فصل التاكيد

It is a taabi’ that indicates upon the establishment of its matboo’ in what is attributed to it, or upon the inclusion of the ruling for every individual from among the individuals of matboo’.

Ta`keed is upon two types:

i. lafZee, and it is the repetition of the first word, such as جاءني زيدٌ زيدٌ و جاء جاء زيد

ii. ma’nawee, and it is with a few words, and they are:

النفس و العين for singular, dual, and plural, with differing patterns and pronouns, such as جاءني زيدٌ نفسُهُ و الزيدان انفسهما او نفساهما و الزيدون انفُسُهم .  And likewise, عينُهْ و اعينهما او عيناهما و اعينهم .  For feminine: جاءتني هندٌ نفسُها و جاءتني الهندان انفسهما او نفساهما و جاءتني الهندات انفسهنَّ .

And كلا و كلتا are specifically for the dual, such as قام ارجلان كلاهما و قامت المراتان كلتاهما.

And كلٌّ و اجمَعُ و اكتَعُ و ابتع و ابصع , with variying pronouns in kul, and varying patterns in the rest.  You will say: جاءن القوم كلهم اجمعون اكتعون ابتعون ابصعون و قامت النساء كلهن جُمَعُ و كُتَعُ و بتع بصع.

And if you want ta`keed of the attached marfoo’ pronoun with nafs and ‘ayn, it is necessary to do emphasize it with an unattached pronoun, such as ضربتَ انت نفسَك .

And a word is not made mu`akkad with kull and ajma’u except that which has components and parts, which are appropriate to seperate, either Hissan (different parts can actually physically seperate), like قوم , or Hukman, such as اشتريتُ العبدَ كلُّ (I purchase the entire slave (not 1/2, 1/3, etc.), but you do not say اكرمتُ العبد كله .

And know that اكتع و ابتع و ابصع  are followers of اجمع , and do not have any meaning here without it, and it is not permissible to have them precede اجمع , and there is no mention of them without it.