From the title of this paper, one might be puzzled by the fact that the whole discussion of the paper connotes only one single morpheme. The truth of the matter is that this morpheme plays a very important role in Arabic language.

I would like to verify that most of the examples cited in this paper to explain the types of “ma” in Arabic language were drawn from the Holy Qur’an for the following reasons:

Firstly, the Qur’an is the most authentic literature ever written in Arabic

Secondly, the Qur’an was revealed in a highly standard Arabic Language spoken by the time of its revelation and still maintains this position up till date. 

Thirdly, to draw the attention of the audience to the beauty of the language of the Qur’an.

Fourthly, to urge the audience to make researches on Arabic language through the media of the language of the Holy Qur’an.

Although it is not only the Qur’an contains “ma” in numerous instances, but also the Hadith (the tradition of the Prophet Muhammad P.B.U.H.) and the other Arabic literary works.

But let us examine the use of “ma” as it occurs in the Qur’an and see how frequently it is urged. One may not be in position to give a certain figure as regards various occurrences of “ma” in the Qur’an. However, we can simply look at Surah al-Baqrah (2) [1] which contains 286 ‘ayah [2] and to what extent “ma” appears in it.

In this Surah “ma” occurred about 229 times and the Surah is only about 330 of the Qur’an. In order to realize the importance of the use of “ma” semantically, we could see that in aya 102 of the said Surah “ma” is used ten times, although it is not take longest ‘ayah of the Surah, while in the ‘ayah 282 of the Surah, which is not only the longest ‘ayah of the Surah, but the longest ‘ayah of the whole Qur’an, we see that “ma” is only used two times. All this shows us that “ma” has a broad semantic usage in the Arabic language [3].  

The Use of “Ma” In Arabic Language

By virtue of the nature of the Arabic language which is an inflecting language, the early grammarians tried their hardest to locate morphemes that precede other morphemes and consequently the changes occur in the morphemes or words which have been preceded. And they found that “ma” is among those morphemes. So, they tried to suggest some reasonable semantic and syntactic applications when parsing a sentence which contains the morpheme “ma”.

In order to give justice to this paper, let us now proceed to the main theme of the paper and see how “ma” 

functions. When we observe carefully the semantic application of “ma” it could be seen that sometimes it takes over the function of a particle for this reason it is called particle “ma” (ma al-har-fiyyah). And when “ma” is a nominal “ma” it is divided into three categories:

“ma” al-ma’arifah

“ma” al-nakirah al-mudhaminah ma’ana al-huruf

“ma” al-nakirah al-mujarrah min ma’ana al-huruf

Indefinite “ma” which contains the meaning of the particle. And these categories are also sub-divided into many types. “ma” al-harfiyyah is also divided into three categories as follows: 

Negative “ma”; ma al-nafiyah.          A particle “ma”

Infinitive “ma”;   “ma” al-masdariyyah

Redundant “ma”; “ma” al-za’idah

Each of these categories is sub-divided into many types.

The above divisions are the main divisions of “ma” according to the early grammarians. But in order to make easy the study of “ma” in this paper, the following is the way I divided the use of “ma” in Arabic language.

Definite Nominal “ma” “ma” al-ismiyyah al-ma’arifah

Defective Relative “ma” “ma” al-naqisiyyah al-mausuliyah

Defective Relative “ma” is so called because it needs a complemented clause like “ma” any relative pronoun, example: 

Ma’indakum yanfadu wa ma inda Allahi baqin [4].

Translation: What you have will be exhausted and what Allah has swill remain.

This type of “ma” is used for ‘things”, things here mean is anything other than human beings. But it can be used for human beings in the following way:

When the meaning of the content comprises human beings and other things, example [5]:

Wa Allahi yasjudu ma fi al-ssammaurati wa ma fi al arde min dabbati’in wa al-mala’ikatu wa hum la yastakbrirun.

Translation: And unto Allah makath prostration whatsoever is in the heavens and the earth of living creatures, and the angels (also) and they are not proud.

It can be applied for types of human beings as in the following ayah [6]:

Fankihu ma taba lakum ina al-nisa’i.

Translation: Marry of the women who seem good to you, means virgins or non-virgins [7]. But some scholars argued that when it is used like this as in the ‘ayah, it does not refer to the persons themselves, but it refers to their attributes. So the commentary of the ayah will be, marry of the women, who have the attribution of virginity or non-virginity [8].

Complete general “ma” ‘ma” al-tamah al-amah

Which is interpreted into “al-shay’u” the thing

The sign of this type of “ma” is to observe that there is no any noun which comes before it. That can be qualified with the clause of “ma” as in the following example:

In tubdu al-ssadaqati fani’imma hiya [9].

Translation: If you publicize your alms giving it is well.

“Ma” here is interpreted into “the things” as in “the things in good” which refers to the publicizing, which means that “the publicizing is good. In the above quotation, we have seen clearly that there is no any noun which came before “ma”. Because the talk is about the publicizing not about the alms giving [10]. The content of the ‘ayah is that when somebody wants go give out alms it is much better for him to publicise it. For example, if someone promises to visit you and your say to him: “if you can come by 10:30 a.m. is better, here better is not you can referring to the coming, but to the time of coming. So say:

Inj’ta fi al-ssa’ati al-ashirah wa al-nisf fani’imma huwa, ay fani’ima al-shay’u huwa al-majin fi al-ssa’ati al-‘ashirah wa al-nisf.

Translation

 If you come by 10: 30, it is a better thing this thing is referring to the time of coming

Complete Specific “ma”.  Al-tamah al-khasah

Complete specific “ma” is interpreted to refer its antecedent noun, here it means that wherever a “ma” comes after a verbal noun in a sentence, this “ma” will be regarded as a specific one, which means that it is referring to the noun which came before it, example:

Ghasaltuhu ghuslan ma ay fanni’ima al-ghuslu.

Translation:

I wash it a perfect awash, which means, what a washing! The “ma” here is translated into “what a good washing”. But Ibn Hisham says that majority of the scholars do not agree with existence of a complete specific definite “ma”. While some are of the view that it exists. Among the latter are Ibn Kharuf who bases his argument on Siybawayhi [11]

Indefinite Nominal “ma” which does not share similar meaning with any particle

“Ma” al-nakirah al-mujarradah min ma’ana al-kharf

This kind of “ma” is divided into four types

Defective qualified “ma”   

Marartu bi ma muajibin laka

Translation: 

Passed by what surprised you!

Here “ma” may be translated into a “thing” which is rendered as “what in the English language and qualified by “ma jibin laka = that surprised you.

A poet said:

Rubbama takarahu al-nufusu mina al-amr lahu furjatun ka halli iqali.

Translation

Perhaps the soul will hate certain thing which has a relief like to unclasp.

“Ma” in the verse should be interpreted into a “thing” and qualified by the clause which came after it.

Complete exclamatory “ma”.

“Ma” al-tamah al-ta’ajibiyyah

There are constructions in Arabic language which when uttered show that someone is in a surprise mood. Among them is the use of “ma” as in the following sentence:

Ma’ahsanna Zaydan.

Translation

How good Zayd is!

“Ma” in the sentence is interpreted into a “thing”, so it will become:

Shay’un hassana Zaydan

Transition

Something made Zayd to be good.

There are controversial views among the grammarians about the parsing and the type of “ma” al-Taagubiyyah (an exclamatory “ma”). The following are the views:

• All Basrites except al-Akhfash are of the view that this “ma” functions only as indefinite complete “ma”. Al-akhfash is of this view but in addition in that he believes that it functions as other kinds of “ma”

• Al-Akhfash accepts this “ma” al-Tajibiyyah (Exclamatory “ma”) to be a definite “ma”. So the clause after it is a relative clause which has no place in the parsing. While it will be in the position of subject and its predicate is deleted. So if you say

“Ma ahsana Zaydan”.

Transition

How good Zayd is!

In parsing it is equivalent to: 

Alladhi hassana Zaydan Shay’un azimun

Translation

That which made Zayd to be good is an important thing.

Here we have two segments of nominal sentence, comprising subject and predicate which are:

• A relative pronoun together with its relative clause:

• “Alladh hassana Zaydan:” which forms subject segment and 

• “Shay’un ‘azimun” = “an important thing” comprising noun and adjective which form the predicate of the sentences.

• It is possible to regard (“ma” al-Ta’ajibiyyah) as an indefinite specific “ma” which means that “ma” is an indefinite “ma” qualified by the clause that comes after it and it is a subject whose deleted predicate can be imagined as “Shay’un ‘azimjun = an important thing. 

The fourth view is that of al-Farra’u and Ibn Durstwayhi which says that “ma” here is an interrogative “ma”. Whatever may be the case, the first view is the best one. And it is the view of Sibayhi and his followers. Because the person who exclaims over something wants to bring to the notice of the people that the surprising thing has an outstanding quality, but its outstanding has hitherto not been discovered. That is why the sentence which is to reveal it needs to be started with non specific indefinite “ma” in order to present an implicit thing before an explicit one [12].

Complete “ma” of near definition:

“Ma” al-tamah al-tamyiziyyah

Complete “ma” of near definition (“ma” al-tamyiziyya) is “ma” which is preceded by “ni ma” and “bi’sa as in the following example:

Ghaslatun Ghaslan tamah

Translatio

 I washed it a perfect wash, how good it is! The “ma” which comes before ni’ima is a complete indefinite “ma” and is in the accusative case of near definition, which can be interpreted like this:

“Ni’ima shay’an”

Translation

How good is “a thing”.

This is the view of some recent scholars, among whom is Al-Zamakhshari. However, according to the view of Sibawayhi, this “ma” is a completed specific definite “ma” as in: 

Ghasaltuhu ghuslan ma = which is to be interpreted into the kind of a noun which comes before it [13].

Completed “ma” used in exaggerating statement:

“Ma” lilmubalaghah fi al-akhbar

This type of “ma” is used when someone wants to exaggerate the performance of somebody for doing something as in the following sentence:

“Inna Zaydan mimma an yaktuba”.

Translation

Really Zayd is from what he is writing. Which means that Zayd is found of writing “ma” in this sentence means a “thing” while “an” and its relative clause is an exchange or a substitute of it. So the interpretation of the sentence will become: “ay annahu makhlugun min’amrin wadhalika al-‘amr huwa al-kitabbatu”.

Translation

That is, he is created from certain thing and that thing is the writing [14]. The whole issue here is to exaggerate that Zayd is a personification of writing, because of his being engaged in the act of writing all the time.

Indefinite Nominal “ma” which has the meaning of particle.

“Ma” al-nakirah al-mudhaminah ma’ana al-kharf

The indefinite nominal “ma” which has the meaning of particle is also divided into many kinds, here they are as follows:

Interrogative “ma”

“Ma” al-istifhamiyyah: And the position of its “alif” after it is preceded by a preposition: “Asshiya” “In Arabic language there are certain particles which are reserved for the purpose of interrogation, like “Hal” and “a”. So when “ma” is used to serve or to carry the meaning of interrogation it is said that it has the meaning of particle, for “ma” example, if you say: “Ma’ismuka”

Translation

What is your name:

Example from the Holy Qur’an

“Ma” launuha?” [15]

Translation

What colour is it? 

If this type of “ma” is preceded by a preposition particle, its “alif” will be deleted as in the following examples:

“Amma yatasa’alun” [16

“Amma yatasa’aluna”.

Translation: Whereof do they question one another?

Bima yarji’u al-mursaluna [17].

Translation: With what (answer) the messengers return?

Lima taquluna ma la taf’aluna [18]

Translation: Why ye say that which ye do not?

When “ma” is pronounced after it has been preceded by a preposition, the last vowel will not be prolonged. And if it happened, that its “alif” is not deleted. That could only happen in poem, and it will be counted as a necessity of poetic construction as in the following verse of Hassan bin Thabit:

“Ala ma qama yashltumuni la’imun

Ka khinzirin tamarragjha fi Yamadi” [19]

Translation: Why should a sordid about me (and he is) like a pig that wallowed in ashes.

Non-adverbial conditional “ma”

“ma” al-shartiyyah ghaira zarfiyyah

A non- adverbial conditional “ma” can occur as in the following example:

Wa ma taf’alu, min khayrin ya lamhuy Allahu [20]

Translation

And whatsoever good ye do Allah know it.

This kind of “ma” is among the conditional particles which put two future verbs in the jussive case. The first verb is called a conditional verb, while the second verb is termed as the reply to the condition (“jaza’ui” or jawabu al-shart). Another example:  Ma taqra’ tastafid.

Translation

Whatever you read you will benefit (from it).

Here also, we can see that the two future verbs were put in the state of jussive case.

Adverbial conditional “ma”:“Ma” al-shartiyyah al-zarfiyyah

Some of the grammarians such as al-farisi, Abu al-Baqa’i Abu shamah, Ibn Brri and Ibn Malik’ confirmed the existence of this kind of “ma” (an adverbial conditional nominal “ma”) [21].

Example:

Fama –staqamu takumfastaqimu Lahum [22].

Translation: So long as they are true to you be true to them.

This “ma” also needs two verbs to be put in state of jussive case, if it is not possible to put the verbs in the real jussive case, as in the example given above. We just parse the clause of each segment and consider it to be in opposition of jussive case. So, “istaqimu lakum” is in the place of jussive case of conditional verb, while “Istaqimu lahum” is in the place of jussive case of conditional reply. Ibn Hisham cited the following poetic verse as an example of this kind of “ma”:

Fama taku ya Abdallahi fina fala zulman mahkhafu wala litiqara [23]

Translation: Oh Abdullah whenever you are with us we will neither fear injustice nr poverty.

The interpretation of the verse will become:

Famuddatu kawnika fina fala na khafu zulman wa la iftiqara.

Translation: Whenever you exist us we will neither injustice nor poverty.

Negative particle “ma”    “Ma’ al-nafiyah

Negative particle “ma” is divided into two types: functional negative “ma” and non-functional negative “ma”.

“Ma” which does the function of “laysa”.

“Ma” al-amilah amalu laysa

“Laysa” in the Arabic language functions as “kana” = verb “to be” which menas that it puts the subject of normal sentence in the state of nominative case, while at the same time puts the predicative in the state of accusative case as in [24]

Ma hadha basharan

Translation: This is not a human being.

We can clearly see that the above sentence shows that “ma” has put the subject in nominative case, while it put the predicate in an accusative case. If it does this work or function it is called “ma” al-Hijaziyyah = a Hijazite “ma”. Because not all of the Arabs use it like this except the Hijazite. Details involving conditions which must be observed before “ma” is used in this way can be found in “sharh Ibn Aqil ala Alfiyyati Ibn Malik and other grammatical books as Al-Ashmuni, Al-Tasrih ala al-Tawdil and Mughni al-Labibi.

Non-Functional “ma”.

“Ma” ghar al-Amilah: Nonfunctional negative “ma” is divided into two kinds:

That which comes before a nominal sentence and it does not change the parsing of the sentence of the component words of the sentence, as in the following example:

Ma zaydun qari’un

Translation: Zaydu is not reading.

When “ma” is used like this it is known as “ma” al-Tamimiyyah = a Tamimite “ma”. It is so called because the clan of Tamim does not use “ma” in order to change the parsing of the component of t he nominal sentence as Hijzazites do.

That which comes before verbal sentence, as in the following sentence: 

Ma khairaja Muhammadun

Translation: Muhammadu did not go out.

Note that if “ma” precedes a future tense it connotes the negation of the present as in:

Ma yadh habu Muhammadun

Translation: Muhammadu is not going (now).

Infinitive particle “ma”.  Ma al-kharfiyyah al-masdariyyah

Infinitive particle “ma” is so called because it is interpreted with its relative clause into “infinitive noun”. This “ma” also is divided into two kinds:

Infinitive adverbial particle “ma” 

Ma al-masdariyyah al-zarfiyyah

As in the following example:

“Ma dumtu hayyah” [25]

Translation: So long as live. Which is interpreted into:

“Ay muddatu dawami hayan”.

Here “ma” is interpreted into infinitive, so the translation will be: “Time of my prevailing as alive”.

In short, it means = (as long time as I live).

More examples: Allah says:

Fattaqu Allah mastata tum [26]

Translation: Fear (ye) Allah as long as you are able. Imru’u al-Qays said:

Ajlaratana inna al-Khutuba tanubu

Wa inni muqimun ma’aqama Asibu [27]

Translation: Oh our neighbor really calamities are in turn, and I am a resident as long as Asib resides. Which means: (as long as the residing of Asib).

Non adverbial infinite particle “ma”

Ma al-masdariyyah ghara al-zarfiyyah

Non adverbial infinitive particle “ma” is converted with its relative clause into infinitive or (verbal noun). An example of it is as follows [28]:

Azizun alay hi ma anidtum.

Translation: Your stubbornness worries him.

More examples:

Inna’abi yad ka liyaj zi yaka ‘ajra ma saqayla lana [29].

Translation: My father is calling you to pay you for your watering which means: reward of your watering not what you watered = “Alladhi Saqaita”.

Preventive Red: undant “ma”

Preventive “ma” of the function of al-rafi’u (anything that puts a word in the nominative case):

Ma al-kafah an amali al-rafi’u

This type of “ma” is connected with three verbs, they are:

• “Qalla” (to become small)

• “Kathura” (to become plenty)

• “Tala” (to become long)

But if “ma” is joined with the above verbs their meaning will change, and they will be prevented from having subject, while before they were connected with “ma” 

They have subject as in:

Qalla al-shai’u = The thing became small.

We can observe that “qalla” put its subject in the state of nominative case. But when “ma” is connected with them it prevents them from having subject as in the following construction:

When these verbs are joined with “ma” they are always followed by verbal sentence as in the examples given above. A verse of a poet runs like this:

Qallama yabrahu al-labibu ila ma

Yarithu al-majda da; iyan aw mujiban: Translation: it is rare for the wise to quit what brings glory whether he is an inviter or an invitee.

If it precedes a noun that will be regarded as necessity of poetic construction as it was the view of Sibawayhi, the example of it is: 

Sadadtu faatwalta al-isduda wa qallama

Wisalun ala tuli al-sududi yadu mu [30]

Translation: You turned your back upon (it) and the turning of the back is prolonged, and it is rare for the relationship to prevail with prolonged turning back.

“Wisalun” is put in a nominative case by another verb, not by “qallama”. But in my view “wisalun” is put in the nominative case by the verb “yadumu” in the verse. So it can be said that “wisalun” is not preceded by “qallama” but by “yadumu” and necessity of the poetic construction forced the poet to put the verb “yadumu” at the end of the verse for poetic construction purpose.

Preventive “ma” of the function of al-nasib (anything that put a word in mood of accusative case):

Preventive “ma” of the above kind is divided into two:

That which precedes nominal sentence as “ma” which is preceded by “ina” and its group (anna, layta, lakinna, la alla and ka’anna), as in the following example:

Inna ma Allahu ila-hun wahidun [31]

Translation: Allah is but one God.

“Ma here prevented “inna” from putting the subject of the nominal sentence into the accusative case, and also from putting its predicate in the state of nominative case.

That “ma” which is joined with “inna” or one of its group and also precedes a verbal sentence,  which is known as “al-muhayyi’ah” = a prepare, because it prepares “inna” to precede verbal sentence or (verb in short). The example is: 

Ka’annama yusaquna ila al-mawti.

Translation: As they were being driven to death.

The following should be noticed:

Joining “ma” with “inna” may not prevent “inna” from its function, as in: 

Innama Zaydan qa’imun.

Translation: Obviously Zayd is standing up.

Normally if “ina” and its group are joined together in writing with “ma”, “ma” prevents them from their functions as in: 

Innama zaydan qa’imun.

Translation: Obviously, Zayd is standing up.

In the example, we could see that “inna” still does the function of putting the subject in accusative case and the predicate in nominative case.

If “inna” and its group with “ma” are written separately, in this case “ma” is a noun and “inna” and its other members do their normal function as in the following example:

Preventive “ma” from the function of al-Khafidi (anything that put word in genitive case):

                “Ma al-kafah an amali al-jar

                This kind of “ma” is always connected with the following items or worlds:

Preposition: 

Rubba as in : “Rubbama” and it always precedes perfect verb as in:  Rubbama Ja’a Aliyu

Translation: May be  Aliyu has come.

It may occur before a future verb or (imperfect verb), but it will connote the past tence meaning as in:

But al-Rummani commented that, that was possible, because the futue is as well known to Allah as the past [34-35].

Al-Kaf as in:  Kun kama ‘anta

Translation: Be as you are.

Another example is:

Al-Ba’u, as in:

“Min” as in: 

Which comes after an adverb, and occurs after the following adverbs:

It should be noticed that if “haithu” is linked with “ma” it becomes a particle of condition which puts two future verbs in the state of jussive case, as in the above example.

Non-Preventive redundant “ma”

“Ma” al-za’idah ghaira al-kafah

Translation: Do this if not. The original statement is: Do this if you are not doing another things.

In (a) above “kana” is deleted and substituted with “ma” but in (b) “kana” itself and its subject and predicate were also deleted, and replaced with “ma”. 

“Ma” which occurs after al-raf u al-nasibu (that particle which puts words in the state of nominative case and accusative case, at the same time). This means that it does or functions two types of works together at the same time, as in the following sentence:

Ka’anna ma Zaydan qa’imun.

Translation: it seems that as if Zaydu is standing up.

“Ma” which occurs after al-jazim (a particle which puts a word in state of jussive cases), as in the following sentence:

“Ma” which occurs between al-tabi’u wa al-matbu’u (between related words as adjective and noun etc), as in: 

“Ma” which is preceded by a particle which puts the noun in genitive case. It can occur before a particle (harf) or a noun (ism).

The parsing of “Madha”

When “ma” and “dha” are joined together like this in interrogative constructions, grammarians have many views of parsing the construction. And the following views are normally applied to the parsing.

“Ma” “Ma” may be an interrogative “ma” while “dha” is a demonstrative pronoun as in:

Madha al-tiwani [44]

Translation: Why delaying the literary meaning of it is: What is this delaying?

“Ma” may be an interrogative “Ma” and “dha” a relative “ma” as in:

‘Ala tas’alani al-mar’a madha yuhawilu

‘Anahbun fa yuqd a ‘am dalalun wa batilun [45].

Translation: Don’t (both of) you ask the person what is he trying (to fulfill). Is it a view so it may be accomplished or is it an error or falsehood. 

A-ssabban gave interpretation to this poetic verse of Labid and said: ‘The meaning is that; why don’t both of you ask the person why is striving for the affairs of the world. It it a vow which he has made compulsory upon himself that he wants to accomplish? Or is it an error; or falsehood?

“Ma” as an interrogative “ma” while “dha” is a redundant “dha” as in

Madha sana’ata

Translation: What have you done? But the real thing is that ‘names” are not normally redundant in sentence, which means that they must have place to fill in parsing a sentence. But some people including Ibn Malik were of the view that there is a redundant “dh” as in the example cited above.

Madh as a whole as a particle of an interrogation as in:

Limadha ji’ta:

Translation: Why did you come?

“Madh” as a whole as a generic noun or a relative pronoun. If it is a generic noun, its meaning is “a thing” and if it is a relative pronoun, its meaning is “alladhi” “which” as in:

“Ma” may be a redundant “ma” while “dha” a demonstrative pronoun as in the following example:

‘Anawran sar’a madh ya Faruq

Wa hablu al-wasli muntakithun hadhiq[47].

Translation: Is it a flight? How quick is this? Oh Faruq! And the linking rope has been broken and cut.

We have noticed that “ma” in the Arabic language is used to serve many purposes. At least we have seen how it is divided into two main kinds nominal and that which is used as a particle, and we are already aware of the divisions of each one of them. All these happened to be treated so, in order to give an appropriate meaning to the ‘ayats of the Holy Qur’an, hadith and literary work done by poets, For example if we take the following example and try to analyze it without observing all the kinds of “ma”, we may be lost in our interpretation of the Holy Qur’an as in: 

We can see that this meaning does not comply with the content and also if we take the “ma” as a negative “ma” it will not serve the purpose. But if we take it as an infinitive particle “ma”, the meaning of the phrase will comply with the content of the verse. So the meaning will come out like this: 

“Your stubbornness worried him”.

We have seen through this paper that the word “ma” in Arabic has different meaning in usage, that is why we see in commentaries of the Holy Qur’an that the commentators have divers opinions on “ma” which occurs in some verses of the Holy Qur’an. For example where Allah says “ma aghna anhu maluhu wama kasaba. (Al-Masad 111 al-Ayah: 2).We could see that many of the commentators of the Holy Qur’an interpreted the two “ma” in the “ayah into different meanings such as al-zamakhshari in his al-kasshaf.

Abu Hayyan in his al-Bahri almuhit Abu said in irshad alaqli al-saini and al-Jaraal in al-futuhat at-uluhiyyah. However there are words in Arabic language which ended with ma but it is part and parcel of those words such as dual pronouns, antuma’ kuma huma iyyahumma and iyyakuma, and some particle like: Lama, Amma Idhma, all the mentioned words above which ended with “ma” do not belong to the morpheme “ma” which this paper treated.

1. The chapter of the cow

2. Wherever “Ayah” is mentioned it means “verse”.

3. I say this because if “ma” is used haphazardly in Arabic language the longest “ayah” would have contained the greatest number of it.

4. سورة النحل (16) الآية: 96.

5. سورة النحل (16) الآية: 49.

6. سورة النساء (4) الآية: 3.

7. الزركشي: محمود بن عبد الله، البرهان في علوم القرآن، تحقيق محمد ابو الفضل إبراهيم، دار الفكر، بيروت، 1980، ج4، ص: 299.

8. الخضري: محمد، حاشية الخضري على شرح ابن عقيل، دار إحياء الكتب العربية، القاهرة، ج1، ص: 73.

9. سورة البقرة (2) الآية: 271.

10. ابن هشام: جمال الدين عبد الله بن يوسف مغنى اللبيب، دار إحياء الكتب العربية القاهرة، بلا تاريخ، ج2، ص: 2.

11. المرجع السابق والصفحة نفسها.

12. الأزهري: خالد بن عبد الله، شرح التصريح على التوضيح، دار الفكر،  بيروت، بلا تاريخ ج2، ص: 87.

13. To read more about this kind of “ma” I will refer you to Al-Ashmuni in his commentary on Alfiyyatu Ibn Malik and also Khalid al-Azhari in his book al-Tasrih ala al-taudih part II page 96.

14. ابن هشام المرجع نفسه ج 2، ص: 2-3.

15. سورة البقرة (2) الآية: 69.

16. سورة النبإ (78) الآية: 1. 

17. سورة النمل (27) الآية: 35.

18. سورة الصف (61) الآية: 2.

19. ابن هشام، المرجع نفسه  ج 2 ص: 4.

20. سورة البقرة (2) الآية: 197.

21. ابن هشام: المرجع نفسه  ج 2  ص: 6.

22. سورة التوبة (9) الآية: 7.

23. ابن هشام : المرجع نفسه  ج 2، ص: 6.

24. سورة يوسف (12) الآية: 31.

25. سورة مريم (19) الآية: 31.

26. سورة التغابن (64) الآية: 16.

27. ابن هشام: المرجع نفسه  ج 2 ص: 6.

28. سورة التوبة (9) الآية: 128.

29. سورة القصص (28) الآية: 25.

30. ابن هشام: المرجع نفسه  ج 2 ص: 8.

31. سورة النساء (4) الآية: 171.

32. سورة الأنفال (8) الآية: 

33. سورة الحج (22) الآية: 62.

34. سورة الحجر (15) الآية: 2.

35. ابن هشام: المرجع نفسه ج 2 ص: 9.

36. سورة الأعراف (7) الآية: 138. 

37. ابن هشام، نفس المرجع  ج 2 ص: 9.

38. المرجع السابق والصفحة نفسها.

39. المرجع السابق والصفحة نفسها.

40. سورة الأعراف (7) الآية: 200 .

41. سورة البقرة (2) الآية: 22.

42. سورة آل عمران (3) الآية: 159.

43. سورة القصص (28) الآية: 28.

44. ابن هشام المرجع نفسه ج 2 ص: 4.

45. الصبان: محمد، حاشية الصبان على شرح الأشموني على ألفية ابن مالك، دار إحياء الكتب العربية القاهرة، بلا تاريخ ج 1 ص: 159.

46. ابن هشام، المرجع نفسه، ج 2  ص: 5

47. ابن منظور، محمد، لسان العرب، دار الفكر، بيروت، مادة "سرع" وابن هشام، المرجع نفسه  ج 2 ص: 5.

48. سورة التوبة (9) الآية: 129.