Partition in the Glorious Quran


  • Farah Salim Muhammad Shet Ziadan University of Mosul / College of Education for Human Sciences / Department of Quran Sciences and Islamic Education


partition, omission , Sufficiency , rhetoric, release


Partition is a concept that denotes the meaning of sufficiency, which is to dispense with a letter and suffice with an appropriate movement for it. The ( kasra) from the omitted (ya’), the (dhammah) from the omitted (waw), and the fatha from the omitted alif, and the parting with the kasra from the omitted ya’ was more frequently mentioned in the Glorious Qur’an. Among the benefits of partition is the indication of the occurrence of the verb in the given witness, and its ease for the subject . The intensity of the acceptance of the affected by it in existence, just as if the denominator is the totality , then it is taken by affirmation, and if the denominator of particulars, then it is the partition . In addition to other benefits, including what indicates in it what is omitted, such as the Day of Judgment, as in (and obey), that is, it refers to what is omitted, absent, or everything that is absent from perception, and what is my other kingdom or my kingdom, such as (neighbourhood). Partition is useful in denoting the rapid occurrence of the action in the places of the witness, its easiness for the subject , and the strong acceptance of the affected by it in existence. From this, it can be concluded that the benefits of partition are the same as the benefits of omission , as the relationship between them is direct and proportional. Examples of partition include:Al-Zumar: 10 Al-Zumar: 53, the abbreviation for the kasra from the ya’ in the first verse is the basis of the witness that it is for honor and strengthening the connection with God and that they are not veiled from Him, the Most High And there is no means between God Almighty and them, and in the second verse the place of the witness here has been proven yaa to strengthen the attribution of the slavery of these people to God Almighty, and another place that happened in the words of the Almighty Hood: 46, in the first verse the evidence occurred in the word (so no You ask me) from Surat Al-Kahf for the letter Yaa, in contrast to the word (so do not ask) in Surat Hud. Here, the sufficiency of the kasra from the ya’ has occurred. The rhetoric is explained in the affirmation in the first verse the place of the witness that the knowledge or matter that Moses (Peace be upon him) forbade asking about is not known by Moses (Peace be upon him). But the scholar who taught Moses (Peace be upon him), who is Al-Khidr (Peace be upon him), knew this knowledge and told him about it later on, so he told him about the three things that the scholar Al-Khidr (Peace be upon him) did. Whereas in Surat Hud, the abbreviation occurred in the Ya’, because the prohibition here of asking about knowledge that Noah (Peace be upon him) did not know, contrary to what came in Surat Al-Kahf.