Supplementary Practice 25 — Comparative Rhetoric of Sūrat az-Zalzalah and Sūrat al-ʿĀdiyāt
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- What is the main grammatical and rhetorical role of zilzālahā in 99:1?
- Why is al-arḍu a passive subject in zulzilat al-arḍu?
- What is a sound rhetorical effect of repeating al-arḍ in 99:1–2?
- What is the dominant rhetorical force of mā lahā in 99:3?
- How should one handle the governing clause of the opening idhā in az-Zalzalah?
- How may 99:4 relate rhetorically to the earlier mā lahā?
- What does bi-anna rabbaka awḥā lahā explain in 99:5?
- Which parsing best fits ashtātan and li-yuraw in 99:6?
- What grammatical structure appears in man yaʿmal ... yarahu (99:7)?
- What does the khayran/sharran contrast accomplish in 99:7–8?
- Why is wāw appropriate between the last two verses of az-Zalzalah?
- Why may the closing rule of az-Zalzalah illustrate ījāz al-qaṣr?
- What is the wāw at the beginning of al-ʿĀdiyāt 100:1?
- What is the principal rhetorical effect of the fāʾ in fa-l-mūriyāt and fa-l-mughīrāt?
- What caution is needed when parsing ḍabḥan, qadḥan and ṣubḥan?
- What does the move from fa-atharna dust to fa-wasaṭna a group show?
- What correctly identifies the response to the oath in 100:6?
- Which two explicit devices reinforce the statement in 100:6?
- What is the most suitable effect of fronting li-rabbihi in 100:6?
- Which statement accurately reflects the pronoun in wa-innahu ʿalā dhālika la-shahīd?
- What is the contextual meaning of al-khayr in 100:8?
- Why is afalā yaʿlam described as a rebuking question?
- Which comparison correctly describes buʿthira and ḥuṣṣila in 100:9–10?
- What follows from yawmāʾidhin in 100:11 regarding divine knowledge?
- What connects the ingratitude assertion to the final verse of al-ʿĀdiyāt?
- What is the key difference between the openings of the two surahs?
- How do the two fāʾ particles in fa-man (99:7) and fa-atharna (100:4) differ?
- How should wāw in 99:8 and 100:7 be distinguished?
- Why do some grammatical analyses posit an omitted complement of yaʿlam in 100:9?
- What is the best comparative reading of the conclusions of the two surahs?