وَاتَّقُوا يَوْمًا

[Mazhar]

وَاتَّقُوا يَوْمًا
[2:48; 2:123]

Above sentence is parsed in some books as under:

1- يَوْماً» مفعول به

2. مفعول به على حذف مضاف, أي: عذاب يوم أو هول يوم...و يجوز نصبه على الظرفية, و المفعول به محذوف

My question

What is the significance of Tanwin? Can it be estimated as replacement for elided مضاف إليه ?

Thanks.

[benss]

Originally Posted by Mazhar

وَاتَّقُوا يَوْمًا
[2:48; 2:123]

Above sentence is parsed in some books as under:

1- يَوْماً» مفعول به

2. مفعول به على حذف مضاف, أي: عذاب يوم أو هول يوم...و يجوز نصبه على الظرفية, و المفعول به محذوف

My question

What is the significance of Tanwin? Can it be estimated as replacement for elided مضاف إليه ?

Thanks.

Salâmou'aleikoum wa rahmatoullâh wa barakâtouh,

my reply to your post is twofold:

I) as far as I've understood and according to the "some books" you've refered
there are 3 (and not 2 plausible intepretation)

1. مفعول به
2. مفعول به على حذف مضاف
3. ظرف (و المفعول به محذوف)ء

II) I'm not gonna give you a "yes/no" answer to your question as far as I'm not so much knowledgeable.
However, I do know that: "Yes", tanween comes sometimes as a "subtitute" to either a particle (harf), single word (kalima) or a sentence (jumla), the latter has then been dropped. This tanween is preciselly named تنوين العوض (Tanween of substitution/replacement/compensation).
The point is that, the few cases i've came across so far, when the tanween was subsitute of a single word, were preciselly when the dropped single word was actually "muDâf ilaihi", while it's seems according to what you've said that يوم is itself the "muDâf ilaihi" !!

Example:
كلٌّ قائمٌ is actually for كلُ إنسان قائمٌ

[Mazhar]

Salâmou'aleikoum wa rahmatoullâh wa barakâtouh,

Thanks for the reply.

(3) was included in sr. 2 above-----these two options were opinion of one book.

Actually what possibility I was enquiring is that could Tanwin be considered as indicator of dropped "muDâf ilaihi" say the Day of Judgment, Recompense--the Day of Resurrection.

[benss]

'aleikoum salâm wa rahmatoullâh wa barakâtouh,


i've found the book you're referring to (from Muhyiddin Darwish, I'rab al Qur'an al-Karîm wa bayânahu, Vol 1 page 101-102, isn't it ?).

Well, as you've mentionned, quoting the book, it's seems that one plausible interpretation of وَاتَّقُوا يَوْمًا would be وَاتَّقُوا عذابَ يومٍ but should we go as far as to say that the tanwin is "considered as an indicator of dropping MuDâf عذابَ (=>not Mudâf ilaihi, be careful and please do not mix up), I don't know.

When i read the explanation from the book, I personally don't reach such a conclusion (i.e the tanwin is a "subsitute" of the dropped maf3ouloun bihi), i'm just understanding that the taqdîr of وَاتَّقُوا يَوْمًا might be وَاتَّقُوا عذابَ يومٍ and that's all, without making any inference regarding the nature of the tanwin of وَاتَّقُوا يَوْمًا (that is whether it is تنوين العوض).

Indeed, and again, what i know so far is:

: تنوين العوض
: وهو على ثلاثة أقسام
...
وقسم يكون عوضًا عن اسم: وهو اللاحق لـ(كل) عوضًا عما تضاف إليه؛ نحو كل قائم؛ أي كل إنسان قائم فحذف إنسان، وأتى بالتنوين عوضًا عنه.

which is not the case in the verse you've mentionned.

Allah knows the best.

[Mazhar]

Assalamo Alaikum wa rahmatoullâh wa barakâtouh


Thanks

Yes, quote was from Muhyiddin Darwish, I'rab al Qur'an al-Karîm wa bayânahu.

Keeping in view what information is conveyed in the Ayah, I was reluctant to accept his opinion "it's seems that one plausible interpretation of وَاتَّقُوا يَوْمًا would be وَاتَّقُوا عذابَ يومٍ". Howeber, the Ayah is not relating or concerning عذابَ.

Now I find that here he is treating يومٍ as مضاف إليه and estimating مضاف as elided in replacement of which a Tanwin is brought in.

Thanks for your quote which says that Tanwin is in replacement of elided مضاف إليه . On further cross check I found this:
رابعًا: تنوين العوض أو التعويض:
وهو على ثلاثة أقسام:
عوض عن جملة:
وهو الذي يلحق (إذ) عوضًا عن جملة تكون بعدها؛ كقوله تعالى: (وأنتم حينئذ تنظرون)؛ أي: حين إذ بلغت الروح الحلقوم، فحذف بلغت الروح الحلقوم، وأتى بالتنوين عوضًا عنه.
وقسم يكون عوضًا عن اسم: وهو اللاحق لـ(كل) عوضًا عما تضاف إليه؛ نحو كل قائم؛ أي كل إنسان قائم فحذف إنسان، وأتى بالتنوين عوضًا عنه.
وقسم يكون عوضًا عن حرف: وهو اللاحق لجوارٍ وغواشٍ ونحوهما رفعًا وجرًّا؛ نحو: هؤلاء جوار، ومررت بجوار، فحذفت الياء وأتي بالتنوين عوضًا عنها.

[benss]

Originally Posted by Mazhar

Assalamo Alaikum wa rahmatoullâh wa barakâtouh

....
....
....
On further cross check I found this:
رابعًا: تنوين العوض أو التعويض:
وهو على ثلاثة أقسام:
عوض عن جملة:
وهو الذي يلحق (إذ) عوضًا عن جملة تكون بعدها؛ كقوله تعالى: (وأنتم حينئذ تنظرون)؛ أي: حين إذ بلغت الروح الحلقوم، فحذف بلغت الروح الحلقوم، وأتى بالتنوين عوضًا عنه.
وقسم يكون عوضًا عن اسم: وهو اللاحق لـ(كل) عوضًا عما تضاف إليه؛ نحو كل قائم؛ أي كل إنسان قائم فحذف إنسان، وأتى بالتنوين عوضًا عنه.
وقسم يكون عوضًا عن حرف: وهو اللاحق لجوارٍ وغواشٍ ونحوهما رفعًا وجرًّا؛ نحو: هؤلاء جوار، ومررت بجوار، فحذفت الياء وأتي بالتنوين عوضًا عنها.

If you've got my last post, this source you've mentionned above was preciselly the source from which I gave you a small exctract.

Last comment:

when you say:

... I was reluctant to accept his opinion "it's seems that one plausible interpretation of وَاتَّقُوا يَوْمًا would be وَاتَّقُوا عذابَ يومٍ". Howeber, the Ayah is not relating or concerning عذابَ.

Very briefly: the fact that the ayat is not "directly" related to "3adâb" does not prevent it to be plausibly grammatically and meaningly interpreted as the knowledgeable sheikh interpretated it. I think that this is beyond our reach; interpretation of Qur'an not only requires deep knowledge in classical arabic but aslo in tafsir, hadîth, and other sciences.

Salâmou'aleika wa rahmatoullâh wa barakâtouh.

[Mazhar]

Salâmou'aleikoum wa rahmatoullâh wa barakâtouh,

Quote:
... I was reluctant to accept his opinion "it's seems that one plausible interpretation of وَاتَّقُوا يَوْمًا would be وَاتَّقُوا عذابَ يومٍ". Howeber, the Ayah is not relating or concerning عذابَ.

Very briefly: the fact that the ayat is not "directly" related to "3adâb" does not prevent it to be plausibly grammatically and meaningly interpreted as the knowledgeable sheikh interpretated it. I think that this is beyond our reach; interpretation of Qur'an not only requires deep knowledge in classical arabic but aslo in tafsir, hadîth, and other sciences.

Sorry brother,

According to your quote too, with utmost respect and apology from the Sheikh, his opinion contradicts what you stated. In your quote, the Tanwin is for replacement of the elided مضاف إليه and NOT for مضاف.

While respecting our learned Sheikhs we must draw delicate line between "respect" and "worship". Blindly accepting a word of a Sheikh as the Last Word leads us to a closed street. Thanks.

[irf2k]

This thread seems to be going into areas that are beyond the Madina Books.
With due respect I request that this forum be limited to matters covered in Madina Books and other books written by Dr Abdur Rahim.
I'm going to close this tread.