Prohibition: Refraining, Rhetorical Functions and Responses to Requests

Read-only question overview. Answers and scoring remain inside authenticated learner attempts.

• What is primarily sought in a prohibition?
• Why is the verb jussive in lā tafʿal?
• As a declarative, what is lā yaktubu Zaydun?
• What do command and prohibition share in their basic form?
• How do the objects of command and prohibition differ?
• Which basic sense does tabādur support for prohibition?
• What does ṭalab al-kaff emphasize?
• What does ṭalab al-tark most directly mean?
• What is the force of lā tamtathil amrī said to a disobedient servant?
• What does Rabbanā lā tuʾākhidhnā express?
• What is a gentle lā tataʿajjal to an equal-status friend?
• Which four requestive types are discussed for dependent responses?
• When is an implied condition appropriate?
• What is the implied condition in layta lī mālan unfiqhu?
• What makes a visit possible in ayna baytuka azurka?
• What is the condition expressed by akrimnī ukrimka?
• What is the implied condition in lā tashtimnī yakun khayran laka?
• Which governor makes tashtimnī jussive here?
• Why is yakun jussive in the same example?
• What does alā tanzilu binā tuṣib khayran intend?
• Why is ʿarḍ not treated as a distinct basic requestive form?
• In alā tanzilu binā, what does the hamzah enter?
• What is meant by a request sought instrumentally?
• Must every fāʾ introduce an implied conditional response?
• What is the rhetorical purpose of am ittakhadhū min dūnihi awliyāʾ?
• What is the objection to treating divine guardianship as caused by human behavior?
• What syntactic principle follows from “shared meaning does not imply the same ruling”?
• What is one plausible role of fāʾ in fa-Allāhu huwa al-waliyy?
• How should analysis of a possible prohibition begin?
• Which heading follows this discussion in the book?