلَ (awwala) - the first (pronunciation: aw-wa-la)

- This is a noun meaning "first." It's in the accusative case here because it's the predicate of the verb 'تكونوا' (takūnū - to be).

4. كَافِرٍ (kāfirin) - disbeliever (pronunciation: kaa-fi-rin)

- This is an active participle acting as a noun, meaning "disbeliever."

- Grammar Note: The root is كَفَرَ (kafara), meaning "to disbelieve" or "to cover." Here, 'أَوَّلَ كَافِرٍ' (awwala kāfirin) is an 'إضافة' (iḍāfa) or genitive construction (like "first of a disbeliever"), implying "the first one to disbelieve." The '-in' ending indicates the genitive case, as it's the second part of the 'iḍāfa'.

5. بِهِ (bihi) - in it (pronunciation: bi-hi)

- This combines the preposition بِ (bi - in) and the masculine singular object pronoun هِ (hi - him/it). Here, "it" refers back to "what I have sent down."

Second part of the sentence meaning: "And do not be the first to disbelieve in it."

1. وَ (wa) - And (pronunciation: wa)

- Another conjunction, "and."

2. لَا تَشْتَرُوا (lā tashtarū) - do not exchange / sell (you all) (pronunciation: laa tash-ta-roo)

- This is another negative imperative/prohibition.

- Grammar Note: 'لَا' (lā) for prohibition. 'تَشْتَرُوا' (tashtarū) is the jussive form of the verb "to buy/sell/exchange" (شَرَى - sharā), specifically for "you all." In Arabic, 'sharā' can mean both "to buy" and "to sell," but in this context, "to exchange" or "to sell" for something else fits best.

3. بِ (bi) - for / with (pronunciation: bi)

- Here, this preposition means "for" or "in exchange for."

4. آيَاتِي (āyātī) - My verses / My signs (pronunciation: aa-yaa-tee)

- This combines the plural noun آيَات (āyāt - verses, signs) with the first-person singular possessive pronoun ي (ī - my).

5. ثَمَنًا (thamanan) - a price (pronunciation: tha-ma-nan)

- This is a noun meaning "price" or "value." It's in the accusative case as it's the direct object of the verb "exchange/sell."

6. قَلِيلًا (qalīlan) - little / small (pronunciation: qa-lee-lan)

- This is an adjective meaning "little" or "small." It describes 'ثمنًا' (thamanan - price) and is also in the accusative case.

Third part of the sentence meaning: "And do not exchange My verses for a small price."

1. وَ (wa) - And (pronunciation: wa)

- Another conjunction, "and."

2. إِيَّايَ (īyyāya) - Me alone / only Me (pronunciation: ee-yaa-ya)

- This is an emphatic object pronoun. It's used to put strong emphasis on "Me" (God) as the sole object of the following action.

3. فَ (fa) - so / then / therefore (pronunciation: fa)

- This is a particle that often indicates a consequence, emphasis, or introduces a command.

4. اتَّقُونِ (ittaqūnī) - fear Me (you all) (pronunciation: it-ta-qoo-ni)

- This is an imperative verb, commanding "you all" to "fear."

- Grammar Note: The verb is اتَّقُوا (ittaqū - fear you all), from the root وقى (waqā - to protect, to guard). To "fear God" often means to guard oneself against His displeasure and obey His commands.

- The final 'نِ' (nī) here is a combination: the 'ن' (nūn) is a 'نون الوقاية' (nūn al-wiqāyah - protection nun), which is inserted between the verb and a first-person singular object pronoun 'ي' (ī - me/my) to protect the verb's ending vowel. The 'ي' (ī) itself is often omitted in the Quran for stylistic reasons or when pausing, but its meaning ("Me") is understood.

Fourth part of the sentence meaning: "And Me alone, therefore fear (you all)." or "And therefore, fear Me alone."

Full English Translation (combining all parts):

"And believe in what I have sent down, confirming what is with you, and do not be the first to disbelieve in it. And do not exchange My verses for a small price, and Me alone, therefore fear."

Here is the translation and a detailed word-for-word explanation of the Arabic sentence for an English student:

Full English Translation:

"And to Allah belongs the East and the West. So wherever you turn, there is the Face of Allah. Indeed, Allah is All-Encompassing, All-Knowing."

Word-by-Word Breakdown:

1. وَلِلَّهِ

- English Translation: And to Allah / And for Allah

- Pronunciation: wa-li-llahi

- Explanation: This word is a combination of three parts:

- The initial letter 'waw' (و) acts as a conjunction, meaning "and."

- The 'li' (لِ) is a preposition meaning "to" or "for," indicating ownership or belonging.

- 'Allah' (لَّهِ) is the Arabic name for God. Because it follows the preposition 'li', it is in the genitive case (majrur), which is why its final vowel sound is 'i' (llahi). This phrase establishes that what follows belongs to Allah.

2. الْمَشْرِقُ

- English Translation: The East

- Pronunciation: al-mashriqu

- Explanation: This is a noun meaning "the East" or literally "the place of sunrise."

- The prefix 'al-' (الْ) is the definite article, meaning "the."

- 'Mashriq' refers to the cardinal direction where the sun rises.

- It is in the nominative case (marfu'), indicated by the 'u' sound at the end, as it is the subject (mubtada') of the first part of the sentence.

3. وَالْمَغْرِبُ

- English Translation: And the West

- Pronunciation: wa-l-maghribu

- Explanation: This word is composed of two parts:

- 'Wa' (وَ) again means "and," connecting it to the previous noun.

- 'Al-maghrib' (الْمَغْرِبُ) means "the West" or "the place of sunset."

- It also has the definite article 'al-' (الْ) and is in the nominative case (marfu'), connected to 'al-mashriqu' (the East). So, "to Allah belongs the East and the West."

4. فَأَيْنَمَا

- English Translation: So wherever / Then wherever

- Pronunciation: fa-aynamaa

- Explanation: This word combines two elements:

- The initial 'fa' (فَ) is a particle that means "so," "then," or "therefore." It connects this clause to the previous one, indicating a consequence or continuation.

- 'Aynamaa' (أَيْنَمَا) means "wherever" or "wheresoever." It is a conditional adverb, introducing a condition.

5. تُوَلُّوا

- English Translation: You turn / You direct your faces

- Pronunciation: tuwallū

- Explanation: This is a verb in the second person plural (referring to "you all"). It comes from the root (و-ل-ي) meaning to turn or direct.

- The 'ta-' prefix (تُ) indicates "you" (plural).

- The form "tuwallū" is in the jussive mood (majzūm), which is commonly used after conditional particles like 'aynamaa'. The original indicative imperfect form would be 'tuwallūna' (تُوَالُونَ), but the final 'nūn' (ن) is dropped in the jussive (and subjunctive) mood for this type of verb, meaning it acts as the condition in the conditional clause.

6. فَثَمَّ

- English Translation: Then there is / So there is

- Pronunciation: fa-thamma

- Explanation: This word also starts with the particle 'fa' (فَ), meaning "then" or "so," introducing the result or consequence of the condition "wherever you turn."

- 'Thamma' (ثَمَّ) is an adverb of place meaning "there" or "there is," indicating presence or existence.

7. وَجْهُ

- English Translation: Face (of) / Presence (of)

- Pronunciation: wajhu

- Explanation: This noun literally means "face." In this context, "Face of Allah" (wajhu Allahi) is often understood metaphorically as the "Presence of Allah" or "Essence of Allah."

- This word is in the nominative case (marfu') as it is the subject following 'thamma'.

- It is also in a construct state (idaafa) with the next word, meaning it forms a possessive relationship (e.g., "the face of Allah").

8. اللَّهِ

- English Translation: Allah

- Pronunciation: llahi

- Explanation: Again, the name of God.

- Because it's the second part of the construct state (idaafa) 'wajhu Allahi', it is in the genitive case (majrur), indicated by the 'i' vowel sound at the end. Together, 'wajhu Allahi' means "the Face of Allah."

9. إِنَّ

- English Translation: Indeed / Verily

- Pronunciation: inna

- Explanation: This is an emphatic particle that adds emphasis to the statement that follows, signaling that the next clause is an important or certain truth.

- Grammar Rule: 'Inna' changes the grammatical case of the noun that immediately follows it, making it accusative (mansub).

10. اللَّهَ

- English Translation: Allah

- Pronunciation: llaha

- Explanation: The name of God again.

- Following 'Inna', the name "Allah" is now in the accusative case (mansub), which is why the final vowel sound is 'a' (llaha). This is the "subject" (ism Inna) of the emphatic sentence.

11. وَاسِعٌ

- English Translation: All-Encompassing / Vast

- Pronunciation: wāsiʿun

- Explanation: This is an adjective and one of Allah's attributes, meaning "Vast," "Boundless," or "All-Encompassing." It can refer to His knowledge, mercy, dominion, or power being limitless.

- It is in the nominative case (marfu') because it is the predicate (khabar Inna) of 'Inna', indicated by the 'un' ending (tanwin damma). It is indefinite, signifying a quality.

12. عَلِيمٌ

- English Translation: All-Knowing / Omniscient

- Pronunciation: ʿalīmun

- Explanation: This is another adjective and attribute of Allah, meaning "All-Knowing" or "Omniscient."

- It is also in the nominative case (marfu') and indefinite (ending in 'un'), functioning as a second predicate for 'Inna', emphasizing Allah's attributes.

Here's a detailed word-by-word explanation of the Arabic sentence, designed to help an English student understand its meaning, pronunciation, and grammatical structure:

Let's look at the sentence:

"Are they waiting for nothing but that Allah should come to them in canopies of clouds, and the angels, and the matter is decreed? And to Allah all matters are returned."

Now, let's break it down word by word:

1. Hal (Hahl) - This is an interrogative particle, which means "Is it?" or "Do they?" It turns a statement into a question.

- Grammar Note: In Arabic, particles like "hal" signal a question, so a question mark isn't always strictly necessary at the end of the sentence itself in the original text.

2. Yanẓurūna (Yan-dhu-roo-na) - They wait / They look.

- This is a verb in the imperfect tense, which covers present and future actions.

- The root letters are ن-ظ-ر (n-ẓ-r), which means "to look," "to observe," or "to wait."

- The "ya-" prefix indicates a third-person masculine plural (they).

- The "-ūna" suffix also marks it as third-person masculine plural in the indicative mood.

- Context Note: When combined with "illā" (except/only), as we'll see next, "yanẓurūna" here takes on the meaning of "they wait for" or "they expect."

- Pronunciation Note: The 'ẓ' sound (ظ) is an emphatic consonant, pronounced like a "heavy d" or "dh" sound, with the tongue flat against the palate.

3. Illā (Il-laa) - Except But Only.

- This is a particle used for exclusion.

- Grammar Note: When "hal" (the interrogative particle) is combined with "illā" (except), it creates a rhetorical question that implies "nothing but" or "only." So, "Hal... illā" essentially means "Are they doing nothing but...?" or "Are they waiting for nothing but...?"

4. An (An) - That / To.

- This is a subordinating conjunction. It introduces a subordinate clause, and typically makes the following verb take the subjunctive mood.

5. Ya'tiyahum (Ya'-ti-ya-hum) - He comes to them / That He comes to them.

- This is a verb in the imperfect tense, but it's in the subjunctive mood because it's preceded by "an."

- The root letters are أ-ت-ي (a-t-y), meaning "to come."

- "Ya'-tiya" (Ya'-ti-ya) - "He comes" (subjunctive form for a singular masculine subject).

- "-hum" (hum) - This is a suffix pronoun meaning "them."

- Pronunciation Note: The short vowel on the "m" (mu) at the end of "humu" is a connecting vowel, used to ease pronunciation when followed by a word starting with a consonant or 'alif' sound.

6. Allāhu (Al-laa-hu) - Allah / God.

- This is the proper noun for God in Arabic.

- It's in the nominative case here, acting as the subject of the verb "ya'tiya" (He comes).

7. Fī (Fee) - In / Within.

- This is a common preposition.

8. Ẓulalin (Dhu-la-lin) - Shades / Canopies.

- This is the plural of "ẓullah" (ẓul-lah), meaning "shade" or "canopy."

- It's in the genitive case because it follows the preposition "fī." The "-in" ending (tanwin) indicates that it's indefinite (not "the shades") and in the genitive case.

- Pronunciation Note: Again, the 'ẓ' sound (ظ) is emphatic.

9. Mina (Mi-na) - From / Of.

- This is a preposition. It's usually "min," but it changes to "mina" to connect smoothly with the definite article "al-" (the) of the following word.

10. Al-ghamāmi (Al-gha-maa-mi) - The clouds.

- This noun means "the clouds."

- It's in the genitive case because it follows the preposition "mina."

- Pronunciation Note: The "gh" sound (غ) is a guttural sound, similar to a French 'r' or like gargling water.

11. Wal-malā'ikatu (Wal-ma-laa-i-ka-tu) - And the angels.

- "Wa-" (Wa) - This is a conjunction meaning "and."

- "Al-malā'ikatu" (Al-ma-laa-i-ka-tu) - This noun means "the angels."

- It's in the nominative case, indicating that it is coordinating with "Allah" as part of what will "come" (i.e., "Allah and the angels come").

12. Wa-quḍiya (Wa-qu-dhi-ya) - And it was decreed / And it was decided.

- "Wa-" (Wa) - "And."

- "Quḍiya" (Qu-dhi-ya) - This is a verb in the passive voice, past tense.

- The root letters are ق-ض-ي (q-ḍ-y), meaning "to judge," "to decide," "to decree."

- In the passive voice, the doer of the action is unknown or unimportant, and the action is performed on the grammatical subject (what was decreed).

13. Al-amru (Al-am-ru) - The matter / The affair / The command.

- This noun means "the matter" or "the affair."

- It's in the nominative case because it is the "na'ib al-fa'il" (ناِئب الفاِعل), which is the grammatical subject of a passive verb. So, "the matter" is what "was decreed."

14. Wa-ilā (Wa-i-laa) - And to / And towards.

- "Wa-" (Wa) - "And."

- "Ilā" (I-laa) - This is a preposition meaning "to" or "towards."

15. Allāhi (Al-laa-hi) - Allah / God.

- Again, the proper noun for God.

- It's in the genitive case because it follows the preposition "ilā."

16. Turja'u (Tur-ja-'u) - Are returned.

- This is a verb in the imperfect tense, and like "quḍiya," it is in the passive voice.

- The root letters are ر-ج-ع (r-j-' ), meaning "to return."

- The "tu-" prefix indicates third-person feminine plural (because the subject "al-umūru" is a plural noun of inanimate objects, which are grammatically treated as feminine singular in Arabic for verb conjugation).

- In the passive voice, it means "they are returned" or "it is returned."

17. Al-umūru (Al-u-moo-ru) - The matters / The affairs.

- This is the plural of "al-amru" (the word we saw earlier).

- It means "the matters" or "the affairs."

- It's in the nominative case because it's the "na'ib al-fa'il" (subject of a passive verb) for "turja'u," meaning "the matters are returned."

Here is the translation and a word-by-word breakdown of the Arabic sentence:

Full English Translation:

"And give glad tidings to those who believe and do righteous deeds that for them are gardens beneath which rivers flow. Whenever they are provided with a provision therefrom of fruit, they will say, 'This is what we were provided with before,' and they will be given it in resemblance. And for them therein are purified spouses, and they will abide therein eternally."

Word-by-Word Explanation:

1. وَ (wa) - (Pronounced: wah)

- Meaning: And

- Grammar: This is a conjunction, simply connecting the current sentence to a previous one or an implicit context.

2. بَشِّرِ (bashshir-i) - (Pronounced: bashshir-i)

- Meaning: Give glad tidings / Announce good news

- Grammar: This is an imperative verb (a command), in the masculine singular form. It tells someone to "give good news." The final short vowel 'i' (kasra) is added for smooth pronunciation when followed by a word starting with a silent 'l' (like 'الَّذِينَ').

3. الَّذِينَ (al-la-dhī-na) - (Pronounced: al-la-dhee-na)

- Meaning: Those who

- Grammar: This is a masculine plural relative pronoun, referring to a group of people.

4. آمَنُوا (aa-ma-nū) - (Pronounced: aa-ma-noo)

- Meaning: They believed

- Grammar: This is a past tense verb, third-person masculine plural. It describes the action of believing. The long 'ū' at the end indicates the plural 'they'.

5. وَعَمِلُوا (wa-'a-mi-lū) - (Pronounced: wa-'a-mi-loo)

- Meaning: And they did / And they worked

- Grammar: Composed of 'وَ' (wa - and) and 'عَمِلُوا' (they did/worked). This is also a past tense verb, third-person masculine plural, similar to 'آمَنُوا'. It refers to performing actions.

6. الصَّالِحَاتِ (as-saa-li-ḥaat-i) - (Pronounced: as-saa-li-haat-i)

- Meaning: The righteous deeds / Good deeds

- Grammar: This is a feminine plural noun, definite (indicated by 'ال' al - the). It refers to actions that are good or righteous. It's in the genitive case here due to being the object of 'عَمِلُوا' (worked/did), which makes the plural feminine noun end in a kasra ( 'i' sound).

7. أَنَّ (an-na) - (Pronounced: an-na)

- Meaning: That (in the sense of 'for certain')

- Grammar: This is a particle that introduces a nominal sentence, confirming or emphasizing its content. It makes the subject of the following sentence accusative (ending in 'a' sound or equivalent).

8. لَهُمْ (la-hum) - (Pronounced: la-hum)

- Meaning: For them / To them

- Grammar: This is a preposition 'لِ' (li - for/to) combined with the masculine plural pronoun 'هُمْ' (hum - them). This structure indicates possession or attribution.

9. جَنَّاتٍ (jan-naat-in) - (Pronounced: jan-naat-in)

- Meaning: Gardens

- Grammar: This is a feminine plural indefinite noun. It is in the accusative case due to 'أَنَّ' preceding 'لَهُمْ', with 'لَهُمْ' acting as the predicate and 'جَنَّاتٍ' as the delayed subject (which becomes accusative after 'أَنَّ'). Feminine plurals in the accusative (and genitive) end with a kasra 'i' sound, indicated by the 'tanween kasr' (two kasras).

10. تَجْرِي (taj-rī) - (Pronounced: taj-ree)

- Meaning: It flows / Flow

- Grammar: This is a present tense verb, third-person feminine singular. Although 'جَنَّاتٍ' (gardens) is plural, non-human plurals in Arabic often take a feminine singular verb. It describes the action of flowing.

11. مِن (min) - (Pronounced: min)

- Meaning: From / Beneath

- Grammar: This is a preposition indicating origin or location.

12. تَحْتِهَا (taḥ-ti-haa) - (Pronounced: tah-ti-haa)

- Meaning: Under it / Beneath it

- Grammar: This is an adverb of place 'تَحْتَ' (taḥta - under/beneath) combined with the feminine singular pronoun 'هَا' (haa - it), which refers back to 'جَنَّاتٍ' (gardens). The 'i' sound indicates it's in the genitive case due to the preceding preposition 'مِن'.

13. الْأَنْهَارُ (al-an-haar-u) - (Pronounced: al-an-haa-ru)

- Meaning: The rivers

- Grammar: This is a masculine plural noun, definite (with 'ال' al - the). It is the subject of the verb 'تَجْرِي' (flows), hence it's in the nominative case (ending in 'u' sound).

14. كُلَّمَا (kul-la-maa) - (Pronounced: kul-la-maa)

- Meaning: Whenever / Every time

- Grammar: This is an adverbial phrase that indicates repetition or condition.

15. رُزِقُوا (ru-zi-qū) - (Pronounced: ru-zi-qoo)

- Meaning: They were provided / They were given sustenance

- Grammar: This is a past tense verb, third-person masculine plural, in the passive voice. It means "they were given provision" rather than "they gave provision."

16. مِنْهَا (min-haa) - (Pronounced: min-haa)

- Meaning: From it / From them

- Grammar: Composed of 'مِنْ' (min - from) and 'هَا' (haa - it), referring back to the gardens ('جَنَّاتٍ').

17. مِن (min) - (Pronounced: min)

- Meaning: From

- Grammar: Another preposition indicating source.

18. ثَمَرَةٍ (tha-ma-ra-tin) - (Pronounced: tha-ma-ra-tin)

- Meaning: A fruit / A produce

- Grammar: This is a singular feminine indefinite noun, in the genitive case due to the preceding preposition 'مِنْ'. It means "a single fruit" or "a type of fruit."

19. رِّزْقًا (riz-qan) - (Pronounced: riz-qan)

- Meaning: A provision / Sustenance

- Grammar: This is a singular masculine indefinite noun, in the accusative case (indicated by 'tanween fath' - two fathas, often written with an alif). It functions as a cognate accusative or an object, specifying what kind of provision they are given.

20. قَالُوا (qaa-lū) - (Pronounced: qaa-loo)

- Meaning: They said

- Grammar: This is a past tense verb, third-person masculine plural.

21. هَـٰذَا (haa-dhaa) - (Pronounced: haa-dhaa)

- Meaning: This

- Grammar: This is a masculine singular demonstrative pronoun.

22. الَّذِي (al-la-dhī) - (Pronounced: al-la-dhee)

- Meaning: That which / What (singular)

- Grammar: This is a masculine singular relative pronoun.

23. رُزِقْنَا (ru-ziq-naa) - (Pronounced: ru-ziq-naa)

- Meaning: We were provided / We were given sustenance

- Grammar: This is a past tense verb, first-person plural, in the passive voice ('we were given provision'). The 'نا' (naa) suffix means 'we'.

24. مِن قَبْلُ (min qab-lu) - (Pronounced: min qab-loo)

- Meaning: Before

- Grammar: Composed of 'مِنْ' (min - from) and 'قَبْلُ' (qablu - before/previous). This phrase functions as an adverbial phrase of time.

25. وَأُتُوا (wa-u-tū) - (Pronounced: wa-u-too)

- Meaning: And they were given / And they were brought

- Grammar: Composed of 'وَ' (wa - and) and 'أُتُوا' (u-tū - they were given/brought). This is a past tense verb, third-person masculine plural, in the passive voice.

26. بِهِ (bi-hi) - (Pronounced: bi-hi)

- Meaning: With it / By it

- Grammar: Composed of the preposition 'بِ' (bi - with/by) and the masculine singular pronoun 'هِ' (hi - it), referring to the fruit/provision.

27. مُتَشَابِهًا (mu-ta-shaa-bi-han) - (Pronounced: mu-ta-shaa-bi-han)

- Meaning: Similar / Resembling (in appearance)

- Grammar: This is an active participle acting as an adjective or adverb, describing the state in which the provision is given. It is in the accusative case (ending in 'an') because it functions as a "حال" (haal), describing the state of the object 'it'.

28. وَلَهُمْ (wa-la-hum) - (Pronounced: wa-la-hum)

- Meaning: And for them

- Grammar: Again, 'وَ' (wa - and) combined with 'لَهُمْ' (la-hum - for them), indicating possession or attribution.

29. فِيهَا (fī-haa) - (Pronounced: fee-haa)

- Meaning: In it / In them

- Grammar: Composed of the preposition 'فِي' (fī - in) and the feminine singular pronoun 'هَا' (haa - it), referring back to the gardens.

30. أَزْوَاجٌ (az-waaj-un) - (Pronounced: az-waaj-un)

- Meaning: Spouses / Mates

- Grammar: This is a plural indefinite noun, in the nominative case (ending in 'un' sound) because it is the subject of the sentence (implied 'are'). While 'أَزْوَاجٌ' can be masculine or feminine for spouses, the following adjective clarifies the nature.

31. مُّطَهَّرَةٌ (mu-ṭah-ha-ra-tun) - (Pronounced: mu-tah-ha-ra-tun)

- Meaning: Purified / Cleansed

- Grammar: This is a feminine singular adjective, indefinite, and in the nominative case (ending in 'un'). It describes 'أَزْوَاجٌ' (spouses). In Arabic, non-human plurals (like 'أَزْوَاجٌ' referring to 'mates' or 'pairs') are often grammatically treated as feminine singular, hence the feminine singular adjective. It emphasizes their absolute purity.

32. وَهُمْ (wa-hum) - (Pronounced: wa-hum)

- Meaning: And they

- Grammar: 'وَ' (wa - and) combined with the masculine plural pronoun 'هُمْ' (hum - they).

33. فِيهَا (fī-haa) - (Pronounced: fee-haa)

- Meaning: In it / In them

- Grammar: Again, 'فِي' (fī - in) + 'هَا' (haa - it), referring to the gardens.

34. خَالِدُونَ (khaa-li-dūn-a) - (Pronounced: khaa-li-doo-na)

- Meaning: Abiding eternally / Immortals

- Grammar: This is a masculine plural active participle, in the nominative case (ending in 'ūna'). It functions as the predicate, describing the state of 'هُمْ' (they) – that they will dwell there forever.

Here's a detailed word-for-word breakdown of the Arabic sentence, designed to help you understand each component:

Overall Translation: Did you not know that to God belongs the sovereignty of the heavens and the earth? And you have no protector or helper besides God.

Word-by-Word Breakdown:

1. أَلَمْ (a-lam)

- Meaning: Did not...? / Haven't you...?

- Explanation: This is a combination of two particles:

- أَ (a): A question particle, similar to putting "Do...?" or "Did...?" at the beginning of an English sentence.

- لَمْ (lam): A negative particle that makes the following imperfect verb (present/future tense) convey a past tense meaning and puts it in the jussive mood (a grammatical mood often used for commands, prohibitions, or, as here, with certain particles).

- Grammar Note: When "أَ" and "لَمْ" are combined, they form an interrogative negative, asking "Did not...?" or "Haven't...?"

2. تَعْلَمْ (ta'-lam)

- Meaning: you know

- Explanation: This is an imperfect verb (present/future tense) meaning "you know" (second person masculine singular). Because it follows "لَمْ", it takes on a past tense meaning ("you knew") and is in the jussive mood.

- Combined with "أَلَمْ": "أَلَمْ تَعْلَمْ" together means "Did you not know?"

3. أَنَّ (an-na)

- Meaning: that

- Explanation: This is a particle that introduces a noun clause, much like "that" in English. It emphasizes the statement that follows.

- Grammar Note: "أَنَّ" requires the noun that immediately follows it to be in the accusative case (mansub).

4. اللَّهَ (al-lah)

- Meaning: God / Allah

- Explanation: This is the proper name for God. It is in the accusative case here because it follows the particle "أَنَّ".

5. لَهُ (la-hoo)

- Meaning: to Him for Him He has

- Explanation: This is a combination of:

- لِ (li): A preposition meaning "for" or "to".

- هُ (hu): A suffix pronoun meaning "Him" (referring to God).

- Contextual Note: In Arabic, "to him/her/them is X" (لَهُ X) is a common way to express possession, meaning "He/She/They have X" or "X belongs to Him/Her/Them".

6. مُلْكُ (mulk)

- Meaning: sovereignty dominion ownership / kingdom

- Explanation: This noun refers to supreme power or authority. Here, it is in the nominative case (marfu'), as it is the subject of the clause "to Him is sovereignty". It is also in the construct state (idafa), meaning it is possessed by the word that follows.

7. السَّمَاوَاتِ (as-sa-maa-waat)

- Meaning: the heavens / the skies

- Explanation: This is the plural form of "سَمَاء" (samaa'), meaning "sky" or "heaven". It is in the genitive case (majrur) because it is the second part of the construct state (idafa) with "مُلْكُ".

- Grammar Note: In an idafa (construct state), the first noun (mulk) is indefinite and without 'al' (the), and the second noun (as-samawaat) is definite (with 'al') and in the genitive case. The meaning is "the sovereignty of the heavens."

8. وَ (wa)

- Meaning: and

- Explanation: A common conjunction connecting words or phrases.

9. الْأَرْضِ (al-ard)

- Meaning: the earth

- Explanation: This noun refers to the planet earth. It is in the genitive case because it is connected by the conjunction "وَ" to "السَّمَاوَاتِ", which is also in the genitive case.

10. وَمَا (wa-ma)

- Meaning: And not / And there is not

- Explanation: This is a combination of:

- وَ (wa): "and"

- مَا (maa): A negative particle meaning "not" or used to negate existence ("there is not").

11. لَكُم (la-kum)

- Meaning: for you (plural) / you (plural) have

- Explanation: This is a combination of:

- لِ (li): A preposition meaning "for" or "to".

- كُم (kum): A suffix pronoun meaning "you" (masculine plural).

- Contextual Note: Similar to "لَهُ", "لَكُم" implies possession, meaning "you (plural) have" or "there is for you".

12. مِّن (min)

- Meaning: from among any

- Explanation: A preposition usually meaning "from". In negative contexts like this, it often emphasizes the negation, meaning "not any".

13. دُونِ (doo-ni)

- Meaning: besides other than apart from / without

- Explanation: This is a preposition that indicates exclusion or something being "below" or "apart from" something else. It causes the noun that follows it to be in the genitive case.

14. اللَّهِ (al-lah)

- Meaning: God / Allah

- Explanation: The proper name for God, here in the genitive case because it follows the preposition "دُونِ".

15. مِن (min)

- Meaning: from / any

- Explanation: Another instance of the preposition "مِن", again emphasizing the negation of "any protector".

16. وَلِيٍّ (wa-liy)

- Meaning: protector / guardian ally close friend

- Explanation: This noun refers to someone who provides protection or guardianship. It is in the genitive case and indefinite (indicated by the double kasra, -in, at the end) due to the preceding "مِن" used for emphasis in negation.

17. وَلَا (wa-la)

- Meaning: and no / nor

- Explanation: This is a combination of:

- وَ (wa): "and"

- لَا (laa): A negative particle meaning "no" or "not". Together, it functions as "nor".

18. نَصِيرٍ (na-seer)

- Meaning: helper / supporter

- Explanation: This noun refers to someone who provides help or support. It is in the genitive case and indefinite (double kasra, -in) because it is connected by "وَلَا" to "وَلِيٍّ", which is also in the genitive case and indefinite.

Here's a breakdown of the Arabic sentence, word by word, with explanations and pronunciation to help you understand:

Original Arabic Sentence: وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ ۖ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا وَاشْرَبُوا مِن رِّزْقِ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ

1. وَإِذِ (wa-idh-i)

- وَ (wa): meaning "and". This is a conjunction.

- إِذِ (idh-i): meaning "when" or "and recall when". It introduces a past event.

- Together: "And when" or "And [recall] when".

2. اسْتَسْقَىٰ (is-tas-qa)

- This is a verb derived from the root سقى (saqa), meaning "to water". The pattern "استفعل" (ista-f'ala) generally indicates "seeking" or "requesting" something.

- Meaning: "he sought water" or "he prayed for rain/water".

- Grammar: This is a past tense verb, referring to a male singular subject (Moses).

3. مُوسَىٰ (Musa)

- Meaning: "Moses". This is a proper noun.

4. لِقَوْمِهِ (li-qawm-ihi)

- لِـ (li-): meaning "for". This is a preposition.

- قَوْمِ (qawm-i): meaning "people" or "nation". It's in the genitive case because of the preceding preposition "li-".

- ـهِ (hi): meaning "his". This is a attached possessive pronoun.

- Together: "for his people".

5. فَقُلْنَا (fa-qul-na)

- فَـ (fa-): meaning "so" or "then". This is a conjunction.

- قُلْنَا (qul-na): meaning "We said". It comes from the verb قال (qala - to say). The "na" (نا) suffix indicates "we" as the subject.

- Together: "So We said" (referring to God speaking).

6. اضْرِبْ (iḍ-rib)

- Meaning: "Strike!" or "Hit!".

- Grammar: This is an imperative verb, a command directed at a male singular (Moses).

7. بِّعَصَاكَ (bi-ʿaṣā-ka)

- بِـ (bi-): meaning "with". This is a preposition. It merges with the following word, often indicated by a shaddah (َّ) on the first letter of the next word in the Arabic text.

- عَصَا (ʿaṣā): meaning "staff" or "rod".

- ـكَ (ka): meaning "your" (male singular). This is an attached possessive pronoun.

- Together: "with your staff".

8. الْحَجَرَ (al-ḥa-jar)

- الْـ (al-): meaning "the". This is the definite article.

- حَجَرَ (ḥa-jar): meaning "stone" or "rock". It's in the accusative case because it's the direct object of the verb "strike".

- Together: "the stone".

9. فَانفَجَرَتْ (fan-fa-ja-rat)

- فَـ (fa-): meaning "so" or "then".

- انفَجَرَتْ (in-fa-ja-rat): meaning "it gushed forth" or "it burst forth". From the root فجر (fajara - to burst). The "at" (تْ) suffix indicates the past tense, feminine singular, referring to the stone (which, while masculine, is often treated metaphorically as a source or is implied to be something feminine like a 'spring').

- Together: "So it burst forth" or "So it gushed forth".

10. مِنْهُ (min-hu)

- مِنْ (min): meaning "from". This is a preposition.

- ـهُ (hu): meaning "it" or "him". This is an attached pronoun, referring to the stone.

- Together: "from it".

11. اثْنَتَا (ith-na-tā)

- Meaning: "two".

- Grammar: This is the feminine dual form of "two" (اثنتين in the genitive/accusative, but اثنتا in the nominative). It agrees in gender with "springs" (عينًا) that follows.

12. عَشْرَةَ (ʿash-ra-tah)

- Meaning: "ten".

- Grammar: This is the feminine form of "ten". Together with "اثنتا", it forms "twelve". In Arabic, numbers from 11-19 have a specific grammatical structure, where the units digit (2 in this case) agrees in gender with the noun, and "ashrata" (ten) also agrees.

13. عَيْنًا (ʿay-nan)

- Meaning: "springs" or "fountains". (The literal meaning of عين is "eye", but in the context of water and the ground, it means a natural spring.)

- Grammar: This is the singular noun in the accusative case, used here as a count noun after the number "twelve". This is a common rule for numbers 11-99 in Arabic, where the counted noun is singular and indefinite accusative.

14. قَدْ عَلِمَ (qad ʿa-li-ma)

- قَدْ (qad): This particle, when preceding a past tense verb, emphasizes that the action "indeed" or "certainly" occurred, or indicates completion.

- عَلِمَ (ʿa-li-ma): meaning "he knew". This is a past tense verb.

- Together: "Indeed knew" or "Certainly knew".

15. كُلُّ (kul-lu)

- Meaning: "every" or "all".

16. أُنَاسٍ (u-na-sin)

- Meaning: "people" or "individuals".

- Grammar: It's in the genitive case because it comes after "كلّ" (every/all).

17. مَّشْرَبَهُمْ (mash-ra-ba-hum)

- مَشْرَبَ (mash-ra-ba): meaning "drinking place" or "place of drinking". It's a noun derived from the verb شرب (shariba - to drink).

- ـهُمْ (hum): meaning "their". This is an attached possessive pronoun.

- Together: "their drinking place".

18. كُلُوا (ku-lū)

- Meaning: "Eat!"

- Grammar: This is an imperative verb, a command directed at a masculine plural group. The long "ū" (ـوا) indicates the plural command.

19. وَاشْرَبُوا (wash-ra-bū)

- وَ (wa): meaning "and".

- اشْرَبُوا (ish-ra-bū): meaning "drink!". This is an imperative verb, a command directed at a masculine plural group.

- Together: "and drink!".

20. مِن رِّزْقِ (min riz-qil)

- مِنْ (min): meaning "from".

- رِزْقِ (riz-qil): meaning "provision" or "sustenance". It's in the genitive case because of the preceding preposition "min".

- Together: "from the provision of".

21. اللَّهِ (al-lah)

- Meaning: "Allah" or "God". It's in the genitive case here because it's the possessor ("provision of God").

- Together with the previous: "from the provision of Allah".

22. وَلَا تَعْثَوْا (wa-lā taʿ-thaw)

- وَ (wa): meaning "and".

- لَا (lā): meaning "do not". This is a prohibition particle.

- تَعْثَوْا (taʿ-thaw): meaning "you spread corruption/mischief" or "you act corruptly". This is a jussive mood verb (used after "lā" for prohibition), masculine plural.

- Together: "and do not spread corruption" or "and do not act corruptly".

23. فِي الْأَرْضِ (fil-arḍ)

- فِي (fi): meaning "in". This is a preposition.

- الْأَرْضِ (al-arḍ): meaning "the land" or "the earth". It's in the genitive case because of the preceding preposition "fi".

- Together: "in the land" or "on the earth".

24. مُفْسِدِينَ (muf-si-dīn)

- Meaning: "as corruptors" or "as mischief-makers" or "causing corruption".

- Grammar: This is the masculine plural active participle (ism al-fa'il) from the verb أفسد (afsa-da - to cause corruption). It functions here as a "haal" (حال), meaning it describes the state or condition in which they are acting.

- Together with the previous: "in the land as corruptors".

Full Translation:

"And [recall] when Moses sought water for his people, We said, 'Strike the stone with your staff!' So, twelve springs burst forth from it. Each group of people certainly knew their drinking place. 'Eat and drink from the provision of Allah, and do not spread corruption in the land as mischief-makers.'"

Here's a breakdown of the Arabic sentence, word by word, to help you understand it:

1. أُولَـٰئِكَ (oo-laa-ika) - Those

- This is a demonstrative pronoun, used to point to a group of people who are distant (like "those over there"). It's plural for both masculine and feminine.

2. الَّذِينَ (al-la-thee-na) - who / the ones who

- This is a relative pronoun. It connects "those" to the action they performed, similar to "who" or "that" in English. It's specifically for masculine plural individuals.

3. اشْتَرَوُا (ish-ta-ra-woo) - they bought / they exchanged

- This is a past tense verb, referring to the action performed by "those." While literally meaning "they bought," in this context, it carries the sense of "they exchanged" or "they traded." The root is sh-r-y (ش-ر-ي), meaning to buy. The 'woo' ending indicates it's for a masculine plural subject ("they").

4. الضَّلَالَةَ (ad-da-laa-la-ta) - the misguidance / the error

- This noun is the direct object of the verb "bought/exchanged." Aḍ-ḍalāl means "going astray," "misguidance," or "error." The ta marbuta (ـة) makes it a feminine noun. The final 'a' sound indicates it's in the accusative case because it's the direct object.

5. بِالْهُدَىٰ (bil-hoo-daa) - for the guidance / with the guidance

- The letter بِ (bi-) is a preposition meaning "with," "by," or, significantly in this context, "in exchange for." So, "they bought/exchanged misguidance for guidance" implies they gave up guidance to acquire misguidance.

- الْهُدَىٰ (al-hudā) means "the guidance." The 'i' sound on the bi indicates it's a preposition, and al-hudā is the object of the preposition.

6. وَ (wa) - and

- A simple conjunction connecting the two parts of the exchange.

7. الْعَذَابَ (al-a-thaa-ba) - the punishment

- Similar to "misguidance," this is another item they "bought" or acquired. Al-ʿadhāb means "the punishment." The final 'a' sound shows it's also in the accusative case, parallel to "misguidance."

8. بِالْمَغْفِرَةِ (bil-magh-fi-ra-ti) - for the forgiveness / with the forgiveness

- Again, the بِ (bi-) preposition means "in exchange for."

- الْمَغْفِرَةِ (al-maghfira) means "the forgiveness." The final 'i' sound is due to the preposition bi, placing it in the genitive case. This means they gave up forgiveness to acquire punishment.

9. فَمَا (fa-maa) - So how / Then how

- The فَ (fa-) means "so" or "then."

- The مَا (mā) here is not a question word but an exclamatory particle, used to express astonishment or wonder. It's part of a specific Arabic grammatical structure for exclamations (e.g., mā af'ala, "How [adjective] it is!").

10. أَصْبَرَهُمْ (as-ba-ra-hum) - patient they are! / enduring they are!

- This is the core of the exclamation. It's derived from the root ṣ-b-r (ص-ب-ر), meaning "to be patient" or "to endure."

- The structure mā af'alahum (ما أفعله) literally translates to something like "how much X-er they are!" or "how X they are!"

- So, aṣbarahum expresses extreme astonishment at their endurance or patience. The suffix ـهُمْ (-hum) means "them."

11. عَلَى (a-laa) - upon / for / towards

- This is a preposition meaning "on," "upon," or in this context, "for" or "towards," indicating what they are patient or enduring for.

12. النَّارِ (an-naa-ri) - the Fire

- This noun refers to Hellfire. The final 'i' sound is because it follows the preposition ʿalā, putting it in the genitive case.

Putting it all together, the sentence means:

"Those who exchanged misguidance for guidance and punishment for forgiveness, how enduring they are for the Fire!"

Simplified interpretation: This sentence expresses extreme astonishment and condemnation for those who chose error over truth and suffering over divine mercy, highlighting their strange willingness to face severe punishment.

Here's a word-by-word breakdown of the Arabic sentence:

فَإِن (fa-in):

- فَ (fa) - (pronounced: fa) - Meaning: So / Then. This particle connects the previous idea (implied context of being challenged to produce something similar to the Quran) to the consequence.

- إِن (in) - (pronounced: in) - Meaning: If. This is a conditional particle.

- Grammar note: Together, فَإِن means "So if" or "Then if," introducing a conditional clause.

لَّمْ (lam):

- (pronounced: lam) - Meaning: Did not / Not. This is a negation particle used with verbs to express an action that did not happen in the past, even though it precedes a present tense verb form.

- Grammar note: When لَمْ precedes a present tense verb (like تَفْعَلُوا here), it negates it and gives it a past tense meaning.

تَفْعَلُوا (taf'alū):

- (pronounced: taf-a-loo) - Meaning: You (plural) do / You (plural) did. This is a verb in the jussive mood, specifically the present tense form for "you all" (second person masculine plural).

- Grammar note: Because it's preceded by لَّمْ, its meaning shifts to "you did."

وَلَن (wa-lan):

- وَ (wa) - (pronounced: wa) - Meaning: And. This is a conjunction.

- لَن (lan) - (pronounced: lan) - Meaning: Never will / Will not. This particle negates a future action and emphasizes that it will never happen.

- Grammar note: Together, وَلَن means "and never will," introducing a strong future negation.

تَفْعَلُوا (taf'alū):

- (pronounced: taf-a-loo) - Meaning: You (plural) do / You (plural) will do. This is the same verb form as before.

- Grammar note: Because it's preceded by لَن, its meaning is "you will do," which is then negated to "you will never do."

فَاتَّقُوا (fa-ittaqū):

- فَ (fa) - (pronounced: fa) - Meaning: So / Then. This particle indicates a consequence or result.

- اتَّقُوا (it-ta-qoo) - (pronounced: it-ta-qoo) - Meaning: Fear (imperative, plural). This is a command to "you all."

- Grammar note: Together, فَاتَّقُوا means "so fear" or "then fear," providing the command that follows the conditional statement.

النَّارَ (an-nāra):

- ال (al) - (pronounced: an because of assimilation with the next letter ن) - Meaning: The. This is the definite article.

- نَّارَ (nāra) - (pronounced: naa-ra) - Meaning: Fire.

- Grammar note: النَّارَ means "the Fire." The "َ" (fatha) at the end indicates it is in the accusative case because it is the object of the verb "fear."

الَّتِي (al-latī):

- (pronounced: al-la-tee) - Meaning: Which / That. This is a feminine singular relative pronoun, connecting "the Fire" to the description that follows.

- Grammar note: It acts like "which" or "that" in English, introducing a descriptive clause about "the Fire."

وَقُودُهَا (waqūduhā):

- وَقُودُ (wa-qoo-doo) - (pronounced: wa-qoo-doo) - Meaning: Fuel.

- هَا (hā) - (pronounced: haa) - Meaning: Its / Her. This is a feminine singular possessive pronoun suffix, referring back to "the Fire" (النَّارَ), which is grammatically feminine.

- Grammar note: Together, وَقُودُهَا means "its fuel."

النَّاسُ (an-nāsu):

- ال (al) - (pronounced: an due to assimilation) - Meaning: The.

- نَّاسُ (nā-su) - (pronounced: naa-su) - Meaning: People / Mankind.

- Grammar note: النَّاسُ means "the people" or "mankind."

وَالْحِجَارَةُ (wal-ḥijāratu):

- وَ (wa) - (pronounced: wal) - Meaning: And.

- الْحِجَارَةُ (al-ḥi-jā-ra-tu) - (pronounced: al-hee-jaa-ra-too) - Meaning: The stones.

- Grammar note: وَالْحِجَارَةُ means "and the stones."

أُعِدَّتْ (u'iddat):

- (pronounced: oo-id-dat) - Meaning: It was prepared / It has been prepared. This is a past tense passive verb, feminine singular, referring to the Fire.

- Grammar note: The "تْ" (t) at the end indicates it refers to a feminine subject (the Fire). Being passive, it means "something was prepared" for it.

لِلْكَافِرِينَ (lil-kāfirīn):

- لِ (li) - (pronounced: lil) - Meaning: For. This is a preposition.

- الْكَافِرِينَ (al-kā-fi-reen) - (pronounced: al-kaa-fee-reen) - Meaning: The disbelievers / The unbelievers.

- Grammar note: The "ِينَ" (īn) ending indicates the masculine plural and that it is in the genitive case (due to the preceding preposition لِ). Together, لِلْكَافِرِينَ means "for the disbelievers."

Putting it all together, the full English translation is:

So if you did not do (it) and never will you do (it), then fear the Fire whose fuel is people and stones, prepared for the disbelievers.

Here is a word-by-word breakdown of the Arabic sentence, along with pronunciation guidance and grammar explanations:

Full English Translation: Then We resurrected you after your death so that you may be grateful.

Word-by-word Explanation:

1. thumma (ثُمَّ):

- Meaning: Then / Moreover

- Pronunciation: (thoom-mah) - The 'th' sound is like in "think" or "three."

- Explanation: This is a conjunction, similar to "and then" or "afterwards," indicating a sequence of events.

2. ba'athnākum (بَعَثْنَاكُم):

- Meaning: We resurrected you / We raised you

- Pronunciation: (bah-ath-naa-koom) - The 'th' sound is like in "think."

- Explanation: This is a compound word formed from a verb and a pronoun:

- ba'athnā (بَعَثْنَا): "We resurrected" or "We raised." This is a past tense verb, conjugated for the first-person plural (meaning "we"). The root of the verb means to send, to raise, or to resurrect.

- -kum (ـكُم): "you" (plural, masculine). This is a direct object pronoun attached to the verb, indicating who was resurrected.

- Grammar Note: Arabic verbs conjugate based on who is performing the action (the subject) and whether the action is past, present, or future. Pronouns can also attach directly to verbs to indicate the object of the action.

3. min (مِّن):

- Meaning: From / After

- Pronunciation: (min) - Sounds like the English word "min."

- Explanation: This is a preposition. While it often means "from" or "of," when it precedes the word "ba'd" (after), it forms the common phrase "min ba'di" meaning "after."

4. ba'di (بَعْدِ):

- Meaning: After

- Pronunciation: (bah-dee) - The 'a' is short, like in "cat."

- Explanation: This is a noun meaning "after" or "following." It's in the genitive case here because it's preceded by the preposition "min."

- Grammar Note: In Arabic, nouns following prepositions are typically in the genitive case (indicated by the 'i' vowel ending).

5. mawtikum (مَوْتِكُمْ):

- Meaning: your death

- Pronunciation: (maw-ti-koom) - "Maw" rhymes with "cow."

- Explanation: This is a compound word formed from a noun and a possessive pronoun:

- mawti (مَوْتِ): "death." This noun is in the genitive case. It follows "ba'di" in what's called an idafa construction (possessive phrase), where the second noun is in the genitive.

- -kum (ـكُم): "your" (plural, masculine). This is a possessive pronoun attached to the noun "mawti," indicating whose death it was.

- Grammar Note: An idafa (construct state) is a common way in Arabic to show possession or a relationship between two nouns, where the first noun defines the second. The second noun always takes the genitive case.

6. la'allakum (لَعَلَّكُمْ):

- Meaning: So that you may / In order that you / Perhaps you

- Pronunciation: (la-al-lah-koom) - The double 'l' indicates emphasis, like "all-lot."

- Explanation: This is a compound of a particle and a pronoun:

- la'alla (لَعَلَّ): This is a particle that expresses hope, expectation, or purpose ("so that," "in order that"). It belongs to a group of particles that influence the grammatical case of the noun or pronoun that follows it.

- -kum (ـكُم): "you" (plural, masculine). This is a pronoun referring to the people being addressed. It's in the accusative case here because it follows the particle "la'alla."

- Grammar Note: Particles like "la'alla" are often called "sisters of Inna." They make the noun or pronoun immediately following them take the accusative case (often indicated by a 'fatha' vowel or, for pronouns, by their specific form).

7. tashkurūna (تَشْكُرُونَ):

- Meaning: you are grateful / you thank

- Pronunciation: (tash-koo-roo-nah) - "Sh" as in "shoe," "oo" as in "moon."

- Explanation: This is an imperfect tense verb, conjugated for the second-person plural (meaning "you all"). The root of the verb means "to thank" or "to be grateful." The ending "-ūna" signifies the plural masculine "you" in the indicative mood (a regular statement).

- Grammar Note: The imperfect tense in Arabic can refer to actions happening in the present or future, or habitual actions. The specific endings change based on the person, number, and gender of the subject.

Here's a breakdown of the Arabic sentence:

Overall English Translation:

"They try to deceive Allah and those who believe, but they deceive none but themselves, and they do not perceive."

or, more concisely:

"They deceive Allah and the believers, yet they only deceive themselves, and they are unaware."

Word-by-Word Explanation:

1. يُخَادِعُونَ (yu-khā-di-'oo-na)

- Translation: They try to deceive / They deceive.

- Explanation: This is a verb in the present tense, indicating a continuous or habitual action.

- The root letters are خ-د-ع (kh-d-'a), meaning "to deceive."

- This verb is in Form III (Fā'ala pattern), which often implies an attempt, a mutual action, or an intensive action. So, "they try to deceive" or "they act deceptively towards" is a nuanced translation here.

- The prefix "يُـ" (yu-) and the suffix "ـُونَ" (-oona) together indicate that the subject is masculine plural (they).

2. اللَّهَ (Al-lāh)

- Translation: Allah / God.

- Explanation: This is the Arabic word for God. The final short vowel "ـَ" (a) indicates that "Allah" is in the accusative case (مَنْصُوب - manṣūb), functioning as the direct object of the verb "يُخَادِعُونَ" (they deceive).

3. وَ (wa)

- Translation: And.

- Explanation: This is a conjunction, connecting "Allah" with "those who believe."

4. الَّذِينَ (al-la-dhee-na)

- Translation: Those who.

- Explanation: This is a relative pronoun (اِسْم مَوْصُول - ism mawṣūl) for masculine plural. It introduces a descriptive clause about the people being referred to.

5. آمَنُوا (ā-ma-noo)

- Translation: Believed / Have faith.

- Explanation: This is a verb in the past tense.

- The root letters are أ-م-ن (a-m-n), meaning "safety," "security," or "belief."

- This verb is in Form IV (Af'ala pattern), which often means "to cause to do" or "to enter into a state of." Here, it means "to believe" or "to have faith."

- The suffix "ـُوا" (-oo) indicates that the subject is masculine plural (they). So, "those who believed."

6. وَمَا (wa mā)

- Translation: But they do not / And not.

- Explanation: This is a combination of two particles:

- وَ (wa): "And" or "but" (depending on context).

- مَا (mā): A negative particle used with verbs in the past or present tense. So, "and not" or "but not." When followed by "إِلَّا" (illa), it creates an "only" or "none but" structure.

7. يَخْدَعُونَ (yakh-da-'oo-na)

- Translation: They deceive.

- Explanation: This is a verb in the present tense.

- The root letters are خ-د-ع (kh-d-'a), meaning "to deceive."

- This verb is in Form I (Fa'ala pattern), which is the basic, simple form of the verb.

- The prefix "يَـ" (ya-) and the suffix "ـُونَ" (-oona) together indicate that the subject is masculine plural (they).

8. إِلَّا (il-lā)

- Translation: Except / Only.

- Explanation: This is a particle of exception (حَرْف اِسْتِثْنَاء - ḥarf istithnā'). When it follows a negative statement (like "وَمَا يَخْدَعُونَ" - "they do not deceive"), it creates a strong emphasis of "only" or "none but." So, "they do not deceive except..." translates to "they only deceive..."

9. أَنفُسَهُمْ (an-fu-sa-hum)

- Translation: Themselves / Their souls.

- Explanation: This word is composed of two parts:

- أَنفُسَ (anfusa): This is the plural form of نَفْس (nafs), meaning "self" or "soul." The final short vowel "ـَ" (a) indicates it's in the accusative case (مَنْصُوب - manṣūb), serving as the direct object of the verb "يَخْدَعُونَ" (they deceive).

- ـهُمْ (-hum): This is a suffix pronoun for masculine plural, meaning "their" or "themselves."

10. وَمَا (wa mā)

- Translation: And they do not / While they do not.

- Explanation: Again, a combination of:

- وَ (wa): "And" or "while."

- مَا (mā): A negative particle for verbs.

11. يَشْعُرُونَ (yash-'u-roo-na)

- Translation: They perceive / They realize / They are aware.

- Explanation: This is a verb in the present tense.

- The root letters are ش-ع-ر (sh-'a-r), meaning "to feel," "to perceive," or "to be aware."

- The prefix "يَـ" (ya-) and the suffix "ـُونَ" (-oona) together indicate that the subject is masculine plural (they). This means "they do not perceive" or "they are not aware (of it)."

Here's a word-by-word explanation of the Arabic sentence, with pronunciation and grammar notes:

Sentence: وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ

1. وَ (Wa) - And

*Pronunciation:** wa

*Explanation:** A conjunction meaning "and."

2. لَ (La) - Indeed / Surely

*Pronunciation:** la

*Explanation:** An emphatic particle, similar to "certainly" or "surely," added for emphasis.

3. تَجِدَنَّ (Tajidan-na) - You will find

*Pronunciation:** ta-ji-dan-na

*Explanation:** This is a verb in the future tense, second person singular. The root is و-ج-د (w-j-d) meaning "to find." The extra 'نَّ' (nun shaddah) at the end is called the nūn al-tawkīd (nun of emphasis), making the statement very strong: "you will surely find."

4. هُمْ (Hum) - Them

*Pronunciation:** hum

*Explanation:** A masculine plural pronoun, attached to the verb, indicating the object of finding.

*Grammar Note:** Together, وَلَتَجِدَنَّهُمْ means "And you will surely find them."

5. أَحْرَصَ (Ah-rasa) - Most eager / Greediest

*Pronunciation:** ah-ra-sa

*Explanation:** A superlative adjective (like "most" or "-est"), from the root ح-ر-ص (h-r-s) meaning "to be eager, covetous." It describes "them" as being the most eager.

6. النَّاسِ (An-nas) - The people

*Pronunciation:** an-nas

*Explanation:** A definite noun meaning "the people."

*Grammar Note:** "Ah-rasa an-nas" forms a genitive construction (iḍāfah), meaning "the most eager of the people."

7. عَلَىٰ (Ala) - For / Upon

*Pronunciation:** a-la

*Explanation:** A preposition. Here, it indicates the object of their eagerness – "eager for life."

8. حَيَاةٍ (Ha-ya-tin) - Life

*Pronunciation:** ha-ya-tin

*Explanation:** An indefinite noun meaning "a life." It is in the genitive case because it follows the preposition 'ala'.

9. وَ (Wa) - And

*Pronunciation:** wa

*Explanation:** A conjunction meaning "and."

10. مِنَ (Mina) - From / Than

*Pronunciation:** mi-na

*Explanation:** A preposition. In this context, it functions as a comparative "than," implying they are even more eager than the following group.

11. الَّذِينَ (Alladheena) - Those who

*Pronunciation:** al-la-dhee-na

*Explanation:** A relative pronoun used for plural masculine subjects.

12. أَشْرَكُوا (Ash-ra-koo) - Associated partners (with God) / Committed polytheism

*Pronunciation:** ash-ra-koo

*Explanation:** A past tense verb, third person masculine plural. The root is ش-ر-ك (sh-r-k) meaning "to share, partner." In Form IV (أَشْرَكَ), it means "to associate partners (with God)," i.e., to commit polytheism.

13. يَوَدُّ (Ya-wuddu) - Wishes / Desires

*Pronunciation:** ya-wud-du

*Explanation:** A present tense verb, third person masculine singular. The root is و-د-د (w-d-d) meaning "to love, wish."

14. أَحَدُهُمْ (A-ha-du-hum) - One of them

*Pronunciation:** a-ha-du-hum

*Explanation:** "أَحَدُ (ahadu)" means "one," and "هُمْ (hum)" is the attached masculine plural pronoun "them." This phrase is the subject of the verb "wishes."

15. لَوْ (Law) - If only / That

*Pronunciation:** law

*Explanation:** A particle often used to express a wish or a hypothetical condition, similar to "if only" or "that."

16. يُعَمَّرُ (Yu-'am-maru) - He would live long / He be granted a long life

*Pronunciation:** yu-'am-ma-ru

*Explanation:** A passive present tense verb, third person masculine singular. The root is ع-م-ر (ʿ-m-r) meaning "to live, inhabit." Form II (فَعَّلَ) in the passive voice (يُفَعَّلُ) means "to be made to live long" or "to be granted a long life."

17. أَلْفَ (Al-fa) - A thousand

*Pronunciation:** al-fa

*Explanation:** A number, "thousand." It's in the accusative case here, functioning as an adverb of duration (for how long).

18. سَنَةٍ (Sa-na-tin) - Year

*Pronunciation:** sa-na-tin

*Explanation:** An indefinite noun meaning "year." It is in the genitive case and singular, as is typical after numbers like "thousand."

*Grammar Note:** Together, "أَلْفَ سَنَةٍ" means "a thousand years."

19. وَ (Wa) - And / But

*Pronunciation:** wa

*Explanation:** A conjunction, here acting as "but" or "and yet."

20. مَا (Ma) - Not

*Pronunciation:** ma

*Explanation:** A negating particle, meaning "not."

21. هُوَ (Huwa) - He / It

*Pronunciation:** hu-wa

*Explanation:** A masculine singular pronoun. Here, "it" refers to the act of "living long."

22. بِمُزَحْزِحِهِ (Bi-mu-zah-zi-hi-hi) - It will remove him / It will distance him

*Pronunciation:** bi-mu-zah-zi-hi-hi

*Explanation:**

*بِ (Bi):** A preposition meaning "by" or "with." In this context, it is often used with 'ma' to form a strong negation, similar to "is not" or "will not be."

*مُزَحْزِحِ (Mu-zah-zi-hi):** An active participle meaning "remover" or "one who distances." It's derived from Form II verb زَحْزَحَ (zaḥzaḥa) meaning "to remove, move away, distance." It is in the genitive case because of the preceding 'bi'.

*ه (Hi):** An attached masculine singular pronoun "him," referring to the person wishing to live long.

*Grammar Note:** The construction "مَا هُوَ بِمُزَحْزِحِهِ" means "it is not a remover of him" or more idiomatically "it will not remove him."

23. مِنَ (Mina) - From

*Pronunciation:** mi-na

*Explanation:** A preposition meaning "from."

24. الْعَذَابِ (Al-'a-dhab) - The punishment

*Pronunciation:** al-'a-dhab

*Explanation:** A definite noun meaning "the punishment." It's in the genitive case because it follows the preposition 'mina'.

25. أَن (An) - That / To

*Pronunciation:** an

*Explanation:** A subordinating conjunction that makes the following verb act as a verbal noun (masdar mu'awwal). It effectively turns "he lives long" into "the act of living long" or "longevity."

26. يُعَمَّرَ (Yu-'am-ma-ra) - He lives long / He is granted a long life

*Pronunciation:** yu-'am-ma-ra

*Explanation:** A passive present subjunctive verb, third person masculine singular. It is subjunctive (indicated by the 'a' ending) because of the preceding 'an'.

*Grammar Note:** The entire phrase "أَن يُعَمَّرَ" (an yu'ammar) functions as the subject of the previous negated clause: "that he lives long will not remove him from the punishment."

27. وَ (Wa) - And

*Pronunciation:** wa

*Explanation:** A conjunction meaning "and."

28. اللَّهُ (Al-la-hu) - God / Allah

*Pronunciation:** al-la-hu

*Explanation:** The Arabic name for God, in the nominative case as the subject of the clause.

29. بَصِيرٌ (Ba-seer-un) - All-Seeing / Fully aware

*Pronunciation:** ba-see-run

*Explanation:** An adjective (or noun of intensive meaning) meaning "All-Seeing," "Perceptive," or "Fully Aware." It's the predicate of the sentence.

30. بِمَا (Bi-ma) - Of what / With what

*Pronunciation:** bi-ma

*Explanation:**

*بِ (Bi):** A preposition meaning "of" or "with."

*مَا (Ma):** A relative pronoun meaning "what" or "that which."

31. يَعْمَلُونَ (Ya'-maloona) - They do / They work

*Pronunciation:** ya'-ma-loo-na

*Explanation:** A present tense verb, third person masculine plural. The root is ع-م-ل (ʿ-m-l) meaning "to do, work, act."

Full English Translation:

And you will surely find them the most eager of people for life, and (even more so) than those who associate partners (with God). One of them wishes he would live a thousand years, but his being granted a long life will not remove him from the punishment. And God is All-Seeing of what they do.

Here's a breakdown of the Arabic sentence, word by word, with pronunciation and grammar explanations:

And (wa) [Pronunciation: wa] – This is a conjunction, meaning "and" or "when." In this context, it sets the stage for a past event, often translated as "and when" or simply "when."

when (idhi) [Pronunciation: idh-ee] – This is a temporal adverb, used to refer to a specific point in the past.

tested (ibtalā) [Pronunciation: ib-ta-laa] – This is a verb in the past tense, meaning "he tested" or "he tried." The root of the word relates to trials or afflictions.

Abraham (Ibrāhīma) [Pronunciation: ib-raa-hee-ma] – This is a proper noun, referring to the Prophet Abraham. It is in the accusative case here because he is the object of the verb "tested" (i.e., whom was tested).

His Lord (rabbuhu) [Pronunciation: rab-bu-hu] – This is a combination of two parts:

- Lord (rabbu) [Pronunciation: rab-bu] – This noun means "Lord" or "Master." It is in the nominative case because it is the subject of the verb "tested" (i.e., who tested).

- His (hu) [Pronunciation: hu] – This is a possessive pronoun suffix meaning "his," referring back to Abraham.

with words/commands/trials (bi-kalimātin) [Pronunciation: bi-ka-li-maa-tin] – This is also a combination:

- with (bi) [Pronunciation: bi] – This is a preposition meaning "with" or "by."

- words/commands/trials (kalimātin) [Pronunciation: ka-li-maa-tin] – This is the plural form of the word "kalima" (word). In a religious context, "words" often imply divine commands, decrees, or trials. It is in the genitive case because it follows the preposition "bi."

So he completed/fulfilled them (fa-atammahunna) [Pronunciation: fa-a-tam-ma-hun-na] – This is a complex word:

- So/Then (fa) [Pronunciation: fa] – This is a conjunction indicating consequence or sequence.

- he completed/fulfilled (atamma) [Pronunciation: a-tam-ma] – This is a verb in the past tense, meaning "he completed" or "he fulfilled." It refers to Abraham.

- them (hunna) [Pronunciation: hun-na] – This is an object pronoun suffix meaning "them" (feminine plural), referring to the "words/commands/trials" mentioned earlier.

He said (qāla) [Pronunciation: qaa-la] – This is a verb in the past tense, meaning "he said." In this instance, "He" refers to God.

Indeed I (innī) [Pronunciation: in-nee] – This combines:

- Indeed/Verily (inna) [Pronunciation: in-na] – This is an emphatic particle, adding stress to the statement.

- I (ī) [Pronunciation: ee] – This is a pronoun suffix meaning "I" or "me."

making you (jā'iluka) [Pronunciation: jaa-'i-lu-ka] – This is composed of:

- Maker/Appointer (jā'ilu) [Pronunciation: jaa-'i-lu] – This is an active participle, functioning like a noun but conveying the ongoing action of "making" or "appointing." It means "one who makes" or "one who appoints."

- you (ka) [Pronunciation: ka] – This is an object pronoun suffix meaning "you" (masculine singular), referring to Abraham. The phrase means "I am making you."

for the people/mankind (li-n-nāsi) [Pronunciation: li-n-naa-si] – This also has two parts:

- for/to (li) [Pronunciation: li] – This is a preposition meaning "for" or "to."

- the people/mankind (an-nāsi) [Pronunciation: an-naa-si] – This is a definite noun meaning "the people" or "mankind." It is in the genitive case because it follows the preposition "li." The 'al-' (the) assimilated with the 'n'.

a leader/an Imam (imāman) [Pronunciation: i-maa-man] – This is a noun meaning "a leader" or "an Imam." It is in the accusative case because it functions as the second object of the verb implicit in "making you" (i.e., making you into a leader).

He said (qāla) [Pronunciation: qaa-la] – This is a verb in the past tense, meaning "he said." In this instance, "He" refers to Abraham.

And from (wa-min) [Pronunciation: wa-min] – This is a combination of:

- And (wa) [Pronunciation: wa] – Conjunction.

- from/of (min) [Pronunciation: min] – Preposition.

my descendants (dhurriyyatī) [Pronunciation: dhurriy-ya-tee] – This consists of:

- descendants/offspring (dhurriyya) [Pronunciation: dhurriy-ya] – This noun means "descendants" or "offspring." It is in the genitive case because it follows the preposition "min."

- my (ī) [Pronunciation: ee] – This is a possessive pronoun suffix meaning "my."

He said (qāla) [Pronunciation: qaa-la] – This is a verb in the past tense, meaning "he said." In this instance, "He" refers to God.

Not (lā) [Pronunciation: laa] – This is a negation particle, meaning "not" or "no."

reaches/attains (yanālu) [Pronunciation: ya-naa-lu] – This is a verb in the imperfect (present/future) tense, meaning "he reaches," "he obtains," or "he attains."

My covenant (ʿahdī) [Pronunciation: 'ah-dee] – This consists of:

- Covenant/Promise (ʿahdu) [Pronunciation: 'ah-du] – This noun means "covenant," "agreement," or "promise." It is the subject of the verb "reaches" (i.e., what does not reach).

- My (ī) [Pronunciation: ee] – This is a possessive pronoun suffix meaning "my."

the unjust/the wrongdoers (aẓ-ẓālimīna) [Pronunciation: aẓ-ẓaa-li-mee-na] – This is a plural masculine noun (or active participle acting as a noun) meaning "the unjust ones" or "the wrongdoers." It is in the accusative case because it is the object of the verb "reaches" (i.e., whom the covenant does not reach). The 'al-' is the definite article "the."

Full Translation:

And when His Lord tested Abraham with commands, he fulfilled them. He (God) said, "Indeed, I am making you a leader for the people." He (Abraham) said, "And from my descendants?" He (God) said, "My covenant does not reach the unjust."

Hello! I'd be happy to help you understand this Arabic sentence word by word. Let's break it down, focusing on pronunciation, meaning, and a bit of grammar.

The sentence is: فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ

Here's the explanation:

1. فَ (fa)

- Meaning: So, Then, And.

- Explanation: This is a conjunction particle that connects ideas. Here, it introduces a condition.

2. إِنْ (in)

- Meaning: If.

- Explanation: This is a conditional particle, setting up a hypothetical situation.

3. خِفْتُمْ (khiftum)

- Meaning: You feared / You were afraid.

- Explanation: This is a past tense verb referring to "you all" (second-person masculine plural). The Arabic root (kh-w-f) is related to fear.

4. فَ (fa)

- Meaning: Then / So.

- Explanation: This particle again introduces the result or consequence of the "if" clause.

5. رِجَالًا (ri-jaa-lan)

- Meaning: On foot / As men walking.

- Explanation: While literally meaning "men," in this context, it's used adverbially to describe the state of being "walking" or "on foot." The '-an' ending indicates it's in the accusative case, often used for adverbs of state.

6. أَوْ (aw)

- Meaning: Or.

- Explanation: A simple conjunction.

7. رُكْبَانًا (ruk-baa-nan)

- Meaning: Riding / On mounts.

- Explanation: Similar to the previous word, this literally means "riders" but is used adverbially to mean "riding" or "while mounted." It's also in the accusative case.

- Grammar Note: "Rijālan aw rukbānan" describes the manner or state in which an action (like prayer) should be performed. In Arabic grammar, this is called a ḥāl (حال), which explains "how" something is done.

- Combined Meaning of the first part: "So if you feared, then on foot or riding." This part often refers to situations, like during danger or war, where regular prayer posture might be difficult, allowing one to pray while moving.

8. فَ (fa)

- Meaning: And / Then.

- Explanation: Another connective particle, linking this new clause to the previous one.

9. إِذَا (i-dhaa)

- Meaning: When / If.

- Explanation: This also introduces a condition, but "idhā" typically refers to a future or expected event, whereas "in" (إِنْ) can be more general or hypothetical.

10. أَمِنتُمْ (a-min-tum)

- Meaning: You were safe / You felt secure.

- Explanation: This is a past tense verb for "you all" (second-person masculine plural). The Arabic root (a-m-n) means safety or security.

11. فَاذْكُرُوا (fadh-ku-ruu)

- Meaning: Then remember! / So mention!

- Explanation: This is an imperative verb (a command) directed at "you all" (second-person masculine plural). The initial 'fa' (فَ) indicates this is the consequence of the "when" clause. The root (dh-k-r) means to remember, mention, or invoke.

12. اللَّهَ (al-laah)

- Meaning: Allah / God.

- Explanation: This is the proper noun for God in Arabic. It's in the accusative case because it's the direct object of the verb "remember."

13. كَمَا (ka-maa)

- Meaning: As / Just as.

- Explanation: This is a combination of 'ka' (كَ - like/as) and 'mā' (مَا - what/that which).

14. عَلَّمَكُم (al-la-ma-kum)

- Meaning: He taught you.

- Explanation: This word combines the past tense verb 'allama' (عَلَّمَ - He taught) with the object pronoun 'kum' (كُم - you all).

15. مَّا (maa)

- Meaning: What / That which.

- Explanation: This word acts as a relative pronoun, introducing the following descriptive clause.

16. لَمْ (lam)

- Meaning: Not / Did not.

- Explanation: This is a negative particle. When placed before an imperfect verb, it negates it in the past tense and also puts the verb into the jussive mood.

17. تَكُونُوا (ta-kuu-nuu)

- Meaning: You were / You used to be.

- Explanation: This is the imperfect form of the verb "to be" for "you all." It's in the jussive mood (indicated by the missing final 'nūn' sound) because of the preceding 'lam'. So, "lam takūnū" means "you were not."

18. تَعْلَمُونَ (ta-a-la-muun)

- Meaning: You knew / You know.

- Explanation: This is the imperfect form of the verb "to know" for "you all." It functions here as the predicate (what is being said) of "takūnū."

- Combined Meaning of "mā lam takūnū taʿlamūna": "what you did not use to know" or "what you were not knowing."

Putting it all together, the full English translation is:

"So if you feared, then on foot or riding; and when you were safe, then remember Allah just as He taught you what you did not use to know."

This sentence provides guidance on how to maintain remembrance of God (or prayer) in different circumstances: with flexibility during times of fear or danger, and with full devotion and gratitude once safety and security are restored, acknowledging His divine teaching.

Welcome! Let's break down this Arabic sentence word by word to help you understand its meaning and structure.

The full English translation of the sentence is:

"In their hearts is a disease, so Allah increased them in disease, and for them is a painful torment because of what they used to lie."

Now, let's go through it piece by piece:

1. فِي (fī)

- Meaning: In

- Pronunciation: (fee) - like the English word "fee".

- Grammar: This is a preposition, which connects nouns or pronouns to other words in a sentence, indicating location or time.

2. قُلُوبِهِم (qulūbihim)

- Meaning: Their hearts

- Pronunciation: (koo-LOO-bi-him) - "koo" like in "cook", "LOO" like in "loop", "bi" like in "bit", "him" like the English word "him".

- Breakdown:

- قُلُوبِ (qulūbi): This part means "hearts". It is the plural form of "قَلْب" (qalb), meaning "heart". In this context, it is in the genitive case because it follows the preposition "فِي" (fī).

- هِم (him): This is a suffix pronoun meaning "their" or "them". When attached to a noun, it indicates possession, making "qulūbihim" mean "their hearts".

- Grammar: This is a noun with a possessive pronoun attached.

3. مَّرَضٌ (maraḍun)

- Meaning: A disease / an illness

- Pronunciation: (MA-ra-ḍoon) - "MA" like in "mat", "ra" like "rah" but with a rolled 'r' sound if possible, "ḍoon" with a strong 'd' sound from the back of the tongue (unique to Arabic) and "oon" like in "moon".

- Grammar: This is a noun. The "ــٌ" (ḍun) at the end is called tanween (pronounced "tanWEEN"). It signifies that the noun is indefinite (like "a disease" rather than "the disease") and in the nominative case, acting as the subject or predicate.

4. فَزَادَهُمُ (fazādahumu)

- Meaning: So He increased them

- Pronunciation: (fa-ZA-da-hu-moo) - "fa" like in "father", "ZA" like in "father", "da" like in "dart", "hu" like in "hug", "moo" like in "moon".

- Breakdown:

- فَـ (fa-): This is a conjunction meaning "so" or "then", indicating a consequence or sequence.

- زَادَ (zāda): This is a verb in the past tense, third-person masculine singular form, meaning "He increased". The "He" here refers to Allah.

- هُمُ (humu): This is a suffix pronoun meaning "them". It acts as the object of the verb "increased". The final 'u' sound is often added for smoother pronunciation when followed by a word starting with 'lām' (اللَّهُ in this case).

- Grammar: This combines a conjunction, a past tense verb, and an object pronoun.

5. اللَّهُ (Allāhu)

- Meaning: Allah / God

- Pronunciation: (al-LAH-hoo) - "al" like in "all", "LAH" like in "laugh", "hoo" like in "hook".

- Grammar: This is the proper noun for God in Arabic, acting as the subject of the verb "increased".

6. مَرَضًا (maraḍan)

- Meaning: In disease / as a disease (or "disease" as a direct object for specification)

- Pronunciation: (MA-ra-ḍan) - "MA" like in "mat", "ra" like "rah" but with a rolled 'r' sound, "ḍan" with a strong 'd' sound and "an" like in "can".

- Grammar: This is a noun. The "ــً" (ḍan) at the end is also tanween, specifically for the accusative case (mansūb). Here, it functions as a tamyīz (تَمْيِيز) or specification, clarifying what God increased them in.

7. وَلَهُمْ (walahum)

- Meaning: And for them

- Pronunciation: (wa-LA-hum) - "wa" like in "water", "LA" like in "laugh", "hum" like in "hum".

- Breakdown:

- وَ (wa): This is a conjunction meaning "and".

- لَهُمْ (lahum):

- لَـ (la-): This is a preposition meaning "for" or "to".

- هُمْ (hum): This is a suffix pronoun meaning "them".

- Grammar: This combines a conjunction, a preposition, and a pronoun. It sets up what belongs to or is destined for "them".

8. عَذَابٌ (ʿadhābun)

- Meaning: A torment / a punishment

- Pronunciation: (ah-ZAH-boon) - "ah" like in "apple" (from the back of the throat, called 'ayn'), "ZAH" like in "father", "boon" like in "moon".

- Grammar: This is a noun in the nominative case with tanween, meaning "a torment". It is the subject of the implied "is" (Arabic often omits "is" in present tense nominal sentences).

9. أَلِيمٌ (alīmun)

- Meaning: Painful / severe

- Pronunciation: (ah-LEE-moon) - "ah" like in "apple", "LEE" like in "leaf", "moon" like in "moon".

- Grammar: This is an adjective describing "عَذَابٌ" (ʿadhābun). Notice how it also ends in "ــٌ" (un) tanween, agreeing with the noun it describes in definiteness (indefinite) and case (nominative).

10. بِمَا (bimā)

- Meaning: Because of what / for what

- Pronunciation: (bi-MA) - "bi" like in "bit", "MA" like in "father".

- Breakdown:

- بِـ (bi-): This is a preposition meaning "with", "by", or "because of".

- مَا (mā): This is a relative pronoun meaning "what" or "that which".

- Grammar: This phrase introduces the reason or cause for the torment.

11. كَانُوا (kānū)

- Meaning: They were / they used to be

- Pronunciation: (KAH-noo) - "KAH" like in "car", "noo" like in "moon".

- Grammar: This is a verb (past tense, third-person masculine plural) meaning "they were". The verb "كانَ" (kāna) is often used to express past continuous action or a habitual past action, especially when followed by an imperfect verb.

12. يَكْذِبُونَ (yakdhibūna)

- Meaning: They lie / they are lying / they used to lie

- Pronunciation: (yak-dhi-BOO-na) - "yak" like in "yak", "dhi" like in "this", "BOO" like in "moon", "na" like in "nap".

- Grammar: This is a verb in the imperfect tense (present/future tense), third-person masculine plural. When combined with "كَانُوا" (kānū), it creates a past continuous or habitual past meaning: "they used to lie" or "they were lying".

I hope this detailed breakdown helps you understand each part of the sentence! Let me know if you have any more questions.

Let's break down this beautiful Arabic sentence word by word. Remember, I will not be using any Arabic text in my explanation, only English to help you understand each component.

1. "He said" (qāla)

- Pronunciation: (qaa-la) - The 'q' sound is a deep 'k' from the back of the throat.

- Grammar: This is a past tense verb, referring to a male singular subject (he). It's a very common verb in Arabic narratives.

2. "O" (yā)

- Pronunciation: (yaa)

- Grammar: This is a vocative particle, used to address someone directly, similar to "O" or "Oh" in English.

3. "Adam" (Ādamu)

- Pronunciation: (aa-da-mu) - The 'ā' is a long 'a' sound.

- Grammar: This is a proper noun, the name Adam. In Arabic, proper masculine names often end with a 'u' sound in certain grammatical contexts, though it's often omitted in speech.

4. "Inform them" (anbi'hum)

- Pronunciation: (am-bi-e'-hum) - The 'e' is a soft stop.

- Grammar: This is an imperative (command) verb addressed to a singular male (referring back to "he said", so the command is being given by him). The suffix 'hum' means "them" (masculine plural object pronoun). The root verb means "to inform" or "to tell".

5. "with their names" (bi-asmā'ihim)

- Pronunciation: (bi-as-maa-i-him)

- Grammar: This is a compound phrase:

- "with / by" (bi-): This is a preposition attached directly to the following word.

- "names" (asmā'i): This is the plural form of the word for "name" (ism).

- "their" (-him): This is a possessive suffix meaning "their" (masculine plural), indicating that the names belong to "them".

6. "So when" (falammā)

- Pronunciation: (fa-lam-maa)

- Grammar: This is a conjunction.

- "So / then" (fa-): This particle indicates a sequence or consequence.

- "when" (lammā): This particle denotes a specific time when an action occurred.

7. "he informed them" (anba'ahum)

- Pronunciation: (am-ba-a'-hum)

- Grammar: This is a past tense verb, again referring to a male singular subject ("he"). The suffix 'hum' again means "them" (masculine plural object pronoun), indicating that "he" informed "them."

8. "with their names" (bi-asmā'ihim)

- Pronunciation: (bi-as-maa-i-him)

- Grammar: (Same as the previous occurrence)

9. "he said" (qāla)

- Pronunciation: (qaa-la)

- Grammar: (Same as the first occurrence)

10. "Did I not" (a-lam)

- Pronunciation: (a-lam)

- Grammar: This is a combination of two particles:

- "Did / Is it that" (a-): This is a question particle, placed at the beginning of a sentence to turn it into a question.

- "not" (lam): This is a negative particle used specifically for past tense verbs. So, 'a-lam' together forms a rhetorical question: "Did I not...?" or "Have I not...?"

11. "I say" (aqul)

- Pronunciation: (a-qul)

- Grammar: This is the jussive (a grammatical mood in Arabic) form of the verb "to say" in the first person singular ("I say"). It's in this form because it follows the negative particle 'lam'. When combined with 'a-lam', it becomes "Did I not say?".

12. "to you" (lakum)

- Pronunciation: (la-kum)

- Grammar: This is a preposition combined with a pronoun:

- "to / for" (la-): This is a preposition.

- "you" (-kum): This is a suffix meaning "you" (masculine plural), so "to you all".

13. "Indeed I" (innī)

- Pronunciation: (in-nee)

- Grammar: This is a particle and a pronoun:

- "Indeed / Verily" (inna): This particle is used for emphasis, making the following statement stronger.

- "I" (-ī): This is a first-person singular possessive/subject pronoun attached to 'inna'. 'Inna' changes the case of the noun/pronoun that follows it.

14. "I know" (a'lamu)

- Pronunciation: (a'-la-mu) - The 'a'' is a glottal stop, like the sound between "uh-oh".

- Grammar: This is a present tense verb in the first person singular, meaning "I know" or "I am knowing."

15. "the unseen" (ghayba)

- Pronunciation: (ghay-ba) - The 'gh' sound is like a French 'r' or a voiced gargle.

- Grammar: This is a noun meaning "the unseen," "the hidden," or "the unknown." It's in the accusative case here, as it's the direct object of the verb "I know."

16. "the heavens" (as-samāwāti)

- Pronunciation: (as-sa-maa-waat) - The 's' is doubled because of the 'al-' (the) assimilation.

- Grammar: This is a definite plural noun:

- "the" (as-): This is the definite article 'al-' assimilated with the following letter 's'.

- "heavens" (samāwāti): This is the plural form of "sky" or "heaven." It is in the genitive case because it's part of a construct state (possessive phrase) "the unseen of the heavens."

17. "and the earth" (wal-arḍi)

- Pronunciation: (wal-ar-di) - The 'ḍ' is a deep, emphatic 'd' sound.

- Grammar: This is a conjunction and a definite noun:

- "and" (wa-): A coordinating conjunction.

- "the earth" (al-arḍi): The definite noun for "earth." It is also in the genitive case, parallel to "the heavens."

18. "and I know" (wa-a'lamu)

- Pronunciation: (wa-a'-la-mu)

- Grammar: (Same as previous "I know," preceded by "and")

19. "what" (mā)

- Pronunciation: (maa)

- Grammar: This is a relative pronoun, similar to "what" or "that which."

20. "you reveal" (tubdūna)

- Pronunciation: (tub-doo-na)

- Grammar: This is a present tense verb in the second person masculine plural, meaning "you (all) reveal" or "you (all) show."

21. "and what" (wa-mā)

- Pronunciation: (wa-maa)

- Grammar: (Same as previous "what," preceded by "and")

22. "you were" (kuntum)

- Pronunciation: (kun-tum)

- Grammar: This is the past tense form of the verb "to be" (kāna) for the second person masculine plural, meaning "you (all) were."

23. "you conceal" (taktumūna)

- Pronunciation: (tak-tu-moo-na)

- Grammar: This is a present tense verb in the second person masculine plural, meaning "you (all) conceal" or "you (all) hide." The combination with "you were" implies "what you used to conceal" or "what you were concealing."

Putting it all together, the full English translation is:

"He said, 'O Adam, inform them with their names.' So when he informed them with their names, he said, 'Did I not tell you that I indeed know the unseen of the heavens and the earth, and I know what you reveal and what you used to conceal?'"

Here's a word-by-word breakdown of the Arabic sentence, along with pronunciation assistance and grammar notes:

1. إِنَّ (inna)

- Meaning: Indeed, verily, surely.

- Pronunciation: (in-nah)

- Grammar Note: This is a particle of emphasis. It emphasizes the statement that follows and makes the noun immediately after it take the accusative case (ending in -a or -ī for certain plural forms).

2. الَّذِينَ (alladhīna)

- Meaning: Those who.

- Pronunciation: (al-la-dhee-nah)

- Grammar Note: This is a relative pronoun, used for plural masculine subjects. It introduces a clause that describes "those."

3. كَفَرُوا (kafarū)

- Meaning: They disbelieved.

- Pronunciation: (ka-fa-roo)

- Grammar Note: This is a past tense verb. The root means "to disbelieve" or "to cover/conceal the truth." The "-ū" (وا) ending indicates a past tense action performed by a plural masculine subject (they).

4. وَ (wa)

- Meaning: And.

- Pronunciation: (wa)

- Grammar Note: This is a conjunction, connecting two parts of the sentence.

5. مَاتُوا (mātū)

- Meaning: They died.

- Pronunciation: (maa-too)

- Grammar Note: This is also a past tense verb. The root means "to die." Similar to "kafarū," the "-ū" (وا) ending indicates a past tense action by a plural masculine subject.

6. وَ (wa)

- Meaning: And / while (in this context, it introduces a circumstantial clause).

- Pronunciation: (wa)

7. هُمْ (hum)

- Meaning: They.

- Pronunciation: (hum)

- Grammar Note: This is a separate personal pronoun for plural masculine. It acts as the subject of the clause "while they are disbelievers."

8. كُفَّارٌ (kuffārūn)

- Meaning: Disbelievers (plural).

- Pronunciation: (kuf-faa-roon)

- Grammar Note: This is a plural noun, meaning "disbelievers." It is the predicate (description) of "they" in the phrase "while they are disbelievers." The "-un" ending indicates the nominative case.

9. أُولَـٰئِكَ (ulā'ika)

- Meaning: Those (are the ones).

- Pronunciation: (oo-laa-i-ka)

- Grammar Note: This is a demonstrative pronoun, plural, referring back to "those who disbelieved and died as disbelievers." It acts as the subject of the main consequence clause.

10. عَلَيْهِمْ (ʿalayhim)

- عَلَى (ʿalā)

- Meaning: Upon, on.

- Pronunciation: (a-laa)

- Grammar Note: This is a preposition.

- هِمْ (him)

- Meaning: Them.

- Pronunciation: (him)

- Grammar Note: This is a suffix pronoun, plural masculine, acting as the object of the preposition.

- Together: Upon them.

11. لَعْنَةُ (laʿnatu)

- Meaning: The curse of.

- Pronunciation: (la'-na-too)

- Grammar Note: This is a noun in the nominative case. It's the "curse" that is upon them. It is in an "idaafa" (construct state) relationship with the next word, meaning "the curse of God." The "-u" ending indicates the nominative case.

12. اللَّهِ (allāhi)

- Meaning: God / Allah.

- Pronunciation: (al-laa-hi)

- Grammar Note: This is a noun in the genitive case (ending in -i) because it's the second part of the "idaafa" (construct state) with "la'natu" (curse of).

13. وَ (wa)

- Meaning: And.

- Pronunciation: (wa)

14. الْمَلَائِكَةِ (al-malā'ikati)

- Meaning: The angels.

- Pronunciation: (al-ma-laa-i-ka-ti)

- Grammar Note: This is a plural noun, in the genitive case (ending in -i) because it is connected by "and" (wa) to "Allah" (which was also in the genitive case).

15. وَ (wa)

- Meaning: And.

- Pronunciation: (wa)

16. النَّاسِ (an-nāsi)

- Meaning: The people / mankind.

- Pronunciation: (an-naa-si)

- Grammar Note: This is a noun, also in the genitive case (ending in -i) because it is connected by "and" (wa) to the previous genitive nouns (Allah and the angels).

17. أَجْمَعِينَ (ajmaʿīn)

- Meaning: All / collectively / altogether.

- Pronunciation: (aj-ma-’een)

- Grammar Note: This is an adjective that specifies "all" of "God, angels, and people." It takes the genitive/accusative plural masculine case (ending in -īna) to agree with the preceding nouns, which are in the genitive case.

Full Translated Sentence (for context, not word-by-word):

Indeed, those who disbelieved and died while they were disbelievers – upon those is the curse of God and the angels and mankind, all of them.

Overall English Translation: And establish the prayer, and give the Zakat, and bow down with those who bow.

Here is a word-for-word explanation:

1. وَ (wa)

- Pronunciation: wa (sounds like 'wah' in 'wallet')

- Meaning: And

- Grammar Note: This is a conjunction, used to connect words, phrases, or clauses, similar to "and" in English.

2. أَقِيمُوا (aqīmū)

- Pronunciation: a-qeem-oo (The 'a' is like in 'apple', 'qeem' is like 'keen' but with a harder, guttural 'q' sound, and 'oo' is like in 'moon'.)

- Meaning: Establish / Perform

- Grammar Note: This is an imperative verb (a command). The suffix -ū (وْا) indicates that the command is directed at a plural group of people (i.e., "you all establish/perform").

3. الصَّلَاةَ (aṣ-ṣalāh)

- Pronunciation: as-sa-lah (The 'a' is like in 'father', 's' is a heavy, emphatic 'ṣād' sound, and 'lah' is like in 'lava' with a soft 'h' sound at the end, as if you're exhaling.)

- Meaning: The prayer / The formal worship

- Grammar Note: The prefix 'al-' (ال) is the definite article, meaning "the". The final 'fatha' (َ) on the tāʾ marbūṭa (ة) indicates that this word is in the accusative case, meaning it is the direct object of the verb "establish".

4. وَ (wa)

- Pronunciation: wa (sounds like 'wah' in 'wallet')

- Meaning: And

- Grammar Note: Another conjunction.

5. آتُوا (ātū)

- Pronunciation: aa-too (The 'aa' is a long 'a' sound like in 'car', and 'too' is like the number 'two'.)

- Meaning: Give / Pay

- Grammar Note: This is also an imperative verb, a command directed at a plural group of people (i.e., "you all give/pay"). Similar to أَقِيمُوا, the -ū (وْا) suffix denotes the plural imperative.

6. الزَّكَاةَ (az-zakāh)

- Pronunciation: az-za-kah (The 'a' is like in 'father', 'za' is like in 'zebra', and 'kah' is like in 'car' with a soft 'h' sound at the end.)

- Meaning: The Zakat / The obligatory charity

- Grammar Note: Similar to الصَّلَاةَ, it has the definite article 'al-' (ال) and is in the accusative case (final fatha َ), making it the direct object of the verb "give".

7. وَ (wa)

- Pronunciation: wa (sounds like 'wah' in 'wallet')

- Meaning: And

- Grammar Note: Another conjunction.

8. ارْكَعُوا (arkaʿū)

- Pronunciation: ar-ka-oo (The 'ar' is like in 'art', 'ka' is like in 'cat', and 'oo' is like in 'moon'. The 'ʿa' part is a voiced pharyngeal fricative, often described as a slight constriction in the back of your throat, like a soft gargle, before the 'oo' sound.)

- Meaning: Bow down

- Grammar Note: This is another imperative verb, a command addressing a plural group of people (i.e., "you all bow down"). The -ū (وْا) suffix indicates the plural imperative.

9. مَعَ (maʿa)

- Pronunciation: ma-a (The 'ma' is like in 'mama', followed by a short 'a' sound. The 'ʿa' is the voiced pharyngeal fricative sound, similar to the one in ارْكَعُوا, before the short 'a'.)

- Meaning: With

- Grammar Note: This is a preposition. In Arabic, a noun or pronoun that follows a preposition is typically in the genitive case.

10. الرَّاكِعِينَ (ar-rākiʿīn)

- Pronunciation: ar-raa-ki-een (The 'ar' is like in 'art', 'raa' is a long 'a' like in 'father', 'ki' is like in 'kit', and 'een' is like in 'keen'. The 'ʿi' part is the voiced pharyngeal fricative sound before the 'een'.)

- Meaning: The bowing ones / Those who bow in worship

- Grammar Note: This is a definite (due to 'al-') sound masculine plural noun. It is the plural of راكِع (rākiʿ), meaning "one who bows". The ending -īn (ِينَ) indicates that it is in the genitive case because it follows the preposition مَعَ (maʿa).

Here is a word-by-word breakdown and explanation of the Arabic sentence:

1. قُلْنَا (qulnā) - "We said"

- Explanation: This is a past tense verb. It combines the root verb قَالَ (qāla) meaning "to say" with the suffix نَا (-nā), which means "we" or "us." So, قُلْنَا means "we said."

- Grammar: Past tense verb, first person plural.

2. اهْبِطُوا (ihbiṭū) - "Descend" or "Go down"

- Explanation: This is an imperative (command) verb addressed to a group of people. The root is هَبَطَ (habaṭa), meaning "to descend" or "to go down." The suffix وا (-ū) indicates that the command is directed to a masculine plural group (you all).

- Grammar: Imperative verb, second person plural masculine.

3. مِنْهَا (minhā) - "from it"

- Explanation: This combines the preposition مِنْ (min), meaning "from," with the attached pronoun هَا (-hā), meaning "it" or "her" (feminine singular). The "it" here refers to a place previously mentioned or implied (e.g., Earth, Paradise, etc., depending on the broader context from which this sentence is drawn).

- Grammar: Preposition + attached feminine singular pronoun.

4. جَمِيعًا (jamīʿan) - "all of you" or "collectively"

- Explanation: This word means "all" or "entire." The ending ًا (-an) (called tanwīn al-fatḥ) makes it an adverb here, emphasizing that the command "descend" applies to everyone being addressed.

- Grammar: Adverbial form.

5. فَإِمَّا (fa-immā) - "So if ever" or "Then if"

- Explanation: This is a compound particle.

- فَـ (fa-): A conjunction meaning "so," "then," or "therefore." It connects this phrase to the previous statement.

- إِمَّا (immā): A conditional particle that combines إِنْ (in), meaning "if," and مَا (mā), which adds emphasis, often implying "whatever" or "whenever." Together, it expresses a strong or emphatic condition.

- Grammar: Conjunction + emphatic conditional particle.

6. يَأْتِيَنَّكُم (ya'tiyannakum) - "surely will come to you"

- Explanation: This is a future tense verb with added emphasis and a pronoun.

- يَأْتِيَ (ya'tiya): The verb form meaning "he comes" or "it comes" (from the root أَتَى (atā), "to come").

- ـنَّ (-anna): This is the nūn at-tawkīd ath-thaqīlah (heavy nun of emphasis), which makes the future tense even stronger, like "surely will come" or "definitely will come."

- ـكُم (-kum): An attached pronoun meaning "you all" (plural masculine). This indicates who the coming thing is directed towards.

- Grammar: Emphatic imperfect verb (future tense) + attached plural masculine pronoun (as the object).

7. مِنِّي (minnī) - "from Me"

- Explanation: This combines the preposition مِنْ (min), meaning "from," with the attached pronoun ي (-ī), meaning "me" or "my" (first person singular). In a religious context, "Me" refers to God.

- Grammar: Preposition + attached first person singular pronoun.

8. هُدًى (hudan) - "guidance"

- Explanation: This noun means "guidance" or "right path." The ending ًى (-an) (a tanwīn al-fatḥ on an alif maqṣūrah) indicates that it is indefinite and in the accusative case (it's what comes).

- Grammar: Indefinite noun, accusative case.

9. فَمَن (fa-man) - "So whoever" or "Then whoever"

- Explanation: This combines the conjunction فَـ (fa-) meaning "so" or "then," with the relative pronoun مَن (man) meaning "whoever" or "he who." It introduces a condition based on the guidance that comes.

- Grammar: Conjunction + relative pronoun.

10. تَبِعَ (tabiʿa) - "followed"

- Explanation: This is a past tense verb meaning "he followed" or "he obeyed" (from the root تَبِعَ (tabiʿa)). The implied subject is "whoever" from the previous word.

- Grammar: Past tense verb, third person singular masculine.

11. هُدَايَ (hudāya) - "My guidance"

- Explanation: This combines the noun هُدَى (hudā), meaning "guidance," with the attached pronoun يَ (-ya), meaning "my" (first person singular). Again, "My" refers to God's guidance.

- Grammar: Noun + attached possessive pronoun.

12. فَلَا (fa-lā) - "then no"

- Explanation: This combines the conjunction فَـ (fa-) meaning "then" or "so," with the negative particle لَا (lā) meaning "no" or "not." Here, لَا is used to negate a whole category or genus (no kind of fear).

- Grammar: Conjunction + negative particle.

13. خَوْفٌ (khawfun) - "fear"

- Explanation: This noun means "fear." The ending ٌ (-un) (called tanwīn ad-ḍamm) indicates that it is indefinite and in the nominative case.

- Grammar: Indefinite noun, nominative case.

14. عَلَيْهِمْ (ʿalayhim) - "upon them"

- Explanation: This combines the preposition عَلَى (ʿalā) meaning "on" or "upon," with the attached pronoun هِمْ (-him) meaning "them" (plural masculine). This specifies who the "no fear" applies to.

- Grammar: Preposition + attached plural masculine pronoun.

15. وَلَا (wa-lā) - "and not"

- Explanation: This combines the conjunction وَ (wa) meaning "and," with the negative particle لَا (lā) meaning "not." It connects the negation of "fear" with the negation of "grief."

- Grammar: Conjunction + negative particle.

16. هُمْ (hum) - "they"

- Explanation: This is an independent pronoun meaning "they" (plural masculine). It serves as the subject for the following verb.

- Grammar: Independent pronoun, third person plural masculine.

17. يَحْزَنُونَ (yaḥzanūn) - "they will grieve" or "they will be sad"

- Explanation: This is an imperfect (present/future tense) verb meaning "they grieve" or "they will be sad" (from the root حَزِنَ (ḥazina), "to be sad" or "to grieve"). The suffix ُونَ (-ūn) indicates the third person plural masculine.

- Grammar: Imperfect verb, third person plural masculine.

Full English Translation:

"We said, 'Descend from it, all of you. So if ever guidance comes to you from Me, then whoever follows My guidance - then no fear will be upon them, nor will they grieve.'"

Here is a breakdown of the Arabic sentence, teaching you word by word:

The full English translation of the sentence is:

"So whoever alters it after he heard it, its sin is only upon those who alter it. Indeed, Allah is All-Hearing, All-Knowing."

Let's break it down word by word:

1. فَمَن (fa-man) - So whoever / Then he who

- فَ (fa-) - "So," "then," or "thus." This is a conjunction that often introduces a consequence or a continuation of a previous statement.

- مَن (man) - "Whoever" or "he who." This is a conditional pronoun, similar to "anyone who."

- Grammar Note: When 'fa-' (فَ) precedes 'man' (مَن) in this way, it initiates a conditional clause, setting up a "if...then..." structure, even if "if" isn't explicitly stated.

2. بَدَّلَهُ (baddalahu) - alters it / changed it

- بَدَّلَ (baddala) - "To alter," "to change," or "to replace." This is a verb in the past tense, but in conditional clauses like this, it's often translated into the present tense in English. This specific verb form (Form II) often implies an intensified or causative action (to cause something to change).

- ـهُ (-hu) - "It" or "him." This is a masculine singular attached pronoun, functioning as the direct object of the verb. It refers to something previously mentioned or understood from context.

3. بَعْدَ (ba'da) - after

- This is a preposition of time, meaning "after."

4. مَا (ma) - what / that which

- In this context, 'ma' functions as a relative pronoun or a conjunctive particle, often meaning "what" or "that which," linking the preposition "after" to the following verb. It can be understood as "after the fact that" or "after what."

5. سَمِعَهُ (sami'ahu) - he heard it

- سَمِعَ (sami'a) - "To hear" or "to listen." This is a verb in the past tense. The implied subject is "he" (referring back to the "whoever" from 'fa-man').

- ـهُ (-hu) - "It" or "him." This is again a masculine singular attached pronoun, functioning as the direct object of "heard." It refers to the same "it" that was altered.

6. فَإِنَّمَا (fa-innama) - so only / then indeed only

- فَ (fa-) - "So" or "then." This conjunction introduces the result or consequence of the preceding condition.

- إِنَّمَا (innama) - "Only," "merely," or "indeed." This is a particle that emphasizes exclusivity and restriction. It indicates that the statement following it is the sole truth or consequence.

- Grammar Note: 'Innamā' (إِنَّمَا) is formed by 'inna' (إِنَّ - indeed) plus 'mā al-kāffa' (مَا الكَافَّة - the restrictive mā). The 'mā' here stops 'inna' from making the following noun accusative, turning 'inna' into a particle of restriction.

7. إِثْمُهُ (ithmuhu) - its sin / his sin

- إِثْمُ (ithmu) - "Sin," "guilt," or "fault." This is a noun.

- ـهُ (-hu) - "His" or "its." This is a masculine singular attached pronoun, functioning as a possessive pronoun. It indicates that the sin belongs to the act of alteration, or to the one who alters.

8. عَلَى (ala) - upon / on

- This is a preposition meaning "on" or "upon."

9. الَّذِينَ (alladhīna) - those who

- This is a masculine plural relative pronoun, meaning "those who." It introduces a clause that describes "those."

10. يُبَدِّلُونَهُ (yubaddilūnahu) - they alter it / who alter it

- يُبَدِّلُونَ (yubaddilūna) - "They alter" or "they change." This is the present tense (imperfect) form of the verb 'baddala' (بَدَّلَ), indicating an ongoing or habitual action. The plural form matches "those who."

- ـهُ (-hu) - "It" or "him." Again, the masculine singular attached pronoun, acting as the direct object, referring to the thing being altered.

11. إِنَّ (inna) - Indeed / Verily

- This is a particle of emphasis that introduces a nominal (noun-based) sentence. It strengthens the truth of the statement that follows.

- Grammar Note: 'Inna' makes the subject (اسم إنّ) of the sentence that follows accusative (ending in 'a' sound) and the predicate (خبر إنّ) nominative (ending in 'u' sound).

12. اللَّهَ (Allāha) - Allah / God

- This is the Arabic proper noun for God. It is in the accusative case here because it is the subject (اسم إنّ) of 'Inna'.

13. سَمِيعٌ (Samī'un) - All-Hearing / Hearing

- This is an adjective and one of Allah's attributes, meaning "All-Hearing" or "Hearing." It's in an intensive form (صيغة مبالغة) in Arabic, suggesting comprehensive and continuous hearing. It's in the nominative case here because it is the first predicate (خبر إنّ) of 'Inna'.

14. عَلِيمٌ ('Alīmun) - All-Knowing / Knowing

- This is another adjective and attribute of Allah, meaning "All-Knowing" or "Knowing." Like 'Samī'un', it's in an intensive form, indicating comprehensive and continuous knowledge. It's also in the nominative case here as a second predicate (خبر إنّ) of 'Inna'.

Here's a word-by-word explanation of the Arabic sentence:

سَيَقُولُ (say-ya-qoo-lu)

- سَـ (sa-): This is a prefix attached to the verb to indicate the future tense, meaning "will" or "is going to."

- يَقُولُ (ya-qoo-lu): This is the third-person masculine singular form of the verb "to say" in the present tense. However, with the future prefix 'sa', it means "he will say." In this context, because the subject is plural ("the foolish ones"), it means "they will say."

- Together: "They will say" (or "The foolish ones will say").

السُّفَهَاءُ (as-su-fa-haa-u)

- الـ (al-): The definite article, meaning "the."

- سُّفَهَاءُ (su-fa-haa-u): This is the plural form of سَفِيه (sa-feeh), which means "a foolish person" or "a simpleton."

- Together: "The foolish ones" or "The foolish."

مِنَ (mi-na)

- This is a preposition meaning "from" or "among."

النَّاسِ (an-naa-si)

- الـ (an-): The definite article, "the." Grammar Note: The 'l' in 'al-' (الـ) assimilates to the 'n' of 'nas' because 'ن' (noon) is a "sun letter" (one of the letters that causes this assimilation).

- نَّاسِ (naa-si): Meaning "people."

- Together: "of the people" or "among the people."

مَا (maa)

- In this context, it functions as an interrogative pronoun, meaning "What?" or "Why?".

وَلَّاهُمْ (wal-laa-hum)

- وَلَّى (wal-laa): This is the past tense form of a verb meaning "to turn away," "to cause to turn," or "to face." Here, it implies turning someone away from something.

- ـهُمْ (-hum): This is an object pronoun suffix meaning "them."

- Together: "has turned them away" or "has caused them to turn away."

عَن (an)

- This is a preposition meaning "from" or "away from."

قِبْلَتِهِمُ (qib-la-ti-hi-mu)

- قِبْلَة (qib-lah): This is a noun meaning "direction of prayer" or "Qibla" (specifically the direction towards the Kaaba in Mecca for Muslims).

- ـتِـ (-ti-): The 't' sound is part of the noun's feminine ending, which becomes 'ti' when connected with a possessive pronoun.

- ـهِمُ (-hi-mu): This is a possessive pronoun suffix meaning "their." The 'u' (damma) at the end is for grammatical connection to the next word, but primarily it indicates the genitive case (due to the preposition 'عن').

- Together: "their Qibla" or "their direction of prayer."

الَّتِي (al-la-tee)

- This is a feminine singular relative pronoun meaning "which" or "that." It refers back to "Qibla" (قِبْلَة) which is a feminine noun.

كَانُوا (kaa-noo)

- This is the past tense verb "to be" (كان - kaana) in the third-person masculine plural form, meaning "they were."

عَلَيْهَا (a-lay-haa)

- عَلَى (a-laa): This is a preposition meaning "on" or "upon."

- ـهَا (-haa): This is a feminine singular pronoun suffix meaning "it," referring back to "Qibla" (قِبْلَة).

- Together: "upon it."

Grammar Note: The entire phrase "مَا وَلَّاهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا" translates to "What has turned them away from their Qibla which they were upon?" This is the question "the foolish ones" will ask.

قُلْ (qul)

- This is the imperative verb (command form) of "to say," meaning "Say!" or "Tell!" (addressed to a single male, in this case, a prophet).

لِّلَّهِ (lil-la-hi)

- لِـ (li-): This is a preposition meaning "to" or "for." When attached to "Allah," it implies ownership or belonging.

- اللَّهِ (al-la-hi): This is the proper name for God, "Allah." Grammar Note: The initial 'Alif' (A) of Allah is dropped when 'li-' is prefixed.

- Together: "To Allah belongs" or "For Allah is."

الْمَشْرِقُ (al-mash-ri-qu)

- الْـ (al-): The definite article, "the."

- مَشْرِقُ (mashriq): This noun means "the East." It's derived from the root ش-ر-ق (sh-r-q), associated with sunrise.

- Together: "the East."

وَالْمَغْرِبُ (wal-magh-ri-bu)

- وَ (wa-): This is a conjunction meaning "and."

- الْـ (al-): The definite article, "the."

- مَغْرِبُ (maghrib): This noun means "the West." It's derived from the root غ-ر-ب (gh-r-b), associated with sunset.

- Together: "and the West."

Grammar Note: This phrase "لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ" (To Allah belongs the East and the West) is a statement of divine sovereignty, indicating that all directions belong to God and no single direction is inherently superior.

يَهْدِي (yah-dee)

- This is the third-person masculine singular form of the verb "to guide" in the present tense, meaning "He guides" (referring to Allah).

مَن (man)

- This is a relative pronoun meaning "whoever" or "whosoever."

يَشَاءُ (ya-shaa-u)

- This is the third-person masculine singular form of the verb "to will" or "to wish" in the present tense, meaning "He wills" or "He wishes."

إِلَىٰ (i-laa)

- This is a preposition meaning "to" or "towards."

صِرَاطٍ (si-raa-tin)

- This is an indefinite noun meaning "a path" or "a way." Grammar Note: It's in the genitive case (indicated by the 'in' ending) because of the preceding preposition 'إِلَىٰ'.

مُّسْتَقِيمٍ (mus-ta-qeem)

- This is an adjective meaning "straight" or "direct." Grammar Note: It describes "path" (صِرَاطٍ) and therefore matches its indefinite, masculine, and genitive form.

- Together: "a straight path."

Full English Translation:

"The foolish ones among the people will say, 'What has turned them away from their Qibla which they were upon?' Say, 'To Allah belong the East and the West. He guides whoever He wills to a straight path.'"

Here is the translation and breakdown of the Arabic sentence:

English Translation:

And when it is said to him, "Fear Allah," pride seizes him, leading to sin. So Hell will be sufficient for him, and indeed, what a dreadful resting place!

Word-for-Word Explanation and Pronunciation:

1. Wa (wah) - And

- Grammar Note: This is a conjunction, connecting the current phrase to what might have preceded it.

2. Idha (ee-dha) - When; if

- Grammar Note: A conditional particle, introducing a clause that describes a condition.

3. Qeela (qee-lah) - it was said; it is said

- Grammar Note: This is a past tense verb in the passive voice. The root is ق-و-ل (q-w-l), meaning "to say." In Arabic, the passive voice is often used when the doer of the action is unknown or less important than the action itself.

4. Lahu (la-hoo) - to him

- Grammar Note: This is composed of the preposition "li" (لِ) meaning "to" and the attached pronoun "hu" (هُ) meaning "him."

5. Ittaqi (it-ta-qee) - Fear (Allah); be mindful (of Allah); guard oneself (against evil)

- Grammar Note: This is an imperative verb (a command), specifically directed at a single male. Its root is و-ق-ي (w-q-y), meaning "to protect" or "to guard." When applied to Allah, it means to be conscious of Him, to fear Him in a reverent way, and to guard against His displeasure.

6. Allaha (al-lah-ha) - Allah (God)

- Grammar Note: This is the object of the verb "ittaqi," meaning "fear Allah." It is in the accusative case, indicated by the 'a' sound at the end.

7. Akhadhat-hu (a-kha-dhat-hoo) - seized him; overcame him; took him

- Grammar Note: This word combines the past tense feminine verb "akhadhat" (أَخَذَتْ) meaning "she seized/took" and the attached pronoun "hu" (هُ) meaning "him." The feminine ending 'at' (تْ) indicates that the subject doing the seizing is feminine, which will be the next word, "pride."

8. Al-'izzatu (al-'iz-za-too) - The pride; the honor; the haughtiness

- Grammar Note: This is the subject of the verb "akhadhat-hu." It is in the nominative case, indicated by the 'u' sound at the end. Here, 'al-' (ال) is the definite article "the." In this context, "izzah" refers to a negative form of pride or arrogance.

9. Bil-ithmi (bil-ith-mee) - with sin; by sin; due to sin; for sin

- Grammar Note: This combines the preposition "bi" (بِ) meaning "with/by/due to," the definite article "al-" (ال), and the noun "ithm" (إِثْم) meaning "sin." The noun is in the genitive case (indicated by the 'i' sound at the end) because of the preceding preposition. The phrase means that his pride is accompanied by or leads to sin.

10. Fa (fah) - So; then; therefore

- Grammar Note: A conjunction that indicates a consequence or result.

11. Hasbuhu (has-boo-hoo) - sufficient for him; enough for him

- Grammar Note: This is composed of the noun "hasbu" (حَسْبُ) meaning "sufficiency" or "enough," and the attached pronoun "hu" (هُ) meaning "him."

12. Jahannamu (ja-han-na-moo) - Hell

- Grammar Note: This is a proper noun, referring to Hell. It functions here as the subject of what is "sufficient for him."

13. Wa (wah) - And

- Grammar Note: Another conjunction.

14. Labi'sa (la-bee-sa) - And certainly evil is; how evil is

- Grammar Note: This consists of "la" (لَ), a reinforcing particle meaning "certainly" or "indeed," and "bi'sa" (بِئْسَ), which is a verb of dispraise meaning "how evil is/was." It's used to express strong condemnation.

15. Al-mihadu (al-mee-ha-doo) - the resting place; the bed; the cradle; the dwelling

- Grammar Note: This is the subject of "labi'sa." It is in the nominative case. Here, 'al-' (ال) is the definite article "the." In this context, it refers to the final dwelling or abode.

Let's break down this beautiful Arabic sentence, word by word, to understand its meaning and structure.

Here's the sentence: مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَّا يُبْصِرُونَ

1. مَثَلُهُمْ (ma-tha-lu-hum)

*مَثَلُ** (ma-tha-lu) - This word means 'example', 'likeness', or 'parable'. It refers to a similarity or a case presented for illustration.

*هُمْ** (hum) - This is a possessive pronoun suffix meaning 'their'.

*Meaning:** Their example / Their likeness

*Grammar Note:** This is a noun in the nominative case, acting as the subject. The suffix 'hum' makes it possessive.

2. كَمَثَلِ (ka-ma-tha-li)

*كَـ** (ka) - This is a preposition meaning 'like' or 'as'. It's always attached to the word it precedes.

*مَثَلِ** (ma-tha-li) - Again, 'example' or 'likeness'. Notice the 'i' ending here. This is because 'ka' is a preposition, and prepositions put the following noun into the genitive case.

*Meaning:** Like the example of / Like the likeness of

3. الَّذِي (al-la-dhee)

*Meaning:** The one who who that. This is a relative pronoun, referring to a specific individual.

*Grammar Note:** It's in the genitive case because it's further specifying 'example' (مَثَلِ).

4. اسْتَوْقَدَ (is-taw-qa-da)

*Meaning:** He kindled / He lit (a fire). This is a past tense verb.

*Grammar Note:** This is a Form X verb (from the root و ق د - waqada, to kindle), which often implies seeking or causing something to happen. In this context, it means to kindle or light something.

5. نَارًا (naa-ran)

*Meaning:** A fire.

*Grammar Note:** This noun is in the accusative case (indicated by the 'an' ending, called tanwin fath) because it is the direct object of the verb 'kindled'.

6. فَلَمَّا (fa-lam-maa)

*فَـ** (fa) - This is a conjunction meaning 'so', 'then', or 'and'.

*لَمَّا** (lam-maa) - This is a particle meaning 'when', used specifically for past events.

*Meaning:** So when / Then when

7. أَضَاءَتْ (a-dhaa-at)

*Meaning:** It illuminated / It lit up. This is a past tense verb.

*Grammar Note:** The 'ـتْ' (at) suffix indicates that the subject is feminine singular. In Arabic, 'fire' (نَار) is considered feminine, so the verb agrees with it. This verb is a Form IV verb (أفعل), meaning 'to cause to light' or 'to illuminate'.

8. مَا (maa)

*Meaning:** What / That which. This acts as a relative pronoun here.

9. حَوْلَهُ (haw-la-hu)

*حَوْلَ** (haw-la) - This word means 'around'.

*ـهُ** (hu) - This is an object/possessive pronoun suffix meaning 'him' or 'it'. Here, it refers to the person (the 'one who') who lit the fire.

*Meaning:** Around him / Around it (the person).

10. ذَهَبَ (dha-ha-ba)

*Meaning:** He took away / He removed. While literally meaning 'he went', in this context, when followed by 'with' (بِـ), it implies taking something away or removing it.

*Grammar Note:** This is a past tense verb, 3rd person masculine singular.

11. اللَّهُ (al-laah)

*Meaning:** Allah / God.

*Grammar Note:** This is the subject of the verb 'took away'.

12. بِـ (bi)

*Meaning:** With / By means of. This is a preposition.

13. نُورِهِمْ (noo-ri-him)

*نُورِ** (noo-ri) - This word means 'light'. The 'i' ending is due to the preceding preposition 'bi'.

*هِمْ** (him) - This is a possessive pronoun suffix meaning 'their'.

*Meaning:** Their light.

14. وَتَرَكَهُمْ (wa-ta-ra-ka-hum)

*وَ** (wa) - This is a conjunction meaning 'and'.

*تَرَكَ** (ta-ra-ka) - This means 'he left'. (Referring to Allah).

*ـهُمْ** (hum) - This is an object pronoun suffix meaning 'them'.

*Meaning:** And He left them.

15. فِي (fee)

*Meaning:** In. This is a preposition.

16. ظُلُمَاتٍ (zhu-lu-maa-tin)

*Meaning:** Darknesses / Deep darkness. This is the plural form of 'ظُلْمَة' (zhul-mah), meaning 'darkness'.

*Grammar Note:** The 'in' ending (tanwin kasra) indicates that the noun is indefinite and in the genitive case, due to the preceding preposition 'fee'.

17. لَّا (laa)

*Meaning:** Not / No. This is a particle of negation.

18. يُبْصِرُونَ (yub-si-roo-na)

*Meaning:** They see / They perceive. This is a present tense verb (imperfect tense).

*Grammar Note:** The 'يُـ' (yu) prefix and 'ـُونَ' (oona) suffix indicate a 3rd person masculine plural subject (they). This is a Form IV verb (أَبْصَرَ - ab-sa-ra), which means 'to see clearly' or 'to perceive'.

*Combined with لَّا:** They do not see / They cannot see.

Full Sentence Translation (putting it all together naturally):

Their example is like that of one who kindled a fire; but when it illuminated all around him, Allah took away their light and left them in darkness, so they could not see.

Here's a breakdown of the Arabic sentence, translated into English with pronunciation guides and explanations:

Full Sentence Translation:

The path of those upon whom You have bestowed favor, not of those who have incurred wrath, nor of those who are astray.

Word-by-Word Explanation:

1. Path (sirāṭa)

- Explanation: This word means "path" or "way." It's in the accusative case here (ending in 'a') because it's implicitly connected to a preceding phrase (e.g., "Guide us to the path...").

- Grammar: Noun, accusative case.

2. of those who (alladhīna)

- Explanation: This is a relative pronoun meaning "those who." It connects "the path" to the description of the people who walk on it. It's the plural form.

- Grammar: Relative pronoun, plural.

3. You have bestowed favor (an'amta)

- Explanation: This is a past tense verb meaning "You have bestowed favor" or "You have blessed."

- The root verb أَنْعَمَ (an'ama) means "to bestow favor."

- The suffix ـتَ (-ta) indicates the second person masculine singular, meaning "You" (referring to God in this context) as the one who performed the action.

- Grammar: Verb, past tense, second person masculine singular.

4. upon them (ʿalayhim)

- Explanation: This is a combination of a preposition and a pronoun.

- عَلَى (ʿalā) means "upon" or "on."

- ـهِمْ (-him) is the third person masculine plural pronoun, meaning "them."

- Grammar: Preposition + pronoun.

5. not / other than (ghayri)

- Explanation: This word means "not," "other than," or "non-." It's used here to negate the following phrase, specifying that the path is not that of those who incurred wrath. It's in the genitive case because it modifies an implied "of those" or "of the path."

- Grammar: Noun/particle used for negation, genitive case.

6. the ones incurred wrath (al-maghdūbi)

- Explanation: This is a definite passive participle, meaning "the one upon whom wrath has been incurred" or "the one who has had wrath directed at them."

- It comes from the root for "wrath" or "anger."

- The prefix الـ (al-) makes it definite ("the").

- The suffix ـي (-i) indicates the genitive case, as it's governed by "ghayri" (not/other than).

- Grammar: Passive participle, definite, genitive case.

7. upon them (ʿalayhim)

- Explanation: Same as above: "upon" (عَلَى) + "them" (ـهِمْ). This clarifies upon whom the wrath was incurred.

- Grammar: Preposition + pronoun.

8. and not / nor (wa lā)

- Explanation:

- وَ (wa) means "and."

- لاَ (lā) means "not" or "no."

- Together they form "and not" or "nor," used to add another negated item in a list.

- Grammar: Conjunction + negation particle.

9. the astray ones / the misguided ones (aḍ-ḍāllīna)

- Explanation: This is a definite active participle in the plural form, meaning "the ones who are astray" or "the misguided ones."

- It comes from the root for "to go astray" or "to be lost."

- The prefix الـ (al-) makes it definite ("the").

- The suffix ـِينَ (-īna) makes it a sound masculine plural in the genitive or accusative case. Here, it is parallel to "al-maghdūbi" and continues the negation initiated by "ghayri" and "lā."

- Grammar: Active participle, definite, sound masculine plural, genitive/accusative case.

Here is a word-by-word explanation of the Arabic sentence, with pronunciation and grammar notes:

أَمْ (am) - Or

- Pronunciation: "am" (like 'a' in 'cat' + 'm')

- Grammar Note: This particle is often used in questions, especially when offering a choice or an alternative to something previously stated or implied.

تُرِيدُونَ (turi-doo-na) - you (plural) want/intend

- Pronunciation: "too-ree-doo-na"

- Grammar Note: This is a present tense verb, meaning "you (plural) want." The ending "–oona" indicates the second person plural (you all).

أَن (an) - to / that

- Pronunciation: "an" (like 'a' in 'cat' + 'n')

- Grammar Note: This is a particle that introduces a subjunctive verb. It often translates as "to" when followed by an action, forming an infinitive-like structure in English.

تَسْأَلُوا (tas-a-loo) - you (plural) ask

- Pronunciation: "tas-a-loo" (the 's' is like in 'sun', 'a' as in 'cat')

- Grammar Note: This is a present tense verb in the subjunctive mood, specifically the second person plural. The "an" before it causes the final 'n' sound from "tas'aloona" (if it were indicative) to be dropped, resulting in "tas'alu." This verb means "to ask."

رَسُولَكُمْ (ra-soo-la-kum) - your (plural) messenger

- Pronunciation: "ra-soo-la-koom"

- Breakdown:

- رَسُولَ (ra-soo-la) - messenger (This word is in the accusative case because it's the direct object of the verb "to ask").

- كُمْ (kum) - your (plural) (This is a possessive pronoun suffix meaning "your" for a group of people).

كَمَا (ka-maa) - just as / as

- Pronunciation: "ka-maa"

- Breakdown:

- كَـ (ka) - as / like (a preposition).

- مَا (maa) - what / that (a particle often used to connect to the following verb, here meaning "that which").

سُئِلَ (su-i-la) - was asked

- Pronunciation: "soo-i-la"

- Grammar Note: This is a past tense verb in the passive voice, third person singular masculine. It means "he was asked."

مُوسَىٰ (moo-sa) - Moses

- Pronunciation: "moo-saa"

- Grammar Note: This is a proper noun, the name of the Prophet Moses.

مِن (min) - from

- Pronunciation: "min"

قَبْلُ (qabl) - before / previously

- Pronunciation: "qabl" (the 'q' is a deep 'k' sound from the back of the throat, 'a' as in 'cat')

- Grammar Note: When used with "min," مِن قَبْلُ (min qabl) means "from before" or "previously." The "damma" (u sound) on the end of "qabl" indicates it's an adverb of time, meaning "before (this)."

وَ (wa) - And

- Pronunciation: "wa"

مَن (man) - whoever / he who

- Pronunciation: "man"

- Grammar Note: This is a conditional particle and a relative pronoun, introducing a conditional clause. It means "whoever" or "he who."

يَتَبَدَّلِ (ya-ta-bad-dal) - exchanges / trades

- Pronunciation: "ya-ta-bad-dal"

- Grammar Note: This is a present tense verb in the jussive mood (indicated by the sukoon on the final 'lām' sound, although it's written with a 'kasra' here due to connecting to the definite article 'al' of the next word to avoid two silent letters). It is jussive because it follows the conditional particle "man." The verb means "he exchanges" or "he trades."

الْكُفْرَ (al-kufr) - the disbelief / the unbelief

- Pronunciation: "al-koofr"

- Breakdown:

- الْـ (al-) - the (definite article).

- كُفْرَ (kufr) - disbelief / unbelief (This word is in the accusative case because it is the direct object of the verb "exchanges").

بِالْإِيمَانِ (bil-ee-maan) - for the faith / with the faith

- Pronunciation: "bil-ee-maan"

- Breakdown:

- بِـ (bi-) - for / with (a preposition).

- الْإِيمَانِ (al-ee-maan) - the faith / the belief (This word is in the genitive case because it follows the preposition "bi-").

- Grammar Note: When the verb "yatabaddal" (to exchange) is used with the preposition "bi-", it typically means "to exchange X for Y," where X is the direct object and Y is introduced by "bi-". So, "exchanges disbelief for faith."

فَقَدْ (fa-qad) - then certainly / then indeed

- Pronunciation: "fa-qad"

- Breakdown:

- فَـ (fa-) - then / so (a conjunction, often introduces the result of a condition).

- قَدْ (qad) - certainly / indeed (a particle that emphasizes or indicates the completion of a past action).

ضَلَّ (ḍal-la) - went astray / deviated

- Pronunciation: "dal-la" (the 'ḍ' sound is a distinct emphatic 'd' sound, often described as a 'dark d').

- Grammar Note: This is a past tense verb, third person singular masculine. It means "he went astray" or "he deviated."

سَوَاءَ (sa-waa-a) - the middle / the right (path)

- Pronunciation: "sa-waa-a"

- Grammar Note: This word literally means "the middle" or "the level/even." Here it is in the accusative case as it is part of a construct state (a possessive phrase) with the following word.

السَّبِيلِ (as-sa-beel) - the path / the way

- Pronunciation: "as-sa-beel"

- Breakdown:

- الْـ (as-) - the (definite article).

- سَبِيلِ (sa-beel) - path / way (This word is in the genitive case because it is the second part of the construct state "sawā'a as-sabeeli").

- Grammar Note: The phrase سَوَاءَ السَّبِيلِ (sawā'a as-sabeeli) idiomatically means "the right/straight path." So, "ضَلَّ سَوَاءَ السَّبِيلِ" means "he went astray from the right path" or "he lost the right way."

Full English Translation (combining the meanings):

"Or do you want to ask your Messenger just as Moses was asked before? And whoever exchanges disbelief for faith, then he has certainly gone astray from the right path."

Here's a breakdown of the Arabic sentence, word by word, to help you understand its meaning and structure:

Sentence: مَّا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Translation: The disbelievers among the People of the Book and nor the polytheists do not wish that any good be sent down upon you from your Lord. And Allah singles out with His mercy whomever He wills. And Allah is the Possessor of the Great Bounty.

Word-by-Word Explanation:

1. مَّا (maa)

- Pronunciation: (maa)

- Meaning: Not / Does not

- Grammar: This is a negative particle that negates the verb that follows it.

2. يَوَدُّ (yawaddu)

- Pronunciation: (ya-wad-du)

- Meaning: He wishes / He likes

- Grammar: This is an imperfect verb (present/future tense), third person masculine singular. The subject for this verb will come later in the sentence.

3. الَّذِينَ (alladheena)

- Pronunciation: (al-la-dhee-na)

- Meaning: Those who

- Grammar: This is a plural masculine relative pronoun. It introduces a clause that describes "those."

4. كَفَرُوا (kafaroo)

- Pronunciation: (ka-fa-roo)

- Meaning: They disbelieved / They rejected

- Grammar: This is a perfect verb (past tense), third person masculine plural. It describes "those who" (alladheena).

5. مِنْ (min)

- Pronunciation: (min)

- Meaning: From / Among

- Grammar: This is a preposition.

6. أَهْلِ (ahli)

- Pronunciation: (ah-li)

- Meaning: People of / Followers of

- Grammar: This is a noun. It is in the genitive case because it is preceded by the preposition "min." It's also the first part of a possessive construct (إضافة - idaafa), meaning "people of the Book."

7. الْكِتَابِ (al-kitaabi)

- Pronunciation: (al-ki-taa-bi)

- Meaning: The Book

- Grammar: This is a definite noun. It's in the genitive case because it's the second part of the possessive construct "أَهْلِ الْكِتَابِ" (People of the Book). In Islamic context, "People of the Book" refers primarily to Jews and Christians, who received earlier divine scriptures.

8. وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar: This is a conjunction.

9. لَا (laa)

- Pronunciation: (laa)

- Meaning: Nor / Not

- Grammar: This is another negative particle, used here to negate the following noun, linking it to the previous negation.

10. الْمُشْرِكِينَ (al-mushrikeena)

- Pronunciation: (al-mush-ri-kee-na)

- Meaning: The polytheists / The idolaters

- Grammar: This is a plural noun. The "-eena" ending indicates it is in the accusative or genitive case. Here, it is coordinated with "أَهْلِ الْكِتَابِ" (People of the Book) through the conjunction "and nor," implying they are also part of those who "do not wish."

11. أَن (an)

- Pronunciation: (an)

- Meaning: That / To

- Grammar: This is a subjunctive particle. It introduces a clause and makes the following imperfect verb enter the subjunctive mood (marked by a specific vowel ending, usually a "fatha").

12. يُنَزَّلَ (yunazzala)

- Pronunciation: (yu-naz-za-la)

- Meaning: That it be sent down / That it be revealed

- Grammar: This is a passive imperfect verb, third person masculine singular, in the subjunctive mood due to "an." The root relates to "descending," but form II (often indicates causation) in passive means "to be caused to descend" or "to be sent down."

13. عَلَيْكُم (alaykum)

- Pronunciation: (a-lay-kum)

- Meaning: Upon you (plural)

- Grammar: This is a combination of the preposition "عَلَى" (ala - upon/to) and the second person masculine plural pronoun "كُمْ" (kum - you all).

14. مِّنْ (min)

- Pronunciation: (min)

- Meaning: Of / Any of

- Grammar: This is a preposition, often used here to indicate "any quantity of" or "some."

15. خَيْرٍ (khayrin)

- Pronunciation: (khayrin)

- Meaning: Good / Blessing

- Grammar: This is an indefinite noun, in the genitive case because it is preceded by the preposition "min."

16. مِّن (min)

- Pronunciation: (min)

- Meaning: From

- Grammar: This is another preposition.

17. رَّبِّكُمْ (rabbikum)

- Pronunciation: (rab-bi-kum)

- Meaning: Your Lord / Your Sustainer

- Grammar: This is a noun "رَبّ" (rabb - Lord) in the genitive case (due to "min"), combined with the second person masculine plural possessive pronoun "كُمْ" (kum - your).

18. وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar: Conjunction.

19. اللَّهُ (allaahu)

- Pronunciation: (al-laa-hu)

- Meaning: Allah / God

- Grammar: This is the proper name for God in Arabic, in the nominative case as it is the subject of the sentence.

20. يَخْتَصُّ (yakhtas-su)

- Pronunciation: (yakhtas-su)

- Meaning: He singles out / He specializes

- Grammar: This is an imperfect verb (present/future tense), third person masculine singular. Its subject is "Allah."

21. بِ (bi)

- Pronunciation: (bi)

- Meaning: With / By

- Grammar: This is a preposition.

22. رَحْمَتِهِ (rahmatihi)

- Pronunciation: (rah-ma-ti-hi)

- Meaning: His mercy

- Grammar: This is a noun "رَحْمَة" (rahmah - mercy) in the genitive case (due to "bi"), combined with the third person masculine singular possessive pronoun "ـهِ" (hi - his).

23. مَن (man)

- Pronunciation: (man)

- Meaning: Whoever / Whomever

- Grammar: This is a relative pronoun.

24. يَشَاءُ (yashaa'u)

- Pronunciation: (ya-shaa-u)

- Meaning: He wills / He wishes

- Grammar: This is an imperfect verb (present/future tense), third person masculine singular. Its subject is implicit (He, referring to Allah).

25. وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar: Conjunction.

26. اللَّهُ (allaahu)

- Pronunciation: (al-laa-hu)

- Meaning: Allah / God

- Grammar: Proper noun, nominative case (subject of the sentence).

27. ذُو (dhoo)

- Pronunciation: (dhoo)

- Meaning: Possessor of / Owner of

- Grammar: This is a special noun (one of the "five nouns" or "أسماء الخمسة"). It is in the nominative case and requires the noun following it to be in the genitive case.

28. الْفَضْلِ (al-fadhli)

- Pronunciation: (al-fadh-li)

- Meaning: The bounty The grace The favor

- Grammar: This is a definite noun, in the genitive case because it follows "ذُو."

29. الْعَظِيمِ (al-'adheemi)

- Pronunciation: (al-a-dhee-mi)

- Meaning: The great

- Grammar: This is a definite adjective, in the genitive case, matching the noun "الْفَضْلِ" (the bounty) that it describes in definiteness and case.

Hello! I'm here to help you understand this Arabic sentence word by word. We'll go through it, provide pronunciation, and explain any relevant grammar. Let's begin!

The sentence is: مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ

Here's a breakdown:

1. مَّن (Man) - Who

- Pronunciation: Man (like "man" in English)

- Explanation: This is an interrogative pronoun meaning "who."

2. ذَا (Dha) - this / the one

- Pronunciation: Dhaa (like "tha" in "that" but held a bit longer)

- Explanation: When combined with "مَّن" (man) and "الَّذِي" (alladhee), "مَّن ذَا الَّذِي" (Man dha alladhee) forms a common idiomatic phrase meaning "Who is it that..." or "Who is the one who..." It adds emphasis to the question.

3. الَّذِي (Alladhee) - who / that / which

- Pronunciation: Al-la-dhee (the "dh" sound like "th" in "this")

- Explanation: This is a relative pronoun. It connects a noun to a clause that describes it. Here, it refers back to "مَّن" (Man) – "who is the one who..."

4. يُقْرِضُ (Yuqridhu) - lends / loans

- Pronunciation: Yu-qri-dhu (the "dh" sound like "th" in "this")

- Explanation: This is a present tense verb meaning "he lends" or "he loans." It comes from the root ق-ر-ض (q-r-dh), meaning "to loan." The prefix "يُـ" (yu-) indicates a third-person masculine singular action in the present tense.

5. اللَّهَ (Allaha) - Allah / God

- Pronunciation: Al-la-ha

- Explanation: This is the proper name for God in Arabic. It's in the accusative case here (ending in "a") because it's the direct object of the verb "يُقْرِضُ" (yuqridhu) – "lends whom? Allah."

6. قَرْضًا (Qardhan) - a loan / a lending

- Pronunciation: Qardhan (the "dh" sound like "th" in "this")

- Explanation: This is a noun meaning "a loan." The "ـًا" (tanween fath) at the end indicates it's an indefinite noun in the accusative case. It specifies what is being lent.

7. حَسَنًا (Hasanan) - good beautiful generous

- Pronunciation: Ha-sa-nan

- Explanation: This is an adjective meaning "good" or "generous." It describes the "loan" (قَرْضًا - qardhan). Notice it also has the "ـًا" (tanween fath) to match the noun it describes in gender, number, and case (indefinite accusative). A "good loan" in this context often implies a loan given purely for the sake of Allah, without expectation of worldly return, but rather seeking reward from God.

8. فَيُضَاعِفَهُ (Fa-yudhaa'ifahu) - then He multiplies it

- Pronunciation: Fa-yu-dhaa-'i-fa-hu (the "dh" sound like "th" in "this")

- Explanation: This word is made of three parts:

- فَـ (Fa-) - This particle means "then" or "so." It indicates a consequence or result.

- يُضَاعِفَ (Yudhaa'ifa) - This is a verb meaning "He multiplies." The verb is in the subjunctive mood (mansoob) due to the preceding "فَـ" (fa-), showing that the multiplication is a result of the lending.

- ـهُ (-hu) - This is an attached pronoun meaning "it" (referring to the loan).

9. لَهُ (Lahu) - for him / to him

- Pronunciation: La-hu

- Explanation: This is made of two parts:

- لَـ (La-) - A preposition meaning "for" or "to."

- ـهُ (-hu) - An attached pronoun meaning "him" (referring to the person who made the loan). So, "for him" means the reward will be for the lender.

10. أَضْعَافًا (Adh'aafan) - multiples / many times

- Pronunciation: Adh-'aa-fan (the "dh" sound like "th" in "this")

- Explanation: This is the plural form of "ضعف" (dha'f), meaning "multiple" or "double." Here it means "multiples" or "many times over." The "ـًا" (tanween fath) indicates it's in the accusative case, functioning as an adverbial accusative to describe the extent of multiplication.

11. كَثِيرَةً (Katheeratan) - numerous abundant many

- Pronunciation: Ka-thee-ra-tan (the "th" sound like "th" in "thin")

- Explanation: This is an adjective meaning "numerous" or "many." It describes "أَضْعَافًا" (adh'aafan). It also has the "ـً" (tanween fath) to match the noun it describes.

12. وَاللَّهُ (Wa-Allahu) - And Allah / And God

- Pronunciation: Wal-la-hu

- Explanation:

- وَ (Wa-) - A conjunction meaning "and."

- اللَّهُ (Allahu) - Allah/God, this time in the nominative case (ending in "u") because it's the subject of the following verbs.

13. يَقْبِضُ (Yaqbidhu) - He constricts He withholds He limits

- Pronunciation: Yaq-bi-dhu (the "dh" sound like "th" in "this")

- Explanation: This is a present tense verb meaning "He constricts" or "He withholds." It describes one of Allah's attributes, indicating His control over sustenance and destiny, sometimes by limiting it.

14. وَيَبْسُطُ (Wa-yabsutu) - and He extends and He expands and He grants abundance

- Pronunciation: Wa-yab-su-tu

- Explanation:

- وَ (Wa-) - "And."

- يَبْسُطُ (Yabsutu) - This is a present tense verb meaning "He extends" or "He expands." It's often used in contrast with "يَقْبِضُ" (yaqbidhu) to show Allah's complete control – He can both limit and expand provisions.

15. وَإِلَيْهِ (Wa-ilayhi) - and to Him

- Pronunciation: Wa-i-lay-hi

- Explanation:

- وَ (Wa-) - "And."

- إِلَيْهِ (ilayhi) - This means "to Him." It's a combination of the preposition "إِلَى" (ila), meaning "to," and the attached pronoun "ـهِ" (-hi), meaning "Him" (referring to Allah). The "ila" takes the form "ilay" when followed by an attached pronoun. Placing "إِلَيْهِ" (ilayhi) at the beginning of its clause emphasizes that it is to Him alone.

16. تُرْجَعُونَ (Turja'oona) - you will be returned

- Pronunciation: Tur-ja-'oo-na

- Explanation: This is a present/future tense verb in the passive voice.

- The prefix "تُـ" (tu-) indicates the second person plural (you all).

- The "-ُونَ" (-oona) suffix confirms it's a plural masculine (or mixed group) subject.

- The passive voice means the action is being done to the subject, not by the subject. So, "you will be returned," rather than "you will return." This implies that returning to Allah is a fate that will befall everyone.

Putting it all together, the sentence conveys a powerful message about charity and divine control:

"Who is it that lends to Allah a goodly loan, so He will multiply it for him many times over? And Allah constricts and expands, and to Him you will be returned."

I hope this detailed breakdown helps you understand the Arabic sentence better! Let me know if you have any more questions.

Here is the breakdown of the Arabic sentence for you:

Full English Translation:

"And fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not love the transgressors."

Word-by-Word Explanation:

1. وَ (wa) - And

- This is a conjunction, meaning "and."

2. قَاتِلُوا (qaatiloo) - Fight

- This is an imperative verb, meaning "fight!" It's in the plural form, addressing multiple people.

- Grammar note: The وَا (waw alif) at the end indicates the plural command.

3. فِي (fee) - In / For

- This is a preposition, meaning "in" or "for." In this context, it often implies "for the sake of" or "in the cause of."

4. سَبِيلِ (sabeeli) - Way / Path

- This is a noun meaning "way" or "path."

- Grammar note: It's in the genitive case (indicated by the ـِ kasra sound at the end) because it follows the preposition فِي (fee).

5. اللَّهِ (allahi) - Allah (God)

- This is the proper noun for God in Arabic.

- Grammar note: It's also in the genitive case (indicated by the ـِ kasra sound at the end) because it's part of an إضافة (idafa) or genitive construction with سَبِيلِ (sabeeli), forming "the way of Allah."

6. الَّذِينَ (alladheena) - Those who

- This is a relative pronoun, meaning "those who." It refers back to the people being discussed.

7. يُقَاتِلُونَكُمْ (yuqaatiloonakum) - Fight you

- يُقَاتِلُونَ (yuqaatiloon) - "they fight" (present tense, plural masculine)

- ـكُمْ (kum) - "you" (plural, object pronoun)

- So, together it means "they fight you" or "those who fight you."

8. وَلَا (wa laa) - And do not

- وَ (wa) - "And"

- لَا (laa) - "Not / Do not" (This لَا here is a prohibitory particle, used to form negative commands.)

9. تَعْتَدُوا (ta'tadoo) - Transgress / Exceed limits

- This is a jussive verb (a form used for commands and prohibitions), meaning "you (plural) transgress" or "you exceed limits." Combined with لَا (laa), it forms the negative command "do not transgress."

- Grammar note: The وَا (waw alif) at the end indicates the plural command, similar to قَاتِلُوا (qaatiloo).

10. إِنَّ (inna) - Indeed / Verily

- This is a particle used for emphasis, meaning "indeed" or "verily." It makes the following statement stronger.

11. اللَّهَ (allaha) - Allah (God)

- This is the proper noun for God.

- Grammar note: It's in the accusative case (indicated by the ـَ fatḥa sound at the end) because it follows the emphatic particle إِنَّ (inna). إِنَّ always makes the noun immediately after it accusative.

12. لَا (laa) - Does not

- This is a negative particle, meaning "does not" or "not." Unlike the لَا in "وَلَا تَعْتَدُوا" which is prohibitory, this لَا is simply negating the verb.

13. يُحِبُّ (yuhibbu) - Loves

- This is a present tense verb, meaning "he loves."

14. الْمُعْتَدِينَ (al-mu'tadeen) - The transgressors / The aggressors

- الْـ (al-) - "The" (definite article)

- مُعْتَدِينَ (mu'tadeen) - "transgressors" or "aggressors." This is the plural form of the active participle "مُعْتَدٍ" (mu'tadin), meaning "one who transgresses."

- Grammar note: It's in the accusative case (indicated by the ـِينَ sound) because it is the object of the verb يُحِبُّ (yuhibbu).

Here's a breakdown of the Arabic sentence, explaining each word and providing pronunciation to help you understand it:

Overall English Translation:

"Those are upon guidance from their Lord, and those - they are the successful ones."

(A more natural English flow might be: "It is they who are upon guidance from their Lord, and it is they who are the successful ones.")

Word-by-Word Explanation:

1. Those (ʾulāʾika)

- Explanation: This is a demonstrative pronoun, meaning "those" (plural, for something or someone that is relatively distant). It points to a group of people.

- Pronunciation: Say "oo-LAH-ee-ka". The "oo" is like in "moon", "LAH" is stressed and like "la" in "father", "ee" is like "see", and "ka" is like "cup".

2. Upon / On (ʿalā)

- Explanation: This is a preposition, similar to "on" or "upon" in English. When used with "guidance," it implies being firmly established in or adhering to that guidance.

- Pronunciation: Say "ah-LAH". The "ah" is a short 'a' sound, and "LAH" is stressed, like "la" in "father".

3. Guidance (hudā)

- Explanation: This is a noun meaning "guidance" or "right direction." It's in an indefinite form here, meaning "a guidance" or just "guidance" generally. Even though it ends with a letter that looks like a small 'y' (an alif maqṣūrah), it's pronounced with an 'a' sound.

- Pronunciation: Say "HOO-da". The "HOO" is stressed, like "hoo" in "hoop", and "da" is like "duh".

4. From (min)

- Explanation: This is a preposition meaning "from." It indicates the source or origin of the guidance.

- Pronunciation: Say "min" (like "min" in "mint").

5. Their Lord (rabbihim)

- Explanation: This word is a combination of two parts:

- Lord: (rabbi) - This is the noun meaning "Lord" or "Sustainer." It's in the genitive case (indicated by the 'i' vowel sound at the end) because it follows the preposition "from" (min).

- Their: (him) - This is a suffix pronoun meaning "their" (specifically for plural masculine). It attaches to the end of nouns to show possession.

- Pronunciation: Say "RAB-bi-him". "RAB" is stressed, like in "rabbit", "bi" is like "bee", and "him" is like "him".

6. And (wa)

- Explanation: This is a conjunction, simply meaning "and." It connects the two parts of the sentence.

- Pronunciation: Say "wa" (like "wa" in "water").

7. Those (ʾulāʾika)

- Explanation: This is the same demonstrative pronoun as at the beginning of the sentence. It's repeated here to emphasize that the same group of people is being referred to.

- Pronunciation: Say "oo-LAH-ee-ka". (Same as above)

8. They are (humu)

- Explanation: This is a separate personal pronoun meaning "they" (plural masculine). In Arabic, this pronoun is often used for emphasis or as a "pronoun of separation" when the predicate (what is being said about the subject) is definite, as it is with "the successful ones" here. It functions to strongly link the subject ("those") to the predicate ("the successful ones"), often translated as "it is they who are..."

- Pronunciation: Say "HOO-moo". Both syllables are short, "HOO" like in "hook", and "moo" like in "moon".

9. The successful ones (al-mufliḥūn)

- Explanation: This is a definite plural masculine noun (specifically, an active participle acting as a noun).

- The: (al-) - This is the definite article, equivalent to "the" in English.

- successful ones: (mufliḥūn) - This word comes from the root related to success, prosperity, and salvation. The "mu-" prefix and "-ūn" suffix indicate a masculine sound plural active participle, meaning "those who succeed," "the prosperous ones," or "the saved ones."

- Pronunciation: Say "al-MOOF-li-hoon". "al" like in "album", "MOOF" is stressed, "li" like "lee", and "hoon" like "hoon" in "typhoon". The 'ḥ' sound is a strong, breathy 'h' from the back of your throat (not just a regular 'h').

Let's break down this Arabic sentence step by step to understand each word and its meaning, as well as some important grammar points.

Sentence: أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ كَانُوا هُودًا أَوْ نَصَارَىٰ ۗ قُلْ أَأَنتُمْ أَعْلَمُ أَمِ اللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

Word-by-word Breakdown:

1. أَمْ (am) - Or

- This is a particle used to introduce an alternative in a question, often implying a choice between two possibilities.

2. تَقُولُونَ (ta-qoo-loo-na) - You (plural) say

- This is a present tense verb.

- Grammar Note: The prefix 'ta-' indicates the second person (you), and the suffix '-oona' indicates the plural masculine (or general plural) form. The root is ق-و-ل (q-w-l), meaning "to say."

3. إِنَّ (in-na) - Indeed / That

- This is a particle that emphasizes the statement that follows it. It often translates as "indeed" or simply "that."

- Grammar Note: When inna precedes a noun, it puts the noun into the accusative (or manṣūb) case. This is why the following proper nouns will have an 'a' sound at the end.

4. إِبْرَاهِيمَ (Ib-raa-hee-ma) - Abraham

- This is the name of the prophet Abraham.

- Grammar Note: Ends with an 'a' sound because of inna before it.

5. وَ (wa) - And

- A common conjunction.

6. إِسْمَاعِيلَ (Is-maa-ee-la) - Ishmael

- The name of the prophet Ishmael.

- Grammar Note: Ends with an 'a' sound, connected by wa to the previous noun affected by inna.

7. وَ (wa) - And

8. إِسْحَاقَ (Is-ḥaa-qa) - Isaac

- The name of the prophet Isaac.

- Grammar Note: Ends with an 'a' sound.

9. وَ (wa) - And

10. يَعْقُوبَ (Ya'-qoo-ba) - Jacob

- The name of the prophet Jacob.

- Grammar Note: Ends with an 'a' sound.

11. وَ (wa) - And

12. الْأَسْبَاطَ (al-as-baaṭ) - The Tribes / The Descendants

- This is the plural of سِبْط (sibṭ), which means a tribe, clan, or a grandson (specifically from the daughter's side). In a prophetic context, it refers to the twelve tribes descended from Jacob.

- Grammar Note: The 'al-' (ال) is the definite article "the." It ends with an 'a' sound, connected to the previous nouns affected by inna.

13. كَانُوا (kaa-noo) - They were

- This is the past tense verb "to be" (كَانَ, kaana), in the plural form "they were."

14. هُودًا (hoo-dan) - Jews

- This is the plural form of يَهُودِيّ (yahūdiyy), meaning "Jew."

- Grammar Note: It's in the accusative case (ending in '-an') because it's the predicate (what they were) of the verb kānū.

15. أَوْ (aw) - Or

16. نَصَارَىٰ (na-ṣaa-raa) - Christians

- This is the plural form of نَصْرَانِيّ (naṣrāniyy), meaning "Christian."

- Grammar Note: Like hoodan, it's in the accusative case as the predicate of kānū.

17. قُلْ (qul) - Say!

- This is an imperative verb, meaning "Say!" or "Tell!" directed at a singular male.

18. أَ (a) - (Interrogative particle)

- This is a short particle placed at the beginning of a sentence to turn it into a question, similar to putting "Is it...?" or "Are you...?" at the start in English.

19. أَنتُمْ (an-tum) - You (plural)

- This is the independent pronoun for "you" (plural).

20. أَعْلَمُ (a'-la-mu) - More knowing / Most knowledgeable

- This is an elative adjective, which means it can be comparative ("more knowing") or superlative ("most knowledgeable"). The root is ع-ل-م ('-l-m), meaning "to know."

- Grammar Note: Elative adjectives often follow the pattern 'af'alu'.

21. أَمِ (a-mi) - Or

- Another form of am, used in questions when presenting alternatives. The 'i' at the end here is for ease of pronunciation when followed by a word starting with 'al-'.

22. اللَّهُ (Al-la-hu) - Allah / God

- The Arabic word for God.

- Grammar Note: Ends with a 'u' sound, indicating the nominative case (the subject of the question).

23. وَ (wa) - And

24. مَنْ (man) - Who / Whoever

- This word can be an interrogative pronoun ("who?") or a relative pronoun ("whoever"). Here it acts as a relative pronoun.

25. أَظْلَمُ (aẓ-la-mu) - More unjust / Most unjust

- Another elative adjective, from the root ظ-ل-م (ẓ-l-m), meaning "to oppress" or "to be unjust."

26. مِمَّن (mim-man) - Than him who / From who

- This is a combination of two words:

- مِنْ (min) - "from" or "than."

- مَنْ (man) - "who" or "whoever."

- So, literally "from whoever" or "than whoever."

27. كَتَمَ (ka-ta-ma) - He concealed / He hid

- This is a past tense verb in the third person singular masculine form. The root is ك-ت-م (k-t-m), meaning "to conceal."

28. شَهَادَةً (sha-haa-da-tan) - A testimony / A witness

- This is a noun meaning "testimony" or "witness."

- Grammar Note: The '-tan' ending indicates the accusative case (or manṣūb) and indefiniteness (a testimony, not the testimony), as it is the direct object of the verb katama (he concealed what? - a testimony).

29. عِندَهُ ('in-da-hu) - With him / In his possession

- This is a combination of:

- عِنْدَ ('inda) - "with," "at," "in possession of."

- هُ (hu) - The attached pronoun "his" or "him."

30. مِنَ (mi-na) - From

- A preposition. The 'a' sound at the end here is for ease of pronunciation when followed by a word starting with 'al-'.

31. اللَّهِ (Al-la-hi) - Allah / God

- The Arabic word for God.

- Grammar Note: Ends with an 'i' sound, indicating the genitive case (or majrūr) because it's preceded by the preposition min.

32. وَ (wa) - And

33. مَا (maa) - Not

- This is a negative particle used to negate nominal sentences (sentences that start with a noun).

34. اللَّهُ (Al-la-hu) - Allah / God

- Grammar Note: Ends with a 'u' sound (nominative case), as it is the subject of the sentence.

35. بِغَافِلٍ (bi-ghaa-fi-lin) - Unaware / Heedless (literally "with unawareness")

- This is a combination of:

- بِ (bi) - "with" or "by." This 'bi' here often emphasizes the negation introduced by ma.

- غَافِلٍ (ghāfilin) - "unaware," "heedless." This is an active participle from the root غ-ف-ل (gh-f-l), meaning "to be heedless."

- Grammar Note: The '-in' ending indicates the genitive case (majrūr) because of the preposition bi preceding it.

36. عَمَّا ('am-maa) - Of what From what About what

- This is a combination of:

- عَنْ ('an) - "about," "from."

- مَا (maa) - "what," "that which."

- The two words merge to form 'amma'.

37. تَعْمَلُونَ (ta'-ma-loo-na) - You (plural) do / You (plural) work

- This is a present tense verb.

- Grammar Note: The prefix 'ta-' indicates the second person (you), and the suffix '-oona' indicates the plural masculine (or general plural) form. The root is ع-م-ل ('-m-l), meaning "to do," "to work."

Full Translation for Understanding:

"Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians? Say, 'Are you more knowledgeable or is Allah?' And who is more unjust than he who conceals a testimony he has from Allah? And Allah is not unaware of what you do."

Here's a word-by-word explanation of the Arabic sentence, with pronunciation guides and grammar notes:

1. أَمْ (am)

- Meaning: Or / Are (used here in a rhetorical question, implying "Were you present or not?")

- Grammar Note: This particle introduces a question, often suggesting an alternative or a rhetorical challenge.

2. كُنتُمْ (kuntum)

- Meaning: Were you (plural)

- Grammar Note: This is the past tense form of the verb "to be" (كَانَ - kāna), conjugated for the second person plural (you all).

3. شُهَدَاءَ (shuhadāʾa)

- Meaning: Witnesses

- Grammar Note: This is the plural form of "شَاهِد" (shāhid), meaning "witness." It's in the accusative case here because it functions as the predicate of "kuntum," which acts like a linking verb.

4. إِذْ (idh)

- Meaning: When / At the time when

- Grammar Note: This is an adverb of time, introducing a temporal clause.

5. حَضَرَ (ḥaḍara)

- Meaning: Approached / Came to

- Grammar Note: This is a past tense verb, third person masculine singular. It means "to be present" or "to approach." Here, it's used to mean that death approached Jacob.

6. يَعْقُوبَ (yaʿqūba)

- Meaning: Jacob

- Grammar Note: This is a proper noun (Jacob). It's in the accusative case (indicated by the 'a' sound at the end) because it is the object of the verb "ḥaḍara." (Death approached Jacob, not Jacob approached death). Jacob is also a "diptote" (ممنوع من الصرف - mamnūʿ min al-ṣarf), meaning it doesn't take the full set of case endings (e.g., it never takes tanween and its genitive/accusative case ends in 'a' instead of 'i' or 'an').

7. الْمَوْتُ (al-mawtu)

- Meaning: The death

- Grammar Note: This is a definite noun (indicated by "al-" for "the"). It's in the nominative case (indicated by the 'u' sound at the end) because it is the subject of the verb "ḥaḍara." (The death approached Jacob).

8. إِذْ (idh)

- Meaning: When / At that time

- Grammar Note: Another adverb of time, marking a sequential event.

9. قَالَ (qāla)

- Meaning: He said

- Grammar Note: This is a past tense verb, third person masculine singular, referring to Jacob.

10. لِبَنِيهِ (libanīhi)

- Meaning: To his sons

- Grammar Note: This is a combination:

- لِـ (li-): A preposition meaning "to" or "for."

- بَنِي (banī): The word for "sons" (a plural form of "ابن" - ibn). It's in the genitive case because of the preceding preposition "li-." The "n" that usually follows "banū" (nominative plural) is dropped in this "construct state" because it's followed by a possessive pronoun.

- ـهِ (hi): A possessive pronoun suffix meaning "his" (referring to Jacob).

11. مَا (mā)

- Meaning: What

- Grammar Note: This is an interrogative pronoun, used to ask "what."

12. تَعْبُدُونَ (taʿbudūna)

- Meaning: You (plural) worship

- Grammar Note: This is a present tense verb, conjugated for the second person masculine plural (you all).

13. مِن (min)

- Meaning: From / After

- Grammar Note: A preposition, here conveying the meaning "after."

14. بَعْدِي (baʿdī)

- Meaning: After me

- Grammar Note: This is a combination:

- بَعْدِ (baʿdi): An adverb/noun meaning "after."

- ـي (ī): A possessive pronoun suffix meaning "my" or "me."

15. قَالُوا (qālū)

- Meaning: They said

- Grammar Note: This is a past tense verb, conjugated for the third person masculine plural (referring to Jacob's sons).

16. نَعْبُدُ (naʿbudu)

- Meaning: We worship

- Grammar Note: This is a present tense verb, conjugated for the first person plural (we).

17. إِلَـٰهَكَ (ilāhaka)

- Meaning: Your God

- Grammar Note: This is a combination:

- إِلَـٰهَ (ilāha): The word for "God." It's in the accusative case here because it is the direct object of the verb "naʿbudu" (we worship God).

- ـكَ (ka): A possessive pronoun suffix meaning "your" (masculine singular).

18. وَ (wa)

- Meaning: And

19. إِلَـٰهَ (ilāha)

- Meaning: God

- Grammar Note: Again, "God," in the accusative case, parallel to the previous one.

20. آبَائِكَ (ābāʾika)

- Meaning: Of your fathers

- Grammar Note: This is a combination:

- آبَاءِ (ābāʾi): The plural of "أَب" (ab), meaning "father." It's in the genitive case because it forms a possessive construction (إضافة - idāfah) with the previous word "إِلَـٰهَ" (the God of your fathers) and also with the following suffix.

- ـكَ (ka): A possessive pronoun suffix meaning "your" (masculine singular).

21. إِبْرَاهِيمَ (ibrāhīma)

- Meaning: Abraham

- Grammar Note: A proper noun. Like "Jacob," Abraham is a diptote, so its accusative/genitive case ending is 'a' (fatha). Here, it's in apposition to "your fathers," clarifying who those fathers are.

22. وَ (wa)

- Meaning: And

23. إِسْمَاعِيلَ (ismāʿīla)

- Meaning: Ishmael

- Grammar Note: A proper noun, also a diptote, in apposition, taking the 'a' ending.

24. وَ (wa)

- Meaning: And

25. إِسْحَاقَ (isḥāqa)

- Meaning: Isaac

- Grammar Note: A proper noun, also a diptote, in apposition, taking the 'a' ending.

26. إِلَـٰهًا (ilāhan)

- Meaning: A God (indefinite)

- Grammar Note: This is the indefinite form of "God." The "an" sound (tanwīn al-fatḥ) indicates indefinite and accusative case. It serves to specify or emphasize the nature of the God they worship (a single God).

27. وَاحِدًا (wāḥidan)

- Meaning: One / A single

- Grammar Note: This is an adjective meaning "one" or "single." It's also indefinite and in the accusative case (matching "ilāhan") because it describes "ilāhan."

28. وَ (wa)

- Meaning: And

29. نَحْنُ (naḥnu)

- Meaning: We

- Grammar Note: The first person plural pronoun, in the nominative case, acting as the subject of the final clause.

30. لَهُ (lahu)

- Meaning: To Him / For Him

- Grammar Note: This is a combination:

- لِـ (li-): A preposition meaning "to" or "for."

- ـهُ (hu): A pronoun suffix meaning "him" (referring to God).

31. مُسْلِمُونَ (muslimūna)

- Meaning: Submitters / Muslims

- Grammar Note: This is the sound masculine plural form of "مسلم" (muslim), meaning "one who submits (to God)." It's in the nominative case (indicated by the "ūna" ending) because it is the predicate of "نَحْنُ" (we).

Full English Translation:

"Were you witnesses when death approached Jacob, when he said to his sons, 'What will you worship after me?' They said, 'We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac—one God—and to Him we are submitters.'"

Here is a word-by-word explanation of the Arabic sentence, with pronunciation and grammar notes:

1. بَلَىٰ (balā) - "On the contrary" / "Yes, indeed"

- Explanation: This is a strong affirmative particle. It is often used to respond to a negative question or to contradict an implied negative statement, effectively meaning "Yes, it is true" or "Indeed, it is so." Here, it sets a tone of strong affirmation for what follows.

2. مَن (man) - "Whoever" / "He who"

- Explanation: This is a relative pronoun. It functions like "who" or "whoever" and introduces a conditional clause or a general statement about a person.

3. كَسَبَ (kasaba) - "commits" / "earns"

- Explanation: This is a past tense verb meaning "to earn," "to acquire," or "to commit." In such conditional or general statements in Arabic, a past tense verb can convey a timeless or habitual action, hence "whoever commits."

4. سَيِّئَةً (sayyi'ah) - "an evil deed" / "a sin"

- Explanation: This is a feminine noun meaning "an evil deed" or "a sin." It is in the accusative case (indicated by the '-ah' sound and a 'tanween fathah' ending in writing), as it is the direct object of the verb "كَسَبَ" (kasaba - commits).

5. وَ (wa) - "and"

- Explanation: This is a common conjunction meaning "and."

6. أَحَاطَتْ (aḥāṭat) - "surrounded" / "encompassed"

- Explanation: This is a past tense verb, meaning "she/it surrounded" or "she/it encompassed." The feminine ending '-at' indicates that its subject, which follows, is feminine (in this case, "his sin/transgression").

7. بِهِ (bihi) - "him" / "by him"

- Explanation: This is composed of two parts:

- بِ (bi) - A preposition meaning "with," "by," or "in."

- هِ (hi) - An attached pronoun meaning "him." So, "bihi" means "by/around him," referring to the person who committed the sin.

8. خَطِيئَتُهُ (khaṭī'atuhu) - "his sin" / "his transgression"

- Explanation: This is a noun with an attached pronoun:

- خَطِيئَةُ (khaṭī'atu) - A feminine noun meaning "sin" or "transgression." It is in the nominative case (ending with '-atu') because it is the subject of the verb "أَحَاطَتْ" (aḥāṭat - surrounded).

- هُ (hu) - An attached pronoun meaning "his." Thus, "khaṭī'atuhu" means "his sin."

9. فَ (fa) - "then" / "so"

- Explanation: This particle introduces a consequence or a result of the preceding condition. It can be translated as "then," "so," or "therefore."

10. أُولَـٰئِكَ (ulā'ika) - "those"

- Explanation: This is a demonstrative pronoun meaning "those" (plural), referring to the people previously described.

11. أَصْحَابُ (aṣḥābu) - "companions of" / "dwellers of"

- Explanation: This is a plural noun meaning "companions" or "people of." It is in the construct state (إضافة - iḍāfah), a grammatical structure where two nouns are linked, with the first (this word) indicating possession or description of the second. It is in the nominative case (ending with '-u') as it is the predicate of the sentence "those are..."

12. النَّارِ (an-nār) - "the Fire"

- Explanation: This is a definite feminine noun meaning "the Fire." It is in the genitive case (ending with '-i') because it is the second part of the construct state with "أَصْحَابُ" (aṣḥābu - companions of), forming the phrase "companions of the Fire."

13. هُمْ (hum) - "they"

- Explanation: This is an isolated pronoun meaning "they" (masculine plural). It acts as the subject of the next clause, emphasizing who will abide.

14. فِيهَا (fīhā) - "in it" / "therein"

- Explanation: This is composed of two parts:

- فِي (fī) - A preposition meaning "in."

- هَا (hā) - An attached pronoun meaning "it" (feminine singular). It refers back to "النَّارِ" (an-nār - the Fire), which is treated as feminine in Arabic.

15. خَالِدُونَ (khālidūna) - "abiding eternally" / "immortal"

- Explanation: This is a masculine sound plural adjective (ending with '-oona' in the nominative case). It means "abiding forever," "eternal," or "immortal," and acts as the predicate describing "they" (هُمْ - hum).

Full English Translation:

On the contrary, whoever commits an evil deed and his sin encompasses him – those are the companions of the Fire; they will abide therein eternally.

Let's break down this powerful Arabic sentence word by word. Pay close attention to the pronunciation guides and grammar notes as we go!

الَّذِينَ (alladhīna)

- Translation: Those who

- Pronunciation: (al-la-THEE-na) - The 'dh' sound is like the 'th' in "this." The 'ī' is a long 'ee' sound, and the 'a' at the end is like the 'a' in "sofa."

- Grammar: This is a masculine plural relative pronoun. Think of it like "who" or "whom" when you're referring to a group of people. It introduces a descriptive clause about a noun.

إِذَا (idhā)

- Translation: When / If

- Pronunciation: (ee-DHAA) - Again, the 'dh' is like in "this." The 'ā' is a long 'aa' sound, as in "father."

- Grammar: This is a conditional particle, used to introduce a clause that describes a condition or a specific time. Here, it signifies "when" something happens.

أَصَابَتْهُم (aṣābat-hum)

- Translation: It befell them / It struck them

- Pronunciation: (a-SAA-bat-hum) - The 'ṣ' (ص) is an emphatic 's' sound, made with the back of the tongue raised. The 't' is just like in English "cat." The 'hum' is like the English word "hum."

- Grammar: This is a verb in the past tense. It's actually two parts:

- أَصَابَتْ (aṣābat): "it struck/befell." The 'تْ' (t) at the end indicates that the verb is in the third-person feminine singular form, agreeing with the feminine noun that will follow (مُّصِيبَةٌ - calamity).

- هُمْ (hum): This is an attached object pronoun meaning "them." So, the verb literally means "it struck them" or "it befell them."

مُّصِيبَةٌ (muṣībah)

- Translation: A calamity / A misfortune

- Pronunciation: (moo-SEE-ba) - The 'm' is doubled, meaning you emphasize it slightly. The 'ṣ' is again the emphatic 's'. The 'ī' is a long 'ee' sound. The 'ah' at the end is a common ending for feminine singular nouns (called tāʾ marbūṭah), and the double vowel mark (tanwīn) signifies that the noun is indefinite ("a calamity," not "the calamity") and in the nominative case (it's the subject of the previous verb).

- Grammar: A feminine singular indefinite noun, acting as the subject of the verb "أَصَابَتْ" (aṣābat).

قَالُوا (qālū)

- Translation: They said

- Pronunciation: (KAA-loo) - The 'q' (ق) is a deep, guttural 'k' sound, made further back in the throat than a regular 'k'. The 'ā' is a long 'aa' sound, and the 'ū' is a long 'oo' sound, as in "moon."

- Grammar: A past tense verb, third-person masculine plural. The 'ū' (waw alif) at the end signifies that the subject is plural ("they").

إِنَّا (innā)

- Translation: Indeed we / Surely we

- Pronunciation: (in-NAA) - The 'n' is doubled and emphasized. The 'ā' is a long 'aa' sound.

- Grammar: This is a combination of two elements:

- إِنَّ (inna): An emphatic particle meaning "indeed," "surely," or "verily." It strengthens the statement that follows.

- نَا (nā): The attached pronoun for "we" or "us." So, "innā" means "indeed we."

لِلَّهِ (lillāh)

- Translation: Belong to Allah / Are for Allah

- Pronunciation: (lil-LAAH) - The 'l' is doubled and emphasized. The 'ā' is a long 'aa' sound. The 'h' is a soft breath.

- Grammar: This is also a combination:

- لِ (li): A preposition meaning "to" or "for."

- اَللَّهِ (Allāh): The Arabic word for God. When the preposition 'li' (لِ) precedes "Allah," it implies belonging, ownership, or purpose. So, "lillāh" means "to Allah" or "for Allah," conveying the sense of "belonging to Allah."

وَإِنَّا (wa innā)

- Translation: And indeed we / And surely we

- Pronunciation: (wa in-NAA) - 'wa' is like the English "wah." The rest is the same as "innā" above.

- Grammar:

- وَ (wa): The conjunction "and."

- إِنَّا (innā): Same as the previous "innā," meaning "indeed we."

إِلَيْهِ (ilayh)

- Translation: To Him / Unto Him

- Pronunciation: (ee-LAYH) - The 'ay' sound is like the 'ay' in "say." The 'h' at the end is a soft exhalation.

- Grammar: This consists of:

- إِلَى (ilā): A preposition meaning "to" or "unto." (Note how the final 'yāʾ' sound changes slightly when a pronoun is attached).

- هُ (hu): The attached masculine singular pronoun meaning "him."

رَاجِعُونَ (rājiʿūn)

- Translation: Are returning / Will return

- Pronunciation: (RAA-ji-oon) - The 'ā' is a long 'aa' sound. The 'j' is like in "jump." The 'ʿ' (ʿayn - ع) is a challenging sound for English speakers; it's a deep guttural sound from the back of the throat, often described as a constricted 'a' or a glottal stop. The 'ū' is a long 'oo' sound.

- Grammar: This is a masculine plural active participle (اسم فاعل - ism fāʿil). It comes from the verb رَجَعَ (rajaʿa - to return). Participles can function as adjectives or nouns and often convey a continuous or future action. The suffix -ُونَ (ūna) indicates that it's a masculine sound plural in the nominative case. So, it effectively means "those who are returning" or "will return."

Putting it all together, the full meaning is:

"Those who, when a calamity befalls them, say: 'Indeed we belong to Allah, and indeed to Him we are returning.'"

Let's break down this powerful Arabic sentence word by word to understand its meaning and structure.

Here is a detailed explanation:

1. كيف (kayfa)

- Meaning: How (kay-fa)

- Explanation: This is an interrogative adverb, meaning "how." It's used to ask about the manner or way something happens.

2. تكفرون (takfuroon)

- Meaning: you disbelieve / you deny (tak-foo-roon)

- Explanation: This is a present tense verb, meaning "you all disbelieve" or "you all deny."

- The root letters are ك-ف-ر (k-f-r), which generally relate to covering, denying, or being ungrateful.

- The prefix 'تَ' (ta-) indicates the second person plural (you all).

- The suffix 'ـون' (-oon) further confirms it's a plural masculine verb for "you all."

- Grammar Note: Arabic verbs change their form based on who is performing the action (person), how many (number), and what gender (gender). Here, it's "you all" (masculine plural).

3. بالله (billāhi)

- Meaning: in Allah / in God (bil-lah-hee)

- Explanation: This word is composed of two parts:

- 'بِ' (bi-): This is a preposition meaning "in," "with," "by," or "for."

- 'الله' (Allah): This is the Arabic name for God.

- When a preposition like 'بِ' comes before a noun, it puts the noun in the genitive case (similar to the possessive case in English, but for prepositions). That's why "Allah" here has the 'i' sound at the end, becoming "Allāhi" rather than "Allāhu" (nominative) or "Allāha" (accusative).

4. وكنتم (wakuntum)

- Meaning: and you were / while you were (wa-koon-tum)

- Explanation: This is also made of two parts:

- 'وَ' (wa-): This is a conjunction meaning "and," but it can also mean "while" or "whereas," indicating a concurrent state or situation.

- 'كنتم' (kuntum): This is the past tense of the verb 'كان' (kāna - to be), specifically for "you all" (plural masculine). So, "you all were."

5. أمواتًا (amwātan)

- Meaning: dead (plural) (am-waa-tan)

- Explanation: This is the plural form of the word 'مَيْت' (mayt), which means "dead." The 'ـًا' (-an) ending indicates that it's in the accusative case (mansoob), functioning as the predicate of 'كنتم' (you were... dead).

6. فأحياكم (fa'aḥyākum)

- Meaning: then He gave you life / then He brought you to life (fa-ah-yaa-kum)

- Explanation: This word is a combination of three elements:

- 'فَ' (fa-): This is a conjunction meaning "then," "so," or "consequently." It indicates a sequence of events or a result.

- 'أحيا' (aḥyā): This is a past tense verb meaning "He gave life" or "He revived." The implied subject is "He" (Allah).

- 'ـكم' (-kum): This is a suffix pronoun meaning "you all" (object pronoun). So, "He gave life to you all."

7. ثم (thumma)

- Meaning: then / moreover (thum-ma)

- Explanation: This is a conjunction similar to 'فَ' (fa-) but it indicates a longer pause or a less immediate sequence between events. It means "then" or "afterwards."

8. يميتكم (yumeetukum)

- Meaning: He causes you to die / He will cause you to die (yoo-mee-too-kum)

- Explanation: This is a present tense verb:

- The prefix 'يُـ' (yu-) indicates the third person singular masculine (He).

- The root is related to death (م-و-ت).

- 'ـكم' (-kum): Again, the object pronoun "you all." So, "He causes you all to die." In this context, it often implies a future event.

9. ثم (thumma)

- Meaning: then / moreover (thum-ma)

- Explanation: Another conjunction indicating sequence.

10. يحييكم (yuḥyeekum)

- Meaning: He gives you life (again) / He will revive you (yuh-yee-kum)

- Explanation: This is another present tense verb, similar in structure to 'يميتكم' (yumeetukum):

- The prefix 'يُـ' (yu-) indicates the third person singular masculine (He).

- The root is related to life (ح-ي-ا).

- 'ـكم' (-kum): The object pronoun "you all." So, "He gives you all life." This refers to resurrection.

11. ثم (thumma)

- Meaning: then / moreover (thum-ma)

- Explanation: One more conjunction indicating a final step in the sequence.

12. إليه (ilayhi)

- Meaning: to Him (i-lay-hee)

- Explanation: This is composed of:

- 'إلى' (ilā): A preposition meaning "to" or "towards."

- 'ـه' (-hi): A suffix pronoun meaning "Him." So, "to Him."

13. ترجعون (turja'oon)

- Meaning: you will be returned / you will be brought back (tur-ja-oon)

- Explanation: This is a present tense verb in the passive voice:

- The prefix 'تُـ' (tu-) indicates the second person plural (you all).

- The 'ـون' (-oon) suffix confirms plural masculine.

- The root is ر-ج-ع (r-j-'a), meaning "to return."

- Grammar Note: In the passive voice, the doer of the action is not stated, and the subject of the sentence receives the action. In Arabic, a present tense verb is made passive by changing the vowel on the first radical (root letter) to 'u' and the vowel on the second radical to 'a' (or keeping it 'a' if it already is). So, from 'ترجعون' (tarja'oon - you all return) to 'ترجعون' (turja'oon - you all are returned). The implied agent is Allah.

Putting it all together, the full meaning of the sentence is:

"How do you disbelieve in Allah when you were dead, and He gave you life? Then He will cause you to die, then He will give you life (again), and then to Him you will be returned."

Here is the translation and a word-by-word breakdown of the Arabic sentence:

Full English Translation:

"And be mindful of a Day when no soul will avail another soul in anything, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be helped."

Word-by-Word Explanation:

1. وَ (wa) - "And"

- This is a conjunction, meaning "and" or "then."

2. اتَّقُوا (it-taqū) - "Be mindful of Protect yourselves from Fear"

- This is an imperative verb (a command) directed to a group of people (plural masculine). It comes from the root و-ق-ي (wa-qa-ya), meaning to guard, protect, or be conscious of. In this context, it means to be aware of the seriousness of the Day and to act righteously to protect yourselves from its consequences.

3. يَوْمًا (yawman) - "a Day"

- This word means "day." It's in the accusative case (ending in -an), indicating it's the object of the verb "be mindful of."

4. لَّا (lā) - "No / Not"

- This is a particle of negation.

5. تَجْزِي (tajzī) - "will avail / will suffice / will compensate"

- This is an imperfect (present/future tense) verb. Its primary meaning here is to "suffice for" or "make good for." In the negative context, it means "will not avail" or "will not make amends for."

6. نَفْسٌ (nafsun) - "a soul / a self"

- This word means "soul" or "self." It's in the nominative case (ending in -un), indicating it's the subject of the verb tajzī.

7. عَن (ʿan) - "for / on behalf of / from"

- This is a preposition. Here it means "on behalf of" or "in place of."

8. نَّفْسٍ (nafsin) - "a soul / a self"

- Again, "a soul" or "a self." It's in the genitive case (ending in -in) because it follows the preposition ʿan. So, "a soul for a soul."

9. شَيْئًا (shayʾan) - "anything / at all"

- This word means "thing" or "something." When used with negation, it means "anything at all" or "in any way." It's in the accusative case, functioning adverbially.

10. وَلَا (wa-lā) - "And not / Nor"

- Combines the conjunction wa ("and") with the negation lā ("not").

11. يُقْبَلُ (yuqbalu) - "will be accepted"

- This is an imperfect passive verb, meaning "it will be accepted." The active form would be yaqbalu (he accepts).

12. مِنْهَا (minhā) - "from it"

- This is composed of the preposition min ("from") and the feminine singular pronoun hā ("it/her"), which refers back to "a soul" (nafsun).

13. شَفَاعَةٌ (shafāʿatun) - "intercession"

- This word means "intercession" or "mediation." It's in the nominative case, as it is the "deputy subject" (na'ib al-fa'il) of the passive verb yuqbalu.

14. وَلَا (wa-lā) - "And not / Nor"

- (Same as above)

15. يُؤْخَذُ (yuʾkhadhu) - "will be taken"

- This is an imperfect passive verb, meaning "it will be taken." The active form would be yaʾkhudhu (he takes).

16. مِنْهَا (minhā) - "from it"

- (Same as above)

17. عَدْلٌ (ʿadlun) - "compensation / ransom"

- This word can mean "justice," "fairness," or "equivalence." In this context, it refers to "compensation" or "ransom" that could be offered in place of another. It's in the nominative case, as the deputy subject of yuʾkhadhu.

18. وَلَا (wa-lā) - "And not / Nor"

- (Same as above)

19. هُمْ (hum) - "they"

- This is a masculine plural pronoun, meaning "they."

20. يُنصَرُونَ (yunṣarūna) - "will be helped / will be aided"

- This is an imperfect passive verb, meaning "they will be helped" or "they will be aided." The active form would be yanṣurūna (they help). It ends with -ūna which is the plural masculine ending for imperfect verbs.

Here is a word-for-word breakdown and explanation of the Arabic sentence, translated into English, with pronunciation and grammar notes:

They ask you (yas'aloonaka)

- They ask (yas'aloon): This is a present tense verb, indicating an ongoing action. The "y" sound at the beginning shows it's a third-person masculine plural (they). The "oon" ending signifies the plural.

- you (ka): This is a suffix pronoun, directly attached to the verb, indicating the object of the action – "you" (singular masculine).

about (ani)

- About (ani): This is a preposition, similar to "about" or "concerning" in English. The final vowel (kasra) changes based on context for smoother pronunciation, especially before a word with a definite article "al-".

the alcohol (al-khamr)

- The alcohol (al-khamr): "Al" (al) is the definite article, meaning "the". "Khamr" (khamr) refers to fermented beverages, typically translated as "alcohol" or "wine." It's in the genitive case here because of the preceding preposition "about."

and the gambling (wal-maysir)

- And (wa): This is a conjunction, meaning "and."

- the gambling (al-maysir): Again, "al" (al) is the definite article. "Maysir" (maysir) refers to gambling. Like "alcohol," it's also in the genitive case due to being connected by "and" to the previous genitive noun.

Say: (qul)

- Say (qul): This is an imperative verb, meaning "Command" or "Tell" (singular masculine). It's a direct command to the listener.

In both of them (feehimaa)

- In (fee): This is a preposition meaning "in."

- both of them (himaa): This is a pronoun suffix, meaning "both of them." It refers back to "the alcohol and the gambling," showing the dual form.

is a sin (ithmun)

- A sin (ithmun): This is an indefinite noun, meaning "a sin." It's in the nominative case, acting as the subject of the implied sentence "a sin exists in both of them." The "un" ending (tanween) indicates its indefiniteness.

great (kabeerun)

- Great (kabeerun): This is an adjective modifying "sin." It means "great" or "major." It matches "sin" in being indefinite and in the nominative case, as is standard for adjectives in Arabic.

and benefits (wa manaa'fi'u)

- And (wa): Conjunction "and."

- benefits (manaa'fi'u): This is a plural noun meaning "benefits." It's also in the nominative case. A grammatical note: This word belongs to a special category of nouns called "mamlū min al-ṣarf" (forbidden from full declension), which means it does not take the "un" (tanween) ending for indefiniteness and it takes a "fatha" (a-sound) instead of a "kasra" (i-sound) in the genitive case.

for the people (lin-naas)

- For (li): This is a preposition meaning "for" or "to."

- the people (an-naas): "Al" (an) is the definite article (the 'n' sound comes from assimilation with the 'n' in naas). "Naas" (naas) means "people." The combined "lin-naas" means "for the people," and "people" is in the genitive case because of the preceding preposition.

But their sin (wa ithmuhumaa)

- And (wa): Conjunction "and," here acting more like "but" to introduce a contrasting idea.

- their sin (ithmuhumaa): "Ithmu" (ithmu) is the noun "sin." "Humaa" (humaa) is a dual possessive pronoun meaning "their" (referring to the two items, alcohol and gambling). It's in the nominative case as the subject of this clause.

is greater (akbaru)

- Is greater (akbaru): This is a comparative adjective, meaning "greater" or "bigger." It's also from the "mamlū min al-ṣarf" category, hence it doesn't take tanween.

than (min)

- Than (min): This is a preposition, meaning "from" or "than" in comparative structures.

their benefit (naf'ihimaa)

- Their benefit (naf'ihimaa): "Naf'i" (naf'i) is the noun "benefit." It's in the genitive case because of the preceding preposition "than." "Himaa" (himaa) is the dual possessive pronoun "their," referring to alcohol and gambling.

And they ask you (wa yas'aloonaka)

- And (wa): Conjunction "and."

- they ask you (yas'aloonaka): Same as the first phrase: "they ask" (verb, 3rd person masculine plural, present tense) and "you" (object pronoun, singular masculine).

what (maadhaa)

- What (maadhaa): This is an interrogative pronoun, meaning "what."

they should spend (yunfiqoon)

- They should spend (yunfiqoon): This is a present tense verb, meaning "they spend" or "they should spend/give." The "y" prefix indicates 3rd person masculine plural, and the "oon" ending confirms the plural.

Say: (quli)

- Say (quli): Imperative verb, "Say" or "Tell" (singular masculine). The final vowel (kasra) is added for smooth pronunciation when followed by a definite article.

The surplus (al-'afw)

- The surplus (al-'afw): "Al" (al) is the definite article. "'Afw" ('afw) in this context means "the surplus," "the excess," or "what is beyond your needs." It's in the accusative case here, as it's the implied object of the verb "spend" (i.e., "spend the surplus").

Thus (kadhaalika)

- Thus (kadhaalika): This is an adverbial phrase meaning "thus" or "in this manner." It is composed of the particle "ka" (ka) meaning "like" or "as," and the demonstrative pronoun "dhaalika" (dhaalika) meaning "that."

Allah makes clear (yubayyinullaahu)

- Makes clear (yubayyin): This is a present tense verb, meaning "He makes clear" or "He explains."

- Allah (allaahu): This is the proper noun for God, the subject of the verb, hence in the nominative case.

to you (lakumu)

- To (la): This is a preposition meaning "to" or "for."

- you (kumu): This is a plural pronoun suffix, meaning "you" (plural). The final vowel (damma) is for ease of pronunciation before the next word.

the verses/signs (al-aayaat)

- The verses/signs (al-aayaat): "Al" (al) is the definite article. "Aayaat" (aayaat) is the plural of "aayah" (aayah), meaning "verse" or "sign." It is in the accusative case because it's the object of "makes clear," but for feminine plurals ending in "-aat," the accusative case is indicated by a "kasra" (i-sound) instead of a "fatha" (a-sound).

so that you may (la'allakum)

- So that (la'alla): This is a particle that expresses hope or expectation, meaning "so that," "perhaps," or "it may be that."

- you (kum): This is a plural pronoun suffix, meaning "you" (plural).

reflect/ponder (tatafakkaroon)

- Reflect/Ponder (tatafakkaroon): This is a present tense verb, indicating "you (plural) reflect" or "you ponder." The "ta" prefix indicates 2nd person plural, and the "oon" ending signifies the plural.

Full English Translation:

They ask you about alcohol and gambling. Say: In both of them is a great sin and some benefits for the people, but their sin is greater than their benefit. And they ask you what they should spend. Say: The surplus. Thus Allah makes clear to you the verses/signs, so that you may reflect.

Here's a breakdown of the Arabic sentence, helping you understand each word and its role:

Full English Translation: "And [recall] when We gave Moses the Book and the Criterion, so that you might be guided."

Word-by-word Explanation:

1. وَ (wa) - And (Pronunciation: wah)

- Grammar Note: This is a conjunction, simply meaning "and." It connects the current statement to a previous context.

2. إِذْ (idh) - When / At the time (that) (Pronunciation: ith, like 'th' in 'this')

- Grammar Note: This particle usually refers to a past time and can often imply "recall when" or "remember when," signaling a past event being brought to attention.

3. آتَيْنَا (ātainā) - We gave / We bestowed (Pronunciation: aa-tai-naa)

- Grammar Note: This is a past tense verb. It comes from the root آتى (ātaa), meaning "to give" or "to bestow." The suffix "ـنَا" (-nā) is a pronoun meaning "we," indicating that "We" (often referring to God in a majestic plural) are the ones who performed the action of giving.

4. مُوسَى (Mūsā) - Moses (Pronunciation: moo-saa)

- Grammar Note: This is a proper noun, the name of the prophet Moses. In Arabic grammar, it functions as the direct object of the verb "We gave" (آتَيْنَا), meaning Moses was the recipient. Although it doesn't show the typical accusative case ending (like a 'fatḥa'), this is because it's a specific type of noun (a maqṣūr noun ending in a long 'a' sound written with 'ى'), where the case is implied.

5. الْكِتَابَ (al-kitāba) - the Book (Pronunciation: al-kee-taa-bah)

- Grammar Note: This word means "the book."

- الْـ (al-): This is the definite article "the."

- كِتَابَ (kitāba): This is "book." It is in the accusative case (indicated by the "َ" - fatḥa on the last letter 'b') because it is another direct object of the verb "We gave" (آتَيْنَا). In this context, it refers to the Torah (the divine scripture) given to Moses.

6. وَ (wa) - and (Pronunciation: wah)

- Grammar Note: Another conjunction "and," linking "the Book" with the next item.

7. الْفُرْقَانَ (al-furqāna) - the Criterion / the Distinction (Pronunciation: al-foor-qaa-nah)

- Grammar Note: This word means "the criterion" or "that which distinguishes (between right and wrong)."

- الْـ (al-): The definite article "the."

- فُرْقَانَ (furqāna): "criterion" or "distinction." It is also in the accusative case (ـَ - fatḥa) because it is linked by "and" (وَ) to "الْكِتَابَ," which is a direct object. The "Criterion" here refers to the guidance, laws, and proofs given to Moses that helped distinguish truth from falsehood.

8. لَعَلَّكُمْ (la'allakum) - So that you may / Perhaps you might (Pronunciation: la-al-la-koom)

- Grammar Note: This is a particle that expresses hope, expectation, or purpose.

- لَعَلَّ (la'alla): This particle functions like "perhaps" or "so that," indicating the reason or desired outcome.

- ـكُمْ (-kum): This is a suffix pronoun meaning "you (plural)." So, the combination means "so that you (plural)..." or "perhaps you (plural)..."

9. تَهْتَدُونَ (tahtadūn) - be guided / find the right path (Pronunciation: tah-ta-doo-n)

- Grammar Note: This is a present/imperfect tense verb. It comes from the root هـ د ي (h-d-y), meaning "to guide."

- تَـ (ta-): This is a prefix that indicates the subject is "you (plural male or mixed gender)" or "they (female plural)."

- ـُونَ (-ūn): This is a suffix for the imperfect tense, specifically for masculine plural subjects (or mixed plural).

- The full verb means "you (plural) are guided" or "you (plural) find the right path." When used with لَعَلَّكُمْ, it conveys the purpose: "so that you may be guided."

Let's break down this Arabic sentence word by word.

وَ (wa) - And

(Pronunciation: wah)

This is a conjunction, simply meaning "and."

قَالُوا (qālū) - They said

(Pronunciation: qaa-loo)

This is a past tense verb, referring to a group of people (they) who "said" something. The final 'ū' indicates the plural masculine past tense.

لَن (lan) - Never / Will not (emphatic)

(Pronunciation: lan)

This is a powerful negation particle. It comes before a verb to strongly negate its future action, meaning "never" or "absolutely will not." It also makes the following verb subjunctive.

تَمَسَّنَا (tamassanā) - It will touch us

(Pronunciation: ta-mas-sa-naa)

Let's break this down further:

- تَمَسَّ (tamass): This is the verb "to touch" (in the future tense, here conjugated as "it will touch" for a feminine singular subject, which will be "the fire"). The 'lan' particle before it makes it subjunctive, which sometimes affects the vowel endings (here, it's a fatha on the 'seen' to prepare for the attached pronoun).

- نَا (nā): This is the object pronoun "us." So, "it will touch us."

النَّارُ (an-nāru) - The fire

(Pronunciation: an-naa-roo)

- ال (al): The definite article, like "the" in English.

- نَّارُ (nāru): The noun for "fire." It's in the nominative case (ending in 'u') because it is the subject of the verb "will touch" – it is the "fire" that will touch them.

إِلَّا (illā) - Except

(Pronunciation: il-laa)

This is a particle of exception, similar to "except" or "but" in English.

أَيَّامًا (ayyāmā) - Days

(Pronunciation: ay-yaa-maan)

This is the plural noun for "day." It is in the accusative case (ending in 'an' with an alif) because it's part of an exception phrase often indicating duration or a circumstantial adverb.

مَّعْدُودَةً (ma'dūdata) - Few / Numbered / Counted

(Pronunciation: ma'-doo-da-tan)

This is an adjective meaning "counted" or "numbered," often implying "a few." It's in the feminine singular accusative case (ending in 'atan') to match the noun "days" (ayyāmā) it describes. Although "days" is plural, it's an inanimate plural, which in Arabic often takes a feminine singular adjective.

(So far, the sentence translates to: "And they said, 'The Fire will never touch us except for a few days.'")

قُلْ (qul) - Say!

(Pronunciation: qool)

This is an imperative verb (a command), meaning "Say!" It's directed at a single male (you).

أَتَّخَذْتُمْ (attakhażtum) - Have you taken?

(Pronunciation: at-ta-khaztum)

Let's break this down:

- أَ (a): This is an interrogative particle, meaning "Is it that...?" or simply turning the statement into a question.

- تَّخَذْتُمْ (takhaztum): This is the past tense verb "to take," conjugated for "you (plural masculine)." So, "you (plural) took." With the interrogative 'a', it becomes "Have you taken?"

عِندَ (ʿinda) - With From At

(Pronunciation: 'in-da)

This is a preposition that can mean "with," "at," or "from," often indicating proximity or possession.

اللَّهِ (Allāhi) - Allah

(Pronunciation: al-laah)

This is the proper name for God. It's in the genitive case (ending in 'i') because it follows the preposition 'ʿinda'. So, "with Allah."

عَهْدًا (ʿahdā) - A covenant / A promise

(Pronunciation: 'ah-dan)

This is an indefinite noun meaning "covenant" or "promise." It's in the accusative case (ending in 'an' with an alif) because it is the direct object of the verb "taken" (you took what? A covenant).

فَلَن (falan) - So never / Then never

(Pronunciation: fa-lan)

- فَ (fa): This is a conjunction meaning "so," "then," or "therefore."

- لَن (lan): The same strong negation particle we saw earlier, meaning "never." It makes the following verb subjunctive.

يُخْلِفَ (yukhliifa) - He will break / He will fail to keep

(Pronunciation: yukh-li-fa)

This is a verb meaning "to break (a promise)" or "to fail to keep (a promise)." It's in the future tense, 3rd person masculine singular. The 'lan' before it makes it subjunctive, which is why the final vowel is a fatha ('a') instead of a damma ('u').

اللَّهُ (Allāhu) - Allah

(Pronunciation: al-laa-hoo)

This is the proper name for God. It's in the nominative case (ending in 'u') because He is the subject of the verb "will break" – Allah is the one who will not break.

عَهْدَهُ (ʿahdahu) - His covenant / His promise

(Pronunciation: 'ah-da-hoo)

- عَهْدَ (ʿahda): This is the noun "covenant" or "promise." It's in the accusative case (ending in 'a') because it's the direct object of the verb "will break" (Allah will not break what? His covenant).

- هُ (hu): This is the possessive pronoun "his." So, "His covenant."

(Adding to the translation: "Say, 'Have you taken a covenant with Allah? Then Allah will never break His covenant.'")

أَمْ (am) - Or

(Pronunciation: am)

This is a disjunctive conjunction used to present an alternative, meaning "or."

تَقُولُونَ (taqūlūna) - You are saying

(Pronunciation: ta-qoo-loo-na)

This is a present/future tense verb meaning "to say," conjugated for "you (plural masculine)." It's in the indicative mood, meaning it describes a current or habitual action.

عَلَى (ʿalā) - Against / About

(Pronunciation: 'a-laa)

This is a preposition that can mean "on," "upon," "over," "against," or "about," depending on the context. Here, "against" or "about" fits best.

اللَّهِ (Allāhi) - Allah

(Pronunciation: al-laah)

This is the proper name for God. It's in the genitive case (ending in 'i') because it follows the preposition 'ʿalā'. So, "against Allah."

مَا (mā) - What

(Pronunciation: maa)

This is a relative pronoun, meaning "what" or "that which."

لَا (lā) - Not

(Pronunciation: laa)

This is a simple negation particle for verbs, meaning "not."

تَعْلَمُونَ (taʿlamūna) - You know

(Pronunciation: ta'-la-moo-na)

This is a present/future tense verb meaning "to know," conjugated for "you (plural masculine)." It's in the indicative mood.

Full English translation, built word by word:

And (wa) they said (qālū), "Never (lan) will it touch us (tamassanā) the Fire (an-nāru) except (illā) days (ayyāmā) counted (ma'dūdata)." Say! (qul) "Have you taken (attakhażtum) with (ʿinda) Allah (Allāhi) a covenant (ʿahdā)? So never (falan) will He break (yukhliifa) Allah (Allāhu) His covenant (ʿahdahu). Or (am) are you saying (taqūlūna) against (ʿalā) Allah (Allāhi) what (mā) you do not (lā) know (taʿlamūna)?"

Here's a detailed, word-by-word breakdown of the Arabic sentence, designed to help you understand each component:

1. يَا (ya) - "O"

- This is a particle used for calling or addressing someone. It's like saying "O" or "Hey" in English.

2. أَيُّهَا (ayyuhā) - "you (plural)" or "those who"

- This word, when combined with "ya," creates a formal address to a group of people. It specifically indicates that the following noun is definite (starts with "al-").

3. الَّذِينَ (alladhīna) - "those who"

- This is a masculine plural relative pronoun, meaning "those who" or "the ones who." It refers to the group being addressed.

4. آمَنُوا (āmanū) - "have believed" or "believed"

- This is a past tense verb, third person masculine plural. It means "they believed" or "they have believed." The root is (أ-م-ن) meaning "to be safe," "to trust," or "to believe."

(Grammar Note: When you see a verb ending in "-ū" (وَا), it often indicates a past tense verb performed by a plural masculine group – "they did [something]").

5. اسْتَعِينُوا (istaʿīnū) - "seek help" or "ask for help"

- This is an imperative (command) verb, second person masculine plural. It means "you all seek help" or "you all ask for assistance." The root is (ع-و-ن) meaning "to help." The prefix "ist-" (اِسْتَ) indicates a request or seeking of something, so "istaʿāna" means "to seek help."

(Grammar Note: Similar to the past tense, an imperative verb ending in "-ū" (وَا) is a command directed at a plural masculine group – "you all do [something]").

6. بِالصَّبْرِ (biṣ-ṣabri) - "with patience" or "through patience"

- بِ (bi) - "with" or "through." This is a preposition.

- الْ (al) - "the." This is the definite article. The "l" (ل) merges with the following "ṣ" (ص) because "ṣ" is a "sun letter," leading to the double "ṣṣ" sound.

- صَّبْرِ (ṣabri) - "patience." This is a noun.

(Grammar Note: Prepositions like "bi" cause the noun that follows to be in the genitive case, which often manifests as an "i" or "in" sound at the end of the noun, like "ṣabri" instead of "ṣabru" or "ṣabra").

7. وَالصَّلَاةِ (waṣ-ṣalāti) - "and prayer"

- وَ (wa) - "and." This is a conjunction.

- الْ (al) - "the." Again, the "l" merges with the "ṣ" as "ṣ" is a sun letter.

- صَّلَاةِ (ṣalāti) - "prayer." This is a noun. It is also in the genitive case because it's connected by "and" (wa) to "patience" (ṣabr), which was already in the genitive case.

8. إِنَّ (inna) - "Indeed" or "Surely"

- This is a particle of emphasis. It stresses the certainty of the statement that follows. It causes the noun after it to be in the accusative case.

9. اللَّهَ (allāha) - "Allah" or "God"

- This is the proper noun for God. The final "a" sound (اللَّهَ) indicates it's in the accusative case because it follows "inna."

10. مَعَ (maʿa) - "with"

- This is a preposition meaning "with."

11. الصَّابِرِينَ (aṣ-ṣābirīna) - "the patient ones"

- الْ (al) - "the." Again, the "l" merges with the "ṣ."

- صَّابِرِينَ (ṣābirīna) - "patient ones." This is the masculine plural active participle of the root (ص-ب-ر) meaning "to be patient." The "-īna" ending indicates that it is in the genitive or accusative case (here, it's genitive because it follows the preposition "maʿa").

Putting it all together, the full translation is:

"O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient."

Here's a detailed word-by-word breakdown of the Arabic sentence, along with pronunciation guidance and grammatical explanations:

And (wa)

- This is a conjunction, similar to "and" in English, connecting phrases or clauses.

if (in)

- This particle introduces a conditional clause, meaning "if" or "in case that."

you divorce them (ṭallaqtumūhunna)

- This is a verb derived from the root ط ل ق (ṭ-l-q), meaning "to divorce."

- ṭallaq- (you divorced): This is the past tense form, indicating an action completed in the past.

- -tum- (you): This suffix indicates the second-person plural masculine (you all).

- -ūhunna (them): This suffix refers to the third-person plural feminine (them, the women).

- Grammar Note: Arabic verbs often have pronouns attached directly to them to indicate the subject and object, which helps streamline sentences.

before (min qabli)

- min (from/of): This is a preposition.

- qabli (before): This noun is used here as a preposition, meaning "before."

- Grammar Note: When min is followed by qabl, it creates the phrase "from before," effectively meaning "before."

that you touch them (an tamassūhunna)

- an (that/to): This particle makes the following verb subjunctive.

- tamassū (you touch): This is a present tense verb from the root م س س (m-s-s), meaning "to touch." In a marital context, "to touch" often implies consummation of the marriage. The ū ending indicates the second-person plural masculine in the subjunctive mood.

- -hunna (them): This suffix refers to the third-person plural feminine (them, the women).

- Grammar Note: The particle an changes the ending of the verb tamassūna to tamassū, dropping the final nūn (ن) to put it in the subjunctive mood.

and indeed (wa qad)

- wa (and): Conjunction.

- qad (indeed/already): This particle adds emphasis or indicates that an action has already occurred. Here, it emphasizes that the dowry was already specified.

you have specified (faraḍtum)

- This is a past tense verb from the root ف ر ض (f-r-ḍ), meaning "to specify," "to ordain," or "to make obligatory."

- -tum (you): This suffix indicates the second-person plural masculine (you all).

for them (lahunna)

- li- (for): This is a preposition meaning "for" or "to."

- -hunna (them): This suffix refers to the third-person plural feminine (them, the women).

an obligation (farīḍatan)

- This is a noun, meaning "an obligation," "a specified amount," or often, in this context, "a dowry."

- The -an ending (represented by the tan sound) indicates that it is indefinite and in the accusative case, functioning as the object of the verb "you have specified."

then half (fa niṣfu)

- fa (then): This particle indicates a consequence or result.

- niṣfu (half): This is a noun meaning "half."

of what (mā)

- This is a relative pronoun, meaning "what" or "that which."

you specified (faraḍtum)

- This is the same past tense verb as explained earlier, meaning "you specified."

except that they forgive (illā an yaʿfūna)

- illā (except/unless): This particle introduces an exception.

- an (that): This particle indicates the subjunctive mood for the following verb.

- yaʿfūna (they forgive): This is a present tense verb from the root ع ف و (ʿ-f-w), meaning "to forgive" or "to pardon." The ūna ending indicates the third-person plural feminine (they, the women).

- Grammar Note: For the third-person feminine plural (like yaʿfūna), the nūn (ن) is not dropped even when preceded by an, unlike other subjunctive forms. The meaning is still subjunctive: "unless they forgive."

or (aw)

- This is a conjunction, meaning "or."

he forgives (yaʿfuwa)

- This is a present tense verb from the root ع ف و (ʿ-f-w), meaning "to forgive." The a sound (represented by wa) at the end indicates the subjunctive mood for the third-person singular masculine (he).

- Grammar Note: This verb is also in the subjunctive mood, implicitly governed by the an particle from earlier, or a new an is understood before aw yaʿfuwa.

the one who (allaḏī)

- This is a masculine singular relative pronoun, meaning "the one who" or "he who."

in his hand (biyadihi)

- bi- (in/with): This is a preposition.

- yadi (hand): This is a noun meaning "hand."

- -hi (his): This is a possessive pronoun suffix, referring to the masculine singular "he."

- Grammar Note: The preposition bi causes yad to be in the genitive case.

is the tie of (ʿuqdatu)

- This is a noun meaning "knot," "bond," or "tie." It is in the nominative case, functioning as the subject of an implied verb "is" or as the first part of an iḍāfah (possessive construction).

the marriage (an-nikāḥi)

- This is a noun meaning "marriage."

- Grammar Note: It is in the genitive case because it is the second part of an iḍāfah (possessive construction) meaning "the tie of the marriage." This refers to the authority or power to decide concerning the marriage. In the context of divorce, it means the husband (or sometimes the guardian).

And (wa)

- Conjunction.

that you forgive (an taʿfū)

- an (that/to): This particle makes the following verb subjunctive.

- taʿfū (you forgive): This is a present tense verb from the root ع ف و (ʿ-f-w), meaning "to forgive." The ū ending indicates the second-person plural masculine in the subjunctive mood.

- Grammar Note: The particle an causes the final nūn (ن) of taʿfūna to be dropped, putting it in the subjunctive mood. This phrase functions as the subject of the next part of the sentence ("is closer").

is closer (aqrabu)

- This is a superlative adjective, meaning "closer" or "nearest."

to piety (lit-taqwā)

- li- (to): This is a preposition meaning "to" or "for."

- at-taqwā (the piety/righteousness): This is a noun meaning "piety," "righteousness," or "fear of God."

- Grammar Note: The preposition li causes at-taqwā to be in the genitive case.

And do not forget (wa lā tansawu)

- wa (and): Conjunction.

- lā (do not): This particle introduces a negative command or prohibition.

- tansawu (you forget): This is a present tense verb from the root ن س ي (n-s-y), meaning "to forget." The ū ending indicates the second-person plural masculine in the jussive mood (used for negative commands).

- Grammar Note: The negative command particle lā puts the verb in the jussive mood, causing the final nūn (ن) of tansawna to be dropped.

the favor (al-faḍla)

- This is a noun meaning "favor," "grace," "excellence," or "kindness." The al- indicates "the." The -a ending indicates it is in the accusative case, functioning as the direct object of "do not forget."

among you (baynakum)

- bayna (between/among): This is a preposition/adverb.

- -kum (you): This is a pronoun suffix referring to the second-person plural masculine (you all).

Indeed (inna)

- This is an emphasizing particle, similar to "verily" or "surely." It makes the noun that follows it accusative.

Allah (allāha)

- This is the name of God. The -a ending indicates it is in the accusative case, due to being preceded by inna.

with what (bimā)

- bi- (with/by): This is a preposition.

- mā (what): This is a relative pronoun, meaning "what" or "that which."

you do (taʿmalūna)

- This is a present tense verb from the root ع م ل (ʿ-m-l), meaning "to do," "to work," or "to act." The ūna ending indicates the second-person plural masculine (you all) in the indicative mood.

- Grammar Note: Unlike the subjunctive or jussive forms, the indicative mood retains its nūn (ن) at the end.

is All-Seeing (baṣīrun)

- This is an adjective meaning "All-Seeing," "Discerning," or "Perceiving." The -un ending indicates it is indefinite and in the nominative case, functioning as the predicate of inna.

Here is a word-for-word explanation and translation of the Arabic sentence, along with pronunciation assistance and grammar notes:

They ask you about the sacred month - [concerning] fighting therein. Say, "Fighting therein is a grave [matter], and hindering from the path of Allah, and disbelief in Him, and [desecration of] the Sacred Mosque, and expelling its people from it, is greater in the sight of Allah. And persecution is greater than killing. And they will not cease fighting you until they turn you back from your religion, if they are able. And whoever among you turns back from his religion and dies while he is a disbeliever - then those, their deeds have become worthless in this world and the Hereafter. And those are the companions of the Fire; they will abide therein eternally."

1. They ask you (yas-a-LOO-na-ka)

- They ask (yas-a-LOO-na): This is a present tense (imperfect) verb, meaning "they ask" or "they are asking." The "oon" sound at the end indicates the masculine plural subject.

- you (ka): This is an attached pronoun (suffix pronoun) indicating the direct object "you" (singular masculine).

2. about (ʿa-ni)

- This is a preposition meaning "about" or "concerning." The final short 'i' vowel is added here because the next word starts with a silent letter (lam of 'al-').

3. the month (ash-SHAH-ri)

- The (ash-): This is the definite article, "al-," which assimilates to the 'sh' sound of the next word.

- month (SHAH-ri): This is a noun meaning "month." It is in the genitive case (indicated by the 'i' vowel at the end) because it follows the preposition "about."

4. the sacred (al-ha-RAA-mi)

- The (al-): The definite article.

- sacred (ha-RAA-mi): This is an adjective meaning "sacred" or "forbidden" or "inviolable." It is definite and in the genitive case, matching "the month" which it describes.

5. fighting (qi-TAA-lin)

- This is a verbal noun (masdar) meaning "fighting" or "combat." It is indefinite and in the genitive case, here functioning as an apposition or explanation for "the sacred month," specifying what about the month they are asking.

6. in it (FEE-hi)

- in (FEE): This is a preposition meaning "in."

- it (hi): This is an attached pronoun referring back to "the month."

7. Say (QUL)

- This is an imperative verb (command) meaning "Say!" (singular masculine).

8. fighting (qi-TAA-lun)

- This is the same verbal noun as above, but here it is in the nominative case (indicated by the "un" sound) because it is the subject of the coming sentence, "Fighting... is grave."

9. in it (FEE-hi)

- in (FEE): Preposition.

- it (hi): Attached pronoun, referring to "the sacred month."

10. is a grave [matter] (ka-BEE-run)

- This is an adjective meaning "great," "big," or in this context, "grave" or "serious." It is indefinite and in the nominative case, serving as the predicate for "fighting."

11. and (wa)

- This is a conjunction meaning "and."

12. hindering (ṣad-DUN)

- This is a verbal noun meaning "hindering," "obstructing," or "averting." It is indefinite and in the nominative case, continuing a list of things that are "greater."

13. from (ʿan)

- This is a preposition meaning "from" or "off."

14. the path (sa-BEE-lil)

- the (sabi-): Here, the "l" of "sabil" combines with the "l" of "Allah" (which starts with 'al-').

- path (sa-BEE-li): This noun means "path" or "way." It is in the genitive case because it follows the preposition "from."

15. of Allah (AL-LAH)

- Allah (AL-LAH): The proper name for God. It is in the genitive case as the possessor in the phrase "path of Allah."

16. and (wa)

- Conjunction "and."

17. disbelief (KUF-run)

- This is a noun meaning "disbelief," "ingratitude," or "rejection of faith." It is indefinite and in the nominative case, continuing the list of "greater" things.

18. in Him (BI-hi)

- in (BI): This is a preposition meaning "in," "by," or "with."

- Him (hi): This is an attached pronoun referring to Allah.

19. and (wal)

- Conjunction "and" followed by the definite article "al-."

20. the Mosque (mas-JI-dil)

- the (al-): The definite article.

- Mosque (mas-JI-di): This is a noun meaning "mosque" or "place of prostration." It is in the genitive case, as it's part of the list of things considered "greater." It implies disrespect or desecration of the mosque.

21. the Sacred (al-ha-RAA-mi)

- The (al-): The definite article.

- Sacred (ha-RAA-mi): An adjective meaning "sacred" or "forbidden," definite and in the genitive case, matching "the Mosque."

22. and (wa)

- Conjunction "and."

23. expulsion (ikh-RAA-ju)

- This is a verbal noun meaning "expulsion" or "driving out." It is indefinite (but defined by the possessive relationship with "its people") and in the nominative case, the last item in the list of things that are "greater."

24. its people (AH-li-hi)

- people (AH-li): This noun means "people," "family," or "inhabitants." It is in the genitive case as the possessor.

- its (hi): This is an attached pronoun (suffix pronoun) referring to "the Sacred Mosque."

25. from it (MIN-hu)

- from (MIN): Preposition.

- it (hu): Attached pronoun, referring to "the Sacred Mosque."

26. is greater (AK-ba-ru)

- This is an elative adjective (superlative form) meaning "greater" or "bigger." It is the predicate for the long list of subjects that came before it (hindering, disbelief, desecration of the mosque, and expulsion).

27. in the sight of (ʿIN-dal)

- in the sight of (ʿIN-da): This is a prepositional adverb meaning "with," "at," or "in the sight of."

- of (al-): The definite article.

28. Allah (AL-LAH)

- The proper name for God, in the genitive case as the object of the prepositional adverb "in the sight of."

29. and (wal)

- Conjunction "and" followed by the definite article "al-."

30. the persecution/tribulation (FIT-na-tu)

- The (al-): The definite article.

- persecution (FIT-na-tu): This noun means "persecution," "tribulation," "discord," or "temptation." It is definite and in the nominative case, serving as the subject of this clause.

31. is greater (AK-ba-ru)

- Elative adjective "greater," in the nominative case, serving as the predicate.

32. than (mi-NAL)

- than (mi-na): This is a preposition meaning "from," used here in comparison ("greater from killing" = "greater than killing").

- the (al-): The definite article.

33. the killing (QAT-li)

- killing (QAT-li): This is a verbal noun meaning "killing." It is definite and in the genitive case because it follows the preposition "than."

34. And (wa)

- Conjunction "and."

35. they will not cease (laa ya-zaa-LOO-na)

- not (laa): Negative particle.

- they will cease (ya-zaa-LOO-na): This is a verb meaning "to cease" or "to stop." When negated with "laa," it means "they will continue to" or "they will not stop."

36. they fight you (yu-QAA-ti-loo-na-kum)

- they fight (yu-QAA-ti-loo-na): This is a present tense verb meaning "they fight."

- you (kum): This is an attached pronoun (plural masculine) serving as the direct object.

37. until (hat-TAA)

- This is a conjunction meaning "until" or "so that." It causes the following imperfect verb to be in the subjunctive (nasb) mood.

38. they turn you back (ya-RUD-doo-kum)

- they turn back/repel (ya-RUD-doo): This is a present tense verb meaning "they turn back" or "they repel." The final 'n' is dropped due to the subjunctive mood caused by "until."

- you (kum): Attached pronoun (plural masculine) serving as the direct object.

39. from (ʿan)

- Preposition "from."

40. your religion (DEE-ni-kum)

- religion (DEE-ni): This noun means "religion" or "faith." It is in the genitive case because it follows the preposition "from."

- your (kum): This is an attached possessive pronoun (plural masculine).

41. if (i-ni)

- This is a conditional particle meaning "if."

42. they were able (is-ta-TAA-ʿoo)

- This is a past tense verb meaning "they were able" or "they could."

43. And (wa)

- Conjunction "and."

44. whoever (man)

- This is a conditional pronoun meaning "whoever." It causes the following verbs in the condition and its result to be in the jussive (jazm) mood.

45. turns back (yar-ta-DID)

- This is a present tense verb meaning "he turns back" or "he apostatizes." It is in the jussive mood due to "whoever."

46. from you (MIN-kum)

- from (MIN): Preposition.

- you (kum): Attached pronoun (plural masculine).

47. from (ʿan)

- Preposition "from."

48. his religion (DEE-ni-hi)

- religion (DEE-ni): Noun, genitive case due to the preposition "from."

- his (hi): Attached possessive pronoun.

49. then he dies (fa-ya-MUT)

- then (fa-): This particle introduces the result of the condition.

- he dies (ya-MUT): This is a present tense verb meaning "he dies." It is in the jussive mood, being the result of the condition.

50. while he is (wa HU-wa)

- while (wa): A conjunction used here to indicate a state or condition.

- he (HU-wa): A masculine singular pronoun.

51. a disbeliever (KAA-fi-run)

- This is a noun/adjective meaning "a disbeliever" or "an ungrateful person." It is indefinite and in the nominative case, describing the state of "he."

52. then those (fa-oo-LAA-i-ka)

- then (fa-): Particle introducing the next consequence.

- those (oo-LAA-i-ka): A demonstrative pronoun for "those" (plural).

53. have become worthless (ha-BI-tat)

- This is a past tense verb meaning "became worthless," "became void," or "perished." The 'at' ending indicates it's conjugated for a feminine singular subject, which in Arabic grammar applies to plural non-human nouns like "deeds."

54. their deeds (aʿ-MAA-lu-hum)

- deeds (aʿ-MAA-lu): This noun means "deeds," "actions," or "works." It is the subject of the verb "have become worthless."

- their (hum): Attached possessive pronoun (plural masculine).

55. in (FEE)

- Preposition "in."

56. the world (ad-DUN-yaa)

- the (ad-): Definite article, assimilated to the 'd' sound.

- world (DUN-yaa): This noun means "the world" or "this life." It is definite and in the genitive case due to the preposition "in."

57. and (wal)

- Conjunction "and" followed by the definite article "al-."

58. the Hereafter (al-AA-khi-ra-ti)

- the (al-): Definite article.

- Hereafter (AA-khi-ra-ti): This noun means "the Hereafter" or "the afterlife." It is definite and in the genitive case, parallel to "the world."

59. And (wa)

- Conjunction "and."

60. those (oo-LAA-i-ka)

- Demonstrative pronoun "those" (plural), serving as the subject of this clause.

61. are companions (aṣ-HAA-bu)

- This noun means "companions," "people," or "owners." It is in the nominative case, serving as the predicate for "those." It is followed by a possessive relationship (idafa) which makes it definite.

62. of the Fire (an-NAA-ri)

- the (an-): Definite article, assimilated to the 'n' sound.

- Fire (NAA-ri): This noun means "fire." It is definite and in the genitive case as the possessor in the phrase "companions of the Fire."

63. they (HUM)

- Masculine plural pronoun, serving as the subject of the next clause.

64. in it (FEE-haa)

- in (FEE): Preposition.

- it (haa): Attached pronoun (feminine singular) referring to "the Fire."

65. abiding forever (KHA-li-doo-na)

- This is an active participle (or adjective) meaning "abiding forever," "eternal," or "immortal." It is in the nominative case (due to the "oona" ending) and plural masculine, serving as the predicate for "they."

Here is a word-by-word explanation of the Arabic sentence, with pronunciation and grammar notes:

1. يَا (yā)

- Meaning: O / Oh

- Grammar: This is a vocative particle, used to address someone or call attention.

2. بَنِي (banī)

- Meaning: sons of / children of

- Grammar: This is the construct state (إضافة - iḍāfah) of the word بَنُونَ (banūna - "sons" or "children"). In a construct state, the final 'n' (ن - nūn) is dropped before the following noun, which then becomes genitive.

3. إِسْرَائِيلَ (isrāʼīla)

- Meaning: Israel

- Grammar: This is a proper noun, which in Arabic is often a diptote (ممنوع من الصرف - mamnūʿ min al-ṣarf), meaning it does not take the regular case endings (like tanwīn) and has a limited set of declensions. It is in the genitive case here due to the construct state with "بَنِي" (banī), but shows an 'a' ending instead of the usual 'i' for genitive diptotes.

4. اذْكُرُوا (udhkurū)

- Meaning: remember (you all) / mention (you all)

- Grammar: This is an imperative (command) verb, second person masculine plural. The "ـوا" (ū) suffix indicates the plural "you all" as the subject. The root of the verb is ذ ك ر (dh-k-r), meaning "to remember" or "to mention."

5. نِعْمَتِيَ (niʿmatīya)

- Meaning: My favor / My blessing

- Grammar: This word is composed of:

- نِعْمَة (niʿmah): favor / blessing (feminine noun).

- ـي (ī): a possessive suffix meaning "my."

- The final ـَ (a) sound is sometimes added for phonological flow or emphasis, especially when followed by "الَّتِي" (allatī).

6. الَّتِي (allatī)

- Meaning: which / that

- Grammar: This is a feminine singular relative pronoun, referring back to "نِعْمَة" (niʿmah - favor/blessing), as "نِعْمَة" is feminine singular.

7. أَنْعَمْتُ (anʿamtu)

- Meaning: I bestowed / I granted

- Grammar: This is a past tense verb, first person singular. The "تُ" (tu) suffix indicates "I" as the subject. This verb is from Form IV (أفعل - afʿala) of the root ن ع م (n-ʿ-m), which often implies "to cause something to be pleasant" or "to bestow a favor."

8. عَلَيْكُمْ (ʿalaykum)

- Meaning: upon you (all)

- Grammar: This is composed of:

- عَلَى (ʿalā): a preposition meaning "upon" or "on."

- ـكُم (kum): a second person masculine plural pronoun suffix, meaning "you all."

9. وَأَنِّي (wa-annī)

- Meaning: and that I

- Grammar: This is composed of:

- وَ (wa): a conjunction meaning "and."

- أَنَّ (anna): a particle meaning "that," which introduces a nominal sentence and makes its subject accusative.

- ـي (ī): a first person singular pronoun, here functioning as the subject of "أَنَّ."

10. فَضَّلْتُكُمْ (faḍḍaltukum)

- Meaning: I preferred you (all) / I favored you (all)

- Grammar: This is a past tense verb, first person singular, with a direct object pronoun. It is composed of:

- فَضَّلْتُ (faḍḍaltu): "I preferred / I favored" (from Form II - فعّل - faʿʿala - of the root ف ض ل - f-ḍ-l, meaning "to prefer" or "to excel"). The "تُ" (tu) indicates "I" as the subject.

- ـكُم (kum): a second person masculine plural pronoun suffix, meaning "you all," here acting as the direct object of the verb.

11. عَلَى (ʿalā)

- Meaning: over / above

- Grammar: A preposition, often used when comparing or stating superiority.

12. الْعَالَمِينَ (al-ʿālamīna)

- Meaning: the worlds / all peoples

- Grammar: This is composed of:

- الْ (al-): the definite article, meaning "the."

- عَالَمِينَ (ʿālamīna): the masculine sound plural of "عَالَم" (ʿālam - world/people). It is in the genitive case (indicated by the "ـِينَ" - īna ending) due to being preceded by the preposition "عَلَى" (ʿalā).

Full English Translation of the Sentence:

O Children of Israel, remember My favor which I bestowed upon you, and that I preferred you over all peoples.

Let's break down this verse word by word to understand its meaning and structure.

- وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar: This is a conjunction, simply connecting the following command to what came before (or implying connection to general righteous deeds).

- أَقِيمُوا (aqīmū)

- Pronunciation: (a-qee-moo)

- Meaning: Establish / Perform (you all)

- Grammar: This is an imperative verb, meaning a command. It's in the plural masculine form, addressing a group of people. It comes from the root Q-W-M, which means to stand or to rise. In this specific form, it means to establish, uphold, or perform something consistently and correctly.

- الصَّلَاةَ (aṣ-ṣalāh)

- Pronunciation: (aṣ-ṣa-laah)

- Meaning: The prayer / The ritual worship

- Grammar: This is a definite noun (indicated by 'al-' at the beginning, meaning 'the'). It's in the accusative case, as it is the direct object of the verb "establish/perform." It refers to the prescribed ritual prayers in Islam.

- وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar: Another conjunction, connecting the next command.

- آتُوا (ātū)

- Pronunciation: (aa-too)

- Meaning: Give (you all)

- Grammar: Another imperative verb, plural masculine, addressing a group. It comes from the root ʾ-T-Y, which means to come. In this form, it means to give or to bring.

- الزَّكَاةَ (az-zakāh)

- Pronunciation: (az-za-kaah)

- Meaning: The charity / The almsgiving (Zakat)

- Grammar: This is a definite noun, also in the accusative case as the direct object of the verb "give." Zakat refers to the obligatory charity given to the poor and needy in Islam.

- وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar: Another conjunction, linking the previous commands to the following conditional statement.

- مَا (mā)

- Pronunciation: (maa)

- Meaning: Whatever / What

- Grammar: In this context, 'mā' functions as a conditional particle and a relative pronoun. It introduces a conditional clause, meaning "whatever" or "anything that."

- تُقَدِّمُوا (tuqaddimū)

- Pronunciation: (tu-qad-di-moo)

- Meaning: You (all) send forth You (all) offer You (all) present

- Grammar: This is an imperfect verb in the jussive/subjunctive mood (indicated by the dropped 'n' at the end compared to the indicative 'tūqaddimūna'). This mood is triggered by the preceding conditional particle 'mā'. It comes from the root Q-D-M, meaning to precede or come forward. In this form, it means to send something forth in advance, or to offer/present.

- لِأَنفُسِكُم (li-anfusikum)

- Pronunciation: (li-an-fu-si-kum)

- Meaning: For yourselves

- Grammar: This is a combination of three parts:

- لِ (li-): a preposition meaning "for" or "to."

- أَنفُسِ (anfusi): a noun, the plural of "nafs" (نَفْس), meaning "soul" or "self."

- كُم (-kum): a suffix pronoun meaning "your" (plural).

- Together, it means "for your souls" or "for yourselves."

- مِّنْ (min)

- Pronunciation: (min)

- Meaning: Of From In terms of

- Grammar: A preposition. Here, it helps clarify what kind of "whatever" is being sent forth, specifying "of good."

- خَيْرٍ (khayr)

- Pronunciation: (khayr)

- Meaning: Good Good deed Benefit

- Grammar: An indefinite noun in the genitive case, due to the preceding preposition 'min'.

- تَجِدُوهُ (tajidūhū)

- Pronunciation: (ta-ji-doo-hoo)

- Meaning: You (all) will find it

- Grammar: This is also an imperfect verb in the jussive/subjunctive mood, serving as the result of the conditional clause introduced by 'mā'. It comes from the root W-J-D, meaning to find.

- The -ū indicates the plural subject "you all."

- The -hū is a suffix pronoun meaning "it" or "him," referring back to "whatever good" you sent forth.

- عِندَ (ʿinda)

- Pronunciation: (ʿin-da)

- Meaning: With At In the presence of

- Grammar: An adverb of place, which often functions like a preposition and makes the following noun genitive.

- اللَّهِ (allāh)

- Pronunciation: (al-laah)

- Meaning: Allah / God

- Grammar: The proper noun for God, in the genitive case because of 'ʿinda'.

- إِنَّ (inna)

- Pronunciation: (in-na)

- Meaning: Indeed / Verily

- Grammar: An emphatic particle. It emphasizes the statement that follows and makes the noun after it (its subject) take the accusative case.

- اللَّهَ (allāh)

- Pronunciation: (al-laah)

- Meaning: Allah / God

- Grammar: The proper noun for God, here in the accusative case because it is the subject of 'inna'.

- بِمَا (bimā)

- Pronunciation: (bi-maa)

- Meaning: With what / Of what / For what

- Grammar: This is a combination of two parts:

- بِ (bi-): a preposition meaning "with," "in," "by," or "of."

- مَا (mā): a relative pronoun meaning "what" or "that which."

- Together, it means "with that which" or "of what."

- تَعْمَلُونَ (taʿmalūn)

- Pronunciation: (taʿ-ma-loon)

- Meaning: You (all) do / You (all) work

- Grammar: An imperfect verb in the indicative mood, plural masculine. It comes from the root ʿ-M-L, meaning to work or to do. The -ūn indicates the plural subject "you all."

- بَصِيرٌ (baṣīr)

- Pronunciation: (ba-ṣeer)

- Meaning: All-Seeing / Discerning

- Grammar: An adjective/noun, indefinite, in the nominative case. It describes Allah, meaning He is fully aware and sees everything that is done.

Here is a word-for-word breakdown of the Arabic sentence, along with pronunciation and grammar explanations:

The Sentence: كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

1. كُتِبَ (Koo-ti-ba)

- Translation: It was prescribed / It was written.

- Explanation: This is a past tense verb in the passive voice. The root is ك-ت-ب (ka-ta-ba), meaning "to write." In the passive form, it means "it was written" or, in a legal/religious context, "it was prescribed/ordained."

2. عَلَيْكُمْ (Ah-lay-kum)

- Translation: upon you (plural).

- Explanation: This is a combination of the preposition عَلَى (ala), meaning "upon" or "on," and the plural second-person pronoun كُمْ (kum), meaning "you" (plural).

3. إِذَا (Ee-dha)

- Translation: When / If.

- Explanation: This is a particle used to introduce a conditional clause, often implying something that is expected to happen or is a certain event.

4. حَضَرَ (Ha-dha-ra)

- Translation: approached / came to.

- Explanation: This is a past tense verb meaning "to attend," "to be present," or "to approach." Here, it refers to death approaching.

5. أَحَدَكُمُ (A-ha-da-kum)

- Translation: one of you.

- Explanation: This combines أَحَد (ahad), meaning "one" or "someone," with the plural second-person pronoun كُم (kum), meaning "you" (plural). So, "one of you." The final 'u' sound (damma) is for ease of pronunciation when followed by 'al' (ال) of the next word.

6. الْمَوْتُ (Al-maw-tu)

- Translation: the death.

- Explanation: This is a definite noun (indicated by the prefix الْ 'al-'). It is the subject of the verb حَضَرَ (hadara), meaning "death approached one of you."

7. إِن (In)

- Translation: if.

- Explanation: Another conditional particle, similar to إِذَا (idha) but often used for conditions that are less certain or hypothetical.

8. تَرَكَ (Ta-ra-ka)

- Translation: he left (behind).

- Explanation: This is a past tense verb meaning "to leave," "to abandon," or "to leave behind." The implied subject is "he," referring to the "one of you" from the previous phrase.

9. خَيْرًا (Khay-ran)

- Translation: wealth / good.

- Explanation: This noun literally means "good" or "goodness." In this context, it refers to wealth, property, or valuable possessions a person leaves behind. The 'an' ending indicates it's in the accusative case, as it's the direct object of "left behind."

10. الْوَصِيَّةُ (Al-wa-see-ya-tu)

- Translation: the will / the bequest.

- Explanation: This is a definite noun (ال 'al-') meaning "a will," "a testament," or "a bequest." This is the main subject of what was "prescribed."

11. لِلْوَالِدَيْنِ (Lil-wa-li-day-ni)

- Translation: for the parents (both).

- Explanation: This is composed of the preposition لِ (li), meaning "for," and الْوَالِدَيْنِ (al-walidayni), which is the dual form of الْوَالِد (al-walid - the parent). The 'ayni' ending indicates the dual form in the genitive/accusative case, referring to both parents.

12. وَالْأَقْرَبِينَ (Wal-aq-ra-bee-n)

- Translation: and the nearest relatives.

- Explanation: This combines وَ (wa), meaning "and," with الْأَقْرَبِينَ (al-aqrabeen). الْأَقْرَبِينَ is the sound masculine plural (jam' muzakkar salim) of الْأَقْرَب (al-aqrab), meaning "the nearest" or "the closest." In this context, it refers to the closest relatives. The 'eena' ending indicates the genitive/accusative case for this plural form.

13. بِالْمَعْرُوفِ (Bil-ma'-roo-fi)

- Translation: justly equitably according to what is right.

- Explanation: This consists of the preposition بِ (bi), meaning "with" or "by" or "according to," and الْمَعْرُوفِ (al-ma'roof), meaning "what is known," "what is good," "what is customary," or "what is just/right." So, "with what is right/just."

14. حَقًّا (Haq-qan)

- Translation: an obligation / a right (truly).

- Explanation: This noun, meaning "truth" or "right" or "obligation," is in the accusative case with an 'an' ending. Here, it functions adverbially to emphasize that something is truly an obligation or a duty.

15. عَلَى (Ah-la)

- Translation: upon / on.

- Explanation: This is a preposition meaning "upon" or "on."

16. الْمُتَّقِينَ (Al-mut-ta-qeen)

- Translation: the righteous / the pious ones.

- Explanation: This is a definite plural noun (ال 'al-' and 'eena' ending for sound masculine plural in genitive/accusative case). الْمُتَّقِينَ refers to "those who are pious," "the God-fearing," or "the righteous ones."

Full English Translation of the Sentence:

It has been prescribed for you that when death approaches one of you, if he leaves behind wealth, then the will is for the parents and the nearest relatives, justly – an obligation upon the righteous.

Here is a word-for-word breakdown and explanation of the Arabic sentence:

Translation:

So when you have completed your rituals, then remember Allah like your remembrance of your fathers, or even more intense in remembrance. And among the people is he who says: "Our Lord, give us in this world," and he will have no share in the Hereafter.

Word-for-Word Explanation:

1. فَإِذَا (fa-idhā) - So when / And when

- فَـ (fa-): This is a conjunction (a connecting word) meaning "so," "then," or "and." It often indicates a consequence or continuation from a previous idea.

- إِذَا (idhā): This particle means "when" or "if," introducing a conditional or temporal clause.

2. قَضَيْتُم (qaḍaytum) - you have completed / you have performed

- This is a verb in the past tense. The root ق-ض-ي (q-ḍ-y) relates to completing, finishing, performing, or deciding.

- The suffix ـتُم (-tum) indicates the second-person plural masculine "you" (meaning "you all"). So, "you all completed/performed."

3. مَّنَاسِكَكُمْ (manāsikakum) - your rituals

- مَنَاسِك (manāsik): This is the plural form of مَنْسَك (mansak), which means a ritual, rite, or sacred observance. It specifically refers to the rituals of pilgrimage (Hajj or Umrah).

- The suffix ـكُمْ (-kum): This is a possessive pronoun meaning "your" (plural masculine). So, "your rituals."

4. فَاذْكُرُوا (fadhkurū) - then remember

- فَـ (fa-): Again, the conjunction "then" or "so," indicating a direct consequence of completing the rituals.

- اذْكُرُوا (udhkurū): This is an imperative (command) verb, instructing the plural masculine "you." The root ذ-ك-ر (dh-k-r) means to remember, mention, or invoke.

- The long ـوا (-ū) at the end signifies that it's a command for "you all."

5. اللَّهَ (Allāha) - Allah (God)

- This is the proper name of God in Arabic. The final short vowel ـَ (a) indicates that it is in the accusative case, as it is the direct object of the verb "remember."

6. كَذِكْرِكُمْ (ka-dhikrikum) - like your remembrance of

- كَـ (ka-): This is a preposition meaning "like" or "as."

- ذِكْر (dhikr): This is a noun meaning "remembrance," "mention," or "invocation." It comes from the same root ذ-ك-ر (dh-k-r) as the verb "remember."

- ـكُمْ (-kum): This is the possessive pronoun "your" (plural masculine). So, "like your remembrance."

7. آبَاءَكُمْ (ābā'akum) - your fathers / your ancestors

- آبَاء (ābā'): This is the plural form of أَب (ab), meaning "father." In context, it often broadly refers to one's ancestors or forefathers.

- ـكُمْ (-kum): This is the possessive pronoun "your" (plural masculine).

- The ending ـَاءَ (-ā'a) indicates it's in the accusative case, as it's the object of the "remembrance" (i.e., you remember your fathers).

8. أَوْ (aw) - or

- A simple conjunction connecting alternatives.

9. أَشَدَّ (ashadda) - more intense / stronger

- This is an elative adjective, which functions as a comparative or superlative. It means "more severe," "stronger," or "more intense."

10. ذِكْرًا (dhikran) - in remembrance / as a remembrance

- ذِكْرًا (dhikran): This is the noun ذِكْر (dhikr) (remembrance) in the accusative case with a specific grammatical function called tamyees (تَمْييز). It serves to clarify or specify the adjective أَشَدَّ (ashadda). It answers the question "more intense in what respect?" – "in remembrance."

11. فَمِنَ (fa-mina) - So from / And among

- فَـ (fa-): The conjunction "so" or "and," indicating a transition to a new point or consequence.

- مِنَ (mina): This is a preposition meaning "from" or "among." Its final vowel ـَ (a) appears here because it is immediately followed by a word starting with the definite article الـ (al-).

12. النَّاسِ (an-nāsi) - the people

- الـ (al-): The definite article "the."

- نَّاس (nās): Means "people."

- The final short vowel ـِ (i) indicates that it is in the genitive case, as it follows the preposition مِنَ (mina).

13. مَن (man) - whoever / there is he who

- This is a relative pronoun meaning "whoever," "he who," or "some." Here it refers to a segment of the people.

14. يَقُولُ (yaqūlu) - says

- This is a verb in the present tense. The root ق-و-ل (q-w-l) means to say or speak.

- The prefix يَـ (ya-) indicates the third-person masculine singular ("he says").

15. رَبَّنَا (rabbanā) - Our Lord

- رَبّ (Rabb): Means "Lord," "Sustainer," or "Master."

- ـنَا (-nā): This is the possessive pronoun "our."

- This is in the vocative case, meaning it's an address (like "O our Lord"), even though the Arabic word for "O" (يا) is often omitted in such addresses.

16. آتِنَا (ātinā) - give us

- This is an imperative (command) verb, specifically for "you" (singular, implied "O Lord"). The root أ-ت-ي (a-t-y) means to come or to bring. In this form, it means "give" or "bestow upon."

- ـنَا (-nā): This is the object pronoun "us."

17. فِي (fī) - in

- A common preposition meaning "in" or "on."

18. الدُّنْيَا (ad-dunyā) - the world / this life

- الـ (al-): The definite article "the."

- دُّنْيَا (dunyā): Means "world," "this life," or "temporal existence." It is the opposite of the Hereafter.

- It ends with an alif maqsurah (ى), so its case ending is not visibly marked, but it is in the genitive case here due to the preposition فِي.

19. وَمَا (wa-mā) - and not / and there is nothing

- وَ (wa-): The conjunction "and."

- مَا (mā): This is a negative particle meaning "not" or "nothing."

20. لَهُ (lahu) - for him / to him

- لَـ (la-): A preposition meaning "for" or "to."

- ـهُ (-hu): This is the possessive/object pronoun "him" (singular masculine), referring back to "he who says."

21. فِي (fī) - in

- A preposition.

22. الْآخِرَةِ (al-ākhirati) - the Hereafter

- الـ (al-): The definite article "the."

- آخِرَة (ākhirah): Means "the Hereafter" or "the afterlife." It is contrasted with الدُّنْيَا (ad-dunyā).

- The final short vowel ـِ (i) indicates that it is in the genitive case, as it follows the preposition فِي.

23. مِنْ (min) - of (any)

- This is a preposition meaning "from" or "of." In a negative context (like "not for him... min something"), it often serves to emphasize the negation, meaning "not any share" or "not a single share."

24. خَلَاقٍ (khalāqin) - share / portion

- خَلَاق (khalāq): Means "share," "portion," "lot," or "destiny." It often implies a good or rightful share, especially in the context of the Hereafter.

- The ending ـٍ (in) indicates that it is an indefinite noun in the genitive case, following the preposition مِنْ.

Here's a breakdown of the Arabic sentence, translated word by word, with pronunciation assistance and grammar notes:

Full English Translation:

Divorce is twice. Then, either retaining (her) with kindness or releasing (her) with benevolence. And it is not lawful for you to take anything from what you have given them unless both fear that they will not uphold the limits of God. But if you fear that they will not uphold the limits of God, then there is no blame upon them both for what she (the wife) gives up to ransom herself. These are the limits of God, so do not transgress them. And whoever transgresses the limits of God, then those are the wrongdoers.

Word-by-Word Explanation:

1. الطَّلَاقُ (At-ṭalāqu)

- Meaning: The divorce / Divorce

- Explanation: This is a definite noun, meaning 'divorce'. The الـ (al-) at the beginning is the definite article 'the'.

- Grammar: Noun, definite, masculine, nominative case.

2. مَرَّتَانِ (marratāni)

- Meaning: two times / twice

- Explanation: This is a dual noun meaning 'two times'. In Arabic, a special form is used for two of something.

- Grammar: Noun, dual, nominative case.

3. فَإِمْسَاكٌ (fa-imsākun)

- Meaning: then retaining / so holding

- Explanation: فَـ (fa-) means 'then' or 'so'. إِمْسَاكٌ (imsākun) is a verbal noun meaning 'holding' or 'retaining'. Here, it refers to retaining the wife in marriage.

- Grammar: فَـ (fa-) is a conjunction. إِمْسَاكٌ is a verbal noun, nominative case.

4. بِمَعْرُوفٍ (bi-maʿrūfin)

- Meaning: with kindness with what is knownaccepted

- Explanation: بِـ (bi-) is a preposition meaning 'with'. مَعْرُوفٍ (maʿrūfin) means 'known', 'customary', or 'good/kindness' in this context.

- Grammar: بِـ (bi-) is a preposition. مَعْرُوفٍ is a noun (or adjective acting as a noun), indefinite, genitive case (due to the preposition).

5. أَوْ (aw)

- Meaning: or

- Explanation: A conjunction connecting two alternatives.

- Grammar: Conjunction.

6. تَسْرِيحٌ (tasrīḥun)

- Meaning: releasing / setting free

- Explanation: This is a verbal noun meaning 'releasing' or 'letting go'. Here, it refers to releasing the wife from the marriage (finalizing the divorce).

- Grammar: Verbal noun, indefinite, nominative case.

7. بِإِحْسَانٍ (bi-iḥsānin)

- Meaning: with benevolence / with goodness

- Explanation: بِـ (bi-) is a preposition meaning 'with'. إِحْسَانٍ (iḥsānin) is a verbal noun meaning 'goodness', 'benevolence', or 'doing things well'.

- Grammar: بِـ (bi-) is a preposition. إِحْسَانٍ is a verbal noun, indefinite, genitive case.

8. وَلَا (wa-lā)

- Meaning: And not / And it is not

- Explanation: وَ (wa-) means 'and'. لَا (lā) is a negation particle 'not'.

- Grammar: وَ (wa-) is a conjunction. لَا (lā) is a negative particle.

9. يَحِلُّ (yaḥillu)

- Meaning: it is lawful / it is permissible

- Explanation: This is a present tense verb meaning 'to be lawful' or 'to be permissible'. It's in the third-person masculine singular form, referring to an implicit 'it'.

- Grammar: Verb, present tense, indicative mood, third-person masculine singular.

10. لَكُمْ (lakum)

- Meaning: for you (plural)

- Explanation: لَـ (la-) is a preposition meaning 'for' or 'to'. ـكُمْ (-kum) is a plural masculine attached pronoun meaning 'you (plural)'.

- Grammar: Preposition + attached pronoun, genitive case.

11. أَن (an)

- Meaning: that

- Explanation: A particle that introduces a subjunctive verb (a verb that describes a wish, possibility, or necessity).

- Grammar: Subordinating conjunction/particle.

12. تَأْخُذُوا (taʾkhudhū)

- Meaning: you (plural) take

- Explanation: This is a present tense verb, meaning 'to take'. It's in the second-person masculine plural form. It is in the subjunctive mood because of أَن (an) preceding it (indicated by the removal of the final ن sound).

- Grammar: Verb, present tense, subjunctive mood, second-person masculine plural.

13. مِمَّا (mimmā)

- Meaning: from what

- Explanation: This is a combination of two words: مِنْ (min) meaning 'from', and مَا (mā) meaning 'what' or 'that which'.

- Grammar: Preposition + relative pronoun.

14. آتَيْتُمُوهُنَّ (ātaytumūhunna)

- Meaning: you (plural) gave them (feminine)

- Explanation: This is a past tense verb. آتَيْتُمْ (ātaytum) means 'you (plural) gave'. ـوهُنَّ (-uhunna) is an attached pronoun meaning 'them (feminine plural)'. The ـو (-ū) before ـهُنَّ is a connecting vowel.

- Grammar: Verb (past tense) + attached pronoun (accusative case).

15. شَيْئًا (shayʾan)

- Meaning: anything / a thing

- Explanation: An indefinite noun meaning 'thing' or 'something'. The ـًا ending indicates it's indefinite and in the accusative case (direct object).

- Grammar: Noun, indefinite, accusative case.

16. إِلَّا (illā)

- Meaning: except / unless

- Explanation: An exception particle.

- Grammar: Particle of exception.

17. أَن (an)

- Meaning: that

- Explanation: A particle introducing a subjunctive verb.

- Grammar: Subordinating conjunction/particle.

18. يَخَافَا (yakhāfā)

- Meaning: they (both) fear

- Explanation: This is a present tense verb meaning 'to fear'. It is in the third-person dual form, referring to two people (husband and wife). It's in the subjunctive mood because of أَن (an) (indicated by the final ـا instead of ـانِ).

- Grammar: Verb, present tense, subjunctive mood, third-person dual.

19. أَلَّا (allā)

- Meaning: that not

- Explanation: This is a contraction of أَن (an) 'that' and لَا (lā) 'not'. It introduces a negative subjunctive clause.

- Grammar: Subordinating conjunction + negative particle.

20. يُقِيمَا (yuqīmā)

- Meaning: they (both) uphold / they (both) maintain

- Explanation: This is a present tense verb meaning 'to uphold' or 'to maintain'. It is in the third-person dual form, referring to two people (husband and wife). It's in the subjunctive mood because of أَلَّا (allā).

- Grammar: Verb, present tense, subjunctive mood, third-person dual.

21. حُدُودَ (ḥudūda)

- Meaning: limits of / boundaries of

- Explanation: This is the plural of حَدّ (ḥadd) meaning 'limit' or 'boundary'. It is in the construct state (meaning 'limits of...').

- Grammar: Noun, plural, accusative case (as object of يُقِيمَا).

22. اللَّهِ (Allāhi)

- Meaning: God

- Explanation: The Arabic word for God. It is in the genitive case because it comes after حُدُودَ in a possessive construction (limits of God).

- Grammar: Proper noun, genitive case.

23. فَإِنْ (fa-in)

- Meaning: So if / Then if

- Explanation: فَـ (fa-) means 'so' or 'then'. إِنْ (in) means 'if', introducing a conditional clause.

- Grammar: Conjunction + conditional particle.

24. خِفْتُمْ (khiftum)

- Meaning: you (plural) feared

- Explanation: This is a past tense verb meaning 'to fear'. It is in the second-person masculine plural form.

- Grammar: Verb, past tense, second-person masculine plural.

25. أَلَّا (allā)

- Meaning: that not

- Explanation: Contraction of أَن (an) 'that' and لَا (lā) 'not'.

- Grammar: Subordinating conjunction + negative particle.

26. يُقِيمَا (yuqīmā)

- Meaning: they (both) uphold / they (both) maintain

- Explanation: Present tense verb, third-person dual, subjunctive mood (due to أَلَّا (allā)).

- Grammar: Verb, present tense, subjunctive mood, third-person dual.

27. حُدُودَ (ḥudūda)

- Meaning: limits of

- Explanation: Plural noun in construct state.

- Grammar: Noun, plural, accusative case.

28. اللَّهِ (Allāhi)

- Meaning: God

- Explanation: Proper noun, genitive case.

- Grammar: Proper noun, genitive case.

29. فَلَا (fa-lā)

- Meaning: then no / so no

- Explanation: فَـ (fa-) means 'then' or 'so'. لَا (lā) is a negation particle 'no'.

- Grammar: Conjunction + negative particle.

30. جُنَاحَ (junāḥa)

- Meaning: blame fault sin

- Explanation: An indefinite noun meaning 'blame' or 'fault'. It is in the accusative case because it's the noun of negation (after لَا).

- Grammar: Noun, indefinite, accusative case.

31. عَلَيْهِمَا (ʿalayhimā)

- Meaning: upon them (both)

- Explanation: عَلَى (ʿalay) is a preposition meaning 'upon' or 'on'. ـهِمَا (-himā) is an attached pronoun meaning 'them (dual)'.

- Grammar: Preposition + attached pronoun, genitive case.

32. فِيمَا (fīmā)

- Meaning: in what / for what

- Explanation: This is a combination of فِي (fī) meaning 'in' and مَا (mā) meaning 'what' or 'that which'.

- Grammar: Preposition + relative pronoun.

33. افْتَدَتْ (iftadat)

- Meaning: she ransomed / she gave up (in exchange)

- Explanation: This is a past tense verb meaning 'to ransom oneself' or 'to give something in exchange'. It's in the third-person feminine singular, referring to the wife.

- Grammar: Verb, past tense, third-person feminine singular.

34. بِهِ (bihi)

- Meaning: with it / by it

- Explanation: بِـ (bi-) is a preposition meaning 'with' or 'by'. ـهِ (-hi) is an attached pronoun meaning 'it' (masculine singular, referring to 'what she gave up').

- Grammar: Preposition + attached pronoun, genitive case.

35. تِلْكَ (tilka)

- Meaning: Those

- Explanation: A feminine singular demonstrative pronoun, often used for plural non-human nouns like حُدُود (ḥudūd).

- Grammar: Demonstrative pronoun.

36. حُدُودُ (ḥudūdu)

- Meaning: limits of

- Explanation: Plural noun in construct state.

- Grammar: Noun, plural, nominative case (as the predicate).

37. اللَّهِ (Allāhi)

- Meaning: God

- Explanation: Proper noun, genitive case.

- Grammar: Proper noun, genitive case.

38. فَلَا (fa-lā)

- Meaning: So do not / Then do not

- Explanation: فَـ (fa-) means 'so' or 'then'. لَا (lā) here is a prohibitive particle, meaning 'do not' (used with a jussive verb).

- Grammar: Conjunction + prohibitive particle.

39. تَعْتَدُوهَا (taʿtadūhā)

- Meaning: you (plural) transgress them

- Explanation: This is a present tense verb meaning 'to transgress'. تَعْتَدُوا (taʿtadū) is in the second-person masculine plural, and it's in the jussive mood because of لَا (lā) (indicated by the removal of the final ن sound). ـهَا (-hā) is an attached pronoun meaning 'them' (feminine plural, referring back to حُدُود (ḥudūd)).

- Grammar: Verb, present tense, jussive mood, second-person masculine plural + attached pronoun (accusative case).

40. وَمَن (wa-man)

- Meaning: And whoever

- Explanation: وَ (wa-) means 'and'. مَن (man) means 'whoever' or 'he who', introducing a conditional clause.

- Grammar: Conjunction + relative/conditional pronoun.

41. يَتَعَدَّ (yataʿadda)

- Meaning: transgresses

- Explanation: This is a present tense verb meaning 'to transgress'. It is in the third-person masculine singular form, and it's in the jussive mood because it's the verb in the conditional clause introduced by مَن (man) (indicated by the removal of the weak letter at the end).

- Grammar: Verb, present tense, jussive mood, third-person masculine singular.

42. حُدُودَ (ḥudūda)

- Meaning: limits of

- Explanation: Plural noun in construct state, serving as the object of يَتَعَدَّ.

- Grammar: Noun, plural, accusative case.

43. اللَّهِ (Allāhi)

- Meaning: God

- Explanation: Proper noun, genitive case.

- Grammar: Proper noun, genitive case.

44. فَأُولَـٰئِكَ (fa-ulāʾika)

- Meaning: then those

- Explanation: فَـ (fa-) means 'then' or 'so' (indicating the result of the condition). أُولَـٰئِكَ (ulāʾika) is a demonstrative pronoun meaning 'those'.

- Grammar: Conjunction + demonstrative pronoun.

45. هُمُ (humu)

- Meaning: they

- Explanation: A separated masculine plural pronoun, often used here for emphasis or as a copula (like 'are').

- Grammar: Personal pronoun, nominative case.

46. الظَّالِمُونَ (aẓ-ẓālimūna)

- Meaning: the wrongdoers / the unjust ones

- Explanation: This is a definite plural masculine active participle, meaning 'the ones who do wrong' or 'the unjust'.

- Grammar: Active participle, definite, plural masculine, nominative case.

Here's a word-by-word breakdown of the Arabic sentence, designed to help an English student understand its components, pronunciation, and grammar:

Full Sentence Translation:

"In this world and the Hereafter. And they ask you concerning orphans. Say: 'Improvement for them is best. And if you mix with them, they are your brothers. And Allah knows the corruptor from the reformer. And if Allah had willed, He could have put you into difficulty. Indeed, Allah is Almighty, All-Wise."

Word-by-Word Explanation:

1. فِي (fī)

- Meaning: in, within

- Pronunciation: "fee" (like 'fee' in 'feeling')

- Grammar Note: This is a preposition. Prepositions in Arabic require the noun that follows them to be in the genitive case (indicated by a kasra or 'i' sound at the end).

2. الدُّنْيَا (ad-dunyā)

- Meaning: the world, this life

- Pronunciation: "ad-doon-yah" (like 'dunya' with a soft 'a' at the end)

- Grammar Note: The 'al-' (ال) at the beginning is the definite article, equivalent to "the" in English. This word is in the genitive case because of the preceding preposition 'fī'.

3. وَ (wa)

- Meaning: and

- Pronunciation: "wa" (like 'wa' in 'water')

- Grammar Note: This is a conjunction, connecting two phrases or words.

4. الْآخِرَةِ (al-ākhira(ti))

- Meaning: the Hereafter, the next life

- Pronunciation: "al-aa-khi-ra" (like 'akhira' with a long 'a' at the beginning, 'kh' as in Scottish 'loch')

- Grammar Note: Again, 'al-' for "the". This noun is also in the genitive case because it is connected to 'ad-dunyā' by 'wa' and 'ad-dunyā' was already in the genitive. The final 'ti' sound is only pronounced if you're not pausing.

5. وَ (wa)

- Meaning: and

- Pronunciation: "wa"

6. يَسْأَلُونَكَ (yas'alūnaka)

- Meaning: they ask you

- Pronunciation: "yas-a-loo-na-ka" (stress on 'loo')

- Grammar Note: This is a verb (present tense, plural, masculine, third person). It's composed of:

- يَسْأَلُونَ (yas'alūna): "they ask"

- كَ (ka): a suffix pronoun meaning "you" (singular, masculine, object).

7. عَنِ (ʿani)

- Meaning: about, concerning

- Pronunciation: "a-ni" (like 'ani' with a glottal stop at the beginning)

- Grammar Note: Another preposition, causing the following noun to be in the genitive case.

8. الْيَتَامَىٰ (al-yatāmā)

- Meaning: the orphans

- Pronunciation: "al-ya-taa-maa" (stress on 'taa')

- Grammar Note: 'al-' for "the". This is the plural form of 'yatīm' (orphan). It's in the genitive case due to the preceding preposition 'ʿani'.

9. قُلْ (qul)

- Meaning: Say!

- Pronunciation: "qool" (like 'cool' but with a deeper 'q' sound from the back of the throat)

- Grammar Note: This is an imperative verb, meaning a command. It is directed at a singular masculine 'you'.

10. إِصْلَاحٌ (iṣlāḥun)

- Meaning: improvement, reform, setting right

- Pronunciation: "is-laah-hoon" (like 'islaah' with a deep 's' and a soft 'h' at the end)

- Grammar Note: This is a verbal noun (masdar) and is in the nominative case (ending in 'un') as it's the subject of the implied sentence.

11. لَّهُمْ (lahum)

- Meaning: for them

- Pronunciation: "la-hoom"

- Grammar Note: This is a combination of:

- لَ (la): a preposition meaning "for"

- هُمْ (hum): a suffix pronoun meaning "them" (plural, masculine).

12. خَيْرٌ (khayrun)

- Meaning: better, good, best

- Pronunciation: "khai-roon" (like 'khair' as in the beginning of 'Khartoum', 'kh' as in Scottish 'loch')

- Grammar Note: This acts as a predicate (news) for 'iṣlāḥun'. It's often used as a comparative or superlative meaning "better" or "best" in context. It's in the nominative case.

13. وَ (wa)

- Meaning: and

- Pronunciation: "wa"

14. إِن (in)

- Meaning: if

- Pronunciation: "in" (like 'in' in 'inside')

- Grammar Note: This particle introduces a conditional sentence (if... then...). It makes the following verb (the condition) take the jussive form (a specific grammatical mood).

15. تُخَالِطُوهُمْ (tukhāliṭūhum)

- Meaning: you mix with them, you associate with them

- Pronunciation: "too-khaa-li-too-hoom" (stress on 'too')

- Grammar Note: This is a verb in the jussive mood due to 'in'. It's composed of:

- تُخَالِطُوا (tukhāliṭū): "you mix/associate" (present tense, plural, masculine, second person). The final 'n' sound usually present in this form (tukhāliṭūna) is dropped due to the jussive mood.

- هُمْ (hum): a suffix pronoun meaning "them".

16. فَ (fa)

- Meaning: then, so

- Pronunciation: "fa" (like 'fa' in 'father')

- Grammar Note: This particle introduces the result clause of the conditional sentence.

17. إِخْوَانُكُمْ (ikhwānukum)

- Meaning: your brothers

- Pronunciation: "ikh-waa-noo-koom" (stress on 'waa', 'kh' as in Scottish 'loch')

- Grammar Note: This is a combination of:

- إِخْوَانُ (ikhwānu): "brothers" (plural of 'akh' - brother).

- كُمْ (kum): a suffix pronoun meaning "your" (plural, masculine). This whole phrase acts as the predicate of an implied sentence ("they are your brothers").

18. وَ (wa)

- Meaning: and

- Pronunciation: "wa"

19. اللَّهُ (Allāhu)

- Meaning: Allah, God

- Pronunciation: "al-laa-hoo" (stress on 'laa')

- Grammar Note: This is the proper name for God in Arabic, and it is in the nominative case here as the subject of the verb 'yaʿlamu'.

20. يَعْلَمُ (yaʿlamu)

- Meaning: He knows

- Pronunciation: "ya-a-la-moo" (with a glottal stop on the 'a')

- Grammar Note: This is a verb (present tense, singular, masculine, third person).

21. الْمُفْسِدَ (al-mufsida)

- Meaning: the corruptor, the one who causes mischief

- Pronunciation: "al-moof-si-da"

- Grammar Note: 'al-' for "the". This is a noun (active participle) and is in the accusative case (ending in 'a') as it is the object of the verb 'yaʿlamu'.

22. مِنَ (mina)

- Meaning: from

- Pronunciation: "mi-na"

- Grammar Note: Another preposition, making the following noun genitive.

23. الْمُصْلِحِ (al-muṣliḥi)

- Meaning: the reformer, the one who sets right

- Pronunciation: "al-mooṣ-li-ḥi" (with a deep 'ṣ' and a soft 'h' at the end)

- Grammar Note: 'al-' for "the". This is also a noun (active participle) and is in the genitive case (ending in 'i') due to the preceding preposition 'mina'.

24. وَ (wa)

- Meaning: and

- Pronunciation: "wa"

25. لَوْ (law)

- Meaning: if (hypothetical, counterfactual)

- Pronunciation: "law" (like 'low' in 'low-er')

- Grammar Note: This particle also introduces a conditional sentence, but it implies a hypothetical or unreal condition ("if X had happened, then Y would have happened"). The result clause often starts with 'لَ' (la).

26. شَاءَ (shā'a)

- Meaning: He willed, He desired

- Pronunciation: "shaa-a" (long 'a' then a glottal stop)

- Grammar Note: This is a verb (past tense, singular, masculine, third person).

27. اللَّهُ (Allāhu)

- Meaning: Allah, God

- Pronunciation: "al-laa-hoo"

- Grammar Note: Subject of the verb 'shā'a', so in the nominative case.

28. لَأَعْنَتَكُمْ (la'aʿnatakum)

- Meaning: He would have put you into difficulty, He would have burdened you

- Pronunciation: "la-a-a-na-ta-koom" (glottal stop on first 'a', then a deeper 'a' sound)

- Grammar Note: This is the result clause of the 'law' conditional sentence. It combines:

- لَ (la): a particle of emphasis, often used with 'law' in the result.

- أَعْنَتَ (aʿnata): "He burdened/put into difficulty" (past tense verb).

- كُمْ (kum): a suffix pronoun meaning "you" (plural, masculine, object).

29. إِنَّ (inna)

- Meaning: indeed, surely, verily

- Pronunciation: "in-na"

- Grammar Note: This is a particle of emphasis. It makes the noun that follows it (its 'ism' or subject) take the accusative case (ending in 'a').

30. اللَّهَ (Allāha)

- Meaning: Allah, God

- Pronunciation: "al-laa-ha"

- Grammar Note: In the accusative case here because of the preceding particle 'inna'.

31. عَزِيزٌ (ʿazīzun)

- Meaning: Almighty, Mighty, All-Powerful, Invincible

- Pronunciation: "a-zee-zoon" (with a glottal stop on the 'a', stress on 'zee')

- Grammar Note: This is an adjective describing Allah, acting as the predicate (khabar) of the 'inna' sentence. It is in the nominative case.

32. حَكِيمٌ (ḥakīmun)

- Meaning: All-Wise, Wise

- Pronunciation: "ha-kee-moon" (with a soft 'h' sound, stress on 'kee')

- Grammar Note: Another adjective describing Allah, also in the nominative case. It follows 'ʿazīzun' and provides additional information.

Let's break down this Arabic sentence word by word to understand its meaning and grammar.

1. إِنَّمَا (innamaa)

- Meaning: Indeed, only Only It is only that.

- Pronunciation: in-na-maa

- Grammar: This is a particle of emphasis and restriction. It combines "إنَّ" (inna - indeed/verily) and "مَا" (maa - a restrictive particle). It implies that what follows is the only thing being referred to or the only action taking place from the subject.

2. يَأْمُرُكُم (ya'murukum)

- Meaning: He orders you (plural) / He commands you (plural).

- Pronunciation: ya'-mu-ru-kum

- Grammar: This is a verb in the present tense, third person masculine singular ("he orders").

- "يَأْمُرُ" (ya'muru) is the verb "he orders/commands."

- "كُم" (kum) is a pronominal suffix meaning "you" (plural, masculine). So, "he orders you."

3. بِالسُّوءِ (bis-suu'i)

- Meaning: With evil To evil To do evil.

- Pronunciation: bis-soo-ee

- Grammar: This consists of a preposition and a noun.

- "بِ" (bi) is a preposition meaning "with," "by," "in," or "to." Here it indicates the object or nature of the command.

- "السُّوءِ" (as-suu'i) means "the evil" or "badness." It is in the genitive case because it follows the preposition "بِ".

4. وَالْفَحْشَاءِ (wal-faḥshaa'i)

- Meaning: And indecency / And immorality.

- Pronunciation: wal-fah-shaa-ee

- Grammar: This word is connected by a conjunction.

- "وَ" (wa) is a conjunction meaning "and."

- "الْفَحْشَاءِ" (al-faḥshaa'i) means "the indecency," "the immorality," or "the obscenity." It is in the genitive case, parallel to "السُّوءِ," as it is also governed by the implied "بِ" (with) from the previous part and the conjunction "and."

5. وَأَن (wa 'an)

- Meaning: And that / And to.

- Pronunciation: wa-an

- Grammar:

- "وَ" (wa) is again the conjunction "and."

- "أَن" ('an) is a subordinating particle that introduces a subjunctive clause. It often translates to "that" or "to (do something)" when followed by a verb.

6. تَقُولُوا (taquuluu)

- Meaning: You (plural) say.

- Pronunciation: ta-qoo-loo

- Grammar: This is a verb in the present tense, second person masculine plural ("you say"), but it is in the subjunctive mood because it is preceded by "أَن" ('an). The "ن" (noon) at the end of the indicative "تَقُولُونَ" (taquuloon) is dropped to indicate the subjunctive mood.

7. عَلَى ('alaa)

- Meaning: Upon Against About.

- Pronunciation: 'a-laa

- Grammar: This is a preposition. Here it means "against" or "about" when referring to uttering falsehoods about someone or something, especially God.

8. اللَّهِ (allaahi)

- Meaning: God / Allah.

- Pronunciation: al-laah-hee

- Grammar: This is the definite noun "God." It is in the genitive case because it follows the preposition "عَلَى."

9. مَا (maa)

- Meaning: What / That which.

- Pronunciation: maa

- Grammar: This is a relative pronoun, referring to an unspecified thing or action.

10. لَا (laa)

- Meaning: Not.

- Pronunciation: laa

- Grammar: This is a negative particle used to negate verbs in the present tense.

11. تَعْلَمُونَ (ta'lamuun)

- Meaning: You (plural) know.

- Pronunciation: ta'-la-moo-oon

- Grammar: This is a verb in the present tense, second person masculine plural ("you know").

Full Translation:

Indeed, he only commands you with evil and indecency, and that you say about God what you do not know.

More Natural English Flow:

He only orders you to evil and immorality, and to say about God what you do not know.

Here is a breakdown of the Arabic sentence with an English translation, word-for-word explanations, and pronunciation assistance:

Full English Translation:

"Ask the Children of Israel how many clear signs We gave them. And whoever changes God's favor after it has come to him, then indeed God is severe in punishment."

Word-by-Word Explanation:

1. سَلْ (sal)

- Meaning: Ask (you, singular male imperative).

- Pronunciation: "sal" (like 'sal'ad).

- Grammar Note: This is an imperative verb, commanding someone to perform an action. It's directed at a single male person, as implied by the verb's form.

2. بَنِي (banī)

- Meaning: Children of / Sons of.

- Pronunciation: "ba-nee" (like 'ba' in banana, 'nee' in knee).

- Grammar Note: This word is in a construct state (إضافة - 'iḍāfah') with the following word, meaning it forms a possessive phrase. It is the accusative/genitive form of the noun "بَنُونَ" (banūna - children/sons), used here because it is the object of the verb "ask."

3. إِسْرَائِيلَ (Isrāʼīla)

- Meaning: Israel.

- Pronunciation: "is-raa-ee-la" (like 'is' in is, 'raa' in rah, 'ee' in bee, 'la' in lava).

- Grammar Note: This is a proper noun, the second part of the possessive phrase "Children of Israel."

4. كَمْ (kam)

- Meaning: How many / How much.

- Pronunciation: "kam" (like 'cam' in camera).

- Grammar Note: This is an interrogative particle, used to ask about quantity.

5. آتَيْنَاهُم (ātaynāhum)

- Meaning: We gave them.

- Pronunciation: "aa-tay-naa-hum" (like 'aa' in father, 'tay' in say, 'naa' in nah, 'hum' in hum).

- Grammar Note: This is a past tense verb: "آتَيْنَا" (ātaynā - We gave) combined with the suffix pronoun "ـهُم" (-hum - them), which acts as the direct object of the verb.

6. مِّنْ (min)

- Meaning: Of / from / a (part of).

- Pronunciation: "min" (like 'min' in mint).

- Grammar Note: Here, it functions as a partitive preposition, indicating "how many of a sign."

7. آيَةٍ (āyatin)

- Meaning: Sign / verse / miracle.

- Pronunciation: "aa-ya-tin" (like 'aa' in father, 'ya' in yacht, 'tin' in tin).

- Grammar Note: This is a feminine noun, indefinite (ending with -in for genitive case) because of the preceding preposition "مِنْ".

8. بَيِّنَةٍ (bayyinatin)

- Meaning: Clear / manifest / evident.

- Pronunciation: "bay-yi-na-tin" (like 'bay' in bay, 'yi' in yield, 'na' in nah, 'tin' in tin).

- Grammar Note: This is a feminine adjective describing "آيَةٍ" (sign), so it matches in gender, number, definiteness (indefinite), and case (genitive).

9. وَ (wa)

- Meaning: And.

- Pronunciation: "wa" (like 'wa' in water).

- Grammar Note: A conjunction connecting two parts of the sentence.

10. مَن (man)

- Meaning: Whoever / he who.

- Pronunciation: "man" (like 'man' in man).

- Grammar Note: This is a conditional particle, introducing a conditional clause.

11. يُبَدِّلْ (yubaddil)

- Meaning: Changes / alters.

- Pronunciation: "yu-bad-dil" (like 'yu' in yule, 'bad' in bad, 'dil' in dill).

- Grammar Note: This is an imperfect (present/future) verb in the jussive mood (indicated by the sukūn on the final letter), which is triggered by the preceding conditional particle "مَن".

12. نِعْمَةَ (niʻmata)

- Meaning: Favor blessing grace.

- Pronunciation: "niʻ-ma-ta" (the 'ʻ' is a guttural sound, like a gentle choke in the throat; 'ni' in nil, 'ma' in mama, 'ta' in ta-da).

- Grammar Note: This is a feminine noun in the accusative case (indicated by the final -a sound) because it is the direct object of the verb "يُبَدِّلْ" (changes).

13. اللَّهِ (Allāhi)

- Meaning: God / Allah.

- Pronunciation: "al-laa-hi" (like 'al' in all, 'laa' in laugh, 'hi' in hit).

- Grammar Note: This is a proper noun in the genitive case (indicated by the final -i sound) because it is the second part of a possessive phrase "God's favor" (نِعْمَةَ اللَّهِ).

14. مِنْ بَعْدِ (min baʻdi)

- Meaning: After.

- Pronunciation: "min baʻ-di" (like 'min' in mint, 'baʻ' as in the guttural 'ʻ', 'di' in did).

- Grammar Note: This is a prepositional phrase meaning "from after" or "after." "بَعْدِ" is in the genitive case due to the preceding preposition "مِنْ."

15. مَا (mā)

- Meaning: What / that which / when.

- Pronunciation: "maa" (like 'maa' in mama).

- Grammar Note: Here, it functions as a relative pronoun or a conjunction, meaning "after that which" or "after it (the favor) has..."

16. جَاءَتْهُ (jāʼathu)

- Meaning: It came to him.

- Pronunciation: "jaa-ʼat-hu" (like 'jaa' in jar, 'ʼat' glottal stop then 'at', 'hu' in who).

- Grammar Note: This is a past tense verb: "جَاءَتْ" (jāʼat - it came, feminine form referring to the feminine noun "نِعْمَةَ" - favor) combined with the suffix pronoun "ـهُ" (-hu - him/to him), which acts as the indirect object.

17. فَإِنَّ (fa-inna)

- Meaning: Then indeed / so surely.

- Pronunciation: "fa-in-na" (like 'fa' in fan, 'in' in in, 'na' in nah).

- Grammar Note: The "فَـ" (fa-) is a conjunction that introduces the consequence of the conditional clause (the "then" part). "إِنَّ" (inna) is a particle of emphasis, which makes the noun following it accusative.

18. اللَّهَ (Allāha)

- Meaning: God / Allah.

- Pronunciation: "al-laa-ha" (like 'al' in all, 'laa' in laugh, 'ha' in hat).

- Grammar Note: This is a proper noun in the accusative case (indicated by the final -a sound) because it is the subject of "إِنَّ," which requires its subject to be in the accusative.

19. شَدِيدُ (shadīdu)

- Meaning: Severe strict intense.

- Pronunciation: "sha-dee-du" (like 'sha' in share, 'dee' in deep, 'du' in dude).

- Grammar Note: This is an adjective functioning as the predicate of "إِنَّ اللَّهَ" (indeed God...). It is in the nominative case.

20. الْعِقَابِ (al-ʻiqābi)

- Meaning: The punishment / retribution.

- Pronunciation: "al-ʻi-qaa-bi" (like 'al' in all, 'ʻi' as in the guttural 'ʻ', 'qaa' in car, 'bi' in bit).

- Grammar Note: This is a definite noun in the genitive case because it is the second part of a possessive phrase "severe in punishment" or "severe of punishment" (شَدِيدُ الْعِقَابِ).

Let's break down this powerful Arabic sentence word by word to help you understand its meaning and structure.

Here's the sentence's overall meaning in English:

"Are you commanding the people to righteousness and forgetting yourselves, while you recite the Scripture? Do you not then understand?"

Now, let's go through it word by word:

1. Are (A)

- Explanation: This small prefix is attached to the beginning of the next word. It's an interrogative particle, which means it turns a statement into a question, similar to how "Do" or "Are" functions at the start of a question in English.

- Grammar: This is a question particle.

2. you (plural) command/order (Ta'-moo-roon)

- Explanation: This is a verb in the present tense, specifically referring to "you" in the plural form. The 'ta-' at the beginning indicates it's a second-person verb (you), and the '-oon' ending signifies that it's plural and masculine. The core meaning of the word is to command or order.

- Grammar: Imperfect (present/future) verb, second person masculine plural.

3. the people (An-naas)

- Explanation: This is a definite noun, meaning "the people." It's in the accusative case here because it's the direct object of the verb "command."

- Grammar: Definite noun, accusative case (object).

4. to (Bi)

- Explanation: This is a common Arabic preposition. It can mean "with," "by," or "to," depending on the context. Here, it conveys the idea of commanding "to" something.

- Grammar: Preposition.

5. righteousness/goodness (Al-birr)

- Explanation: This is a definite noun meaning "righteousness" or "goodness." It's in the genitive case because it follows the preposition "to."

- Grammar: Definite noun, genitive case (follows a preposition).

6. And (Wa)

- Explanation: This is a conjunction, simply meaning "and."

- Grammar: Conjunction.

7. you (plural) forget (Tan-saw-na)

- Explanation: Another present tense verb, again referring to "you" plural. The 'ta-' prefix indicates the second person, and the '-oon' ending signifies plural masculine. The root meaning is "to forget."

- Grammar: Imperfect verb, second person masculine plural.

8. yourselves (An-foo-sa-kum)

- Explanation: This word is a combination of two parts:

- selves/souls (An-foo-sa): The plural of "nafs," meaning "self" or "soul." It's in the accusative case here as the object of "forget."

- your (plural) (kum): This is a suffix pronoun attached to the noun, indicating "your" for a plural group.

- Grammar: Noun in accusative case + possessive/object suffix pronoun (second person plural).

9. And / While (Wa)

- Explanation: This is the same conjunction as before, "and." However, when it introduces a new clause that describes the circumstances of the previous action, it's often translated as "while" or "whereas" in English.

- Grammar: Conjunction introducing a circumstantial clause.

10. you (plural) (An-tum)

- Explanation: This is a separate personal pronoun for "you" plural (masculine). It's used here for emphasis or to clearly define the subject of the following verb in the circumstantial clause.

- Grammar: Separate personal pronoun, second person masculine plural.

11. you (plural) recite/read (Tat-loo-na)

- Explanation: Yet another present tense verb for "you" plural, with the 'ta-' prefix and '-oon' suffix. The meaning here is to recite, often referring to sacred texts, or to read.

- Grammar: Imperfect verb, second person masculine plural.

12. the Book/the Scripture (Al-kee-taab)

- Explanation: This is a definite noun meaning "the Book" or, in a religious context, "the Scripture." It's in the accusative case as the direct object of the verb "recite."

- Grammar: Definite noun, accusative case (object).

13. Do (A)

- Explanation: This is the same interrogative particle as at the very beginning of the sentence, indicating a new question.

- Grammar: Question particle.

14. then/so (Fa)

- Explanation: This is a prefix that means "so" or "then," indicating a consequence or a sequence. It's often combined with other particles.

- Grammar: Conjunction prefix.

15. not (Laa)

- Explanation: This is a particle used for negation, simply meaning "not."

- Grammar: Negation particle.

16. you (plural) understand/reason (Ta'-qi-loon)

- Explanation: The final verb in the sentence, also in the present tense and referring to "you" plural. The 'ta-' prefix and '-oon' suffix are consistent. The core meaning is to understand, to reason, or to use one's intellect.

- Grammar: Imperfect verb, second person masculine plural.

Hello! Let's break down this beautiful Arabic sentence step by step to understand its meaning and structure.

Here's your sentence: وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَـٰكِن لَّا يَعْلَمُونَ

Translation Breakdown:

1. وَ (wa) - And

- Pronunciation: (wah)

- Explanation: This is a conjunction, meaning "and." It connects this sentence to a preceding context, or simply introduces a new thought.

2. إِذَا (idhaa) - when

- Pronunciation: (i-DHAA) (like 'th' in 'this')

- Explanation: This word means "when" or "if." In this context, it refers to something that happens or happened, implying "whenever" or "at the time that."

3. قِيلَ (qeela) - it was said

- Pronunciation: (QEE-la) (the 'q' is a deeper 'k' sound from the back of the throat)

- Explanation: This is a past tense, passive voice verb. It comes from the root ق-و-ل (q-w-l), meaning "to say." So, instead of "someone said," it's "it was said."

- Grammar Note: Arabic verbs have active and passive forms. This is the passive form, indicating the action was done to someone/something rather than by someone.

4. لَهُمْ (lahum) - to them

- Pronunciation: (LA-hum)

- Explanation: This is a combination of the preposition لِ (li) meaning "to" or "for," and the plural masculine pronoun هُمْ (hum) meaning "they" or "them."

5. آمِنُوا (aaminoo) - Believe!

- Pronunciation: (AA-mi-noo) (the 'aa' is a long sound, like in 'father')

- Explanation: This is an imperative (command) verb, plural masculine. It comes from the root أ-م-ن (a-m-n), which means "to be safe," "to believe," or "to trust." So, it means "You all, believe!"

6. كَمَا (kamaa) - as / like

- Pronunciation: (ka-MAA)

- Explanation: This particle means "as" or "like." It's formed by كَ (ka) meaning "as/like" and مَا (maa) which can act as a relative pronoun ("that which").

7. آمَنَ (aamana) - believed

- Pronunciation: (AA-ma-na)

- Explanation: This is a past tense verb, singular masculine, from the same root أ-م-ن (a-m-n). It means "he believed."

8. النَّاسُ (an-naas) - the people

- Pronunciation: (an-NAAS)

- Explanation: This is a definite noun meaning "the people" or "mankind." The الـ (al-) is the definite article "the."

9. قَالُوا (qaaloo) - they said

- Pronunciation: (QAA-loo)

- Explanation: This is a past tense verb, plural masculine, from the root ق-و-ل (q-w-l) meaning "to say." It means "they said."

10. أَنُؤْمِنُ (anu'minu) - Should we believe? / Do we believe?

- Pronunciation: (a-nu-OH-mi-nu)

- Explanation: This is an interrogative (questioning) form. The أَ (a) at the beginning is a question particle, like "is it that?" or "do...?" The verb نُؤْمِنُ (nu'minu) is the present tense, first-person plural verb from أ-م-ن (a-m-n), meaning "we believe." So, "Do we believe?" or "Should we believe?"

11. كَمَا (kamaa) - as / like

- Pronunciation: (ka-MAA)

- Explanation: Same as above.

12. آمَنَ (aamana) - believed

- Pronunciation: (AA-ma-na)

- Explanation: Same as above.

13. السُّفَهَاءُ (as-sufahaa'u) - the fools / the foolish ones

- Pronunciation: (as-su-fa-HAA-oo)

- Explanation: This is a definite plural noun meaning "the foolish ones" or "the fools." It comes from the root س-ف-ه (s-f-h) meaning "to be foolish or ignorant."

14. أَلَا (alaa) - Indeed! / Verily! / Beware!

- Pronunciation: (a-LAA)

- Explanation: This is an emphatic particle used to draw attention or for strong affirmation. It conveys a sense of "truly" or "pay attention."

15. إِنَّهُمْ (innahum) - indeed they / verily they

- Pronunciation: (IN-na-hum)

- Explanation: This is a combination of the emphatic particle إِنَّ (inna) meaning "indeed" or "verily," and the pronoun هُمْ (hum) meaning "they." It emphasizes the subject "they."

16. هُمُ (humu) - they (are)

- Pronunciation: (HOO-mu)

- Explanation: This is the plural masculine pronoun "they." Here, it's used emphatically after إِنَّهُمْ to further stress that they (and no one else) are the ones being described. It functions almost like an implied "it is they who are..."

- Grammar Note: The final vowel changes from a 'u' (hum) to 'u' (humu) when followed by a word starting with the definite article 'al-'. This is for ease of pronunciation.

17. السُّفَهَاءُ (as-sufahaa'u) - the fools / the foolish ones

- Pronunciation: (as-su-fa-HAA-oo)

- Explanation: Same as above.

18. وَلَـٰكِن (wa laakin) - but

- Pronunciation: (wa LAA-kin) (the small 'alif' symbol above the 'la' indicates a long 'aa' sound)

- Explanation: This is a combination of وَ (wa) "and" and لَـٰكِن (laakin) "but."

19. لَّا (laa) - not

- Pronunciation: (LAA)

- Explanation: This is a negative particle, meaning "not."

20. يَعْلَمُونَ (ya'lamoon) - they know

- Pronunciation: (ya'-la-MOON) (the 'a' is a guttural sound, like saying 'ah' from the back of your throat)

- Explanation: This is a present tense verb, plural masculine, from the root ع-ل-م (a'-l-m) meaning "to know" or "to learn."

Full English Translation:

And when it was said to them, "Believe as the people believed," they said, "Should we believe as the fools believed?" Indeed, they are the fools, but they do not know.

Here's a breakdown of the Arabic sentence, word by word, to help you understand its meaning and structure:

1. Those (ʾulāʾika)

- Meaning: This word is a demonstrative pronoun, meaning "those" or "they" (referring to a plural group of people or things far away).

- Grammar: It's the subject of the first part of the sentence.

2. for them (lahum)

- Meaning: This is made of two parts:

- la-: a preposition meaning "for" or "to".

- -hum: a pronoun meaning "them" (masculine plural).

- Grammar: This prepositional phrase indicates possession or allocation – "for them" implies "they will have" or "they possess."

3. a share (naṣībūn)

- Meaning: This noun means "a portion," "a share," or "a lot."

- Grammar: The "ūn" sound at the end (tanwīn) indicates that it is indefinite ("a share" rather than "the share") and in the nominative case, making it the actual subject of the implied "having."

4. from what (mimmā)

- Meaning: This is a combination of two words:

- min: a preposition meaning "from" or "of."

- mā: a relative pronoun meaning "what" or "that which."

- Grammar: The "n" sound of 'min' assimilates into the 'm' of 'mā', resulting in the combined 'mimmā'. This phrase introduces the source or content of the share.

5. they earned (kasabū)

- Meaning: This is a past tense verb meaning "they earned," "they acquired," or "they gained."

- Grammar: It's in the third person masculine plural form, referring to the "those" mentioned earlier. The final "ū" sound with the silent 'alif' is typical for the past tense plural verb.

6. And (wa-)

- Meaning: This is a conjunction meaning "and."

- Grammar: It connects the first part of the sentence to the second part, which speaks about God.

7. God (allāhu)

- Meaning: This is the proper name for God in Arabic, often transliterated as "Allah."

- Grammar: It's the subject of the second clause of the sentence.

8. swift (sarīʿu)

- Meaning: This is an adjective meaning "swift," "quick," or "fast."

- Grammar: It's in the nominative case and is the first part of a genitive construction (Idafa), acting as a descriptor for God. It literally means "swift of..."

9. the reckoning (al-ḥisābi)

- Meaning: This word means "the accounting," "the reckoning," or "the judgment."

- Grammar:

- al-: the definite article "the."

- This word is in the genitive case (indicated by the "i" sound at the end) because it's the second term in the idafa construct state with "sarīʿu." Together, "sarīʿu al-ḥisābi" means "swift in reckoning" or "swift at accounting."

Full English Translation (more natural flow):

"Those will have a share of what they earned, and God is swift in reckoning."

Here is a breakdown of the Arabic sentence, translated into English, with word-for-word explanations, pronunciation guides, and relevant grammar notes.

English Translation:

And who is more unjust than one who prevents the mosques of God from having His name mentioned therein and strives for their ruin? Those [such people] may not enter them except in fear. For them in this world is disgrace, and for them in the Hereafter is a great torment.

Word-by-Word Explanation:

- And (wa) [wɑ]

- This is a conjunction, connecting clauses or ideas, meaning "and".

- who (man) [mæn]

- This is an interrogative pronoun used here rhetorically, implying "no one." It means "who" or "whoever."

- more unjust (aẓlamu) [ɑðˤ.lɑ.mu]

- This is a superlative adjective. It comes from the root for "injustice" and means "more unjust" or "most unjust."

- Grammar Note: In Arabic, patterns like 'af'alu' (أَفْعَلُ) are used for comparative and superlative adjectives (e.g., 'akbar' means "bigger" or "biggest").

- than one who (mimman) [mɪm.mæn]

- This is a combination of two words: "min" (مِن) meaning "from" or "than," and "man" (مَنْ) meaning "who" or "one who." So, "than one who."

- prevented (mana'a) [mæ.nɑ.ʕɑ]

- This is a past tense verb meaning "he prevented" or "he forbade."

- mosques (masājida) [mæ.sɑː.d͡ʒɪ.dɑ]

- This is the plural form of "masjid" (مسجد), meaning "mosque." It is in the accusative case because it is the direct object of the verb "prevented."

- of God (Allahi) [ɑl.lɑː.hi]

- This is the Arabic word for God. It is in the genitive case because it forms a possessive construction (known as an 'idafa') with "mosques," meaning "the mosques of God."

- that/to (an) [ʔæn]

- This is a particle that introduces a subjunctive verb. It can be translated as "that" or "to."

- be mentioned (yudhkara) [juð.kɑ.rɑ]

- This is a verb in the passive voice and the subjunctive mood. The root means "to remember" or "to mention." So, "that it/he be mentioned." The "it" here refers to "His name."

- Grammar Note: The particle "an" preceding it puts the verb in the subjunctive mood, which changes the final vowel to 'a' instead of the usual 'u' for an indicative verb.

- in them (fīhā) [fiː.hɑː]

- This is a combination of "fī" (فِي) meaning "in" and "hā" (هَا), which is a feminine plural pronoun suffix meaning "them." "Them" refers back to "mosques" (masājida), which is treated as feminine plural.

- His name (ismuhu) [ɪs.mu.hu]

- This combines "ism" (اِسْم) meaning "name" with "hu" (هُ), a masculine singular possessive pronoun suffix meaning "his."

- and strived (wa sa'ā) [wɑ sæ.ʕɑː]

- "wa" (وَ) means "and." "sa'ā" (سَعَىٰ) is a past tense verb meaning "he strived," "he sought," or "he endeavored."

- in (fī) [fiː]

- This is a preposition meaning "in."

- their ruin/destruction (kharābihā) [χɑ.rɑː.bɪ.hɑː]

- This combines "kharāb" (خَرَاب) meaning "ruin" or "destruction" with "hā" (هَا), the feminine plural pronoun suffix "their," again referring to "mosques."

- Those (ulā'ika) [ʔu.lɑː.ʔi.kɑ]

- This is a plural demonstrative pronoun meaning "those." It refers to the people described in the previous part of the sentence.

- it was not (mā kāna) [mɑː kæː.nɑ]

- "mā" (مَا) is a negative particle meaning "not." "kāna" (كَانَ) is the past tense verb "was." Together, "it was not" or "it should not be."

- for them (lahum) [lɑ.hum]

- This combines "li" (لِ) meaning "for" with "hum" (هُمْ), the masculine plural pronoun meaning "them."

- that/to (an) [ʔæn]

- Another particle that introduces a subjunctive verb.

- they should enter them (yadkhulūhā) [jæd.χu.luː.hɑː]

- This is a subjunctive verb form. "yadkhulū" (يَدْخُلُوا) means "they enter" (the 'nūn' and final 'u' sound would normally be present for indicative mood). The "hā" (هَا) suffix means "them," referring to the mosques.

- Grammar Note: When "an" precedes a verb that would normally end in "ūna" (for plural masculine 'they'), the final "nūn" is dropped, resulting in "ū."

- except (illā) [ɪl.lɑː]

- This is a particle meaning "except" or "but."

- fearful/afraid (khā'ifīna) [χɑː.ʔi.fiː.nɑ]

- This is the plural form of "khā'if" (خَائِف), which is an active participle meaning "fearful" or "afraid." It describes the state or condition in which they must enter.

- For them/They have (lahum) [lɑ.hum]

- Same as before: "li" (لِ) + "hum" (هُمْ). This structure often indicates possession or "there is for them."

- in (fī) [fiː]

- A preposition meaning "in."

- the world/this life (ad-dunyā) [ɑd.dun.jɑː]

- "al-" (ال) is the definite article "the." "dunyā" (دُنْيَا) means "the world" or "this life."

- disgrace/humiliation (khizyun) [χɪz.jun]

- This is a noun meaning "disgrace," "shame," or "humiliation."

- and for them/and they have (wa lahum) [wɑ lɑ.hum]

- "wa" (وَ) means "and," followed by "lahum" (لَهُمْ) as explained above.

- in (fī) [fiː]

- A preposition meaning "in."

- the Hereafter/the next life (al-ākhira) [ɑl.ʔɑː.χɪ.rɑ]

- "al-" (ال) is the definite article "the." "ākhira" (آخِرَة) means "the Hereafter" or "the next life."

- a torment/a punishment (adhābun) [ʕɑ.ðɑː.bun]

- This is a noun meaning "torment" or "punishment."

- great/mighty (aẓīmun) [ʕɑ.ðˤiː.mun]

- This is an adjective meaning "great," "mighty," or "tremendous." It describes "torment" and agrees with it in gender, number, and case.

Here's a word-by-word breakdown of the Arabic sentence:

1. وَ (wa) - And

- Meaning: This is a conjunction meaning "and."

- Pronunciation: "wa" (like "wa" in "water").

- Grammar: It connects clauses or words.

2. اتَّقُوا (ittaqu) - Be mindful of / Fear

- Meaning: This is an imperative (command) verb, meaning "be mindful of," "fear," "guard against," or "be righteous." It implies being cautious and aware of something.

- Pronunciation: "it-ta-qu" (stress on "ta", "qu" as in "cool" but shorter).

- Grammar: It's in the masculine plural form, addressing a group of people. The root is و-ق-ي (w-q-y) which means "to protect" or "to guard." Here, it's in the VIII form, which often implies taking something as a shield or guarding oneself against something.

3. يَوْمًا (yawman) - a Day

- Meaning: "A day."

- Pronunciation: "yaw-man" (like "yow" in "yowl" + "man").

- Grammar: This is a noun in the accusative case (ending in '-an'), indicating it's the object of the verb "ittaqu" (what one should be mindful of).

4. لَّا (lā) - Not

- Meaning: This is a negation particle, meaning "not" or "no."

- Pronunciation: "laa" (like "lah" in "lah-dee-dah").

- Grammar: It negates the verb that follows it.

5. تَجْزِي (tajzī) - Compensates / Avails

- Meaning: "Compensates," "avails," "suffices," or "pays off for."

- Pronunciation: "taj-zee" (like "tajj" in "taj mahal" + "zee" as in "zebra").

- Grammar: This is a feminine singular imperfect verb. It's referring to "nafsun" (a soul/person) which is grammatically feminine. The root is ج-ز-ي (j-z-y), meaning "to recompense" or "to reward."

6. نَفْسٌ (nafsun) - a soul / a person

- Meaning: "A soul," "a person," or "an individual."

- Pronunciation: "naf-sun" (like "naf" in "naff" + "soon").

- Grammar: This is a noun in the nominative case (ending in '-un'), making it the subject of the verb "tajzī" (what compensates).

7. عَن (ʿan) - for / on behalf of

- Meaning: "From," "about," or here, more appropriately, "on behalf of" or "for."

- Pronunciation: "ʿan" (the 'ʿ' is a deep guttural sound from the throat, almost like a constricted 'a' sound, followed by "an" like "on").

- Grammar: This is a preposition.

8. نَّفْسٍ (nafsin) - a soul / a person

- Meaning: "A soul" or "a person."

- Pronunciation: "naf-sin" (like "naf" + "sin").

- Grammar: This is a noun in the genitive case (ending in '-in') because it follows the preposition "ʿan." The "n" has a shadda (doubling sign) because of a preceding assimilation rule, but in isolation, it's just "nafsin."

9. شَيْئًا (shayʾan) - anything

- Meaning: "A thing" or "anything."

- Pronunciation: "shayʾan" (like "shay" + a slight glottal stop + "an").

- Grammar: This is a noun in the accusative case (ending in '-an'), acting as the object of the verb "tajzī" (what is compensated). So, "a soul will not compensate anything for another soul."

10. وَ (wa) - And

- Meaning: Conjunction, "and."

- Pronunciation: "wa."

11. لَا (lā) - Not

- Meaning: Negation particle, "not."

- Pronunciation: "laa."

12. يُقْبَلُ (yuqbalu) - is accepted

- Meaning: "Is accepted."

- Pronunciation: "yuq-ba-lu" (like "yook-ba-loo").

- Grammar: This is a masculine singular imperfect passive verb. The root is ق-ب-ل (q-b-l), meaning "to accept" or "to receive." The "yu-" prefix and "-u" suffix, along with the internal vowel change, indicate it's passive ("is accepted").

13. مِنْهَا (minhā) - from her / from it

- Meaning: "From her" or "from it."

- Pronunciation: "min-haa" (like "min" + "haa" as in "ha-ha").

- Grammar: This is a combination of the preposition مِنْ (min - "from") and the feminine singular pronoun هَا (hā - "her/it"). It refers back to "nafsun" (a soul).

14. عَدْلٌ (ʿadlun) - compensation / ransom

- Meaning: "Justice," "equity," "fairness," but in this context, it often means "compensation" or "ransom."

- Pronunciation: "ʿad-lun" (deep guttural 'a' + "ad-loon").

- Grammar: This is a noun in the nominative case (ending in '-un'), making it the subject of the passive verb "yuqbalu" (what is accepted).

15. وَ (wa) - And

- Meaning: Conjunction, "and."

- Pronunciation: "wa."

16. لَا (lā) - Not

- Meaning: Negation particle, "not."

- Pronunciation: "laa."

17. تَنفَعُهَا (tanfaʿuhā) - benefits her / it

- Meaning: "Benefits her" or "benefits it."

- Pronunciation: "tan-fa-ʿu-haa" (like "tan-fa-uh-haa," with the 'ʿ' sound again).

- Grammar: This is a combination of the feminine singular imperfect verb تَنفَعُ (tanfaʿu - "benefits") and the feminine singular pronoun هَا (hā - "her/it"). The pronoun "hā" is the object of the verb. It also refers back to "nafsun" (a soul). The verb is feminine because its subject (next word) is feminine. The root is ن-ف-ع (n-f-ʿ) meaning "to benefit."

18. شَفَاعَةٌ (shafāʿatun) - intercession

- Meaning: "Intercession," "mediation," or "advocacy."

- Pronunciation: "sha-faa-ʿa-tun" (like "sha-faa-ah-toon").

- Grammar: This is a feminine noun in the nominative case (ending in '-un'), making it the subject of the verb "tanfaʿuhā" (what benefits).

19. وَ (wa) - And

- Meaning: Conjunction, "and."

- Pronunciation: "wa."

20. لَا (lā) - Not

- Meaning: Negation particle, "not."

- Pronunciation: "laa."

21. هُمْ (hum) - they

- Meaning: "They."

- Pronunciation: "hoom" (like "whom").

- Grammar: This is a masculine plural nominative pronoun, acting as the subject of the final verb.

22. يُنصَرُونَ (yunṣarūna) - are helped / aided

- Meaning: "Are helped" or "are aided."

- Pronunciation: "yun-ṣa-roo-na" (like "yoon-sa-roo-na," with 'ṣ' as a heavy 's' sound).

- Grammar: This is a masculine plural imperfect passive verb. The root is ن-ص-ر (n-ṣ-r), meaning "to help" or "to aid." The "yu-" prefix and "-ūna" suffix, along with the internal vowel change, indicate it's passive and plural.

Full Translation:

And be mindful of a Day when no soul will compensate anything for another soul, nor will any compensation be accepted from it, nor will any intercession benefit it, nor will they be helped.

Here is a detailed breakdown of the Arabic sentence:

The full translation of the sentence is:

"Our Lord, and make us submissive to You, and from our offspring a nation submissive to You, and show us our rituals, and accept our repentance. Indeed, You are the Acceptor of repentance, the Merciful."

Now, let's break it down word by word:

1. رَبَّنَا (Rabbana)

- رَبَّ (Rabb): Lord, Master. This is the vocative form, meaning "O Lord".

- ـنَا (-na): This is a pronominal suffix meaning "our" or "us".

- Translation: Our Lord.

- Grammar: This combines the noun "Lord" with the possessive pronoun "our," making it "Our Lord."

2. وَ (wa)

- Translation: And.

- Grammar: This is a conjunction, simply connecting phrases or clauses.

3. اجْعَلْنَا (ij'alna)

- اجْعَلْ (ij'al): Make. This is an imperative (command) verb addressed to a singular masculine (You). It comes from the root J-'-L (ج-ع-ل) meaning "to make" or "to place."

- ـنَا (-na): This is an object pronoun suffix meaning "us."

- Translation: Make us.

- Grammar: This is an imperative verb followed by an object pronoun.

4. مُسْلِمَيْنِ (muslimayni)

- مُسْلِم (muslim): One who submits (to God). This is an active participle.

- ـيْنِ (-ayni): This suffix indicates the dual form (two of something) in the accusative or genitive case. Since "us" (نَا) refers to Abraham and Ishmael in the context of this supplication, the dual form is used.

- Translation: two who submit / submissive (dual).

- Grammar: This is the dual form of the active participle "muslim," describing the state or condition of "us" (nā).

5. لَكَ (laka)

- لَ (la): To, for. This is a preposition.

- ـكَ (-ka): This is a pronominal suffix meaning "You" (singular masculine).

- Translation: to You / for You.

- Grammar: Preposition followed by a pronoun.

6. وَ (wa)

- Translation: And.

- Grammar: Conjunction.

7. مِن (min)

- Translation: From.

- Grammar: This is a preposition.

8. ذُرِّيَّتِنَا (dhurriyyatina)

- ذُرِّيَّة (dhurriyyah): Offspring, progeny, descendants.

- ـتِنَا (-tina): This is the feminine ending (ـة, ta marbuta) followed by the possessive suffix "our" (ـنَا). The ta marbuta changes to a regular 't' sound when a suffix is attached.

- Translation: our offspring / our progeny.

- Grammar: Noun combined with a possessive pronoun.

9. أُمَّةً (ummatan)

- أُمَّة (ummah): Nation, community.

- ـً (-tan): This is the indefinite accusative ending (tanween fath).

- Translation: a nation / a community.

- Grammar: Noun in the accusative case, indicating it's the object of the implied "make" (from the previous "make us").

10. مُّسْلِمَةً (muslimatan)

- مُسْلِمَة (muslimah): One who submits (to God), feminine form.

- ـً (-tan): This is the indefinite accusative ending (tanween fath).

- Translation: submitting / submissive (feminine).

- Grammar: This is the feminine form of the active participle "muslim," agreeing in gender (feminine), number (singular), and case (accusative) with the preceding word "أُمَّةً" (ummatan), acting as its adjective.

11. لَّكَ (llaka)

- لَ (la): To, for.

- ـكَ (-ka): You (singular masculine).

- Translation: to You / for You.

- Grammar: Preposition followed by a pronoun. The "l" is emphasized here due to assimilation with the preceding "lam" (often written as 'll').

12. وَ (wa)

- Translation: And.

- Grammar: Conjunction.

13. أَرِنَا (arina)

- أَرِ (ari): Show. This is an imperative (command) verb addressed to a singular masculine (You). It comes from the root R-'-Y (ر-أ-ي) meaning "to see" or "to show."

- ـنَا (-na): This is an object pronoun suffix meaning "us."

- Translation: Show us.

- Grammar: Imperative verb followed by an object pronoun.

14. مَنَاسِكَنَا (manasikana)

- مَنَاسِك (manasik): Rituals, rites. This is the plural form of مَنْسَك (mansak).

- ـنَا (-na): This is a possessive suffix meaning "our."

- Translation: our rituals / our rites.

- Grammar: Plural noun combined with a possessive pronoun.

15. وَ (wa)

- Translation: And.

- Grammar: Conjunction.

16. تُبْ (tub)

- تُبْ (tub): Accept repentance / Turn (to us with mercy). This is an imperative (command) verb addressed to a singular masculine (You). It comes from the root T-W-B (ت-و-ب) meaning "to repent" or "to return." When applied to God, it means "to accept repentance" or "to turn with mercy."

- Translation: Accept (our) repentance / Turn (to us with mercy).

- Grammar: Imperative verb.

17. عَلَيْنَا (alayna)

- عَلَى (ala): Upon, on. This is a preposition.

- ـنَا (-na): This is an object pronoun suffix meaning "us."

- Translation: upon us / to us. (In this context, it implies "accept (repentance) from us" or "turn with mercy towards us.")

- Grammar: Preposition followed by a pronoun.

18. ۖ (stop sign)

- Translation: (End of clause / pause).

- Grammar: This is a common Quranic punctuation mark indicating a pause.

19. إِنَّكَ (innaka)

- إِنَّ (inna): Indeed, verily. This is a particle of emphasis, similar to "surely" or "truly."

- ـكَ (-ka): This is a pronominal suffix meaning "You" (singular masculine), functioning as the subject of "inna."

- Translation: Indeed You.

- Grammar: An emphatic particle followed by a pronoun. "Inna" causes the noun or pronoun that follows it to be in the accusative case.

20. أَنتَ (anta)

- أَنتَ (anta): You. This is an independent personal pronoun for "You" (singular masculine).

- Translation: You.

- Grammar: This is used here for further emphasis, reinforcing the preceding "You" (ـكَ). In Arabic grammar, it's often called a "pronoun of separation" (ضمير فصل - dhamir fasl), which clarifies that the following word is a predicate.

21. التَّوَّابُ (at-Tawwabu)

- التَّوَّاب (at-Tawwab): The Acceptor of repentance, The Oft-Returning (to mercy). This is one of the 99 Beautiful Names of God (Asma' Allah al-Husna).

- Translation: The Acceptor of repentance.

- Grammar: A definite noun (indicated by the prefix Al-) in the nominative case, acting as a predicate.

22. الرَّحِيمُ (ar-Rahimu)

- الرَّحِيم (ar-Rahim): The Merciful, The Compassionate. This is also one of the 99 Beautiful Names of God.

- Translation: The Merciful.

- Grammar: A definite noun (indicated by the prefix Al-) in the nominative case, acting as another predicate. It describes the same "You."

Here's a word-by-word breakdown of the Arabic sentence, along with pronunciation assistance and grammar explanations:

The full English translation of the sentence is:

"And when Abraham said, 'My Lord, make this a secure city and provide its people with fruits, those among them who believe in Allah and the Last Day.' He (Allah) said, 'And whoever disbelieves, I will grant him enjoyment for a short while, then I will compel him to the torment of the Fire, and evil is the destination!'"

Word-by-Word Explanation:

1. وَ (wa)

- Translation: And

- Pronunciation: (wa)

- Grammar Note: This is a conjunction, similar to "and" in English, connecting sentences or ideas.

2. إِذْ (idh)

- Translation: when / at the time

- Pronunciation: (idh) - The 'dh' sound is like the 'th' in "this."

- Grammar Note: This particle often introduces a past event, setting the scene for a narrative.

3. قَالَ (qaala)

- Translation: he said

- Pronunciation: (qaala) - The 'q' is a deep 'k' sound, from the back of the throat.

- Grammar Note: This is a past tense verb, third-person masculine singular. It means "he said."

4. إِبْرَاهِيمُ (Ibrahimu)

- Translation: Abraham

- Pronunciation: (ib-raa-hī-mu) - The 'ī' is a long 'ee' sound.

- Grammar Note: This is a proper noun, the subject of the verb "qaala" (he said).

5. رَبِّ (rabbi)

- Translation: My Lord

- Pronunciation: (rab-bī)

- Grammar Note: This is a vocative (calling out to someone) form. It consists of two parts: Rabb (Lord) and the suffix –ī (my). So, it literally means "O my Lord!"

6. اجْعَلْ (ij'al)

- Translation: make

- Pronunciation: (ij-ʕal) - The 'ʕ' (ayn) is a guttural sound, unique to Arabic, often described as a constricted 'a' sound from the throat.

- Grammar Note: This is an imperative verb (a command), second-person masculine singular. Abraham is addressing Allah directly.

7. هَـٰذَا (hādhā)

- Translation: this

- Pronunciation: (haa-dhaa) - The 'dh' is like the 'th' in "this," and 'aa' is a long 'a' sound.

- Grammar Note: This is a demonstrative pronoun, pointing to something specific, in this case, a location.

8. بَلَدًا (baladan)

- Translation: a city / a land

- Pronunciation: (ba-la-dan)

- Grammar Note: This noun is in the accusative case (marked by the -an ending), indicating it's the direct object of the verb "make" and in an indefinite form ("a city").

9. آمِنًا (āminan)

- Translation: safe secure peaceful

- Pronunciation: (aa-mi-nan) - The 'aa' is a long 'a' sound.

- Grammar Note: This is an adjective describing "baladan," so it matches "baladan" in case (accusative) and indefiniteness.

10. وَ (wa)

- Translation: and

- Pronunciation: (wa)

- Grammar Note: Another conjunction, connecting the next command.

11. ارْزُقْ (urzuq)

- Translation: provide / bestow sustenance

- Pronunciation: (ur-zuq) - The 'q' is a deep 'k' sound.

- Grammar Note: This is another imperative verb, second-person masculine singular, addressed to Allah.

12. أَهْلَهُ (ahlahu)

- Translation: its people / its inhabitants

- Pronunciation: (ah-la-hu)

- Grammar Note: This is a combination of two parts: Ahl (people/family) and the pronoun suffix –hu (his/its). It's the object of the verb "provide."

13. مِنَ (mina)

- Translation: from / of

- Pronunciation: (mi-na)

- Grammar Note: This is a preposition. Prepositions in Arabic always cause the following noun to be in the genitive case (often ending in -i or -at-i for plurals).

14. الثَّمَرَاتِ (ath-thamarāti)

- Translation: the fruits

- Pronunciation: (ath-tha-ma-raat) - The 'th' is like the 'th' in "thin." The 'aa' is a long 'a' sound.

- Grammar Note: This is a definite plural noun ("the fruits"). It's in the genitive case because of the preceding preposition "mina."

15. مَنْ (man)

- Translation: whoever / those who

- Pronunciation: (man)

- Grammar Note: This is a relative pronoun, often used to introduce a clause describing "ahlahu" (its people).

16. آمَنَ (āmana)

- Translation: believed

- Pronunciation: (aa-ma-na) - The 'aa' is a long 'a' sound.

- Grammar Note: This is a past tense verb, third-person masculine singular, referring to "whoever."

17. مِنْهُم (minhum)

- Translation: among them / from them

- Pronunciation: (min-hum)

- Grammar Note: This is a combination of the preposition min (from/among) and the pronoun suffix –hum (them). It specifies that the belief is among those people.

18. بِاللَّهِ (bi-Allāhi)

- Translation: in Allah / by Allah (God)

- Pronunciation: (bi-al-laah)

- Grammar Note: This is a combination of the preposition bi (in/by) and Allah (God). The preposition bi causes "Allah" to be in the genitive case.

19. وَ (wa)

- Translation: and

- Pronunciation: (wa)

- Grammar Note: Another conjunction.

20. الْيَوْمِ (al-yawmi)

- Translation: the Day

- Pronunciation: (al-yawm)

- Grammar Note: This is a definite noun in the genitive case, implying "and (in) the Day" (it's coordinated with "Allah" under the bi preposition).

21. الْآخِرِ (al-ākhiri)

- Translation: the Last

- Pronunciation: (al-aa-khi-ri) - The 'kh' is a guttural sound like the 'ch' in "loch." The 'aa' is a long 'a' sound.

- Grammar Note: This is an adjective describing "al-yawmi" (the Day), so it matches in definiteness and case (genitive). Thus, "the Last Day."

22. قَالَ (qaala)

- Translation: He said

- Pronunciation: (qaala) - The 'q' is a deep 'k' sound.

- Grammar Note: This is the same past tense verb as before, but here, the subject is Allah, indicating Allah's response to Abraham's prayer.

23. وَ (wa)

- Translation: And

- Pronunciation: (wa)

24. مَن (man)

- Translation: whoever

- Pronunciation: (man)

- Grammar Note: Another relative pronoun, introducing a new condition.

25. كَفَرَ (kafara)

- Translation: disbelieved / rejected

- Pronunciation: (ka-fa-ra)

- Grammar Note: This is a past tense verb, third-person masculine singular, referring to "whoever."

26. فَ (fa)

- Translation: then / so

- Pronunciation: (fa)

- Grammar Note: This particle often introduces the consequence or result of a condition (like "whoever disbelieved... then this will happen").

27. أُمَتِّعُهُ (umatti'uhu)

- Translation: I will let him enjoy / I will grant him enjoyment

- Pronunciation: (u-mat-ti-ʕu-hu) - The 'ʕ' (ayn) is a guttural sound.

- Grammar Note: This is a future tense (imperfect) verb, first-person singular ("I will") combined with the object pronoun suffix –hu (him). The subject is Allah.

28. قَلِيلًا (qalīlan)

- Translation: a little / for a short while

- Pronunciation: (qa-lī-lan) - The 'ī' is a long 'ee' sound.

- Grammar Note: This is an adverb, in the accusative case (indicated by -an), specifying the duration of enjoyment.

29. ثُمَّ (thumma)

- Translation: then

- Pronunciation: (thum-ma) - The 'th' is like the 'th' in "thin."

- Grammar Note: This is a conjunction indicating a sequence of events.

30. أَضْطَرُّهُ (adṭarruhu)

- Translation: I will compel him / I will drive him

- Pronunciation: (aḍ-ṭar-ru-hu) - The 'ḍ' (ḍād) is a heavy 'd' sound, unique to Arabic. The 'ṭ' (ṭāʾ) is a heavy 't' sound.

- Grammar Note: This is another future tense (imperfect) verb, first-person singular ("I will") combined with the object pronoun suffix –hu (him). The subject is Allah.

31. إِلَىٰ (ilā)

- Translation: to

- Pronunciation: (i-laa) - The 'aa' is a long 'a' sound.

- Grammar Note: This is a preposition, causing the following noun to be in the genitive case.

32. عَذَابِ (ʿadhābi)

- Translation: the torment of / the punishment of

- Pronunciation: (ʕa-dhaa-bi) - The 'ʕ' (ayn) is a guttural sound. The 'dh' is like the 'th' in "this." The 'aa' is a long 'a' sound.

- Grammar Note: This noun is in the genitive case because of the preceding preposition "ila." It's also the first part of an iḍāfa (genitive construct), meaning "the torment of..."

33. النَّارِ (an-nāri)

- Translation: the Fire

- Pronunciation: (an-naar) - The 'aa' is a long 'a' sound.

- Grammar Note: This definite noun is the second part of the iḍāfa (genitive construct), so it's also in the genitive case, meaning "the torment of the Fire."

34. وَ (wa)

- Translation: And

- Pronunciation: (wa)

35. بِئْسَ (bi'sa)

- Translation: evil is / how evil is

- Pronunciation: (bi'-sa)

- Grammar Note: This is a "verb of dispraise," used to express condemnation or declare something as evil. It's often followed by the thing being dispraised.

36. الْمَصِيرُ (al-maṣīru)

- Translation: the destination / the end

- Pronunciation: (al-ma-ṣīr) - The 'ṣ' (ṣād) is a heavy 's' sound. The 'ī' is a long 'ee' sound.

- Grammar Note: This definite noun is the subject of the verb "bi'sa," indicating what is being described as evil. It's in the nominative case (marked by the -u ending).

Here's a word-by-word breakdown of the Arabic sentence, along with pronunciation and grammar explanations:

1. لَّا (laa) - No/Not

- Pronunciation: "laa" (like 'lah' in 'lounge' with a long 'a')

- Grammar Note: This particle is used for negation. When followed by an indefinite noun in the accusative case (like جُنَاحَ here), it creates an absolute negation, meaning "there is absolutely no..."

2. جُنَاحَ (junaaḥa) - blame fault sin

- Pronunciation: "joo-naa-ḥa" (like 'joo' in 'juice', 'naa' as in 'nautical', 'ḥa' is a strong H sound from the throat)

- Grammar Note: This is an indefinite noun in the accusative case, making the negation absolute, meaning "there is no blame at all."

3. عَلَيْكُمْ (ʿalaykum) - upon you (plural)

- Pronunciation: "ʿa-lay-koom" (ʿa' is a glottal stop, 'lay' as in 'lay', 'koom' as in 'boom')

- Grammar Note: This is a preposition عَلَى (ʿalaa - upon/on) combined with the plural masculine pronoun كُمْ (kum - you).

4. إِن (in) - If

- Pronunciation: "in" (as in 'in')

- Grammar Note: This is a conditional particle, introducing a condition.

5. طَلَّقْتُمُ (ṭallaqtumu) - you divorced

- Pronunciation: "ṭal-laq-too-moo" (ṭa' is a strong 't' sound, 'laq' as in 'lock', 'too' as in 'two', 'moo' as in 'moo')

- Grammar Note: This is a past tense verb. طَلَّقَ (ṭallaqa) means "to divorce." The suffix تُمْ (tum) indicates "you" (plural masculine). The final 'u' sound is added here to smoothly connect with the ال (al-) of the next word.

6. النِّسَاءَ (an-nisaa'a) - the women

- Pronunciation: "an-ni-saa-a" (an' as in 'and', 'ni' as in 'nip', 'saa-a' as in 'saw-a')

- Grammar Note: ال (al) is the definite article "the." نِسَاء (nisaa') means "women." This word is in the accusative case because it is the direct object of the verb "you divorced."

7. مَا لَمْ (maa lam) - as long as not / provided that you have not

- Pronunciation: "maa lam" (maa as in 'ma', lam as in 'lamb')

- Grammar Note: This is a combination of مَا (maa - what/not) and لَمْ (lam - not). لَمْ always negates an imperfect verb in the past tense, making it jussive (a special short form of the verb).

8. تَمَسُّوهُنَّ (tamassūhunna) - you have touched them

- Pronunciation: "ta-mas-soo-hun-na" (ta' as in 'ta-da', 'mas-soo' as in 'mas-sue', 'hun-na' as in 'hun-na')

- Grammar Note: تَمَسُّو (tamassū) is the imperfect, jussive form of the verb مَسَّ (massa - to touch), made jussive by لَمْ. The original indicative form would be تَمَسُّونَ (tamassūna). The ن at the end is dropped in the jussive and subjunctive forms for plural verbs. هُنَّ (hunna) is the feminine plural pronoun "them." In this context, "touching" is a euphemism for consummating the marriage.

9. أَوْ (aw) - or

- Pronunciation: "aw" (as in 'awe')

- Grammar Note: A conjunction.

10. تَفْرِضُوا (tafriḍū) - you specify / you stipulate

- Pronunciation: "taf-ri-ḍoo" (taf' as in 'tough', 'ri' as in 'rip', 'ḍoo' is a thick 'd' sound followed by 'oo' as in 'moon')

- Grammar Note: This is the imperfect, jussive form of the verb فَرَضَ (faraḍa - to stipulate/make obligatory). It's jussive because it's linked by أَوْ (or) to the previous لَمْ تَمَسُّوهُنَّ (you have not touched them). The ن (noon) is dropped from the end for the same reason as تَمَسُّوهُنَّ.

11. لَهُنَّ (lahunna) - for them

- Pronunciation: "la-hun-na" (la' as in 'la-la', 'hun-na' as in 'hun-na')

- Grammar Note: This is the preposition لَ (la - for/to) combined with the feminine plural pronoun هُنَّ (hunna - them).

12. فَرِيضَةً (farīḍatan) - an obligation / a fixed dowry

- Pronunciation: "fa-ree-ḍa-tan" (fa' as in 'far', 'ree' as in 'free', 'ḍa' is a thick 'd' sound, 'tan' as in 'tan')

- Grammar Note: This is an indefinite noun in the accusative case, acting as the direct object of the verb "you specify/stipulate." In Islamic law, a "fariḍah" can refer to a specified dowry.

13. وَ (wa) - And / Then

- Pronunciation: "wa" (as in 'wa-ter')

- Grammar Note: A conjunction.

14. مَتِّعُوهُنَّ (mattiʿūhunna) - provide for them / give them a gift

- Pronunciation: "mat-ti-ʿoo-hun-na" (mat' as in 'mat', 'ti' as in 'tin', ʿoo' is a glottal stop followed by 'oo', 'hun-na' as in 'hun-na')

- Grammar Note: This is an imperative (command) verb. مَتِّعَ (mattaʿa) means "to provide a gift/provision." مَتِّعُوا (mattiʿū) is the plural masculine imperative. هُنَّ (hunna) is the feminine plural pronoun "them."

15. عَلَى (ʿalaa) - upon / for

- Pronunciation: "ʿa-laa" (ʿa' is a glottal stop, 'laa' with a long 'a')

- Grammar Note: A preposition.

16. الْمُوسِعِ (al-mūsiʿi) - the wealthy / the well-off

- Pronunciation: "al-moo-si-ʿi" (al' as in 'all', 'moo' as in 'moon', 'si' as in 'sit', ʿi' is a glottal stop followed by 'i')

- Grammar Note: ال (al) is the definite article "the." مُوسِع (mūsiʿ) is an active participle meaning "one who is wealthy/has abundant means." It's in the genitive case because it follows the preposition عَلَى.

17. قَدَرُهُ (qadaruhu) - his means / his ability

- Pronunciation: "qa-da-ru-hoo" (qa' as in 'cut', 'da' as in 'data', 'ru' as in 'rule', 'hoo' as in 'who')

- Grammar Note: قَدَر (qadar) means "means/capacity/ability." هُ (hu) is the masculine singular pronoun "his." This noun is in the nominative case.

18. وَ (wa) - And

- Pronunciation: "wa" (as in 'wa-ter')

- Grammar Note: A conjunction.

19. عَلَى (ʿalaa) - upon / for

- Pronunciation: "ʿa-laa" (ʿa' is a glottal stop, 'laa' with a long 'a')

- Grammar Note: A preposition.

20. الْمُقْتِرِ (al-muqtiri) - the poor / the constrained

- Pronunciation: "al-muq-ti-ri" (al' as in 'all', 'muq' as in 'mook', 'ti' as in 'tin', 'ri' as in 'rip')

- Grammar Note: ال (al) is the definite article "the." مُقْتِر (muqtir) is an active participle meaning "one who is poor/constrained." It's in the genitive case because it follows the preposition عَلَى.

21. قَدَرُهُ (qadaruhu) - his means / his ability

- Pronunciation: "qa-da-ru-hoo" (qa' as in 'cut', 'da' as in 'data', 'ru' as in 'rule', 'hoo' as in 'who')

- Grammar Note: قَدَر (qadar) means "means/capacity/ability." هُ (hu) is the masculine singular pronoun "his." This noun is in the nominative case.

22. مَتَاعًا (mataaʿan) - a provision / a gift

- Pronunciation: "ma-taa-ʿan" (ma' as in 'ma-ma', 'taa' as in 'tar', ʿan' is a glottal stop followed by 'an')

- Grammar Note: This is an indefinite noun in the accusative case. It functions as an absolute object (مفعول مطلق) emphasizing the act of providing, or as an adverbial accusative.

23. بِالْمَعْرُوفِ (bil-maʿrūfi) - with kindness / according to what is customary

- Pronunciation: "bil-maʿ-roo-fi" (bil' as in 'bill', 'maʿ' is 'ma' followed by glottal stop, 'roo' as in 'room', 'fi' as in 'fit')

- Grammar Note: بِ (bi) is the preposition "with/by." الْمَعْرُوف (al-maʿrūf) means "the known/the customary/what is good or right." It's in the genitive case because it follows the preposition بِ.

24. حَقًّا (ḥaqqan) - a duty / truly

- Pronunciation: "ḥaq-qan" (ḥa' is a strong H sound, 'qan' is a deep K sound followed by 'an')

- Grammar Note: This is an indefinite noun in the accusative case, often acting as an absolute object for an implied verb like "it is due" or "it is a right," conveying emphasis.

25. عَلَى (ʿalaa) - upon

- Pronunciation: "ʿa-laa" (ʿa' is a glottal stop, 'laa' with a long 'a')

- Grammar Note: A preposition.

26. الْمُحْسِنِينَ (al-muḥsinīn) - the benevolent / the righteous ones

- Pronunciation: "al-muḥ-si-nee-n" (al' as in 'all', 'muḥ' is 'mu' with a strong H sound, 'si' as in 'sit', 'nee' as in 'kneel', 'n' as in 'noon')

- Grammar Note: ال (al) is the definite article "the." مُحْسِنِينَ (muḥsinīn) is the masculine sound plural of مُحْسِن (muḥsin - one who does good/acts benevolently). It's in the genitive case because it follows the preposition عَلَى. The 'īn' ending signifies the genitive/accusative plural.

Full Translation for Understanding:

"There is no blame upon you if you divorce women before you have touched them or specified for them a fixed dowry. And provide for them (a gift/provision), the wealthy according to his means, and the poor according to his means, a provision with kindness; a duty upon the benevolent."

Here is a breakdown of the Arabic sentence, word by word, with pronunciation and explanations:

The full English translation of the sentence is:

"O Children of Israel, remember My favor which I bestowed upon you, and fulfill My covenant, I will fulfill your covenant, and fear Me alone."

Now, let's break it down word by word:

1. يَا (ya)

- Meaning: O

- Explanation: This is a particle used for calling out to someone or something, similar to "O" or "Hey" in English.

2. بَنِي (banī)

- Meaning: children of / sons of

- Explanation: This word means "children of" or "sons of." It's the construct state (مضاف - mudhaf) of "بَنُونَ" (banūn), meaning "sons." When it's followed by another noun (like 'Israel' here) to show possession or relation, the final 'noon' sound (ـُونَ) is dropped, and it becomes "banī."

3. إِسْرَائِيلَ (isra'īla)

- Meaning: Israel

- Explanation: This is a proper noun, "Israel." In Arabic, proper nouns that are non-Arabic in origin (like 'Israel') are often diptotes (ممنوع من الصرف - mamnu' min al-sarf). This means they don't take the full range of case endings or tanween (nunation). Here, it ends with an 'a' sound (fatha) instead of the typical 'u' (damma) for a nominative case or 'i' (kasra) for a genitive case, which is a characteristic of diptotes.

4. اذْكُرُوا (udhkurū)

- Meaning: remember (plural imperative)

- Explanation: This is an imperative verb, meaning a command. It is directed at a plural group ("you all"). The root letters are ذ-ك-ر (dh-k-r), meaning "to remember" or "to mention." The "ū" ending indicates the plural imperative form, typically for masculine plural but often used for mixed groups or general commands.

5. نِعْمَتِيَ (ni'matīya)

- Meaning: My favor / My blessing

- Explanation: This word is composed of two parts:

- نِعْمَة (ni'ma): This means "favor," "blessing," or "grace."

- ـي (ī): This is the possessive pronoun suffix "my." So, "My favor."

- The additional 'ya' sound at the end (written as a small alif after the yaa) is for phonetic connection, especially when the following word starts with a hamzat al-wasl (a connecting hamza, as "الَّتِي" does). It does not change the meaning "My favor."

6. الَّتِي (allatī)

- Meaning: which / that (feminine singular relative pronoun)

- Explanation: This is a relative pronoun, similar to "which" or "that" in English. It refers back to "نِعْمَة" (ni'ma - favor), which is a feminine singular noun, so "الَّتِي" (allatī) is used. (If it were masculine, it would be "الَّذِي" - alladhī).

7. أَنْعَمْتُ (an'amtu)

- Meaning: I bestowed / I conferred

- Explanation: This is a past tense verb. The root is ن-ع-م ('-n-'m), related to "favor" or "blessing." The prefix "أَنْـ" (an-) is part of the verb's form (Form IV, which often indicates causing something to happen). The suffix "ـتُ" (tu) indicates the first person singular past tense ("I"). So, "I bestowed/conferred (a favor)."

8. عَلَيْكُمْ (alaykum)

- Meaning: upon you (plural)

- Explanation: This word consists of two parts:

- عَلَى (ala): A preposition meaning "upon," "on," or "over."

- كُم (kum): The plural pronoun suffix meaning "you all." So, "upon you (all)."

9. وَ (wa)

- Meaning: and

- Explanation: This is a conjunction, simply meaning "and."

10. أَوْفُوا (awfū)

- Meaning: fulfill / keep (plural imperative)

- Explanation: This is another imperative verb, a command directed at a plural group ("you all"). The root letters are و-ف-ي (w-f-y), meaning "to fulfill," "to keep a promise," or "to complete." The "ū" ending again indicates the plural imperative form.

11. بِعَهْدِي (bi'ahdī)

- Meaning: My covenant / My promise

- Explanation: This word has three parts:

- بِـ (bi-): A preposition meaning "with," "by," or "in." When attached to the verb "أَوْفُوا" (awfū - fulfill), it implies "fulfill with My covenant," which translates more naturally to "fulfill My covenant."

- عَهْد ('ahd): This means "covenant," "promise," or "pledge."

- ـي (ī): The possessive pronoun suffix "my." So, "My covenant."

12. أُوفِ (ūfi)

- Meaning: I will fulfill / I shall fulfill

- Explanation: This is a jussive (مجزوم - majzūm) or conditional future tense verb in the first person singular ("I"). It acts as a response or consequence to the previous command ("if you fulfill..., I will fulfill..."). The root is و-ف-ي (w-f-y), same as "أَوْفُوا." The prefix "أُ" (u) indicates the first person singular. The lack of a final vowel (it looks like a sukoon over the 'f' or a dropped 'y' vowel) is characteristic of the jussive mood, which is used here to indicate a result or consequence.

13. بِعَهْدِكُمْ (bi'ahdikum)

- Meaning: your covenant / your promise

- Explanation: This word is structured similarly to "بِعَهْدِي" (bi'ahdī):

- بِـ (bi-): Preposition "with."

- عَهْد ('ahd): Covenant, promise.

- ـكُم (kum): The plural pronoun suffix meaning "your (all)." So, "your covenant."

14. وَ (wa)

- Meaning: and

- Explanation: Another conjunction, "and."

15. إِيَّايَ (iyyāya)

- Meaning: Me alone / it is Me (whom you should...)

- Explanation: This is an emphatic pronoun, meaning "Me alone" or "It is Me." It is used to emphasize the object of an action, particularly when that object is a pronoun, foregrounding "Me" as the exclusive object of the following action.

16. فَارْهَبُونِ (irhabūni)

- Meaning: so fear Me / then fear Me (plural imperative)

- Explanation: This word combines several elements:

- فَـ (fa-): A particle meaning "so," "then," or "therefore," often indicating a consequence or emphasis.

- ارْهَبُوا (irhabū): An imperative verb, "fear" (plural command). The root is ر-ه-ب (r-h-b), meaning "to fear." The "ū" indicates the plural imperative.

- ـنِ (ni): This is a shortened form of the direct object pronoun "ـنِي" (nī) meaning "me." The final vowel is often dropped in certain rhetorical contexts, becoming just 'ni' or 'n'. So, "fear Me."

Hello there! Let's break down this Arabic sentence word by word to understand its meaning and structure. This sentence is a beautiful and important one, often found in religious texts.

Here's the full English translation of the sentence:

"Except for those who repent and reform and make [things] clear, then those - I will accept their repentance; and I am The Accepter of Repentance, The Merciful."

Now, let's go through it word by word:

1. إِلَّا (illa)

- Meaning: Except, unless, but

- Pronunciation: il-laa (The 'a' at the end is long, like 'ah')

- Grammar Note: This is a particle of exception. It sets apart a group from something previously mentioned or implied.

2. الَّذِينَ (alladheena)

- Meaning: Those who

- Pronunciation: al-la-dhee-na (The 'dh' is like the 'th' in 'this')

- Grammar Note: This is a plural relative pronoun. It connects the exception to the people being described, similar to "who" or "whom" in English.

3. تَابُوا (taaboo)

- Meaning: They repented, they turned [to God]

- Pronunciation: taa-boo

- Grammar Note: This is a past tense verb. The 'ū' sound at the end (represented by the Arabic letter waw followed by alif) indicates that the action was performed by "they" (third-person plural masculine). The root verb means "to return" or "to repent."

4. وَ (wa)

- Meaning: And

- Pronunciation: wa (a short 'a' sound, like in 'what')

- Grammar Note: This is a conjunction, simply linking ideas.

5. أَصْلَحُوا (aslahoo)

- Meaning: They reformed, they made amends, they corrected [themselves/others]

- Pronunciation: as-la-hoo

- Grammar Note: Another past tense verb, also in the third-person plural masculine. This verb is of a specific form (Form IV), which often implies "to cause to be good" or "to set right," derived from the root meaning "to be good" or "righteous."

6. وَ (wa)

- Meaning: And

- Pronunciation: wa

- Grammar Note: Another conjunction.

7. بَيَّنُوا (bayyanoo)

- Meaning: They clarified, they made clear, they explained

- Pronunciation: bay-ya-noo

- Grammar Note: This is also a past tense verb, third-person plural masculine. It's from another common verb form (Form II), which often signifies intensification or making something active, in this case, "to make clear" or "to show clearly."

8. فَ (fa)

- Meaning: So, then, therefore

- Pronunciation: fa (a short 'a' sound, like in 'fat')

- Grammar Note: This is a conjunction that often introduces a consequence or a result of what was just stated. Here, it introduces the outcome for "those who" performed the previous actions.

9. أُولَـٰئِكَ (oolaa'ika)

- Meaning: Those

- Pronunciation: oo-laa-i-ka (The 'oo' is like in 'moon', 'aa' like in 'father', and 'i' like in 'sit')

- Grammar Note: This is a demonstrative pronoun, referring back to "those who" in the first part of the sentence. It re-emphasizes the subject before the action is stated.

10. أَتُوبُ (atoobu)

- Meaning: I will accept repentance, I turn [in mercy], I forgive

- Pronunciation: a-too-bu

- Grammar Note: This is a present/future tense verb. The initial 'a' sound indicates the first-person singular ("I"). When God is the speaker (as is often the case in such verses), "I turn" implies turning with mercy and accepting repentance.

11. عَلَيْهِمْ (alayhim)

- Meaning: Upon them, to them

- Pronunciation: a-lay-him

- Grammar Note: This is a combination of a preposition ('ala, meaning "on" or "upon") and a masculine plural pronoun ('hum', meaning "them"). So, "upon them."

12. وَ (wa)

- Meaning: And

- Pronunciation: wa

- Grammar Note: Conjunction.

13. أَنَا (ana)

- Meaning: I

- Pronunciation: a-na

- Grammar Note: This is the first-person singular personal pronoun. It's used here for emphasis, "And I am..."

14. التَّوَّابُ (at-tawwaabu)

- Meaning: The Accepter of Repentance, The Oft-Forgiving

- Pronunciation: at-taw-waab (The 'aa' is long)

- Grammar Note: This is a definite noun (indicated by the 'at-' prefix, which is a form of 'al-', the definite article 'the'). It's an intensive form of the root verb for repentance, meaning one who frequently or readily accepts repentance. This is one of the beautiful names of God in Islam.

15. الرَّحِيمُ (ar-raHeemu)

- Meaning: The Merciful, The Compassionate

- Pronunciation: ar-ra-hee-m (The 'H' is a guttural 'h' sound, made from the back of the throat, like clearing your throat slightly. The 'ee' is long)

- Grammar Note: This is also a definite noun and another one of God's names, emphasizing His boundless mercy.

In summary: The sentence speaks about the conditions for receiving divine mercy and forgiveness: sincere repentance, actively reforming one's actions, and making amends or clarifying the truth. For those who do this, God promises to accept their repentance, for He is indeed the ultimate Accepter of Repentance and the Merciful.

Here's a word-by-word breakdown of the Arabic sentence for an English student:

The full translation of the sentence is:

"And when We took your covenant: 'You shall not shed your blood, nor expel yourselves from your homes,' then you affirmed it, while you were witnessing."

Word-by-word explanation:

1. And (wa-)

- This is the conjunction "وَ" (wa), meaning "and". It connects ideas or clauses.

2. when (idh)

- This is "إِذْ" (idh). It's a particle that refers to a past time, often translated as "when" or "at the time that".

3. We took (akhadh-nā)

- This is "أَخَذْنَا" (akhadh-nā).

- The root verb is "أَخَذَ" (akhadha), meaning "to take".

- The suffix "-نَا" (-nā) indicates the first-person plural past tense, so "We took".

4. your (kum) covenant (mīthāqa)

- This is "مِيثَاقَكُمْ" (mīthāqakum).

- "مِيثَاقَ" (mīthāqa) means "covenant" or "solemn agreement". It's in the accusative case here because it's the direct object of the verb "We took".

- The suffix "-كُمْ" (-kum) is a second-person plural masculine possessive pronoun, meaning "your" (referring to a group of males or mixed group).

5. not (lā)

- This is "لَا" (lā). It's a negation particle. In this context, it's used for prohibition, meaning "you shall not" or "do not".

6. you shed (tasfikūna)

- This is "تَسْفِكُونَ" (tasfikūna).

- It's a present tense verb meaning "you (plural) shed". The root verb is "سَفَكَ" (safaka) - to shed (blood).

- The prefix "تَـ" (ta-) indicates second-person plural (you all).

- The suffix "-ُونَ" (-ūna) marks it as a masculine plural present tense verb. When "لَا" (lā) precedes such a verb for prohibition, it often means "you shall not...".

7. your (kum) blood (dimā'a)

- This is "دِمَاءَكُمْ" (dimā'akum).

- "دِمَاءَ" (dimā'a) is the plural of "دَم" (dam), meaning "blood". It's in the accusative case as it's the object of the verb "you shed".

- The suffix "-كُمْ" (-kum) again means "your" (plural masculine).

8. and (wa-) not (lā)

- This is "وَلَا" (wa-lā).

- "وَ" (wa) means "and".

- "لَا" (lā) means "not" or "shall not", continuing the prohibition.

9. you expel (tukhrijūna)

- This is "تُخْرِجُونَ" (tukhrijūna).

- It's a present tense verb meaning "you (plural) expel". The root verb is "أَخْرَجَ" (akhraja) - to expel, to bring out.

- Similar to "تَسْفِكُونَ", the prefix "تُـ" (tu-) indicates second-person plural, and "-ُونَ" (-ūna) marks it as masculine plural present tense.

10. your (kum) selves (anfusa)

- This is "أَنفُسَكُم" (anfusakum).

- "أَنفُسَ" (anfusa) is the plural of "نَفْس" (nafs), meaning "soul" or "self". Here, it means "yourselves". It's in the accusative case as it's the object of "you expel".

- The suffix "-كُمْ" (-kum) means "your" (plural masculine).

11. from (min)

- This is "مِّن" (min). It's a preposition meaning "from". Note the "mim shaddah" (double m) is due to assimilation with the following word, but it's fundamentally "مِنْ".

12. your (kum) homes (diyāri)

- This is "دِيَارِكُمْ" (diyārikum).

- "دِيَارِ" (diyāri) is the plural of "دَار" (dār), meaning "home" or "dwelling". Because it follows the preposition "مِنْ" (min), it is in the genitive case (indicated by the kasra/i sound at the end).

- The suffix "-كُمْ" (-kum) means "your" (plural masculine).

13. then (thumma)

- This is "ثُمَّ" (thumma). It's a conjunction indicating a sequence of events, meaning "then" or "afterwards".

14. you affirmed (aqrartum)

- This is "أَقْرَرْتُمْ" (aqrartum).

- The root verb is "أَقَرَّ" (aqarra), meaning "to affirm," "to agree," or "to acknowledge."

- The suffix "-تُمْ" (-tum) indicates the second-person plural masculine past tense, so "you (all) affirmed/agreed."

15. and (wa-) you (antum)

- This is "وَأَنتُمْ" (wa-antum).

- "وَ" (wa) here functions as a "waw al-ḥāl" (و الحال), meaning "while" or "and (in a state of)". It introduces a circumstantial clause.

- "أَنتُمْ" (antum) is the independent second-person plural masculine pronoun, meaning "you (all)".

16. are witnessing (tash-hadūna)

- This is "تَشْهَدُونَ" (tash-hadūna).

- It's a present tense verb meaning "you (plural) witness" or "you are witnessing." The root verb is "شَهِدَ" (shahida) - to witness.

- The prefix "تَـ" (ta-) indicates second-person plural, and "-ُونَ" (-ūna) marks it as a masculine plural present tense verb. The present tense here describes an ongoing state simultaneous with the previous action.

Let's break down this beautiful and instruction-filled verse from the Quran, word by word, so you can understand its meaning and structure.

1. وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar Note: This is a conjunction, simply connecting this sentence to a previous context.

2. يَسْأَلُونَكَ (yas'aloonaka)

- Pronunciation: (yas-ah-loo-nah-ka)

- Meaning: They ask you

- Breakdown:

- يَسْأَلُونَ (yas'aloon): "They ask" (present tense, 3rd person masculine plural verb). The root is س-أ-ل (s-a-l), meaning "to ask."

- كَ (ka): "You" (a direct object pronoun, 2nd person singular masculine).

- Grammar Note: Arabic verbs often have pronouns attached directly to them to indicate the object of the verb.

3. عَنِ (ani)

- Pronunciation: (ah-ni)

- Meaning: About

- Grammar Note: This is a preposition. The 'i' sound (kasra) at the end is due to its connection with the definite article 'al' (the) that follows, making it easier to pronounce.

4. الْمَحِيضِ (al-maḥeeḍi)

- Pronunciation: (al-ma-hee-ḍi)

- Meaning: The menstruation / The menses

- Breakdown:

- الْ (al-): "The" (definite article).

- مَحِيض (maḥeeḍ): "Menstruation" or "place/time of menstruation." The root is ح-ي-ض (ḥ-y-ḍ), meaning "to menstruate."

- Grammar Note: Since it follows the preposition 'عن' (about), the noun is in the genitive case, indicated by the 'i' sound (kasra) at the end.

5. قُلْ (qul)

- Pronunciation: (qul)

- Meaning: Say!

- Grammar Note: This is an imperative verb (a command), 2nd person singular masculine. The root is ق-و-ل (q-w-l), meaning "to say."

6. هُوَ (huwa)

- Pronunciation: (hoo-wa)

- Meaning: It / He

- Grammar Note: This is a 3rd person singular masculine pronoun. In this context, it refers to "menstruation."

7. أَذًى (adhā)

- Pronunciation: (a-dhaa)

- Meaning: A harm / An impurity / An annoyance

- Grammar Note: This is a noun in the nominative case, serving as the predicate of "هو" (it). The 'an' sound indicates indefiniteness and a nominative state.

8. فَ (fa)

- Pronunciation: (fa)

- Meaning: So Then Therefore

- Grammar Note: This is a conjunction that indicates a consequence or result.

9. اعْتَزِلُوا (i'taziloo)

- Pronunciation: (i'-ta-zi-loo)

- Meaning: Keep away from / Separate yourselves from

- Grammar Note: This is an imperative verb (a command), 2nd person plural masculine. The root is ع-ز-ل (ʿ-z-l), meaning "to isolate" or "to separate." The 'i' sound at the beginning is an eliding hamza (hamzat al-waṣl) used for pronunciation when starting a word.

10. النِّسَاءَ (an-nisā'a)

- Pronunciation: (an-ni-saa-a)

- Meaning: The women

- Breakdown:

- الْ (an-): "The" (definite article).

- نِّسَاء (nisā'): "Women."

- Grammar Note: This is the direct object of the verb 'اعْتَزِلُوا' (keep away from), so it's in the accusative case, indicated by the 'a' sound (fatḥa) at the end.

11. فِي (fee)

- Pronunciation: (fee)

- Meaning: In / During

- Grammar Note: This is a preposition.

12. الْمَحِيضِ (al-maḥeeḍi)

- Pronunciation: (al-ma-hee-ḍi)

- Meaning: The menstruation / The menses

- Breakdown: Same as word #4.

- Grammar Note: Again, following a preposition 'في' (in/during), it's in the genitive case ('i' sound).

13. وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar Note: Conjunction.

14. لَا (lā)

- Pronunciation: (laa)

- Meaning: Do not

- Grammar Note: This particle is used to form a negative imperative (a prohibition). It puts the following verb in the jussive mood.

15. تَقْرَبُوهُنَّ (taqraboo-hunna)

- Pronunciation: (taq-ra-boo-hun-na)

- Meaning: Approach them (fem. plural)

- Breakdown:

- تَقْرَبُوا (taqraboo): "You (plural) approach" (present tense, 2nd person masculine plural verb, in the jussive mood because of 'لَا'). The root is ق-ر-ب (q-r-b), meaning "to approach."

- هُنَّ (hunna): "Them" (a direct object pronoun, 3rd person plural feminine).

- Grammar Note: The final 'نَّ' (nun shaddah) on 'هنّ' emphasizes the pronoun.

16. حَتَّىٰ (ḥattā)

- Pronunciation: (ḥat-taa)

- Meaning: Until

- Grammar Note: This is a particle indicating a time limit or purpose.

17. يَطْهُرْنَ (yaṭhurna)

- Pronunciation: (yaṭ-hur-na)

- Meaning: They become clean / They become pure

- Breakdown: The root is ط-ه-ر (ṭ-h-r), meaning "to be pure" or "to be clean."

- Grammar Note: This is a present tense verb, 3rd person plural feminine. With 'حتى', it indicates the completion of the action as a condition for the previous prohibition to end.

18. فَ (fa)

- Pronunciation: (fa)

- Meaning: So / Then

- Grammar Note: Conjunction, indicating a consequence.

19. إِذَا (idhā)

- Pronunciation: (i-dhaa)

- Meaning: When

- Grammar Note: This is a conditional particle, usually followed by a past tense verb, implying a future condition.

20. تَطَهَّرْنَ (taṭahharna)

- Pronunciation: (ta-ṭah-har-na)

- Meaning: They have purified themselves / They have become thoroughly clean

- Breakdown: The root is ط-ه-ر (ṭ-h-r). The 'تـ' (ta) prefix and the doubled 'هـ' (ha) indicate a reflexive or intensive form (Form V) of the verb, meaning to "purify oneself" or "to be cleansed completely."

- Grammar Note: This is a past tense verb, 3rd person plural feminine.

21. فَ (fa)

- Pronunciation: (fa)

- Meaning: Then

- Grammar Note: This 'فَ' (fa) introduces the main clause (the result) of the 'إِذَا' (when) condition.

22. أْتُوهُنَّ (a'toohunna)

- Pronunciation: (a'-too-hun-na)

- Meaning: Come to them / Approach them

- Breakdown:

- أْتُوا (a'too): "You (plural) come" (imperative verb, 2nd person plural masculine). The root is أ-ت-ي (a-t-y), meaning "to come."

- هُنَّ (hunna): "Them" (direct object pronoun, 3rd person plural feminine).

- Grammar Note: Similar to 'تَقْرَبُوهُنَّ', the 'نَّ' (nun shaddah) emphasizes the pronoun.

23. مِنْ (min)

- Pronunciation: (min)

- Meaning: From

- Grammar Note: Preposition.

24. حَيْثُ (ḥaythu)

- Pronunciation: (ḥay-thu)

- Meaning: Where From where Whence

- Grammar Note: This is an adverb of place.

25. أَمَرَكُمُ (amarakumu)

- Pronunciation: (a-ma-ra-ku-mu)

- Meaning: He commanded you (plural)

- Breakdown:

- أَمَرَ (amara): "He commanded" (past tense, 3rd person singular masculine verb). The root is أ-م-ر (a-m-r), meaning "to command."

- كُمُ (kumu): "You" (a direct object pronoun, 2nd person plural masculine). The 'u' sound (damma) at the end is due to its connection with the definite article 'al' (the) that follows.

- Grammar Note: The implicit subject of "He commanded" is Allah.

26. اللَّهُ (Allāhu)

- Pronunciation: (al-laa-hu)

- Meaning: Allah / God

- Breakdown:

- الْ (al-): "The" (definite article).

- لَّهُ (lāh): "God."

- Grammar Note: This is the subject of the verb 'أَمَرَ' (commanded), so it's in the nominative case ('u' sound).

27. إِنَّ (inna)

- Pronunciation: (in-na)

- Meaning: Indeed / Verily

- Grammar Note: This is an emphatic particle that strengthens the statement. It causes the noun that follows it to be in the accusative case.

28. اللَّهَ (Allāha)

- Pronunciation: (al-laa-ha)

- Meaning: Allah / God

- Breakdown: Same as word #26.

- Grammar Note: Because of 'إِنَّ' (inna), the noun "Allah" is in the accusative case, indicated by the 'a' sound (fatḥa) at the end.

29. يُحِبُّ (yuḥibbu)

- Pronunciation: (yu-ḥib-bu)

- Meaning: He loves

- Breakdown: The root is ح-ب-ب (ḥ-b-b), meaning "to love."

- Grammar Note: This is a present tense verb, 3rd person singular masculine, with "Allah" as its subject.

30. التَّوَّابِينَ (at-tawwābeena)

- Pronunciation: (at-taw-waa-bee-na)

- Meaning: The repentant ones / Those who turn in repentance

- Breakdown:

- الْ (at-): "The" (definite article).

- تَوَّابِينَ (tawwābeen): "Repentant ones." The root is ت-و-ب (t-w-b), meaning "to repent." The form 'تَوَّاب' (tawwāb) is an intensive form, meaning "one who repents much." The 'īn' ending indicates masculine plural and the accusative case.

- Grammar Note: This is the direct object of 'يُحِبُّ' (He loves), so it's in the accusative case.

31. وَ (wa)

- Pronunciation: (wa)

- Meaning: And

- Grammar Note: Conjunction.

32. يُحِبُّ (yuḥibbu)

- Pronunciation: (yu-ḥib-bu)

- Meaning: He loves

- Breakdown: Same as word #29.

- Grammar Note: Repeated for emphasis and to introduce the second object of Allah's love.

33. الْمُتَطَهِّرِينَ (al-mutaṭahhireena)

- Pronunciation: (al-mu-ta-ṭah-hi-ree-na)

- Meaning: The those who purify themselves / The pure ones

- Breakdown:

- الْ (al-): "The" (definite article).

- مُتَطَهِّرِينَ (mutaṭahhireen): "Those who purify themselves." The root is ط-ه-ر (ṭ-h-r). The 'مُتَطَهِّر' (mutaṭahhir) is an active participle from the Form V verb 'تَطَهَّرَ' (to purify oneself). The 'īn' ending indicates masculine plural and the accusative case.

- Grammar Note: This is also a direct object of 'يُحِبُّ' (He loves), thus in the accusative case.

Putting it all together, the full translation is:

"And they ask you about menstruation. Say: It is a harm/impurity. So keep away from women during menstruation, and do not approach them until they become pure. But when they have purified themselves, then come to them from where Allah has commanded you. Indeed, Allah loves the repentant ones and He loves those who purify themselves."

Hello! Let's break down this beautiful Arabic sentence step by step so you can understand each part. This sentence is a good example of how Arabic combines different elements to convey a complete thought.

Here's the full English translation of the sentence:

"O Children of Israel, remember My favor which I bestowed upon you, and that I preferred you over all peoples/worlds."

Now, let's go word by word:

1. يَا (Yā)

- Pronunciation: Yaa (like 'ya' in 'yak')

- Meaning: O / Oh

- Grammar Note: This is a vocative particle, used to address someone directly, similar to "O" in English.

2. بَنِي (Banī)

- Pronunciation: Banee (like 'buh-nee')

- Meaning: Sons of / Children of

- Grammar Note: This is the plural form of "ibn" (son), but it's in a special grammatical state called the "construct state" (إضافة - iḍāfah). When nouns are in a construct state, they link to the following word as a possessor. The original plural is "banūna" (بَنُونَ), but when it's in the construct state and used in address (like here, after "Yā"), the final 'n' sound is dropped, and it takes an 'ī' ending, making it "banī". It functions like "children belonging to...".

3. إِسْرَائِيلَ (Isrā'īla)

- Pronunciation: Is-raa-ee-la (like 'iss-rah-eel-ah')

- Meaning: Israel

- Grammar Note: This is a proper noun. In Arabic, some proper nouns of foreign origin or specific patterns are "non-declinable" (ممنوع من الصرف - mamnūʿ min al-ṣarf). This means they don't take a kasra (ِ - 'i' sound) at the end, even when they are in a genitive (possessive) or dative case. Instead, they take a fatha (َ - 'a' sound), which is why it's "Isrā'īla" and not "Isrā'īli". Here, it's the possessor of "banī" (children of Israel).

4. اذْكُرُوا (Udhkurū)

- Pronunciation: Uth-koo-roo (like 'ooth-koo-roo', with 'th' as in 'them')

- Meaning: Remember! (plural masculine)

- Grammar Note: This is an imperative verb, a command. It's in the masculine plural form, indicated by the final "ū" (و). So it's commanding "you all (masculine)" to remember. The root verb is ذَكَرَ (dhakara), meaning "to remember."

5. نِعْمَتِيَ (Niʿmatīya)

- Pronunciation: Ni'-ma-tee-ya (like 'nih-mah-tee-yah', with 'ʿ' being a guttural stop)

- Meaning: My favor My blessing My grace

- Grammar Note: This word is made of two parts:

- نِعْمَة (Niʿmah): Meaning "favor," "blessing," or "grace."

- يَ (īya): This is a combination of the possessive pronoun "my" (ي - ī) and an extra "a" (fatḥa) at the end. The extra 'a' sound (fatḥa) on the 'ya' of the possessive pronoun "my" (ي) is often used for emphasis or to connect smoothly to the following word, especially if it starts with a definite article or a relative pronoun like "allatī" here. So, essentially, it means "my favor."

6. الَّتِي (Allatī)

- Pronunciation: Al-la-tee (like 'al-lah-tee')

- Meaning: Which / That

- Grammar Note: This is a feminine singular relative pronoun. It refers back to "Niʿmah" (favor/blessing), which is a feminine singular noun. It introduces a clause that describes the favor.

7. أَنْعَمْتُ (Anʿamtu)

- Pronunciation: An-'am-too (like 'an-ahm-too', with 'ʿ' being a guttural stop)

- Meaning: I bestowed I granted I blessed

- Grammar Note: This is a past tense verb. The "anʿama" (أَنْعَمَ) part means "to bestow a favor" or "to bless." The final "tu" (تُ) is the suffix for the first person singular past tense, meaning "I." So, "I bestowed."

8. عَلَيْكُمْ (ʿAlaykum)

- Pronunciation: 'A-lay-koom (like 'ah-lay-koom', with 'ʿ' being a guttural stop)

- Meaning: Upon you (all)

- Grammar Note: This is a combination of two parts:

- عَلَى (ʿAlā): A preposition meaning "upon," "on," or "over."

- كُمْ (kum): The suffix for the second person masculine plural pronoun, meaning "you all." So, "upon you all."

9. وَأَنِّي (Wa-annī)

- Pronunciation: Wa-an-nee (like 'wah-an-nee')

- Meaning: And that I

- Grammar Note: This is a combination of three parts:

- وَ (Wa): The conjunction "and."

- أَنَّ (Anna): A particle meaning "that" or "indeed that," which introduces a subordinate clause.

- ي (ī): The suffix for the first person singular pronoun, meaning "I." So, "and that I..."

10. فَضَّلْتُكُمْ (Faḍḍaltukum)

- Pronunciation: Fad-dal-too-koom (like 'fad-dal-too-koom')

- Meaning: I preferred you (all) / I favored you (all)

- Grammar Note: This is a past tense verb with an object pronoun.

- فَضَّلَ (Faḍḍala): The root verb meaning "to prefer" or "to favor."

- تُ (tu): The suffix for the first person singular past tense, meaning "I."

- كُم (kum): The suffix for the second person masculine plural pronoun, acting as the object of the verb, meaning "you all." So, "I preferred you all."

11. عَلَى (ʿAlā)

- Pronunciation: 'A-laa (like 'ah-laa', with 'ʿ' being a guttural stop)

- Meaning: Over / Above / Upon

- Grammar Note: Another preposition, similar to the one encountered earlier. Here it implies "over" or "above" in the sense of superiority.

12. الْعَالَمِينَ (Al-ʿālamīna)

- Pronunciation: Al-'aa-la-mee-na (like 'al-ah-lah-mee-nah', with 'ʿ' being a guttural stop)

- Meaning: The worlds / The peoples / Mankind

- Grammar Note: This word is made of two parts:

- الْ (Al-): The definite article "the."

- عَالَمِينَ (ʿālamīna): The plural of "ʿālam" (عَالَم), meaning "world" or "people/mankind." This is the sound masculine plural, and because it follows the preposition "ʿalā," it is in the genitive case, which is indicated by the "īna" (ِينَ) ending.

Putting it all together:

"O Children of Israel, remember My favor which I bestowed upon you, and that I preferred you over the worlds/peoples."

You've done great following along! This sentence shows how rich and precise Arabic can be, even in a single phrase. Keep practicing, and you'll master it!