Expression Forms of the Present Tense in the Qur'ani-Karim

. It is known that, in Arabic, a word is divided into three parts: noun, verb and particle (harf). A noun refers to a thing and is not related to time. A verb expresses an event, which is why it relates to time. A particle is a word that has no meaning but is used with a noun or a verb. Verbs express events that happen at a particular time. At the same time, it should be noted that although medieval Arabic linguists paid great attention to the subject of the verb and its inflexion (i'rab), they did not deeply investigate the tenses and time limits of the verb. If we compare the tense forms in Arabic with those in other languages, we will face particular difficulties finding the exact equivalent. The lack of Arab research on this topic is reflected in the verbs madhi (past tense) and mudhare (present tense). Since our topic is related to the present tense, we will try to examine the forms of expression, or more precisely, how the present tense is expressed either in the Arabic literary language or in the Holy Quran. In general, verb tenses indicate their grammatical characteristics. We know that in terms of time, verbs are divided into past, present and future tenses. The present tense has a broad meaning. The present tense of the verb expresses the events that are happening at the moment of speaking. In the literary Arabic language, the present tense is expressed mainly through the mudhare verb عراضملا لعف from a morphological point of view. In addition, in the holy book Qur'ani-Karim, the present tense is expressed differently. If we pay attention to the verses in the Qur'an, we will see that the tense meanings of verbs are determined not only by their morphological structure but also by the context in which they are included. It should also be noted that the expression of any time in the Holy Qur'an in different ways is mainly intended to convince humanity of the authenticity of this message sent by God. It primarily refers to evangelising Heaven, Hell, Judgment Day and other issues.


INTRODUCTION
As in most other languages, the verb in Arabic is one of the leading research topics of medieval and modern grammarians.Medieval Arabic grammarians and modern grammarians have a different view of the verb.Medieval grammarians considered the verb the subject of action and a decisive factor.Modern linguists consider the verb an essential language material in sentence construction and state that it consists of events that occur at different times [7, p. 15].
Although the tense division of the verb is divided into three parts, medieval grammarians disagreed about the names of those divisions.Basra grammarians divided the verb into madhi (past), mudhare (present) and imperative, and Kufa grammarians divided the verb into madhi, mudhare and daim (durative) verbs.As we have seen, although they agree on the division of madhi and mudhare, the tense forms of imperative and daim verbs have been the subject of their debate.
Ibrahim As-Samarrai stated that the forms of ‫فعل‬ and ‫يفعل‬ are not enough to express the limits of time accurately.From this, we can conclude that the verb in Arabic does not reveal the tense in terms of form.The tense is mainly derived from the structure of the sentence.Verbs are supported by additions to express more precise and clear time within the sentence [7, p. 24].
We can point to the Holy Qur'an as the clearest example of determining the tense according to the context of the sentence, not by verb forms.In addition to containing instructive ideas in the holy book, various methods were used to express these ideas best, to make the ideas he wanted to convey even more effective.Here, the fact that any tense form of the verb can express different tenses also reflects that purpose.
As mentioned above, the present tense is expressed in different ways in the Holy Quran.Let's consider those methods in paragraphs: The present tense is mainly expressed by ‫فعل‬ ‫المضارع‬ (mudhare verb).The mudhare verb expresses events indicating the present or future tense and is formed with one of the letters "muzaraat".These letters include the letters "alif", "Hamza", "nun", "ya" and "ta" [1, p. 22].For example: In the Holy Quran, we can show quite a few verses about expressing the present tense with mudhare verbs.Let's look at some of them: "The stars and the trees bow down in submission" (Ar-Rahman: 6).

‫(مريم:‬ ‫ًّا‬ ‫ي‬ ‫َمِ‬ ‫س‬
"The angels announced, "O Zachariah!Indeed, We give you the good news of the birth of a son, whose name will be John -a name We have not given to anyone before" (Maryam: 7).
So the please of intercessors will be of no benefit to them.(Al-Muddaththir: 48) The present tense can also be expressed with " ‫إسم‬ ‫-"الفاعل‬ismul-fa'il (active participle).İbnul-Hajib, in his work " ‫و‬ ‫التصريف‬ ‫علم‬ ‫في‬ ‫الشافية‬ ‫و‬ ‫النحو‬ ‫علم‬ ‫في‬ ‫الكافية‬ ‫"الخط‬ mentions that the ismul-fa'il is formed from the verb, and the verb is a word that shows the doer (subject) and is primarily a non-constant adjective [2, p. 40].Al-Farra, one of the grammarians of Kufa, and his followers called the ismul-fa'il "daim verb", but this issue was not touched upon in books on grammar [3, p. 206].
Ismul-fa'il is formed from verbs with three root consonants based on the form ‫ِل‬ ‫َاع‬ ‫,ف‬ for example, ‫ب‬ ِ ‫ار‬ َ ‫ض‬ [10, p. 49].It has both noun and verb properties.Accepting an article, using definiteness indefiniteness, and declension are its features similar to a noun.
In addition, ismul-fa'il is similar to the mudhare verb.The lexical meaning of ُ ‫ع‬ ِ ‫مضار‬ ْ ‫ال‬ is "resembling".According to Arabic linguists, this verb form is identical to a noun or ismul-fa'il form.The ismul-fa'il form indicates a verb that started during or shortly before and continues after the conversation.The mudhare form also expresses the same meaning.With the presentfuture form of the verb ُ ‫ع‬ ِ ‫مضار‬ ْ ‫,ال‬ the speaker informs about the beginning of the execution of the verb at the time of speaking or in the near past tense that is not separated from the time of speaking.However, this form does not show the verb's ending [8, p. 20].
In the Quran, we can find verses in which the ismul-fa'il expresses the past, present and future tense.Let us consider some of the verses that he expressed in the present tense: "Say, "Are you awaiting anything to befall us except one of the two best things: victory or martyrdom?But We are awaiting Allah to afflict you with torment either from Him or at our hands.So keep waiting!We, too, are waiting with you" (At-Tawbah: 52).

‫(المدثر:‬ ‫نَ‬
"Now, what is the matter with them that they are turning away from the reminder" (Al-Muddaththir: 49).
One of the forms of expression of the present tense in the Qur'an is its expression with the ‫الماضي‬ -madhi (past tense) verb.Madhi verbs can express the present and future time in terms of the position of use in the sentence.The past tense verb madhi indicates the present tense when it emphasises the announcement or acknowledgement of action [5, p. 120].We can show the following verses as an example: