Tajrīd: Definition, Seven Forms, and Rhetorical Intensification

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

• Which account best defines tajrīd?
• In “lī min fulān ṣadīq ḥamīm,” what is the source of extraction?
• What does “mithluhu fīhā” restrict?
• Which is ordinary physical extraction rather than necessarily tajrīd?
• Where does min attach in the standard example?
• To whom does “bihi” refer in “la-tasʾalanna bihi al-baḥr”?
• What fundamentally distinguishes the two bāʾ forms?
• What does “fīhā” refer to in “lahum fīhā dār al-khuld”?
• What is the extracted counterpart in the “dār al-khuld” example?
• What is the main subtle objection about the “dār al-khuld” example?
• What is the rhetorical role of “karīm” in “aw yamūta karīm”?
• What is the grammatical role of “karīm” in “aw yamūta karīm”?
• What identifies tajrīd effected through kināyah?
• Which example illustrates tajrīd by self-address?
• Who is the actual intended addressee in “lā khayla ʿindaka”?
• What distinguishes self-address tajrīd from ordinary address?
• What additional condition makes a person-shift tajrīd rather than mere iltifāt?
• Which correctly distinguishes tajrīd from simile?
• What chiefly differs between “fulān baḥr fī al-jūd” and “la-tasʾalanna bihi al-baḥr”?
• Which diagnostic sequence is appropriate for tajrīd?
• How does fī contribute to its tajrīd construction?
• Which can be mere intensification without tajrīd?
• What is shared by “aw yamūta karīm” and “lā khayla ʿindaka”?
• Why can min alone not prove tajrīd?
• What is the rhetorical role of the -ka in “ʿindaka”?
• Which statement about combining kināyah and tajrīd is correct?
• Which expression exemplifies the particleless mode?
• Why might a heightened quality still fail to constitute tajrīd?
• Which new section follows the discussion of tajrīd?
• The extracted counterpart must actually exist as a separate entity.
• In “lahum fīhā dār al-khuld,” fīhā refers to Hell.
• In both bāʾ forms, bāʾ must attach to the source.
• The self-address in “lā khayla ʿindaka” can function as tajrīd.
• Every simile is necessarily tajrīd because both involve resemblance.
• “He is very generous” alone does not establish tajrīd.