Restriction by Fronting and the Rhetorical Contrast of Qasr Methods

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

What is the essential device of restriction by fronting?
What must be checked before inferring qasr from word order?
What does fronting iyyāka in “iyyāka naʿbudu” emphasize?
What does “anā kafaytu muhimmatka” not establish by itself?
If the listener attributes the work to someone else, what function is apt?
What especially distinguishes fronting from other qasr methods?
What is distinctive about lā in “Zayd is a poet, not a scribe”?
What is denied in “Zayd knows grammar, not morphology”?
What can lā ghayr mean in its relevant usage?
How does a grammatical reconstruction differ from established meaning?
What is retained after illā in “mā qāma illā Zayd”?
What is the relevant comparison in “mā Zayd illā shāʿir”?
What is the exclusive counterpart in “none in the house except Zayd”?
What distinguishes coordination from negation–exception here?
In one important use of innamā, what is the listener’s state?
What does treating an informed listener as a denier mean?
What mistaken inference is addressed in “Muhammad is only a messenger”?
What error should be avoided in interpreting relative restriction?
What erroneous inference did rejecters draw from human messengership?
What does the messengers’ reply demonstrate?
What is taʿrīḍ in rhetorical usage?
Who may be indirectly reproached by “only people of understanding take heed”?
What is restricted in “no one stood except Zayd”?
What is singled out in “Zayd struck no one except Amr”?
In “mā ḍaraba ʿAmran illā Zayd,” what is the role of the exclusive element?
What is the usual order in negative exception constructions?
What is the status of fronting illā with its exclusive element?
Why do these two nearly identical striking examples differ?
What must be combined for a sound analysis of any qasr construction?
Which qasr method most directly uses departure from ordinary word order?