Relative Nouns — Ṣilah, ʿĀʾid, Forms and Syntax

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• Why must «الَّذِي» be followed by a ṣilah?
• According to the text, what kind of clause is ṣilah?
• Which element is the ʿāʾid in «الَّذِي أَبُوهُ قَائِمٌ»?
• How is «أَبُو» parsed in «جَاءَ الَّذِي أَبُوهُ قَائِمٌ»?
• What is «أَبُو» in «جَاءَ الَّذِي قَامَ أَبُوهُ»?
• What is the case position of «الَّذِي» in «جَاءَ الَّذِي أَبُوهُ قَائِمٌ»?
• What marks the nominative dual «اللَّذَانِ»?
• Why is «اللَّذَيْنِ» used in «رَأَيْتُ اللَّذَيْنِ نَجَحَا»?
• What is the case of «اللَّذَيْنِ» after «بِـ»?
• Which is the feminine singular relative?
• What is the role of «اللَّتَيْنِ» in «رَأَيْتُ اللَّتَيْنِ»?
• Which ordinary masculine-plural relative does the text list?
• What is the group of «اللَّوَاتِي»?
• What is the subject of «نَجَحَ» in «جَاءَ الَّذِي نَجَحَ»?
• What case position does the «هُ» have in «أَكْرَمْتُهُ»?
• What is the case of the return pronoun in «عَلَيْهِ»?
• In which dialect does «ذُو» serve as a relative?
• What does «ذُو» mean in «وَبِئْرِي ذُو حَفَرْتُ»?
• What governs accusative «زَيْدًا» in «جَاءَنِي الضَّارِبُ زَيْدًا»?
• How is «غُلَامُ» analysed in «جَاءَنِي الْمَضْرُوبُ غُلَامُهُ»?
• Where is the ʿāʾid in «قَامَ الَّذِي ضَرَبْتُ»?
• What specific condition does the book give for deleting the ʿāʾid?
• What is the regular case behavior of relative «أَيّ» in the book?
• Under the book’s analysis, why is «أَيُّهُمْ» built here?
• What is «الَّذِي» in «جَاءَ الطَّالِبُ الَّذِي نَجَحَ»?
• What is «الَّذِي» in «جَاءَ الَّذِي نَجَحَ»?
• Why use feminine singular «الَّتِي» with «الْكُتُبَ»?
• What is «مَنْ» in «أَكْرَمْتُ مَنْ زَارَنِي»?
• What is «مَنْ» in «مَنْ يَجْتَهِدْ يَنْجَحْ»?
• What is «مَا» in «مَا هَذَا؟»?
• What is the case position of the entire ṣilah «أَبُوهُ قَائِمٌ»?
• What classical analysis does the book give for al- in «الضَّارِبُ»?
• Who is the «تُ» in «ضَرَبْتُهُ»?
• What determines the case position of «الَّذِي»?
• What is the decisive test for identifying an ʿāʾid?
• What triggers the stated exception for «أَيّ / أَيّة»?
• Every relative noun changes its endings like the dual forms.
• «اللَّتَانِ» is feminine dual in the nominative case.
• The book lists «الَّذِينَ» for masculine plural.
• In «جَاءَ الَّذِي قَامَ أَبُوهُ», «أَبُوهُ» is a mubtadaʾ.
• «الَّذِي» can remain unchanged while its case position shifts.
• The text permits an object ʿāʾid to be omitted in some cases.
• The «تُ» is the ʿāʾid in «قَامَ الَّذِي ضَرَبْتُ».
• «ذُو حَفَرْتُ» illustrates the dialectal relative use of dhū.
• «غُلَامُهُ» after «الْمَضْرُوبُ» is accusative.
• «ما» in «مَا هَذَا؟» is a relative pronoun.
• The source does not treat relative «أَيّ» as always indeclinable.
• Feminine-singular «الَّتِي» with plural books reflects non-human plural agreement.