The Removal of Impurity from the Garment of the Worshipper, His Body and His Prayer Area
فصل – Section:
تَجِـبُ إِزَالَـةُ النَّجَاسَـةِ عَنِ ثَـوْبِ الـمصَلِّي وَبَدَنِهِ وَمَـكَانِـه (The removal of impurity from the garment of the one who is praying, and his body and his area of worship is required). وَهُـوَ مَـا تَـمَاسُّهُ الأَعْـضَاء (It is what his limbs come in contact with). إِذَا كَـانَ ذَاكِرًا لَهَا (If he remembers it [an impurity]) قَـادِرًا عَـلَى إِزَالََـتِهَا (and is able to remove it) بِالْـمَاءِ الـمَطْلَقِ (with water which is valid), فَـلَوْ أَزَالَـهَا (and he removes it) بِـغَيرِهِ (by another means) وَصَـلَّى (and prays), لَـمْ تَـصِحَّ (the salaah is not valid). وَإِذَا سَـقَطَ عَـلَى مُـصَلِّي وَهُـوَ فِي الصَّلاَةِ نَـجَاسَةٌ (If an impurity falls on the one who is praying while he is praying), بَـطَلَتْ صَـلاَتُـهُ (the salaah becomes invalid), وَكَذَا إِذَا ذَكَـرَ (It is the same if he remembers) وَهُـوَ فِـي الصَّلاَةِ (while in prayer) أَنَّ بِـثَوْبِـهِ (that his garment) أَوْ بَـدَنِـهِ (or his body) أَوْ مَـكَانِـه (or his area of worship) نَـجَاسَةٌ (is impure). وَإِذَا كَانَ الْـمَكَانُ نَـجِسًا (If his area of worship is impure) وَجَـعَلَ عَلَيهِ (and he places on it) سَائِرًا طَاهِرًا (a thick clean cover), (which is also thick in its appearance), جَـازَتْ عَـلَيْهِ مُطْلَقًا (then the salaah is allowed on it without restriction); أَعْـنِى لِـلْـمَرِيضِ (I mean for those who are sick) وَالصَّـحِيحِ (and those who are healthy) عَلَى مَا رَجَّحُهُ ابْنُ يُونُسَ (according to what Ibn Yūnus preferred).
What is Excusable in Regards to Blood and Festering Matter
فصل – Section:
يُـعٌفى عَـنْ يَسِـيرِ الدَّمِ مُطْلَقًا (A little blood is excused entirely) أَعْنِي سَوَاءٌ كَـانَ دَمَ حَـيْضٍ (whether it is the blood of menstruation) أَوْ نِـفَاسٍ (or parturition) أَوْ مَـيْتَةٍ (or a dead thing), رَآهُ فِـي الصَّلاَةِ (even if the one who s praying sees it in salaah), أَو خَـارِجَـهَا مِـنْ جَسَـدِهِ (or it is flowing from his body), أَوْ غَـيْرِهِ (or someone else), وَيَسِـيرِ الْـقَيْحِ (and also a small amount of pus [is excused]) وَالصَّدِيدِ (and festering matter [can be overlooked]). وَالْيَسـِـيرُ (The small amount is) مَـا دُونَ الدِّرْهَـمِ (less than the size of the dirham). وَالْـمُرَادُ بِـالدِّرْهَـمِ (and what is meant by the word ‘dirham’) البَغْلِيُّ (has to do with the mule). أَيِ الدَّائِـرَةُ (That is to say, the circle) التِّى تَـكُونُ بِـبَاطِـنِ الذِّرَاعِ (that is found on the inside of the knee) مِـنَ البَغْل (of the female mule), وَعَـنْ أَثَـرِ الدُّمَّلِ (and [also a small amount matter] from the trace of a boil [is excused]), إِذَا لَـمْ يُـنْكَ (when it has not been disturbed) أَيْ لَـمْ يُـعْصَرْ (that is to say: it has not been squeezed) دَمُّ البَرَاغِـيث (and [also a small amount] of the blood of the flea) طِـينِ الـمَطَرِ (and the mud from rain [is excused]) وَإِنْ كَـانَـتِ الْـمَذَرَةُ فِـيهِ (even if a foul smell is in it), إِلاَّ أَنْ تَكُونَ النَّجَاسَةُ غَالِبًا (unless it is mostly impure) أَوْ يَكُونَ لَهَا عَيْـنٌ قَائِمَةٌ (or has stagnant water in it).
The Chapter Concerning فَـرَائِـضِ الْـغُسْـلِ (The Obligatory Actions of Ghusl [Major Ablution]), سُـنَـنِهِ (It’s Actions Derived From The Prophet Muhammad) and فَـضَائِـلِهِ (It’s Meritorious Actions)
فَـأَمَّا فَـرَائِـضُهِ (As for the obligatory actions of major ablution), فَخَـمْسةٌ (they are five) 1) : النِّيَّة (the intention), 2) وَتَـعْـمِِـيم الْـجِسْمِ بِـالْـمَاء (washing the entire body with water), 3) وَالدَّلْـكُ جَـمِيْعِ الْـجِسْمِ (vigorous rubbing of the entire body), 4) وَالْـفَوْر (washing each limb one immediately after the other), 5) وَتَخْـلِيلُ الشِّعْرِ (combing the fingers through).
وَأَمَّا سُـنَـنُهِ (As for it’s sunnah), فَأَرْبَعَةٌ (they are four): (1) غَـسْـلُ يَـدَيْـنِ أَوْلاً (washing the hands first) إِلَـى الْـكَوْعَـيْن (up to the wrist bone), (2) وَالْـمَضْمَـضَة (rinsing the mouth) with water, (3) وَالإسْـتتِنْـشَاق (Sniffing water into the nostril), 4) وَمَـسْحُ صِـمَاخِ الأُذُنَـيْـن (wiping the meaty part of the inside of the ears).
وَأَمَّا فَـضَائِـلِهِ(As for it’s meritorious actions), فَسِـتَّةٌ (they are six): 1) الْـبَدْء بِـإزَالَـة الأذَى (starting with the removal of what is noxious) عَـنْ جِـسْمِهِ (from his body), 2) ثُـمَّ إِكْـمَالُ أَعْـضاء وُضُـوئِـهِ (then perform a complete wuḍuu’ over the limbs), 3) وَغَسْـلُ الأَعَـالي (wash the top part) of the body قَـبْلَ الأَسَـافِـلِ (before the bottom part), 4) وَتَـثْلِيثُ الرَّأْسِ بِغَسْـلِ (washing the head three times), 5) وَالْـبَدْءُ بَالْـمَيَامِنِ (starting on the right side [of the body]) قَـبْلَ الْـمَيَاسِـرِ (before going to the left side), 6) وَقِـلَّةُ الْـمَاء (using a small amount of water) مَـعَ إِحكَامِ الْغَسْـل (washing each limb meticulously). وَاللَّهُ أَعْلَمُ (Allah is the Best Knower).
قال الْـمُصَـنِّف وهو أبو عبد الله محمد بن محمد بن داوود الصنهاجي الـْمُـلَـقَّب بابن آجُرُّوم الذي وُلِد في سنة اثنتين وسبعين وستمائة والمتوفي في سنة ثلاث وعشرين وسبعمائة من الهجرة النبوية رحمه الله قال :
The author, and he is Abū ʿAbdullaahi Muhammad bin Muhammad bin Dāwūd aṣ-Ṣanhaajī known as Ibn Aajurruum who was born in the year 672 and who died in the year 723 after the Prophetic hijrah may Allah have mercy on him – said after بسم الله الرحمن الرحيم:
الْـكَلاَمُ (Speech) هُـوَ (is)اللَّفْظُ (expression [which is articulated]) الـْـمُرَكَّبُ (composite) الـْـمُفِيدُ(informative)بِـالْـوَضْـعِ(in accordancewith customary usage and [regulated] by conventional [Arabic] rules).
Explanation of Text in ʿArabic:
اَلْكَلاَمُ هُوَ اللَّفْظُ الـْمُرَكَّبُ الْـمُفِيدُ بِالْوَضْعِ العربي فلا بدَّ الكلام العربي أن يبنى على أربعة أشياء وهي أن يكون لفظًا وأن يكون مركبًا وأن يكون مفيدًا وأن يكون موضوعًا بالوضع العربيّ فأمّا معنى كونه لفظًا فأن يُلْفَظَ صوتيّــًا مستعملاً بعض الحروف الأبجديّة كقولك مُحَمَّدٌ وعَلِيٌّ وذَهَبَ فكلّ كلمة من هذه الكلمات الثلاثة تكون صوتًا مستعملاً بعض الحروف الهجائيّة العربيّة
وأمّا معنى كونه مركّبًا فأن يكون الكلام العربي مؤلّفًا من كلمتين أو أكثرَ نحو عَبْدُاللَّهِ وإِذَا جاَءَ مُحَمَّدٌ وطُلُوعُ الشَّمْسِ وكلّ عبارة من هذه العبارات مركّبةٌ غيرُ مفيدةٍ
وأمّا معنى كونه مفيدًا فأن يَكْفي سكوتُ الـمتكلم عليه بحيثُ لا يبقى السّامع منتظرًا لشيء آخر فإذا قلت إِذَا جَاءَ مُحَمَّدٌ هذه العبارة ليست مفيدةً لأنّها لا تفيد الـمخاطب فائدةً تامّةً ولكن إذا قلت إِذَا جَاءَ مُحَمَّدٌ إِلَى بَيْتي فَاَكْرِمْهُ فهذه العبارة أفادت إفَادة كَافيةً والسامع بها لا ينتنظر أكثر من هذه
وأمّا معنى كونه موضوعًا بالوضع العربي هي بثلاث حالات أولها تكون الألفاظ الـمستعملة في الكلام التي وضعها العرب للدلالة على معنى ذات شخص نحو مُحَمَّدٌ أو للدلالة على معنى ذات مكان نحو مَسْجِدٌ أو للدلالة على معنى ذات شيء نحو كِـتَابٌ فيسمّى كل لفظ من هذه الألفاظ إسمًا
ثانيها تكون الألفاظ الـمستعملة في الكلام التى وضعها العرب للدلالة على معنى حصول الحدث بأحد الأزمنة الثلاثة وهي الفعل الماضي أي ما دلّ على حدث وقع قبل زمان التَّكلُّم نحو ذَهَبَ والفعل المضارع أي ما دلّ على حدث يقع في زمان التكلُّم أو بعده كقولك يَذْهَبُ وفعل الأمر أي ما دلّ على حدث يُطلَب حصوله بعد زمان التكلُّم نحو إذْهَبْ
ثالثها تكون الألفاظ الـمستعملة في الكلام التى وضعها العرب غير تامّ الْـمعنى حتّى تُضَمَّ إلى كلمة غيرها وهي كقولك هَلْ ومِنْ ولَمْ فإذا قلت هَلْ ذَهَبَ ومِنَ الـْمَسْجِدِ ولَمْ يَخْرُجْ فكلّ عبارة من هذه العبارات الثّلاثة لم يُفْهَم معناها تامـّــًا حتّى تضمّ إلى كلمة غيرها وتسمّى كل عبارة من هذه العبارات الثلاثة حرفًا فالإسم والفعل والحرف تكون من حالات الكلام الثلاثة التي وضعها العرب بالوضع العربي
Explanation of Text in English:
الْـكَلاَمُ (Speech) is informative composite expression which is articulated according to conventional ʿArabic rules. Undoubtedly, ʿArabic speech is constructed on four things. They are that it (Speech) is لَفْظـًا (expressed), مُرَكَّبًا (composite [composed of two or more parts]), مُفِيدًا (informative), and مَوْضُوعًا بِالْوَضْعِ الْعَرَبِيِّ (regulated by conventional ʿArabic rules). And so the meaning of its being لَـفْظًا is that ʿArabic speech is expressed vocally by using some of الْـحُرُوفُ الأَبْجَدِيَّة (the letters of the ʿArabic alphabet) – like when you say: مُحَمَّدٌ (Muhammad) and عَـلِيٌّ (ʿAlī) and ذَهَـبَ (He went). Each word from these three words is vocalized by using some of الْـحُرُوفُ الْهَجَائِيَّةُ الْعَرَبِيَّة (the letters of the ʿArabic alphabet).
As for the meaning of its being مَـرَكَّبًا , ʿArabic speech is composed of two or more words – like عَبْدُاللَّهِ (ʿAbdullah) and إِذَا جَاءَ مُحَمَّدٌ (if Muhammad comes) and طُلُوعُ الشَّمْسِ (the rising of the sun). Each expression from these expressions is مُرَكَّّبًا (composed of two or more parts) without being مُفِيدًا (informative).
As for the meaning of its being مُـفِيدًا , it is when the silence of the speaker becomes sufficient, wherein the listener does not expect to hear anything else. If you say: إِذَا جَـاءَ مُحُـمَّدٌ (If Muhammad comes), this expression is not مُـفِيدًا (informative), because it does not convey complete information to the person being spoken to – [that is to say, the one who heard it].
However, if you say: إِذَا جَاءَ مُحَمَّدٌ إِلَى بَيْتيِ فَاَكْرِمْهُ (If Muhammad comes to my house, I will honor him.), This statement is completely informative and enough. The person who hears it does not expect more than this.
As for the meaning of الْكَلاَم (speech) being مَوْضُوعًا بِالْوَضْعَ الْعَرَبِيِّ (regulated by conventional ʿArabic rules), it occurs in three cases:
The first case is the expressions that are used in الْـكَلاَم that have been constructed by the ʿArabs to define the essence of a person – like when you say: مُحَـمَّدٌ (Muhammad) and the expressions used in الْـكَلاَم which the ʿArabs have constructed to define the nature of a place – like when you say: مَسْجِـــدٌ (masjid [place of prostration]) and the expression used in الْـكَلاَمُ that the ʿArabs have constructed to define the nature of a thing – like when you say: كِـتاَبٌ (book). Each of these expressions is called إِسْمًا (a noun).
The second case is the expressions used in الْـكَلاَمُ which the ʿArabs have constructed to define the occurrence of something in one of three time periods. They are الْـفِعْلُ الـمَاضِـي (the past tense verb) – that is to say, the expression which shows an occurrence that occurred before the time of the conversation – like when you say: ذَهَبَ (he went), and الْفِعْلُ الـْمُضَارِعُ (the present tense verb) – that is to say, the expression which shows the occurrence of a thing during the time of the conversation or soon after it – like when you say: يَذْهَبُ (he is going), and the فِعْلُ الأَمْرِ (the command tense verb) that is say, the expression which shows the occurrence of a thing that is being sought after the time of the conversation – like when you say: إِذْهَبْ (go).
The third case is the expressions used in الْـكَلاَم that have been constructed by the ʿArabs – their purpose is not completely understood until they are placed next to another word. They are like: هَـلْْ and مِـنْ and لَـمْ and so if you say:هَلْ ذَهَـبَ (did he go) and مِـنْ الـْمَسْجِـدِ (from the masjid) and لَـمْ يَخْرُجْ (he did not leave), the purpose of these three expressions (هَـلْ and مِـنْ and لَـمْ) was not completely understood until they were placed next to another word. Each of these three expressions is called حَرْفًا (a letter [particle]). And so, الإِسْمُ وَالْـفِعْلُ وَالْـحَـرْفُ are the three cases of الْـكَلاَم which the ʿArabs have been regulated with conventional ʿArabic rules.
وَأَقْسَامُــــهُ(And its parts) ثَلاَثَةٌ (are three):إِسْمٌ(anoun)andفِعْلٌ(a verb) andحَرْفٌ جَاءَ لِـمَعْنَى(a letter [particle] coming with/for a meaning).
Explanation of Text in ʿArabic:
وأقسامه ثلاثة إسم مثل زَيْدٌ ورَجُلٌ وفعل مثل ضَرَبَ يَضْرِبُ إِضْرِبْ وحرف جاء لِـمعنى مثل هَلْ وفِي ولَمْ
Explanation of Text in English:
And its parts are three: إِسْمٌ (a noun) – like: زَيْدٌ (Zayd) and رَجُلٌ (man), and; فِعْلٌ (a verb) – like: ضَرَبَ (He beat) in the past tense, يَضْرِبُ (He beats) in the present tense and إِضْـرِبْ (Beat) in the command tense; and حَرْفٌ جَـاءَ لِـمَعْنَى (a letter coming with a meaning) – that is to say one letter by itself or two or three letters joined together that have a specific meaning like: هَـلْ (an interrogative particle that introduces a question) and فِـي (A preposition meaning ‘in’ or‘into’ among other things) and لَـمْ (a particle of negation that is used to negate the occurrence of an action in the past).
فَالإِسْمُُ(And so the noun) يُعْرَفبِـ (is known by) الْـخَفْضِ (the lowering [of the vowel])وَتَنْوِينِ (and tanwiin [adding the nuun sound to the end of the word]); وَدُخُولِ الأَلِفِ اللاَّمِِ (and the prefixing of the alif and the laam – اَلْْ [the]);
وَحَرُوفُ الْخَفْضِ (and the particles of khafḍ [letters] of lowering)and they are:
الْـخَفْضِ the lowering of the vowel (that is to say placing the vowel كَسْرَة = ــِـ beneath the noun) as you would say: مَرَرْتُ بِالرَّجُلِ وَالْغُلاَمِ (I passed by the man and the boy);
and by التَّنْوِينِ (tanwin = ــًـ ، ــٍـ ، ــٌـ [the expression of ([the nuun sound bearing sukuun = نْ] at the end of a noun]) as you would say: زَيْدٌ (Zaydun) and رَجُلٌ (rajulun) and مُومِنَاتٌ (muuminaatun);
and by دُخُولِ الأَلِفِ وَاللاَّمِ (the prefixing of alif and laam = اَلْ to the front of the word) – as you would say: اَلرَّجُلُ وَالْغُلاَمُ (the man and the servant boy) formed from the words: رَجُـلٌ and غُلاَمٌ;
and by the prefixing of حُرُوفِ الْـخَفْضِ (the letters [particles] of khafḍ [lowering]) mainly prepositions – which cause the noun to carry كَسْرَة = ــِـ / ــٍـ as its final vowel) and they are: مِنْ (from), إلَى (to), عَنْ (about, from), عَلَى (on), فِي (in, into), رُبَّ (how many a…), ِاَلْبَاءُ = بِ(by, in, with), اَلْكَافُ = كَ (like, as), اللاّمُ = لِ (to, belonging to, for) as you would say: سِرْتُ مِنَ الْبَصْرَةِ إِلَى الْكُوفَةِ(I traveled from Baßrah to Kuufah), رَحَلْتُ عَنِ الْبَلَدِ (I departed from the country), صَعَدتُ عَلَى الـْخَـيْـلِ (I climbed upon the stallion), جَلَسْتُ فِي الْبَـيْتِ (I sat in the house), رُبَّ رَجُلٍ كَرِيمٍ لَقِيتُهُ (Many a noble man I have met), كَتَـبْتُ بِــالْقَلَمِ (I wrote with the pen), زَيْدٌ كَـالأَسَدِ (Zayd is like the lion), اَلْحَمْدُ لِــلَّهِ (The praise belongs to Allah);
and by حُرُوفِ الْقَسَمِ (the particles for swearing) and they are اَلْوَاوُ = و (by) and اَلْبَاءُ = بِ (by) and اَلْتَاءُ = تَ (by) like when you say: وَاللَّهِ (I swear by Allah) and بِـاللَّهِ (I swear by Allah) تَـاللَّهِ (I swear by Allah),
وَاَلْفِعْلُ (And the verb) يُعْرَفُ بِقَدْ (is known by قَدْ) and وَالسِّينوَسَوْفَ(and the particles سَ and وَسَوْفَ) and وَتَاءُ التَّأْنِيثِ السَّاكِنَةِ (andthe taa of femininity bearing sukuun)
The verb is known by قَدْ as you would say: قَدْ قَامَ (He definitely stood up) and قَدْ يَقُومُ (He might stand) and by السَّينِ (the particle سَ) and the particle سَوْفَ as you would say: سَيَقُومُ (He will stand) and سَوْفَ يَقُومُ (He will stand) and by تاَءِ التَّأنِيثِ السَّاكِنَةِ (the taa of the feminine doer bearing sukuun = تْ[which occurs at the end of the past tense verb to show that the pronoun [she] or [it – feminine] is the doer of the verb]) – like when you say: قَـامَـتْ (she stood) and قَالَتْ (she spoke).
وَالْـحَرْفُ (And the particle is) مَا (the [(part of speech) for which]),دَلِيلُ الاِسْمِ(the distinguishing signs of the noun) وَدَلِيـلُ الْفِعْــلِ (and the distinguishing signs of the verb) لاَ يَصْلُحُ مَعَهُ (are not permissible with it).
Explanation of Text in ʿArabic:
والحرف ما لا يصلح معه دليل الإسم ولا دليل الفعل لأنه لا يقبل علامات نحو ال ولا تنوين ولا يدخل حرف الخفـض عليه ولا قد أو السين أو سوف فلا تقول الـْمِِِنْ أو مِنًا أو إِلَي هَلْ لا تقول قََدْ فِِِِي أو سَعَلَى أو سََوْفَ عَنْ ولو أنّ الحرف خالٍ من العلامات فإنه علامة لغيره
Explanation of Text in English:
الْـحَرْفُ (the particle) is the (part of speech) for which none of the distinguishing signs of the noun and the distinguishing signs of the verb are permitted, because it is void of signs. For instance, it does not receive ال nor tanwiin (ــً , ــٍـ , ــٌـ ) nor do the prepositions ( عَنْ ، إِلَى ، مِنْ etc.) come in front of it nor do قد or سـَ or سوف come in front of it. You can not say الـْمِِِنْ or مِنًا or إِلَي هَلْ nor do you say قَدْ فِي or سَعَلَى or سَوْفَ عَنْ. Although الْحَرْف (the particle) is void of distinguishing signs, it is a distinguishing sign for other words.
Timbuktu: a city that “was never defiled by the worship of idols, and none have prostrated on its ground except for he who prostrated to the All Merciful.”
Matn Al Ashmaawiyyah: an English Translation (Click on book cover)
Mukhtaṣar al Akhḍarī
Mukhtaṣar al Akhḍarī: an English Translation
Matn al ʿIzziyyah: an English Translation
Matn Al ʿIzziyyah: an English Translation This is not the complete text, but rather, its a work in progress. In shaa’a-l-laah, there will be more sections added over time.
Tafsīr Jalalayn (English)
The Tafsīr of the two Jalāls: Jalāl ad-Dīn al-Maḥallī and Jalāl ad-Dīn as-Suyūtī presented in English
0
Top Links
13 Centuries of Islamic History
A series of lectures given by Sheikh Abu Ja’far Al Hanbali. The lectures vary from a range of different topics, from Orthodox Creed and Islamic History.
0
DeenPort
DeenPort is intended as a place to connect with like minded people by sharing knowledge, news and discussion about Islam, with an aim to grow in both spirit and intellect insha’Allah.
0
Doctrine Malikite
A French language site devoted to the study of the Mālikī Madh-hab
0
Lamp Post Productions
An online resource for Islamic education and the rich Islamic tradition taught by contemporary American Muslim scholars who hope to instill within the Muslims the knowledge and confidence needed to steer themselves toward a genuine Islamic renewal…
0
Mahdi Lock
Miscellaneous articles and reflections on various subjects connected to Islam and Muslims
0
MalikiFiqhQA
Questions and Answers in regards to Mālikī Fiqh and other matters and information about the Fiqh of Imām Mālik
0
Meem Institute
The Meem Institute was established in Leicester, U.K. in 2011 in order to transmit the sciences of the Deen in the most traditional manner possible.
0
Mohamed Ghilan
For his articles relating to Islamic topics, theology, and philosophy of religion and science, you can read his posts in this website.
0
Muwatta.com
A site devoted to knowledge about the People of Madinah, Maliki Fiqh, and Imam Malik ibn Anas.
0
Quranic Linguistics Institute
The multi-level Quranic linguistics curriculum is designed to develop solid foundations in the three primary disciplines of Quranic Arabic: Morphology, Grammar, and Rhetoric.
0
Sandala
A site devoted to the aim of making products available that reflect the inherent beauty of the Islamic tradition.
0
The Hanbali Text Society
The Hanbali Text Society (HTS) is dedicated to: striving to proclaim the word of Allah and present the creedal belief of Muslim Orthodoxy, translating classical Islamic texts from Arabic into English for Muslims in the West.
0
The Madinan Way
The Medina Way is an online gateway where Ustadh Abdus Shakur Brooks provides the following services: pre-recorded and live courses live online events (seminars) Q&A readers concerning the matters of Mālikī Fiqh. Highly recommended for students of
0
The Maʿrifah Blog
Instilling The Transcendent Values Of Islam Through Reflection And Practice
0
The Norwich Muslim Community
The majority are British-born converts to Islam. It is thus the only continuous, indigenous Muslim community in Britain and the mosque is the first in the UK.
0
The Quranic Arabic Corpus
An annotated linguistic resource which shows the Arabic grammar, syntax and morphology for each word in the Holy Quran.
0
