ذَٲلِكَ بِأَنَّہُمۡ ءَامَنُواْ ثُمَّ كَفَرُواْ فَطُبِعَ عَلَىٰ قُلُوبِہِمۡ فَهُمۡ لَا يَفۡقَهُونَ
63:3. Za-Li-Ka (That for you:) they believed, then disbelieved, therefore their hearts are sealed so that they understand not.
ذَٲلِكَ
ذَ+ٲ+لِ+كَ
Za-Li-Ka
Za
Lisanul Arab
Ibn Manzour Afriqi
“Abu Al-Haitham said: Za is the identifier for whatever is pointed at i.e. it is seen by the speaker. (Dara: within the Line of sight of the speaker, whether near or far) Za is a single alphabet identifier and it is Mubham (Unassigned, Unreferenced) it is not understood unless it is explicated by what comes after: Za (This) man. The Fatha (‘a’) sound of Za is for the male-target and Kasra (‘ee’ sound) of Zi for the female-target e.g. Za your brother or Zi your sister. For the male-target case, an Alif (First Alphabet) is added to Z so it became Za.“
Dara: For the modern English reader, Za and Zi are to be understood as vectors pointing from the speaker to the target, taking into account the gender of the target.
وقال أَبو الهيثم: ذا اسمُ كلِّ مُشارٍ إليه مُعايَنٍ يراه المتكلم والمخاطب، قال: والاسم فيها الذال وحدها مفتوحة، وقالوا الذال وحدها هي الاسم المشار إليه، وهو اسم مبهم لا يُعرَف ما هو حتى يُفَسِّر ما بعده كقولك ذا الرَّجلُ، ذا الفرَسُ، فهذا تفسير ذا ونَصْبُه ورفعه وخفصه سواء، قال: وجعلوا فتحة الذال فرقاً بين التذكير والتأْنيث كما قالوا ذا أَخوك، وقالوا ذي أُخْتُك فكسروا الذال في الأُنثى وزادوا مع فتحة الذال في المذكر أَلفاً ومع كسرتها للأُنثى ياء كما قالوا أَنْتَ وأَنْتِ. قال الأَصمعي: والعرب تقول لا أُكَلِّمُك في ذي السنة وفي هَذِي السنة، ولا يقال في ذا السَّنةِ، وهو خطأٌ، إِنما يقال في هذه السَّنةِ؛ وفي هذي السنة وفي ذي السَّنَة، وكذلك لا يقال ادْخُلْ ذا الدارَ ولا الْبَسْ ذا الجُبَّة، وإنما الصواب ادْخُل ذي الدارَ والْبَس ذي الجُبَّةَ، ولا يكون ذا إلا للمذكر. يقال: هذه الدارُ وذي المرأَةُ. ويقال: دَخلت تِلْكَ الدَّار وتِيكَ الدَّار، ولا يقال ذِيك الدَّارَ، وليس في كلام العرب ذِيك البَتَّةَ، والعامَّة تُخْطِئ فيه فتقول كيف ذِيك المرأَةُ? والصواب كيف تِيكَ المرأَةُ? قال الجوهري: ذا اسم يشار به إِلى المذكر، وذي بكسر الذال للمؤنث، تقول: ذي أَمَةُ اللهِ،
Al-Anbari
The Kufah grammarians considered that Za as a single alphabet is the identifier (for pointing at a target) but Alif was added to the Za to strengthen it and then Lam (‘L’ sound) was added—so it became Za-a-l (as if loud hey! or ahoy!) To attract the attention of the listener and for that reason it is not permissible to say Ha-Za-Li-Ka as it is allowed to say Ha-Za-Ka
البيان في إعراب غريب القرآن
الأنباري
و ذهب الكوفيُّون إلى أن الاسم هو الذّالُ وحدها و زيدتِ الالفُ تكثيراً للكلمةِ و تقويةً لها
و اللام في ذلك التنبيه بمنزله ها في هذا و لهذا لا يجوز أن يقال ها ذلك كما يجوز ها ذاك
Li
‘Ukbari
Li (‘L’ sound) is added to the Za-Li-Ka in order to indicate the far-ness of the target. It is said: Li is the Badal (Replacement, Exchange) for Ha (Single letter for Ahoy or Hey), don’t you see you say in Arabic Ha-Za-Ka (Hey! This for you to pay attention to) yet Ha-Za-Li-Ka is grammatically not permissible (due to redundancy).
العكبري
و أما اللامُ فحرفٌ زيد ليدلَّ على بُعدِ المشار إليه
و قيل هي بدلٌ من ها ألا تراك تقول هذا و هذاك و لا يجوز هذلك
كَ
Ka
Second person male pronoun i.e. you Muhammad. But in the case of these very close companions of Allah their presence does not cease in spite of the cessation of their bio-psychological beings! You represented by the letter Ka in Arabic is a persistent pronoun.
In the case of this verse, although the Shakhs(person) of Muhammad is gone, his pronoun Ka (you) persists i.e. he is shown the cause root of hypocrisy amongst his people in spite of being far away (letter Li).
Imagine like a motion picture, the prophet is viewing our hypocrisy, us as his nation, even after his death.
Za-Li-Ka is the Prophet’s witness, witnessing the causation for hypocrisy:
وَيَوۡمَ نَبۡعَثُ فِى كُلِّ أُمَّةٍ۬ شَهِيدًا عَلَيۡهِم مِّنۡ أَنفُسِہِمۡۖ وَجِئۡنَا بِ+كَ شَہِيدًا عَلَىٰ هَـٰٓؤُلَآءِۚ
16:88. And the day when We raise in every nation a witness against them of their own folk, and We bring Ka(you (Muhammad)) as a witness against these.
I’rab & Vocabulary
ذَٲلِكَ
Mubtada’ (Beginning) in the state of Raf’(Elevation), possibly points at the phrases before e.g. Verily they made evil that which they are wont to do
سَآءَ مَا كَانُواْ يَعۡمَلُونَ
Therefore the Elevated Beginning of the verse is the core concept namely ذَٲلِكَ (That for you), elevated for everyone to see.
بِ+أَنَّہُمۡ
باء السببية
Causality B-sound: Suyuti called this usage of B-sound as Ba-Sababiya or Ba of causality. In English you might correspond this to the word Because.
In other words the Ba of causality renders what follows as the reason for hypocrisy.
بِ is also Jarr (Tugger) indeed she tugs the following causes for hypocrisy.
إِنَّهُمْ
أَنَّ+هُمۡ
إِنَّ+هُ+مْ
‘Inna-hum: hu هُ is the noun for Inna.
Usage of Inna indicates that the hypocrites are they way they are, it is not merely a temporary state of mind or social experiment or anomaly. Their behavior and words cast them into certain mold, so to say.
`Inna: Both `Anna and `Inna serve as semi-verbs i.e. acting upon their noun as if it is a subject/object of a sentence.
Al-Huruf
Farabi
Chapter 1
`Inna (`Anna) means steadfast continuity perfection and solidity both for the Wujud (Being-ness) and the knowledge of some object.
الحروف الفارابي
الباب الأول
الحُروفُ وَ أسمَاء المقولات
الفصل الأوّل
حرف إنّ
(1) أمّا بعد فإنّ معنى انّ الثبات والدوام والكمال والوثاقة في الوجود وفي العلم بالشيء.
ولذلك تسمّي الفلاسفة الوجود الكامل ” إنية ” الشيء- وهو بعينه ماهيّته – ويقولون ” وما إنية الشيء ” يعنون ما وجوده الأكمل، وهو ماهيته.
‘Inna-hum, therefore, renders the shape and form of the hypocrites as a group i.e. this is how they formed like!
hum in the state of Nasb (Outer boundary) is acted upon by the semi-verb Inna meaning Inna renders the shape and form and reasons for their hypocrisy.
Omission: Khabar (Information) about أَنَّ is omitted.
ءَامَنُواْ
ءَامَنُ+واْ
Āman-u: Third person plural (و) past tense namely they believed.
و Agent-doer or Fa’il.
In ذَٲلِكَ بِأَنَّہُمۡ hum is the noun for ‘Inna and then و of ءَامَنُ+واْ serves as the Agent doer. The following is how it should be read:
Mood: Because indeed them over there; they believed …
بِأَنَّہُمۡ ءَامَنُواْ as a sentence is the Khabar (Information) about ذَٲلِكَ. Note that there might be other interpretations of these.
ثُمَّ
Thumma (Then with delay) from the genre of ‘Atf which connects phrases.
They believed for some amount of time, they were sincere and acting upon their beliefs but then after some delay in time they disbelieved perhaps in some gradual manner.
كَفَرُواْ
كَفَرُ+واْ
Kafar-u:Third person plural (و)past tense namely they disbelieved.
و Agent-doer or Fa’il.
فَطُبِعَ
فَ+طُبِعَ
فَ
Fa: For the purpose of, ordered connects the previous to what follows. In this case some said it is more about causation i.e. previous phrases cause the following i.e. sealing of their hearts.
Therefore the sealing of their hearts was a process endued with causation as is for example catching flu. Not random or cruel malintent by their Creator!
طُبِعَ
Tubi’a: Sealed to make impenetrable or unreachable.
عَلَىٰ
‘Alā: Over in some sense of overpowering or overcoming or unconditional compliance.
عَلَىٰ قُلُوبِہِمۡ
عَلَىٰ+قُلُوبِ+هِمْ
Over their hearts: Jar-Majrur (Tugger and tugged). Tugger is عَلَىٰ and قُلُوبِ namely hearts is tugged. So the Arab would imagine the dynamics of a rope tugging these words as in a chain.
هِمْ namely them is Mudhāf ‘Ilaih (Annexed) to the “hearts”, and even “them” implicitly tugged as well. Kasra or eh sound for Ha indicates the tugged state.
فَهُمۡ
فَ+هُمۡ
فَ
Fa: “For the purpose of”, ordered, connects the previous to what follows. Perhaps in this case could read as “therefore” as a consequence.
هُمۡ i.e. “them” serves as Mubtada‘(Beginning). It sounds like O to indicate the state of Raf’(Elevation).
Omission: Khabar (Information) about هُمۡis omitted.
لَا
Lā: Negation.
يَفۡقَهُونَ
يَ+فۡقَهُ+ونَ
يَ Ya indicating the present continual tense.
فۡقَهُ
Faqaha: Knowledge of something and comprehension of it. Some said originally it means cracking something opening into halves.
لسان العرب
فقه
الفِقْهُ : العلم بالشيء والفهمُ له
قال ابن الأَثير : واشْتِقاقهُ من الشَّقِّ والفَتْح
فۡقَهُ+ونَ
و
Waw: Fa’il Agent doer i.e. they are not understanding.
© 2019-2002, Dara O. Shayda