27 July 2016

Arabic Quadriliteral Verb Forms - fa'fa'a fa'lala if'alalla فَعْفَعَ فَعْلَلَ اِفْعَلَلَّ BQ1 QI QIV

Meaning shades of Arabic Quadriliteral Verb Forms BQI, QI and QIV

Also see posts on Other Arabic Verb Forms

This post is on The Meanings of Arabic Quadriliteral Verb Forms BQI فَعْفَعَ fa'fa'a, QI فَعْلَلَ fa'lala and QIV اِفْعَلَلَّ if'alalla.   
Last edited on : 28-July-2016

Arabic Quadriliteral Verb Form BQI  fa'fa'a فَعْفَعَ


1 (w)(n) . Arabic Quadriliteral verb form فَعْفَعَ fa'fa'a BQI is usually formed like this. A biliteral root, expressing a sound or movement or action, is repeated to indicate the repetition of that sound or movement or action.
زَلْزَلَهُ He put him or it into a state of violent motion or convulsion.


2 (n) . From a biliteral root , a triliteral root can be formed by repeating the 2nd letter
i.e  ف ع to ف ع ع and a quadriliteral root can be formed by repeating both the letters
i.e ف ع to ف ع ف ع and
in terms of verbs, we can say that from a biliteral root , a triliteral verb can be formed by repeating the 2nd letter
i.e فع to فَعَعَ or فَعِعَ or فَعُعَ to فَعَّ and a quadriliteral verb can be formed by repeating both the letters
i.e فع to فَعْفَعَ and a verb is always either triliteral or quadriliteral. A verb from a biliteral root can only be formed using 1 of the above 2 options.


3 (n) . Various books label this kind of verb فَعْفَعَ also as a فَعْلَلَ verb, but in reality the 2 are different types and meaning shades are also different. The 1st one is a fixed form in which 1st and 3rd root letters are necessarily the same and 2nd and 4th root letters are necessarily the same. The 2nd can even can have 4 different letters.


Arabic Quadriliteral Verb Form QI فَعْلَلَ


1 (w) . Arabic Quadriliteral verb form فَعْلَلَ fa'lala QI is usually formed like this. A 4th letter, is prefixed or affixed to, or inserted in the middle of a triliteral verbal form.
(n) . This can also be said for quadriliteral roots, i.e. one of the ways in which a quadriliteral root is formed is that a 4th letter, is prefixed or affixed to, or inserted in the middle of a triliteral root. 
This can also be said for quadriliteral nouns, i.e. one of the ways in which a quadriliteral noun is formed is that a 4th letter, is prefixed or affixed to, or inserted in the middle of a triliteral noun.
Any 1 of the letters of فَعْلَلَ can be the additional letter that has been added to the 3 letter verb. The 2 ل are usually different letters but pattern is usually written as فَعْلَلَ as the only other option is to mention the additional letter by the actual letter.
Form I شَمَخَ he bore his head high, he elevated himself.
Form QI شَمْخَرَ he behaved haughtily and proudly. With ر added as the additional letter at the 4th place and its pattern can be represented by فَعْلَرَ or فَعْلَلَ . I prefer the 1st pattern in cases where the additional letter can be identified, as in this case.


2 (n) . Usually the additional letter is one of the following:
أ ا و ي ت س م ن ه ل ر
and the 4 letter quadriliteral verb or noun can also be represented by retaining these as the additional letter in the pattern. Form with usage of one of the letters أ ا و ي ت س م ن ه as the additional letter is called by various scholars as مُلْحَقٌّ بِٱالرُّبَاعِيّ or quasi quadriliteral.


3 (n) . Some quadriliteral roots, verbs and nouns are genuinely made using 4 letters, instead of being made by adding an additional letter to a triliteral root, verb or noun, e.g ضِفْدِع frog.
ضَفْدَعَ It (water) had ضَفَادِع frogs in it or became possessor of ضَفَادِع frogs.


4 (n). (Quasi) Quadriliteral verbs are also formed from nouns having triliteral roots with augmentative letter in their pattern.
From the noun شَيْطَان with root ش ي ط and pattern فَعْلَان a quasi quadriliteral verb شَيْطَنَ is formed which means he acted as a شَيْطَان and its pattern can be represented by فَعْلَنَ or فَعْلَلَ . I prefer the 1st pattern again. 


5 (n) . The measure of Arabic Quadriliteral Verb is similar to Arabic Triliteral Verb Form II . When Form II verb is analyzed, it is actually فَعْعَلَ and then it becomes فَعَّلَ while a quadriliteral verb فَعْلَلَ has a different 2nd and 3rd letter.


6 (n) . The Arabic Quadriliteral Verb فَعْلَلَ has more strength and meaning due to more letters as compared to a 3 letter verb.


7 (n) . The meaning shades of Arabic Quadriliteral Verb فَعْلَلَ differ from verb to verb since there are various possibilities.
a. If it is made by inserting an additional letter to a 3 letter verb, at which location is the additional letter inserted and which is the additional letter. Both these factors usually have a role in shaping the meaning shade.
b. If it is made from a 4 letter quadriliteral root or noun, then it has its unique meaning shade not linked to any triliteral verb.


8 (w) . Sometimes a statement is shortened into a 4 letter verb to indicate saying of that statement.
حَوْقَلَ he said لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ .

9 (w)(n) . Same Arabic Quadriliteral Verb Form QI فَعْلَلَ can be intransitive in 1 context and transitive in another context. This explains the reason for the next point mentioned below.

10 (k)  Arabic Quadriliteral Verb Form QI فَعْلَلَ can come as مُطَاوِع of itself. 
(a) . مُطَاوِع is a verb whose (grammatical) agent receives the effect of the action of the agent of another verb.
(w) . The مُطَاوِع expresses the state into which the object of the action denoted by the verb of which it is مُطَاوِع is brought by that action, as its effect or result.
غَطْرَشَ الَّيْلُ بَصَرَهُ فَغَطْرَشَ The night darkened his sight so it became darkened.


11 (w)(n) . Doing something to or with or relating to the noun from the same root.e.g.

12 (k) . To indicate the subject or فَاعِل wearing or making the object or مَفْعُول wear the cloth indicated by the noun from the same root e.g سَرْبَلَهُ he clad him with a سِرْبَال shirt.

13 (k) . To indicate the subject or فَاعِل putting to its required purpose or use the thing or quality indicated in the word from the same root.

14 (k) . To indicate the subject or فَاعِل making the thing indicated in the word from the same root as that of the Quadriliteral verb e.g قَنْطَرَ he made a قَنْطَرَة bridge.

15 (k) . To indicate the subject or فَاعِل removing from the object or مَفْعُول the thing or quality indicated by the noun from the same root.


Arabic Quadriliteral Verb Form QIV اِفْعَلَلَّ


1 (w)(n) . QIV is intransitive, and expresses an extensively or intensively high degree of a state or quality.
اِطْمَأَنَّ he was or became completely still or in a complete and thorough state of rest, ease, quiet, calm, piece of mind and free from grief, sorrow, worry, fear.


2 (n) . It is closest to form XI of the triliterals, though most books mention Form IX but actually it is closest to form XI.


3 (n) . Form XI to Form QIV derivation can be done like this:
اِفْعَالَّ to اِفْعَأَلَّ to اِفْعَلَلَّ where the ل immediately after the ع in the pattern is usually the augmentative letter. Many times the augmentative letter is أ and pattern is اِفْعَأَلَّ and in this case it is a quasi quadriliteral verb.
In Lane's Lexicon, under root ط م ن the 1st of the mentioned opinions on اِطْمَأَنَّ is : "
اِطْمَأَنَّ is said by some to be originally [اِطْمَانَّ] like اِحْمَارَّ , (Mṣb,) as Esh-Shiháb states in the Expos. of the Shifè, (TA,) and to be pronounced with ء for the purpose of avoiding [the combination of] the two quiescent letters, (Mṣb, TA,) anomalously: (Mṣb:) ..."


4 (n) . Form IX to Form QIV derivation can be done like this:
اِفْعَلَّ to اِفْعَلَلَّ where the ل immediately after the ع in the pattern is usually the additional letter.

5 (n) . Form QIV derivation can be done from a quadriliteral root or verb by giving it pattern اِفْعَلَلَّ and in this case all the 4 letters represented by ف ع ل ل are root letters.


Note: Quadriliteral Verb Forms QII تَفَعْلَلَ and QIII اِفْعَنْلَلَ have not been used in The Qur'an and have not been discussed in this post since the 1st priority of Revive Arabic Blog and its Phase 1 targets Qur'an related topics only.


Important Note: 
Best examples for analyzing and verifying the level of applicability or non-applicability of above mentioned meaning shades and for finding additional meaning shades is by studying all occurrences of the Form in The Qur'an and for that you can check relevant examples for this Form in Pattern Wise Concordance PDF by visiting the post:
Pattern wise, Root wise & Letter wise Concordance of The Qur'an
& downloading the concordance documents freely. You can check relevant examples of most of the patterns used in the Qur'an by using concordance documents.

References: When multiple references mentioned for a point, it means material selected from all quoted references more from some and less from others and all quoted references do not necessarily agree on everything. Material is not exactly copied but based on the reference quoted and I have made additions, editions & changes where required :   

h = Howell Arabic Grammar English
w = Wright Arabic Grammar English
k = Aasaan Khaasiyyaat e abwaab Urdu
q = Qawaid Zaban e Qur'an Urdu
n = new indication by me.
a = Derived from other tools like arabic almanac or some other book. For this post (Lane's Lexicon)

Appendix 1: 
BQI : Selected portion from preface of Lane's Lexicon .
Words of three different classes, in which the radical letters are the same, but different in number, I place in the same article. The first of these classes consists of words of two radical letters; as بَلْ : the second class, of reduplicative triliteral-radical words, in which the first and second radical letters are the same as those of the first class, and the third the same as the second of that class; as بَلَّ and بَلٌّ and بَلَلٌ  &c.: and the third class, of reduplicative quadriliteral-radical words, in which the first and third radical letters are the same as the first of the first class, and the second and fourth the same as the second of that class; as بَلْبَلَ and بَلْبَلَةٌ and بِلْبَالٌ  &c. These three classes are included in the same article in all the best Arabic lexicons; and two reasons may be given for my following the same plan. One reason is similarity of signification. Words of the first and second corresponding classes very seldom exhibit an alliance in signification; but instances of such alliance in words of the first and third classes are less rare; and instances of alliance in signification in words of the second and third classes are very numerous. The other reason is, that such words are generally held to be derived from the same root. Some of the Arabian lexicologists hold that a word of the class of بَلَّ is a biliteral-radical word; so that the letters of its root are represented by فع: but most of them regard it as, absolutely, a triliteral-radical word; so that the letters of its root are represented by فعل . With respect to a word such as بَلْبَلَ, the opinion held by El-Farrà and others, and ascribed to El-Khaleel, is, that it is to be represented by فَعْفَعَ; so that the letters of its root are represented by فع: another opinion ascribed to El-Khaleel and his followers among the Baṣrees and Koofees, is, that it is to be represented by فَعْفَلَ; so that the letters of its root are represented by فعل; another, ascribed to Seebaweyh and his companions, is, that it is originally a word to be represented by فَعَّلَ, and that the third radical letter is changed, and made the same as the first; so that the letters of its root are represented by the same letters as if the word itself were to be represented by فَعْفَلَ: the opinion commonly obtaining among the Baṣrees is, that it is to be represented by فَعْلَلَ; so that the letters of its root are represented, in this case also, by فعل

Appendix 2:
Additional Notes: 
From this link
Extra Letters
Extra letters that are added to words are often indicative of the types of meanings they convey.

Base Letter Duplication
The verbal paradigm فَعَّلَ (i.e. form II) is achieved by doubling the middle base letter and one of its most prominent connotations is to indicate that an action has been done repeatedly. For example, the simple verb قَطَعَ means to cut, but the enhanced verb قَطَّعَ means to cut repeatedly (i.e. to chop). Notice that the multiplicity in the word has indicated on the multiplicity in the meaning.

Moreover, the paradigms اِفْعَلَّ (form IX) and اِفْعَالَّ (form XI) also have a doubling of a base letter and they afford the connotation of something happening a lot or repeatedly. For example, اِحْمَرَّ means to become very red or to blush and اِدْهَامَّ means to become dark green or black. Notice how the duplication of the base letters has indicated on the intensity and even the multiplicity of the meaning.

Similarly, the hyperbolic participle has many patterns. If we pry deep enough, we will notice that not all of these patterns give exactly the same sense of exaggeration to the root letters. The pattern فَعَّال (as well as فَعَّالَة) give the sense of doing something repeatedly to the extent that it becomes a habit, a profession, or the like. For example, رَحَّالَة means globetrotter (someone who travels repeatedly). Notice that here too the duplication of the base letter has indicated upon the duplication in the meaning.

This duplication doesn’t, in fact, have to be extra. 4-lettered words with letters one and three the same and two and four the same (form BQ I i.e. 1st form of quadriliteral with 2 root letters repeated twice) also connote repetition and duplication. For example, the word قَلْقَلَ means to be agitated; a state during which one moves around repeatedly. زَعْزَعَ means to convulse. صَلْصَلَ means to jingle, rattle, ring, or chink; all of these things are done repeatedly. Notice how the multiplicity in letters has indicated on the multiplicity in the action afforded by them.

Extra Letter Positioning

Not only does duplication play a role in the meaning, but its placement is also significant. Notice from above that with فَعَّلَ and فَعَّال , it is the middle letter that has been duplicated, whereas with اِفْعَلَّ and اِفْعَالَّ , it is the last letter.

In the case of the first two patterns, the connotation of repetition  is specific in the sense that the repetition happens quickly; no sooner does one instance of the action stop that the next one begins. Moreover, the action itself is choppy; it happens in small, quick instances. For example, تقطيع (chopping) (form II verbal noun) is something which is done quickly and one instance of the action is not entirely complete before the next starts. So notice how the speed and choppiness of the meaning is reflected in the fact that the duplication happens in the middle of the word; the word doesn’t end before the duplication is indicated.

Conversely, the duplication in اِفْعَلَّ and اِفْعَالَّ coming at the end indicates that the repetitions of the action are well spaced (relatively speaking) and that the action is not choppy but smooth. For example, اِحْمِرَار (blushing) (form IX verbal noun) is something that happens saliently and it is not choppy; ergo the connotation of intensity. And this has been indicated by the duplication happening at the end of the word; the action completes, then duplication happens.

Something similar happens in the case of صَرَّ and صَرْصَرَ  .a The former means to hum or buzz (as in a grasshopper) and the latter means to hum with pauses in between (e.g. to whip, as in the wings of an eagle). Notice how the compactness of the letters in صَرَّ indicates on the proximity of noises in a hum, and how the capaciousness of the letters in صَرْصَرَ indicates on the sparseness of the noises when whipping.

Thus far, our examples have been limited to base letter duplication. But the meanings afforded by extra letters as well as their positions is by no means limited to this. For example, consider the verb paradigm اِسْتَفْعَلَ (form X) . Notice that the extra letters that offer the “seeking” meaning (which is by far the most productive connotation of this paradigm) are brought before the base letters at the front of the word. This is because when you want something, you do not yet have it. First comes the seeking, and then comes the action afforded by the base letters. Hence the extra س and ت have accordingly been brought before the base letters.

8 July 2016

Arabic Verb Form VI 6 Tafaa'ala تَفَاعَلَ Tafaa3ala

Meaning shades of Arabic Verb Form VI

Also see posts on Other Arabic Verb Forms

This post is on The Meanings of Arabic Verb Form VI تَفَاعَلَ . Usually one or multiple (more than one) of the following meaning shades are applicable in an Arabic Verb Form VI and applicable meaning shades may differ from verb to verb.

Last edited on : 8-July-2016 


1 (w) . Can be made from Form III فَاعَلَ by prefixing تَ before ف due to which it becomes تَفَاعَلَ .

2 (n) .  Can be made from the root by prefixing the augmentative letter ت before the ف of the root and ا after the ف of the root and giving it pattern تَفَاعَلَ .

3 (n) . The ت appears to be basically indicating oneself. (To oneself, by oneself etc.)

4 (n) . The ا after ف appears to be basically indicating the active participle role.

5 (n) . So the ت at beginning and the ا after ف seem to be indicating in Form VI some meaning shades like:
i. When only 1 person is involved:
a. Making oneself do or be doer of or doing something.
b. Making oneself do or be doer of or doing something to oneself. (e.g. making oneself stronger, making oneself stronger by building strength in oneself)
c. Making oneself do an act or make an effort or attempt or try to perform an act.
d  Becoming or being possessor of some quality by oneself.
e. Making oneself be pretending to do something or be possessing something not actually possessed.
ii. When more than 1 persons are involved or a collective noun is expressed:
a. Each person or entity or part of the collective making itself do or be doer of or doing the act on the other or others.
b. Each person or entity or part of the collective making itself do or be doer of or doing the act on something on which the others are also doing the act at the same time.
iii. For both the above types, since in many cases, this is a doing effort, a kind of gradualism and intensity are added.

6 (n) . Due to the active participle role, the effort or attempt or try in perfect of form VI is usually not a did but rather a was doing or was doer of kind and in imperfect of form VI for future sense is not a will do kind but rather will be doing or will be doer of kind. The noun that is doing the action is behaving as active participle during the duration of the action. When more than one persons is involved, each of them is behaving as an active participle and each is either doing the action on the other or others or each of these is doing the action on some common thing. Usually the action is not a 1 time action but an ongoing effort, attempt or try during the duration of the action OR consecutive set of efforts, attempts or tries during the duration of the action.

Since this is a continuous and doing effort a kind of gradualism and intensity are added.
This can also explain why form VI is sometimes said to indicate:
i. Consecutive actions, 1 action following the other during the duration of the action, consecutive or continuous set of efforts, attempts or tries during the duration of the action.
ii. Extensiveness or Muchness. (Possibly due to similar reason of continuous action or consecutive actions during the duration of the act.)

If the action is such that it is completed quickly or the doer of the action is such who can do the action instantly, then instead of was doing or was doer of, he did or he made himself do, or he was or became by himself is used.

7 (w) . When referring to ALLAH , usage of Form VI means HE is by HIMSELF .
تَعَالَىٰ He is by Himself The Absolutely Exalted, The Absolutely High and Above all beyond any comparison.

8 (w)(n) . Arabic Verb Form VI is also used to indicate making oneself do something, or become something or become possessor of some quality or thing.
تَعَاظَمَ الْأَمْرُ The matter made itself become of great significance (due to requirements or situation or passage of time etc).

9 (w) . Arabic Verb Form VI is مُطَاوِع of Arabic Verb Form III. The idea of effort and attempt, when transitive in Form III, becomes reflexive in Form VI. (made himself, by himself etc.)
(a) . مُطَاوِع is a verb whose (grammatical) agent receives the effect of the action of the agent of another verb.
(w) . The مُطَاوِع expresses the state into which the object of the action denoted by the verb of which it is مُطَاوِع is brought by that action, as its effect or result.
بَاعَدْتُهُ فَتَبَاعَدَ I kept or was keeping him aloof and he kept or was keeping himself aloof.

Form VI can also have the Mutual Participation meaning shade. There are 2 possibilities:
10 (k)(q)(n) 2 or more than 2 persons or things participating in mutual action, with all participants considered acting as subjects and objects at the same time.
تَضَارَبُوا They were beating each other. They were contending in beating. 

11 (k) 2 or more than 2 persons or things participating in some mutual action, each acting as subject, but the object is something else.
تَرَافَعَا شَيْئًا They (both) raised a thing.  They (both) participated in raising a thing.

Reciprocal Signification :
12 (w) . The possible reciprocity of Arabic Verb Form III becomes a necessary reciprocity in Arabic Verb Form VI, in as much as Arabic Verb Form VI includes the objects of Arabic Verb Form III among the subjects that exercise an influence upon one another.
تَقَاتَلَا They (both) were contending to kill the other.

13 (w) . As the reciprocal signification requires at least 2 subjects, the singular of Arabic Verb Form VI in this reciprocal meaning shade is always collective.
تَسَامَعَ بِهِ النَّاسُ The people heard of it from one another. 

14 (w) . The idea of reciprocity may be confined to the parts of one and the same thing.
تَمَاسَكَ He withheld or restrained himself. He held or kept pulling himself together. He remained in possession of his strength and compose. 

15 (w) . Hence, Arabic Verb Form VI is appropriate to actions that take place bit by bit, or by successive (or painful) efforts.
تَسَاقَطَ It fell piece by piece. It fell in consecutive portions.

16 (k)(q) . Gradualism. Subject/subjects getting possession of the quality or thing gradually, step by step or in stages OR subject/subjects doing the action gradually, step by step or in stages.
تَوَارَدُوا They arrived successively, one after the other. 

17 (h) . The agent or subject shows you that he is in a state that he is not in. (pretending, feigning etc.)
(k)(n)(a) . The agent showing to possess the quality indicated in the root or the quality or thing indicated in the root or word from the same root that is neither there, nor actually wanted by the agent, nor a quality deemed recommended or liked for possession etc.
تَمَارَضَ He feigned or made a false show of disease or illness in himself.

18 (k) Introducing new meaning in Form VI which is not present form I.

19 (k) Form VI verb can also come for a root for which no Form I verb has been used.

20 Its verbal noun comes on pattern تَفَاعُل .

21 (w) . Table 1

22 (q) . Table 2


Important Note: 
Best examples for analyzing and verifying the level of applicability or non-applicability of above mentioned meaning shades and for finding additional meaning shades is by studying all occurrences of the Form in The Qur'an and for that you can check relevant examples for this Form in Pattern Wise Concordance PDF by visiting the post:
Pattern wise, Root wise & Letter wise Concordance of The Qur'an
& downloading the concordance documents freely. You can check relevant examples of most of the patterns used in the Qur'an by using concordance documents.

References: When multiple references mentioned for a point, it means material selected from all quoted references more from some and less from others and all quoted references do not necessarily agree on everything. Material is not exactly copied but based on the reference quoted and I have made additions, editions & changes where required :   

h = Howell Arabic Grammar English
w = Wright Arabic Grammar English
t = Arabic notes on tripod site by Hani Deek
k = Aasaan Khaasiyyaat e abwaab Urdu
q = Qawaid Zaban e Qur'an Urdu
n = new indication by me.
a = Derived from other tools like arabic almanac or some other book.

4 July 2016

Arabic Verb Form V (5) تَفَعَّلَ tafa''ala tafa33ala

Meaning shades of Arabic Verb Form V

Also see posts on Other Arabic Verb Forms

This post is on The Meanings of Arabic Verb Form V تَفَعَّلَ . Usually one or multiple (more than one) of the following meaning shades are applicable in an Arabic Form V Verb and applicable meaning shades may differ from verb to verb.

Last edited on : 4-July-2016
and planned to be edited and improved further inshaALLAH!

1 (w) . Can be made from Form II فَعَّلَ by prefixing تَ before ف due to which it becomes تَفَعَّلَ .

2 (n) .  Can be made from the root by prefixing the augmentative letter ت before the ف of the root and doubling the ع of the root and giving it pattern تَفَعَّلَ .

3 . (n) The ت  appears to be basically indicating oneself. Like
making oneself to do the act indicated in the verb
or allowing the act to be done to or for oneself.   

4 (n) . The doubling of ع in Form V appears to be basically indicating that the act is done with
Intensity; Severity; 
Thoroughness; 
Emphasis; Energy; Strength;
Force; Vehemence; Vigor; Violence;
Extensiveness; Multiplication; Frequency; Repetition; in steps; in stages;
Firmness; Heaviness etc.
Some notes on this point:
 عَّ indicates عْعَ i.e. doubled ع
1 or multiple of the above mentioned traits can be present in the act depending on the context and verb.
Extensiveness can be Temporally Extensive (Act is done during a long time) and/or Numerically Extensive (Act done to or by a number of individuals) .

5 (w)(n) . Arabic Verb Form V in many cases has The Effective Signification in which
the act is done to a person or a state produced in him
whether by himself (he did himself, he became himself) or another .
تَعَلَّمَ (Form V) he became learned (by self studying or by getting lessons from a teacher or through experience) .

6 (w) . Arabic Verb Form V adds to the significations of Form II the reflexive force of ت . (to/for/by: oneself/himself etc.)

7 (w)(h) . In various cases, Form V is مُطَاوِع of Form II.
(a) . مُطَاوِع is a verb whose (grammatical) agent receives the effect of the action of the agent of another verb.
(w) . The مُطَاوِع expresses the state into which the object of the action denoted by the verb of which it is مُطَاوِع is brought by that action, as its effect or result.
كَسَّرْتُهُ فَتَكَسَّرَ I smashed it to pieces (Form II) , so it became smashed to pieces (Form V) .

8 (w) . The subject of Arabic Verb Form V is sometimes the direct object of the act (accusative) and sometimes the indirect object (dative) to which another direct object can be added.
تَقَطَّعَ It became cut or shred to pieces.
تَتَبَّعَهُ He turned himself into a pursuer of him. 

9 (h)(k) . Arabic Verb Form V is also used to denote 
repeated action in a leisurely manner (relaxed, gradual, without hurry). 
Doing the action step by step, stage by stage, resuming it again and again, till it is successfully completed. Now this can be of 2 types:
1. An action that can be done in 1 sitting (like drinking water sip by sip)
تَجَرَّعَ الْمَآءَ He swallowed the water sip by sip, gulp by gulp. 
2. Ac action that can be done in many days or even years (like learning the book stage by stage, step by step. )
تَعَلَّمَ الْكِتَابَ He learnt the book one topic after another, step by step, stage by stage, resuming its learning again and again.

10 (a)(n) . Arabic Verb Form V is also used to denote
undertaking or imposing upon oneself, or constraining, tasking or forcing oneself 
to do something
despite inconvenience, difficulty, trouble etc.
Using forced efforts to do something.
تَشَجَّعَ He behaved with forced courage. He tasked, constrained and forced himself to behave courageously. He undertook and imposed upon himself to behave courageously.

Some other meaning shades of Arabic Verb Form V include:

11 (k) .  To indicate the subject or فَاعِل putting to its required purpose or use the thing or quality indicated in the word from the same root as that of the Form V verb.
تَتَرَّسَ He shielded himself with a تُرْس shield.
تَخَتَّمَ He wore the خَاتَم signet ring.

12 (k) .  To indicate the subject or فَاعِل becoming possessed of (i.e. possessing) the meaning indicated by the root or thing or quality indicated in the word from the same root as that of the Form V verb.
تَمَوَّلَ He became possessed of مَال wealth.

13 (k) .  To indicate the subject or فَاعِل becoming like or becoming the meaning indicated by the root or thing or quality indicated in the word from the same root as that of the Form V verb.
becoming: تَجَدَّعَ It (an animal) became what is indicated by the root ج د ع i.e. with a cut off ear or nose etc. 
becoming like: تَبَحَّرَ He became like a بَحْر see. (May be used in indicating the abundance of some quality).

14 (k) .  To indicate the subject or فَاعِل making the thing indicated in the word from the same root as that of the Form V verb.
تَخَيَّمَ He made a خَيْمَة tent for himself.

15 (k)(h) .  To indicate the subject or فَاعِل acquiring or taking for oneself the meaning indicated by the root or thing or quality indicated in the word from the same root as that of the Form V verb.
تَدَيَّرَ الْمَكَانَ He took the place as a دَار abode or house for himself.  
تَحَرَّزَ He took for himself a حِرْز protected, fortified, strong place. He acquired protection for himself.

16 (k) .  To indicate the subject or فَاعِل making the object or مَفْعُول to become the meaning indicated by the root or thing or quality indicated in the word from the same root as that of the Form V verb.
تَوَسَّدَ الْحَجَرَ He made or used the stone as a وِسَادَة pillow for himself.

17 (k) .  To indicate the subject or فَاعِل taking the object or مَفْعُول in the thing indicated in the word from the same root as that of the Form V verb.
تَأَبَّطَهُ He took it beneath his إِبْط arm pit.

18 (k)(h) .  To indicate the subject or فَاعِل shunning or avoiding the meaning indicated by the root or thing or quality indicated in the word from the same root as that of the Form V verb.
تَأَثَّمَ He shunned and avoided اَلْإِثْم sin.

19 (h) .  Believing a thing or himself to be of the quality indicated in its root .
تَصَغَّرَهُ He believed it (a matter) to be صَغِير small.  

20 (k) . Introducing new meaning in form V which is not present in form I.
كَلِمَ (Form I) He injured.
تَكَلَّمَ (Form V) He spoke, talked.  

21 (k) . Form V verb may also come for a root in which no Form I verb has come.

22. Its verbal noun comes on pattern تَفَعُّل

23 (w) . Table 1


24 (q) . Table 2 


Important Note: 
Best examples for analyzing and verifying the level of applicability or non-applicability of above mentioned meaning shades and for finding additional meaning shades is by studying all occurrences of the Form in The Qur'an and for that you can check relevant examples for this Form in Pattern Wise Concordance PDF by visiting the post:
Pattern wise, Root wise & Letter wise Concordance of The Qur'an
& downloading the concordance documents freely. You can check relevant examples of most of the patterns used in the Qur'an by using concordance documents.

References: When multiple references mentioned for a point, it means material selected from all quoted references more from some and less from others and all quoted references do not necessarily agree on everything. Material is not exactly copied but based on the reference quoted and I have made additions, editions & changes where required :   

h = Howell Arabic Grammar English
w = Wright Arabic Grammar English
k = Aasaan Khaasiyyaat e abwaab Urdu
q = Qawaid Zaban e Qur'an Urdu
n = new indication by me.
a = Derived from other tools like arabic almanac or some other book. For this post (Lane's Lexicon)

2 July 2016

Motivation: Life, Death, 3 Types of Infinite Life + Videos on the Reality of Life and Hereafter and the Importance of Time

Motivation : Life, Death and 3 Types of Infinite Life

1. 100/Infinity=0.
So
100 (life of this world is less than this usually)
divided by
Infinity ( life of hereafter )
= 0 (which mathematically & scientifically proves that this life is nothing compared to the hereafter).

2. This Finite life of a few dozen years is the most crucial & important portion of our infinite life as it is to be the basis of our infinite life. Each second here shapes our infinite life ahead! Intentions x efforts made in this life for the finite age allotted here become the basis of the level of Pleasures or Pains in the infinite life that will be allotted in the hereafter.

3. There are 3 Major categories in the Hereafter. Paradise 1, Paradise 2 and Hell. Read Surah Waqia (Surah 56). And within these 3 major categories there are further divisions depending on the level of intention and striving. e.g. Reward is not the same for all people of one category but differs depending ontheir intention and striving. Read Surah An’am (Surah 6) : Ayat 132

4. Whatever you may like to have in this world, remember that ALLAH is its CREATOR and HE can give you much better version of it or alternate to it in the hereafter, so you should be trying to strive for a higher level of Paradise to get a better/more beautiful/more pleasing… etc. version of the thing you want, as once this life is over, you won’t be able to increase the level by your own effort. All you have is given to you by ALLAH, and all you can ever want can only be given by ALLAH.

5. Some may say, why mention rewards, why not, only for ALLAH. We do it for ALLAH, but ignoring the rewards created in Paradise specially for its dwellers, is a kind of ungratefulness. It is too easy for ALLAH to create these things. Surah 56 concept of Saabiquun (the ones who take the lead) who are the Muqarrabuun (Those brought near ALLAH). After mentioning this nearness, their rewards are mentioned which are much better than the rewards of Paradise 2. The higher the level of Paradise, the more the nearness to ALLAH & the better the rewards. Doing for ALLAH includes not doing something which ALLAH doesn’t approve, ALLAH is Ever Merciful, a disobedience once done can be forgiven by ALLAH, but the fact that you have disobeyed ALLAH at that moment in time & space will remain. ALLAH has made this life a test & in this life there are trials & tribulations, do’s & don’ts, and struggles etc. Things like struggling for ALLAH,sacrificing our life & wealth for ALLAH can not be done in the Hereafter. If you want to do anything for ALLAH, do it from your remaining allotted worldly life. Now is the time! … Now!

(Note: By Intentions x (i.e. multiplied by) efforts mentioned in point 2, I mean each deed is a combination of intention behind it and effort put into it and plural of these means all lifelong intention x effort pairs. Some other Forces are also in action like Forgiveness from ALLAH, Forgiveness from the one whose right has been violated, Mercy of ALLAH, correcting the wrong done by the sin, returning to the correct, doing kaffaara for the sin (some prescribed act which completely covers up the sin) etc. Paradise 1 & Paradise 2 are not names, but just mentioned to differentiate between the 2 major categories. And ALLAH Knows the Exact Truth!

Motivational Videos on Reality of Life, Hereafter, Importance of Time

Freely download and watch the following videos

Set 1: 

ALLAH The Lord of the worlds : download , watch online .

After Death : download , watch online .

Last Breath – Time’s Up!

Life of World compared to Hereafter

Muhammad Ali brief speech on Life

What's More Real: Life or Death? download in turkish , download english subtitles .

Set 2: 

1st see the note given below regarding set 2:

Some Names of ALLAH (For authentic description of ALLAH’s Attributes read the Qur’an, this video is just a small introduction.) 

The Truth of The Life of This World .

The transitory baubles of this world and our true abode, the hereafter .

The Secret of The Test .

Never Forget .

Time, One of ALLAH’s Great Blessings .

Answers from the Qur’an 1 , Answers from the Qur’an 2 , Answers from the Qur’an 3 (Regularly study the Qur’an & try to understand & follow it, these are just introduction)

Perished Nations 1 , Perished Nations 2 .

Miracles of the Qur’an 1 , Miracles of the Qur’an 2 , Miracles of the Qur’an 3 , Miracles of the Qur’an 4 ,

Miracles of the Qur’an Books : Book 1 , Book 2 , Book 3 .

Note: Set 2 videos are from Harun Yahya. I only recommend his documentaries I mention on my site, & his material to refute atheism & agnosticism & his material to prove Islam scientifically. Avoid his material on internal Islamic issues. These days, he is writing perverted material regarding Islam and has become a pervert and a 33rd degree mason himself in recent years and has become more like a shameless perverted cult leader.

Set 3:
Urdu Lectures:
Urdu: Realize the importance of time and leave laghw* things (laghw may be explained as anything that neither gives any benefit in the hereafter nor fulfills any legitimate worldly need. Every second is as precious as a big diamond which you either invest for the hereafter or throw away wastefully.) 

Last edited: 20-May-2017