The aesthetic of the indefinite noun and its parsing in the verses of the surahs

Intidhar Abd Ali Mohi

Introduction

This research provides a concise study explaining the rationale behind the occurrence of nouns in the indefinite form and clarifies their parsing through a brief discussion, preceded by an overview of scholarly opinions regarding indefinite nouns and their purpose. It also examines their rhetorical significance in the Quranic text, relying on references found in lexicons, exegeses, and various scholarly works that establish the meaning, implications, and purpose of indefinite nouns. Among the key sources consulted are:

Al-‘Ayn by Al-Khalil
Lisan Al-Arab by Ibn Manzur
Al-Ghani Lexicon
Exegetical works such as Zubdat Al-Tafasir by Mulla Fathallah Al-Kashani, Tafsir Al-Quran Al-Karim by Sayyid Mustafa, Kanz Al-Haqa’iq wa Bahr Al-Ghara’ib by Sheikh Muhammad bin Muhammad Rida Al-Qummi Al-Mashhadi, Tafsir Al-Mizan by Sayyid Al-Tabataba’i, and Tafsir Al-Tahrir wa Al-Tanwir by Tahir bin Ashur, among others.

The research is divided into two main sections, preceded by an introduction and a preliminary discussion.

The first section explores:

The definition of the indefinite noun in both linguistic and terminological contexts.
The primary scholarly views regarding the presence and parsing of indefinite nouns in language and Quranic expression, applying these views to verses from different surahs. This section demonstrates the rhetorical and aesthetic functions of indefinite nouns. Despite extensive research, no linguistic, rhetorical, or exegetical scholars were found to deny the presence of indefinite nouns in the Quranic expression – except for Dr. ‘A’id Al-Harizi, who attributed their meaning to contextual, lexical, or morphological interpretations, rather than considering them as actual indicators of indefiniteness.

The second section discusses the varied purposes and rhetorical aesthetics of indefinite nouns in different Quranic contexts, interpreting their meaning based on the situational context of each verse.

The preliminary discussion provides a brief overview of Quranic expression and its precise selection of words, including indefinite nouns, which cannot be substituted with other words within the Quranic style. The conclusion presents the most significant findings of this research, based on a descriptive methodology that highlights the parsing, rhetorical aesthetics, and significance of indefiniteness. The study emphasizes the essential role of indefiniteness in conveying semantic meanings, as semantics is a broad discipline that encompasses various linguistic and rhetorical aspects as part of its comprehensive study.

Preliminary Discussion

There is no doubt that Quranic expression carefully selects words that are most suitable for the context in which they appear, based on the conditions of the audience. The presence of definite and indefinite nouns, the variation in verb tenses, and the agreement or divergence in letter structures all serve a specific rhetorical purpose. Every letter, vowel, and diacritical mark in the Quran is intentional, appearing in diverse contexts and expressive styles.

Among these styles is the language of warning and threat, directed at the stubborn, the deniers, and the oppressors among disbelievers. In such instances, indefiniteness is used for purposes such as: aggrandizement, variation, partial specification, supplication, or emphasis – all in accordance with the rhetorical needs of the context. In contrast, when the Quran addresses believers and those who strive for the sake of Allah, it employs a different stylistic approach, using indefiniteness to highlight promises of divine reward, mercy, and goodness.

The precise selection of words – especially indefinite nouns – is directly tied to the context in which they appear. The Quran employs the most accurate linguistic choices to suit the rhetorical setting, making this one of the aspects of its miraculous nature.

This research seeks to uncover these indefinite words, analyze their grammatical structure, and determine their rhetorical functions – all in an effort to reveal the semantic depth of the verses and their intended meanings, while also showcasing the aesthetic value of indefiniteness in the Quran. As a guiding principle in rhetorical analysis:

“If the discourse is meant to inspire hope, it expands;
If it instills fear, it contracts;
If it is a promise, it delights;
If it is a threat, it disturbs;
If it is a call, it attracts;
If it is a rebuke, it alarms;
If it is an admonition, it unsettles;
If it is an encouragement, it excites...” (and so on) [1, p. 42].

Section One

First: The Concept of the Indefinite Noun (النكرة) in Language and Terminology:

Al-Khalil ibn Ahmad al-Farahidi (d. 170 AH) said: "The indefinite (النكرة) is the opposite of the definite (المعرفة). To deny something is to make it indefinite (أنكرته إنكارا). The term 'نكرته' is used in language, but it is not employed in the past tense, nor in commands, prohibitions, or infinitives [2, p. 355].

Ibn Manzur (d. 711 AH) stated: "The term 'النكرة' in language derives from the trilateral root (ن ك ر). Thus, it is said: 'نكر فلان ينكر نكرا' (to deny or reject). Its plural forms include 'إنكار' and 'مناكير.' The terms 'النكر' and 'النكراء' refer to cunning, sharpness, or something intensely difficult"( [3, p. 72].

Additionally, "النكرة" means the denial of something, and in grammatical terms, it is "a noun that denotes a common referent within a genus, whether existing or hypothetical. For example, the word 'رجل' (man) refers to any rational, male, adult human being, and 'شمس' (sun) refers to any daytime celestial body whose appearance eliminates the night" [4, p. 952].

In terminological terms, the indefinite noun is defined as "any noun that applies to two or more referents in a substitutable manner, such as 'رجل' (a man) or 'فرس' (a horse"( [5, p. 351].

Thus, "النكرة is a noun that denotes a common referent within a genus, whether existing or hypothetical, as opposed to the definite noun (المعرفة) "[6, p. 2281].

Second: Opinions of Scholars and Researchers on the Indefinite Noun

Sibawayh mentioned the indefinite noun in the chapter "What Can Only Be an Indefinite Noun." He stated:

"Your statement: This is the first knight approaching, this is all the goods you have placed, and this is better than you approaching. What indicates that these are indefinite is that they are added to an indefinite noun and are used to describe an indefinite noun. This is evident because you say in descriptions: This is a man better than you, this is a knight, the first knight, and this is the wealth of all the wealth you have. What also proves that they are added to an indefinite noun is that you describe what follows them in the same way an indefinite noun is described, not in the way a definite noun is described. For instance, you say: This is the first brave knight approaching" [7, p. 110].

He also stated:

"The indefinite noun is lighter for them than the definite one and is more firmly established because the indefinite comes first, and then something is added to make it definite. Hence, most speech tends to use indefinite nouns" [8, p. 22].

Furthermore, he explained that:

"Some indefinite nouns are more indefinite than others. The more general a noun is, the deeper its indefiniteness. Thus, thing is more indefinite than body because every body is a thing, but not every thing is a body. Similarly, body is more indefinite than animal because every animal is a body, but not every body is an animal. Likewise, animal is more indefinite than human, and human is more indefinite than man or woman" [9, p. 351].

Al-Mubarrad (d. 286 AH) said:

"Anything that does not specify one entity from a group is an indefinite noun, such as man, because this noun applies to anyone who has that form. The same applies to camel, mountain, and similar words. However, if a noun is definite in non-Arabic languages, it cannot take the Arabic definite article (al-), because it is already definite. Thus, it is not declined, as in the cases of Pharaoh and Qarun, and similarly Isaac, Ibrahim, and Yaqub" [10, p. 216].

Among the rhetoricians, Al-Jurjani (d. 471 AH) discussed the issue of starting a sentence with an indefinite noun. He stated:

"When we say that it is acceptable to begin a sentence with an indefinite noun, as in 'Evil caused this fanged beast to attack,' because it refers to a category, we do not mean that evil and the evil have the same meaning. Rather, our intent is that the purpose of the statement is to clarify that what caused the attack belongs to the category of evil, not good" [11, p. 119-120, 144, 161].

Dr. Hussein Jum’ah commented on the Arabs’ statement, which Al-Jurjani accepted as an instance of beginning with an indefinite noun:

"Al-Jurjani permitted beginning with an indefinite noun in this expression because it refers to a category. The meaning of evil and the evil is essentially the same. A similar example in Arabic is: A man came to you, or a woman? – where the question is about the category, not about the specific identity or number. The indefinite noun may also be placed first to draw the listener’s attention to something unknown in both detail and entirety" [12, p. 161].

Ibn Hisham (d. 761 AH) mentioned what grammarians have said:

"They state that an indefinite noun may be used as the subject if it is described or replaces a described noun. However, not every description conveys a complete meaning. For instance, saying A man from the people came to me is not valid. Another example is their saying: Fat is two measures per dirham, meaning two measures of it per dirham" [13, p. 609].

Among modern scholars, Dr. Fadel Al-Samarrai asserts that an indefinite noun signifies one of two things: either unity or a category.

Unity, as in the Quranic verse: 'And there came a man running from the farthest end of the city. He said: O my people, follow the messengers.' (Ya-Sin: 20)
Category, as in: 'And Allah created every moving creature from water.' (An-Nur: 45)
It can imply both, as in: 'A man came to me today.' This could mean a single man or a man as opposed to a woman.
If an indefinite noun appears in a negation or a similar context, it is more likely to indicate generality. For instance: 'No man came to me.' This suggests that no one from this category came, though it might also weakly imply that more than one came.
If one says: 'No man came to me, but rather men,' it explicitly negates the singular meaning [14, p. 39].

Dr. Muhammad Abd Al-Muttalib, a scholar of rhetoric and stylistics, sees indefiniteness as a deepening tool that gives the linguistic structure an enduring expressive capacity that enriches meaning beyond conventional usage [15, p. 260].

Dr. Ahmed Mukhtar Omar defines nakira (indefinite noun) as:

"A person who is unknown or unimportant. Yesterday he was a nobody, today he is famous. He is a nobody in his country" [16, p. 2281].

The author of The Aesthetics of Words confirmed the existence of indefinite nouns, stating:

"What proves the existence of indefiniteness in language is any noun that does not convey a specific meaning or is not intended for a particular entity. It is an unrestricted term free from specification, such as man, woman, tree – these words indicate general categories. Every indefinite noun varies in its singular use from how it functions in composition, whether by placement or by meaning. Meaning in psychological, intellectual, and contextual aspects determines how the phrase is structured and how unrestricted or restricted words are used. A free word, in terms of the harmony of expression and meaning, acquires a unique and dynamic aesthetic nature" [17, p. 160].

However, some scholars have denied the existence of indefinite nouns in Quranic expression. For example, Dr. Raed Al-Harizi, in his study Indefiniteness in the Quran, argued that:

"Indefinite words in Quranic verses are either contextual, lexical, or morphological. An indefinite noun is a term whose referent is unknown in some aspect due to ambiguity, vagueness, or generality. For instance, Zayd is known, whereas man is indefinite because we do not know his morals, color, or appearance. This is the nature of indefiniteness: it entails ambiguity, obscurity, and generality, signifying only indefiniteness itself" [18].

He also disputed the rhetorical function of indefiniteness in Quranic language, such as its role in conveying grandeur, as in:

'It is they who are upon guidance from their Lord.' (Al-Baqara: 5)

He argued that guidance appears as an indefinite noun because some aspects of it are unknown. Guidance can be of two types: guidance of instruction and guidance of assistance. In its general meaning, it refers to Islam, as indicated by:

'Indeed, the guidance is the guidance of Allah.' (Aal-e-Imran: 37)

He stated that since Islam consists of seventy-three branches, and the people described in the verse have achieved only six of them, the degree and depth of their guidance remain unknown to humans – hence, the word guidance is indefinite, not for rhetorical grandeur, as some claim [19].

As for the opinions presented regarding the indefinite noun, they can be classified into two perspectives. The first perspective asserts the existence of the indefinite noun in the verses of the Holy Surahs, as mentioned in the second section. The second perspective is that of Professor Dr. A’id Al-Huraizi, who argues that there are no inherent meanings of indefiniteness in these cases. He states that although many exegetes, linguists, and rhetoricians believe that the indefinite noun in the Book of Allah and other texts carries multiple meanings, they fail to recognize that these meanings are contextual, lexical, or morphological, rather than intrinsic to indefiniteness itself. To support this perspective, they cite verses from the Holy Quran to refute the classifications of indefiniteness into meanings such as exaltation, grandeur, variation, minimization, specification, determination, and partitioning, among others.

The meaning of the indefinite noun is indeed present in linguistic dictionaries, where it holds various connotations and multiple interpretations. However, the debate over the existence of the indefinite noun in the Quran remains divided. The majority support its presence in the Quran, while Dr. Al-Huraizi rejects its existence. Regardless of whether the indefinite noun and its rhetorical function exist or not, we assert that the occurrence of the indefinite noun in the Surahs grants it a unique characteristic compared to other linguistic styles. What may appear as a deviation in expression for rhetorical purposes, or for contextual, lexical, or morphological meanings, is in fact a deliberate choice with precise semantic purposes and divine secrets. This is one of the subtleties that distinguish Quranic expression.

Chapter Two

In this chapter, we examine the occurrence of the indefinite noun and its rhetorical significance, as it serves purposes that cannot be replaced by other words. If these indefinite words were substituted with definite ones, they would fail to convey the intended meaning and the multiplicity of their connotations. This is because these words possess an aesthetic meaning that cannot be expressed otherwise.

Thus, this research follows the subtleties and rhetorical beauty of the indefinite noun and its grammatical analysis in the Quranic chapters. It explores ten purposes for which indefinite words appear in various and diverse contexts, reflecting the depth, conciseness, and miraculous nature of these words in the Quranic verses. These words serve as a core and essential criterion in assessing the presence of the indefinite noun and its significant role in specifying the meaning of words in its indefinite form.

First: The Occurrence of the Indefinite Noun for the Purpose of (Supplication)

One of the purposes for which the indefinite noun appears in the Quranic expression is supplication, in a declarative style that conveys a threatening tone. This highlights the eloquence of the opening of the chapters with an indefinite noun, signifying magnification and supplication. The chapter stands as evidence of the Quran’s mastery in employing linguistic structures precisely in their appropriate context. For instance, the chapter Al-Mutaffifin begins with (Wayl), which signifies the gravity of the warning in the verse:

"Woe to those who give less [than due], those who, when they take a measure from people, take in full" (Al-Mutaffifin: 1).

The word (Wayl) is an indefinite noun appearing in a declarative context, giving it an unusual meaning beyond the common notion that indefiniteness implies generality. Instead, it conveys magnification, emphasizing the severe punishment that awaits those guilty of fraud in measurements, as if to say that an overwhelming torment awaits them, the limits of which are known only to Allah. The grammatical analysis of (Wayl) places it as the subject, with its usage justified by its function as a supplication, while (for the defrauders) serves as its predicate. Similarly, in the verse: "Woe that Day to the deniers" (Al-Mutaffifin:), the indefinite noun (Wayl) appears once again. The deniers mentioned in this verse are the same defrauders from the previous verse. The reason (Wayl) is permissible as the subject despite its indefiniteness is due to its function in supplication [20, p. 22].

Second: The Occurrence of the Indefinite Noun for the Purpose of (Exaggeration)

Some exegetes attribute the use of certain indefinite words in the Quran to exaggeration. An example of this can be seen in the verse:

"They strive in the cause of Allah and do not fear the blame of a blamer" (Al-Ma’idah: 54).

This means that they are not deterred from obeying Allah, upholding His commands, fighting His enemies, enjoining good, and forbidding evil by any person or any form of criticism. The verse describes their commitment to jihad and acts of obedience, linking "they strive" to their unwavering stance in the religion. The word (blame) is indefinite, and (a blamer) is also indefinite, emphasizing exaggeration, as if to say they do not fear any form of blame from any critic whatsoever [21, p. 275, 431].

The grammatical analysis of (and do not fear) is as follows:

(And): A conjunction.
(do not): A negation particle.
(fear): A verb in the present tense, similar in structure to (love).
(blame): A direct object in the accusative case.
(a blamer): A genitive noun following (blame) as its modifier.

Another example of exaggeration combined with abundance appears in the verse:

"And We sent down from the sky water in measure and settled it in the earth, and indeed, We are able to take it away" (Al-Mu’minun: 18).

This verse indicates that Allah has the power to remove the water by corrupting it, evaporating it, or burying it deep within the earth beyond retrieval. The phrase (to take it away) is expressed with an indefinite noun (taking away), implying multiple ways in which water could be removed. This reinforces the warning with a greater degree of intensity compared to the verse:

"Say, 'Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?'" (Al-Mulk: 30).

This serves as a reminder for humanity to appreciate the blessing of water, constantly express gratitude, and fear its loss due to ingratitude [22, p. 155].

The grammatical analysis of "Indeed, We are able to take it away" is as follows:

(And): A conjunction.
(Indeed): A particle of emphasis, with its subject being (We).
(to take away): A prepositional phrase modifying (able).
(it): A pronoun referring to (water), connected to (taking away).
(able): The predicate of (Indeed, We are), with the (lam) serving as an emphatic particle [23].

Third: The Occurrence of the Indefinite Noun for the Purpose of (Glorification)

Another rhetorical beauty of using the indefinite noun is its function in expressing glorification. This is evident in the verse: "O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow" (Al-Hashr: 103).

The word (tomorrow) metaphorically refers to the Day of Judgment, indicating its nearness, or signifying that life in this world is as short as a single day, with the Hereafter being its next day. The indefinite form of (soul) is used to express glorification, emphasizing that each soul must independently assess its deeds for the Hereafter, as if saying: "Let each individual soul consider its actions" [24, p. 523].

The grammatical analysis of "Fear Allah":

(Fear): A command verb.
(Allah): The object of the command verb.
(And let look): A present-tense verb in the jussive mood due to the (lam) of command.
(a soul): The subject of (let look).

Another example is found in the verse:

"And [by] the soul and He who proportioned it" (Ash-Shams: 7).

Here, the indefinite form of (soul) serves either to express multiplicity or glorification. Humans are composed of both body and soul. Most people, when contemplating creation, focus on the physical body – its anatomy and physiology – while few reflect on the nature of the soul. The verse draws attention to the soul as an integral aspect of human existence, just as the body is [25, p. 194].

The grammatical analysis of (and the soul):

(And): A conjunction.
(soul): A noun in the genitive case, serving as part of the oath construction.

Fourth: The Use of the Indefinite Noun for the Purpose of (Ambiguity)

One of the subtleties of using the indefinite noun and its repetition in responding to the disbelievers' question about the Day of Judgment appears in the Almighty’s words:

*"And they say, ‘When will this promise be, if you are truthful?’ Say, ‘You have an appointed time of a Day which you cannot delay by an hour, nor can you advance it.’” (Saba: 29-30)

Among the greatest things they denied from what the Messenger (peace and blessings be upon him and his family) brought was the Resurrection and the Afterlife. Therefore, after refuting their denial of the message, their denial of the Resurrection was also invalidated.

The expected form of response was altered by replacing the pronoun referring to "the promise" mentioned in their speech with a clear noun, namely "an appointed time of a Day" (Mee‘ad Yawm). This indefinite noun (Mee‘ad Yawm) conveys ambiguity, directing the listeners’ minds towards all possible interpretations of its meaning – whether it refers to the Day of Resurrection or another day in which punishment befalls the leaders of disbelief and polytheism, such as the Day of Badr. It is likely that those who were killed on that day were the same ones who had said, "When will this promise be, if you are truthful?"

The indefiniteness of "a Day" serves to magnify and emphasize its importance, as supported by the context. The phrases "delay" (ist’akhiru) and "advance" (istakdimu) are exaggerated forms of delay and advancement, similar to the structure of the word istihbab (desirability), where the letters sin and ta indicate intensification. The placement of "delay" before "advance" suggests that this is an appointed time of torment and punishment for them, the kind that they would wish to be postponed. Meanwhile, the phrase "nor can you advance it" affirms the certainty of its occurrence at the precise time determined by divine knowledge.

The word "hour" (sa‘a) refers to a portion of time, and its indefiniteness indicates minimization, reinforced by the context [26, p. 199-201].

The grammatical analysis of "Qul" (Say): a verb in the imperative form, built upon sukoon; its subject is an implicit pronoun referring necessarily to "you" (i.e., the Prophet).

"Lakum" (for you): a prepositional phrase functioning as an adverbial complement.

"Mee‘ad" (appointed time): a postponed nominative subject (mubtada mu’akhkhar), marked by an apparent dammah on its last letter.

The Use of the Indefinite Noun for (Ambiguity) in “And a cup full to the brim”

In the verse:

"And a cup full to the brim." (An-Naba: 34)

The reference here is to an unspecified cup. The word "cup" (ka’san) appears in the indefinite form to indicate a non-specific cup.

The grammatical analysis of "wa ka’san":

"Wa" (and): a conjunction built upon fatha.
"Ka’san" (cup): a conjunct noun (ma‘toof) on "hadai’q" (gardens), in the accusative case (mansub), marked by an apparent fatha.
"Dihaqan" (full to the brim): an adjective (na‘t), in the accusative case (mansub), marked by an apparent fatha.

The Use of (Ambiguous Magnification)

The effect of ambiguity in magnification appears in the description of God's allies in the verse:

"Indeed, the companions of Paradise today are in a joyful occupation." (Ya-Sin: 55)

This means that they are delighted and joyful in the blessings they receive. The word "occupation" (shughl) is indefinite, making its meaning ambiguous and thus magnifying the extent of their bliss and complete enjoyment. It serves as an indication that their state is beyond what minds can comprehend or words can fully describe. Due to this, they do not concern themselves with the people of Hell and their punishment, even if they are their relatives.

According to Ibn Mas‘ud and Ibn Abbas, it is said that their engagement in Paradise consists of seven types of rewards corresponding to seven bodily faculties:

The feet’s reward is found in the verse: "Enter it in peace, secure."
The hands’ reward in: "They will exchange with one another a cup."
The private parts’ reward in: "And [for them are] fair maidens with large, beautiful eyes."
The stomach’s reward in: "Eat and drink in satisfaction."
The tongue’s reward in: "And their last supplication will be..."
The ears’ reward in: "They will not hear therein any vain talk."
The eyes’ reward in: "And their eyes will be delighted."

Thus, the indefinite form of "occupation" (shughl) and its ambiguity serve to emphasize the greatness of their joy and pleasure, making them completely indifferent to the people of Hell–even if they were among their closest relatives [27, p. 523].

The grammatical analysis of "Inna as’hab":

"Inna" (Indeed): an emphatic particle with an accusative subject.
"As’hab" (companions): the noun of "inna" (ism inna).
"Al-jannah" (Paradise): a genitive noun (mudaf ilayh).
"Al-yawm" (today): an adverb of time.
"Fi shughlin" (in an occupation): the second predicate of "inna".
"Fakihun" (joyful): the first predicate of "inna".
The nominal sentence is an independent clause with no grammatical position.

Fifth: The Use of Indefinite Nouns for Specification

Similarly, an indefinite noun is used for specification, as seen in the indefinite use of the word "فضل" (favor) in the Quranic verse:

"Indeed, Allah is the possessor of bounty upon the people..." (Al-Baqarah: 243)

This indefinite usage implies an unparalleled favor, conveying a meaning that would not have been expressed had it been stated as "the favor" or "the benefactor." The verse continues:

"But most of the people do not give thanks"

This highlights their ignorance of the Bestower of blessings and their neglect of recognizing them [28, p. 151]. The repetition of "the people" instead of using a pronoun serves to specify that ingratitude is particularly attributed to people.

Grammatically:

"Indeed (إن)" and its subject
"the emphatic lam (اللام المزحلقة)"
"possessor of bounty (ذو فضل)" functions as the predicate of "Indeed"
"upon the people (على الناس)" is related to "bounty"
"but (ولكن)" serves as a conjunction
"its subject and the clause 'do not give thanks' (لا يشكرون)" act as the predicate of "but."

Sixth: The Use of Indefinite Nouns for Partiality

The function of partiality (التبعيض) or inclusiveness (الاستغراق) appears in various Quranic verses. For example, in Surah Fatir, the word "ثمرات" (fruits) is indefinite to indicate partiality, as seen in:

"Do you not see that Allah sends down water from the sky, and with it We bring forth fruits of varying colors..." (Fatir: 27)

"And We bring forth (فأخرجنا)" is conjoined with "sends down (أنزل)"
"With it (به)" is related to "bring forth"
"Fruits (ثمرات)" is the object of "bring forth"
"Of varying colors (مختلفا ألوانها)" is a descriptive phrase

The indefinite nature of "fruits" implies partiality since not all fruits are brought forth by the water. Similarly, the words "water" and "provision" in the surrounding context indicate that not all water descends from the sky, nor does all provision result from it [30, p. 243].

Seventh: The Use of Indefinite Nouns for Intention

Another rhetorical feature of indefiniteness is the intention to single out one specific entity. This is preferable to definiteness since it conveys an intended meaning that cannot be expressed otherwise.

For instance, in:

"And when a messenger from Allah came to them, confirming that which was with them..." (Al-Baqarah: 101)

"When (ولما)" is a conjunction
"Came to them (جاءهم)" is the verb with a pronoun object
"A messenger (رسول)" is the subject

Here, "a messenger" refers specifically to Prophet Muhammad (PBUH), and not just any messenger.

Similarly, in:

"And when he had furnished them with their supplies, he said: 'Bring me a brother from your father...'" (Yusuf: 59)

"Bring me (ائتوني)" is an imperative verb
"With a brother (بأخٍ)" is a prepositional phrase related to "bring"

The indefinite "brother" refers specifically to Benjamin, not any other brother of Joseph [31, p. 39].

Eighth: The Use of Indefinite Nouns for Generality

The intent of generality (إرادة الجنس) is another rhetorical function of indefiniteness. One example appears in:

"They ask you about fighting in the sacred month. Say: 'Fighting therein is grave...'" (Al-Baqarah: 217)

Here, "fighting (قتال)" is indefinite, indicating generality, meaning any form of fighting in any sacred month.

Similarly, in:

"Unquestionably, the allies of Allah shall have no fear upon them, nor shall they grieve." (Yunus: 62)

"Fear (خوف)" is indefinite.
"Nor shall they grieve (ولا هم يحزنون)" negates sorrow.

Since "fear" is indefinite and follows "لا" (negation of genus), it implies the absolute absence of any kind of fear.

This confirms the linguistic principle outlined by Dr. Fadel Al-Samarrai, who states that when an indefinite noun is used alone (e.g., "a man," "a horse," "a lion"), it inherently carries both meanings of singularity and generality, with one being primary and the other secondary.

Thus, in:

"This is the Book about which there is no doubt, a guidance for the righteous." (Al-Baqarah: 2) [34, p. 39].

In another context, we find the indefinite noun (fear) appearing in the description of the allies of Allah on the Day of Judgment in the Almighty’s words: "Unquestionably, the allies of Allah – there will be no fear concerning them, nor will they grieve." [Yunus: 62]. This is a resumption to explicitly convey the promise made to the believers, which was implicitly referenced in His words: "We were indeed witnesses over you when you were indulging in it, and nothing is hidden from your Lord." [Yunus: 61]. This serves to console the Prophet (peace and blessings be upon him) regarding the harm and threats he endures from the disbelievers. Through this, Allah announced to the Prophet and the believers that they are safe from the fear of their enemies and from grief as a result of such harm. Furthermore, He subtly hinted at their ultimate victory and assured them of glad tidings in the Hereafter – an irrevocable and unchangeable promise meant to bring reassurance to their hearts.

The structure of the verse necessitated the negation of the entire category of (fear), as "la" (لا) when preceding an indefinite noun indicates the negation of an entire genus. When the noun following it is built on fatha (the accusative case), the negation of the genus is definitive. However, if the noun is not built on fatha and remains in the nominative case, the negation of the genus is apparent but still allows the possibility of referring to the negation of a single instance within that genus – provided the context allows for such an interpretation. This is applicable in cases of tangible entities (e.g., "a man"). However, in the case of abstract concepts, such an interpretation does not apply, meaning that whether the noun is in the nominative case or in fatha, the negation remains absolute and categorical [35, p. 215-216].

Ninth: The Use of the Indefinite Noun for the Purpose of Generalization

There is no doubt that the word (nafs) is a sign of Allah’s greatness, carrying multiple meanings in different contexts depending on the verse in which it appears, as interpreted by scholars and exegetes. One of its meanings is (the human soul), and it appears in an indefinite form in the context to indicate (generality). Only Allah knows what this soul will do in the future. His saying:

"And no soul knows what it will earn tomorrow." (Luqman: 34)

The word (nafs) is indefinite in a negation context, signifying generality, meaning "any soul" – that is, every soul does not know what it will earn tomorrow. Human actions are general in all aspects of earning; a person does not know what good or bad deeds they will accumulate, nor what wealth or works they will gain. A person may plan to do something the next day, but they may die before it arrives, or the day may come, and they may still be alive yet unable to carry out their plans due to illness, forgetfulness, or unforeseen events. For example, a person may be thinking about going home to accomplish certain tasks but ends up somewhere else or goes home but does not do what they had intended. Allah alone determines whether something will happen or not. This confirms that no soul knows what it will earn in the future – whether good or bad deeds, words, actions, wealth, or anything else [36, p. 235].

The indefinite noun in the Almighty’s words:

"Indeed, when the water overflowed, We carried you in the sailing ship That We might make it for you a reminder and that a conscious ear would be mindful of it." (Al-Haqqah: 11-12)

refers to one of the wisdoms behind the act of carrying (in the ship), which is to remind humanity throughout successive ages, urging gratitude and serving as a lesson against the perils of disbelief. It is also so that those who learn about it can inform those who do not, making their ears aware of the message. The term (ear) here refers to attentive ears. The generality of the indefinite noun in an affirmative context is only understood through a contextual indicator of generalization, as in His saying:

"And let every soul look to what it has sent forth for tomorrow." (Al-Hashr: 18)

Here, awareness refers to knowledge of what is heard–meaning, an ear that is characterized by awareness, one whose nature is to comprehend. This indirectly criticizes the polytheists who did not take heed of the story of the flood and the ship that saved the believers, instead treating it as mere entertainment [37, p. 123].

Similarly, in the verse:

"His command is only when He intends a thing…"

The word (thing) is indefinite in a conditional clause, indicating that it encompasses everything [38, p. 699].

The indefinite noun in the verse:

"He will say, 'Enter among nations who had passed away before you of jinn and men into the Fire.' Every time a nation enters, it will curse its sister until, when they have all overtaken one another therein…" (Al-A'raf: 38)

indicates: Enter among nations that are in the Fire, nations that came before you from among the jinn and humans. The term (nations) refers to sects and groups of disbelievers. The phrase "Every time a nation enters, it will curse its sister" means that whenever a group of people from a particular sect enters the Fire, they will curse the other group, disavowing them [39]. This sentence is an independent clause, describing their conditions in Hell in a way that horrifies the listener, so that others may take heed and the believers may rejoice in their safety from such a fate. The phrase "until when they have all overtaken one another" is part of this independent clause. The implicit meaning is: Each nation among them will curse its sister at all times of its entry. This indicates the generality of time, as (nation) is an indefinite noun occurring within a general time frame, signifying universality – i.e., every nation that enters curses every other similar nation. The term (sister) is also indefinite because it is in construct form with an indefinite pronoun, which means it remains indefinite and thus also signifies generality, referring to every nation that enters and curses every similar one – where sister means a nation that shared the same faith that led it into Hell [40, p. 120].

Tenth: The Use of the Indefinite Noun for the Purpose of Magnification

The purpose of magnification is one of the rhetorical functions for which indefinite nouns are used, depending on their contextual meaning. In the verse:

"For whoever has a heart…"

(Heart) here refers to a mindful heart that reflects on truths. The indefinite form of (heart) conveys magnification, implying that only a heart that is deeply contemplative and perceptive qualifies [41, p. 394].

The indefinite noun also appears in a negation context in Surah Hud:

"They were not causing failure [to Allah] on the earth, nor did they have besides Allah any protectors. The punishment will be multiplied for them. They were not able to hear, nor did they see." (Hud: 20)

The phrase "They were not causing failure on the earth" is a clarifying statement following the warning about their punishment in the Hereafter. This raises the question: Were they safe from punishment in this world? The answer: They were not beyond Allah’s power to punish them in this world if His wisdom required it. The phrase "Those" is repeated to reaffirm their status. The meaning is that they will be subject to Allah’s judgment in the Hereafter and were never beyond His reach for punishment in this world – though He chose to delay it. The term (causing failure) refers to one who escapes from the grasp of someone seeking to harm them, as explained in other verses, such as:

"Indeed, what you are promised is coming, and you will not cause failure [to Allah]." (Al-An'am: 134)

The mention of earth emphasizes that they have no refuge from Allah’s punishment–no place on earth can provide safety from Him. This negates any possibility of refuge or strongholds where they might seek protection [42, p. 34-37].

Ultimately, we can only conclude that indefinite nouns in the Qur'anic expression appear according to the meaning required by the context. Each indefinite noun occurs as the best choice over definite alternatives, dictated by the situational necessity in which it appears. The study of this intricate linguistic topic is highly beneficial as a part of contemplating Qur'anic verses – something Allah commands in multiple places. Reflection is the foundation of intellectual processes, and its ultimate purpose is to draw lessons and gain insight. These words were not revealed merely for entertainment or historical narration; rather, they serve educational and intellectual purposes, aligning with the comprehensive Islamic vision that shapes human behavior, beliefs, and thoughts, guiding individuals on their journey from this world to the Hereafter according to Allah’s will.

Conclusion:

Linguists and grammarians in Arabic have established fundamental rules for initiating speech, including the principles of beginning sentences with definite nouns. At the same time, they have permitted the use of indefinite nouns at the beginning of sentences when they serve a communicative purpose, express specific meanings, and align with the contextual requirements in which they are used. The Quranic text employs the most precise words to suit the context of speech, showcasing one of its miraculous aspects.
Allah, the Almighty, encompasses all knowledge, including knowledge of language and speech. Therefore, when a word is placed in the Quran, His infinite wisdom determines which word should follow it, ensuring clarity and coherence from the beginning to the end of the Quran, including the use of indefinite nouns.
This study has demonstrated the intentionality and aesthetic aspects of these indefinite nouns in various linguistic functions, such as supplication, emphasis, glorification, ambiguity, specification, partiality, intentionality, generic reference, universality, and magnification.
The multiplicity of meanings and grammatical variations of indefinite nouns contributes to the beauty of divine speech, as it derives its linguistic essence from the Holy Quran.
Opinions regarding the use of indefinite nouns in Quranic expression are divided into two perspectives. The first affirms the existence of indefinite nouns in both Arabic language and Quranic expression, highlighting their diverse rhetorical purposes. The second perspective denies the presence of indefinite nouns in Quranic discourse, attributing them to other linguistic functions. Both views present strong arguments and compelling linguistic evidence.
Indefinite nouns play a significant role in Quranic expression, enhancing its eloquence by ensuring that speech aligns harmoniously with meaning and context. The coherence between words and the compatibility between words and meanings contribute to the overall linguistic beauty and effectiveness of Quranic discourse.
This research adds valuable insights to studies on Quranic expression by exploring the aesthetics of selecting these words in their indefinite form rather than as definite nouns. It presents a detailed analysis of their meaning and grammatical structure to enhance clarity and comprehension.