This textbook is the product of over two decades of teaching students the ancient language of the
Quran, but doing so in English. It was inspired by the unconventional yet effective the way I
learned the Arabic of the Quran and was able to organize a curriculum and teaching method
that showed unprecedented results by the grace of the Almighty. My students went on to become
teachers themselves and they also made several enhancements and improvements to the
curriculum. I believe in this approach because I have seen first hand what it has done for
thousands of students. It is, in my humble opinion, one of the most systematic and successful
curricula for the teaching of the Qurans language and based on what I've seen it accomplish, I and
my team hope to inspire students to be part of a worldwide effort of shortening the gap
between the Ummah and direct access to their book in Allah's original words. Our vision is
to provide this resource as a solid foundation for students, teachers and potential teachers and it
is our hope that with this globally growing community we can create versions of this work
adapted to languages from around the world so even people who don't have access to English
can benefit from this work. My prayers are with you, the student or the teacher, who make an
effort to learn and teach Allah's words and I hope every step you take in this path brings you many
steps closer to guidance.
SECTION 1: NAHW
The science of how words interact with each other
TABLE OF CONTENTS – ‫الفهرس‬
Chapter 1 – Types of Words In Arabic .......................................................................................................... 1
Introduction ..................................................................................................................................... 1
Chapter 2 – ‫اإلعراب‬......................................................................................................................................... 5
2.1 Status – ‫ اإلعراب‬........................................................................................................................... 5
2.2 how to tell Status ....................................................................................................................... 7
2.3 Light vs Heavy .......................................................................................................................... 11
2.4 flexibility ................................................................................................................................... 13
2.5 Pronouns .................................................................................................................................. 18
2.6 Status in action......................................................................................................................... 21
2.7 ‫ اجلار واملجرور‬................................................................................................................................ 21
2.8 ‫ حرف انلصب واسمها‬........................................................................................................................ 23
2.9 ‫ اإلضافة‬........................................................................................................................................ 24
Chapter 3 – ‫ القسم‬- ‫ العدد‬-‫ اجلنس‬..................................................................................................................... 32
3.1 Gender – ‫الجنس‬......................................................................................................................... 32
3.2 Number – ‫ العدد‬......................................................................................................................... 35
3.3 Type - ‫القسم‬............................................................................................................................... 37
Chapter 4 – ‫ اسم‬in action ............................................................................................................................. 43
4.1 ‫ املوصوف والصفة‬............................................................................................................................. 43
4.2 ‫ اسم اإلشارة واملشار إيله‬..................................................................................................................... 44
4.3 Connector Letters – ‫ حروف العطف‬.............................................................................................. 49
ُ ْ َُُْ
Chapter 5 – ‫االس ِم َّية‬
‫ اجلملة‬............................................................................................................................... 54
5.1 Introduction ............................................................................................................................. 54
5.2 Finding the Invisible “IS” .......................................................................................................... 54
5.3 ‫ – إعراب الجملة االسمية‬Grammatical Labeling .............................................................................. 59
5.4 Abnormal Sentence Structure.................................................................................................. 62
5.5 “HE HAS” and “THERE IS” Sentences ....................................................................................... 64
5.6 Complex Sentences .................................................................................................................. 66
َ ‫ الف ْع ُل‬............................................................................................................................... 71
ْ ِ ‫الم‬
Chapter 6 – ‫اض‬
ِ
ِ
6.1 Introduction ............................................................................................................................. 71
1
6.2 ‫الماضي‬
‫ الفعل‬............................................................................................................................... 72
ِ
6.3 ‫ الفاعل‬......................................................................................................................................... 73
6.4 ‫ المفعول‬....................................................................................................................................... 74
6.6 Abnormal Sentence Structure.................................................................................................. 78
6.7 Complex Sentences .................................................................................................................. 79
6.8 Question Words ....................................................................................................................... 80
Chapter 7 – ‫ الفعل المضارع‬.............................................................................................................................. 84
7.1 Introduction ............................................................................................................................. 84
7.2 ‫الفعل المضارع‬............................................................................................................................... 84
7.3 ‫ حروف‬Associated with ‫ الفعل المضارع‬.......................................................................................... 85
7.4 Commanding and forbidding ................................................................................................... 89
7.6 Abnormal Sentence Structure.................................................................................................. 93
7.7 ‫ نون التوكيد‬................................................................................................................................... 94
7.8 Distinguishing Between ‫ أسماء‬and ‫ أفعال‬.................................................................................... 96
Chapter 8 – ‫المبي للمجهول‬
‫ الفعل‬.................................................................................................................. 103
ِ
8.1 Introduction ........................................................................................................................... 103
8.2 Sentence structure ................................................................................................................. 103
8.3 The Rhetorical Benefits of the Passive Voice ......................................................................... 110
8.4 Transitivity.............................................................................................................................. 111
Summary of Passives.................................................................................................................... 113
Chapter 9 - Negation ................................................................................................................................. 117
9.1 Introduction ........................................................................................................................... 117
9.2 Negating ‫ الجملة الفعلية‬............................................................................................................. 117
9.3 Negating ‫ الجملة االسمية‬............................................................................................................ 118
9.4 Shared Tools of Negation ....................................................................................................... 122
SUmmary of Negation.................................................................................................................. 126
Chapter 10 – ‫ األفعال الناقصة‬......................................................................................................................... 129
10.1 Introduction ......................................................................................................................... 129
10.2 Sentence structure............................................................................................................... 130
10.3 Abnormal Sentence Structure.............................................................................................. 134
10.4 Complex Sentence Structure ............................................................................................... 134
10.5 Translating ‫ كان‬Sentences..................................................................................................... 135
10.6 Negating ‫ كان‬Sentences ........................................................................................................ 135
2
Chapter 11 – The compound ‫ اسم‬.............................................................................................................. 140
11.1 Introduction ......................................................................................................................... 140
ْ
11.2 ‫ أن‬AND‫ أن‬............................................................................................................................... 140
11.3 tools that create Compound ‫مضاف إليه‬................................................................................. 141
The ‫ حرف‬Reference Sheet ......................................................................................................................... 143
3
CHAPTER 1 – TYPES OF WORDS IN ARABIC
INTRODUCTION
The smallest unit in language is the letter. Letters come together to form words, words come together
to form fragments, and fragments come together to form sentences. We will begin our study by learning
about the unit that is second from the bottom on the hierarchy – words. There are THREE TYPES of WORDS
in Arabic:
1. ‫ا ِْسم‬
ْ
2. ‫ف ِعل‬
3. ‫َح ْرف‬
Every word in Arabic falls into one of these three categories. Let us learn the definition of each.
ُ‫ا ِالسْم‬
An ‫ اسم‬is defined as A PERSON , PLACE , THING, IDEA, ADJECTIVE , ADVERB, and MORE . Let us look at examples
of each.
A few examples of a PERSON would be:
-
Muhammad
Maryam
teacher
writer
Notice that the name of the person can be specific (Muhammad/Maryam) or general
(teacher/writer).
A few examples of a PLACE would be:
-
Egypt
Arabia
school
store
Notice again that the name of the place can be specific (Egypt/Arabia) or general (school/store)
A few examples of a THING would be:
-
book
pen
camera
table
A thing is a material object that can be touched (see the examples above).
A few examples of an IDEA would be:
4
-
justice
happiness
education
authority
Ideas are different than things in that they are abstract and intangible – things that cannot be
touched (see the examples above).
A few examples of an ADJECTIVE would be:
-
tall
short
boring
exciting
Adjectives are words that are used to describe other words.
A few examples of an ADVERB would be:
-
slowly
quickly
gently
happily
Adverbs are words that describe how an action took place. They usually end in –ly.
The “MORE” category will be discussed in a later chapter.
ُ‫ال ِف ْعل‬
A ‫ فعل‬is defined as A WORD THAT HAS A TENSE . A ‫ فعل‬can be in the past, present, or future tense.
A few examples of a PAST -TENSE ‫ فعل‬would be:
-
He stopped.
He gave.
The action is complete; it is something that occurred in the past.
A few examples of a PRESENT - TENSE ‫ فعل‬would be:
-
He searches.
He learns.
The action is ongoing; it is something that is occurring in the present.
A few examples of a FUTURE -TENSE ‫ فعل‬would be:
-
He will succeed.
He will give up.
The action has not yet occurred; it is something that will occur in the future.
To test whether a word is a ‫ فعل‬or not, place the word “I” before it. If it makes sense, it is a ‫فعل‬.
Otherwise, it is not.
5
Let us put the word “came” to the test. → I came → This makes sense, so “came” is a ‫ﻓﻌل‬
Let us put the word “ice cream” to the test. → I ice cream → This does not make sense, so “ice cream is
not a ‫”ﻓﻌل‬.
َ
‫ف‬
ُ ‫اﻟﺣ ْر‬
A ‫ ﺣرف‬is defined as A WORD THAT IS INCOMPLETE UNLESS IT IS FOLLOWED BY EITHER AN ‫ اﺳم‬OR A ‫ﻓﻌل‬. Another
definition for a ‫ ﺣرف‬is a word that is neither an ‫ اﺳم‬nor a ‫ﻓﻌل‬.
A few examples of a ‫ ﺣرف‬would be:
-
to
from
in
with
until
if
For instance, “I came from” is an incomplete thought. The word “from” is a ‫حرف‬. For this reason, it
makes no sense on its own and requires either an ‫ اسم‬or ‫ فعل‬after it. “I came from home,” on the other
hand, is a complete thought because the ‫ حرف‬is followed by an ‫اسم‬.
➢ DRILL 1 Determine whether the words below are ‫( اسم‬I) or ‫( فعل‬F) or ‫( حرف‬H ).
We invited guests for dinner. They arrived early. I told my son to give them fruits and drinks and I put
the chicken in the oven hurriedly. He dropped the tray on the white carpet and the drinks spilled.
Guests are coming again today. I will remind him to carry the tray carefully this time.
6
CHAPTER 1 & 2 MEMORIZATION
ٌ ‫ِا ْم َرأَ ٌة – ن ِ َس‬
‫اء‬
woman
ٌ َ
ْ
ٌ ْ
ٌَ
‫ ِإخوة‬/‫أخ – ِإخوان‬
brother
ٌَ َْ ٌ َ
‫لِسان – أل ِسنة‬
tongue/language
ٌ َ ٌَ
‫َو َرقة – أ ْو َراق‬
VOCABULARY ( SINGULAR
ٌ
ٌ
‫َر ُجل – ِر َجال‬
Man
َ
ْ
ٌ َ‫اب ٌن – أَبْن‬
‫ َبنُ ْون‬/‫اء‬
ٌ ‫َز ْو ٌج – أَ ْز‬
‫واج‬
son/child
ٌ ْ‫َف ٌم – أَف‬
‫واه‬
paper/leaf
mouth
ٌَ َْ ٌ َُ
‫فؤاد – أفئِدة‬
heart/intellect
ٌ ‫ك‬
ٌ ُ‫تاب – ُكت‬
‫ب‬
ِ
ٌ ْ‫ أَق‬- ‫قَلَ ٌم‬
‫الم‬
book
pen
-
PLURAL )
ٌ ُ ُ
‫أ ٌّم – أ َّم َهات‬
ٌ َ‫أَ ٌب – آب‬
‫اء‬
father
ٌ َ َ
‫َو ٌَل – أ ْوالد‬
offspring
ٌ‫َص ْد ٌر – ُص ُد ْور‬
mother
ٌ
ٌ ْ ‫بن‬
‫ت – َبنَات‬
ِ
girl/daughters
ٌ َْ
‫تْنيْل‬
boy/child
ٌ ََ َ
ٌ ‫أُ ْخ‬
‫ت – أخوات‬
chest
ُُ ٌ َْ
‫ب – قل ْو ٌب‬
‫قل‬
revelation
ٌ‫َو ْج ٌه – ُو ُج ْوه‬
sister
ٌَ َْ ٌ َُْ ٌ
‫بنيان – أبنِية‬/‫بِناء‬
heart
ٌَ ُ
– ‫غ ْرفة‬
ٌ َ ُ ٌ ُ
‫غ ُرفات‬/‫غ َرف‬
face
ٌ ْ ‫ أَب‬- ‫باب‬
ٌ
‫واب‬
building/structure
ٌ
ٌ ْ‫َبي‬
‫ت – ُبيُ ْوت‬
ٌ ‫َم‬
‫اء‬
ٌ
‫َحيَاة‬
water
life
spouse
ٌ ُ
‫ذ ِّر َّية‬
ََ ٌ َ َ
‫اك ُن‬
ِ ‫مَكن – أم‬
ُ ٌ َ
‫ق ْر َية – ق ًرى‬
room
ٌ َ ٌَ َ
‫َك َمات‬
ِ – ‫َكمة‬
ِ
place
town
word
door
house
In addition to the vocabulary listed above you are responsible for the following tables included in
these chapters:
-
-
Muslim Chart
o Normal
o Light
Pronouns
Harf of Jarr
Harf of Nasb
Special Mudhaaf
5 Special Isms
7
CHAPTER 2 – ‫اإلعراب‬
INTRODUCTION
The first of the three types of words that we will study is the ‫اسم‬. Every ‫ اسم‬has four properties. Their four
properties are status (‫)اإلعراب‬, gender (‫)اجلنس‬, number (‫)العدد‬, and type (‫)القسم‬.
Remember not to lose sight of where we are in our studies.
Language
Status ‫إعراب‬
‫اسم‬
Sentences
Fragments
Words
‫حرف‬
‫فعل‬
Gender ‫جنس‬
Number ‫عدد‬
Type ‫قسم‬
2.1 STATUS – ‫اإلعراب‬
Words
Status ‫إعراب‬
Gender ‫جنس‬
‫اسم‬
Number ‫عدد‬
‫حرف‬
‫فعل‬
Type ‫قسم‬
Status is the first of the four properties. Status has to do with the role an ‫ اسم‬is playing in a sentence. In
Arabic, an ‫ اسم‬can have one of three statuses. The status depends on the role the ‫ اسم‬is playing.
STATUS
#1 :
THE DOER
ْ
- ‫رَ ف ع‬
The doer is the one who carries out the action. Take a look at the following examples.
I ate too much chocolate.
8
The action here is “ate”. Now ask yourself who it was who ate. It is the speaker “I” who did the
action. In this sentence “I” is the doer.
My tooth is aching.
The action here is “aching”. Now asking yourself what is doing the aching. It is the tooth. In this
sentence “tooth” is the doer.
The dentist gave me a filling.
The action here is “gave”. Now ask yourself who is the one who gave. It is the dentist. In this
sentence, “dentist” is the doer.
When searching for the doer in a sentence, follow a two-step process:
1. Identify the action
2. Ask yourself “Who is doing the action?”
Note that it is possible for the doer to be non-human.
‫ رفع‬is also known as the default status. If there is no reason for an ‫ اسم‬to be put in another status, it
remains in the ‫ رفع‬status.
ْ
ْ
ٌ ُ َ
The doer is always in the ‫ َرف ٌع‬status. The way you say “in the ‫ َرفع‬status” in Arabic is ‫م ْرف ْوع‬.
MEMORIZE this
term and use it.
STATUS
#2 :
THE DETAIL
ْ َ
- ‫نصب‬
The detail refers to additional information about the action. When looking for a detail in a sentence,
follow a two-step process:
1) Find the action and the doer
2) Everything else in the sentence is a detail
Muhammad ate chocolate at home yesterday happily because he was hungry.
doer action detail detail
detail detail
detail
َْ
ْ َ
ْ َ
The detail is always in the ‫ نصب‬status. The way you say “in the ‫ نصب‬status” in Arabic is ‫من ُص ْو ٌب‬.
MEMORIZE
this term and use it.
STATUS
#3 :
AFTER-OF
َ
- ‫جر‬
After-of is, quite literally, the word that occurs after “of”. Take a look at the following example:
advisor of the king
In this fragment, “the king” is the word after “of”.
9
This status is straightforward and easy to spot. There are some cases, however, in which the “of” is not
clear and the sentence must be rearranged to make the “of” easy to spot. The fragment “my book” for
instance, can be rearranged to read “book of mine.” In this case, the word “my” or “mine” is the word
after of.
How do you know when a fragment needs rearranging? Whenever you see possession (his, hers, my, our
etc.), the fragment can be rearranged to show the “of”.
َْ
The after-of is always in the ‫ َجر‬status. The way you say “in the ‫ َجر‬status” in Arabic is ‫َم ُر ْو ٌر‬. MEMORIZE this
term and use it.
➢ DRILL 1 Determine the status of each ‫اسم‬. Label them ‫( رفع‬R) or ‫( نصب‬N) or ‫( جر‬J ).
The teacher entered the classroom. His student was sleeping soundly. He threw a pencil, and the
student woke up suddenly. The student’s mother called the teacher the next day and confronted him
angrily. The teacher lost his job.
2.2 HOW TO TELL STAT US
In English, we were able to determine the status based on the meaning. In Arabic, however, status is
determined by a marker or sign at the end of the word.
As you know, there are three statuses in Arabic. There are, however, more than three status markers or
signs. In other words, there are more than three ways that the status of a word can show. This is
because each status can show in different ways depending on the number and the gender of the word.
It is important to keep in mind that whenever you are trying to figure out the status of an Ism you must
look at the ending of the word. There are two types of endings we will see, ending sounds (vowel
change at the end) and ending combinations (letters added to the end of a word).
The number/gender variations are singular, pair, masculine plural, and feminine plural. Take a look at
the charts below. Notice how each status looks different depending on the number and the gender of
the word.
The word ‫ مسلم‬is the base. Anything beyond the last letter – in this case, the ‫( – م‬whether it is a ‫ حركة‬or
letters) is part of the status marker.
MEMORIZE these charts.
Plural
َ
‫ُم ْس ِل ُم ْون‬
Pair
Singular
ْ ُ
‫مان‬
ِ ‫مس ِل‬
‫ُم ْس ِل ٌم‬
10
‫رفع‬
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
‫ُم ْس ِل ًما‬
‫ُم ْس ِلم‬
Plural Feminine
Pair Feminine
Singular Feminine
ٌ
‫ُم ْس ِلمات‬
‫ُم ْس ِلمات‬
‫ُم ْس ِلمات‬
ٌ
‫ُم ْس ِل َمة‬
ً
‫ُم ْس ِل َمة‬
‫ُم ْس ِل َمة‬
َ ْ ُ
‫تان‬
ِ ‫مس ِلم‬
ََْ ْ ُ
‫ي‬
ِ ‫مس ِلمت‬
ََْ ْ ُ
‫ي‬
ِ ‫مس ِلمت‬
‫نصب‬
‫جر‬
‫رفع‬
‫نصب‬
‫جر‬
ً
*Note that the ‫ )تنوين فتح( ًـ‬must sit on either an ‫ ا‬or a ‫ ة‬or a ‫ء‬. This is why the ‫ ا‬is added to the word ‫مسلما‬
when it is in the ‫ نصب‬status.
Let us now take a closer look at each number/gender combination.
SINGULAR
The word ‫ مسلم‬is the base and the status marker is the ‫ حركة‬that sits on the last letter. This type of status
marker is called an ENDING SOUND.
Status
Ending Sound
‫نصب‬
ٌ
‫مسلم‬
ً
‫مسلما‬
‫جر‬
‫مسلم‬
‫رفع‬
To make a singular word feminine, just add a ‫ ة‬to the end of the word. This makes the base for the
feminine ‫مسلمة‬. The status marker is the ‫حركة‬.
Status
Ending Sound
ٌَ
‫مسلمة‬
ًَ
‫مسلمة‬
َ
‫مسلمة‬
‫رفع‬
‫نصب‬
‫جر‬
***N OTE that when adding a ‫ ة‬to any word, the letter before the ‫ ة‬gets a ‫فتحة‬.
11
PAIR
The base is ‫ مسلم‬and everything beyond that is the status marker. Here, the ‫ فتحة‬on the ‫ م‬as well as the ‫ان‬
make up the status marker. We call this an ENDING COMBINATION because it is made up of more than a
single ‫حركة‬.
Status
Ending Combination
َ
‫ان‬
ِ ‫مسلم‬
َْ
‫ي‬
ِ ‫مسلم‬
َْ
‫ي‬
ِ ‫مسلم‬
‫رفع‬
‫نصب‬
‫جر‬
Notice that the ‫ نصب‬and ‫ جر‬forms are exactly the same. The way to distinguish between them is context.
By the time we complete our study of fragments and sentences, you will easily be able to distinguish
between the ‫ نصب‬and ‫ جر‬forms.
When creating the pair form of the feminine, the base is ‫ مسلمة‬and the ending combination is the ‫ان‬
ِ that
attaches to the end. In script, however, nothing can attach to a ‫ة‬, so it opens up and becomes a ‫ت‬.
Status
Ending Combination
َ
‫تان‬
ِ ‫مسلم‬
ََْ
‫ي‬
ِ ‫مسلمت‬
ََْ
‫ي‬
ِ ‫مسلمت‬
‫رفع‬
‫نصب‬
‫جر‬
Notice that the ‫ ت‬always takes a ‫فتحة‬.
PLURAL
There are two variations of the plural: masculine and feminine. Take a look at the charts below.
MASCULINE
In the plural masculine form, the status is determined by an ending combination just as it is in the pair
form. The combination is made up of two letters that attach to the end of the word.
Status
Ending Combination
12
َ ُ
‫مسلم ْون‬
َ ْ ‫مسلم‬
‫ي‬
ِ
َ ْ ‫مسلم‬
‫ي‬
ِ
‫رفع‬
‫نصب‬
‫جر‬
Notice that word ‫ مسلم‬remains the same throughout. The ending combination acts as an add-on and
does not change the make-up of the word. Notice that the last letter in the word, the ‫م‬, gets a ‫ ضمة‬in the
‫ رفع‬form and a ‫ كرسة‬in the ‫ نصب‬and ‫ جر‬forms. Also notice that the ‫ نصب‬and ‫ جر‬forms are exactly the
same. The way to distinguish between the ‫ نصب‬and ‫ جر‬forms is context.
FEMININE
In the plural feminine form, the status is determined by an ending combination just as it is in the pair
and plural masculine forms. The combination is made up of two letters that attach to the end of the
word.
Status
Ending Combination
ٌ َ
‫مسلمات‬
َ
‫مسلمات‬
‫رفع‬
‫نصب‬
َ
‫مسلمات‬
‫جر‬
Notice that the ‫ م‬gets a ‫ فتحة‬in all the forms. Also notice that the ‫ نصب‬and ‫ جر‬forms are exactly the same.
The way to distinguish between them is context.
Now that you are familiar with all of the status markers, you should be able to determine the status of a
word in Arabic. It is important to note that when determining status, you should ALWAYS look for ending
combinations BEFORE you look for ending sounds.
Furthermore, notice that there is no real difference in ending sounds or combinations for singular
masculine/feminine and pair masculine/feminine. Therefore, the Muslim Chart can be further simplified
as follows:
Plural Feminine Plural Masculine
ٌ
‫ُم ْس ِلمات‬
‫ُم ْس ِلمات‬
َ
‫ُم ْس ِل ُم ْون‬
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
Pair
ْ ُ
‫مان‬
ِ ‫مس ِل‬
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
13
Singular
‫ُم ْس ِل ٌم‬
‫ُم ْس ِل ًما‬
‫رفع‬
‫نصب‬
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
‫ُم ْس ِلمات‬
َْ ْ ُ
ْ ُ
‫ي‬
ِ ‫مس ِلم مس ِلم‬
‫جر‬
➢ DRILL 2 Is the word “Muslim” ‫( رفع‬R) or ‫( نصب‬N) or ‫( جر‬J).
R/N/J
R/N/J
R/N/J
R/N/J
ٌ ْ ُ
7. ‫م س ِل َم ة‬
َ ْ ‫ُم ْس ل م‬
8. ‫ي‬
ِِ
َ
ْ ُ
َ
9. ‫ان‬
ِ ‫م س لِ م ت‬
ْ ُ
10. ‫م س ِل ٌم‬
َ ْ ُ
4. ‫ان‬
ِ ‫م س ِل م‬
R/N/J
ْ ُ
R/N/J
R/N/J
5. ‫م س لِ مات‬
R/N/J
R/N/J
6. ‫م س لِ م‬
R/N/J
R/N/J
7. ‫ي‬
ِ ‫م س لِ م ت‬
R/N/J
ْ ُ
ََْ ْ ُ
ْ ُ
1. ‫م س ِل ًم ا‬
َ
ْ ُ
2. ‫م س لِ ُم ْو ن‬
ْ
ْ ُ
َ
3. ‫ي‬
ِ ‫م س لِ م‬
ٌ َ ْ ُ
4. ‫م س لِ م ات‬
➢ DRILL 3 Is the word “Muslim” ‫( رفع‬R) or ‫( نصب‬N) or ‫( جر‬J). How would you write the word
in Arabic?
1. A Muslim woman travelled.
R/N/J
2. The religion of a Muslim is Islam.
R/N/J
3. I met a Muslim woman.
R/N/J
4. The religion of Muslims is Islam.
R/N/J
5. Two Muslims travelled.
R/N/J
6. Muslims travelled.
R/N/J
7. I met a Muslim.
R/N/J
8. The religion of two Muslims is Islam.
R/N/J
9. I met Muslims.
R/N/J
10. The house of a Muslim woman is clean.
R/N/J
2.3 LIGHT VS HEAVY
Lightness and heaviness are not from among the four properties of the ‫اسم‬. Rather, the discussion of
light and heavy is a sub-topic that falls under status. Now that we have learned about the different
14
markers that we can use to determine status, we will learn about different variations and forms that
these markers can take.
Notice that every word in the ‫ مسلم‬chart ends in an ‘n’ sound, whether it be an ending sound or
combination. These words are considered heavy. HEAVY is the DEFAULT . To make a word light, all you
have to do is remove the ‘n’ sound at the end.
Plural
Pair
Singular
muslimoo na
muslimaa ni
muslimu n
‫رفع‬
muslimee na
muslimay ni
muslima n
‫نصب‬
muslimee na
muslimay ni
muslimi n
‫جر‬
Plural
Pair
Singular
muslimaatu n
muslimataa ni
muslimatu n
‫رفع‬
muslimaati n
muslimatay ni
muslimata n
‫نصب‬
muslimaati n
muslimatay ni
muslimati n
‫جر‬
To get rid of the ‫ ن‬sound in Arabic, use the following rules.
َ َ
ْ َّ
1) If the word ends in a double accent (‫)اتلن ِويْن‬,
replace the double accent with a single ‫ح َركة‬.
For
ٌ
ُ
instance, the word ‫مسلم‬
would become ‫مسلم‬.
The word ‫ مسلمات‬would become ‫مسلمات‬.
ِ
2) If the word ends in the letter ‫ن‬, all you have to do is drop the ‫ن‬. For instance, the word ‫مسلمون‬
becomes ‫مسلمو‬.
Below are the ‫ مسلم‬charts in the light form. MEMORIZE them.
Plural
‫ُم ْس ِل ُم ْو‬
ْ ِ ‫ُم ْس ِل‬
‫م‬
ْ ِ ‫ُم ْس ِل‬
‫م‬
Pair
ْ َ ‫ُم ْس ِل‬
‫م‬
‫ُم ْس ِل ُم‬
‫ُم ْس ِل َم‬
‫ُم ْس ِل ِم‬
Plural
Pair
Singular
ُ
‫ُم ْس ِلمات‬
Singular
‫ُم ْس ِلما‬
ْ َ ‫ُم ْس ِل‬
‫م‬
ُ
‫ُم ْس ِل َمة‬
‫ُم ْس ِل َمتا‬
15
‫رفع‬
‫نصب‬
‫جر‬
‫رفع‬
ْ ُ
‫مات‬
ِ ‫مس ِل‬
ْ ُ
‫مات‬
ِ ‫مس ِل‬
َ
‫ُم ْس ِل َمة‬
‫ُم ْس ِل َم ِة‬
ْ َ ‫ُم ْس ِل َم‬
‫ت‬
ْ َ ‫ُم ْس ِل َم‬
‫ت‬
‫نصب‬
‫جر‬
As stated previously, the heavy form is the default form for an ‫اسم‬. An ‫ اسم‬is not made light unless there
is a reason. The details pertaining to these reasons will be discussed later on in the book.
‫االسم‬
Status ‫إعراب‬
light and heavy
Gender ‫جنس‬
Number ‫عدد‬
Type ‫قسم‬
*Note that the discussion of heavy and light becomes irrelevant when the word has an ‫ ال‬on it. This is
ٌ
because ‫ تنوين‬and ‫ ال‬NEVER come together. For example, the word ‫املسلم‬
is incorrect. You can only say
ُ
‫املسلم‬.
The words that end in ‫ن‬, on the other hand, keep their ‫ ن‬even when there is an ‫ ال‬on the word.
The word ‫ املسلمون‬is correct; there is no need to drop the ‫ن‬.
➢ DRILL 4 Are the following words light, heavy, or irrelevant?
L IGHT , H EAVY , OR I RRELEVANT
L /H/ I
L /H/ I
L /H/ I
L /H/ I
L /H/ I
WORD
L IGHT , H EAVY , OR I RRELEVANT
ْ َ
1. ‫عصف‬
َْ َ
3. ‫لل‬
ِ ‫س ِبيل ا‬
ْ ُ ُْ
5. ‫مه ِلكو‬
َ َ َ
7. ‫اجد‬
ِ ‫مس‬
َ َ َّ
9. ‫ات‬
ِ ‫السمو‬
WORD
ََ
L /H/ I
2. ‫مغانِ َم‬
L /H/ I
4. ‫مت ِقي‬
L /H/ I
6. ‫القائِ ِلي‬
L /H/ I
8. ‫م ِبينا‬
L /H/ I
َ ْ َّ ُ
َ
َْ
ًْ ُ
ََْْ
10. ‫ي‬
ِ ‫ِابنت‬
2.4 FLEXIBILITY
Flexibility is not one of the four properties of the ‫اسم‬. Rather, it is a sub-topic under status. This topic,
just like light and heavy, deals with the different forms the status markers can take.
** The discussion of flexibility only pertains to words that have an ENDING SOUND. **
Therefore, for flexibility we are only focused on the following parts of the Muslim Chart:
16
Plural Feminine Plural Masculine
ٌ
‫ُم ْس ِلمات‬
‫ُم ْس ِلمات‬
‫ُم ْس ِلمات‬
َ
‫ُم ْس ِل ُم ْون‬
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
Pair
ْ ُ
‫مان‬
ِ ‫مس ِل‬
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
Singular
‫ُم ْس ِل ٌم‬
‫ُم ْس ِل ًما‬
‫ُم ْس ِلم‬
‫رفع‬
‫نصب‬
‫جر‬
There are three forms of flexibility. They are:
ْ ُ
َ ُْ
‫َص‬
1) fully-flexible (‫مع َرب‬/‫ف‬
ِ ‫)من‬
ٌ ُْْ َ
ْ َّ ‫ع من‬
2) partly-flexible (‫الَص ِف‬
ِ ‫)ممنو‬
َْ
3) non-flexible (‫)مب ِن‬
We will discuss partly-flexible last, because it requires the most attention.
ْ ُ
َ ُْ
‫َص‬
FULLY-FLEXIBLE (‫مع َرب‬/‫ف‬
ِ ‫ )من‬is the default state for a word. It is the broadest category. A fully-flexible
word is a word that can show all three statuses in a normal way according to what we learned in the
‫ مسلم‬chart.
Fully-Flexible Endings are:
ٌ
‫ رفع‬: ‫مسلم‬
(un)
ً
‫ نصب‬: ‫مسلما‬
(an)
‫ جر‬: ‫( مسلم‬in)
(3 Statuses have 3 Unique Endings)
َ words are the opposite of fully-flexible words. They can never show their status.
NON-FLEXIBLE (‫)مبْ ِن‬
This means that they look the same in the ‫ رفع‬status, the ‫ نصب‬status, and the ‫ جر‬status. Words that end
َ
ََ
ْ
َ ُ
ُ
in ‫ (ى) أ ِلف َمق ُص ْو َرة‬or a normal ‫ (ا) ا‬are non-flexible. Words like ‫م ْوس‬,
‫ه ًدى‬, and ‫زك ِر َّيا‬,
for example, are nonَ
َ ‫اء اإل َش‬
ُ ‫ )أ ْس َم‬in the singular and plural forms as well as all of the ‫أَ ْس َماء‬
flexible. All of the pointer words (‫ار ِة‬
ِ
َ
‫ موصولة‬are non-flexible. We will learn about these types of ‫ أ ْس َماء‬in detail later. For the time being, learn
to recognize them and know that they are non-flexible.
‫األسماء املوصولة‬
‫أسماء اإلشارة‬
17
ْ َّ
‫اَّلي َن‬
ِ
َّ
ْ ‫ َّاال‬،‫وات‬
ْ َّ ‫ال‬،‫ت‬
ْ ‫اال‬
‫ئ‬
ِ
ِ
ِ
‫َم ْن‬
َّ
‫اَّل ْي‬
ِ
ْ َّ‫ال‬
‫ت‬
ِ
‫ما‬
َ َ
‫ذلِك‬
َ ْ
‫تِلك‬
َ ُْ
‫أوالئِك‬
َ
‫هذا‬
َ
‫ه ِذ ِه‬
َ
‫ه ُؤال ِء‬
Non-Flexible Endings all look the same, there is no way to distinguish them by looking at the
word alone:
‫ُم ْو َ ى‬
‫ رفع‬: ‫س‬
‫ُم ْو َ ى‬
‫ نصب‬: ‫س‬
‫ُم ْو َ ى‬
‫ جر‬: ‫س‬
(3 Statuses have 1 Ending)
ٌ ُْْ َ
ْ َّ ‫ع من‬
PARTLY-FLEXIBLE (‫الَص ِف‬
ِ ‫ )ممنو‬are words that can only display their status in two ways. A partlyَْ
flexible word can only take a ‫ ضمة‬and a ‫فتحة‬. A partly-flexible word can also never take ‫تن ِويْن‬. This type of
word takes a single ‫ ضمة‬in the ‫ رفع‬form, a single ‫ فتحة‬in the ‫ نصب‬form, and a single ‫ فتحة‬in the ‫ جر‬form.
Partly-Flexible Endings are:
ُ
‫ رفع‬:‫( ُي ْو ُسف‬u)
َ
‫ نصب‬:‫( ُي ْو ُسف‬a)
َ
‫ جر‬: ‫( ُي ْو ُسف‬a)
Notice that ‫ نصب‬and ‫ جر‬look the same. We have seen this problem before in ending
combinations.
(3 Statuses have 2 Endings)
**Unlike a non-flexible word, there are times when a partly-flexible word can be made fully flexible by
showing a ‫ كرسة‬in the ‫ جر‬form. A partly-flexible word can be made fully-flexible in two ways:
1) by adding an ‫ال‬
2) by making it a ‫( مضاف‬discussed in a later chapter)
HOW TO INDENTIFY PARTLY FLEXIBLE WORDS
18
There is no clear marker for partly flexible words. You will become accustomed to identifying partlyflexible words as you are exposed to more vocabulary. However, there are a few categories of partlyflexible words we can familiarize ourselves with to make identification of partly-flexible words easier.
A. NON-ARAB NAMES
Non-Arab names are partly-flexible. Arab names are fully-flexible. There are four Arab prophet’s names
ُ
ٌ َُ ٌ ُ
ٌ ْ‫ش َعي‬.
mentioned in the Quran. They are: ‫ُم َّمد‬, ‫ه ْود‬, ‫صا ِل ٌح‬, and ‫ب‬
Take a look at the chart below. Take note of
the differences between how the partly-flexible names and the fully-flexible names look in each status.
‫رفع‬
ُ
‫يُ ْو ُسف‬
َُ
‫ُم َّمد‬
ُ
‫ه ْود‬
ً َُ
‫ُم َّمدا‬
ً ُ
‫ه ْودا‬
‫صاِلًا‬
ِ
ْ ُ
‫ش َعيبًا‬
ٌ َُ
‫ُم َّمد‬
ٌ ُ
‫ه ْود‬
‫صا ِلح‬
ْ ُ
‫ش َعيب‬
َْ
ْ
‫ِإسما ِعيل‬
ْ
‫إِبْرا ِهي َم‬
َُْ
‫يعق ْو َب‬
‫َم ْر َي َم‬
ُْ
ْ
‫ِإسما ِعيل‬
ْ
‫إِبْرا ِهي ُم‬
َُْ
‫يعق ْو ُب‬
‫َم ْر َي ُم‬
‫صا ِل ٌح‬
ٌ ْ‫ُش َعي‬
‫ب‬
Fully-flexible
‫نصب‬
َ
‫يُ ْو ُسف‬
Partly-flexible
‫جر‬
َ
‫يُ ْو ُسف‬
َْ
ْ
‫ِإسما ِعيل‬
ْ
‫إِبْرا ِهي َم‬
َُْ
‫يعق ْو َب‬
‫َم ْر َي َم‬
There is one exception to this rule. Three-letter names with a ‫ سكون‬on the middle letter are always fullyflexible, even if they are non-Arab names.
ُ
‫ن ْوح‬
‫نصب‬
ُ
‫ل ْو ًطا‬
‫رفع‬
ُ
‫ل ْو ٌط‬
ُ
‫ن ْو ًحا‬
ٌ ُ
‫ن ْوح‬
B. FEMININE NAMES AND UNIQUELY MASCULINE NAMES
19
Fully-flexible
‫جر‬
ُ
‫ل ْوط‬
All feminine names are partly-flexible. Masculine names that have no feminine counterpart are also
partly flexible. Below are some commonly occurring uniquely masculine names. Memorize them. We
will learn the rest as we encounter them.
‫نصب‬
َ َ
‫اعئِشة‬
َ ْ َ
‫خ ِدْيَة‬
َ َ‫َزيْن‬
‫ب‬
‫رفع‬
ُ َ
‫اعئِشة‬
ُ ْ َ
‫خ ِدْيَة‬
ُ َ‫َزيْن‬
‫ب‬
َ َْ
‫َح َزة‬
َ
ُ
‫عاو َية‬
ِ ‫م‬
ُ
‫ع َم َر‬
َ ُْ
‫عث َمان‬
َ َْ
‫َح َزة‬
َ
ُ
‫عاو َية‬
ِ ‫م‬
ُ
‫ع َم َر‬
َ ُْ
‫عث َمان‬
ُ َْ
‫َح َزة‬
ُ
ُ
‫عاو َية‬
ِ ‫م‬
ُ
‫ع َم ُر‬
ُ ُْ
‫عث َمان‬
َ ْ
‫ِإي َمان‬
َ ْ
‫ِإي َمان‬
ُ ْ
‫ِإي َمان‬
C. PROPER NAMES OF PLACES
Proper names of places are partly-flexible.
‫نصب‬
َ َّ
‫َمكة‬
‫رفع‬
ُ َّ
‫َمكة‬
َْ
‫ْث َب‬
ِ ‫ي‬
َّ
‫َج َهن َم‬
َْ
‫ْث ُب‬
ِ ‫ي‬
َّ
‫َج َهن ُم‬
Some names of places have an ‫ال‬. In such cases, the name is fully-flexible.
‫جر‬
‫راق‬
ِ ‫ال ِع‬
‫نصب‬
َ
‫ال ِعراق‬
‫رفع‬
ُ
‫ال ِعراق‬
20
Uniquely masculine
Again, three-letter names with a ‫ سكون‬on the middle letter are always fully-flexible.
‫جر‬
َ َّ
‫َمكة‬
َْ
‫ْث َب‬
ِ ‫ي‬
َّ
‫َج َهن َم‬
Feminine
‫جر‬
َ َ
‫اعئِشة‬
َ ْ َ
‫خ ِدْيَة‬
َ َ‫َزيْن‬
‫ب‬
ْ
‫الهن ِد‬
ِ
َْ
‫الهند‬
ِ
ْ
‫الهن ُد‬
ِ
Names of places that are three letters with a ‫ سكون‬on the middle letter are fully-flexible.
‫جر‬
ْ
‫َعدن‬
‫نصب‬
ًْ
‫َعدنا‬
‫رفع‬
ٌ ْ
‫َعدن‬
There are certain word patterns that are partly-flexible. We will look at these patterns in our study of
Sarf.
Note: In your vocabulary, partly flexible words will be denoted by having a single vowel ending, not a
‫تنوين‬. For now, as you memorize new vocabulary, make a note of which words are partly-flexible.
light and heavy
Status ‫إعراب‬
flexibility
Gender ‫جنس‬
fully flexible
partly flexible
non flexible
Number ‫عدد‬
Type ‫قسم‬
➢ DRILL 5 Are the following words fully, partly, or non-flexible? Why?
R EASON
F LEXIBILITY
WORD
R EASON
َّ َ ُ
F / P / N 1. ‫ُممد‬
ً ُ
F / P / N 3. ‫هدى‬
َّ َ َ
F / P / N 5. ‫جهنم‬
َّ َ
F / P / N 7. ‫مكة‬
َ ُ
F / P / N 9. ‫عمر‬
F LEXIBILITY
WORD
F/P/N
2.
F/P/N
َ ْ‫َطل‬
‫حة‬
َ
4. ‫صا ِلح‬
ُْ
6. ‫نوح‬
F/P/N
8.
F/P/N
F/P/N
ْ
‫َعدن‬
َّ َ َ
10. ‫زكريا‬
ِ
2.5 PRONOUNS
Before we continue with our study of the remaining 3 properties of the Ism, lets take a look at Isms that
don’t follow the rules of status mentioned above: Pronouns.
Pronouns are a special type of ‫ اسم‬that do not display their four properties in a standard way. We will
21
َ َُْ
َ
learn about two types of pronouns in this chapter. They are independent pronouns (‫المنف ِصلة‬
‫ )الضمائِر‬and
َ ُ
َ
attached pronouns (‫الم َّت ِصلة‬
‫)الضمائِر‬.
We will see how each type of pronoun shows status. Pronouns are an
integral part of the Arabic language, as almost every sentence contains a pronoun.
INDEPENDENT PRONOUNS
Independent pronouns are pronouns that stand alone as their own word and do not attach to another
word. Independent pronouns are always in the ‫ رفع‬status. As for type, pronouns are always proper. The
number and gender of each pronoun is based on its meaning and labeled in the chart below.
ُ
‫هما‬
Singular
They
ُ
‫ه َّن‬
Both of them
ُ
‫هما‬
He
َ ِ
‫ه‬
They
Both of them
She
ْ‫أَ ْنتُم‬
َْ
ُ
‫أنتما‬
َ‫أَنْت‬
All of you
َّ‫أَنْ ُت‬
You two
َْ
ُ
‫أنتما‬
You
masculine
All of you
You two
You
feminine
second person
ُ
‫ه ْم‬
Pair
ُ
‫ه َو‬
َْ
‫ت‬
ِ ‫أن‬
َ
‫أنا‬
We
I
both
ُ‫ََنْن‬
feminine
first person
Plural
masculine
third person
MEMORIZE the pronouns and their meanings and know their properties.
ATTACHED PRONOUNS
Every independent pronoun has an attached counterpart. Attached pronouns attach either to a ‫ حرف‬or a
‫ فعل‬or another ‫اسم‬. Attached pronouns are always either in the ‫ نصب‬or ‫ جر‬status. All attached pronouns
look the same in the ‫ نصب‬and ‫ جر‬status except for the ‫ أنا‬version. The way to tell what is ‫ نصب‬and what is
‫ جر‬is to look at what the pronoun is attached to. This will be discussed further in later chapters.
MEMORIZE the attached pronouns and their meanings. Review the independent pronouns. MEMORIZE
the two in conjunction.
third person
Plural
Pair
Singular
22
‫ـ ِه‬
Both of them
ُ
‫هما ِهما‬
He
They
Both of them
She
ُ
‫ك ْم‬
ُ
‫كما‬
‫َك‬
All of you
ُ
‫ك َّن‬
You two
ُ
‫كما‬
You
All of you
You two
You
They
‫ِهما‬
ُ
‫ه َّن‬
ُ
‫ـه‬
َ
‫ها‬
feminine
‫ِه َّن‬
ُ
‫ه ْم‬
masculine
ُ
‫هما‬
‫ِه ْم‬
masculine
ْ
)‫ِن (نصب) ي (جر‬
ِ
We
I
both
‫نا‬
feminine
‫ِك‬
Notice that for many of the pronouns, there are two variations with differences in the ‫حركة‬. These
variations do not indicate a change in status or any other property. Rather, the ‫ حركة‬on the attached
pronoun may change depending on the last ‫ حركة‬on the word it attaches to. You will get a feel for this
with time. The only exception to this is the ‫ أنا‬version, where the different versions indicate different
statuses.
SUMMARY OF STATUS
So far in our discussion of status, we have seen the 3 forms of status, ‫ رفع نصب جر‬, show themselves in
many different ways. The following chart is a summary of the different ways we see the 3 forms of
status:
Pronouns
(Independent vs
Attached)
‫هو‬
ُ
‫ـه‬ُ
‫ـه‬-
Ending
Combination
Ending
Combination
Ending
Combination
Ending
Sound
Ending
Sound
Ending
Sound
(Feminine
Plural)
(Masculine
Plural)
(Pair)
(PartlyFlexible)
(NonFlexible)
(Fully
Flexible)
ٌ
‫ُم ْس ِلمات‬
‫ُم ْس ِلمات‬
‫ُم ْس ِلمات‬
َ
‫ُم ْس ِل ُم ْون‬
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
ْ ُ
‫مان‬
ِ ‫مس ِل‬
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
23
ُ
‫يُ ْو ُسف‬
َ
‫يُ ْو ُسف‬
َ
‫يُ ْو ُسف‬
‫ُم ْو َ ى‬
‫س‬
‫ُم ْو َ ى‬
‫س‬
‫ُم ْو َ ى‬
‫س‬
‫ُم ْس ِل ٌم‬
‫ُم ْس ِل ًما‬
‫ُم ْس ِلم‬
‫رفع‬
‫نصب‬
‫جر‬
**Remember the whole objective behind our study of the ways status is shown is so that we can
accurately and confidently identify whether a word is ‫ رفع‬, ‫ نصب‬, or ‫جر‬.**
2.6 STATUS IN ACTION
Before we continue on to the remaining 3 properties of an Ism, we are going to pause for a moment and
learn some fragments that will help us put our knowledge of status into action. Learning these
fragments will also allow us to solve the problem of words that look the same in the ‫ نصب‬and ‫ جر‬forms.
Once we learn these fragments we will know when to expect a word to be ‫ نصب‬and when we should
expect a word to be ‫جر‬.
WHAT IS A FRAGMENT?
َّ ُ
A fragment (‫)م َركبَة ناقِ َصة‬
is less than a sentence but more than a word. A fragment is formed when two or
more words come together but do not form a complete thought. The words in a fragment have a
relationship with each other. Sometimes this relationship is between a ‫ حرف‬and an ‫ اسم‬and sometimes it
is between an ‫ اسم‬and another ‫اسم‬. There are five basic fragments in the Arabic language. In order to
observe “status in action” we will begin with the first three fragments:
ْ َ ُ
1) ‫والمج ُر ْو ُر‬
‫اجلار‬
ْ ‫انل ْصب‬
َّ ‫َح ْر ُف‬
2) ‫واس ُمها‬
ِ
َُ
3) ‫اإلضافة‬
ِ
‫ حرف‬+ ‫ اسم‬fragments
‫ اسم‬+ ‫ اسم‬fragment
The first two fragments mentioned are fragments in which the relationship is a relationship between a
‫ حرف‬and an ‫اسم‬. The remaining fragment is between an ‫ اسم‬and another ‫اسم‬.
2.7 ‫اجلار واملجرور‬
This fragment is made up of two parts. The first is what is called ‫ حرف جر‬or a ‫جار‬. This is a ‫ حرف‬that puts
the ‫ اسم‬that comes after it in the ‫ جر‬status. The second is an ‫ اسم‬that follows and is in the ‫ جر‬status. This
part is called the ‫َمرور‬. This is the first of two reasons for a word to be in ‫ جر‬status. Nothing can come
between a ‫ جار‬and a ‫ – َمرور‬the two parts of this fragment cannot have a long-distance relationship. Also
know that a ‫ حرف جر‬can only affect an ‫اسم‬. It is never followed by a ‫ فعل‬or a ‫حرف‬. There are seventeen
‫حروف اجلر‬. Once you memorize them, recognizing and constructing ‫ اجلار واملجرور‬is very easy.
MEMORIZE the ‫ حروف‬below along with their meanings.
I swear by
‫َو‬
For (possession)
َ
‫لـ‬
Like (comparison)
24
َ
‫كـ‬
I swear (by Allah only)
َ
‫ تـ‬With
‫بَـ‬
َ
‫خال‬
Except
‫َعدا‬
Except
To/Towards
‫إِىل‬
From
Until
‫َح َّّت‬
ْ
‫ُمذ‬
Since
‫ِم ْن‬
‫حاشا‬
Except
On/Upon/Against
ُْ
‫ُمنذ‬
Since/For
َ
‫َع‬
Maybe
About/Away from
‫ُر َّب‬
َ
‫ع ْن‬
ِْ
‫ف‬
In
***N OTE that all the letters in the top row attach directly to the word following it.
َ ْ‫ َفت‬when it comes before all attached pronouns
***N OTE The ‫ لـ‬takes ‫ كرسة‬usually, but it takes a ‫حة‬
(except for the ‫ي‬, the attached version of ‫)أنا‬.
Remember that the ‫ حرف جر‬makes the ‫ اسم‬after it ‫جر‬. Let’s look back at the different ways the ‫ جر‬status
shows itself:
Pronouns
(Attached)
ُ
‫ـه‬-
Ending
Combination
Ending
Combination
Ending
Combination
Ending
Sound
Ending
Sound
Ending
Sound
(Feminine
Plural)
(Masculine
Plural)
(Pair)
(PartlyFlexible)
(NonFlexible)
(Fully
Flexible)
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
‫ُم ْس ِلمات‬
َ
‫يُ ْو ُسف‬
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
Let us take a look at a few examples of ‫ حروف جر‬from the Quran.
ََْ
‫ِف أدن‬
َ
‫نلا‬
‫جار‬
attached
Non-flexible,
pronoun
َ ‫الس‬
َّ ‫عن‬
‫اع ِة‬
‫جار‬
‫جمرور‬
but still ‫جمرور‬
‫فتحة = جمرور‬
‫جار‬
‫ُم ْو َ ى‬
‫س‬
‫ُم ْس ِلم‬
‫جر‬
ْ َ َ
‫َص‬
ِ ‫والع‬
‫جمرور‬
‫جار‬
on ‫لـ‬
➢ DRILL 6 Are the following ‫ جار وَمرور‬fragments? If they are, underline the ‫ جار‬and circle the
‫َمرور‬.
Y / N
Y / N
ْ ُ َ َ
‫رس‬
ِ ‫م ع الع‬
ْ ْ
َ ََ
‫ي‬
ِ ‫َع ط عامِ ال ِم س‬
ِ ‫ك‬
Y / N
Y / N
َ
ْ َ
َ
‫ح َّّت َم ْط ل ِع الف ج ِر‬
ُ ْ
ْ َ
‫ك َع ص ف َم أ ك ْو ل‬
25
Y / N
Y / N
ِّ ‫جار ة م ْن س‬
َ ‫ِب‬
‫ج ي ْل‬
ِِ
ِ ِ
ْ َ
‫َم ْن أ ع َط ى‬
Y / N
Y / N
ََْ ْ َ
‫ال‬
‫ف‬
ِ ‫ع ن األ ن‬
َ َ
‫يات‬
ِ ‫والع ا ِد‬
Y / N
Y / N
ُ ِّ ُ
‫لُِك ه َم َز ة‬
ْ ِّ َ ْ
‫َب ع د اَّل ك ِر‬
Y / N
ْ
‫ِفْ َم ع ِز ل‬
Y / N
‫لل‬
ِ ‫تا‬
2.8 ‫حرف انلصب واسمها‬
This fragment is made up of two parts. The first is what is called ‫حرف انلصب‬. This is a ‫ حرف‬that puts the
‫ اسم‬that comes after it in the ‫ نصب‬status. The second is an ‫ اسم‬that follows and is in the ‫ نصب‬status.
Unlike the ‫جار وَمرور‬, the two parts of this fragment can have a long-distance relationship. In cases where
the ‫ اسم‬directly follows the ‫حرف انلصب‬, this fragment is very easy to spot and construct. In cases where
something does come between the two parts (always a ‫ جار وَمرور‬or a special ‫)مضاف‬, simply look for the
first word in the ‫ نصب‬status and ignore everything in between. Remember that EVERY ‫ حرف انلصب‬NEEDS
AN
‫اسم‬. You will NEVER find a ‫ حرف نصب‬alone.
MEMORIZE the ‫ حروف انلصب‬and their meanings.
However
So that, hopefully, maybe
Because
Because
َ
‫ك َّن‬
ِ ‫ل‬
َّ َ
‫ل َعل‬
َّ َ
‫بِأن‬
َّ َ
‫ِألن‬
َّ
‫ِإن‬
َّ َ
‫أن‬
َّ َ َ
‫كأن‬
َ ْ‫َيل‬
‫ت‬
Certainly
That
As though
If only
***Note that if the ‫ حرف‬ends in a ‫ ن‬and it is followed by an attached pronoun that begins with a ‫نا( ن‬/‫)ِن‬, the two
ِّ
َّ
ْ ‫إ َِّن‬.
‫ ن‬can merge or remain separate. For example ‫ ِِن‬+ ‫ إِن‬can become ‫ إ ِ ِْن‬or ‫ن‬
ِ
Remember that the ‫ حرف انلصب‬makes the ‫ اسم‬after it ‫نصب‬. Let’s look back at the different ways the ‫نصب‬
status shows itself:
Pronouns
(Attached)
ُ
‫ـه‬-
Ending
Combination
Ending
Combination
Ending
Combination
Ending
Sound
Ending
Sound
Ending
Sound
(Feminine
Plural)
(Masculine
Plural)
(Pair)
(PartlyFlexible)
(NonFlexible)
(Fully
Flexible)
‫ُم ْس ِلمات‬
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
َ
‫يُ ْو ُسف‬
Let us take a look at a few examples of ‫ حروف انلصب‬from the Quran.
‫ جار وجمرور‬comes in between
‫اسمه‬
‫حرف نصب‬
26
‫ُم ْو َ ى‬
‫س‬
‫ُم ْس ِل ًما‬
‫نصب‬
َ
َ
ً‫أ َّن ل َ ُه ْم أ ْجرا‬
َ َّ َ َ
َ‫ِف َعنْها‬
ٌّ ِ ‫ك َح‬
‫كأن‬
‫اسمه‬
َ ‫الل َعليْ ٌم‬
َ ‫إ َّن‬
‫كيْ ٌم‬
‫ح‬
ِ
ِ
ِ
‫حرف نصب‬
‫اسمه‬
‫حرف نصب‬
➢ DRILL 7 Are the following ‫ حرف انلصب واسمها‬fragments? If so, circle the ‫ حرف انلصب‬and
underline its ‫اسم‬.
Y / N
Y / N
Y / N
Y / N
َّ َ
‫أ ن ُه ْم‬
َّ
ََ ْ َ
َ ‫إن‬
‫الص فا والم رو ة‬
ُ ْ
‫إِن ه َو‬
َ َّ
‫إِن ه ذا‬
Y / N
Y / N
Y / N
Y / N
َ
‫يل ْتَ ِن‬
ُ ‫ِيل َ ْع لَ َم‬
‫الل‬
َ َ َّ َّ َ َ
‫اع ة‬
‫ل ع ل الس‬
َ َ ْ َّ َ َ َّ
‫إِن َع ل يْك الل ع ن ة‬
Y / N
Y / N
Y / N
Y / N
ُ َُ ْ َ
‫أ ن ت ق ْو ل وا‬
َ
‫َلُ َو ِيل ًّا‬
َّ َ َ
‫ك أ ن ُه ْم‬
َ َ ‫َو ل َك َّن أ َ ْك‬
‫اس‬
ِ َّ‫ْث انل‬
ِ
2.9 ‫اإلضافة‬
MEANING
AND
PARTS
An ‫ إضافة‬is a construction that indicates possession or belonging. In English, belonging can be expressed
using the word “of”. For example, “the book of Allah” expresses possession and would be considered an
‫إضافة‬. This fragment is made up of two parts. The first is the word before the “of” and is called the ‫مضاف‬.
The word before “of” is that which is possessed. The second part is the word after the “of”. This is called
the ‫مضاف إيله‬. The word after “of” is the owner or the one who possesses.
the book of Allah
‫مضاف‬
‫مضاف إيله‬
When you see a fragment that seems to indicate belonging but does not contain an “of,” the fragment
can be rearranged to make the “of” apparent. For example, “the cat’s paws” can be rearranged to read
“the paws of the cat.” The fragment “his eyes” can be rearranged to read “eyes of his”.
➢ DRILL 8 Underline the ‫ مضاف‬once and the ‫ مضاف إيله‬twice.
27
my ears
a book of fiqh
his opinions
the king of Persia
their tears
the capital of Malaysia
her strategy
the king of the jungle
our mother
THE GRAMMAR
OF
‫اإلضافة‬
There are three grammatical conditions that an ‫ إضافة‬must meet.
1) The ‫ مضاف‬must be light
2) The ‫ مضاف‬cannot have an ‫ال‬
3) The ‫ مضاف إيله‬must be in the ‫ جر‬status
Also know that nothing can come between a ‫ مضاف‬and ‫مضاف إيله‬.
**Remember, there are times when a partly-flexible word can be made fully flexible by showing a ‫كرسة‬
in the ‫ جر‬form. A partly-flexible word can be made fully-flexible in two ways:
1) by adding an ‫ال‬
2) by making it a ‫مضاف‬
Remember that the ‫ مضاف إيله‬must be ‫جر‬. Let’s look back at the different ways the ‫ جر‬status shows itself:
Pronouns
(Attached)
ُ
‫ـه‬-
Ending
Combination
Ending
Combination
Ending
Combination
Ending
Sound
Ending
Sound
Ending
Sound
(Feminine
Plural)
(Masculine
Plural)
(Pair)
(PartlyFlexible)
(NonFlexible)
(Fully
Flexible)
‫ُم ْس ِلمات‬
َ ْ ‫ُم ْسلم‬
‫ي‬
ِِ
َْ ْ ُ
‫ي‬
ِ ‫مس ِلم‬
َ
‫يُ ْو ُسف‬
‫ُم ْو َ ى‬
‫س‬
Let us look at a few examples.
- followed by ‫جر‬
ُْ َُ
‫لل‬
ِ ‫رسول ا‬
- light
- no ‫ال‬
the Prophet of Allah
- partly-flexible word,
shows ‫ جر‬with a ‫فتحة‬
ْ ُ
‫َو ُجنُ ْود ِإب ْ ِلي َس‬
the soldiers of Iblis
28
- light
- no ‫ال‬
‫ُم ْس ِلم‬
‫جر‬
- non-flexible word
cannot show status
َ
‫ق ْو ُم ُم ْوس‬
- light
- no ‫ال‬
the people of Musa
Note that when a partly or non-flexible word is preceded by a word that is light and has no ‫ال‬, it is likely an ‫إضافة‬, even if
the status of the word is not clear.
- attached pronoun as
‫مضاف إيله‬
- followed by ‫جر‬
attached pronoun
‫َر َّبنا‬
- light
- no ‫ال‬
our Master
Note that a pronoun attached to an ‫ اسم‬always makes an ‫إضافة‬.
- partly-flexible word,
shows ‫ جر‬with a ‫فتحة‬
- followed by ‫جر‬
َ َّ
‫ُم ْس ِل ُمو َمكة‬
- light by dropping the ‫ن‬
- no ‫ال‬
the Muslims of Mecca
Recall that there are very few reasons to make something light. If you see an ‫ اسم‬that is light with no ‫ال‬
followed directly by another ‫اسم‬, chances are it is an ‫إضافة‬, even if you cannot be completely sure that
the word after it is in the ‫ جر‬status. This is the second of two reasons for a word to be in ‫ جر‬status.
You may also recall that the ‫ إضافة‬construction was referenced in passing a few times in previous chapters.
Now that you know what an ‫ إضافة‬is, let us reiterate and relearn these rules.
1) One of the four scenarios in which a word is made light is when it is a ‫مضاف‬
2) One of the scenarios in which a partly-flexible word is made fully-flexible is when it is a ‫مضاف‬
‫ إضافة‬C H A I N S
Take a look at the fragment “my mother’s food” or “the food of the mother of mine.” Notice that in this
fragment, the word “of” appears twice. The presence of more than one “of” creates what we call an
‫ إضافة‬chain. In this chain, the middle word “mother” is a ‫ مضاف إيله‬to the word before it “food” and a
29
‫ مضاف‬to the word after it “mine”. In a chain, any word that appears between two other words serves as
a ‫ مضاف إيله‬to the word before it and a ‫ مضاف‬to the word after it.
- ‫جمرور‬, light, no ‫ال‬. It is functioning as both a ‫ مضاف‬and a ‫مضاف إيله‬
ِّ ِ‫َمالك يَ ْوم‬
‫اَلي ْ ِن‬
ِ ِ
- followed by ‫جر‬
- light
- no ‫ال‬
the Master of the Day of Judgement
- ‫جمرور‬, light, no ‫ال‬: both a ‫ مضاف‬and a ‫مضاف إيله‬
َْ
‫أم ِر َر ِّب ِه‬
- attached pronoun as
‫مضاف إيله‬
- light
- no ‫ال‬
his Master’s command
‫جمرور‬, light, no ‫ال‬
‫جمرور‬, light, no ‫ال‬
َ
َ ْ ‫ذ ْك ُر َر‬
‫َح ِة َر ِّبك‬
ِ
- attached pronoun as
‫مضاف إيله‬
- light
- no ‫ال‬
the mention of the mercy of your Master
When determining whether something is an ‫ إضافة‬or not, put it to a three-question test:
1) Is the first word light?
2) Does the first word have NO ‫?ال‬
3) Is the second word ‫?َمرور‬
If the answer to all three of these questions is “yes,” it is an ‫إضافة‬. Otherwise, it is not.
→ Remember that the ‫ مضاف‬can be in any status.
→ Remember that partly-flexible words take a ‫ فتحة‬in the ‫ جر‬status.
30
→ Remember that non-flexible words cannot show their ‫جر‬. If the first word looks like a ‫مضاف‬,
assume that the non-flexible word that follows it is a ‫مضاف إيله‬.
➢ DRILL 9 Are the following ‫ إضافة‬fragments? If they are, label the ‫“ مضاف‬M” and the ‫مضاف إيله‬
“MI”.
Y / N
ُ
َ
‫ُم ْر ِس ل و انلَّاق ِة‬
Y / N
Y / N
ٌ ْ َ
‫بال‬
ِ ‫اكجل‬
ِ ‫موج‬
Y / N
Y / N
َْ
‫أ م ِر َر ب ِّ ِه‬
Y / N
ُ
ٌ ‫ك‬
‫تاب َم ْر ق ْو ٌم‬
ِ
ُ َْ
ْ
ْ
‫َع ص ف م أ ك و ل‬
Y / N
ُ
‫لل‬
ِ ‫ِك تاب ا‬
َ ْ
‫ِع ن د َر بِّ ِه ْم‬
Y / N
ُ
َ
‫ق ْو َم ي ُ ْو ن َس‬
Y / N
َ
َ ‫ج‬
‫اء اِل َق‬
Y / N
َ
َ
‫ِم ْن ق ْو مِ ُم ْوس‬
Y / N
ْ َ َ ْ
‫ِك رى‬฀ ‫َب ع د اَّل‬
Y / N
َ
ُ ْ‫غ ي‬
َّ ‫ب‬
‫موات‬
‫الس‬
ِ
S P E C I A L ‫مضاف‬
There is a handful of words in Arabic that always appear as ‫ مضاف‬but do not necessarily create the
meaning of belonging or possession. MEMORIZE them along with their meanings.
between
around/surrounding
with/at/by
with/in support of
especially from
َ ْ َ‫ب‬
‫ي‬
َ
‫َح ْول‬
َْ
‫ِعند‬
‫َم َع‬
ْ َ
‫ِم ْن َُلن‬
in front of
behind
right in front of
far behind
in the presence of
َ َ‫أ‬
‫مام‬
َْ َ
‫خلف‬
َ ‫قَ َّد‬
‫ام‬
َ ‫َو‬
‫راء‬
َ
‫ََلى‬
above
under
before
after
besides/other
than/less than
َ َ
‫ف ْوق‬
َ ْ‫ََت‬
‫ت‬
َ َ
‫قبْل‬
َ ْ
‫َبعد‬
َ ُ
‫دون‬
The words above remain ‫ منصوب‬unless preceded by a ‫حرف جر‬. The Arabic term for these special ‫ مضاف‬is
ْ َ
َ
‫ظ ْرف‬. Note that ‫ َُلن‬is always preceded by a ‫ ِم ْن‬. The ‫ ِم ْن‬is a ‫حرف جر‬. Together ‫ َلن‬and ‫ من‬they make a ‫ظرف‬.
some of
like
ٌ ْ
‫َبعض‬
ُْ
‫ِمثل‬
َ
‫أ ٌّي‬
َْ
‫نف ُس‬
any, which
the same
all, each, every
other than, non
The above special ‫ مضاف‬do not denote time or place and can appear in any status.
31
ٌّ ُ
‫ك‬
ُ ْ ‫َغ‬
‫ي‬
‫األسماء اخلمسة‬
There are five special ‫ اسم‬that commonly appear as ‫مضاف‬. They are special in that when they appear as
‫ مضاف‬they do not show their status through an ending sound. Rather, they show their status through
the letter that corresponds with each ending ‫حركة‬.
This means that if the word is:
❖ ‫مرفوع‬, it would normally end in a ‫ضمة‬, then in the case of these special five words, it would
end in a ‫واو‬.
❖ ‫ منصوب‬and would normally end in a ‫فتحة‬, it ends in an ‫ألف‬.
❖ ‫ َمرور‬and would normally end in a ‫كرسة‬, it ends in a ‫ياء‬.
Remember that this only occurs when these words appear as ‫مضاف‬. When they do not appear as ‫مضاف‬,
they look like any other ‫ اسم‬and display their status like any other ‫اسم‬.
AS ‫مضاف‬
NON ‫مضاف‬
MEANING
father
brother
father-in-law
‫جر‬
َ
ْ‫أب‬
ِ
َ
ْ‫أ ِخ‬
ْ ِ ‫َح‬
‫م‬
ْ ِ
‫ف‬
‫ِذ ْي‬
ٌ‫أَب‬
ٌ َ
‫أخ‬
‫َح ٌم‬
mouth
َ
‫ف ٌم‬
possessor of
---
‫نصب‬
َ
‫أبا‬
َ
‫أخا‬
َ
‫َحا‬
‫فا‬
‫ذا‬
‫رفع‬
ْ‫أَبُو‬
ْ‫أَ ُخو‬
َُ
‫َح ْو‬
ُ
‫ف ْو‬
ُ
‫ذ ْو‬
Notice that the last word in the table does not have a non ‫ مضاف‬version. This is because this word only
َ
ُ
ever appears as a ‫مضاف‬. The feminine version of this word is ‫ذات‬/
ِ ‫ذات‬/‫ذات‬. This version also only appears
as a ‫ ;مضاف‬however, it displays its status in a normal way.
R/N/J
َ ‫إ َىل ذ ي‬
‫الع ْر ِش‬
ِ ِ
R/N/J
R/N/J
َ
َ ُ
‫اكن ذا ق ْر ب‬
R/N/J
ُ ُ َ َ َْ
‫َم د ي َن أ خ اه ْم ش َع يْبًا‬
ُ ََ ُ ُ َُ
ُ‫خ ْوه‬
‫ل ي س ف وأ‬
R/N/J
ْ َ ُ ُ َ
َ ‫ضل‬
‫الع ِظ يْ ِم‬
ِ ‫والل ذ و الف‬
R/N/J
َ
ُ
ُ َ َ
‫ب ِأ خ ل ك ْم ِم ْن أ بِيْك ْم‬
➢ DRILL 10 Underline the ‫ مضاف‬once and the ‫ مضاف إيله‬twice. Determine the status of the
‫مضاف‬
32
CHAPTER 3 & 4 MEMORIZATION
The following are vocabulary words that you are responsible for from the chapter.
ْ
َ ْ َ
‫ َصف َراء‬-‫صفر‬
‫أ‬
َ
َ
‫ َس ْوداء‬- ‫أ ْس َود‬
CHAPTER VOCABULARY
َْ
َ ْ َ‫أ‬
‫ْحر – ْح َراء‬
ْ َ
َ ْ ‫ َخ‬- ‫خ ََض‬
‫َضاء‬
‫أ‬
َ
َ
‫أبْ َيض – َبيْضاء‬
yellow
َ
َْ َ
‫أ ْز َرق – زرقاء‬
black
ْ َ
‫أك َب‬
red
َْ َ
‫أكث‬
green
ْ َ‫أ‬
‫ح َسن‬
white
َْ َ
‫أعظم‬
blue
ْ
َ َ
‫أبْكم – بكم‬
bigger
َ
‫أ َصم – صم‬
more
َ َْ
‫أظلم‬
better
َْ
‫أق َرب‬
greater
َْ َ
‫أعلم‬
mute
ْ‫أ َ ْع ََم – عَم‬
deaf
َ
‫ق َدم‬
closer
َ
‫ أيْد‬- ‫يَد‬
more knowing
ْ َ
َْ
‫عي ْون‬/‫عي – أعي‬
blind
‫دار – دِيَار‬
foot
َْ
َْ
‫ أنفس‬- ‫نفس‬
more unjust
َ
ْ ‫ر‬
‫جل – أ ْرجل‬
ِ
leg
‫َح ْرب‬
hand
َ
‫أ ْرض‬
eye/spring
َ
‫ آذان‬- ‫أذن‬
house
ْ
‫ َط ِريق‬/‫َسبِيْل‬
path
َ
‫ناس – أناس‬
person
ْ‫َ َ َّ َسعِي‬
/‫جهنم‬
war
َ
َ
‫َسماء – َسموات‬
ear
َ
‫ش ْمس‬
hellfire
‫َعصا‬
sky
َْ
‫كأس‬
land
َ
‫ رِياح‬- ‫رِيْح‬
wind
‫نار‬
a people
َ
‫ق ْرن – قر ْون‬
staff
‫آل‬
cup
َْ
َ
َ
‫ق ْوم – أقوام‬
fire
‫ح ِْزب‬
alcohol
َ ْ َْ
َْ
‫ أهلون‬- ‫أهل‬
a generation
family/people
a nation
a faction
family/people
sun
َْ
‫َخر‬
*Lines 1-2, the word after the dash “-“ is the feminine version
*Lines 3-end, the word after the dash “-“ is the plural version and the slash “/” indicates a synonymous meaning
C O M M O N ‫صفات‬
ٌ ْ ‫َكب‬
‫ي‬
ِ
ٌ ْ ‫َصغ‬
‫ي‬
ِ
big
َ
ُ‫َش ِدي ْ ٌد – أ ِش َّداء‬
small
ٌ َ
‫َجيْل‬
ِ
intense
َ
‫أ ِيلْ ٌم‬
beautiful
ٌ ْ ‫ُمب‬
‫ي‬
ِ
painful
‫َع ِزيْ ٌز‬
clear
ْ َ
‫ق ِدي ٌم‬
noble/generous
ٌ
‫َج ِديْد‬
pure/good
‫َع ِظيْ ٌم‬
mighty/respected
َ
‫كيْ ٌم‬
ِ ‫ح‬
old
ُ‫َض ِعيْ ٌف – ُض َع َفاء‬
great
َ َ ‫َرحيْ ٌم – ُر‬
ُ‫َحاء‬
ِ
wise
weak
new
َ
ُ‫قَو ٌّي – أقْو َياء‬
ِ
ِ
strong
33
ٌ ْ‫قَري‬
)‫ب (من‬
ِ
ٌ
)‫بَ ِعيْد (عن‬
close
ٌ ْ ‫َكث‬
‫ي‬
ِ
far
ٌ َ
‫ق ِليْل‬
many/a lot
ُ ‫ ُك َر‬- ‫َكريْ ٌم‬
‫ماء‬
ِ
few/little
ٌ ِّ‫َطي‬
‫ب‬
merciful
CHAPTER 3 – ‫ القسم‬- ‫ العدد‬-‫اجلنس‬
INTRODUCTION
Remember every ‫ اسم‬has four properties. Their four properties are status (‫)اإلعراب‬, gender (‫)الجنس‬,
number (‫)العدد‬, and type (‫)القسم‬. We spent a lot of time focusing on status (‫ )اإلعراب‬as it is unique to the
Arabic language and the most extensive of the 4 properties.
In this chapter, we will complete our study of the 4 properties of an ‫اسم‬.
Remember not to lose sight of where we are in our studies.
Language
Status ‫إعراب‬
‫اسم‬
Sentences
Fragments
Words
‫حرف‬
‫فعل‬
Gender ‫جنس‬
Number ‫عدد‬
Type ‫قسم‬
3.1 GENDER – ‫اجلنس‬
Words
Status ‫إعراب‬
Gender ‫جنس‬
‫اسم‬
Number ‫عدد‬
‫حرف‬
‫فعل‬
Type ‫قسم‬
Gender is the second of the four properties of the ‫اسم‬. Every word in the Arabic language is either
masculine (‫ )مذَ َّكر‬or feminine (‫)م َؤنَّث‬. The DEFAULT GENDER for an ‫ اسم‬is MASCULINE . There are six categories
of feminine words. If a word does not fall into one of these six categories, it is masculine.
1) BIOLOGICALLY FEMININE
This refers to words that are feminine by nature.
34
ْ
‫أخت‬
Sister
‫أم‬
َ
‫َبق َرة‬
Mother
Cow
2) WORDS THAT END IN ‫ ة‬OR ‫ اء‬OR ‫ى‬
When a word has THREE LETTERS and those three letters are followed by ‫ اء‬or ‫ى‬, the word is
considered feminine. In the word ‫ ِذ ْك َرى‬for example, there are three letters before the ‫ى‬. This word is
feminine. In the word ‫هدًى‬, on the other hand, there are only two letters before the ‫ى‬. This word is
not considered feminine. As for the ‫ة‬, almost all words that end in a ‫ ة‬are feminine.
‫ة‬
َ ْ ‫َر‬
‫ْحة‬
‫َصالة‬
‫اء‬
َْ
‫ْحراء‬
‫َس ْوداء‬
‫ى‬
ْ
‫الكبى‬
ْ
‫العلىي‬
3) BODY PARTS IN PAIRS
Body parts that come in pairs are feminine, both in the dual and singular forms.
lip
foot
shin
ankle
َ َ
‫شفة‬
َ
‫ق َدم‬
‫ساق‬
ْ َ
‫كعب‬
‫أذ ن‬
ْ
‫رِجل‬
َ
‫خد‬
َ
‫عقِب‬
ear
leg
cheek
heel
hand
eye
elbow
shoulder
‫يَد‬
َْ
‫عي‬
َ
‫م ِْرفق‬
ْ
‫َمنكِب‬
4) SPECIFIC NAMES OF PLACES
Most specific names of places are feminine. The word “school” or “masjid” is not a specific name of
a place.
Egypt
Morocco
ْ
‫مِص‬
ْ َ
‫المغ ِرب‬
‫الس ْودان‬
َْ
‫ثب‬
ِ ‫ي‬
Sudan
Yathrib
There are few exceptions to this rule.
5) NON-HUMAN PLURALS
35
America
Makkah
َْ
ْ
‫أم ِريكا‬
َّ
‫َمكة‬
All non-human plurals are considered feminine. This holds true regardless of the gender of the
singular form. Take a look at the chart below. The singular form of ‫ سيارات‬is ‫( سيارة‬f). The singular
form of ‫ مساجد‬is ‫( مسجد‬m), and the singular form of ‫ كتب‬is ‫( كتاب‬m).
َ ‫َس َّي‬
‫ارات‬
َ
‫جد‬
ِ ‫مسا‬
Cars
Masjids
‫ك تب‬
Books
6) FEMININE BECAUSE THE ARABS SAID SO
There is a set of words that do not fall into any of the categories above and are feminine only
ٌ َّ‫م َؤن‬.
because the Arabs decided to treat them as such. The Arabic term for this is ُ‫سماعِي‬
َ ُ‫ث‬
Land
Wind
Well
House
Cup
Wine
Hellfire
Hellfire
َ
‫أ ْرض‬
‫رِيْح‬
ْ
‫بِئ‬
‫َح ْرب‬
‫َسماء‬
War
Sky
َ
‫ش ْمس‬
َْ
‫نفس‬
Sun
‫دار‬
َْ
‫كأس‬
َْ
‫َخر‬
‫َج َه َّنم‬
Person
‫نار‬
َْ
‫دلو‬
‫َسبِيْل‬
‫َط ِريْق‬
َ
‫عصا‬
Fire
Bucket
Path
ْ
‫َس ِعي‬
Path
Staff
The following story will help you remember these words and their definitions.
During a ‫ حرب‬a soldier was daydreaming, looking up at the ‫ سماء‬until the ‫ شمس‬came up.
When he snapped out of it, he realized that he was the only ‫ نفس‬left on the battlefield. He
was surrounded by ‫نار‬, so he used a ‫ دلو‬full of water to make a ‫ سبيل‬and ‫ طريق‬for himself to a
safer ‫أرض‬. In the hot, blowing ‫ريح‬, he was desperately looking for a ‫ بئر‬to draw more water
from. In his search, he found an empty ‫ دار‬inside which there was a ‫ كأس‬full of ‫خمر‬. He
remembered his fear of ‫ جهنم‬and ‫السعير‬, and he used his ‫ عصا‬to strike the drink.
➢ DRILL 1 What is the gender of the following words? Why?
R EASON
G ENDER
M/F
WORD
ُ ‫ َص ْف‬.1
‫راء‬
36
R EASON
G ENDER
M/F
WORD
ٌ
‫ َحا ِميَة‬.2
M/F
ُ ُ
‫ ظل َمات‬.3
M/F
M/F
‫ اِل ُ ْس َن‬.5
M/F
M/F
M/F
َْ ْ ُ
‫ي‬
ِ ‫ مؤ ِمن‬.7
‫ َع َصا‬.9
M/F
M/F
َْْ َ
‫ي‬
ِ ‫ عين‬.4
َ َّ
‫ َمكة‬.6
َ َ
‫ أبْك ُم‬.8
‫ َصابِ ًرا‬.10
3.2 NUMBER – ‫العدد‬
Words
Status ‫إعراب‬
Gender ‫جنس‬
‫اسم‬
Number ‫عدد‬
‫حرف‬
‫فعل‬
Type ‫قسم‬
The third property of the ‫ اسم‬is number. All words in Arabic have a singular version (ُ‫)م ْف َر ٌد‬, a pair version
(‫ )مثَنَّى‬and a plural version (ُ‫) َجم ٌع‬. The singular and pair are standard and easy to recognize. They are the
first and second columns of the ‫ مسلم‬chart. When it comes to plurals, however, there are four types. They
are:
َّ َ
َ
1) The sound masculine plural – ‫اجل ْمع المذكر السال ِم‬
َّ َ
َ
2) The sound feminine plural – ‫اجل ْمع المؤنث السال ِم‬
ْ َ َْ
3) The broken plural – ‫س ْي‬
ِ ‫َجع تك‬
َْ ْ
4) The plural by meaning – ‫اسم َجع‬
THE SOUND MASCULINE PLURAL
The sound masculine plural refers to the third column in the masculine version of the ‫ مسلم‬chart
َ ْ ‫ ُم ْسلم‬،‫ي‬
َ ْ ‫ ُم ْسلم‬،‫)م ْسل ُم ْو َن‬.
ُ This type of plural is used only for beings of intellect. This includes humans,
(‫ي‬
ِ
ِِ
ِِ
angels (‫)المالئكة‬, and jinn. Even though this type of plural is known as the sound masculine plural, it is
also used for mixed groups that include both men and women.
This type of plural is known as a sound plural because the original make-up of the word remains sound.
That is to say the original form of the word does not change. The ‫ين‬/‫ ون‬endings are simply added onto
the singular version without affecting its form.
THE SOUND FEMININE PLURAL
ٌ
The sound feminine plural refers to the third column in the feminine version of the ‫ مسلم‬chart ( ،‫ُم ْس ِلمات‬
ْ ُ
ْ ُ
‫مات‬
ٍ ‫ مس ِل‬،‫مات‬
ٍ ‫)مس ِل‬. This type of plural is used for both beings of intellect and inanimate objects. It cannot
be used to refer to mixed groups (a group made up of both men and women).
37
This type of plural is known as a sound plural because the original make-up of the word remains sound.
ٌ
The ‫ات‬
ٍ /‫ ات‬endings are simply added onto the singular version without affecting its form.
BROKEN PLURALS
Broken plurals are plurals in which the original make-up of the word is broken. In English, generally, to
create a plural, an “s” is added to the end of the word and the original word remains unchanged. For
example, “book” becomes “books” and “house” becomes “houses”. There are some words, however,
that do not follow this pattern. The plural of “goose”, for instance is “geese”. The plural of “tooth” is
“teeth”, and the plural of “mouse” is “mice”.
ٌ َ َ
In a similar way, in many cases in Arabic, an ending combination (‫ات‬
ٍ /‫ات‬/‫ين‬/‫ )ون‬can be added to the
singular version of a word to make it plural. There are some cases, however, where the original form of
َ
the ‫ اسم‬is broken. The plural of ‫ َم ْس ِجد‬for example, is ‫ساجد‬
ِ ‫م‬. The ‫ ا‬appears in the middle of the word inُ ُ
ٌ ‫ ك‬is ‫ب‬
ٌ ‫كت‬.
the plural version and breaks the original form of the word. Likewise, the plural of the word ‫تاب‬
ِ
In this case, the ‫ ا‬is eliminated and the ‫ حركات‬on the word change. The original form of the word does not
remain intact.
Because broken plurals do not have an ending combination that indicates that they are plural, they tend
to look like singular words. The only way to tell the difference between a singular word and a broken
plural is to know the definition or memorize the broken plural patterns. Below are some common
broken plural patterns that appear in the Quran.
‫المعىن‬
one of a
pair
emotional
heart
woman
‫َجع‬
َْ
‫أزواج‬
َ‫أَفْئدة‬
ِ
‫ن ِساء‬
‫مفرد‬
‫َز ْوج‬
‫المعىن‬
witness
َ
‫فؤاد‬
َ ْ
‫ا ِم َرأة‬
blessing
prophet
‫َجع‬
‫ش َهداء‬
‫ن َِعم‬
َْ
‫أنبِياء‬
‫مفرد‬
‫شاهِد‬
ْ
‫ن ِع َمة‬
َ
‫ن ِب‬
Notice that some broken plural patterns are partly-flexible and some are fully-flexible.
PLURAL BY MEANING
There are words that appear to be singular but are considered plural because they have a plural
meaning in that they refer to a group comprised of many members.
‫المعىن‬
an argumentative group
a faction
‫اللكمة‬
ْ َ
‫خصم‬
‫ح ِْزب‬
‫المعىن‬
a nation
a people
an army
ْ
‫جن د‬
a generation
family/people
‫آل‬
family/people
38
‫اللكمة‬
َ
‫ق ْوم‬
‫ناس‬
َ
‫ق ْرن‬
َْ
‫أهل‬
THE GRAMMATICAL TREATMENT
OF
PLURALS
What is meant by “grammatical treatment” will become clearer when we study pronouns, pointing
words, fragments, and sentences. For now, memorize the rules below. There are two rules pertaining
to the grammatical treatment of plurals.
1) All non-human plurals are treated as SINGULAR FEMININE
ex.) ‫َس َّيارات‬
2) Everything else is treated “as is”:
a. The sound masculine human plural is treated as PLURAL MASCULINE
َ
ex.) ‫م ْسل ِم ْون‬
b. The sound feminine human plural is treated as PLURAL FEMININE
ex.) ‫م ْسل ِمات‬
c. Words that are plural by meaning are treated as PLURAL MASCULINE
َ
ex.) ‫ق ْوم‬
d. Human broken plurals are treated as PLURAL MASCULINE
ex.) ‫رسل‬
➢ DRILL 2 How are these words treated grammatically?
N UMBER
G ENDER
MEANING
S / 2 / PL
M/F
the scholars
S / 2 / PL
M/F
rivers
S / 2 / PL
M/F
a sayer
S / 2 / PL
M/F
the ship
S / 2 / PL
M/F
hand
W ORD
ُ .1
ُ َ‫العل‬
‫ماء‬
ً ْ‫ أَن‬.3
‫هارا‬
ٌ َ
‫ قائِل‬.5
َ َّ
‫الس ِفيْن ِة‬
.7
ٌ
‫ يَد‬.9
N UMBER
G ENDER
MEANING
S / 2 / PL
M/F
the mountains
S / 2 / PL
M/F
prophets
S / 2 / PL
M/F
corrupters
S / 2 / PL
M/F
ayahs
S / 2 / PL
M/F
worshipping women
3.3 TYPE - ‫القسم‬
Words
Status ‫إعراب‬
Gender ‫جنس‬
‫اسم‬
Number ‫عدد‬
‫حرف‬
‫فعل‬
Type ‫قسم‬
39
W ORD
‫بال‬
ِ ‫اجل‬
ِ .2
َ
ُ ‫ أنْب‬.4
‫ياء‬
ِ
َْ
ْ
‫ ُمف ِس ِدين‬.6
‫ آيات‬.8
ٌ
‫ اعبِدات‬.10
‫الضمائر‬
‫هم‬
‫ه َّن‬
ْ‫َأنْتم‬
َّ‫َأنْت‬
َْ
‫َنن‬
‫هما‬
‫هما‬
َْ
‫أنتما‬
َْ
‫أنتما‬
‫ه َو‬
َِ
‫ه‬
َ‫َأنْت‬
َْ
‫ت‬
ِ ‫أن‬
َ
‫أنا‬
The fourth property of the ‫ اسم‬is type. Every word in the Arabic language is either common (‫ )نَك َِرة‬or
proper (‫) َم ْع ِرفَة‬. Common words are generic words that do not refer to something specific. Proper words
are specific. An example of a ‫معرفة‬/‫ نكرة‬pair would be “a girl,” which refers to an unspecified girl and
“Maryam,” which refers to a specific person. Another example of a ‫معرفة‬/‫ نكرة‬pair would be “a chair,”
which refers to an unspecified chair and “the chair,” which refers to a specific chair. C OMMON (‫ )نَك َِرة‬is
the DEFAULT for a word. There are seven categories of proper (‫ ) َم ْع ِرفَة‬words. Unless something falls under
one of these categories, it is assumed to be common (‫)نَك َِرة‬.
1) WORDS WITH ‫)الم اتلعريف( ال‬
The ‫ ال‬in Arabic means “the,” which makes a word specific.
As mentioned before, remember that ‫ تنوين‬and ‫ ال‬NEVER come together. For example, the word ‫المسل ٌُم‬
is incorrect. You can only say ُ‫المسلم‬.
**Remember, a partly-flexible word is made fully flexible in two ways:
a. by adding an ‫ال‬
b. by making it a ‫مضاف‬
2) SPECIFIC NAMES (‫)اسم علم‬
Specific names of people and places such as ُ‫ َح ْمزَ ة‬or ُ‫ َم َّكة‬are always ‫معرفة‬.
3) PRONOUNS (‫)الضمائر‬
Pronouns (he, she, they, we, etc.) are always ‫معرفة‬. The following are the ‫ ضمائر‬for recognition
purposes. We have discussed pronouns in detail previously.
4) POINTERS (‫)أسماء اإلشارة‬
Words used to point (this, that, those, these) are always ‫معرفة‬. Below are the ‫ أسماءُاإلشارة‬for
recognition purposes. We will learn their definitions and how to use them in a later chapter.
40
َ
‫هؤال ِء‬
َ
‫هؤال ِء‬
َ
‫أ ْوالئِك‬
َ
‫أ ْوالئِك‬
‫أسماء اإلشارة‬
َ َ
‫ان‬
‫ذ‬
ِ ‫ه‬
ََ
‫ان‬
ِ ‫هت‬
َ َ
‫ذان ِك‬
َ َ
‫تان ِك‬
َ
‫هذا‬
َ
ِ ‫ه ِذه‬
َ َ
‫ذل ِك‬
َ ْ
‫ت ِلك‬
5) ‫األسماء الموصولة‬
Below are the ‫ أسماءُموصولة‬for recognition purposes. We will learn their definitions and how to use
them in a later chapter.
َّ
‫اَّل ِْي َن‬
َّ ْ َّ ْ َّ
‫االئ ِ ْي‬،‫وات‬
ِ ‫ال‬،‫اال ِت‬
‫َم ْن‬
‫األسماء الموصولة‬
َ َّ
‫ان‬
ِ ‫اَّل‬
َ َّ
‫ان‬
ِ ‫اتل‬
ْ ‫َّاَّل‬
‫ِي‬
ْ ‫َّال‬
‫ت‬
ِ
‫ما‬
6) THE ONE BEING CALLED (‫)المنادى‬
The ‫ حرف‬used to call a person is ‫يا‬. The word following ‫ يا‬is always ‫معرفة‬. This is because when calling
َ
َ
َْ
someone, you are addressing a specific person. So both the word ‫ َول‬in ‫ يا َول‬and the name ‫ ْح َزة‬in ‫يا‬
َْ
‫ ْح َزة‬are ‫معرفة‬.
7) IF THE ‫ مضاف إيله‬IS ‫معرفة‬, THE ‫ مضاف‬IS ALSO ‫معرفة‬.
The ‫ مضاف‬gets its type from the ‫مضافُإليه‬. If the ‫ مضافُإليه‬is proper, the ‫ مضاف‬is also proper. If the
‫ مضافُإليه‬is common, the ‫ مضاف‬is also common.
➢ DRILL 3 Are the following proper or common? Why?
R EASON
T YPE
P/C
P/C
P/C
P/C
WORD
‫ ه َو‬.11
‫ ه َدى‬.13
ْ َ
‫ أك َرم‬.15
َ َّ
‫ َمكة‬.17
41
R EASON
T YPE
P/C
P/C
P/C
P/C
WORD
َّ .12
‫السائ ِ ِل‬
‫ َسبِيْال‬.14
َ
‫ هذا‬.16
َ
‫ ُم َّمد‬.18
APPENDIX
Note that the meaning of ُ‫ كل‬changes depending on the number and type of the ‫مضافُإليه‬. Below are the
possible scenarios:
1) If the ‫ مضاف إيله‬is SINGULAR AND COMMON , the meaning is each and every
ex) ُ‫ – كلُ َمس ِْجد‬each and every masjid
2) If the ‫ مضاف إيله‬is SINGULAR AND PROPER , the meaning is the entire
ex) ‫ – كلُال َمس ِْج ُِد‬the entire masjid
3) If the ‫ مضاف إيله‬is PLURAL AND PROPER , the meaning is all of
َ
ex) ‫ج ِد‬
ِ ‫ – ُك المسا‬all of the masjids
➢ DRILL 4 Translate the following fragments. Use the word bank below.
َ
‫ – ث َم َرة‬fruit
‫ َط عام‬- food
َّ ‫ل‬
‫رات‬
ِ ‫ُك اثل َم‬
ِ
َّ
‫ُك أ َّم ة‬
َْ ‫ل‬
‫ُك ن ف س‬
ِ
ْ َ ‫ل‬
‫جد‬
ِ ‫ُك م س‬
ِ
َّ ‫ُك‬
‫الط عا ِم‬
َ ‫ل‬
‫ُك ش ي ْ َط ان‬
ِ
42
Words
‫اسم‬
43
Statuses
How to
tell status
Heavy vs Light
a. ‫( رفع‬doer)
a. ending
sound
Heavy
c. ‫( جر‬afterof)
‫فعل‬
Number ‫عدد‬
Status ‫إعراب‬
b. ‫نصب‬
(detail)
‫حرف‬
Flexibility
Singular
Pair
Gender ‫جنس‬
Plural
Light
Human plurals:
b. ending
combination
a. fully-flexible
a. partlyflexible
c. ‫مضاف‬
**‫ ال‬is allergic
to ‫تنوين‬
b. non-flexible
c. partly flexible
i - non-Arab names
ii - feminine and
uniquely masculine
names
iii - proper names of
places
a. ‫ ات‬ending
(for feminine
plural and
inanimate)
b. ‫ ون‬or ‫ين‬
ending (for
masculine
human plurals)
c. Human
broken plurals:
(plural
masculine)
Masculine
Non-human
plurals:
- Can have ‫ات‬
ending
- Can be a
broken plural
ALWAYS treat
as a singular
femine
Feminine
Type ‫قسم‬
Common
Proper
i - biologically
feminine
a. has ‫ال‬
ii - ending with ‫ة‬,
b. proper name
‫ى‬, ‫اء‬
iii - body parts in
pairs
iv - proper
names of places
v - non-human
plurals
vi - feminine
because the
Arabs said so
(BASS)
c. one being called
d. pronouns
e. pointing words
(‫)أسماء اإلشارة‬
f. ‫األسماء املوصولة‬
g. If the word after
of is proper, then
the word before of
is proper
CHAPTER 4 – ‫ اسم‬IN ACTION
INTRODUCTION
Now that we have completed our study of the 4 properties of an ‫اسم‬, we can look at the remaining
fragments. Recall that we already covered three of the five fragments under “status in action.” The
remaining two fragments will require us to use our knowledge of all 4 properties of an ‫اسم‬.
Recall that the five fragments are:
ْ َ ُ
4) ‫والمج ُر ْو ُر‬
‫اجلار‬
ْ ‫انل ْصب‬
َّ ‫َح ْر ُف‬
5) ‫واس ُمها‬
ِ
َُ
6) ‫اإلضافة‬
ِ
ُ
ُ َ ِّ
َ
7) ‫الم ْو ُص ْوف والصفة‬
َ َ ُ ُ
ْ
َ ‫اس ُم اإل‬
8) ‫شار إِيلْه‬
‫شار ِة والم‬
ِ
‫ حرف‬+ ‫ اسم‬fragments
‫ اسم‬+ ‫ اسم‬fragments
4.1 ‫املوصوف والصفة‬
This fragment is made up of two parts. The first is the ‫موصوف‬, an ordinary ‫اسم‬. The second is the ‫صفة‬, a
descriptive word (an adjective) that follows it. In Arabic, the adjective comes after the ‫اسم‬, whereas in
English, the adjective comes before the noun.
Grammatically, a ‫ موصوف‬must match with its ‫ صفة‬in all four properties.
‫الصفة‬
Status: ‫نصب‬
Number: singular
Gender: masculine
Type: common
‫الصفة‬
Status: ‫رفع‬
Number: singular
Gender: feminine
Type: proper
‫الصفة‬
Status: ‫رفع‬
Number: singular
Gender: feminine
Type: common
ً ْ َ ً َ
‫ق ْوال ث ِقيال‬
A heavy word
ْ ُ ُ َّ َّ
‫الطامة الكْبى‬
The biggest calamity
ٌ َْ
ُُ
‫َح ٌر ُم ْستن ِف َرة‬
Alarmed donkeys
44
‫الموصوف‬
Status: ‫نصب‬
Number: singular
Gender: masculine
Type: common
‫الموصوف‬
Status: ‫رفع‬
Number: singular
Gender: feminine
Type: proper
‫الموصوف‬
Status: ‫رفع‬
Number: singular
Gender: feminine
Type: common
recall that non-human plurals are
treated as singular feminine
‫الصفة‬
Status: ‫نصب‬
Number: plural
Gender: masculine
Type: proper
َ
َ ْ ‫الق ْو َم الفاسق‬
‫ي‬
ِ ِ
The corrupt nation
‫الصفة‬
Status: ‫رفع‬
Number: singular
Gender: feminine
Type: proper
ْ
َُ
‫َحيَاتنا اَلنيَا‬
Our lowest life
The ‫ صفة‬gets an ‫ ال‬because the
‫ موصوف‬is proper
‫الموصوف‬
Status: ‫نصب‬
Number: plural
Gender: masculine
Type: proper
recall that ‫ قوم‬is an ‫اسم َجع‬, so it is
treated as plural masculine
‫الموصوف‬
Status: ‫رفع‬
Number: singular
Gender: feminine
Type: proper
The fragment is proper because
the ‫ مضاف إيله‬is proper
Also keep in mind that an ‫ اسم‬that is inherently proper such as a pronoun, pointing word or ‫اسم موصول‬
cannot appear as a ‫موصوف‬.
➢ DRILL 1 Are the following ‫ موصوف وصفة‬fragments? Underline the ‫ موصوف‬once and the ‫صفة‬
twice.
Y / N
Y / N
Y / N
Y / N
َ ُ َ
ٌ ْ ‫خب‬
‫ي‬
ِ ‫والل‬
َْ َ
ُ
‫َر ب ك ْم األ َع‬
ٌ
ٌ
‫نار حا ِم يَة‬
َ
‫َح َئ َم ْس نُ ْو ن‬
Y / N
Y / N
Y / N
Y / N
ٌ
َ ُ َْ
‫عام خ ال ِ َص ة‬
‫األ ن‬
ُْ َ
َ
‫ق ْو ٌم َم ِر ُم ْو ن‬
َ ْ ‫ب فا ِك َه ة َك ث‬
‫ية‬
ِ
ِ
َْْ َ َْ ُ
‫ي‬
ِ ‫ي ي تِي م‬
ِ ‫لِ غ الم‬
Y / N
Y / N
Y / N
Y / N
َ ‫اِل َ ِّج األَ ْك‬
‫ْب‬
ِ
َ ‫إ َىل ي َ ْو مِ الق‬
‫يام ِة‬
ِ
ِ
َ َّ َ
ْ َ
‫تان‬
ِ ‫نان ن ض اخ‬
ِ ‫عي‬
َ َ
ْ
‫إِىل ق ْو ِم ِه ْم ُم ن ِذ ِر يِ َن‬
It is important to note that when the names of Allah appear in succession, they are not considered
‫ موصوف وصفة‬even though they match in all four properties. This is a common occurrence in the Quran.
Below are two such examples.
ٌ َ ٌّ َ ُ
‫َحيْد‬
ِ ‫والل غ ِن‬
َ ‫السميْ ُع‬
َّ ‫َو ُه َو‬
‫الع ِليْ ُم‬
ِ
4.2 ‫اسم اإلشارة واملشار إيله‬
This fragment is made up of two parts. The first is a pointing word, ‫اسم اإلشارة‬. The second is that which is
being pointed at, ‫املشار إيله‬. An example of such a fragment in English would be “that cow”. “That” would
be ‫ اسم اإلشارة‬and “cow” would be the ‫مشار إيله‬.
45
The grammatical rules for this fragment are as follows:
1) The ‫ اسم اإلشارة‬and the ‫ مشار إيله‬must MATCH IN ALL FOUR PROPERTIES .
2) The ‫ مشار إيله‬MUST HAVE AN ‫ ال‬ON IT
3) Nothing can come between ‫ اسم اإلشارة‬and its ‫مشار إيله‬.
Below are the ‫ أسماء اإلشارة‬used for pointing at something that is NEAR . MEMORIZE them along with their
meaning.
PAIR
َ
‫ذان‬
ِ ‫ه‬
SINGULAR
these
َ
‫ه ُؤال ِء‬
both of these
َ
‫تان‬
ِ ‫ه‬
this
َ
‫ه ِذ ِه‬
these
both of these
this
َ
‫هذا‬
fem.
َ
‫ه ُؤال ِء‬
masc.
PLURAL
Below are the ‫ أسماء اإلشارة‬used for pointing at something that is FAR . MEMORIZE them along with their
meaning.
PAIR
َ ‫ى‬
‫ذنِك‬
SINGULAR
those
َ ُْ
‫أوالئِك‬
both of those
َ ‫ى‬
‫ت ِنك‬
that
َ ْ
‫تِلك‬
those
both of those
that
َ ‫ى‬
‫ذلِك‬
fem.
َ ُْ
‫أوالئِك‬
masc.
PLURAL
Recall that the SINGULAR and PLURAL versions of pointers are NON- FLEXIBLE . The PAIR version, on the
other hand functions like the normal pair ending combination we know from the ‫ مسلم‬chart. Below are
the ‫ نصب‬and ‫ جر‬versions of the pair. MEMORIZE them.
‫جر‬/‫نصب‬
‫رفع‬
‫َ ى‬
‫ان‬
‫ذ‬
ِ ‫ه‬
‫ى‬
‫تان‬
ِ ‫ه‬
َ ‫ى‬
‫ذنِك‬
َ ‫ى‬
‫ت ِنك‬
َ
‫ىهذي ْ ِن‬
َْ‫ى‬
‫ي‬
ِ ‫هت‬
َ َ
‫ذي ْ ِنك‬
َ َْ
‫تي ِنك‬
46
Let us take a look at a few examples.
َ َ
ُ ‫ك الك‬
‫تاب‬
ِ ‫ذل‬
ِ
‫المشار إيله‬
Status: ‫رفع‬
Number: singular
Gender: masculine
Type: proper
That book
‫اسم اإلشارة‬
Status: ‫رفع‬
Number: singular
Gender: masculine
Type: proper
The word after the ‫ اسم اإلشارة‬has an ‫ال‬
‫المشار إيله‬
Status: ‫رفع‬
Number: plural
Gender: masculine
Type: proper
ُ
‫أُ ُْوالُئِ َكُ الر ُسل‬
Those prophets
‫اسم اإلشارة‬
Status: ‫رفع‬
Number: plural
Gender: masculine
Type: proper
The word after the ‫ اسم اإلشارة‬has an ‫ال‬
‫المشار إيله‬
Status: ‫رفع‬
Number: plural
Gender: masculine
Type: proper
The word after the ‫ اسم اإلشارة‬has an ‫ال‬
‫المشار إيله‬
Status: ‫رفع‬
Number: singular
Gender: masculine
Type: proper
The word after the ‫ اسم اإلشارة‬has an ‫ال‬
‫اسم اإلشارة‬
َ
َ
‫ه ُؤال ِء الق ْو ُم‬
This nation
ُ ُ
‫هذا القرآن‬
This Quran
‫اسم اإلشارة‬
Status: ‫رفع‬
Number: plural
Gender: masculine
Type: proper
note that the ‫ اسم إشارة‬is in ‫ رفع‬even though it
cannot show its status
‫اسم اإلشارة‬
Status: ‫رفع‬
Number: singular
Gender: masculine
Type: proper
note that the ‫ اسم إشارة‬is in ‫ رفع‬even though it
cannot show its status
IN OTHER FRAGMENTS
Keep in mind that most ‫ اسم اإلشارة‬are non-flexible so they don’t show different endings for different
statuses.
If we look at our list of fragments and try to plug in ‫ اسم اإلشارة‬in the place of an ‫ اسم‬we would find it in the
following fragments:
1. After a ‫ حرف جر‬in ‫جار و َمرور‬fragment.
2. After a ‫ حرف نصب‬in a ‫ حرف نصب واسمها‬fragment.
3.
Or as a ‫ مضاف إيله‬in an ‫ إضافة‬fragment.
47
We would not find it in a ‫ موصوف و صفة‬or as a ‫ مضاف‬because it does not make sense in the language. Take
a look at the following examples.
‫جمرور‬
َ
‫ف هذا‬
‫حرف ل‬
‫جر‬
In this
‫اسمه‬
َ َ َّ
‫إن ه ىـ ُؤال ِء‬
‫حرف نصب‬
Certainly these
‫مضاف إيله‬
َ ‫ى‬
‫بعد ذلِك‬
‫مضاف‬
After that
In addition to the basic examples mentioned above, we also find ‫ اسم اإلشارة‬in more complex fragments.
We find an ‫ اسم اإلشارة و مشار إيله‬fragment connected to another fragment. For example, if I wanted to say
“in this house”, in Arabic I would write ‫ابليت‬
‫ف ىهذا‬.ِ Notice that we have a ‫جار و َمرور‬fragment and a ‫اسم‬
ِ
‫اإلشارة و مشار إيله‬. Recall that the ‫ اسم اإلشارة‬and the ‫ مشار إيله‬must MATCH IN ALL FOUR PROPERTIES,
therefore they must match in status. In the above example, ‫ابليت‬
‫ ِف ىهذا‬, we see the effect of the ‫حرف جر‬
ِ
transfer through the ‫ اسم اإلشارة‬and we see the ‫ مشار إيله‬in ‫ جر‬status. Take a look at the following examples.
‫المشار إيله‬
Status: ‫جر‬
Number: plural
Gender: masculine
Type: proper
The word after the ‫ اسم اإلشارة‬has an ‫ال‬
‫المشار إيله‬
Status: ‫نصب‬
Number: singular
Gender: masculine
Type: proper
The word after the ‫ اسم اإلشارة‬has an ‫ال‬
َ
َُ
ِ‫ل ِهؤال ِء الق ْوم‬
For this nation
َّ
َ ُ
‫إِن هذا القرآن‬
Certainly this Quran
48
‫اسم اإلشارة‬
Status: ‫جر‬
Number: plural
Gender: masculine
Type: proper
note that the ‫ اسم إشارة‬is in ‫ جر‬even though it
cannot show its status
‫اسم اإلشارة‬
Status: ‫نصب‬
Number: singular
Gender: masculine
Type: proper
note that the ‫ اسم إشارة‬is in ‫ نصب‬even though it
cannot show its status
Here are some more examples:
‫ِم ْن ىه ِذه القري ِة‬
From this town
َ ‫َْ ُ ى‬
ُ ‫ك‬
‫الرج ِل‬
ِ ‫بيت ذل‬
House of that man
In the above examples, an easy way to figure out the status of the ‫ مشار إيله‬is to think of the ‫ اسم اإلشارة‬as a
pipe that transfers any status changes through it directly to the ‫مشار إيله‬.
POINTING
AT AN
‫إضافة‬
Recall that a ‫ مضاف‬CANNOT have an ‫ال‬. Recall also that the ‫ مشار إيله‬MUST have an ‫ال‬. So, when pointing at
ُ َْ
an ‫ إضافة‬how are these two rules reconciled? How would you point, for instance, at the fragment ‫لل‬
ِ ‫?بيت ا‬
ُ َْ
‫لل‬
ِ ‫ هذا بيت ا‬would not be a fragment because there is no ‫ ال‬on the word following the ‫اسم اإلشارة‬. On the
ُ ْ َ ‫ هذا‬would be incorrect, because ‫ بيت‬is a ‫ مضاف‬and cannot take an ‫ال‬.
other hand, ‫لل‬
ِ ‫ابليت ا‬
The solution is to place the ‫ اسم اإلشارة‬AFTER the ‫إضافة‬. The correct way to point at the fragment ‫بيت الل‬
would be ‫بيت الل هذا‬. Take a look at the following examples.
َ
‫ف اع ِم ِه ْم هذا‬
In this year of theirs
َ ْ ُ
ِ‫بِ َو ِرقِكم ه ِذه‬
With this silver coin of yours
49
َ ُ
َ ‫ِل‬
‫قاء يَ ْو ِمك ْم هذا‬
The meeting of this day of yours
➢ DRILL 2 Choose the appropriate pointer to create an ‫مشار إيله‬+‫ اسم إشارة‬fragment. Tell whether it
should come before (B) or after (A).
FAR AWAY FROM YOU
C LOSE TO YOU
B EFORE OR A FTER
B / A
B / A
B / A
B / A
B / A
B / A
B / A
WORD
َ
‫الق ْو ُم‬
َ
‫ق ْو ِم‬
‫ايلَ ْو ُم‬
‫يَ ْو ِمنا‬
َُ
‫لل‬
ِ ‫ناقة ا‬
َْ ُ
‫ي‬
ِ ‫الغالم‬
َ ْ ‫نسا ِء العالَم‬
‫ي‬
ِ
ِ
4.3 CONNECTOR LETTER S – ‫حروف العطف‬
There are a handful of ‫ ُح ُر ْوف‬in Arabic that are used to connect units of language. These connectors can
َ
ُ When these ‫ حروف‬are used to
َ ‫ح ُر ْو ُف‬.
come between ‫أ ْس َماء‬, fragments, or sentences. They are called ‫الع ْط ِف‬
connect between two or more ‫اسم‬, they carry over the status of that ‫اسم‬.
َ which translates as “and”. The other ‫ حروف العطف‬will be
The most common of the ‫ حروف العطف‬is the ‫و‬,
introduced at a later time.
When labeling something that contains a ‫حرف عطف‬, the ‫ حرف‬itself is simply labeled as a ‫حرف عطف‬.
ٌ ْ
Whatever comes after the ‫ حرف‬is labeled as ______ ‫ َمع ُط ْوف َع‬. What goes in the blank is whatever comes
before the ‫حرف‬.
Take a look at the following examples.
ُ َّ ُ
‫والر ُس ْول‬
‫الل‬
َ ُ
َ
ُ ‫الو‬
‫ َح ْرف ع ْطف‬:‫او‬
َ َ
َ َ َ ٌ ْ ُ َّ
*‫ َمع ُط ْوف َع لف ِظ اجلَالل ِة‬:‫الر ُس ْول‬
َ
ُ َْ
*Note: when speaking of the name of ‫ الل‬grammatically, we use the term ‫ لفظ اجلَاللة‬out of respect. This
translates as “the name Allah” or literally “the name of majesty”.
50
َّ ‫ي َوالْ َقانتَات َو‬
َ ‫الصادق‬
َ ‫ي َوال ْ ُم ْؤمنَات َوالْ َقانت‬
َ ‫ي َوال ْ ُم ْسل َمات َوال ْ ُم ْؤمن‬
َ ‫إ َّن ال ْ ُم ْسلم‬
‫ي‬
ِ
ِ
ِِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ ِ
ِِ
ِ
ْ َ َ
ْ َ
َ َ َ ُْ َ َ
َ َّ
َّ
َّ
َ َ‫اخلَاش َعات َوال ْ ُمت‬
َ ‫اخل‬
َ
‫ات‬
‫ق‬
‫د‬
‫ص‬
‫ت‬
‫م‬
‫ال‬
‫و‬
‫ي‬
‫ق‬
‫د‬
‫ص‬
‫و‬
‫ي‬
‫ع‬
‫اش‬
ِ ِ
ِ ِ ‫ات و‬
ِ ِ
ِ ِ
ِ ‫ات َوالصابِ ِرين َوالصابِ َر‬
ِ ‫َوالصا ِدق‬
َّ
َ َّ
َ
...‫ات‬
ِ ‫َوالصائِ ِمي َوالصائِم‬
Indeed, the Muslim men and Muslim women, the believing men and believing women, the
obedient men and obedient women, the truthful men and truthful women, the patient men and
patient women, the humble men and humble women, the charitable men and charitable women,
the fasting men and fasting women…
َّ
Notice how the effect of "‫ "إن‬is carried on to so many words by using a ‫حرف عطف‬. The "‫ "و‬is connecting a
series of ‫ أسماء‬and they all carry the same status.
ََ َ ‫َُْ َُ َ َُْ ْ ََ َْ َ َ َ َ َ َ ُ ْ ى‬
‫اطمة وموس وزك ِريا‬
ِ ‫أبو ُممد وُممود وأَحد وف‬
Father of Muhammad and Mahmood and Ahmad and Fatima and Musa and Zakariya
Notice how a series of ‫ أسماء‬are connected as multiple ‫ مضاف إيله‬to a single ‫ مضاف‬by use of connector
letter "‫"و‬. All the connected words share ‫ جر‬status because they are connected to a ‫مضاف إيله‬. Keep in
mind different ‫ أسماء‬show ‫ جر‬status in different ways.
➢ DRILL 3 Determine the status of the highlighted words.
R/N/J
R/N/J
R/N/J
ٌَ َ َ ْ ُ
‫اِل س ن و ِز ياد ة‬
َ َ
َّ
‫ماوات َواأل ْرض‬
‫الس‬
ِ
َ
َّ
‫ماوات َواأل ْر ِض‬
‫الس‬
ِ
R/N/J
R/N/J
R/N/J
َ ْ ُ ‫َر َْح َ ًة َو ب‬
‫ْشى‬
ْ َّ َ َ ُ
‫اَّل ي َن‬
ِ ‫هو و‬
ُ
ً ُ
‫ه د ى َو ن ْو ٌر‬
51
R/N/J
R/N/J
R/N/J
ُ‫ُم ْو َس َوأ َخاه‬
ْ َّ ً ْ ُ
‫واَّل ي َن‬
ِ ‫ه ود ا‬
َ َ ٌْ َ
‫ي َوأ بْ ق‬
‫خ‬
Language
Sentences
Fragments
‫إضافة‬
- ‫مضاف‬: before 'of',
always light with no
‫ال‬
52
- ‫مضاف إيله‬: after 'of',
always ‫جر‬. If it is
proper, then the
‫ مضاف‬is proper. If it
is common, the
‫ مضاف‬is also
common.
- Nothing comes
between a ‫مضاف‬
and its ‫مضاف إيله‬
Two types of ‫إضافة‬:
a. "of" construction
b. special ‫مضاف‬
‫حرف نصب‬
‫جار وَمرور‬
- fragment consists
of ‫حرف جر‬and the
‫ اسم‬that it beats up
on
- ‫حرف جر‬makes its
‫ اسم‬in the ‫جر‬status
- nothing can come
between a ‫حرف جر‬
and its ‫اسم‬
‫موصوف‬
‫واسمه‬
- fragment consists
of ‫ حرف نصب‬and
the ‫ اسم‬that it beats
up on
- ‫ حرف نصب‬makes
‫وصفة‬
a. ‫موصوف‬
- can never have
multiple ‫موصوف‬
- always comes before
the ‫صفة‬
- never a: pronoun,
pointing word or ‫اسم‬
its ‫ اسم‬in the ‫نصب‬
status
‫موصول‬
- a ‫ جار وَمرور‬or a
- match ‫ موصوف‬in all
four properties
special ‫ مضاف‬of
time and place can
come between
‫ حرف نصب‬and its
‫اسم‬
b. ‫صفة‬
- can have several ‫صفة‬
to one ‫موصوف‬
-never a: proper
name, pronoun,
pointing word, or ‫اسم‬
‫موصول‬
‫اسم إشارة‬
‫ومشار إيله‬
- ‫ اسم إشارة‬followed
by an ‫ اسم‬with ‫ال‬
- four properties of
‫ اسم إشارة‬match with
the ‫مشار إيله‬
- when pointing at
an ‫إضافة‬, the ‫اسم‬
‫ إشارة‬comes after
the ‫مضاف إيله‬
CHAPTER 5 VOCABULARY
َ ‫ج َر ٌة – َش‬
َ ‫َش‬
ٌ ‫أَ ْش‬/‫ج ٌر‬
‫جار‬
ٌ
ٌ
‫َجبَل – ِجبَال‬
َْ ٌ َ
َْ
‫أِبُ ٌر‬/‫ار‬
‫ِب ٌر – ِِب‬
‫َح ٌّق‬
tree
ٌّ‫دابَّ ٌة – َدواب‬
mountain
َ
‫ق َم ٌر‬
ocean
ٌ ‫َن َه‬
‫ار‬
truth, purpose/right
َ ٌ َ
‫ يلَال‬- ‫يلْل‬
creatures
ٌ ‫َن ْه ٌر – أَ ْن َه‬
‫ار‬
moon
ٌ َََ ٌََ
‫ثمر – ثمرات‬
day
ٌ َّ َ ٌ َّ َ
‫جنة – جنات‬
night
ٌ‫َر ٌّب – أَ ْرباب‬
river
ٌّ َ
)‫َش ( ِم ْن‬
yield of plant/trees
ٌ ْ ‫َخ‬
)‫ي ( ِم ْن‬
garden
ٌ‫َع ُد ٌّو – أَ ْع َداء‬
evil/worse
ٌ ْ َ ٌ َ
‫ع َمل – أع َمال‬
good/better
َْ ٌ َ
‫نِ َع ٌم‬/‫عمة – أن ُع ٌم‬
ِ‫ن‬
enemy
ٌ َ
‫َحْد‬
master
َ
ُ َ‫َو ٌِّل – أ ْو ِيل‬
‫اء‬
ِ
protective friend
ْ
ُ
‫ِعل ٌم – ُعل ْو ٌم‬
deeds
ٌ َ َ َ ٌَ َ َ
‫حسنة – حسنات‬
blessing
ٌ َ ِّ َ ٌ َ ِّ َ
‫سيئة – سيئات‬
praise and thanks
ٌ ْ َ
‫فضل‬
knowledge
ٌ
ٌ َ
‫عبْد – ِعبَاد‬
good deed/thing
َ
‫ظال ِ ٌم‬
bad deed/thing
ٌ َ
‫خائِف‬
slave/worshipper
ٌ ْ
‫َم ِدينَة‬
oppressive/wrongdoing
scared
favor/grace
َ
‫ف ِر ٌح‬
overjoyed
‫ أسماء‬THAT ARE LIKE ACTIONS
‫خار ٌج‬
ِ
‫قا ِد ٌم‬
ٌ ‫ذاه‬
‫ب‬
ِ
coming
going
leaving/exiting
‫دار ٌس‬
ِ
studying
‫نائِ ٌم‬
sleeping
‫راج ٌع‬
ِ
ٌ
‫آ ِكل‬
ٌ
‫اعبِد‬
worshipping
eating
53
returning
)‫ناظ ٌر(إىل‬
ِ
looking (at)
city
ُ َّ ْ ُ َ ْ ُ
CHAPTER 5 – ‫اجل م ل ة االس ِم ي ة‬
5.1 INTRODUCTION
There are two types of sentences in the Arabic language. They are ‫ اجلملة االسمية‬and ‫اجلملة الفعلية‬. If a
sentence begins with an ‫اسم‬, it is a ‫َجلة اسمية‬. There are few exceptions to this rule. If a sentence begins
with a ‫فعل‬, it is a ‫َجلة فعلية‬. There are no exceptions to this rule.
We will begin our study of sentences with ‫اجلملة االسمية‬.
5.2 FINDING THE INVI SIBLE “IS”
Every ‫ َجلة اسمية‬contains an “is” or one of its variants (am, are). In Arabic, however, there is no word for
“is” or its variants. In a ‫َجلة اسمية‬, the “is” is invisible. There is one golden rule that you can use when
searching for the invisible “is” in a ‫َجلة اسمية‬. It is called “the break in the chain” rule.
A BREAK
IN THE
CHAIN
We were introduced to the concept of words having a relationship with the words around them when
we studied the five fragments in the previous chapter. As long as a word is a part of one of these five
fragments, it is in a relationship and is a part of what we call “the chain,” a chain of words that are all
connected in some way.
As soon as we find two words that are not a part of one of the following relationships, we have a break in
the chain:
ْ َ ُ
1) ‫والمج ُر ْو ُر‬
‫اجلار‬
ْ ‫َح ْر ُف نَّ ْصب‬
2) ‫واس ُمها‬
َُ
3) ‫اإلضافة‬
ِ
ُ
ُ َ ِّ
َ
4) ‫الم ْو ُص ْوف والصفة‬
َ َ ُ ُ
ْ
َ ‫اس ُم اإل‬
5) ‫شار إِيلْه‬
‫شار ِة والم‬
ِ
َ ُ
6) ‫َح ْرف ع ْطف‬
If you find multiple breaks, the “is” goes after the first break.
54
Take a look at the following examples.
َُ
ْ
َ َ َ ُ َ
‫ابلنُ ْون | ِزيْنة اِل َيا ِة اَلنيا‬
‫المال و‬
Wealth and children are an adornment of the lowest life.
‫ املال‬is connected to ‫ ابلنون‬through a ‫حرف عطف‬
There is no connection between ‫ ابلنون‬and ‫زينة‬, so there is a break in the chain.
‫ زينة‬is connected to ‫ اِلياة‬through an ‫إضافة‬. ‫ اَلينا‬is connected to ‫ اِلَيا ِة‬as its ‫صفة‬.
ُ ََْ
ُ
ْ
َّ
َ
‫لل والرسو ِل‬
ِ ِ | ‫األنفال‬
The spoils of war are for Allah and the messenger.
There is no connection between ‫ األنفال‬and ‫لل‬, so there is a break in the chain.
‫ الرسول‬is connected to ‫ لل‬through a ‫حرف عطف‬
ْ
ْ
ُ
‫َبع ُضك ْم | ِم ْن َبعض‬
Some of you are from some (others).
‫ بعض‬is connected to ‫ كم‬through an ‫إضافة‬.
There is no connection between ‫ بعضكم‬and the ‫ جار وَمرور‬so there is a break in the chain.
COMMON BREAKS IN
THE
CHAIN
There are some breaks in the chain that occur frequently. Take a look at the list below.
#1: AFTER INDEPENDENT PRONOUNS
Independent pronouns are followed by an invisible “is”. They usually appear at the very beginning of the
sentence. If the independent pronoun is followed by an ‫اسم‬, the pronoun and the ‫ اسم‬match in number
and gender.
Take a look at the following examples.
After-is
Number: plural
Gender: masculine
َ ُْ ْ ُ ٌ َْ ْ َُْ
‫رسفون‬
ِ ‫أنتم | قوم م‬
You all are an extravagant nation.
55
Before-is
Number: plural
Gender: masculine
ُ
َُ
‫الل‬
| ‫هو‬
After-is
Number: singular
Gender: masculine
Before-is
Number: singular
Gender: masculine
He is Allah.
َ
ُْ ٌْ َ
‫أنا | خي ِمنه‬
After-is
Number: singular
Gender: masculine/feminine
Before-is
Number: singular
Gender: masculine/feminine
I am better than him.
ُ
ْ
‫تاب‬
ِ ‫ه َو | ِمن ال‬
ِ ‫ك‬
After-is
Can come as a ‫ ;جار وجمرور‬has
no number or gender.
Before-is
Number: singular
Gender: masculine
It is from the book.
#2: AFTER POINTERS – ‫أسماء اإلشارة‬
There is an invisible “is” after an ‫ اسم اإلشارة‬if the word after it does not have an ‫ال‬. It usually appears at
the very beginning of the sentence. If the ‫ اسم اإلشارة‬is followed by an ‫اسم‬, it matches with the ‫ اسم‬in
number and gender.
Take a look at the following examples.
After-is
Number: plural
Gender: masculine
َ ُْ
ُ ‫ك أَ ْص‬
َّ ‫حاب‬
‫ار‬
‫انل‬
| ِ‫أوالئ‬
ِ
Before-is
Number: plural
Gender: masculine
the word that comes after the ‫اسم اإلشارة‬
does not have ‫ال‬
Those are the people of the fire
After-is
Can come as a ‫ ; جار وجمر‬has no
number or gender.
ْ ْ
‫لل‬
ِ ‫هذا | ِمن ِعن ِد ا‬
This is from Allah
56
Before-is
Number: singular
Gender: masculine
ُ َ ُ
َ
‫ه ُؤال ِء | شفعائنا‬
After-is
Number: plural
Gender: masculine
the word that comes after the ‫اسم اإلشارة‬
does not have ‫ال‬
These are our intercessors
َُ
‫لل‬
ِ ‫هذه | ناقة ا‬
After-is
Number: singular
Gender: feminine
the word that comes after the ‫اسم اإلشارة‬
does not have ‫ال‬
Before-is
Number: plural
Gender: masculine
Before-is
Number: singular
Gender: feminine
This is Allah’s she-camel
SENTENCE VS. FRAGMENT
Let us revisit the second rule of ‫اسم اإلشارة واملشار إيله‬. The ‫ مشار إيله‬must have an ‫ال‬. This is because if it does
not, the fragment turns into a sentence. For example, ‫ هذه اآلية‬translates as “this ayah”. Remove the ‫ال‬,
and it becomes ‫هذه آية‬, which translates as “This is an ayah”.
***REMEMBER , if there is an ‫ال‬, it is a fragment. If there is no ‫ال‬, it is a sentence.
Also know that ‫ اسم اإلشارة واملشار إيله‬is not the only relationship that an ‫ اسم إشارة‬can be in. An ‫ اسم إشارة‬can
appear as ‫ اسم إن‬or as a ‫ َمرور‬or as a ‫ مضاف إيله‬to name a few.
➢ DRILL 1 Sentence or Fragment?
S / F
S / F
ُ
ُُْ َ َ
ْ
َّ
‫ار‬
ِ ‫أ و الئ ِك و ق ود انل‬
َ
َ
‫ه ؤال ِء ق ْو ٌم‬
S / F
S / F
ُ َ
‫ت ِلك الق َرى‬
َْ ْ َ
َ
ْ
‫ب‬
ِ ‫ذلك ِم ن أ ن با ِء الغ ي‬
S / F
S / F
ُ‫هذ ه األَ ن ْهار‬
ِ ِ
َ ‫هذا‬
ٌ ‫ح‬
‫رام‬
#3: AFTER HoN - ‫حرف انلصب واسمها‬
A ‫ حرف انلصب‬along with its ‫ اسم‬is followed by an “is”. It generally appears at the beginning of a sentence.
َّ
The ‫ اسم‬of ‫ إِن‬matches in number and gender with the word after “is”.
57
Take a look at the following examples.
ُ ‫إنَّها َب َق َر ٌة َص ْف‬
‫راء‬
| ِ
Certainly it is a yellow cow.
َّ ‫الل َم َع‬
َ َّ
‫الصابِ ِريْ َن‬
| ‫ِإن‬
Certainly Allah is with those who are patient.
Remember that the “is” comes AFTER the ‫ اسم‬of the ‫حرف نصب‬. It does not come between the ‫حرف انلصب‬
and its ‫اسم‬.
#4: BETWEEN A PROPER AND A COMMON WORD
When a proper word is followed directly by a common word, an “is” goes between them. The two words
usually match in number and gender.
Take a look at the following examples.
After-is
Number: pair
Gender: feminine
Type: common
َ َْ ُ َْ ُ َ
‫ان‬
ِ ‫يداه| مبسوطت‬
the “before-is” and “after-is” match in
number and gender
Before-is
Number: pair
Gender: feminine
Type: proper
His (2) hands are extended.
ْ
ُ
‫واس ٌع َع ِلي ٌم‬
ِ | ‫والل‬
And Allah is all-encompassing and all-knowing
Note that this is a list of common breaks in the chain for your reference. Not all breaks fit into one of
these four categories.
58
➢ DRILL 2 Draw a line at the break in the chain. Translate the ayaat using the word bank.
ٌ
‫ بَالغ‬- announcement
‫ – َم ْط ِو ٌّي‬folded
‫ناظ ٌر‬
ِ – one who looks
ٌ ِّ‫ – َمي‬dead
‫ت‬
َ
‫ – َغر‬cave
ٌ َ
‫ناس‬
ِ ‫ هذا بالغ لِل‬.1
ُ
ََ
‫ أنا يُ ْو ُسف‬.2
ٌ
ُ
َّ ‫ َو‬.3
‫السماوات َم ْط ِو َّيات‬
َّ ُ َ ْ َ َ
‫اظ ِريْ َن‬
‫ ِه بيض‬.4
ِ ‫اء لِلن‬
َّ ٌ ِّ َ َ َّ
َ
‫ت َو ِإن ُه ْم َميِّتُ ْون‬
‫ ِإنك مي‬.5
َ ْ َ ُ
‫ار‬
ِ ‫ هما ِف الغ‬.6
5.3 ‫ – إعراب اجلملة االسمية‬GRAMMATICAL LABELING
When it comes to grammatical labeling or ‫إعراب‬, we use a two-level labeling system. The two levels are:
1) Sentence-level labels – also known as macro-‫إعراب‬
2) Fragment-level labels – also known as micro-‫إعراب‬
Think of sentence-level labels as buckets that contain words or fragments inside of them. Sentence-level
labels are the higher-level labels that deal with the parts of a sentence on a larger scale. Fragment-level
labels are used to further dissect the sentence-level material.
Rather than thinking of these two types of labels as separate systems, think of them as two levels of the
same system. The inner-workings of this system will become clearer as we move through the chapter.
S E N T E N C E -L E V E L L A B E L S
A ‫ َجلة اسمية‬is made up of three parts. They are:
ُ – The ‫ مبتدأ‬is the part BEFORE “is”. It is made up of a single ‫ اسم‬or an ‫اسم‬+‫ اسم‬fragment or a
1) ‫المبْتَ َدأ‬
HoN and its ‫اسم‬. It is ‫ مرفوع‬by default. The four common breaks in the chain that we learned
are considered common types of ‫مبتدأ‬.
2) ‫ – اخل َ َْب‬The ‫ خْب‬is the part AFTER “is”. It is made up of a single ‫ اسم‬or an ‫اسم‬+‫ اسم‬fragment. It is
‫ مرفوع‬by default.
ِّ ُ
3) ‫المتَ َعلق باخل َ َْب‬
– The ‫ متعلق باخلْب‬is the part AFTER “is”. It is made up of a ‫ جار وَمرور‬or a special ‫مضاف‬
fragment of time and place.
59
Every ‫ َجلة اسمية‬must have a part BEFORE “is” and a part AFTER “is”. This means that it must have a ‫مبتدأ‬
and either a ‫ خْب‬or a ‫متعلق باخلْب‬. It may have both a ‫ خْب‬and a ‫متعلق باخلْب‬. In this case, the “is” goes at the
first break in the chain. Again, you CANNOT have a ‫ َجلة اسمية‬without a ‫مبتدأ‬.
Take a look at the following examples. The ‫ مبتدأ‬is underlined once, the ‫ خْب‬twice, and the ‫ متعلق باخلْب‬three
times.
َ َ
َ َ
َّ
‫ِإن َصالتك َسك ٌن ل ُه ْم‬
Certainly your prayer is relief for them.
َ ْ ‫ي اِلاكم‬
ُ ْ ‫َو ُه َو َخ‬
‫ي‬
ِِ
And He is the best of judges.
Notice that there is no ‫متعلق باخلْب‬, only a ‫خْب‬.
ْ ُ
َ ْ َ َ َّ
‫ِإن أبانا ل ِِف ضالل م ِبي‬
Certainly our father is in clear error
Notice that there is no ‫خْب‬, only a ‫متعلق باخلْب‬.
The ‫ الم‬on the ‫ ف‬is what is called ‫الم اتلوكي ِد‬, or the ‫ الم‬of emphasis.
F R A G M E N T -L E V E L L A B E L S
Recall that on a sentence-level, we have the ‫مبتدأ‬, the ‫خْب‬, and the ‫متعلق باخلْب‬. Each of these is like a
bucket that holds either an ‫ اسم‬or a fragment inside of it. When doing fragment-level labeling, we are
pulling the contents out of the sentence-level buckets and analyzing them.
60
‫اجلملة االسمية‬
‫متعلق‬
‫مبتدأ‬
‫خب‬
‫باخلب‬
- ‫جار وَمرور‬
-single ‫اسم‬
- special ‫مضاف‬
fragment
- ‫ اسم‬+ ‫ اسم‬fragment
-single ‫اسم‬
- ‫ اسم‬+ ‫ اسم‬fragment
-HoN & its ‫اسم‬
Let us take a look at a few examples.
َ َ
َ َ
َّ
‫ِإن َصالتك َسك ٌن ل ُه ْم‬
Certainly your prayer is relief for them.
In the ayah above, on a sentence-level, we have a ‫ مبتدأ‬bucket, a ‫ خْب‬bucket, and a ‫ متعلق باخلْب‬bucket. Let
us look at what we have contained within each.
1)
Within the ‫مبتدأ‬, we have two fragments:
َ َ َّ
a. ‫ص الة‬
‫ إ ِن‬is a ‫حرف انلصب واسمها‬
َ َ َ
b. ‫ ص الت ك‬is an ‫إضافة‬
2)
There are no fragments within the ‫خْب‬
3)
Within the ‫متعلق باخلْب‬, there is one fragment:
َ
a. ‫ ل ُه ْم‬is a ‫جار وَمرور‬
ْ ُ
َ ْ َ َ َّ
‫ِإن أبانا ل ِِف ضالل م ِبي‬
Certainly our father is in clear error
In the ayah above, on a sentence-level, we have a ‫ مبتدأ‬bucket and a ‫ متعلق باخلْب‬bucket. Let us look at
what we have contained within each.
1)
Within the ‫ مبتدأ‬we have two fragments:
َ َّ
a. ‫ إ ِن أ با‬is a ‫حرف انلصب واسمه‬
َ
b. ‫ أ بانا‬is an ‫إضافة‬
61
2)
Within the ‫ متعلق باخلْب‬we have two fragments:
َ
َ
a. ‫ ل ِِف ض الل‬is a ‫جار وَمرور‬
ْ
َ
b. ‫ ض الل ُم بِ ي‬is a ‫موصوف وصفة‬
➢ DRILL 3 Underline the ‫ مبتدأ‬once, the ‫ خْب‬twice, and the ‫ متعلق باخلْب‬three times.
ٌ َ
‫ناس‬
ِ ‫ هذا بالغ لِل‬.1
ِّ
ُ
‫ ِإِن َم َعك ْم‬.2
َ
ُ َ َ ُ َّ
‫ ِإنه لق ْول َر ُس ْول ك ِريْم‬.3
َّ ُ َ ْ َ َ
‫اظ ِريْ َن‬
‫ ِه بيض‬.4
ِ ‫اء لِلن‬
َّ ٌ ِّ َ َ َّ
َ
‫ت َو ِإن ُه ْم َميِّتُ ْون‬
‫ ِإنك مي‬.5
َ ْ َ ُ
‫ار‬
ِ ‫ هما ِف الغ‬.6
5.4 ABNORMAL SENTENC E STRUCTURE
The standard order for a typical ‫ َجلة اسمية‬is the ‫ مبتدأ‬followed by the ‫ خْب‬followed by the ‫متعلق باخلْب‬.
It is possible for this order to be shifted for rhetorical purposes. Shifting the order can produce several
different meanings. The meaning produced by the shift in order is determined by the type of shift and
the context.
َّ َ ُ
In terms of labeling, when something appears before it is expected to, it is labeled as ‫مقدم‬,
which means
َّ
“brought forward”. When something appears after it is expected to, it is labeled as ‫ ُم َؤخر‬which means
“delayed”. If there is something that is ‫ مقدم‬in a sentence, there will necessarily be something ‫مؤخر‬.
There are two common abnormal patterns. They are:
x
‫املبتدأ‬
‫املتعلق باخلْب‬
)1
‫اخلْب‬
‫املتعلق باخلْب‬
‫املبتدأ‬
)2
The first pattern (in which the ‫ متعلق باخلْب‬comes before the ‫ )مبتدأ‬generally produces a meaning of
ْ
exclusivity or ‫ ِاخ ِتصاص‬. Take a look at the following examples.
‫مؤخر‬
‫مقدم‬
َ
ُ ‫المص‬
‫ي‬
ِ ‫َوإِىل ا‬
ِ ِ ‫لل‬
And to Allah alone is the final place of return
‫مؤخر‬
‫مقدم‬
َْ ُ َ َُْ َ
‫ب‬
ِ ‫و ِعنده مفاتِح الغي‬
And with Him exclusively are the keys to the unseen
62
‫مؤخر‬
‫مقدم‬
َ
ُ ْ ُ َُ
ْ
َّ ‫ك‬
‫ماوات َواألر ِض‬
‫الس‬
‫َل مل‬
ِ
For Him alone is the ownership of the skies and the earth
Know that if the ‫ مبتدأ‬is common, it MUST be made ‫مؤخر‬. When the ‫ مبتدأ‬is common, there is no ‫بالغة‬
implication in the ‫ متعلق باخلْب‬being brought forward. This is because it is the only way to structure the
sentence.
‫مؤخر‬
‫مقدم‬
ُُ
ٌ
‫ِف قل ْوبِ ِه ْم َم َرض‬
There is a sickness in their hearts
(lit. In their hearts is a sickness)
ً َ َ ً ْ َ ْ ُ َ َّ
‫أن لهم أجرا حسنا‬
That they have a beautiful compensation
In the example shown above, the ‫( حرف نصب واسمها‬the ‫ )مبتدأ‬is considered ‫مؤخر‬. Since this fragment can be in a long-distance
relationship, if one portion is ‫مؤخر‬, the entire fragment is ‫مؤخر‬.
The second pattern (in which the ‫ مبتدأ‬remains in its place and the ‫ خْب‬and ‫ متعلق باخلْب‬switch places) can
َّ and
produce a variety of meanings. The intended meaning is determined by context. Emphasis (‫)اتل ْو ِكيْد‬
ْ
giving importance or showing interest (‫ )االه ِت َمام‬are two of the many possibilities.
Take a look at the following examples.
‫مؤخر‬
‫مقدم‬
َ ْ َ ِّ ُ َ ُ َ
‫َشء ق ِدي ْ ٌر‬
‫والل َع ك‬
And Allah is completely capable over every single thing.
Note that there is a difference between “abnormal” and “unusual” or “rare”. The structures introduced
in this section defy the standard, but are commonly used and commonly found in the Quran and other
literature.
63
➢ DRILL 4 Underline the ‫ مبتدأ‬once, the ‫ خْب‬twice, and the ‫ متعلق باخلْب‬three times. If a
component is ‫ مقدم‬or ‫مؤخر‬, mention that it is.
ُ ُ
َّ ‫ِف‬
ْ ‫ َو‬.1
‫السما ِء ِر ْزقك ْم‬
ِ
َ
ْ َْ َ ْ ْ َُ
‫ف غفلة ُمع ِر ُض ْون‬
ِ ‫ وهم‬.2
ٌ َ ٌ
‫ ِفيْ ِه آيات بَيِّنات‬.3
ٌ ُ َ ُ َ َّ َ
‫الل بِك ْم ل َرؤ ْوف َر ِحيْ ٌم‬
‫ و ِإن‬.4
ََ َ
ْ َ ُْ
‫الوار ِث ِمثل ذلِك‬
ِ ‫ وَع‬.5
ٌ ‫ َف ُه ْم ِفيْ ِه َس‬.6
‫واء‬
5.5 “HE HAS” AND “TH ERE IS” SENTENCES
There are two structures in Arabic where abnormal sentence structure is used. These structures are
used in ordinary speech and not for rhetorical purposes. They are:
1) “he has” sentences, which express possession
2) “there is” sentences, which express the existence of something or someone
The ‫ متعلق باخلْب مقدم‬followed by a ‫ مبتدأ مؤخر‬structure is used. MEMORIZE the templates for each type of
sentence.
POSSESSIVE SENTENCES
There are two templates that are commonly used to express possession. As stated previously, both of
these templates are made up of a ‫ متعلق باخلْب مقدم‬followed by a ‫مبتدأ مؤخر‬.
In the first template, the ‫ متعلق باخلْب مقدم‬is made up of a ‫ )حرف اجلر( الم‬followed by THE OWNER OF THE ITEM .
The ‫ مبتدأ مؤخر‬is THE ITEM THAT IS OWNED.
‫مبتدأ مؤخر‬
ٌ ْ َ
‫َشب‬
ِ ‫َلا‬
‫متعلق باخلب مقدم‬
She has a right to drink.
(lit. For her is a right to drink.)
ْ َ َ ْ ُ ِّ َ ُ ْ َ َّ ْ
‫ي‬
ِ ‫لِْلك ِر ِمثل حظ األنثي‬
The male has the equivalent of the share of two females.
(lit. For the male is the equivalent of the share of two females.)
This template is the default for expressing possession.
64
➢ DRILL 5 Translate the following ayaat. Use the word bank provided below.
ْ َ
‫ – أعمال‬deeds
‫ – َعذاب‬punishment
ُ ُ ْ َ ُ َ ُ ْ َ َ
‫ نلا أعمانلا َولك ْم أعمالك ْم‬.3
َ
‫ – أ ِيلْم‬painful
ْ َ
‫ – أجر‬reward
َ ٌ َ َْ
ْ
‫ذاب أ ِيلْ ٌم‬
‫ َولِلَك ِف ِرين ع‬.2
ُ
‫ – ن ْور‬light
ُ ُ ُ ْ َ َ
‫ ل ُه ْم أج ُره ْم َون ْو ُره ْم‬.1
In the second template, the ‫ متعلق باخلْب مقدم‬is made up of a ‫( عند‬special ‫ )مضاف‬followed by THE OWNER OF
THE ITEM .
The ‫ مبتدأ مؤخر‬is THE ITEM THAT IS OWNED.
ُ َُْ َ
‫تاب‬
ِ ‫و ِعنده أم ال‬
ِ ‫ك‬
And with only Him is the essence of the book.
َْ ُ َ َُْ َ
‫ب‬
ِ ‫و ِعنده مفاتِح الغي‬
And with him exclusively are the keys to the unseen.
This template is used to express closeness but does not imply permanent possession.
“T H E R E I S ” S E N T E N C E S
There are two templates that are commonly used to express the existence of something at a certain
location.
This first is made up of a ‫ متعلق باخلْب مقدم‬followed by a ‫مبتدأ مؤخر‬.
ُُ ْ
ٌ
‫ف قل ْوبِ ِه ْم َم َرض‬
ِ
There is a disease in their hearts.
(lit. In their hearts is a disease.)
65
ٌ
َْ
‫َو َبين ُهما ِحجاب‬
And there is a barrier between the two of them.
(lit. And between the two of them is a barrier.)
*See APPENDIX II for “There Is” sentence structure in Modern Standard Arabic.
➢ DRILL 6 Translate the following ayaat. Use the word bank provided below.
َْ َ
‫ – أكْث‬most
‫فاسق‬
ِ – trespasser
‫ – بَ ِّي‬clear
َ ْ ََ َ ُْ ْ ُ ْ ُْ
َ ُ
ْ ‫ْث ُه‬
ُ
‫الفاسق ْون‬
‫م‬
‫ ِمنهم المؤ ِمنون وأك‬.3
ِ
‫ – ِر ْزق‬provisions
ُ ُ
َّ ‫ِف‬
ْ ‫ َو‬.1
‫السما ِء ِر ْزقك ْم‬
ِ
ٌ َ ٌ
‫ ِفيْ ِه آيات بَيِّنات‬.2
5.6 COMPLEX SENTENCE S
HAVING
A
SENTENCE
AS A
‫خب‬
Recall our discussion about sentence-level and fragment-level labels or macro and micro ‫إعراب‬. Recall
that on a sentence level, the possibilities are limited. In a ‫ َجلة اسمية‬on a sentence level, there are only
three labels or “buckets”: ‫املتعلق باخلْب‬،‫ اخلْب‬،‫املبتدأ‬. The contents of those buckets, however, can vary. The
topic of complex sentence is concerned with the ‫ خْب‬bucket in particular, and what it can hold within it.
The ‫ خْب‬bucket is special and different than the other two buckets in that it can hold a FULL SENTENCE
within it. It can carry both ‫ َجلة اسمية‬and ‫َجلة فعلية‬. We will study more about ‫ َجلة فعلية‬as a ‫ خْب‬after we
study ‫فعل‬.
For now, take a look at the following examples of a ‫ َجلة اسمية‬as a ‫خْب‬.
‫خب‬
ُ
‫هذا ه َو اِلَق‬
‫مبتدأ‬
This, it is the truth.
‫خب‬
ُ ُ َّ َ َ ْ َ َ َّ
ُ
ْ
‫إِنك أنت عالم الغيو ِب‬
‫مبتدأ‬
Certainly you, you are the knower of the unseen.
66
In the examples above, there are two tiers of sentence-level labeling. This is because the ‫خْب‬, which is a
sentence-level label, has a sentence inside of it. After completing the first tier of sentence-level labeling,
the sentence inside the ‫ خْب‬is pulled out and labeled like any other sentence.
ُ
‫ه َو اِلَق‬
It is the truth.
َّ َ ْ َ
ُ
‫ت َعال ُم الغيُ ْو ِب‬
‫أن‬
You are the knower of the unseen.
➢ DRILL 7 Underline the ‫ مبتدأ‬once, the ‫ خْب‬twice, and the ‫ متعلق باخلْب‬three times. Rewrite the
contents of the ‫ خْب‬in the box provided and repeat the underlining process.
َ َُ
َّ ‫ك ُه ْم َوقُ ْو ُد‬
‫ار‬
‫انل‬
ِ‫ وأالئ‬.3
ِ
َ َ َّ
َ
‫ إِن هذا ل ُه َو الق َص ُص اِلَق‬.2
ُ ‫ إ َّن ُه ْم ُه ْم‬.1
ُ ‫الس َف َه‬
‫اء‬
ِ
H A V I N G M U L T I P L E ‫خب‬
Know that it is possible to have two or more ‫ خْب‬back-to-back with no ‫ حرف العطف‬between them. This
occurs most commonly with the names of Allah, but also elsewhere in the Quran and other literature.
ْ
ُ
‫واس ٌع َع ِلي ٌم‬
ِ | ‫والل‬
And Allah is all-encompassing and all-knowing.
ُ
ُ ‫الر َْح ُن‬
َّ ‫َو َربنا‬
‫الم ْستَعان‬
|
And our master is the merciful and the one who is relied upon.
67
APPENDIX I
THE REFEREE PRONOUN
We learned that when there is no ‫ ال‬on the word following a ‫اسمُإشارة‬, a sentence is formed. For example,
ٌُ‫ هذاُ َبيْت‬translates as “This is a house”. However, if you wanted to say “This is the house,” the word
“house” would require an ‫ال‬. Adding an ‫ ال‬would turn the sentence into a fragment. What is the
solution?
The solution is to add the ‫ ال‬and then to add what is called a referee pronoun between the ‫ اسمُاإلشارة‬and
the word following. This pronoun should match with the ‫ اسمُاإلشارة‬in number and gender. The correct
way to say “This is the house” is:
The Referee Pronoun
Number: singular
Gender: masculine
ُ‫هَذاُه َُوُالبَيْت‬
This is the house
‫اسم اإلشا رة‬
Number: singular
Gender: masculine
The word after it has an ‫ال‬
Take a look at the following examples in which the referee pronoun is used.
The Referee Pronoun
Number: singular
Gender: masculine
ُ‫َذ ِل َكُه َُوُالفَ ْوزُال َع ِظيْم‬
That is the great success
‫اسم اإلشارة‬
Number: singular
Gender: masculine
The word after it has an ‫ال‬
The Referee Pronoun
Number: plural
Gender: masculine
َُ‫فَأ ْوالئِ َكُهمُُالفا ِسق ْون‬
Then those are the ones who cause corruption
‫اسم اإلشارة‬
Number: plura
Gender: masculine
The word after it has an ‫ال‬
➢ DRILL 8 Turn the following fragments into sentences without removing the ‫ال‬.
ْ
َ
َ
‫أ ْوالئِك المفل ِح ْون‬
َ
َّ ‫ِلك‬
‫الار اآلخ َِرة‬
‫ت‬
‫هذا ابلَالء‬
‫هذه ايلَد‬
ْ
‫هؤالءِ المؤمِنات‬
68
.1
.2
.3
.4
.5
APPENDIX II
In Modern Standard Arabic, there is another template to create the “There Is” sentence structure. It is
ُ
َ ‫”ه‬
made up of the word “‫ناك‬
followed by a ‫ مبتدأ مؤخر‬followed by a ‫متعلق باخلْب‬. This template is unique to
modern Arabic and does not occur in the Quran. Below shows how the previous “there is” sentences
would be expressed in modern Arabic:
ُُ
ٌ
َ ‫ُه‬
‫ناك َم َرض ِف قل ْوبِ ِه ْم‬
There is a disease in their hearts.
َْ ٌ
َ ‫ُه‬
‫ناك ِحجاب بَين ُهما‬
And there is a barrier between the two of them.
In this template, the ‫ مبتدأ‬must be common.
69
‫‪CHAPTER 6 VOCABULARY‬‬
‫مفعول فيه‬
‫َ ٌَ‬
‫َْ‬
‫سنة – ِسنِي ‪year‬‬
‫‪COM MON L Y USED‬‬
‫َ ْ ُ َ ُْ‬
‫حيث‪/‬حيثما ‪where/wherever‬‬
‫َ ْ‬
‫َْ ُ ُ ٌُْ‬
‫شه ٌر – أشه ٌر‪/‬شهور ‪month‬‬
‫َ ْ ٌ َ َّ ٌ‬
‫يوم – أيام ‪day‬‬
‫َ َْ‬
‫ايلَوم ‪today‬‬
‫ََ ً‬
‫أبدا ‪forever/never‬‬
‫ََْ‬
‫يوم ِئذ ‪on that day‬‬
‫َ‬
‫اآلن ‪now‬‬
‫ُ َّ َ‬
‫َكما ‪whenever‬‬
‫َ ٌّ َ ْ َ ُ َ َ‬
‫اء‪/‬ن ِبي ْون‬
‫ن ِِب – أن ِبي‬
‫ٌ‬
‫ٌ‬
‫َر ُس ْول – ُر ُسل‬
‫‪messenger‬‬
‫ْ ٌ‬
‫ِحك َمة‬
‫‪prophet‬‬
‫َ ْ ٌ َ َ ْ ُ‬
‫ح ِديث – أحا ِديث‬
‫‪wisdom‬‬
‫‪discourse/speech‬‬
‫‪to create‬‬
‫َّ ُ ِّ َ ْ‬
‫َعل َم ي َعل ُم تع ِليْ ًما‬
‫‪to teach‬‬
‫أَنْ َذ َر ُينْذ ُر إنْ َذ ً‬
‫ارا (ـه‪ ،‬بـ)‬
‫ِ ِ‬
‫)‪to warn (s.o of s.t‬‬
‫َ َّ َ َّ َ‬
‫ت َعل َم يتَ َعل ُم ت َعل ًما‬
‫‪to learn‬‬
‫ْ‬
‫ِاجتَ َم َع‬
‫َْ‬
‫ْيتَ ِم ُع‬
‫ا ْجت َم ً‬
‫ااع‬
‫ِ ِ‬
‫ٌ َْ ٌ‬
‫مال – أموال‬
‫َ‬
‫ََش ٌء – أ ْش ُ‬
‫ياء‬
‫‪wealth‬‬
‫حابٌ‬
‫ب – أَ ْص َ‬
‫َصاح ٌ‬
‫ِ‬
‫‪thing‬‬
‫ِسارٌ‬
‫ٌّ‬
‫ِس – أَ ْ َ‬
‫ِ‬
‫‪companion/dweller‬‬
‫‪secrets‬‬
‫‪3-LETTER‬‬
‫َُ‬
‫ََ‬
‫َسأل ي َ ْسأل‬
‫َ َ َْ ُ‬
‫ق َرأ يق َرأ‬
‫َس ِم َع ي َ ْس َم ُع َس ْم ًعا‬
‫ََ‬
‫َُْ‬
‫ََ‬
‫نظ َر ينظ ُر نظ ًرا (إىل)‬
‫َ‬
‫ب ي َ ْذ َه ُ‬
‫َذ َه َ‬
‫ب ذهابًا‬
‫ًْ‬
‫ََْ ُ‬
‫َ‬
‫َح ِفظ َيفظ ِحفظا‬
‫ْ‬
‫ََْ‬
‫َع ِل َم يعل ُم ِعل ًما‬
‫َ َ َُْ َ ًْ‬
‫خل َق َيل ُق خلقا‬
‫ً‬
‫ُسؤاال‬
‫ًَ‬
‫ِقراءة‬
‫َْ‬
‫أم ِس‪/‬‬
‫‪yesterday‬‬
‫َْ‬
‫بِاألم ِس‬
‫َ ً َ‬
‫غدا‪/‬الغد ‪tomorrow‬‬
‫ٌَ‬
‫ساعة ‪hour‬‬
‫َْ َْ‬
‫ِحي‪ِ /‬حينما ‪when‬‬
‫ُ ُ ً‬
‫ْ ُ ُ‬
‫َ َ َ‬
‫دخل يَدخل دخ ْوال‬
‫ً‬
‫ََ َ َ ْ‬
‫كتُ ُ‬
‫ب ِكتابَة‬
‫ك تب ي‬
‫َ َ َ َْ ُ ُ َ ْ ً‬
‫أكل يأكل أكال‬
‫َْ‬
‫َ‬
‫ُ‬
‫خ َر َج َي ُر ُج خ ُر ْو ًجا‬
‫َ ً‬
‫ْ‬
‫َ‬
‫راسة‬
‫د َر َس يَد ُر ُس ِد‬
‫َ َُ ُ َ ً‬
‫قال يق ْول ق ْوال‬
‫ْ‬
‫َ َ ْ ُ‬
‫ذك َر يَذك ُر ِذك ًرا‬
‫َر َج َع يَ ْر ِج ُع ُر ُج ْو ًاع‬
‫‪to ask‬‬
‫‪to read‬‬
‫‪to hear‬‬
‫‪to look‬‬
‫‪to go‬‬
‫‪to memorize/protect‬‬
‫‪to know‬‬
‫‪to enter‬‬
‫‪to write‬‬
‫‪to eat‬‬
‫‪to leave/emerge‬‬
‫‪to study‬‬
‫‪to say‬‬
‫‪to mention/remember‬‬
‫‪to return‬‬
‫‪FAMILY II‬‬
‫َذ َّك َر يُ َذ ِّك ُر تَ ْذ ِك ْ ً‬
‫يا (ـه‪ ،‬بـ)‬
‫)‪to remind (s.o of s.t‬‬
‫ً‬
‫ُ‬
‫َ َ‬
‫أ ْر َسل يُ ْر ِسل ِإ ْر َساال (ـه‪ ،‬بـ)‬
‫)‪to send (s.o w/ s.t‬‬
‫َ َ َّ َ َ َّ َ َ‬
‫تذك َر يتَذك ُر تذك ًرا‬
‫‪to remember/ponder‬‬
‫ا ْستَ َم َع ي َ ْستَم ُع ا ْست َم ً‬
‫ااع (لـ‪/‬إىل)‬
‫ِ‬
‫ِ ِ ِ‬
‫‪to listen carefully‬‬
‫‪FAMILY IV‬‬
‫‪FAMILY V‬‬
‫‪FAMILY VIII‬‬
‫‪to meet/gather‬‬
‫‪70‬‬
َ ‫الفِ ْع ل‬
ْ ِ ‫الم‬
CHAPTER 6 – ‫اض‬
6.1 INTRODUCTION
A ‫ فعل‬in Arabic differs from an English verb in that every ‫ فعل‬contains a pronoun inside of it. This pronoun
serves as a doer. Together, an action and a doer make a full sentence. Because a ‫ فعل‬contains both, it is
considered a full sentence, a ‫َجلة فعلية‬.
There are three types of ‫ فعل‬in Arabic. They are:
1) ‫ – الفعل الماضىي‬the past-tense ‫فعل‬
2) ‫ – الفعل المضارع‬the present/future-tense ‫فعل‬
3) ‫انلهىي‬/‫ – فعل األمر‬the imperative ‫فعل‬
There are other ‫ فعل‬forms that can be derived from these three types, but they are not considered
separate types or categories of ‫فعل‬. They are considered variations of these three basic types.
USING
A
‫ فعل‬I N
A
SENTENCE
Recall that if a sentence begins with a ‫فعل‬, it is a ‫جملةُفعلية‬. Recall that a ‫ فعل‬is an action that has a tense,
so a ‫ جملةُفعلية‬is a sentence that contains some sort of action.
Just as a ‫ جملةُاسمية‬has three parts, there are also three parts to a ‫جملةُفعلية‬. They are:
1) ‫ – الفعل‬the action
2) ‫ – الفاعل‬the doer; the one who carries out the action
3) ‫ – المفعول‬the detail
Let us explore each of these three components in detail, one at a time.


71

6.2 ‫الفعل الماضىي‬
second person
They helped.
َ
َ ُ
‫ه َّن ن َصـــ ْرن‬
Both of them helped.
َ َ َ‫ُهما ن‬
‫َصتا‬
He helped.
ْ َ َ َ َ
‫َصت‬
‫ِه ن‬
They helped.
Both of them helped.
She helped.
ْ‫َص ُتم‬
ْ َ َ‫أَ ْنتُ ْم ن‬
ُْ َ َ َُْ
‫أنتما نَصتما‬
َ ْ َ َ َ َْ
‫أنت نَصت‬
All of you helped.
َّ ُ ْ‫أَن‬
ْ َ َ‫ت ن‬
َّ‫َص ُتن‬
You two helped.
ُْ َ َ َُْ
‫أنتما نَصتما‬
َ َْ
َ
ْ
‫ت نَص ِت‬
ِ ‫أن‬
All of you helped.
You two helped.
You helped.
َ َ‫ت‬
‫الو َم‬
ْ َ َ‫ََنْ ُن ن‬
‫َصنا‬
ُ ْ َ َ َ
‫أنا نَصت‬
We helped.
I helped.
Do the ‫ نصر‬chart of the following ‫ أفعال‬orally.
َ
‫ِا ْستَ ْم َسك‬
➢ DRILL 2
You helped.
both
first person
َ َ َ‫ُه َو ن‬
‫َص‬
feminine
َ ُ
‫هما ن ََصا‬
➢ DRILL 1
Singular
masculine
ُ َ َ‫ُه ْم ن‬
‫َص ْوا‬
Pair
feminine
Plural
masculine
third person
Because every ‫ فعل‬has a pronoun inside of it, the ‫ فعل‬takes on a different form depending on what
pronoun it contains. Observe how the ending of eachُ‫ فعل‬changes depending on the pronoun. MEMORIZE
all of the ‫ أفعال‬in the chart below along with their corresponding pronouns.
َ َ
َ َّ ‫ك‬
‫ْب‬
‫ت‬
َ َ
‫أ ْسل َم‬
َ َ
‫َجاهد‬
َّ
‫َعل َم‬
‫َس ِم َع‬
What is the inside pronoun? Pay attention to the endings of each ‫فعل‬.
َ ْ‫ فَ َّر ق‬.6
‫ت‬
َ َ
‫ أ ك ال‬.7
ُ ْ ‫ َم نَن‬.8
‫ت‬
َ َ‫َكت‬
‫ب‬
ْ َ َ َ
‫ أ خ ذ ت‬.1
ْ َّ
‫ اِت بَع نا‬.2
ُ ََ
‫ ت ف َّر ق ْوا‬.3
ُ ْ َ َّ
‫ اَِّت ذ ت ْم‬.4
َ
‫ خان تَا‬.5
ْ َ ْ
ََ‫ك‬
‫ْب‬
‫ اِ س ت‬. 9
َّ ُ ْ‫ ا َّت َق ي‬.10
‫ت‬
ِ
72
6.3 ‫الفاعل‬
The ‫ فاعل‬is the doer of the action. There are two types of ‫فاعل‬:
َّ
1) INSIDE ‫ – )الض ِم ْي الم ْس َت ِت( فاعل‬this is the built-in pronoun that every ‫ فعل‬contains.
2) OUTSIDE ‫ – فاعل‬this type of ‫ فاعل‬is used when the doer is someone or something other than a
pronoun (e.g “Muhammad” rather than “he”).
The rules for an outside ‫ فاعل‬are as follows:
1) it must come AFTER the ‫فعل‬
2) it must be ‫مرفوع‬
3) the ‫ فعل‬must be in either the ‫ هو‬form or the ‫ ه‬form
4) the ‫ فعل‬will MATCH the ‫ فاعل‬in GENDER
Take a look at the following examples.
The Muslimah helped.
The two Muslimahs helped.
The Muslimahs helped.
ُ
ْ َ َ َ
ُ ‫ت‬
‫) نَص‬5
‫الم ْس ِل َمة‬
َ ْ ُ ْ َ َ َ
‫تان‬
ِ ‫) نَصت المس ِلم‬6
ْ َ َ َ
ُ
ُ ‫ت‬
‫الم ْس ِلمات‬
‫) نَص‬7
The Muslim helped.
The two Muslims helped.
The Muslims helped.
ُ ‫َص‬
َ َ َ ‫) ن‬1
‫الم ْس ِل ُم‬
ْ ُ َ َ َ
‫مان‬
ِ ‫) نَص المس ِل‬2
َ
ُ ‫َص‬
َ َ َ ‫) ن‬3
‫الم ْس ِل ُم ْون‬
Notice that only the ‫ هو‬form and the ‫ هي‬form are used despite the variety in the number of the outside
‫فاعل‬. Also notice that the ‫ فعل‬and outside ‫ فاعل‬match in gender.
Know that every ‫ جلمةُفعلية‬must have a ‫فاعل‬, whether it be inside or outside. But you cannot have both.
➢ DRILL 3
Inside or outside doer? If you find an outside doer, circle it. If you find an inside
doer, write out the pronoun.
I / O
َ َ َ
َ
‫قال َُل ُم ْوس‬
I / O
I / O
َ َّ ْ َ َّ َ
‫الر ُس ْول‬
‫واتبعنا‬
I / O
I / O
ُ
ُ ََ َ
‫خلقك ْم ِم ْن تراب‬
I / O
ُ َّ َ َ َ
‫َودخل َجنتَه‬
ُ َ ْ َّ ْ ُ ْ َ َ َ
‫أخذتهم الرجفة‬
َْ َ ُ
ُ َ
‫قال ْوا َربك ْم أعل ُم‬
73
I / O
I / O
I / O
َُ
ْ َ‫فَما َرِب‬
‫ارت ُه ْم‬
‫ت ِِت‬
ِ
ْ َ‫ف‬
َ‫استَ ْط َعما أَ ْهلَها‬
ْ ِّ ‫َعلَّ َمن َر‬
‫ّب‬
ِ
6.4 ‫المفعول‬
The ‫ مفعول‬is defined as a detail that pertains to the action. The detail refers to additional information
about the action. Such information includes:
- WHO/WHAT the action was DONE TO
- WHERE the action took place
- WHEN the action took place
- HOW the action took place
- WHY the action took place
Take a look at the following example:
Ahmed ate chocolate at home yesterday happily because he was hungry.
action
what
where
when
how
why
The sentence above contains five details:
1. Chocolate – this tells us WHAT the action was done to
2. At home – this tells us WHERE the action took place
3. Yesterday – this tells us WHEN the action took place
4. Happily – this tells us HOW the action took place
5. Because he was hungry – this tells us WHY the action took place
When searching for a detail in a sentence, follow a two-step process:
1. Identify the action
2. Look at each bit of information in the sentence related to the action and ask yourself:
- Who/what did (doer) (verb)? (e.g. What did Ahmed eat? → chocolate)
- Where did (doer) (verb)? (e.g. Where did Ahmed eat? → at home)
- When did (doer) (verb)? (e.g. When did Ahmed eat? → yesterday)
- How did (doer) (verb)? (e.g. How did Ahmed eat? → happily)
- Why did (doer) (verb)? (e.g. Why did Ahmed eat? → because he was hungry)
The answer to these questions is the ‫مفعول‬. Remember that details are ‫منصوب‬. There are six types of
details (ُ‫) َمفَا ِعيْل‬, each answering a different question.
#1 – ‫المفعول به‬
The ‫ مفعولُبه‬tells you WHO or WHAT was the action done to. This is the most common of the six ‫مفاعيل‬.
The ‫ مفعولُبه‬can take two forms. It can either appear as a regular ‫ اسم‬in the sentence or as a pronoun
attached to the ‫فعل‬.
74
َ َ
َّ ‫َخلَ َق‬
‫ماوات َواأل ْرض‬
‫الس‬
ِ
He created the skies and the earth.
What did He create? The skies and the earth.
َ َ ََ
َ
ْ
‫فأخذهم العذاب‬
Then the punishment took them.
Who did the punishment take? It took them.
Any pronoun that is attached to a ‫ فعل‬is ALWAYS a ‫ مفعولُبه‬and is always ‫فيُمحلُنصب‬.
***Note: when attaching a pronoun to the ‫ أنتم‬form of a ‫فعل‬, a helper ‫ و‬goes between the ‫ فعل‬and the
pronoun to make the pronunciation of the word smoother.
ْ َ َ‫ ه = ن‬+ ‫صت ْم‬
ْ َ َ‫ن‬
‫صتم ْوه‬
➢ DRILL 4 Write the inside pronoun on the first line. Write the attached pronoun on the
second line. Then translate.
Hint: The inside pronoun translates as the doer and the attached pronoun translates as the detail.
َ َ َ ‫ ن‬.1
‫ص ك ْم‬
َّ َ
‫ ع ل ْمناه‬.2
َْ
‫ َسأ تلَه ْم‬.3
َْ
‫ َسأ تل م ْوه َّن‬.4
َ
‫ ك تَبْناها‬.5
َ َ
‫ دخ ل ْوه‬.6
َ .7
‫خاطبَه ْم‬
ْ َ
‫ ق َرأ ناه‬.8
َ َ
ْ‫راد ِن‬
‫ أ‬.9
75
َ َ َ
‫ أك له‬.10
#2 – ‫المفعول فيه‬
The ‫ مفعولُفيه‬tells you WHEN or WHERE the action took place. It often appears as a special ‫ مضاف‬of time
or place. It can also appear as an ‫ اسم‬that denotes time but is not a ‫مضاف‬. When ‫ في‬appears in a ‫جملةُفعلية‬,
that ‫ جارُمجرور‬is a ‫مفعولُفيه‬.
َ َ َْ
‫َو َرفعنا ف ْوقك ْم الط ْو َر‬
And We raised the mount over you.
َ َ
Where did we raise the mount? Over you. ‫ ف وْ ق‬is a special ‫مضاف‬.
ً َ ْ َ ُ ْ َ َ ِّ
ً َ‫ال َون‬
‫هارا‬
‫إِِن دعوت قو ِم يل‬
Certainly, I called my people night and day.
When did I call? During the night and the day.‫ يلال‬and ‫ نهارا‬are words that denote time.
ُ َ
َ َ
‫الم ِدين ِة‬
‫َمك ْرت ُم ْو ُه ِف‬
All of you plotted it in the city.
Where did you all plot? In the city. ‫ في‬oftentimes denotes time or place.
#3 – ‫المفعول هل‬
The ‫ مفعولُله‬tells you WHY the action took place. It is often translated as “because of” or “out of” but is
not limited to these translations. Most often, the ‫ مفعولُله‬is a ‫مصدر‬. We will learn to recognize a ‫مصدر‬
when we study ‫صرف‬.
ْ َ ْ ْ َ َ
‫غاء َوجهِ َر لب ِ ِه ْم‬
ِ ‫صبوا ابت‬
They persevered for the pleasure of their Master.
Why did they persevere? For the pleasure of their Master.
#4 – ‫المفعول المطلق‬
The ‫ مفعولُمطلق‬has three main functions.
1. to emphasize the action (when the ‫ مفعول مطلق‬is a single word)
76
2. to describe the action (when the ‫ مفعول مطلق‬has a ‫)صفة‬
3. to indicate the number of times an action happened (when the ‫ مفعول مطلق‬has a number)
It appears as a ‫ مصدر‬that shares the same root letters as the ‫فعل‬. Again, we will learn more about this
when we study ‫صرف‬.
َّ َ
ْ َ
‫َوَك َم اهلل م ْوىس تكل ِيْما‬
And Allah spoke to Musa directly.
#5 – ‫احلال‬
The ‫ حال‬tells you HOW the action took place. It describes the state of the doer or the action. It often
translates as an adverb (e.g angrily) or as “while” or “as,” but is not limited to these translations.
َ َ
ْ
‫فخ َر َج مِنها خائِفا‬
Then he left it fearfully.
In what state did he leave? He left fearfully.
َ َْ
‫َوانقلب ْوا صاغ ِِريْ َن‬
And they returned belittled.
In what state did they return? They returned in the state of being belittled.
***Note that a ‫ جملةُفعلية‬does not require a ‫ مفعول‬to be considered complete. There is no limit to how
many ‫ مفاعيل‬there can be in one sentence.
#6 – ‫المتعلق بالفعل‬
Recall that a ‫ جارُومجرور‬within a ‫ جملةُاسمية‬is labelled as a ‫متعلقُبالخبر‬. Within a ‫جملةُفعلية‬, a ‫ جارُومجرور‬is
labelled as a ‫متعلقُبالفعل‬. Literally, ‫ متعلق‬means “related to” or “associated with”. There are many ‫ أفعال‬that
are associated with a ‫حرف‬.
َ َ‫ن‬, which means to look, comes with ‫إِلى‬. So if we wanted to say “He looked at him,” we
For example, ‫ظ َُر‬
َ َ‫ ن‬rather than ُ‫ظ َره‬
َ َ‫ن‬. There are many such examples. A ‫ فعل‬coming with an accompanying
َ
would say ‫ظ َرُإِل ْي ُِه‬
‫ حرف‬is very common.
***Note that ‫ حروف‬that are associated with ‫ أفعال‬do not always have to be translated.
77
ْ
ْ ََ
‫نظ َر َبعضه ْم إِىل َبعض‬
They looked at each other.
(lit. Some of them look at some others.)
َ َ َ َّ
َْ
‫َصفك ْم عنه ْم‬
‫ثم‬
And then He averted all of you away from them.
➢ DRILL 5 Underline the ‫ فعل‬once, the ‫ فاعل‬twice, and the ‫متعلقُبالفعل‬/‫ مفعول‬three times. If the
‫ فاعل‬is an inside pronoun, write it out underneath the ‫فعل‬.
ْ َ َ
َ
َ
َ
‫ج َعلناه ْم َسلفا َو َمثال ل ِآلخرِيْ َن‬
‫ف‬
َ َ َ
َ
‫َوق َتل داو ْود َجال ْوت‬
ََ
‫قاتله ْم اهلل‬
َ َْْ َ
َ
َ ‫َو َع َدك ْم َو ْع َد‬
‫احل ل ِق َو َوع ْدتك ْم فأخلفتك ْم‬
ْ َ
‫أ ْر َسلنا م ْو َىس بِآيات ِنا‬
َّ
َ َ ََ
َ
ِ‫فأخذه ْم عذاب يَ ْو ِم الظلة‬
6.6 ABNORMAL SENTENC E STRUCTURE
The standard order for a ‫ جملةُفعلية‬is the ‫ فعل‬followed by the ‫ فاعل‬followed by the ‫مفعول‬. Recall that one of
the rules of the ‫ فاعل‬is that it must come AFTER the ‫فعل‬. This holds true even when it comes to abnormal
structures. O NLY the position of the ‫ مفعولُبه‬and the ‫ متعلقُبالفعل‬can be shifted. They can either come
before the ‫ فاعل‬or before the ‫فعل‬.
As for the ‫مفعولُفيه‬, it is flexible in its position and it is not considered abnormal if it is shifted.
‫فعلُمؤخر‬
ْ َّ َ
َ
‫لَع اهلل ِ ت َوَكنا‬
‫متعلقُبالفعلُمقدم‬
We have relied only on Allah
In the example above, the shift in order creates the meaning of exclusivity.
ATTACHED PRONOUNS
When it comes to attached pronouns, it is normal for the attached ‫ مفعولُبه‬to come before the ‫فاعل‬. This
is because it is attached to the ‫ فعل‬and cannot be separated. This is NOT considered an abnormal
structure.
ََ
‫قاتلهم اهلل‬
78
6.7 COMPLEX SENTENCES
HAVING
A
SENTENCE
AS A
‫خب‬
Recall that a ‫ جملةُاسمية‬can act as a ‫خبر‬. Likewise, a ‫ جملةُفعلية‬can also act as a ‫خبر‬. When this occurs, the
entire sentence is labeled as a ‫خبر‬. This is the first tier of sentence-level labeling. As for the second tier,
the sentence is pulled out of the ‫ خبر‬bucket and labeled like any other ‫جملةُفعلية‬. Take a look at the
example below.
َ َ ْ َ َ َّ
ْ
ً ْ‫ك َفت‬
‫حا ُم ِبينا‬
‫إِنا فتحنا ل‬
Certainly We, We have given you a clear victory.
We can now extract the contents of the ‫ خبر‬and label it.
َ َ ْ ََ
ْ
ً ْ‫ك َفت‬
‫حا ُم ِبينا‬
‫فتحنا ل‬
Inside this ‫خبر‬, we have a complete ‫جملةُفعلية‬. On a sentence level, the word ‫ فتحنا‬serves as the ‫ فعل‬as
well as the ‫فاعل‬. The fragment ‫ لك‬is a ‫متعلقُبالفعل‬, and ‫ فتحاُمبينا‬is a ‫مفعولُمطلق‬.
When the ‫ خبر‬is a ‫جملةُفعلية‬, the pronoun inside the ‫ فعل‬must match with the ‫ مبتدأ‬in number and
َّ matches in number and gender with the pronoun
gender. In the example above, the ‫نحن( مبتدأ‬+‫)إن‬
َ
inside the ‫فتَحْ نا( خبر‬.)
Consider the sentence “‫صر ْوا‬
َ َ‫”الم ْسلِم ْونَ ُن‬.
→ The word ‫( المسلمون‬the ‫ )مبتدأ‬is masculine/plural.
→ The masculine plural pronoun is “‫”هم‬.
→ The inside pronoun in the sentence ‫صروا‬
َ َ‫( ن‬the ‫ )خبر‬is ‫هم‬.
→ The ‫ مبتدأ‬and ‫ خبر‬match in number and gender.
➢ DRILL 6 Convert the following ‫ جملُفعلية‬into ‫جملُاسمية‬. Remember to match the ‫ مبتدأ‬and the
‫خبر‬. The first one is done as an example.
ُ
ُ َ َ ‫الم ْس ِل ُم ْو َن ن‬
‫َص ْوا‬
َ
ُ ‫َص‬
َ َ َ‫ن‬
‫الم ْس ِل ُم ْو ن‬
ْ َ‫َك تَب‬
ُ ِّ ‫ت الن‬
‫ساء‬
َّ َ َ َ
‫ان‬
ِ ‫ح َض الط ِابل‬
َّ ُ ْ َ َ ْ َ ْ
‫ان‬
ِ ‫اِس ت م ت ع ت األم‬
َّ َ ‫ب َ َد أ‬
‫اَل ْر ُس‬
79
QUOTES
Quotes in Arabic are considered to be a type of ‫مفعولُبه‬, because they answer the question “What did x
say?” The term for this in Arabic is ‫ل‬
ُِ ‫ َمق ْولُالقَ ْو‬.
A ‫ مقولُالقول‬can contain either a ‫ جملةُاسمية‬or a ‫جملةُفعلية‬.
ِّ ُ َ َ
ُ
‫الل ِإِن َم َعك ْم‬
‫وقال‬
And Allah said, “Certainly, I am with all of you”.
Here, the ‫ مقول القول‬is a simple ‫ جملة اسمية‬that contains a ‫ مبتدأ‬and a ‫متعلق بالخب‬.
In some cases, the ‫ مقولُالقول‬does not always have to be a sentence. Take a look at the example below.
َ ُ
‫قال ْوا ن َع ْم‬
They said, “yes”.
6.8 QUESTION WORDS
In Arabic, most question words have no grammatical effect and can simply be added to the beginning of
a sentence, both ‫ اسمية‬and ‫فعلية‬.
Below are some commonly used question words and their definitions.
َ
َ َْ
َ
َ َ
‫أي‬
‫ أ‬/‫هل‬
‫كيْف‬
‫ل ِماذا‬
‫أ ْي َن‬
‫َم َت‬
which
did
how
why
where
when
‫ ما‬/‫ماذا‬
‫َم ْن‬
what
who
Take a look at how these question words are used with a ‫جملةُفعلية‬
َ
‫َم ْن د َر َس؟‬
ْ ‫ أَ َد َر َس‬/‫َهل‬
ُ َ‫ت َزيْن‬
‫ب؟‬
ْ ‫َمّت َد َر َس‬
ُ َ‫ت َزيْن‬
‫ب؟‬
ََْ ْ َ َ َ َ َْ
ُ
‫أين درست زينب؟‬
ْ ‫ملاذا َد َر َس‬
ُ َ‫ت َزيْن‬
‫ب؟‬
ِ
َ
َ
ْ ‫كيْف َد َر َس‬
ُ َ‫ت َزيْن‬
‫ب؟‬
Who studied?
Did Zaynab study?
When did Zaynab study?
Where did Zaynab study?
Why did Zaynab study?
How did Zaynab study?
What did Zaynab study?
At which school did Zaynab study?
ْ ‫ما َد َر َس‬/‫ماذا‬
ُ َ‫ت َزيْن‬
‫ب؟‬
ْ ‫ف أَ ِّي َم ْد َر َسة َد َر َس‬
ُ َ‫ت َزيْن‬
ْ ِ
‫ب‬
Take a look at how these question words are used with a ‫جملةُاسمية‬
80
ُ
‫َم ْن ه َو؟‬
ٌ
ُ َ
‫هل ه َو َم ْو ُج ْود؟‬
ُ
‫َمّت ه َو؟‬
َْ
‫أي َن ه َوُ؟‬
ٌ
ُ
‫ِملاذا ه َو َم ْو ُج ْود؟‬
ُ
‫ما ه َو؟‬/‫ماذا‬
Who is he?
Is he present?
When is it?
Where is it?
Why is he here?
What is it?
Note that when َُ‫ أَيْن‬or ‫ ما‬are used with a sentence that has a ‫ جارُومجرور‬in it, the ‫ حرفُجر‬comes before
the question word.
In the case of ‫ما‬, the ‫ حرفُجر‬merges with the ‫ ما‬and the ‫ ا‬is omitted and replaced with a ‫فتحة‬.
Take a look at the examples below.
ُ َْ
‫ِم ْن أي َن ه َو؟‬
Where is he from?
The ‫)م ْن ( حرف جر‬
ِ comes before the question word (‫)أين‬.
What are they asking each other about?
َ ُ َ َ َ َّ َ
‫ساءل ْون؟‬
‫عم ي ت‬
َ
The ‫ )ع ْن ( حرف جر‬comes before the question word (‫)ما‬. The ‫ ا‬is replaced with a ‫ـ‬.َ
ُْ
‫ِفيْ َم كنتُ ْم؟‬
What were you all in?
َ
The ‫)ف ( حرف جر‬
ِ comes before the question word (‫)ما‬. The ‫ ا‬is replaced with a ‫ـ‬.
For what (reason) did you give them permission?
‫ِل َم أ َ ِذ ْنتَ ُلَه ُْم؟‬
‫ ِل َم‬translates literally as “for what” but can be translated more naturally as “why”.
81
CHAPTER 7 VOCABULARY
ُ
ْ َ
‫أج ٌر – أ ُج ْو ٌر‬
ٌ ‫َج َز‬
‫اء‬
ٌ ‫َع َذ‬
‫اب‬
ٌ ‫ع َق‬
‫اب‬
ِ
reward
ٌ‫ب – ُذنُ ْوب‬
ٌ ْ‫َذن‬
compensation
ٌ ‫ثَ َو‬
‫اب‬
torment
ْ
‫ِإث ٌم‬
punishment
ٌ ‫ح َس‬
‫اب‬
ِ
sin
ٌ ْ‫َوق‬
‫ت‬
reward
ٌْ
‫َضعف‬
sin
ٌ ُ
‫ق َّوة‬
accounting/reckoning
َْ
‫تق َوى‬
time
weakness
strength
piety
to attend
to request
to leave
to get angry
to judge
ُ ُ ْ‫ََي‬
‫َض ُح ُض ْو ًرا‬
َ
ُ ُ‫َي ْطل‬
‫ب َطلبًا‬
ً َ
ُ ْ َ‫ي‬
‫ْت ُك ت ْراك‬
َ َ ‫َح‬
‫َض‬
َ َ‫َطل‬
‫ب‬
to deny/belie
ْ ْ َ
ِّ َ
َّ َ
‫كذ َب يُكذ ُب تك ِذيبًا‬
to complete
ً ْ ْ َ ُ ِّ
َ َّ
‫َصدق يُ َصدق تص ِديقا‬
to drink
to wear
to be patient
to oppress
FAMILY II
ُ ُ ََ
ًََ َُ ً
)‫ ف‬،‫َجادل ْيَا ِدل ِج َداال َوَمادلة (ـه‬
to argue
to corrupt (s/t)
to affirm
to advise
FAMILY III
َْ
ُْ
ً ْ
‫أف َس َد يف ِس ُد ِإف َسادا‬
ً ْ ُ ْ
َ ْ َ
‫أك َمل يُك ِمل ِإك َماال‬
to command
to start
َ ُ َ َْ َ َ
‫ب غ َضبًا‬
‫غ ِضب يغض‬
ًْ ُ ُ ُ ْ َ َ َ َ
)‫بي‬/‫حكم َيكم حكما (َع‬
to take
to work
ً ْ‫َفتَ َح َي ْفتَ ُح َفت‬
‫حا‬
ََُْ ََ
ً
‫بَدأ يبدأ بِدايَة‬
ً َ ْ َ ُ َ َْ َ َ َ
‫حة‬
‫نصح ينصح ن ِصي‬
ْ ُ
َ ْ َ ‫ََش َب ي‬
‫َش ًبا‬
‫ْش ُب‬
ِ
ً‫لَب َس يَلْبَ ُس بلاسا‬
ِ
ِ
ْ َ ََ َ
ْ
َ
ُ
ً
)‫صْب يص ِْب صْبا (َع‬
ْ ُ
َْ َ َ
‫ظل َم يظ ِل ُم ظل ًما‬
ْ
َ
َْ
‫أ َم َر يَأ ُم ُر أم ًرا‬
to open
َ
‫ت َر َك‬
َ
ُ
َ
‫َسك َن ي َ ْسك ُن َسكنًا‬
ً َ
ُ َْ َ
‫َع ِمل يع َمل ع َمال‬
ً ْ َ ُ ُ ْ َ َ َ
‫أخذ يَأخذ أخذا‬
to reside/settle
3-LETTER
FAMILY IV
to want/intend
to believe
FAMILY V
to speak/talk
FAMILY VIII
to wait
82
ًَ َ ُْ ُ َ ََ
‫أراد ي ِريد إِرادة‬
ْ
ً ْ
َ
)‫ءام َن يُؤ ِم ُن ِإي َمانا (بـ‬
َ َ َّ َ َ َّ َ َ
)‫تكل َم يتََك ُم تكل ًما (مع‬
ً ‫ا ْنتَ َظ َر يَنْتَظ ُر انْت َظ‬
)‫ارا (ـه‬
ِ
ِ ِ ِ
CHAPTER 7 VOCABULARY
‫اِلروف انلاصبة للمضارع‬
َْ
To ‫أن‬
َْ
Will not ‫لن‬
So that, in order to
Until, to the point that, so that
‫اِلروف اجلازمة للمضارع‬
ْ
If ‫ِإن‬
َْ
Did not ‫لم‬
َّ َ
Not yet ‫لما‬
َْ
And should ‫ولـ‬
َْ
Then should ‫فلـ‬
ْ‫ِل َك‬
‫َح َّّت‬
Should
Qur’anic Arabic: certainly
Modern Arabic: might
‫ مضارع‬+ ‫قد‬
have/already
+ ‫قد‬
‫ماض‬
‫املصطلحات‬
ٌ َ ُ ٌْ
‫ارع‬
ِ ‫ ِفعل مض‬a present tense ‫فعل‬
َْ ُْ
‫ ِفعل أمر‬a commanding ‫فعل‬
ْ َ ُْ
‫ ِفعل نه‬a forbidding ‫فعل‬
ٌ ُ ٌ َ ُ ٌْ
‫ارع َم ْرف ْوع‬
ِ ‫ فِعل مض‬a normal present tense ‫فعل‬
ْ ٌ َ ُ ٌْ
‫ارع َمن ُص ْو ٌب‬
ِ ‫ فِعل مض‬a light present tense ‫فعل‬
َْ ٌ َ ُ ٌْ
‫ارع َم ُز ْو ٌم‬
ِ ‫ فِعل مض‬a lightest present tense ‫فعل‬
ُ
َّ ‫ حرف اِل ُ ُر ْو ُف‬of light
‫اصبَة‬
ِ ‫انل‬
ُْ ُُ
ُ َ
‫از َمة‬
ِ ‫ حرف اِلروف اجل‬of lightest
83
‫ِلـ‬
will
َ َ
‫ مضارع‬+ ‫س ْوف‬/‫سـ‬
CHAPTER 7 – ‫الفعل المضارع‬
7.1 INTRODUCTION
Recall that ‫ الفعل المضارع‬is used to express actions occurring in the present tense or future tense. In terms
of usage and sentence structure, all the rules of ‫ الجملة الفعلية‬apply when it comes to ‫ الفعل المضارع‬as well. In
this chapter, we will cover the ‫ فعل مضارع‬chart as well as a few concepts that are unique to ‫الفعل المضارع‬.
7.2 ‫الفعل المضارع‬
ُ ْ‫ُهما َين‬
‫ان‬
‫َص‬
ِ
ُ ُ ْ‫ُه َو َين‬
‫َص‬
They help.
َ ْ ُ ْ َ َّ ُ
‫ــرن‬
‫هن ينص‬
Both of them help.
ُ َْ ُ
‫ان‬
ِ ‫هما تنَص‬
He helps.
ُ ُ ْ‫ه َتن‬
َ ِ
‫َص‬
They help.
Both of them help.
She helps.
َ ْ ُ ُ َْ ْ َُْ
‫أنتم تنَصون‬
َْ َُْ
ُ
‫ان‬
ِ ‫أنتما تنَص‬
َ ْ‫أَن‬
ُ‫ت َتنْ َُص‬
All of you help.
َْ َُْ
ُ
‫ان‬
ِ ‫أنتما تنَص‬
All of you help.
You two help.
َ ْ ُ ْ َ َّ ُ ْ َ
‫أنت تنَصن‬
You two help.
Singular
َ‫أَنْت َتنْ َُصيْن‬
ِ
ِ
You help.
You help.
َ َ
ُ‫أنا أنْ َُص‬
We help.
I help.
Notice that ‫ الفعل المضارع‬ALWAYS begins with one of four letters. They are ‫أ ي ت ن‬. The ‫ حركة‬on these
letters can be a ‫ فتحة‬or a ‫ضمة‬. Whichever it is, that ‫ حركة‬will remain the same throughout the chart.
Remember that you are looking at the beginning and ending of each ‫ فعل‬to determine the inside
pronoun. Use the following code to help you.
84
both
ُ‫ََنْ ُن َننْ َُص‬
feminine
second person
Pair
feminine
first person
َ ُ ُ َْ ْ ُ
‫هم ي ن‬
‫َص ْون‬
masculine
Plural
masculine
third person
Recall that when it came to ‫الفعل الماضي‬, only the endings changed. Observe how the ENDING AND
BEGINNING of each ‫ فعل‬changes depending on the pronoun when it comes to ‫المضارع‬. MEMORIZE all of the
‫ أفعال‬in the chart below along with their corresponding pronouns.
َ
‫ ون‬+ ‫ي‬
َ
‫ن‬+‫ي‬
َ
‫ ون‬+ ‫ت‬
َ
‫ن‬+‫ت‬
‫ ُـ‬+ ‫ن‬
➢ DRILL 1
َ َ‫َيت‬
‫الو ُم‬
‫ ُـ‬+ ‫ت‬
‫ ُـ‬+ ‫ت‬
ْ
‫ ِي َن‬+ ‫ت‬
‫ ُـ‬+ ‫أ‬
‫ان‬
ِ +‫ت‬
‫ان‬
ِ +‫ت‬
‫ان‬
ِ +‫ت‬
Do the ‫ نصر‬chart of the following ‫ أفعال‬orally.
ُ
‫ي َ ْستَ ْم ِسك‬
➢ DRILL 2
‫ ُـ‬+ ‫ي‬
‫ان‬
ِ +‫ي‬
َ ََ
ُ َّ ‫ك‬
‫ْب‬
‫يت‬
ُ
‫ْيا ِه ُد‬
‫ي ُ ْس ِل ُم‬
ِّ ُ
‫ي َعل ُم‬
‫ي َ ْس َم ُع‬
ْ َ
ُ ُ‫كت‬
‫ب‬
‫ي‬
What is the inside pronoun? Pay attention to the beginning and ending of each
‫فعل‬.
َ ََ
‫عان‬
ِ ‫ ي ْتاج‬.11
َ ْ َ
‫ ت ع ل ُم‬.12
ُ ‫ أ ُن َب‬.13
‫ئ‬
ِ
ْ
َ
‫ ي َش َه ُد ْو ن‬.14
ُ ُ
‫ ِت ا ِد ل‬.15
َ ُ َْ ْ َ
‫ْش ْو ن‬
ِ ‫ ي س ت ب‬.6
ْ
‫ ي َك تُ ُم‬.7
ُ ِّ َ ُ
‫ْن ل‬
‫ ن‬.8
ُْ
َ
‫ ت ؤ ِم نُ ْو ن‬.9
ْ َْ
‫رس ق َن‬
ِ ‫ ي‬.10
7.3 ‫ حروف‬ASSOCIATED WITH ‫الفعل المضارع‬
‫ الفعل المضارع‬differs from ‫ الفعل الماضي‬in that it can take on different “statuses” or forms. Recall that when
it comes to the ‫اسم‬, there are certain ‫حروف‬, like ‫ حروف الجر‬and ‫حروف النصب‬, that can come before it and
change its status. Similarly, there are certain ‫ حروف‬that can come before a ‫ فعل مضارع‬and affect its
“status” or its form. This is not the case with ‫الفعل الماضي‬, which never changes.
‫ الفعل المضارع‬can take on three forms. They are:
1) NORMAL (‫ – )مرفوع‬This is the DEFAULT form of the ‫ فعل‬when there is no ‫ حرف‬affecting it.
2) LIGHT (‫ – )منصوب‬This is the form the ‫ فعل‬takes when affected by ‫الحروف الناصبة للمضارع‬.
3) LIGHTEST (‫ – )مجزوم‬This is the form that the ‫ فعل‬takes when affected by ‫الحروف الجازمة للمضارع‬.
Then let us learn these two sets of ‫حروف‬. Then let us learn how to construct the light and lightest forms.
85
LIGHT
MEMORIZE ‫ الحروف الناصبة للمضارع‬along with their meanings.
To
Will not
So that, in order to
Until, to the point that, so that
َْ
‫أن‬
َ
‫ل ْن‬
ْ‫ِل َك‬
‫َح َّّت‬
***Note
➔ ‫ لكي‬is a compound ‫حرف‬. The ‫ الم‬can be used on its own and so can ‫كَي‬, or they can be used
together. The meaning remains the same.
➔ ‫ حتى‬can come before a ‫ فعل ماض‬as well. In this case, it means “until” or “to the point that”. Since
‫ الفعل الماضي‬does not change, the ‫ حرف‬has no effect.
To make a ‫ فعل‬light (‫)منصوب‬:
1) If it ends in a ‫ضمة‬, change it to a ‫فتحة‬
2) If it ends in a ‫ن‬, get rid of the ‫ن‬
3) The ‫ هن‬and ‫ أنتن‬forms ALWAYS remain the same
ُ ُ ْ‫َين‬
‫َص ْوا‬
َ ْ ُ َْ
‫ين‬
‫َصن‬
ُ ُ ْ‫َتن‬
‫َص ْوا‬
َ ْ ُ َْ
‫تن‬
‫َصن‬
َ ُ ْ‫َنن‬
‫َص‬
َْ
‫ين َُصا‬
َْ
‫تن َُصا‬
َْ
‫تن َُصا‬
َْ
‫تن َُصا‬
َ ُ ْ‫َين‬
‫َص‬
َ ُ ْ‫َتن‬
‫َص‬
َ‫أَنْ َُص‬
َ ُ ْ‫َتن‬
‫َص‬
ُ َْ
‫َص ْي‬
ِ ‫تن‬
Take a look at the following examples. Notice how the ‫ حروف‬affect the ‫ أفعال‬after them.
َ
َ ْ َْ ْ
‫ضك ْم‬
ِ ‫ي ِريد أن ُي ِرجك ِم م ِْن أ ْر‬
He wants to expel you all from your land.
َْ َ ْ
‫قل ل ْن َينف َعك ْم الفِرار‬
Say, “Fleeing will not benefit you all.”
86
ْ ‫َََْ ْ َْ َ ل‬
‫ل‬
َّ
َ
َ
َ
ِ ‫وأنزنلا إِيلك اَّلِكر تلِ ب ِي ل ِلن‬
‫اس‬
We sent down the reminder so that you can clarify for the people
ْ َ َ َ ‫َْ َ ل‬
‫حك كثِيا‬
ِ ‫ك نس ب‬
So that we can glorify You a lot.
َ ْ َ َ َّ
َْ
ْ
‫ِإَونا ل ْن ندخلها َح َّت ُيرج ْوا مِنها‬
We definitely will not enter it until they exit from it.
َ ْ ْ َ َ
َْ َ
َّ
‫مان َح َّت‬
ِ‫جاء أمر اهلل‬
ِ ‫وغرتكم األ‬
False hopes deluded you until the command of Allah came.
Notice that ‫ حتى‬is followed by a ‫فعل ماض‬.
LIGHTEST
MEMORIZE ‫ الحروف الجازمة للمضارع‬along with their meanings.
If
Did not
Not yet
And should
Then should
Should
ْ
‫إِن‬
َ
‫ل ْم‬
َ
‫ل َّما‬
ْ
‫َولـ‬
َْ
‫فلـ‬
‫ل ِـ‬
***Note
➔ ‫ إن‬can sometimes affect two ‫ فعل‬and gives an “if, then” meaning
➔ ‫ لم‬gives a past-tense meaning (did not) despite the fact that it comes only before a ‫فعل مضارع‬.
➔ Also know that ‫ لما‬can come before a ‫فعل ماض‬. In this case, it means “when” and has no effect on
the ‫فعل‬.
87
To make a ‫ فعل‬lightest (‫)مجزوم‬:
1) If it ends in a ‫ضمة‬, change it to a ‫سكون‬
2) If it ends in a ‫ن‬, get rid of the ‫ن‬
3) The ‫ هن‬and ‫ أنتن‬forms ALWAYS remain the same
ْ
‫َينص ْوا‬
َ ْ َْ
‫صن‬
‫ين‬
َْ
‫تنص ْوا‬
َ ْ َْ
‫صن‬
‫تن‬
ْ ْ‫َنن‬
‫ص‬
ْ
‫َينصا‬
َْ
‫تنصا‬
َْ
‫تنصا‬
َْ
‫تنصا‬
ْ‫َأنْص‬
ْ ْ‫َين‬
‫ص‬
ْ ْ‫َتن‬
‫ص‬
ْ ْ‫َتن‬
‫ص‬
ْ ‫َتنْص‬
‫ي‬
ِ
Take a look at the following examples. Notice how the ‫ حروف‬affect the ‫ أفعال‬after them
َ ‫إ َن َتنْص ْوا‬
ْ ْ‫اهلل َين‬
‫صك ْم‬
ِ
If you aid Allah, He will aid you.
Notice that that ‫ إن‬is affecting two words: (‫ )تنصروا‬and (‫)ينصر كم‬.
ْ‫َْ َل‬
ْ
‫نل بِهِ سلطانا‬
ِ ‫لم ي‬
He did not send down any authority for it.
َ ْ ْ َ َّ َ
‫ذاب‬
‫ع‬
‫لما يذوقوا‬
ِ
They have not yet tasted My punishment.
َ َ َّ َ َ
‫ولما‬
ِ‫قام عبْد اهلل‬
And when the slave of Allah stood up.
Notice that ‫ لَ َّما‬is followed by a ‫فعل ماض‬. In this case, it translates as “when” and has no effect on the ‫فعل‬.
88
ْ ْ ْ ْ ْ َ ْ ََْ
‫ىل َويلؤمِن ْوا ِب‬
ِ ‫فليست‬
ِ ‫جيبوا‬
So then they should respond to me and they should believe in me
.
َ
ْ
‫ِيلَ َت َف َّقه ْوا ِف ل‬
‫الِي ْ ِن َو ِيلنذِر ْوا ق ْو َمه ْم‬
ِ
They should obtain a deep understanding of the religion and they should warn their people.
➢ DRILL 3
Give the light and lightest form of each ‫فعل‬.
L IGHTEST
HOW
TO
RECOGNIZE
A
or
َ
ْ
‫ ت ؤمِن ْو ن‬.1
َ َ
‫ ت عْ ل م‬.2
‫ ن َ ل‬.3
‫ن ِل‬
َ ‫ ي َ َت‬.4
‫اج عا ِن‬
ْ
‫ ي َ ْْسِق َن‬.5
L I G H T /L I G H T E S T ‫فعل‬
if a ‫ فعل‬ends in…
َ‫ـ‬
L IGHT
then it originally had a…
‫ـ‬
‫ــ‬
‫ي‬
‫ْـ َن‬
َ ‫هو ه‬
‫أنت أنا َنن‬
‫هما أنتما‬
‫ـا‬
‫و‬
so the possible pronouns are…
‫ن‬
‫هم أنتم‬
‫أنت‬
ِ
‫ْـ َن‬
‫هن أنت‬
7.4 COMMANDING AND F ORBIDDING
Recall that there are three types of ‫فعل‬. We have already learned about ‫ الفعل الماضي‬and ‫الفعل المضارع‬. The
third on the list is ‫فعل األمر‬, the commanding ‫فعل‬. The forbidding ‫فعل‬, ‫فعل النهي‬, is considered a type of
89
command, which is why it is grouped together with ‫فعل األمر‬. Both of these types are constructed using
‫ الفعل المضارع‬as a frame, which is why they are usually studied alongside ‫الفعل المضارع‬.
When it comes to commanding and forbidding, we are concerned only with the SECOND PERSON
PRONOUNS
( َ‫ أَنت‬through ‫ ) أَنت َّن‬because you cannot command or forbid yourself (first person) or someone
who is not present (third person).
F O R B I D D I N G – ‫ف عل انليه‬
We will begin by learning how to construct ‫النهي‬, because it is simpler. Follow a three-step process:
1) Begin with your ‫ فعل‬in the SECOND -PERSON ‫ مضارع‬FORM and make sure that the pronoun matches
with the one being forbidden
2) Put the ‫ فعل‬in the LIGHTEST FORM
3) Put a “‫ ”ال‬in front of the ‫فعل‬
If you wanted to command Maryam not to help, for instance, you would follow this process:
Start off with
normal 2nd
person:
َْ
‫صيْ َن‬
ِ ‫تن‬
Put a ‫ ال‬in front of
Make lightest:
ُ َْ
‫َص ْي‬
ِ ‫تن‬
the ‫فعل‬:
ُ َْ
‫َص ْي‬
ِ ‫ال تن‬
‫ال‬
ُ َْ
‫َص ْي‬
ِ ‫تن‬
Below is the forbidding chart. MEMORIZE it along with the pronouns and meanings.
َ ْ‫أَن‬
ْ‫ت ال َتنْ َُص‬
All of you don’t help!
َ ْ ُ ْ َ َّ ُ ْ َ
‫أنت ال تنَصن‬
You two don’t help!
َْ
َْ
ُ
ُ
‫أنتما ال تنَصا‬
All of you don’t help!
You two don’t help!
ْ‫أَنْت ال َتنْ َُصي‬
ِ
ِ
RECOGNIZE
A
You don’t help!
You don’t help!
feminine
TO
َْ
َْ
ُ
ُ
‫أنتما ال تنَصا‬
masculine
HOW
َ
ْ‫َصوا‬
ُ ُ ْ‫أ ْنتُ ْم ال َتن‬
‫فعل نيه‬
In order for a ‫ فعل‬to be a ‫فعل نهي‬, look for two things:
1. a ‫ال‬
2. a ‫ فعل‬that is lightest
Note that “‫ ”ال‬can be used to negate a ‫ فعل مضارع‬as well as to forbid. If the ‫ فعل‬following the “‫ ”ال‬is NOT in
the lightest form, it is negation, NOT forbidding. Negation differs from forbidding in that it is a simple
statement of fact or an observation, whereas ‫ فعل النهي‬demands action from the listener by forbidding.
‫ال ت َنص ِري‬, for example, is in the forbidding form because it is lightest. It translates as “Don’t help!”
90
Compare this to َ‫ال ت َنص ِريِن‬, which is not lightest. It is a negative statement that translates as “You do not
help”.
Both occur frequently in the Quran, so learning how to distinguish between them is important.
➢ DRILL 4 Is the following in the forbidding form (F) or is it a statement (S)?
F / S
F / S
F / S
ْ َْ
‫ال ت ق ُع د‬
ْ
َ
‫ال ي ُؤ ِم نُ ْو ن ب ِ ِه‬
َّ
ََ ُ َُ
‫ال ت ق ْو ل ْوا َع اللِ إِال اِل َ َّق‬
F / S
F / S
F / S
ً َ
َ ُ
‫َو ال ي َنال ْو ن ِم ْن َع ُد ٍّو ن ي ْال‬
ََْ َ
‫ان‬
ِ ‫ف ال ت ن ت َِص‬
َُ
ً َ
‫ال ت ق ْم ِف يْ ِه أ ب َد ا‬
X SHOULD NOT Y
Recall that it is not possible to directly forbid someone who is not present. It is, however, possible to say
“someone should not do something.” This is what is known as an indirect forbidding or a third person
forbidding.
ْ ُ ْ‫ُه َو ال َين‬
‫َص‬
They should not help.
َ ْ ُ ْ َ َّ ُ
‫هن ال ين‬
‫َصن‬
They (2) should not help.
َْ
ُ
‫هما ال تن َُصا‬
He should not help.
They should not help.
They (2) should not help.
She should not help.
ْ ُ ْ‫ه ال َتن‬
َ ِ
‫َص‬
Remember to look for an outside ‫ فاعل‬if the one being forbidden is not a pronoun. Take a look at the
following examples.
َ
َّ
َ‫خ ْذ الم ْؤمِن ْو َن الاكف ِريْ َن أ ْو ِيلاء‬
ِ ‫ال َيت‬
ِ
The believers should not take the disbelievers as friends.
ْ
َ ْ َْ َ
‫فال َيزنك كفره‬
His disbelief should not sadden you.
C O M M A N D I N G – ‫فعل األمر‬
Use the following process to construct a command:
1) Begin with your ‫ فعل‬in the second-person ‫ مضارع‬form and make sure that the pronoun matches
with the one being commanded
2) Put the ‫ فعل‬in the lightest form
3) Remove the ‫ت‬, the first letter of the ‫فعل‬
IF the new first letter after removing the ‫ ت‬has something OTHER THAN a ‫ سكون‬on it, your job is done.
91
feminine
َْ
ُ
‫هما ال ين َُصا‬
masculine
ُ ُ ْ‫ُه ْم ال َين‬
‫َص ْوا‬
IF the new first letter after removing the ‫ ت‬has a ‫ سكون‬on it, then it is impossible to pronounce, so the
following steps must be taken in order to make it pronounceable.
4) Add a helper ‫ ا‬to the front of the word
5) Put a ‫ حركة‬on the helper ‫ألف‬
a. If the second to last letter on the ‫ هو‬form is a ‫ضمة‬, the helper ‫ ألف‬also gets a ‫ضمة‬
b. If it is a ‫ فتحة‬or a ‫كسرة‬, the helper ‫ ألف‬gets a ‫كسرة‬
MEMORIZE the chart below.
َ ْ‫أَن‬
ْ‫ت اُنْ َُص‬
All of you don’t help!
َ ْ ُ ْ ُ َّ ُ ْ َ
‫أنت انَصن‬
You two don’t help!
ُْ َُْ
ُ
‫أنتما انَصا‬
You don’t help!
All of you don’t help!
You two don’t help!
You don’t help!
ْ‫أَنْت اُنْ َُصي‬
ِ
ِ
feminine
ُْ َُْ
ُ
‫أنتما انَصا‬
masculine
َ
ْ‫َصوا‬
ُ ُ ْ‫أ ْنتُ ْم اُن‬
Now take a look at the following examples.
GO! ( َ‫)أنت‬
Start off with
normal 2nd
person:
َ َْ
‫تذهب‬
Make lightest:
ْ ‫تَ ْذ َه‬
‫ب‬
Remove first ‫ت‬:
ْ ‫ذْ َه‬
‫ب‬
Determine ‫حركة‬
for helper ‫ألف‬:
ْ ‫اذْ َه‬
‫ب‬
ْ ‫ا ِذْ َه‬
‫ب‬
AID! (‫)أنتن‬
Start off with
normal 2nd
person:
َ ْ َْ
‫تن‬
‫صن‬
Make lightest:
َ ْ َْ
‫تن‬
‫صن‬
Remove first ‫ت‬:
َ ْ ْ
‫ن‬
‫صن‬
Determine ‫حركة‬
for helper ‫ألف‬:
َ ْ ْ
‫ان‬
‫صن‬
َ ْ ْ
‫ان‬
‫صن‬
LEARN! (‫ت‬
ِ ‫)أن‬
Start off with
normal 2nd
person:
َ ْ ‫َت َت َع َّلم‬
‫ي‬
ِ
Make lightest:
ْ ِ َّ‫َتتَ َعل‬
‫م‬
Remove first ‫ت‬:
ْ ِ َّ‫َت َعل‬
‫م‬
No need for
helper ‫!ألف‬
Note that the helper ‫ ألف‬is not pronounced when reading Quran if there is a word before it. The ‫ حركة‬is
not written on the ‫ ألف‬in the Uthmani script.
92
ْ‫َت َعلَّ ِم‬
Also note that commands in the ‫ أَسلَ َم‬family always begin with a َ ‫أ‬. This is the only exception to the rules
mentioned above. We will learn more about this family when we study ‫صرف‬. For now, know that if a ‫فعل‬
rhymes with ‫ أَسلَ َم‬in the past-tense and ‫ يسلِم‬in the present-tense, it is from the ‫ أّسلَ َم‬family.
Note that in your vocabulary, the words from the ‫ أسلم‬family are under “F A M I L Y IV ”. It will always be
written as َ ‫أ‬.
WARN! (‫)أنتم‬
Start off with
normal 2nd
person:
َ
ْ
‫تنذِر ْون‬
➢ DRILL 5
Make lightest:
ْ
‫تنذِر ْوا‬
Remove first
‫ت‬:
Add ‫ أسلم‬family
‫همزة‬:
َْ
‫أنذِر ْوا‬
ْ
‫نذِر ْوا‬
Give the commanding and forbidding form of each ‫فعل‬.
COMMANDING
F ORBIDDING
َ ُ َْ ْ َ
‫ْش ْو ن‬
ِ ‫ ي س ت ب‬.1
َ ْ َ
‫ ت ع ل ُم‬.2
َ ْ ‫ْن ل‬
ِّ َ ُ
‫ي‬
ِ ‫ ت‬.3
َ ََ
‫عان‬
ِ ‫ ت ْتاج‬.4
ْ َْ
‫رس ق َن‬
ِ ‫ ي‬.5
7.6 ABNORMAL SENTENCE ST RUCTURE
All the rules of abnormal sentence structure that apply to the ‫ ماض‬also apply to ‫ مضارع‬and ‫أمر‬.
There is, however, one structure in particular that occurs with ‫ الفعل المضارع‬and ‫ فعل األمر‬and does not
occur with ‫الفعل الماضي‬.
When it comes to ‫ الفعل المضارع‬and ‫فعل األمر‬, it is possible to move the ‫ مفعول به‬before the ‫فعل‬, even if the
‫ مفعول به‬is a pronoun. This is done through the use of a place-holder, ‫ِإيّا‬
ْ َ َ َّ
َْ َ ‫ل‬
‫اك ن ْس َت ِعي‬
‫اك نعبد ِإَوي‬
‫إِي‬
We worship You alone and we rely on You alone.
This placeholder is also used when doing ‫ عطف‬or a pronoun onto another pronoun.
93
ْ‫َأن ْ ِذروا‬
َ َْ
‫َنن ن ْرزقه ْم ِإَويلاك ْم‬
We will provide for them and for you all.
7.7 ‫نون اتلوكيد‬
Another structure that is not relevant to ‫ ماض‬and occurs only with ‫ مضارع‬and ‫ نهي‬is the ‫ نون‬of emphasis
(‫)نون التوكيد‬. This is a ‫ نون‬which is attached to the end of a ‫ فعل مضارع‬to emphasize the action. It is often
accompanied by ‫الم التوكيد‬.
Note that a ‫ فعل‬that has a ‫ نون التوكيد‬will always translate in the future tense.
‫الفعل المضارع المؤكد‬
To add one level of emphasis to a ‫فعل مضارع‬, one ‫ ن‬is added to the end of the ‫فعل‬. This is known as ‫نون‬
‫( التوكيد الخفيفة‬the light ‫ نون‬of emphasis).
To add two levels of emphasis to a ‫فعل مضارع‬, two ‫ نون‬are added. This is known as ‫( نون التوكيد الثقيلة‬the
heavy ‫ نون‬of emphasis).
The light ‫ نون‬of emphasis only occurs twice in the Quran, while the heavy ‫ نون‬of emphasis occurs
countless times. For this reason, we will focus on that.
Take a look at the chart below. The frequently used forms are highlighted. Familiarize yourself with
them.
َّ ْ
‫هم َينصن‬
‫َْ َْ ل‬
‫ان‬
ِ ‫هن ينصن‬
َّ ْ َ
‫أنتم تنصن‬
‫َْ ْ ل‬
‫نان‬
ِ ‫أنت تنص‬
َّ َ ْ َ
‫صن‬
‫َنن نن‬
‫ل‬
َْ
‫ان‬
ِ ‫هما ينص‬
‫ل‬
َْ
‫ان‬
ِ ‫هما تنص‬
‫ل‬
َْ
‫ان‬
ِ ‫أنتما تنص‬
‫ل‬
َْ
‫ان‬
ِ ‫أنتما تنص‬
َّ َ ْ َ
‫صن‬
‫هو ين‬
َّ َ ْ َ
‫صن‬
‫ه تن‬
َّ َ ْ َ َ
‫صن‬
‫أنت تن‬
َّ ْ َ
‫صن‬
ِ
ِ ‫أنت تن‬
َّ َ ْ َ
‫أنا أنصن‬
Notice that when the original ‫ فعل‬has a ‫ و‬as part of the ending (‫أنتم‬/‫)هم‬, it is replaced with a ‫ ضمة‬when the
‫ نون‬is added.
When the original ends in a ‫نحن( ضمة‬/‫أنا‬/ َ‫أنت‬/‫هي‬/‫)هو‬, it is replaced with a ‫ فتحة‬when the ‫ نون‬is added.
Take a look at the following examples. Pay attention to the first letter of the ‫ فعل‬as well as the last ‫حركة‬
to figure out the inside pronoun.
َ ْ ْ َّ َ ْ َ
َّ
َّ ْ َ َ ْ َ
ْ
‫ضنا أو تلعودن ِِف مِلتِنا‬
ِ ‫نلخ ِرجنكم مِن أر‬
We will definitely expel you all from our land or you all will definitely come back to our religion.
94
Notice the ‫ حركة‬before the ‫نون التوكيد‬. Notice how it is a ‫ فتحة‬on ‫( لنخرجن‬meaning the original was a ‫ )ضمة‬and a ‫ ضمة‬on ‫لتعودن‬
(meaning the original was a ‫)واو‬.
ْ َ ْ َّ َ ‫َ َ ل‬
ْ
‫تلنبِئنهم بِأم ِرهِم هذا‬
You will most definitely inform them of this matter of theirs
َّ َ
‫فعل انليه الم ؤ ك د‬
The ‫ نهي‬can be emphasized to convey the meaning “don’t you dare…” For the second person, it will
translate as “don’t you dare”, and for third person, it will be translated as “X should not at all”.
The ‫ فعل‬is constructed the same way as the ‫ مضارع‬and a ‫ ال‬is added before it.
Take a look at the chart below.
َّ ُ ُ ْ َ
‫أنتم ال تن‬
‫َصن‬
ِّ ْ ُ ْ َ
‫أنت ال تن‬
‫َصنان‬
ِّ
َْ
‫أنتما ال تن َُصان‬
ِّ
َْ
‫أنتما ال تن َُصان‬
َّ َ ُ ْ َ
َ
‫َصن‬
‫أنت ال تن‬
َّ ُ ْ َ
‫َصن‬
ِ
ِ ‫أنت ال تن‬
َ
َ َ َ َّ َ َ ْ َ
ْ
‫وال َتسب‬
‫اهلل اغفال ع َّما َيع َمل الظال ِم ْون‬
Don’t you dare think that Allah is unaware of the wrongdoers.
‫ح‬
َ ‫فَ َال َتغ َّرنَّكم ح‬
‫ٱحل َي ٰوة ٱلن َيا‬
The lowest life should not at all deceive you all.
➢ DRILL 6
What is the inside pronoun? Pay attention to the first letter as well as the ‫حركة‬
on the letter before the ‫نون‬.
َّ َ ُ َ
‫ أل ك ِف َر ن‬.5
ُ َُ
‫ ل ت ْس ئَل َّن‬.6
َّ َ ‫ َيل ُبَ ِّط‬.7
‫ئ‬
َ ْ َُ
‫خ ل َّن‬
ِ ‫ نل د‬.8
ُ ُ َ
‫ يل َق ْو ل َّن‬.1
َ ََْ
‫ْن ع َّن‬
ِ ‫ نل‬.2
َّ ُ ِّ‫ َتل ُب َي‬.3
‫ن‬
َ َُ
‫ ال ت ق ْو ل َّن‬.4
95
7.8 DISTINGUISHING B ETWEEN ‫ أسماء‬AND ‫أفعال‬
We have completed basics of ‫ أسماء‬and ‫أفعال‬, so now we can distinguish between an ‫ اسم‬and a ‫ فعل‬just by
looking at the word, regardless of whether we know the definition or not. Use the following tips to help
you distinguish between the two.
‫االسم‬
‫الفعل‬
An ‫ اسم‬can take ‫ تنوين‬or ‫ ال‬or ‫ة‬
A ‫ فعل‬cannot
An ‫ اسم‬rarely ends in a ‫سكون‬
Some forms of the ‫ فعل‬end in a ‫سكون‬
If it ends in ‫ين‬/‫ ون‬and the first letter is something
other than ‫ ي‬or ‫ت‬, it is an ‫اسم‬
If it ends in ‫ين‬/‫ ون‬and the first letter is a ‫ ي‬or ‫ت‬, it
is an ‫فعل‬
If comes after a ‫ حرف الجر‬or a ‫ حرف النصب‬or a
special ‫ مضاف‬it is an ‫اسم‬
➢ DRILL 7
If it comes after a ‫ حرف ناصبة للمضارع‬or a ‫حرف‬
‫ جازمة‬or ‫ قَد‬or ‫ س‬or ‫ف‬
َ , it is a ‫فعل‬
َ ‫سو‬
Determine whether the words below are ‫ أسماء‬or ‫أفعال‬.
ْ َََْ
‫ْثت‬
‫ اِ ن ت‬. 5
ْ ِّ َ ْ َ
‫ ب ع د اَّل ك رى‬.6
ُ ْ‫ َس يُص ي‬.7
‫ب‬
ِ
َ ‫ أ َ ْن ي َْت‬.8
‫اج عا‬
ِ
ْ‫ ف قُل ُ ْو ب ه م‬.9
ِِ
َ
‫ ش ِف ي ْع‬.1
َ ُ َْ ْ ُ
‫ْش ْو ن‬
ِ ‫ م س ت ب‬.2
َ َّ
‫الس ائ ِل‬
.3
ََ ْ َ ْ َ
‫ ق د أ ف ل ح‬.4
َ ْ ‫الم ناف ق‬
ُ ‫ إ َّن‬.5
‫ي‬
ِِ
ِ
96
SENTENCES
‫اجلملة االسمية‬
‫مبتدأ‬
‫خْب‬
*
before is
‫متعلق باخلْب‬
after is
Can be:
Can be:
‫اجلملة الفعلية‬
after is
Can be:
97
-a single word in
‫رفع‬
-a single word in
‫رفع‬
-a ‫جار وَمرور‬
-a fragment
-a fragment
-a special ‫مضاف‬
-almost always
proper!
-a full sentence
OR
‫فعل‬
*
action
‫ماض‬
the past tense
check endings!
‫مضارع‬
*
doer
detail
who/what - ‫به‬
when/where - ‫فيه‬
pronoun
why - ‫َل‬
how - ‫حال‬
the present tense
check endings AND
beginnings!
-after the ‫فعل‬
imperative action
‫مفعول‬
inside ‫فاعل‬
outside ‫فاعل‬
‫نه‬/‫أمر‬
*Essential part of every sentence!
‫فاعل‬
-in ‫ رفع‬status
-‫ فعل‬is ‫ه‬/‫هو‬
insesity - ‫مطلق‬
‫ جار وَمرور‬- ‫متعلق‬
‫بالفعل‬
CHAPTER 8 VOCABULARY
َ َ
َ َ َ
‫عال ٌم – عال ُم ْون‬
world/creation
ٌ َ
ٌ
(f) ‫ َو ِاحدة‬/‫واحد‬
ِ
one
َْ
‫أن َع ٌام‬
cattle َ
َ
ٌ
(f)‫ ِإ ْحدى‬/ ‫أ َحد‬
one
to gather (s.t)
to lift/raise
to kill
to prevent/protect
to provide for/sustain
to presume/deem
‫َج َم َع َي ْج َم ُع َج ْم ًعا‬
ْ
َ
َ
‫َرف َع َي ْرف ُع َرف ًعا‬
َْ ُ ُ ْ َ َ َ َ
‫قتل يقتل قتل‬
ْ
َ
َ
‫َمن َع َي ْمن ُع َمن ًعا‬
ًْ ُ َُْ َ َ َ
‫رزق يرزق رزقا‬
ً َ ْ ُِ ُ َ ْ َ َ َ
‫ح ِسب يحسب حسبانا‬
ٌ
ٌ
‫ِإله – ِآل َهة‬
god/diety
ُ َ
(‫َو ْحد)ه‬
alone
َ َ َُ
ٌ ْ ََ
‫شك ُاء‬
– ‫شيك‬
ِ
partner/associate
ٌ
ٌ
‫َم َّرة – َم َّرات‬
times (occurrences)
to know
to perish/be destroyed
to find
to assume
to make
to worship
َ
ُ
َ َ
‫ع َرف َي ْع ِرف َم ْع ِرفة‬
ً َ ُ
َ ََ
‫هلك َي ْه ِلك هالكا‬
ُ
َ
ً
‫َو َجد َي ِجد ُو ُج ْودا‬
ًَّ
ُ
َ
‫ظ َّن َيظ ُّن ظنا‬
‫َج َع َل َي ْج َع ُل َج ْعل‬
ُ
َ َ
َ
‫ع َبد َي ْع ُبد ِعبادة‬
3-Letter
َّ َ
ْ َ ِّ َ
to speak/talk to
)‫كل َم ُيكل ُم تك ِل ْي ًما (ـه‬
َ
َْ َ
to change s/t
‫غ َّ َب ُيغ ِ ُب تغ ِي ْ ًبا‬
to torture
to make leave/bring forth
to feed
to make enter
to become clear
ً ‫ُي ْخر ُج إ ْخ َر‬
‫اجا‬
ْ ِ ِ ْ
‫ُيط ِع ُم ِإط َع ًاما‬
َ ْ
ْ
‫ُيد ِخ ُل ِإدخال‬
FAMILY II
ً َ
to make (s/t) clear
‫ت ْب ِي ْينا‬
َ
to change/exchange
‫ت ْب ِد ْيل‬
ِ
َّ َ
َ
‫عذ َب ُي َعذ ُب ت ْع ِذ ْي ًبا‬
FAMILY IV
َْ
‫َأخ َر َج‬
ْ
‫َأط َع َم‬
َ ْ
‫أدخ َل‬
ً َ ُ َّ َ َ َ َ َّ َ َ
‫ي ت َب ُّينا‬
‫تبي يتب‬
to impress
to destroy
to honor
FAMILY V
to think/contemplate
FAMILY VIII
to differ
ً ْ ُ َ ْ َ َ ََ ْ
)‫(ف‬
ِ ‫ِاختلف يخت ِلف ِاخ ِتالفا‬
to take s/t as s/t else
98
ُ ِ ‫ُي َب‬
‫ي‬
ِ
‫ُي َبد ُل‬
َ َّ ‫َب‬
‫ي‬
َّ
‫َبد َل‬
ْ
ُ ‫ب ُي ْعج‬
َ ‫َأ ْع َج‬
‫ب ِإع َج ًابا‬
ِ
ً َْ ُ
َ ََْ
‫أ َهلك ُي ْه ِلك ِإهل كا‬
ْ
ْ
ْ
‫أ ك َر َم ُيك ِر ُم ِإك َر ًاما‬
َ َ ِّ َ َ َّ َ َ
)‫ ِف‬/‫تفك َر َيتفك ُر تفك ًرا (عن‬
ً َ ِ ُ َّ َ َ َّ
‫ِاتخذ َيت ِخذ ِاتخاذا‬
‫املصطلحات‬
ْ
‫ ِﻓﻌﻢ ل َع ْل ُو ْم‬active verb, doer is known
َْ ْ
‫ فِعل َم ُه ْول‬passive verb, doer is unknown
َ
َ
‫ نائِب الفا ِعل‬the “done to”, the one affected by a passive ‫فعل‬
ْ
‫الزم‬
ِ ‫ فِعل‬an intransitive verb (a ‫ فعل‬that cannot take a ‫)مفعول به‬
ْ
‫ فِعل ُمتَ َعد‬a transitive verb (a ‫ فعل‬that can take a ‫)مفعول به‬
َْْ ُ ْ َ ََُ
‫ي‬
ِ ‫ متعد لِمفعول‬a ‫ فعل‬that takes two ‫مفعول به‬
99
‫أفعال متعدية لمفعولي‬
to teach
َ ۡ ُ َّ
٤ ‫َعل َمه ٱل َب َيان‬
He taught him language
to protect
ْ َ ِّ ُ َّ
‫ َعل َم ي َعل ُم تع ِليْ ًما‬.1
ً َ ْ َ ََ
‫ِق ِوقايَة‬
ِ ‫ وَق ي‬.2
ۡ َ َ َّ ََ ُ َّ ُ ُ َ َ َ
‫فوقىهم ٱّلل‬
١١ … ‫ش ذ ِلك ٱل َي ۡو ِم‬
So Allah protected them from the evil of that day…
ً َ ْ ِّ َ ُ َّ َ
‫ وَّف يو‬.3
‫ِف ت ْو ِفيَة‬
to give s/o their full share of s/t
ُ َ َ ُ َّ َ َ ُ َ َ َّ َ َ َ َ
٣٩ … ‫ ووجد ٱّلل ِعندهۥفوفىه ِحسابهۥ‬...
And he found Allah at it, so He gave to him in full his reckoning
ًْ
ُ َْ َ
‫ َج َعل ْي َعل َجعال‬.4
to make
َ َّ ً َ
َ َ
٥٨ … ‫ف َج َعل ُه ۡم ُجذ ذا ِإل ك ِب ٗبا‬
So he made them all into fragments, except for the biggest of them
ً َ ِّ ُ َ َ َ َّ
‫ ِاَّتذ يتَّ ِخذ اَِّتاذا‬.5
to take (s/o as s/t)
ُ َّ َ ّٞ ُ
ُ َ
ُ
َ َّ َّ
٦ … ‫ِإن ٱلش ۡيطـ َن لك ۡم َعدو فٱت ِخذو ُه َعد ًّوا‬
ََ
ًَُْ
َ
َ
‫ رأى يرى رؤية‬.6
No doubt, Shaytan is especially for you all an enemy so take him as an enemy.
to see
َ َ َ َ ٗ َ َ َ ۡ َّ َ َ َّ َ َ
ُۖ ۡ َ ٓ َ َ
٧٨ … ‫ال هـذا َر ِ ِب هـذا أ ك َ ُب‬
‫فلما رءا ٱلشمس ب ِازغة ق‬
And when he saw the sun rising, he said “This is my master, this is bigger.”
ًّ َ
َُ َ
‫ ظ َّن يظن ظنا‬.7
to assume
َ ُ ُّ ُ َ َ ِ
٣٧ … ‫… َو ِإ ِب ألظنهۥكـ ِذ ٗبا‬
Certainly, I definitely assume him to be a liar.
ً ُ ُ َ َْ َ َ
‫ح ْسبَانا‬
‫ ح ِسب َيسب‬.8
to consider, to deem
َ
ٗ
ُ
َ
َ
َ
َ
ۡ
َ
ۡ َ
ُۡ
ُ
٤٤ … ‫… فل َّما َرأته َح ِس َبته ل َّجة َوكشفت َعن َساق ۡي َها‬
So when she saw it, she thought it a body of water and uncovered her
calves.
َ َ َ َ
ً
‫ْي ُد ُو ُج ْودا‬
to find
ِ ‫ وجد‬.9
َّ
ُ َۡ
٤٤ … ‫… ِإنا َو َجدنـه َص ِاب ٗرا‬
Indeed, We found him patient.
ً َ َُْ َ ََ
‫ ترك ي‬.10
‫ْت ُك ت ْراك‬
to leave
ُۖ ٗ ۡ َ ُ َ َ َ َ ّٞ َ ُ َ َ َ َ
٢٦٤ … ‫…فأصابهۥ و ِابل فبكهۥ صلدا‬
And it is hit by a downpour then it leaves it bare
100
to give
َ َ ۡ َ َ َ َ ٓ َّ
١ ‫ِإنا أ ۡعط ۡينـك ٱلك ۡوث َر‬
Certainly We gave you Al-Kawthar.
to reward, compensate
ً‫ أَ ْع َطى ُي ْعط ْي إ ْع َطاء‬.11
ِ ِ
ً ‫ َج َزى َْيْز ْي َج َز‬.12
‫اء‬
ِ
َ ُ َ
َّ
ْ ُ َ
َ ُ
٣٥ ‫… َو َي ۡج ِز َي ـ ُه ۡم أ ۡج َرهم ِبأ ۡح َس ِن ٱل ِذي كانوا َي ۡع َملون‬
[And to] reward them their due with the best of what they
َ ً َ َ usedْ َ to َ do
ْ
َ
ْ
ُ
ْ
ً
ْ ِ ‫أسق يس‬/‫ِق ِسقاية‬
ْ ِ ‫ َسق يس‬.13
‫إسقاء‬
to give drink
ِ ‫ِق‬
ً ‫ش ٗابا َط ُه‬
َ ََ ‫… َو َس َقى ُه ۡم َرُّب ـ ُه ۡم‬
٢١ ‫ورا‬
And their Master gave them a pure drink
ً َ ْ ُ ْ ََ َْ
‫ أدخل يُد ِخل إِدخاال‬.14
to make s/o enter s/t
َۡ ۡ
َ
َ
َّ
َ ۡ ۡ َ ۡ ُ ۡ َ ۡ ُ ِّ
٥…‫ي َوٱل ُمؤ ِمنـ ِت َجنـ ٖت ت ۡج ِري ِمن ت ۡح ِت َها ٱألن َهـ ُر‬
‫ليد ِخل ٱلمؤ ِم ِن‬
To make the believing men and believing women enter gardens from
under which rivers flow
َ
َ
to exchange/change
‫ بَ َّدل يبَ لدِل تبْدِيْال‬.15
ۡ َ
َ ْ َ ۡ ُ َّ َ َ ۡ ْ ُ َّ َ َ َّ َ َ َ ۡ َ َ
٢٨ ‫ٱّلل كف ٗرا َوأ َحلوا ق ۡو َم ُه ۡم د َار ٱل َب َو ِار‬
ِ ‫ألم تر ِإَل ٱل ِذين بدلوا ِنعمت‬
Do you not see those who exchange the blessing of Allah for disbelief
ً
َ
ُ
‫ َر َزق يَ ْر ُزق ِر ْزقا‬.16
to bless s/o with s/t
ََ
ًۡ ُۡ
َ ُ ُ
ٗ
َ
ُ َ َ َ َ
‫ق‬
٨٨ … ‫ال َيـق ۡو ِم أ َر َء ۡيت ۡم ِإن كنت َعَل َب ِين ٖة ِمن َّر ِ ِب َو َرزق ِ ِي ِمنه ِرزقا َح َسنا‬
He said, “My people! Did you not consider if I am upon clear evidence from
my Master and He blesses me good provisions from it…”
*Will appear in a later chapter. Not required for memorization.
101
CHAPTER 8 – ‫الفعل المبىن للمجهول‬
8.1 INTRODUCTION
The passive ‫فعل‬, or ‫الفعلُالمبنيُللمجهول‬, is a ‫فعل‬-form that is used to express the occurrence of an action
while keeping the doer of that action anonymous. In Arabic, ‫ مجهول‬literally means “unknown” or
“anonymous”. The sentence, “The cake was eaten,” for example, is considered ‫مجهول‬, because the one
who ate the cake is not known. The same goes for the sentence “The cake is eaten”. Both ‫ ماض‬and
‫ مضارع‬can be made ‫مجهول‬.
To determine whether something is passive in either Arabic or English:
1) Find the action
2) Ask yourself “Do I know who performed the action?”
If the answer is no, it is passive. Otherwise, it is active.
➢ DRILL 1 Are the following sentences active (A) or passive (P)?
A/ P
We were told good things about the
Arabic program.
A/ P
The students had breakfast on campus
this morning.
A/ P
Her parents were going to move from
abroad.
A/ P
The cupboards are being emptied right
now.
A/ P
They were advised against buying real
estate in California.
A/ P
We were on our way to work when he
called.
8.2 SENTENCE STRUCTU RE
There are two core parts to a passive ‫جملةُفعلية‬. They are:
1) ‫المبي للمجهول‬
‫ – الفعل‬the action itself; the passive ‫فعل‬
ِ
2) ‫ – نائب الفاعل‬the “done-to”; the thing/person the action was done to
In the sentence “The cake was eaten” the passive ‫ فعل‬is “was eaten”. The done-to or the ‫ نائبُالفاعل‬is “the
cake”.
Know that because the one carrying out the ‫ فعل‬is anonymous, a sentence with a ‫ فعلُمبنيُللمجهول‬can
never have a ‫ فاعل‬in it. Also know that because the done-to is labeled as the ‫نائبُالفاعل‬, passive sentences
do not contain a ‫مفعولُبه‬.
Additional information can appear in the sentence in the form of a ‫ متعلقُبالفعل‬or a ‫ظرف‬.
Let us learn more about the two core components of a ‫ جملةُفعلية‬with a passive.
102
➢ DRILL 2 Underline the ‫ فعل‬once and the ‫ نائب الفاعل‬twice.
1. The fruits and vegetables were washed and dried one-by-one.
2. The emperor’s robes are stitched by hand.
3. The prisoners were released after the treaty was signed.
4. This dictionary was compiled many years ago.
5. My team was never defeated. We were given the gold medal at the tournament last year.
6. His house was robbed while he was away.
‫الفعل الماض المبىن للمجهول‬
Take a look at the following past passive ‫أفعال‬:
َ‫أُ ْعج ْب‬
ِ
They (f) were impressed
ُ ‫ُرف ْع‬
‫ت‬
ِ
I was lifted
ْ َ ْ ُ
‫أخ ِرجت‬
She was expelled
ُ ِ ُ‫ا ُ ْنت‬
‫َص ْوا‬
َ ُ‫ن‬
‫َص‬
ِ
They were given victory
He was helped
Past-passives are characterized by the following:
1) The second to last letter (of the original ‫ )فعل‬takes a ‫كرسة‬
2) Every other ‫ حركة‬before this is changed into a ‫ضمة‬
3) The ‫ حركة‬on the last letter (of the original ‫ )فعل‬REMAINS THE SAME
4) If there is a ‫ سكون‬anywhere on the word, it does not change
***Note: to find the original ‫فعل‬, look at the ‫ هو‬form.
ْ
ْ
َْ
‫①ا ِْس َتغف َر←② ا ِْس َتغ ِف َر←③ ا ْستغ ِف َر‬
1. Begin with the active form.
2. The second to last letter (‫ )ف‬takes a ‫كرسة‬.
3. Every other ‫ حركة‬before that is changed to a ‫ضمة‬.
***Notice that the last ‫ َ)ر ( حركة‬remains the same.
ْ ْ
***Notice that the ‫غ ( سكون‬/ ‫س‬
) do not change.
103
َ
َ
‫①ق َتل ْوا←② قت ِل ْوا←③ قتِل ْوا‬
1. Begin with the active form
ََ
2. The second to last letter of the original ‫ )ق ت َل ( فعل‬takes a ‫كرسة‬.
3. Every other ‫ حركة‬before that is changed to a ‫ضمة‬.
ُ remains the same.
***Notice that the last ‫)ل ( حركة‬
second person
َ ِ ُ‫ُه َو ن‬
‫َص‬
They were helped.
َ ْ ُ َّ ُ
‫َصن‬
ِ ‫هن ن‬
Both of them were helped.
َ ِ ُ‫ُهما ن‬
‫َصتا‬
He was helped.
They were helped.
Both of them were helped.
She was helped.
ْ‫َص ُتم‬
ْ ُ‫أَ ْنتُ ْم ن‬
ِ
َّ ُ ْ‫أَن‬
ْ ُ‫ت ن‬
َّ‫َص ُتن‬
ِ
ُْ ُ َُْ
‫أنتما ن َِصتما‬
All of you were helped.
You two were helped.
ُْ ُ َُْ
‫أنتما ن َِصتما‬
َ ْ ُ َ َْ
‫أنت ن َِصت‬
You were helped.
ُ َْ
ْ
‫ت ن َِص ِت‬
ِ ‫أن‬
All of you were helped.
You two were helped.
You were helped.
ْ َ ُ َ
‫َصت‬
ِ ‫ِه ن‬
ُ ْ ُ َ
‫أنا ن َِصت‬
We were helped.
I was helped.
both
ْ ُ‫ََنْ ُن ن‬
‫َصنا‬
ِ
feminine
ُ ُ
‫هما ن َِصا‬
first person
Singular
masculine
ُ ِ ُ‫ُه ْم ن‬
‫َص ْوا‬
Pair
feminine
Plural
masculine
third person
MEMORIZE the chart below. Notice how the ‫ حراكت‬differ from the ‫ حراكت‬on the non-passive version.
➢ DRILL 3 Write out the passive version of the ‫ أفعال‬below then do the past-passive ‫ نص‬chart for
each ‫ فعل‬orally.
َ ََ
‫تق َّبل‬
ََ َ
‫قاتل‬
َ ََْ
‫أنشأ‬
َ َ
‫خل َق‬
َ
‫َب َعث‬
104
َّ
‫َعل َم‬
َ َ َ
‫أخذ‬
ََ
‫َج َع‬
‫الفعل المضارع المبىن للمجهول‬
Take a look at the following present passive ‫أفعال‬:
َ ‫ُي ْع‬
َ‫ج ْب‬
ُ‫أُ ْر َفع‬
ُ‫َُّتْ َرج‬
َ ُ َ َُْ
‫َص ْون‬
‫ينت‬
ُ‫ُينْ ََص‬
They (f) are impressed
I am lifted
She is expelled
They are given victory
He is helped
Present-passives are characterized by the following:
1)
2)
3)
4)
The first letter gets a ‫ضمة‬
Every other ‫ حركة‬becomes a ‫فتحة‬
The ‫ حركة‬on the last letter (of the original form) REMAINS THE SAME
If there is a ‫ سكون‬on the word, it does not change
***Note: to find the original ‫فعل‬, look at the ‫ هو‬form.
ْ
ْ
َْ
‫①ي َ ْس َتغ ِفر←② ي ْس َتغفِر←③ ي ْس َتغفر‬
1. Begin with the active form.
2. The first letter gets a ‫ضمة‬
3. Every other ‫ حركة‬becomes a ‫فتحة‬
***Notice that the last ‫ ُ)ر ( حركة‬remains the same.
ْ ْ
***Notice that the ‫غ ( سكون‬/ ‫س‬
) do not change.
َ ْ
َ ْ
َ ْ
‫① َيقتل ْون←② يقتل ْون←③ يق َتل ْون‬
1. Begin with the active form
ََ
2. The second to last letter of the original ‫ )ق ت َل ( فعل‬takes a ‫كرسة‬.
3. Every other ‫ حركة‬becomes a ‫فتحة‬.
ُ remains the same.
***Notice that the last ‫)ل ( حركة‬
105
Plural
Pair
َ ْ‫ُهما ُين‬
‫ان‬
‫َص‬
ِ
ُ َ ْ‫ُه َو ُين‬
‫َص‬
They are helped.
َ ْ َ ْ ُ َّ ُ
‫َصن‬
‫هن ين‬
Both of them are helped.
َ ْ‫ُهما ُتن‬
‫ان‬
‫َص‬
ِ
He is helped.
They are helped.
Both of them are helped.
She is helped.
feminine
َ ْ ُ َ ُْ ْ َُْ
‫أنتم تنَصون‬
ُْ َُْ
َ
‫ان‬
ِ ‫أنتما تنَص‬
َ ْ‫أَن‬
ُ‫ت ُتنْ ََص‬
ُ َ ْ‫ه ُتن‬
َ ِ
‫َص‬
َ ْ َ ْ ُ َّ ُ ْ َ
‫أنت تنَصن‬
You two are helped.
ُْ َُْ
َ
‫ان‬
ِ ‫أنتما تنَص‬
You are helped.
All of you are helped.
You two are helped.
You are helped.
feminine
َ‫أَنْت ُتنْ ََصيْن‬
ِ
ِ
ُ َ ْ‫ََنْ ُن ُنن‬
‫َص‬
َ
ُ‫أنا أُنْ ََص‬
We are helped.
I am helped.
both
first person
All of you are helped.
➢ DRILL 4
Write out the passive version of the ‫ أفعال‬below then do the present-passive ‫ نص‬chart
for each ‫ فعل‬orally.
َ
‫َي َتق َّبل‬
Singular
masculine
second person
َ ُ َ ُْ ْ ُ
‫َص ْون‬
‫هم ين‬
masculine
third person
MEMORIZE the chart below. Notice how the ‫ حراكت‬differ from the ‫ حراكت‬on the non-passive version.
َ
‫يقات ِل‬
ْ
‫ينشِئ‬
َْ
‫ُيلق‬
‫َيبْ َعث‬
‫ل‬
‫ي َعل ِم‬
ْ
‫يَأخذ‬
LEARNING TO RECOGNIZE AND TRANSLATE PASSIVES
When looking at a ‫فعل‬, you should be able to determine whether it is past or present and whether it is
active or passive.
َ beginning and a ‫مضارع‬
1) First determine whether it is past or present. Do so by looking for an ‫أيي‬
ending or one of the ‫ ماض‬endings.
2) If it is past-tense, look for the (u-u-i) sound (one or more ‫ ضمة‬and one ‫)كرسة‬.
3) If it present-tense, look for the (u-a-a) sound (one ‫ ضمة‬and one or more ‫)فتحة‬.
4) Find the inside pronoun
106
َْ
‫َي َمع‬
TRANSLATING
Once you have figured out the tense, the inside pronoun, and whether it is active or passive, you should
be able to translate.
1) Past passive translates as: X was
2) Present passive translates as: X is
ed.
ed.
➢ DRILL 5 Fill out the table below.
WORD
TENSE
ُ ُ
‫خ ِلق ْوا‬
/ ‫ماض‬
ِّ
‫ُعل ْمنا‬
ُ ِّ َ ُ
‫نفضل‬
ُ ُ
‫أ ِم ْرت‬
َّ َ َ
‫يتَذك ُر‬
َ
ُ
‫ت ْر َج ُع ْون‬
‫مضارع‬
/ ‫ماض‬
‫مضارع‬
/ ‫ماض‬
‫مضارع‬
/ ‫ماض‬
‫مضارع‬
/ ‫ماض‬
‫مضارع‬
/ ‫ماض‬
‫مضارع‬
ACTIVE/PASSIVE
PRONOUN
TRANSLATION
‫ معلوم‬/ ‫َمهول‬
‫ معلوم‬/ ‫َمهول‬
‫ معلوم‬/ ‫َمهول‬
‫ معلوم‬/ ‫َمهول‬
‫ معلوم‬/ ‫َمهول‬
‫ معلوم‬/ ‫َمهول‬
‫نائب الفاعل‬
Recall that the ‫ نائبُالفاعل‬is the DONE-TO. In the sentence “The cake was eaten,” the word “cake” is the
‫نائبُالفاعل‬. Though the roles differ, the grammatical rules of the ‫ نائب الفاعل‬are exactly the same as the
rules of the ‫فاعل‬. Let us refresh.
There are two types of ‫نائبُالفاعل‬:
َ
1) Inside (‫مستب‬
‫ – )ضمب‬if the done-to is a pronoun
2) Outside – if the done-to is other than a pronoun
107
When the ‫ نائبُالفاعل‬is outside:
1) It must come AFTER the ‫فعل‬
2) The ‫ فعل‬must be in the ‫ هو‬or ‫ه‬
ِ form
3) It must be ‫مرفوع‬
In the sentence “‫ص ْرنا‬
ِ ‫ ”ن‬for example, the ‫ نائبُالفاعل‬is the inside pronoun ‫نحن‬.
In the sentence “َُ‫ص َرُالم ْسلِم ْون‬
ِ ‫”ن‬, the ‫ نائبُالفاعل‬is “َُ‫”الم ْسلِمون‬. Notice that it is after the ‫فعل‬, which is in the ‫هو‬
form, and it is ‫مرفوع‬.
Let us take a look at a few examples of passive sentences in the Quran.
َ
‫ُض َب َمثل‬
ِ
An example was struck.
ْ َ‫أنْزل‬
‫ت س ْو َرة‬
ِ
A surah was sent down.
‫هم‬
َ
‫ي ْر َزق ْون فِيْ َها‬
They are given provisions in it.
‫هي‬
ْ َّ
َ ْ ‫ت ل لِلم َّتق‬
‫ي‬
‫أعِد‬
ِ
It was prepared for the God-conscious.
FINDING
THE
‫ نائب الفاعل‬I N A S E N T E N C E
1) If the ‫ فعل‬is in the ‫ه‬
ِ /‫ هو‬form, look for an outside ‫نائب الفاعل‬. If there is one, it will be the first ‫رفع‬
after the ‫فعل‬.
2) If the ‫ فعل‬is not in the ‫ه‬
ِ /‫ هو‬form, it cannot have an outside ‫ – نائب الفاعل‬do not look for one.
3) Translate the ‫ نائب الفاعل‬as the done-to or the receiver of the action whether it is inside or outside.
108
➢ DRILL 6 Underline the ‫ فعل‬once and the ‫ نائب الفاعل‬twice. If you find an inside ‫نائب الفاعل‬, write
the pronoun underneath the ‫فعل‬. Then translate the ayaat using the word bank provided.
َ ‫َش‬
‫فاعة‬
intercession
َ َ
‫ق ِبل‬
to accept
‫ِقتال‬
َ َ‫َكت‬
‫ب‬
‫ُص ْور‬
َ ََ
‫ن فخ‬
fighting
to mandate
trumpet
to blow
ٌ َ َْ ْ
َ ُ
‫واحدة‬
ِ ‫ن ِفخ ِف الصو ِر نفخة‬
َ
ُ َ ُ
‫ث َّم ِإيلْ ِه ت ْر َج ُع ْون‬
ٌَ َ ْ َُُْ
‫فاعة‬
‫ال يقبل ِمنها ش‬
ُ
ُ َ َ ُ
‫ب َعليْك ْم ال ِقتال‬
‫ك ِت‬
ٌ
8.3 THE RHETORICAL B ENEFITS OF THE PASSI VE VOICE
Every passive verb has an active alternative. The distinguishing feature of a passive is that the doer is left
unknown. When a speaker chooses not to mention the doer, the focus is shifted to the action or the
object of the action (‫)نائب الفاعل‬. This can be for one of several reasons:
1) WHEN THERE IS NO REASON TO MENTION THE DOER
َ ْ
ْ َ‫حي ْوا بأ‬
َ َ‫ِإَوذا ح لييْت ْم ب َتح َّية ف‬
‫ح َس َن َمنها أ ْو رد ْوها‬
ِ ِ ِ
ِ
If you are greeted with a greeting, then greet using a better greeting or return it
This command applies regardless of who is sending the greeting. There is no reason to mention the ‫فاعل‬.
َ
َْ َ
َْ
ْ
‫آيات اهلل ِ يكفر بِها أ ْو ي ْس َت ْه َزأ بِها فال تقعد ْوا َم َعه ْم‬
ِ ‫إِذا َس ِمعت ْم‬
If you hear the signs of Allah being disbelieved in or mocked, do not sit with them.
This command applies regardless of who is disbelieving and mocking. There is no reason to mention the ‫فاعل‬.
َّ َ َ
َّ َ َ َ َ ْ َ
َ َ َ
َ ‫اخران َيق ْومان َم‬
‫قامهما‬
‫ئ‬
‫ف‬
‫ا‬
‫ِم‬
‫ث‬
‫إ‬
‫ا‬
‫ق‬
‫ح‬
‫ِت‬
‫س‬
‫ا‬
‫ما‬
‫ه‬
‫ن‬
‫فإِن ع ِث لَع أ‬
ِ
ِ
ِ
If it is discovered that they (2) are guilty, let two others take their place
This command applies regardless of who discovers that they are guilty. There is no reason to mention the ‫فاعل‬.
109
َ
َ َ ْ ْ َ َّ َ َ
َ
َ َ َْ
‫ي أش أرِيْ َد َب َم ْن ِِف األ ْر ِض أم أراد ب ِ ِه ْم َربه ْم َرشدا‬
ِ‫وأنا ال ندر‬
2) OUT OF RESPECT FOR ALLAH
We do not know if evil is intended for those on earth, or if their Master intends guidance
for them.
Notice that when evil is mentioned, the passive is used. When guidance is mentioned, the active is used and the doer
(Allah) is mentioned. It is understood that the doer is the same in both cases. Nevertheless, the jinn who say this only
associate Allah’s name with good out of respect.
3) EXPANDING THE SCOPE OF THE ACTION
ْ
ِ ‫لعِن ْوا ِِف النيا واآلخ ِْرة‬
They were cursed in this world and the next
Specifying the ‫ فاعل‬restricts it to that one ‫فاعل‬. Not specifying the ‫ فاعل‬leaves it open and unlimited. Compare the ayah
َ
ُ ‫)ل َع َن ُه ْم‬,
above to the ayah ( ‫للا‬
where the doer is specified.
8.4 TRANSITIVITY
You may have noticed that the role of the ‫( نائبُالفاعل‬the done-to) in a passive sentence is similar to the
role of the ‫ مفعولُبه‬in a non-passive sentence. Though the labels and statuses are different, they both
play the role of the thing/person that is affected by the ‫فعل‬.
Consider the following examples.
-
In the sentence “Hamza ate the cookie,” the word “cookie” is the thing that is affected by the
action. This sentence is not passive, so “cookie” is the ‫مفعول به‬.
In the sentence “The cookie was eaten,” the word “cookie” is the thing that is affected by the
action. This sentence is passive, so “cookie” is the ‫نائب الفاعل‬.
Again, the labels differ, but the roles that a ‫ مفعولُبه‬and a ‫ نائبُالفاعل‬play are very similar. Knowing this, it
will not surprise you to know that when converting a non-passive sentence to a passive sentence, what
was the ‫ مفعولُبه‬in the non-passive version becomes the ‫ نائبُالفاعل‬in the passive version.
Now recall that every passive sentence must have a ‫نائبُالفاعل‬.
*T HIS MEANS THAT IF A SENTENCE DOES NOT HAVE A ‫مفعولُبه‬, IT CANNOT BE MADE PASSIVE WHILE RETAINING
THE SAME MEANING .*
This is because if there is no ‫مفعولُبه‬, there is nothing that can be turned into a ‫نائبُالفاعل‬.
Recall that the ‫ مفعولُبه‬is optional. A sentence made up of a ‫ فعل‬and ‫ فاعل‬is considered a complete
sentence. In some cases, a sentence lacks a ‫ مفعولُبه‬simply because the speaker chooses not to mention
it. In other cases, a sentence lacks a ‫ مفعولُبه‬because the ‫ فعل‬in the sentence cannot take a ‫مفعولُبه‬. A ‫فعل‬
that cannot take a ‫ مفعولُبه‬is called a ‫ٌُالز ٌُم‬
ِ ‫ ِف ْعل‬.
110
‫الفعل الالزم‬
A ‫ فعلُالزم‬is a ‫ فعل‬that CANNOT take a ‫مفعولُبه‬. This is because the nature of the action is such that it only
affects the ‫ فاعل‬and cannot affect anything external. “To sleep” would be an example of a ‫فعلُالزم‬. This is
because the action of sleeping only affects the ‫فاعل‬. It is not possible to sleep someone else or to sleep
something.
A good way to test whether a ‫ فعل‬is ‫ الزم‬is to use “something” or “someone” as a placeholder for your
‫مفعولُبه‬. If the sentence does not make sense after doing so, or if it requires some sort of preposition or
‫ حرف‬in order to make it make sense, the ‫ فعل‬is ‫الزم‬.
Let us put the ‫“ فعل‬to read” to the test.
I read something.
This sentence makes sense. The ‫ فعل‬is not ‫الزم‬.
Let us put the ‫“ فعل‬to fall” to the test.
I fell something.
I fell someone.
Neither of these sentences make sense. The ‫ فعل‬is ‫الزم‬.
Let us put the ‫“ فعل‬to laugh” to the test.
I laughed something.
I laughed someone.
Neither of these sentences make sense. The ‫ فعل‬is ‫الزم‬.
Since the two actions “to fall” and “to laugh” require a preposition, then they are ‫الزم‬, and therefore
cannot be made passive.
‫الفعل المتعدي‬
A ُ‫ ِف ْعلٌُمت َ َعد‬is the opposite of a ‫فعلُالزم‬. It is a ‫ فعل‬that CAN take a ‫مفعولُبه‬. This is because the nature of the
action is such that it affects something else or someone else. To figure out if a ‫ فعل‬is ‫متعد‬, use the same
test mentioned previously.
This type of ‫ فعل‬CAN be made passive.
111
➢ DRILL 7 ‫ الزم‬or ‫?متعد‬
‫الزم‬
‫متعد‬
to cry
‫الزم‬
‫متعد‬
to eat
‫الزم‬
‫متعد‬
to carry
‫الزم‬
‫متعد‬
to read
‫الزم‬
‫متعد‬
to write
‫الزم‬
‫متعد‬
to worry
‫الزم‬
‫متعد‬
to despair
‫الزم‬
‫متعد‬
to wash
‫الزم‬
‫متعد‬
to fold
‫الفعل المتعدي لمفعولي‬
A ‫ فعلُمتعدُلمفعولين‬is a ‫ فعل‬that can take two ‫مفعولُبه‬. It is relevant to our study of passives because a
passive sentence can only have one ‫نائبُالفاعل‬. When a ‫ فعلُمتعدُعلىُمفعولين‬appears in the passive form, it
takes one ‫ نائبُالفاعل‬and one ‫مفعولُبه‬. This is the ONLY circumstance in which you will find a ‫ مفعولُبه‬in a
passive sentence. Take a look at the following example.
‫نحن‬
ْ َّ َ ْ َ ْ ‫ل‬
‫ي‬
ِ ‫عل ِمنا من ِطق الط‬
We were taught the speech of birds.
Notice that there is one ‫ نحن( نائب الفاعل‬inside ‫ )علمنا‬and one ‫)منطق الطب ( مفعول به‬.
SUMMARY OF PASSIVES
A passive verb: the doer of the action is unknown.
To recognize a passive ‫فعل‬:
Check the tense first!
if it is past tense, look for the following sounds…
‫ُـ ُـ ِـ‬
if it has those sounds, then translate it as…
X was _________ed
if it is present tense, look for the following sounds…
‫ُـ َـ َـ‬
if it has those sounds, then translate it as…
X is
112
ed
ْ
‫الزم‬
ِ ‫فِعل‬
an intransitive verb, cannot take a ‫ مفعول به‬cannot be made passive
ْ
‫فِعل ُمتَ َعد‬
a transitive verb, can take a ‫مفعول به‬
can be made passive
a ‫ فعل‬that takes two ‫مفعول به‬
can be made passive AND
have both a ‫ نائب الفاعل‬and a ‫مفعول به‬
َْْ ُ ْ َ ََُ
‫ي‬
ِ ‫متعد لِمفعول‬
113
CHAPTER 9 VOCABULARY
َ َ َ َ َ َ
‫كذلِك‬/‫هكذا‬
like that/in that way
ُ ْ ‫ََمْنُ ْو ٌن – ََمَان‬
‫ي‬
ِ
ْ ُ َ
(f) ‫أخ َرى‬/‫آخ ُر‬
‫آخ ٌر‬
ِ
َ ُ ُ َ
(f) ‫أ ْول‬/‫أ َّول‬
other
َ ُْْ ُ
ْ‫ذ ُوو‬/
‫أولو‬
last
َ
ُ‫ن – أ ْغنِيَاء‬
ٌّ ‫َغ‬
ِ
first
ٌ ْ ‫فَق‬
ُ‫ي – ُف َق َراء‬
ِ
rich
ً َ
َُْ
‫أنَث – إِناثا‬
poor
ٌ‫َذ َك ٌر – ُذ ُك ْور‬
female
male
insane, lunatic
ٌ ‫َج َو‬
‫اب‬
people of…
َ
‫بَ َص – أبْصار‬
answer
eyesight
3-LETTER
to come down
to forgive
to dislike
to be sad
to fall
to thank/be grateful
to own
ً ُ ُ َْ َ ََ
‫ْنل ن ُز ْوال‬
ِ ‫نزل ي‬
ً ْ ُ ُ َْ َََ
(‫غفر يغ ِفر غفرانا )لـ‬
َ
ْ
ً ُ
‫ك ِر َه يَك َر ُه ك ْرها‬
ً
ُ َْ َ
‫َح ِزن َي َزن َح َزنا‬
ُ
ُ
َ
‫َسق َط ي َ ْسق ُط ُسق ْو ًطا‬
ْ ُ ُ ْ
َ َ
‫شك َر يَشك ُر شك ًرا‬
ًْ ُ َ َ َ
‫َملك ي ْم ِلك ُملَك‬
to carry
ً ُ ُ ُ ُ َْ َ َ َ
)‫ج ْودا (لـ‬
‫سجد يسجد س‬
ًََْ ُ َ َْ َ َ
‫ر ِحم يرحم رَحة‬
َْ ََْ ََ
‫نف َع ينف ُع نف ًعا‬
ُ
َ
َْ
‫َجل َس ْي ِل ُس ُجل ْو ًسا‬
ً َ ْ ُ ُ َ َْ َ َ
‫رسانا‬
‫خ ِرس َيرس خ‬
َْ
َ
َ
‫ف ِر َح يف َر ُح ف َر ًحا‬
ً َ ُ َْ َََ
‫َحل َي ِمل َحْال‬
to bring forward
ْ ْ َ ِّ َ ُ َّ َ
‫قد َم يقد ُم تق ِدي ًما‬
to associate partners
ً ْ
ُْ َ َ َْ
‫ْش ُك إَِشااك‬
ِ ‫أَشك ي‬
to prostrate
to have/show mercy
to benefit
to sit
to lose/suffer a loss
to be happy
FAMILY II
to burn s/t
ً َْ ُ ُ َ
‫َح َّرق َيَ ِّرق َت ِريْقا‬
to send down
ً ْ ُ ُْ َ ََْ
‫ْنل إِن َزاال‬
ِ ‫أنزل ي‬
to dispute
ْ ُ ََْ َ َ َ ْ
ً ‫خت َص‬
‫اما‬
ِ ‫ِاختصم َيت ِصم ِا‬
FAMILY IV
FAMILY VIII
to follow
114
ً َ‫ا َّتبَ َع يَتَّب ُع ا ِّتب‬
‫ااع‬
ِ ِ
ِ
‫املصطلحات‬
َّ ‫ال‬
‫انلا ِفيَة‬
the ‫ ال‬of negation (comes before an ‫ اسم‬or a ‫فعل‬, does not change its status)
ْ ْ
َّ ‫ ال‬the ‫ ال‬of categorical negation (only comes before an ‫اسم‬, makes it light and ‫)نصب‬
‫انلا ِفيَة لِل ِجن ِس‬
َّ ‫ال‬
‫انلا ِهيَة‬
َّ ‫اِل ُ ُر ْوف‬
‫الزائِ َدة‬
the ‫ ال‬of forbidding (makes a ‫ فعل مضارع‬lightest)
‫ حروف‬that are added onto a part of the sentence for emphasis, but it does not
change its role in the sentence
115
CHAPTER 9 - NEGATION
9.1 INTRODUCTION
Thus far, we have learned how to construct and recognize positive sentences, both ‫ فعلية‬and ‫اسمية‬. Now
we will learn how to negate them. There are tools of negation that are UNIQUE to ‫الجملةُالفعلية‬. There are
tools of negation that are UNIQUE to ‫الجملةُاالسمية‬. And there are tool of negation that are SHARED by
both.
9.2 NEGATING ‫اجلملة الفعلية‬
The tools of negation for ‫ الجملةُالفعلية‬vary based on the tense of the sentence. It is possible to negate
past, present, and future sentences.
P A S T -T E N S E N E G A T I O N
There are two ways to negate the past-tense. They are:
َ
1) ‫ مضارع‬+ ‫ل ْم‬
2) ‫ ماض‬+ ‫ما‬
Recall that ‫ لَ ُْم‬can only occur with the ‫مضارع‬, but it always pushes the meaning to the past. It also causes
the ‫ فعل‬to be ‫مجزوم‬.
This ‫ ما‬is called ‫ماُالنافية‬. It does not affect the ‫ فعل‬grammatically in any way. In terms of meaning, it differs
from ‫ لَ ُْم‬in that it is used for refutation or in a context of debate.
ْ
َّ ْ ْ ُ َ ْ َ
‫اج ِدي َن‬
ِ ‫لم يكن ِمن الس‬
He was not among those who prostrated.
The ayah above is speaking about Iblis. There is no debate as to whether he prostrated or not, so ‫ لم‬is used rather than ‫ما‬.
َ
َ ْ ‫الم ْْشك‬
ُ ‫اكن م ْن‬
‫ما‬
‫ي‬
ِ
ِِ
No, he was not among those who committed shirk.
The ayah above is speaking about Ibrahim (AS). There were debates amongst the people of the book as to his beliefs, so ‫ما‬
is used for refutation.
P R E S E N T -T E N S E N E G A T I O N
There are two ways to negate the present-tense. They are:
1) ‫ مضارع‬+ ‫ال‬
2) ‫ مضارع‬+ ‫ما‬
The ‫ ال‬that is used to negate the ‫ مضارع‬is called ‫ الُالنافية‬and does not affect the ‫ فعل‬in any way. Do not
confuse this with ‫الُالناهية‬, the ‫ ال‬that is used for forbidding.
‫ ماُالنافية‬differs from ‫ الُالنافية‬in that it is used for refutation or in the context of a debate.
116
Since the present and future tense share the ‫ مضارع‬form, this type of negation can sometimes be
translated as future-tense. Context reveals which is intended.
َ ُْ ُْ
‫اآلخ ِر‬
ِ‫لل َوايلَ ْوم‬
ِ
ِ ‫ال يؤ ِمنون بِا‬
They do not believe in Allah and the last day.
َ َْ ُ َ َ
ْ َ ‫ك ِم ْن‬
‫َشء‬
‫وما يَضون‬
No, they will not harm you at all.
FUTURE NEGATION
ُْ َ‫ ل‬is the only way to negate explicitly in the future-tense. Recall that it occurs with a ‫ فعلُمضارع‬and that
‫ن‬
it makes it ‫منصوب‬.
َ َ َ ْ َ َْ
‫واحد‬
ِ ‫لن نص ِْب َع طعام‬
We will not endure one type of food.
Note that ‫ لَ َّما‬is also used for negation. It is not associated with a particular tense and translates as “not
yet”. It occurs with the ‫ مضارع‬and makes it ‫مجزوم‬.
ُ ْ َ َّ َ َ
ُ ُُ ْ ُ ْ
‫ف قل ِبك ْم‬
ِ ‫اإليمان‬
ِ ‫ولما يدخ ِل‬
Faith has not yet entered your hearts.
➢ DRILL 1 Negate the following sentences.
َ َّ‫ي َ ْس َأل ْو َن انل‬
.‫اس‬
ْ
َ
. ‫َس ت ق بَل ت ْو بَت ه ْم‬
َ َ َ
ْ
‫قال ْوا َك َِمة الكف ِر‬
َ
.‫يؤِمِن ْون بِاهللِ وايلَ ْو ِم اآلخ ِِر‬
َ َ ْ
.‫َسنؤمِن لك‬
َ
.ِ‫آمن ْوا بِاهللِ وايلَ ْو ِم اآلخِر‬
9.3 NEGATING ‫اجلملة االسمية‬
The two tools for negating a ‫ جملةُاسمية‬are ‫ ما‬and ‫ليس‬. These two tools function in a similar way.
There are four ways to negate a ‫جلمةُاسمية‬. They are:
‫خْب منصوب‬
‫مبتدأ مرفوع‬
‫ما‬
)1
‫ خْب َمرور‬+ ‫بـ‬
‫مبتدأ مرفوع‬
‫ما‬
)2
‫خْب منصوب‬
‫مبتدأ مرفوع‬
‫ليس‬
)3
‫ خْب َمرور‬+ ‫بـ‬
‫مبتدأ مرفوع‬
‫ليس‬
)4
117
Notice that they both come before the ‫ مبتدأ‬and do not change its status. When negating using these
tools, one of two things can happen to the ‫خبر‬:
1) It can be made ‫منصوب‬
2) A ‫ باء‬can be attached to it, making it ‫جمرور‬
There are two tools of negation and two ways to treat the ‫ خبر‬for each. This makes four ways total to
negate a ‫جلمةُاسمية‬.
Let us negate the sentence “ُ‫”الرجلُم ْس ِل ٌم‬
َّ all possible ways.
ُ َّ
‫الر ُجل ُم ْس ِل ًما‬
‫ما‬
ُ َّ
‫الر ُجل بِ ُم ْس ِلم‬
‫ما‬
ُ َّ َ ْ َ
‫الر ُجل ُم ْس ِل ًما‬
‫ليس‬
ُ َّ َ ْ َ
‫الر ُجل بِ ُم ْس ِلم‬
‫ليس‬
)1
)2
)3
)4
These four variations yield similar meanings. Let us go through each variable and see how it differs from
the alternative.
‫ابلاء الزائدة‬
The ‫ ب‬is used for extra emphasis. It is considered ‫زائدة‬, or extra, meaning that its presence does not
change the role of the word in the sentence – it is only there for emphasis. The variations without the ‫باء‬
translate as “not…” while the variations with the ‫ باء‬translate as “not at all…”. Grammatically the ‫ باء‬is
from the ‫حروفُالجر‬, but because it is ‫ زائدة‬IT DOES NOT CREATE A ‫متعلقُبالخبر‬. The ‫ خبر‬with the ‫ باء‬on it is still
considered a ‫خبر‬. This is one of the few cases in which a ‫ جارُومجرور‬in a ‫ جملةُاسمية‬is not considered a
‫متعلقُبالخبر‬.
‫ما‬
‫ ما‬is used for refutation or in the context of debate, while ‫ ليس‬is used for plain negation. One way to
capture this in translation is by using a “no” at the beginning of the sentence.
‫ليس‬
‫ ليس‬is an odd type of ‫فعلُماض‬. This means that it conjugates and can have an inside pronoun. When
negating a sentence that has a pronoun as a ‫مبتدأ‬, the pronoun no longer appears as an independent
pronoun. Rather it appears as a ‫ ضميرُمستتر‬inside of ‫ليس‬. The ‫ما‬, on the other hand, cannot conjugate nor
can it carry a pronoun. It always remains the same.
118
MEMORIZE the ‫ ليس‬chart.
َ
‫ه ْم ليْس ْوا‬
َ
‫هما ليْسا‬
َ
‫ه َو ليْ َس‬
They are not…
َ
‫ه َّن ل ْس َن‬
Both of them are not…
He is not…
They are not…
َ َْ
‫أنت ْم ل ْست ْم‬
Both of them are not…
She is not…
All of you are not…
َ َْ
‫أنتما ل ْستما‬
َّ‫ت ل َ ْست‬
َّ ْ ‫َأن‬
You two are not…
You are not…
All of you are not…
َ َْ
ْ
‫أنتما لستما‬
You two are not…
َ
‫هما ليْ َستا‬
َ َْ
‫َنن ل ْسنا‬
We are not…
ْ ‫ه لَيْ َس‬
َِ
‫ت‬
َ ‫ت ل َ ْس‬
َ ْ ‫َأن‬
‫ت‬
َ َْ
ْ
‫ت‬
ِ ‫ت لس‬
ِ ‫أن‬
You are not…
َ َ
‫أنا ل ْست‬
I am not…
‫ ليس‬is an irregular ‫ – فعل‬notice how the ‫ ي‬drops from ‫ هن‬onwards.
To negate a sentence that has a pronoun as a ‫ مبتدأ‬using ‫ليس‬:
1) Conjugate ‫ ليس‬according to the pronoun
2) Get rid of the pronoun
3) Put the ‫ خب‬in ‫ نصب‬OR attach a ‫ ب‬to it and put it in ‫جر‬
ْ َ ْ َ
ْ َ َْ
ً ْ َ ْ َ
‫ت بِ ُمؤ ِمن‬
‫ لس‬OR ‫ت ُمؤ ِمنا‬
‫ت ُمؤ ِم ٌن← لس‬
‫أن‬
َ
َ
ْ
ْ
ٌ ْ
ُ
‫ ل ْس َن بِ ُمؤ ِمنات‬OR ‫ه َّن ُمؤ ِمنات← ل ْس َن ُمؤ ِمنات‬
When constructing or translating, make sure that ‫ ليس‬and the ‫ خبر‬match in number and gender. Notice
that in the examples above, when the ‫ مبتدأ‬is masculine, so is the ‫ خبر‬and vice versa.
Take a look at the examples below. Notice how the different tools of negation are used in the Quran and
notice how this affects the translation.
‫خْب منصوب‬
‫مبتدأ مرفوع‬
ً َ َ ‫ما هذا ب‬
‫ْشا‬
‫ما‬
No, this is not a human.
‫ خْب َمرور‬+ ‫بـ‬
‫مبتدأ مرفوع‬
ُ ‫َوما‬
‫الل بِغافِل‬
No, Allah is not at all heedless.
119
‫ما‬
‫خْب منصوب‬
‫مبتدأ مرفوع‬
ً ‫لَي ْ ُس ْوا َس‬
‫واء‬
‫ليس‬
They are not the same.
‫ خْب َمرور‬+ ‫ب‬
‫مبتدأ مرفوع‬
َّ َ َ ْ َ
‫ليس بِظالم‬
‫ليس‬
He is not at all an oppressor.
Also know that if the sentence contains a ‫متعلق باخلب‬, neither ‫ ما‬nor ‫ ليس‬have an effect on the ‫متعلق باخلب‬.
➢ DRILL 2
Negate the following sentences all possible ways.
ٌ
َّ
‫اَل ْر ُس َط ِو يْل‬
ٌ ْ َ
‫ه ُم ؤ ِم نَ ة‬
ِ
َ ْ ‫أ ُم ُه ِم ْن ِم‬
‫َص‬
ُ
‫اخلاِس يْ َن‬
‫ه ْم ِم ْن‬
ِ ِ
ABSOLUTE CATEGORICAL NEGATION
Absolute categorical negation is another type of negation that is unique to ‫الجملةُاالسمية‬. It gives the
meaning “there is absolutely no…”. This type of sentence is made up of a ‫ال‬, called ‫س‬
ُ ِ ‫الُالنَّافِ َيةُل ِْل ِج ْن‬, followed
by an ‫ اسم‬that is:
a. light
b. ‫منصوب‬
c. followed by a ‫جار وجمرور‬
In terms of meaning, it leaves no room for exception.
Take a look at the following examples.
120
ِّ ‫راه ف‬
َ ْ
‫اَليْن‬
ِ ‫ال ِإك‬
There is absolutely no compulsion in the religion.
َ َ َ
‫َشيْك َُل‬
ِ ‫ال‬
He has absolutely no partner.
(lit. There is absolutely no partner for Him.)
َ ‫ال َرْي‬
‫ب ِف ْي ِه‬
There is absolutely no doubt in it.
In terms of labeling, the ‫ الُالنافية‬along with the ‫ اسم‬that follows it (‫ )اسمُال‬make up the ‫مبتدأ‬. The ‫جارُومجرور‬
that follows is the ‫متعلقُبالخبر‬.
‫ الُالنافيةُللجنس‬is the third reason to make an ‫ اسم‬light. Recall that the first two reasons were ‫ مضاف‬and
partly-flexible words.
Know that if the ‫ اسم‬that follows is ‫ مرفوع‬and heavy, the ‫ ال‬is not ‫نافيةُللجنس‬. Rather, it is a regular ‫ الُنافية‬and
there is room for exception.
ْ
‫ال َبي ٌع ِفي ِه‬
There is no bargaining in it.
9.4 SHARED TOOLS OF NEGATION
There are two tools of negation that are shared between ‫ الجملةُالفعلية‬and ‫الجملةُاالسمية‬.
َّ
َّ
ْ
‫ إ ِ ال‬+ ‫ إ ِ ن‬/ ‫ إ ِ ال‬+ ‫ما‬
This negation template gives the meaning “nothing but”. In the case of ‫الجملةُالفعلية‬, the meaning it gives is
“X did/does nothing but Y”. In the case of ‫الجملةُاالسمية‬, it gives the meaning “X is nothing but Y”. These
tools have no grammatical effect on the parts of the sentence. They are like add-ons. If they are
removed, you will be left with a complete, non-negative ‫ جملةُفعلية‬or ‫جملةُاسمية‬.
Both ‫ ما‬and ‫إن‬
ُْ are used for refutation, but ‫ إن‬is more emphatic.
Take a look at the following examples and notice how each is translated.
ٌ ْ ُ َ ٌ ْ َّ َ ُ ْ
ٌ ْ ‫آن ُمب‬
‫ي‬
JI
ِ ‫ِإن هو ِإل ِذكر وقر‬
It is nothing but a remembrance and a clear Quran
If you remove ‫ إن‬and ‫إال‬, you are left with ‫هو ذكر للعالمي‬, a regular ‫جملة اسمية‬.
ُ ْ ٌ ََ َ َّ ْ ُ ْ َ
‫رس ِمثلنا‬
‫ما أنتم ِإل ب‬
JI
You all are nothing but humans like us.
َ ‫أنتم‬, a regular ‫جملة اسمية‬.
If you remove ‫ إن‬and ‫إال‬, you are left with ‫برس مثلنا‬
121
َ َّ َ ُ ُ ْ
‫إ ِن َيق ْول ْون ِإل ك ِذ ًبا‬
JF
They utter nothing but lies.
If you remove ‫ إن‬and ‫إال‬, you are left with ‫يقولون كذبا‬, a regular ‫جملة فعلية‬.
َ ُُ ْ
َّ
ُ
‫ما َيأ كل ْون ِ ِف ُبط ْو ِن ِه ْم ِإل الن َار‬
JF
They eat into their bellies nothing but fire.
If you remove ‫ إن‬and ‫إال‬, you are left with ‫يأكلون ِف بطونهم النار‬, a regular ‫جملة فعلية‬.
Note that these templates can also be used when the sentence structure is irregular. Take a look at the
example below.
َ َ
ُ ْ ‫المب‬
ُ ُ َ َّ ْ ُ َّ
‫ي‬
ِ ‫وما عَل الرسو ِل ِإل البالغ‬
The messenger’s only obligation is clear conveying.
(lit. There is nothing upon the messenger but clear conveying.)
ُ
ُ
‫عَل الرسول البالغ‬, a ‫ جملة اسمية‬made up of a ‫ متعلق بالخب‬and a ‫مبتدأ مؤخر‬.
If you remove ‫ إن‬and ‫إال‬, you are left with ‫المبي‬
➢ DRILL 3 Give the non-negative version of the ayah then translate the negative version.
َْ
َ
to guess – ‫ُي رص‬، ‫خ َر َص‬
possessed - ‫َم ْس ح وْ ر‬
َ
assumption – ‫ظ لن‬
َّ
َّ
to follow – ‫ ي َت ب ِع‬، ‫ا ِت بَ َع‬
ُ ‫إ ْن ت َتَّب ُع ْو َن إ َّال َر‬
ُ ‫ج ًال َم ْس‬
‫ح ْو ًرا‬
ِ
ِ
ِ
ْ
ُ َ َّ َ ْ
‫إِن ِه إِال‬
‫ح يات نا اَل ن يا‬
َ ُ ُ ْ َ َّ ْ ُ ْ
‫ص ْو ن‬
‫إِن ه م إِال َي ر‬
َّ ْ
َّ َّ َ
‫إِن ي َت بِ ُع ْو ن إِال الظ َّن‬
‫من الزائدة‬
Recall that ‫ زائد‬means “extra” or “additional”. The ‫ حروفُزائدة‬as a whole are ‫ حروف‬that can attach to an
ُ‫ اسم‬or a fragment without changing its role in the sentence, but adds a new shade of meaning. In the
case of ‫منُالزائدة‬, it adds the meaning of NOT A SINGLE or ANY .
➔ Within a
‫ َجلة اسمية‬, the ‫ من الزائدة‬will attach itself to a ‫مبتدأ‬.
122
➔ Within a
‫ َجلة فعلية‬, the ‫ من الزائدة‬will attach itself to a ‫ عفال‬or a ‫وعفمل به‬.
Not any ‫ من‬that you see can be considered ‫ ;منُالزائدة‬it has to meet the following conditions:
1. Will always come in either a NEGATED SENTENCE or a QUESTIONING SENTENCE
2. The WORD FOLLOWING it will always be COMMON
3. The sentence should still make sense after its removal.
Take a look at the following examples:
‫ما َل ِمن قلم‬
ٌ ‫ما َُل‬
‫قلم‬
He doesn’t have a single pen.
He doesn’t have a pen.
ُ ‫ما ف ابليت من‬
‫رجل‬
ِ
ٌ ُ
‫رجل‬
‫ابليت‬
‫ما ف‬
ِ
There isn’t a single man in the house.
There is no man in the house.
َ
َ ‫هل ف‬
‫الم ْطبَ ِخ من أكل؟‬
ٌ
َ ‫هل ف‬
‫الم ْطبَ ِخ أكل؟‬
Is there any food in the kitchen?
Is there food in the kitchen?
Notice how the ‫ منُالزائدة‬latched itself onto the ‫مبتدأ‬. It changed its status and gave it an additional shade
of meaning, but it did not change its role in the sentence.
‫ منُالزائدة‬is very easy to spot in a ‫جملةُاسمية‬. If you have a string of ‫ متعلقُبالخبر‬with no ‫ اسم‬in the ‫ رفع‬status,
then you have yourself a ‫منُزائدة‬. Also, it will almost always come in “he has…” or “there is…” sentence
structures.
Take a look at the following examples:
َ
ُ ََ
‫ما أتاه ْم ِم ْن ن ِذ ْير‬
َ ُ ََ
‫ما أتاه ْم ن ِذ ْي ٌر‬
Not a single warner came to them.
A warner did not come to them.
َ
ُ ُ َ
‫ما ت ْسقط ِم ْن َو َرق ٍة‬
ٌَ
ُ ُ َ
‫ما ت ْسقط َو َرقة‬
َ
ِّ
‫َو َما ُي َعل َم ِان ِم ْن أ َح ٍد‬
ِّ
ً َ
‫َو َما ُي َعل َم ِان أ َحدا‬
Not a single leaf falls.
Not a leaf falls.
They don’t teach a single person.
They don’t teach anyone.
َ ُ
ْ
‫ال َي ْم ِلك ْون ِم ْن ِقط ِم ْب‬
ْ َ ُ
‫ال َي ْم ِلك ْون ِقط ِم ْ ًبا‬
123
They don’t have control over a single membrane
surrounding a date pit.
They don’t have control over a membrane
surrounding a date pit.
This ayah is referring to the gods people associate with Allah and how they cannot control the littlest, most insignificant
thing.
Notice how the ‫ منُالزائدة‬latched itself onto the ‫ فاعل‬in the first two examples and onto the ‫ مفعولُبه‬in the
second two. It changed its status and gave it an additional shade of meaning, but it did not change its
role in the sentence.
Recognizing ‫ منُالزائدة‬and its role in a ‫ جملةُفعلية‬is not as straight forward as recognizing it within a ُ‫جملة‬
‫اسمية‬, but there is a thought process and some clues that can help you out.
If you find as you are translating, the standard meanings of ‫ من‬do not make any sense. You think it
might a ‫منُالزائدة‬. You ask yourself two questions.
1. Is the sentence negated or does it have a question word at the beginning?
2. Is the word that is coming after common?
If both answers are yes, use the following hints to help you find what role it is playing in the
sentence.
✓ If a ‫ فعل‬is ‫الزم‬, the ‫ من الزائدة‬will definitely be the ‫فاعل‬, as it cannot take a ‫مفعول به‬.
✓ If a ‫ فعل‬already has a ‫( مفعول به‬as an attached pronoun or the like), it will most likely be the
‫فاعل‬, as most ‫ أفعال‬do not take more than one ‫مفعول به‬.
✓ If the ‫ فعل‬already has an inside doer (not in ‫ هو‬or ‫)ه‬, then the ‫ من زائدة‬is certainly the ‫مفعول‬
‫به‬.
‫منُالزائدة‬
’
DRILL 4 Determine what role is the ‫ جارُومجرور‬playing in the ayah, then translate.
َ َ
to reveal – ‫ ي ُ ْو ِح‬، ‫أ ْو ح‬
‫مفعول به‬
‫فاعل‬
‫مبتدأ‬
‫مفعول به‬
‫فاعل‬
‫مبتدأ‬
‫مفعول به‬
‫فاعل‬
‫مبتدأ‬
end - ‫َز وال‬
َ
leaf – ‫َو َر ق ة‬
ُ ْ َ َ َ َ
to fall – ‫س ق ُط‬
‫ي‬، ‫س ق ط‬
َ
ُ َ
‫َم ا ت ْس ق ُط ِم ْن َو َر ق ة‬
ُ َ
‫َم ا لك ْم ِم ْن َز َوال‬
َ
ْ َ
ُ َُ َ
‫َو ما أ ْس أل ك ْم َع ل يْ ِه ِم ْن أ جر‬
124
SUMMARY OF NEGATION
NEGATION OF ‫فعليةلالجملة ا‬
PAST
Did not
PRESENT
Does not
FUTURE
Will not/not yet
past + ‫ما‬
normal present + ‫ما‬
present light + ‫لن‬
present lightest + ‫لم‬
‫ل‬
present lightest + ‫لما‬
normal present + ‫ال‬
NEGATION OF ‫الجملة الاسمية‬
‫متعلق اب خلب‬
normal
‫خب‬
‫بمتدأ‬
‫ اسم جمرور‬+ ‫ باء الزائدة‬OR ‫اسم منصوب‬
normal ‫ اسم‬in ‫رفع‬
‫ما‬
‫ اسم جمرور‬+ ‫ باء الزائدة‬OR ‫اسم منصوب‬
-inside pronoun OR
‫ليس‬
adds the meaning of “at all”
normal
-outside ‫ اسم‬in ‫رفع‬
adds the meaning of “at all”
‫ اسم‬that is light and ‫لجل يةفاال الننس صنب‬
x
normal
OPTIONS FOR ‫ال‬
with
‫فعل‬a
with
an ‫اسم‬
‫ ال‬of Negation
‫ ال‬of Forbidding
‫ ال‬of Should Not
normal present+ ‫ال‬
2nd person lightest + ‫ال‬
3rd person lightest + ‫ال‬
(‫ )فاعل‬does not (‫)فعل‬.
Don’t (‫!)فعل‬
(‫ )فاعل‬should not (‫)فعل‬
‫ ال‬of Categorical Negation
‫ ال‬of Negation
‫ نصب‬that is light, common, singular and ‫ اسم‬+ ‫ال‬
, common, and singular‫ رفع‬that is heavy, ‫ اسم‬+ ‫ال‬
There is absolutely no…
There is no…
125
SHARED TOOLS OF NEGATION
‫من الزائدة‬
these tools are used both on ‫ َجلة اسمية‬and ‫َجلة فعلية‬
-an extra ‫من‬. Does not change the role of the word that comes after it
-it has to meet the following conditions:
1. Will always come in either a NEGATED SENTENCE or a QUESTIONING SENTENCE
2. The WORD FOLLOWING it will always be COMMON
3. The sentence should still make sense after its removal.
-Within a ‫جملة اسمية‬, the ‫ من الزائدة‬will attach itself to a ‫مبتدأ‬.
-Within a ‫جملة فعلية‬, the ‫ من الزائدة‬will attach itself to a ‫ فاعل‬or a ‫مفعول به‬.
‫ إال‬+ ‫إن‬/‫ إال‬+ ‫ما‬
-has the meaning of “nothing but” or “only”.
-they are add-ons, they can be removed and the sentence will make sense
126
CHAPTER 10 VOCABULARY
ٌ
‫بَيِّنَة‬
ٌ ‫َع ْظ ٌم – ع َظ‬
‫ام‬
ِ
ٌ ‫ِل َق‬
‫اء‬
ٌ َ
‫أ َجل ُم َس ًّّم‬
clear evidence
ٌْ‫ط‬
‫ي‬
ِ
bones
ٌ ‫تُ َر‬
‫اب‬
meeting
ٌ ْ ‫م ْسك‬
ُ‫ي – َم َساك ْي‬
ِ
ِ ِ
appointed time
ٌ َ
‫َزَكة‬
mud
َ
َ
ُ‫أ ْم ٌر – أ َوا ِمر‬
dirt
ٌ‫أَ ْم ٌر – أُ ُم ْور‬
poor person
ْ
‫ِدي ٌن‬
purification/charity
ٌ ‫ِص‬
َ ِ
‫اط‬
command
ٌَ َ
‫ش َهادة‬
matter
ٌ‫ب – ُغيُ ْوب‬
ٌ ْ‫َغي‬
religion/judgement
ُ
‫ن ْو ٌر‬
path
ٌ َُ ُ ٌ َ
‫ظالم – ظلمات‬
witness/what is seen
unseen
light
darkness
3-LETTER
ًْ َ ُ َْ َََ
‫عقل يع ِقل عقال‬
ْ
ُ
َ
)‫ش َع َر يَش ُع ُر ش ُع ْو ًرا (بِـ‬
to feel
َْ
َ
ً ُ
‫ق َع َد يق ُع ُد ق ُع ْودا‬
to sit/ to lie in wait
ْ
َ
َ
‫َزع َم يَ ْزع ُم َزع ًما‬
to falsely claim
ًْ ُ َْ َ َ
‫أ ِذن يَأذن إِذنا‬
ْ
‫َو َض َع يَ َض ُع َوض ًعا‬
ْ
َ
ًَ َ
‫ش ِه َد يَش َه ُد ش َهادة‬
ً ُ ُ َْ َ ََ
‫ْنل ن ُز ْوال‬
ِ ‫نزل ي‬
ً ْ ََُْ َََ
)‫فعل يفعل فِعال (بـ‬
to place
to witness
to come down
to do
to understand
to give permission
َْ
‫َ ل‬
‫ضيْال‬
ِ ‫ضل تف‬
ِ ‫يف‬
ْ
َْ
‫ينشِ ئ إِنشاء‬
to prefer
to start/create
َ َّ َ
‫فضل‬
َ ََْ
‫أنشأ‬
FAMILY II
to delay
to call out
FAMILY III
to strive
ً َْ
ُْ ََْ
‫أنف َق ين ِف ُق ِإنفاقا‬
ً ْ‫أَفْلَ َح ُي ْفل ُح إف‬
‫الحا‬
ِ ِ
to spend
to succeed
ً َ َ َُ َ ً َ ُ َُ َ َ َ
‫جاهد ْيا ِهد ِجهادا وَماهدة‬
FAMILY IV
to prepare
to turn away
FAMILY V
to rely
FAMILY VIII
to earn
127
َْ
َ َّ َ
‫َ ل‬
‫جيْال‬
ِ ‫جل تأ‬
ِ ‫أجل يؤ‬
ْ َ ‫َ َّ َ َ ل‬
‫أذن يؤذِن تأذ ِْينا‬
ُْ ْ َ
ً ْ
‫أعتَ َد يع ِت ُد ِإعتادا‬
ً ‫أَ ْع َر َض ُي ْعر ُض إ ْع َر‬
)‫اضا (عن‬
ِ
ِ
ً َ ُ َّ َ َ َّ َ
)‫ت َوَّك يتَ َوَّك ت َوُّك (لَع‬
ْ
َْ
َ ‫ا ِْكتَ َس‬
‫سب ا ِكت َِسابا‬
ِ ‫ب يَكت‬
CHAPTER 10 VOCABULARY
to be…
َ
ْ
‫أ ْصبَ َح يُص ِب ُح‬
to become…
to remain…
ُ
َ
‫ال يَ َزال‬/‫ما َزال‬
َ ‫ما َد‬
‫ام‬
َْ
‫لي َس‬
to still be…
as long as…
is not…
ُ ُ
َ َ
‫اكن يَك ْون‬
َ َ َّ َ
‫ظل يظل‬
‫املصطلحات‬
َ ٌْ
‫ فِعل ناقِ ٌص‬incomplete verbs, needs a ‫ خْب‬to be complete
ٌّ َ‫ ف ْع ٌل ت‬a complete verb, only requires a ‫ فعل‬and ‫فاعل‬
‫ام‬
ِ
CHAPTER 10 – ‫األفعال انلاقصة‬
10.1 INTRODUCTION
‫ األفعالُالناقصة‬are a set of ‫ أفعال‬that are incomplete in meaning. ‫ األفعالُالناقصة‬are also known as ‫كانُوأخواتها‬,
or “‫ كان‬and her sisters”. This is because ‫ كان‬is the most commonly used ‫فعلُناقص‬. Take a look at the list
below. Pay attention to the definitions.
ْ
َ
َ
1. ‫ يكون‬, ‫اكن‬
ْ
ََ ْ َ
2. ‫ يصبِح‬, ‫أصبح‬
ََ
َّ َ
3. ‫ يظل‬, ‫ظل‬
َ
َ
4. ‫ال يزال‬/‫ما زال‬
َ
5. ‫ما دام‬
To be…
To become…
To remain…
To still be…
As long as…
128
َ َْ
Is not…
6. ‫ليس‬
Notice that the ‫ أفعال‬above do not convey a complete thought. For example, were you to hear someone
say “َُ‫ ”كان‬or “He was…” you would be left with the questions “What/who was he?” Compare this to a
normal ‫فعل‬, like “ُ‫ ”أ َ َك َل‬or “He ate”. This is a complete sentence as it conveys a complete thought.
Because these ‫ أفعال‬are incomplete in meaning, they do not operate like a normal ‫فعل‬. In fact, a sentence
that contains a ‫ فعلُناقص‬is not even considered a ‫جملةُفعلية‬. It is considered a ‫جملةُاسمية‬.
Just as we defined the part before “is” as a ‫ مبتدأ‬and the part after “is” as the ‫ خبر‬or‫ متعلقُبالخبر‬in a regular
‫جملةُاسمية‬, in this new type of ‫ جملةُاسمية‬that we are learning about, the part before “was” (or any of the
other sisters of ‫ )كان‬is the ‫ مبتدأ‬and the part after it is the ‫ خبر‬or‫متعلقُبالخبر‬.
A key difference, however, is that while the “is” in a regular ‫ جملةُاسمية‬is invisible, the “was” (or any of the
other ‫ )أفعالُناقصة‬is not. It is considered part of the ‫مبتدأ‬.
➢ DRILL 1 Underline the ‫ مبتدأ‬once, the ‫ خبر‬twice, and the ‫ متعلقُبالخبر‬three times.
1. They remained in the house.
4. We were surprised.
2. Those gangsters became firefighters.
5. I am still waiting.
3. Our company is still on the fifth floor.
6. He is not a student.
10.2 SENTENCE STRUCT URE
As mentioned previously, a sentence that contains a ‫ فعلُناقص‬is considered a ‫جملةُاسمية‬. On a sentence
level, it contains a ‫ مبتدأ‬and either a ‫ خبر‬or a ‫متعلقُبالخبر‬. Let us take a closer look at each of these
components.
‫المبتدأ‬
RECOGNIZING
THE
‫مبتدأ‬
IN
ENGLISH SENTENCES
In English, the ‫ مبتدأ‬is simply the “was” (or any other ‫ )فعلُناقص‬together with the word or fragment that
comes before the “was”. In the sentence “The children were hungry” for example, “the children were” is
the ‫مبتدأ‬.
Let us further dissect the ‫مبتدأ‬. It is made up of two components:
1) The ‫فعل ناقص‬, which is simply labeled as a ‫مضارع ناقص‬/‫فعل ماض‬.
2) The word/fragment that comes before it, which is called ‫( اسم اكن‬or any of its sisters)
129
In the previous example, “the children” is ‫ اسمُكان‬and “were” is the ‫فعلُماضُناقص‬.
➢ DRILL 2 Underline the ‫ فعلُناقص‬once, the ‫ اسم‬twice.
1. They remained in the house.
4. We were surprised.
2. Those gangsters became firefighters.
5. I am still waiting.
3. Our company is still on the fifth floor.
6. He is not a student.
RECOGNIZING
THE
‫مبتدأ‬
IN
ARABIC SENTENCES
In the type of ‫ جملةُاسمية‬we learned previously, the ‫ مبتدأ‬came in all sorts of shapes and sizes. In this type
of sentence, the ‫ مبتدأ‬is always made up of two components:
1) A ‫فعل ناقص‬
2) An ‫ اسم‬that belongs to that ‫فعل ناقص‬
The rules of the ‫ اسم‬of a ‫ فعلُناقص‬and the rules of a ‫ فاعل‬are EXACTLY THE SAME .
There are two types of ‫اسم‬: OUTSIDE and INSIDE .
a. When the ‫ اسم‬is outside, it must be ‫مرفوع‬, must come after the ‫فعل‬, and the ‫ فعل‬must be in
the ‫ه‬/‫ هو‬form.
b. When the ‫ اسم‬is a pronoun, it appears inside the ‫فعل‬, which simply conjugates according to
that pronoun.
As mentioned previously. When the ‫ اسم‬is a pronoun, it is an inside ‫ اسم‬and the ‫ فعل‬conjugates according
to the pronoun. MEMORIZE the charts for all of the ‫أفعالُناقصة‬.
‫مضارع‬
َ ُ ُ
ُ
ْ ُ َ ُ
‫نان ه ْم يَك ْون ْون‬
ِ ‫هما يكو‬
ُ
ُ
ْ ُ َ ُ
‫ه َّن يَك َّن‬
‫نان‬
ِ ‫هما تكو‬
َ ُ ُ َ َْ
ُ َ َُْ
ْ‫ك‬
‫نان أنتُ ْم تك ْون ْون‬
‫و‬
‫أنتما ت‬
ِ
َ
ُ َ َّ ُ ْ
ُ َ َُْ
ْ‫ك‬
‫ت تك َّن‬
‫نان أن‬
‫و‬
‫أنتما ت‬
ِ
ُ ُ َ َْ
‫َن ُن نك ْون‬
ُ ُ
ُ
‫ه َو يَك ْون‬
ُ ُ َ َ
‫ه تك ْون‬
ِ
ُ ُ َ َ َْ
‫ت تك ْون‬
‫أن‬
ُ َ َْ
َ ْ ‫ك ْون‬
‫ي‬
‫تت‬
ِ
ِ ‫أن‬
َ
َ
ُ ُ
‫أنا أك ْون‬
ُ
ُ
‫ه ْم اكن ْوا‬
ُ
ُ
‫ه َّن ك َّن‬
ْ ُ َْ
‫أنتُ ْم كنتُ ْم‬
َّ ُ ْ‫ت ُكن‬
َّ ُ ْ‫أَن‬
‫ت‬
َّ ُ ْ َ
‫َن ُن كنا‬
130
‫ماض‬
ُ
‫هما اكنا‬
َ
ُ
‫هما اكنتا‬
َْ
ُْ
‫أنتُما كنتُما‬
َْ
ُْ
‫أنتُما كنتُما‬
َ
ُ
‫ه َو اكن‬
ْ َ‫ه اكن‬
َ ِ
‫ت‬
َ ْ‫ت ُكن‬
َ ْ‫أَن‬
‫ت‬
ْ ُ َْ
‫ت‬
ِ ‫ت كن‬
ِ ‫أن‬
ُ ْ‫أَنا ُكن‬
‫ت‬
‫َ َ ُ‬
‫نت ك ْن‬
‫أ‬
‫َ‬
‫ْ ُ‬
‫ت ك ْو ِن‬
‫أن ِ‬
‫ُ َ َّ‬
‫ه َو ظل‬
‫ه َظلَّ ْ‬
‫ِ َ‬
‫ت‬
‫ت َظللْ َ‬
‫أَنْ َ‬
‫ت‬
‫ِ‬
‫َْ َ ْ‬
‫ت‬
‫ت ظ ِلل ِ‬
‫أن ِ‬
‫أَنا َظللْ ُ‬
‫ت‬
‫ِ‬
‫َ‬
‫ُ‬
‫ه َو ما زال‬
‫ه ما زالَ ْ‬
‫ِ َ‬
‫ت‬
‫ت ما زلْ َ‬
‫أَنْ َ‬
‫ت‬
‫ِ‬
‫ْ‬
‫َْ‬
‫ت‬
‫ل‬
‫ز‬
‫ما‬
‫ت‬
‫ِ ِ‬
‫أن ِ‬
‫أَنا ما زلْ ُ‬
‫ت‬
‫ِ‬
‫أمر‬
‫َْ‬
‫ُ َ‬
‫أنتُما ك ْونا‬
‫َْ‬
‫ُ َ‬
‫أنتُما ك ْونا‬
‫َْ ُ ُ‬
‫أنتُم ك ْون ْوا‬
‫َ ْ ُ َّ ُ‬
‫ت ك َّن‬
‫أن‬
‫ماض‬
‫ُ َ َّ‬
‫هما ظال‬
‫ُ َ َّ‬
‫هما ظلتا‬
‫َْ َ ْ‬
‫أنتُما ظ ِللتُما‬
‫َْ َ ْ‬
‫أنتُما ظ ِللتُما‬
‫ماض‬
‫َ َ َ ُ‬
‫نت ال تك ْن‬
‫أ‬
‫َْ‬
‫َ ُ‬
‫ت ال تك ْو ِن‬
‫أن ِ‬
‫ُ ََ‬
‫ه َو يظل‬
‫َ ََ‬
‫ه تظل‬
‫ِ‬
‫َْ َ َ َ‬
‫ت تظل‬
‫أن‬
‫أَنْت َت َظلِّ ْ َ‬
‫ي‬
‫ِ‬
‫َ ََ‬
‫أنا أظل‬
‫ُ َ‬
‫ه ْم ظل ْوا‬
‫ُ َ ْ‬
‫ه َّن ظ ِلل َن‬
‫َْ َ ْ‬
‫أنتُ ْم ظ ِللتُ ْم‬
‫ت َظللْ ُ َّ‬
‫أَنْ ُ َّ‬
‫ت‬
‫ِ‬
‫َْ ُ َ ْ‬
‫َنن ظ ِللنا‬
‫َ‬
‫ُ‬
‫هما ما زاال‬
‫ُهما ما َ َ‬
‫زاتلا‬
‫ْ‬
‫َْ‬
‫أنتُما ما ِز ُتلما‬
‫ْ‬
‫َْ‬
‫أنتُما ما ِز ُتلما‬
‫ُ‬
‫ُ‬
‫ه ْم ما زال ْوا‬
‫ْ‬
‫ُ‬
‫ه َّن ما ِزل َن‬
‫ْ‬
‫َْ‬
‫أنتُ ْم ما ِز ُتل ْم‬
‫ت ما زل ْ ُ َّ‬
‫أَنْ ُ َّ‬
‫ت‬
‫ِ‬
‫ْ‬
‫َْ‬
‫َن ُن ما ِزنلا‬
‫ُه َو ما َ‬
‫دام‬
‫دام ْ‬
‫ه َ‬
‫ِ َ‬
‫ت‬
‫ت ما ُد ْم َ‬
‫أَنْ َ‬
‫ت‬
‫َْ‬
‫ُْ‬
‫ت‬
‫ت ما دم ِ‬
‫أن ِ‬
‫أَنا ما ُد ْم ُ‬
‫ت‬
‫نه‬
‫َْ‬
‫َ ُ َ‬
‫أنتُما ال تك ْونا‬
‫َْ‬
‫َ ُ َ‬
‫أنتُما ال تك ْونا‬
‫مضارع‬
‫ُ َ َ َّ‬
‫هما يظال ِن‬
‫ُ َ َ َّ‬
‫هما تظال ِن‬
‫َ ْ َ َ َّ‬
‫أنتُما تظال ِن‬
‫َ ْ َ َ َّ‬
‫أنتُما تظال ِن‬
‫َْ‬
‫َ ُ ُ‬
‫أنتُم ال تك ْون ْوا‬
‫َ ْ ُ َّ َ ُ‬
‫ت ال تك َّن‬
‫أن‬
‫ُ ََ َ‬
‫ه ْم يظل ْون‬
‫ُ َْ َْ‬
‫ه َّن يظلل َن‬
‫َْ َ َ َ‬
‫أنتُ ْم تظل ْون‬
‫َ ْ ُ َّ َ ْ َ ْ‬
‫ت تظلل َن‬
‫أن‬
‫َْ ََ‬
‫َن ُن نظل‬
‫مضارع‬
‫ُ‬
‫ُ َ‬
‫ُ‬
‫ُ‬
‫ُهما ال‪/‬ما يَ‬
‫زاالن ه ْم ال‪/‬ما يَزال ْون‬
‫ه َو ال‪/‬ما يَزال‬
‫ِ‬
‫ْ‬
‫َ ُ‬
‫َ‬
‫ُ‬
‫ُ‬
‫ِ َ‬
‫زاالن ه َّن ال‪/‬ما يَ َزل َن‬
‫ه ال‪/‬ما تزال هما ال‪/‬ما ت‬
‫ِ‬
‫َ ُ‬
‫َْ‬
‫َ ُ َ‬
‫َ‬
‫زال أَ ْنتُ‬
‫أَنْ َ‬
‫زاالن أنتُ ْم ال‪/‬ما تزال ْون‬
‫ت‬
‫ما‬
‫‪/‬‬
‫ال‬
‫ما‬
‫ت‬
‫ما‬
‫‪/‬‬
‫ال‬
‫ت‬
‫ِ‬
‫َ َ َْ‬
‫َ ْ َُّ‬
‫َ‬
‫ي أَ ْنتُ‬
‫أَنْت ال‪/‬ما تَزال ْ َ‬
‫زاالن أنت ال‪/‬ما تزلن‬
‫ت‬
‫ما‬
‫‪/‬‬
‫ال‬
‫ما‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َ‬
‫َ‬
‫َ‬
‫َ ُ‬
‫ُ‬
‫ْ‬
‫َن ُن ال‪/‬ما نزال‬
‫أنا ال‪/‬ما أزال‬
‫ماض‬
‫ُ‬
‫هما ما داما‬
‫ُهما ما َ‬
‫دامتا‬
‫َْ‬
‫ُْ‬
‫أنتُما ما دمتُما‬
‫َْ‬
‫ُْ‬
‫أنتُما ما دمتُما‬
‫‪131‬‬
‫ُه ْم ما ُ‬
‫دام ْوا‬
‫ُه َّن ما ُد َ‬
‫من‬
‫َْ‬
‫ُْ‬
‫أنتُ ْم ما دمتُ ْم‬
‫ت ما ُد ْم ُ َّ‬
‫أَنْ ُ َّ‬
‫ت‬
‫ُْ‬
‫َْ‬
‫َن ُن ما دمنا‬
***Notice that ‫ ماُدام‬and ‫ْس‬
َُ ‫( َلي‬covered previously) only appear in the ‫ماض‬, but translate in the present.
The ‫ مضارع‬is not used. Also notice that the charts for ُ‫صبِح‬
َُ َ‫صب‬
ْ ‫ي‬،‫ح‬
ْ َ ‫ أ‬are not included. This is because the ‫فعل‬
conjugates in a normal way according to the ‫ نصر‬chart.
➢ DRILL 3 Translate from English to Arabic.
1. She was
6. Be (you all)!
2. We became
7. As long as they
3. They are still
8. You all were
4. He remained
9. Be (you)!
5. They (2) are not
10. You all became
‫ المتعلق باخلب‬/ ‫اخلب‬
The ‫ خبر‬or ‫ متعلقُبالخبر‬is the part after the “was”. The ‫ خبر‬can be a single word or a fragment, as is the
case with the ‫ خبر‬in an ordinary ‫جملةُاسمية‬.
In Arabic, the only difference between the ‫ خبر‬of a ‫ فعلُناقص‬and a normal ‫ خبر‬is that when a sentence
contains a ‫فعلُناقص‬, THE ‫ خبر‬IS ‫منصوب‬. Contrast this with an ordinary ‫ جملةُاسمية‬where the ‫ خبر‬is ‫مرفوع‬.
As for the ‫متعلقُبالخبر‬, the rules are the same. It is made up of either a ‫ جارُومجرور‬or a ‫ظرف‬.
As is the case with an ordinary ‫جملةُاسمية‬, a sentence only requires one of the two to be considered
complete as is the case with a normal ‫جملةُاسمية‬.
Take a look at the following examples.
ًّ
َ
ُ
‫َوكان َو ْعد َر ِ ِب َحقا‬
The promise of My master was true.
ُ ُ َ َ َ
‫الماء‬
ِ ‫وكان ع ْرشه عَل‬
His throne was on water.
ُ َ
‫واس ًعا َح ِك ْي ًما‬
ِ ‫وكان للا‬
Allah has always been all-encompassing and all-wise.
Note that when ‫ كان‬is used with the attributes of Allah, it translates as “has always been” rather than “was”.
‫أنتم‬
132
َ ُُْ
‫كنت ْم أ ْعداء‬
All of you were enemies.
➢ DRILL 4 Underline the ‫ مبتدأ‬once, the ‫ خبر‬twice, and the ‫ متعلقُبالخبر‬three times.
ً ْ
َْ َ
‫لل َم ف ُع ْو ال‬
ِ ‫َو َكن أ م ُر ا‬
َ َ َ ْ ُ
‫ت َع ل يْ ِه ق ائ ِ ًم ا‬
‫ما د م‬
ً ْ
ْ
ْ ْ ََ
‫ص بَح تُ ْم ب ِنِ ع َم تِ ِه إِ خ َوان ا‬
‫فأ‬
ًّ
ُ ْ َّ َ
‫ظ ل َوج ُه ه ُم ْس َود ا‬
10.3 ABNORMAL SENTEN CE STRUCTURE
‫نحن‬
The standard order is the ‫ مبتدأ‬followed by the ‫ خبر‬followed by the ‫متعلقُبالخبر‬. Below are the two
scenarios of ‫ تقديم‬and ‫ تأخير‬that occur with ‫ فعلُناقص‬sentences.
It is possible for the‫ متعلقُبالخبر‬toُcome before the ‫خبر‬.
َُ‫ُأنت‬
َ ْ َْ
ًّ‫ت فيْنا َم ْر ُجوا‬
ِ ‫قد كن‬
You had been a source of hope amongst us.
It is also possible for the ‫ متعلقُبالخبر‬to come before the ‫مبتدأ‬. This occurs with but is not limited to
possessive (ُ‫ )لَه‬sentences.
َ َ َ
‫َوَكن َُل ث َم ٌر‬
And he had fruit.
(lit. And for him was fruit.)
ُ َْ َ َ ََْ
ٌ ‫ك ْم ُج‬
‫ناح‬
‫فليس علي‬
So, there is no blame on you.
Notice that the ‫ جارُومجرور‬comes between the ‫ فعلُناقص‬and its ‫اسم‬. It never comes before the ‫فعل‬.
10.4 COMPLEX SENTENC E STRUCTURE
As is the case with a regular ‫جملةُاسمية‬, it is possible for the ‫ خبر‬to be a full sentence. When it comes to ‫كان‬
sentences, the ‫ خبر‬can only be a ‫جملةُفعلية‬.
When the ‫ فعل‬is ‫ مضارع‬and it comes after ‫كان‬, one of two meaning is conveyed. The first is “was/were doing” as in “I was cooking.” The second is “used to x” as in “I used to cook”. Context reveals which of
the two meanings is intended.
As is the case with an ordinary ‫جملةُاسمية‬, the ‫ مبتدأ‬and the ‫ خبر‬match in number and gender, so the
pronoun inside of the ‫ )كان( مبتدأ‬matches with the pronoun inside of the ‫ فعلُمضارع‬inside of the ‫خبر‬. Know
that the status of the ‫ فعل‬remains unchanged. It is always ‫مرفوع‬.
133
ُ َ َّ ُ َّ
ُ ‫َن ْو ُض َونَلْ َع‬
)‫ب‬
( ‫إِنما كنا‬
We were only chatting idly and playing.
‫هما‬
َ ‫الط‬
َّ ‫اكنا (يَأ ْ ُكالن‬
)‫عام‬
ِ
The two of them used to eat food.
When the ‫ فعل‬inside of the ‫ خبر‬is ‫ماض‬, it implies that the event occurred long ago. This construction is
not used in modern Arabic and only appears a few times in the Quran. The pronoun inside of ‫كان‬
matches with the pronoun inside of the ‫فعلُماض‬.
ْ َ َ ُ ْ ُ ُ ‫ْ ُ ْأنا‬
ُ
‫ت (قلتُه) فقد َع ِل ْمتَه‬
‫ِإن كن‬
Had I said it long ago, you would have known it.
10.5 TRANSLATING ‫ اكن‬SENTENCES
Though a ‫ كان‬sentence is labelled as a ‫جملةُاسمية‬, it translates as a ‫ جملةُفعلية‬in terms of the order of
translation.
Recall that when translating a ‫جملةُفعلية‬, you translate the ‫فاعل‬, then the ‫فعل‬, then the details.
When translating a sentence with a ‫فعلُناقص‬, you translate the ‫اسم‬, then the ‫فعلُناقص‬, then the ُ‫متعلق‬/‫خبر‬
‫بالخبر‬.
10.6 NEGATING ‫ اكن‬SENTENCES
Though ‫ كان‬sentences are considered ‫جملةُاسمية‬, they are negated the same way a ‫ جملةُفعلية‬is negated
because they begin with a ‫فعل‬.
→ To negate in the past, ‫كان‬+‫ ما‬or ‫ن‬
ُْ ‫ ِيك‬+‫ لَ ْم‬is used.
*Note that it may be easier to use ‫ ما‬for the time being. This is because many of the ‫ أفعالُناقصة‬are irregular and do
not display their ‫ جزم‬in a normal way.
→ To negate in the present ُ‫يَك ْون‬+‫ ال‬or ُ‫يَك ْون‬+‫ ما‬is used.
→ To negate in the future, َُ‫ لَ ْنُيَك ْون‬is used.
Note that all the ‫ حروف‬that can come with a normal ‫ فعل‬can come with a ‫فعلُناقص‬. This includes the
‫ حروفُجازمة‬and ‫ حروفُناصبة‬as well as ‫س‬, ‫ف‬
َُ ‫س ْو‬
َ , and ‫قَ ُْد‬.
➢ DRILL 5
Negate the following sentences.
ً ْ َّ ُ
‫ك ن ا إِخ وان ا‬
ً ْ
ْ
‫َس نُص بِ ُح إِخ وان ا‬
134
َ َْ َ ُ ْ ُ َ
َ ‫ك‬
‫ح َر ٌج‬
‫ي كو ن علي‬
ُ ً
ْ َ
‫طابلَ ة ه نا‬
ِ ‫اكن ت‬
NEGATION TEMPLATES
There are two negative sentence templates that convey a unique meaning and are used specifically with
the word ‫كان‬. They are:
ْ َ
َ
1) ___‫ما اكن ل ِـ___ أن‬
This template translates as “It is not appropriate for X to do Y”.
X attaches to the ‫ل‬
ُِ . It is usually a pronoun or a proper name.
Y comes after the ‫ن‬
ُْ َ ‫ أ‬and is a ‫فعلُمضارع‬.
ُ ُ ْ ْ َ َ َ
‫ما اكن ل ُه ْم أن يَدخل ْوها‬
It is not appropriate for them to enter it.
َ
2) ____‫ما اكن___ ل ِـ‬
This template translates as “X would not be one to Y”.
X goes in the first blank. It is usually a proper name.
Y goes in the second blank. It is a ‫فعل مضارع‬.
َ
َ ْ‫الل يلُ َع ِّذ َب ُه ْم َوأَن‬
ُ ‫اكن‬
‫ت ِفيْ ِه ْم‬
‫ما‬
ِ
Allah would not be one to punish them while you are among them.
A S U M M A RY O F
‫اكن وأخ واتها‬
‫وأخواتها‬: look and act like a ‫جملة فعلية‬, labelled like a ‫جملة اسمية‬.
‫متعلق بالخبر‬
‫خبر‬
‫مبتدأ‬
-a ‫جارُومجرور‬
-‫ اسم‬in the ‫ نصب‬status
‫ُاسمُكان‬+ُ‫كان‬
-a full sentence
the ‫ اسم‬can be inside or
outside
Just
OR like a standard ‫جملةُاسمية‬
-a special ‫مضاف‬
OR
, we have 3 structures.
STANDARD STRUCTURE
ABNORMAL STRUCTURE
135
COMPLEX STRUCTURE
‫مبتدأ ‪ full sentence +‬خب‬
‫متعلق باخلب مقدم ‪ +‬مبتدأ مؤخر‬
‫مبتدأ ‪ +‬خب‪/‬متعلق باخلب‬
‫ُه َو ( َي ْق َرأُ الكتَ َ‬
‫اب)‬
‫ِ‬
‫َ ََ‬
‫َُل قل ٌم‬
‫ُه َو طال ٌ‬
‫ب‬
‫ِ‬
‫َّ ُ ْ ُ َ ْ َ ُ ُ ْ َ ْ‬
‫لل)‬
‫الرسول (ينصحكم بِتق َوى ا ِ‬
‫َ‬
‫ْ‬
‫ِعن َد ُه َمفا ِتيْ ُح‬
‫َ ْ َ َّ‬
‫ٌ َ‬
‫الش َ‬
‫ج َر ِة َر ُجل نائِ ٌم‬
‫َتت‬
‫ف َْ‬
‫ُس َم َّي ُة ِ ْ‬
‫ت‬
‫ابلي ِ‬
‫‪Translates as: used to do‬‬
‫َ‬
‫اكن ( َي ْق َرأُ الكتَ َ‬
‫اب)‬
‫ِ‬
‫‪Translates as: used to have‬‬
‫َ َ َ ََ‬
‫اكن َُل قل ٌم‬
‫‪Translates as: was‬‬
‫َ َ‬
‫طابلًا‬
‫اكن ِ‬
‫َ َ َّ ُ ْ ُ َ ْ َ ُ ُ ْ َ ْ‬
‫لل)‬
‫اكن‬
‫الرسول (ينصحكم بِتق َوى ا ِ‬
‫َ‬
‫َ َ ْ‬
‫اكن ِعن َد ُه َمفا ِتيْ ُح‬
‫َ ْ ُ َّ ُ‬
‫ت (ت َع ِل ْمنَ ُه ْم)‬
‫أن‬
‫‪is still doing‬‬
‫‪remained doing‬‬
‫‪does not do‬‬
‫َ ُ َ‬
‫َ‬
‫األ ْوالد ذا ِهبُ ْون‬
‫َ ْ َ َّ‬
‫ٌ َ‬
‫الش َ‬
‫ج َر ِة َر ُجل نائِ ٌم‬
‫اكن َتت‬
‫ُ ْ ُ َّ ُ ْ َ‬
‫ت (ت َع ِلمن ُه ْم)‬
‫كن‬
‫‪STANDARD JI‬‬
‫اكن‬
‫َ َ َْ ُ‬
‫الد َذاهب ْ َ‬
‫اكن األو‬
‫ي‬
‫ِِ‬
‫ف َْ‬
‫َ َ ْ‬
‫ت ُس َم َّي ُة ِ ْ‬
‫ت‬
‫اكن‬
‫ابلي ِ‬
‫ما زال‪/‬ال يزال ‪ +‬مضارع‬
‫‪used to do‬‬
‫ما دام ‪ +‬مضارع‬
‫‪started to do‬‬
‫ليس ‪ +‬مضارع‬
‫‪kept doing‬‬
‫اكن ‪ +‬مضارع‬
‫أصبح ‪ +‬مضارع‬
‫ظل ‪ +‬مضارع‬
‫‪َ, with the addition of two templates.‬جلة فعلية ‪ sentences negate like a‬اكن‬
‫‪TEMPLATES‬‬
‫‪FUTURE‬‬
‫ما اكن ِلـ(اسم َمرور) أن (فعل مضارع منصوب)‬
‫)فعل( ‪) to‬اسم( ‪It was not appropriate for‬‬
‫ما اكن (اسم مرفوع) ِلـ(فعل مضارع منصوب)‬
‫لن ‪ +‬مضارع منصوب‬
‫‪).‬فعل( ‪) was not one to‬اسم(‬
‫‪136‬‬
‫‪PRESENT‬‬
‫‪PAST‬‬
‫ال ‪ +‬مضارع‬
‫ما ‪ +‬ماض‬
‫ما ‪ +‬مضارع‬
‫لم ‪ +‬مضارع َمزوم‬
CHAPTER 11 VOCABULARY
‫أسماء‬
َ َ
‫ذﻛٌء‬
ٌ ُ
‫َﻇﻼٌم – ُﻇﻠَﻤﺎت‬
intelligence, mental
acuteness
ٌ
َ
‫ ِﺟﻴَﺎع‬- ‫ﺟﺎﺋٌِﻊ‬
hungry
Darkness
َ
‫ﻛِذٌب‬
ٌ َ
‫ﺻﺎِدق‬
Dishonest
Truthful
ٌ َْ ٌ ْ َ
‫ﺐ – أﻧِﺼﺒَﺔ‬
‫ﻧِﺼﻴ‬
portion, share,
dividend, fate
ُ ْ ‫ﺑ ُْﺴﺘَﺎٌن – ﺑ ََﺴﺎﺗ‬
‫ﻴ‬
ِ
Garden
ٌ
ُ َ
‫ﺷﺒَْﻌﺎن – ِﺷﺒَﺎع‬
full, satiated
َ – ‫َﺣﺎَﺟٌﺔ‬
‫ﺣَﻮاﺋُِﺞ‬
need, necessity
ٌ َ
‫َزَﻣٌﻦ – أْزَﻣﺎن‬
َْ
َ
‫ – أذِﻛﻴَﺎُء‬x‫ذِﻛ‬
time period,
duration
only, exclusive,
individual
smart
‫َوِﺣﻴٌْﺪ‬
‫أفعال‬
to contemplate (s/t)
َ
ُ
ْ
‫ﻛِﺮَه َﻳﻜَﺮُه ﻛْﺮًﻫﺎ‬
ً
ُ َ َ
‫َﻋِﻄﺶ ﻓْﻌَﻄﺶ َﻗَﻄﺸﺎ‬
ً ‫ َ ُ َ ِّ ُ َ ْﺮْﻳ‬I َ
‫ﻜﺎ‬
ِ ‫ﺣﺮك ﻳﺮك ﺗ‬
ْ َ ِّ َ ُ I َ
ًْ‫ﻜ‬
(‫ﻴا )ﻓ‬
ِ ‫ﻓﻜَﺮ ﻓﻔﻜُﺮ ﻳﻔ‬
ْ َ ِّ َ ُ َ I َ
(‫ ﻟ‬،‫ﺠُﻊ ﺗﺸِﺠﻴًْﻌﺎ )ـﻪ‬
‫ﺷﺠﻊ ﻳﺸ‬
to hang/to comment
on
َ ِّ ُ I
(‫َﻋﻠَﻖ ﻓَﻌﻠُﻖ ﻳْﻌِﻠﻴًْﻖ )ﻟ‬
to lose
They lost at basketball.
to become full
to decide on s/t
I decided to memorize
the Quran.
to encourage s/o
towards s/t
The teacher encouraged him
towards completing his studies.
to own
to include
to hate
to become thirsty
to move (s/t)
َ ُ ُ
َّ ‫َش‬
= ‫جَعُه الْسَتاذ‬
ْ َ
‫أن ُيَتاب َِع ِدَراَسَتُه‬
َ
َ
(‫َداﻓَﻊ ُﻳَﺪاﻓُِﻊ ِدﻓﺎًﺨ )ﻋﻦ‬
to defend (s/o)
َ
A Muslim defends his faith.
ِ‫الُمْسلُِم ُيَداف ُِع عْن ِدي ْنِه‬
ً ‫َأْﺧَﺮَج ُﻳْﺮُج إْﺧَﺮا‬
‫ﺟﺎ‬
to take out
ِ ِ
ْ َ
ُ
ْ ‫خر‬
Get him out of here.
!‫جُه مِْن هَنا‬
ِ ‫أ‬
ً ََ ُ I َ ََ َ Iََ
‫ﺗُّﺮﻛ‬
‫ﺗﺮك ﻓﺘﺤﺮك‬
to move (oneself)
ً ْ ُ َ َ َ
‫َﻣﻠﻚ ﻓْﻤِﻠﻚ ُﻣﻠﻜ‬
ً ُ ُ ْ َ َ
‫ﺷَﻤﻞ ﻳ َﺸُﻤﻞ ﺷُﻤْﻮﻻ‬
ً َ ُ َْ َ َ
‫ﺣَﻞ ﻳِﻤﻞ ﺣْﻼ‬
ً َ ْ ُ ُ َ َْ َ َ
‫ﺴاﻧﺎ‬
‫ﺧِﺴ ﻳﺴ ﺧ‬
َّ َّ َ ُ ْ ْ ُ َ
ِ‫خِسوا ِف كرة ِ السلة‬
ْ
َ
َ
‫ﺷﺒَِﻊ ﻳ َﺸﺒَُﻊ ﺷﺒًْﻌﺎ‬
َْ َُ َ
(‫ﺮَر ﻓﻘِّﺮُر ﻳﻘِﺮْﻳًﺮا )ﻟ‬I‫ﻗ‬
َ ُ َ َ ْ َ ْ َ َ ُ ْ َّ َ
‫حفظ القْرآن‬
‫قررت = أن أ‬
to carry
He hung his clothes in the
closet.
Don’t comment about on
his issue.
to express (s/t)
Express yourself.
to do with excellence
to make or let enter
Allah will enter the people
of taqwa into Jannah.
137
َّ
ْ
‫َعلَق ِ َلاَسُه ِفْ الَمخَزِن‬
َ َ ّ ُ
ِ ‫ تَعلِْق = أْمرِه‬K
ُ ‫ﻌ‬I‫ﺒ ُﻓ‬
َ I ‫َﻋ‬
ً ْ ‫ﺒ َﻳْﻌﺒ‬
(‫ﻴا )ﻋﻦ‬
ِ
ِ
َ ‫ب َعْن َنْفس‬
ْ ّ ‫َع‬
‫ك‬
ِ
ِ
ً َ ْ ُ ُْ َ َ ْ َ
‫أﺣﺴﻦ ﻳِﺴﻦ إِﺣﺴﺎﻧﺎ‬
ً َ ْ ُ ْ َ َ َْ
‫أدﺧﻞ ُﻳﺪِﺧﻞ إِدﺧﺎﻻ‬
َ َ َ ْ َّ ُ ُ ُ ْ ُ َ
‫لَّنة‬
‫ المتقِي ا‬g‫خل ا‬
ِ ‫سيد‬
َ َ َ ّ ْ ُ ْ ْ َّ َ َ َ
‫ك َهكذا‬
ِ‫ تتحرك ِف كرِسي‬K
chair like that.
ً ْ ُ َْ َ ْ
‫اِﺣﺘََﻤﻞ ﻳﺘَِﻤﻞ اِﺣﺘَِﻤﺎﻻ‬
to tolerate
ََ َ َْ َ
We will not tolerate their
‫لْن نَتِمل أذاُهْم‬
harm.
ً ْ
ُ َْ ََ ْ
‫اِﺧﺘَﻠﻒ ﻳﺘَِﻠﻒ اِﺧﺘِﻼﻓﺎ‬
to differ
Don’t move in your
to become clear
َ ُ Iَََ َ Iََ
‫ﻳﺒﻴ ﻳﺘﺒ‬
‫ﻴ ﺗَﺒﻴُّﻨًﺎ‬
to be described
ً ِّ ُ َ َ I
(‫ِﺼﻒ اِﺗَﺼﺎﻓﺎ )ﺑـ‬I‫اِﺗَﺼﻒ ﻓﺘ‬
A Mu’min is described
with honesty.
to hasten, urge
138
ُ َّ َ
ْ
‫صْدِق‬
ِ ‫يت‬
ِ ّ ‫صف الُمؤِمُن ب ِال‬
ً َ ْ ْ ُ َْ َْ َ َ َْْ
‫ﺠﺎﻻ‬
‫اِﺳﺘﻌﺠﻞ ﻳﺴﺘﻌِﺠﻞ اِﺳﺘِﻌ‬
CHAPTER 11 – THE COMPOUND ‫اسم‬
11.1 IN TRO DUC TION
There are a handful of tools that appear before a complete sentence and cause it to function like an
ordinary ‫اسم‬. They create what is known as a compound ‫اسم‬.
ْ
ّ
11.2 ‫ أ ن‬AN D ‫أ ن‬
َْ
َّ َ
We learned that ‫ أن‬makes the ‫ فعل‬after it light. We learned that ‫ أن‬makes the ‫ اسم‬after it ‫منصوب‬. That is
one function that each of these ‫ حروف‬serve. Both of these ‫حروف‬, however, serve another function. They
ْ َ
‫أن‬
transform a sentence into a compound ‫اسم‬.
َْ َْ
Let us begin by studying ‫أن‬. ‫ أن‬transforms a ‫ جلة فعلية‬into a compound ‫اسم‬.
ُ ‫ َيْذَه‬as an example. It is a normal ‫جلة فعلية‬. In order to make it function like an ‫اسم‬, simply
Take ‫ المسجِد‬y‫ب إ‬
َْ
place an ‫ أن‬before it.
ْ
َ َ ْ َ َْ
‫جِد‬
ِ ‫ المس‬y‫ أن يذهب إ‬is a compound ‫ اسم‬and can play the role that any other ‫ اسم‬can play. Take a look at the
following example.
ْ ‫ الَم‬y‫ب إ‬
َ ‫يُريُْد أَْن يَْذَه‬
‫جِد‬
‫س‬
ِ
ِ
ِ
He wants to go to the masjid.
ْ َ
َ َ ْ َ ْ
“To go to the masjid” or “‫جِد‬
ِ ‫ المس‬yِ ‫ ”أن يذهب إ‬answers the questions “What does he want to do?” This means that it is a
detail or a ‫مفعول به‬.
َ ْ َ ْ َ َْ َ
ْ
َ
َ
‫جِد‬
ِ ‫ المس‬yِ‫عليِه أن يذهب إ‬
He has to go to the masjid.
(lit. it is upon him to go to the masjid)
َ
ْ َ َْ َ
ْ َ
َ َ ْ َ ْ َ
"‫ "َعلْيِه‬is a ‫متعلق بالب مقدم‬. “‫جِد‬
ِ ‫ المس‬yِ ‫ ”أن يذهب إ‬is a ‫مبتدأ مؤخر‬. The “...‫ ”عليِه أ ن‬template is a useful one to remember when saying
“x has to …”
ُ َ ٌْ َ ْ ُ ْ ُ َ ْ َ
ْ‫كم‬
‫أن تصوموا خي ل‬
That you fast is better for you.
َ ْ َ
“That you fast” or “‫ ”أن تُصْوُمْوا‬is that part before the “is”. It is serving as a ‫ مبتدأ‬in this sentence.
َْ
ْ َ
ْ
The technical term for this type of ‫ أن‬is ‫أن الَمصَدرَِّية‬.
َّ َ
‫أن‬
َّ َ َّ َ
Next, let us take a look at ‫أن‬. ‫ أن‬transforms a ‫ جلة اسمية‬into a compound ‫اسم‬.
139
ٌ ِ‫ ُهَو طال‬as an example. It is a normal ‫جلة اسمية‬. In order to make it function like an ‫اسم‬, simply place
Take ‫ب‬
ّ
an ‫ أن‬before it.
ٌ ِ‫ َأنَُّه طال‬is a compound ‫ اسم‬and can play the role of a regular ism.
‫ب‬
َّ َ َ
َ
ْ َ‫َوي‬
‫حَسُبْون أنُهْم ُمْهَتُدْون‬
They believe that they are committed to guidance
َ
َّ َ
“That they are committed to guidance” or “‫ ”أنُهْم ُمْهَتُدْون‬answers the question “What do they believe?” This means
that it is a detail or a ‫مفعول ب ه‬. It is labeled as a ‫م فعول ب ه ف مل نصب‬.
َّ َ َ َ َّ َ َ
‫ي ُل أنُه َعُدٌّو‬
‫تب‬
That is he is an enemy became clear to him.
َ َّ ‫ تََب‬is a ‫زم‬K ‫ فعل‬and cannot take a ‫م فعول‬. Here, “‫ ”َأنَُّه َعُدٌّو‬is acting as the ‫فاعل‬. What did the action of becoming clear? That he
‫ي‬
is an enemy.
11.3 TOO LS TH AT CR EATE CO MPO UN D ‫م ض ا ف إ ل ه‬
Recall that there are a handful of words that indicate time and place. These words are called ‫ ظروف‬and
serve as special ‫مضاف‬. Recall also that an ‫ إضافة‬is a relationship between two ‫اسم‬. There are a few ‫ظروف‬,
however, that are unusual in that they are not followed by another ‫اسم‬. Rather, they are followed by a
ْ
complete sentence. This special set of ‫ ظروف‬turns the sentence that follows them into a compound ‫اسم‬,
which serves as a ‫مضاف إله‬.
‫إ ِذ‬
‫ إذ‬means “when” and can come with a ‫ جلة اسمية‬and a ‫جلة فعلية‬, both ‫ ماض‬and ‫مضارع‬. It translates in the
past-tense regardless of what follows it. Take a look at the following examples.
‫جلة اسمية ف مل جر‬
‫مضاف إله‬
َ
ْ َ ْ َ ْ ُ ٌْ َ ْ َُْ ْ
َ
ْ
‫إِذ أنتم قلِيل مستضعفِي ِف الرِض‬
when you were small in number, weakened in the land
‫ظرف ومضاف‬
The above is an example of ‫ إ ِذ‬followed by a ‫جلة اسمية‬.
َ ْ َ ْ َ ْ َ َ ْ
‫•ذ غدوت ِمن أهلِك‬
‫جلة فعلية ف مل جر‬
‫مضاف إله‬
‫ظرف ومضاف‬
when you left your family in the morning
The above is an example of ‫ إ ِذ‬followed by a ‫فعل ماض‬.
َ ْ
َ ُ
ُ
‫إِذ تْسَتِغْيثْون َرَّبكْم‬
‫جلة فعلية ف مل جر‬
‫ظرف ومضاف‬
‫مضاف إله‬
when you called out to your master for help
The above is an example of ‫ إ ِذ‬followed by a ‫فعل مضارع‬.
140
Note that ‫ إذ‬will remain heavy when it does not have a ‫مضاف إله‬, as in ‫َيْوَمئ ٍِذ‬.
‫إ ِذا‬
‫ إِذا‬can come with a ‫ جلة اسمية‬and a ‫جلة فعلية‬, both ‫ ماض‬and ‫مضارع‬. It translates differently depending on
what follows.
‫ إ ذ ا‬WITH ‫س م ي ة‬K ‫ا ل م ل ة ا‬
When it comes with a ‫جلة اسمية‬, it is called ‫إذا الفجائية‬, the ‫ إذا‬of surprise, and translates as “suddenly” or
“surprisingly”.
َ
َ‫ه َحَّيٌة ت َْسع‬
َ ِ ‫فَألْقاها فَإ ِذا‬
‫جلة اسمية ف مل جر‬
‫ظرف ومضاف‬
‫مضاف إله‬
Then he threw it down, and suddenly, it was a fast-moving snake.
‫ إ ذ ا‬WITH ‫ا ل م ل ة ال ف ع لي ة‬
When it comes with a ‫فعل ماض‬, it is called ‫إذا الشطية‬, the conditional ‫إذا‬, and it pushes the meaning to the
future tense. It translates as “when” and always comes with a second part (when x happens, y). Only the
first portion (the x) is considered a ‫مضاف‬. The use of the ‫ فعل ماض‬indicates a single event.
‫جلة فعلية ف مل جر مضاف‬
ُُ ْ َ َ ُ َ ُ
‫ت قلْوُبُهْم‬
‫جل‬
ِ ‫ و‬g‫إِذا ذكِر ا‬
‫ظرف ومضاف‬
‫إله‬
When Allah is mentioned (even once), their hearts are humbled.
The use of the ‫ فعل مضارع‬indicates a repeated event.
ْ َ ْ ُ َّ َ ُ
ْ ‫•ذا َتْتَل َعَل‬
ً ‫ك‬
‫با‬
‫ت‬
‫س‬
‫م‬
‫ل‬
‫و‬
‫ا‬
‫ن‬
‫ت‬
‫ا‬
‫ي‬
‫آ‬
‫ه‬
ِ
‫ي‬
ِ
‫جلة فعلية ف مل جر مضاف‬
‫ظرف ومضاف‬
‫إله‬
And when our miraculous signs are recited to him (repeatedly), he turns away arrogantly.
َ‫ي َ و ْ م‬
‫ َيْوم‬means “day” and can come with both a ‫ جلة اسمية‬and a ‫جلة فعلية‬. In both cases, it translates as “the
day on which…”
َ
ُ
‫يَْوَم هْم بارُِزْون‬
‫جلة اسمية ف مل جر مضاف‬
‫إله‬
‫ظرف ومضاف‬
the day on which they are exposed
141
ٌ
َْ
َ
‫ َبُنْون‬K‫ َينفُع مال َو‬K ‫يَْوَم‬
‫جلة فعلية ف مل جر‬
‫ظرف ومضاف‬
‫مضاف إله‬
the day on which neither money nor children will be of benefit
Note that ‫ َيْوَم‬does not come with a ‫فعل ماض‬.
Also note that though ‫ َيْوَم‬has the potential to create a compound ‫اسم‬, it can also act as an ordinary ‫ظرف‬
and can be followed by a regular ‫اسم‬.
‫يَْوَم القِياَمِة‬
‫مضاف إله مرور‬
‫ظرف ومضاف‬
the day of standing
142
THE ‫ حرف‬REFERENCE SHEET
‫س ت ف ه ا م‬K ‫ – أ د و ا ت ا‬QU ESTION IN G WOR DS
َ
‫أي‬
َ َْ
‫ أ‬/‫هل‬
َ َ
‫كْيف‬
which
did
how
‫ل ِماذا‬
َ
َ‫أْين‬
‫َمَت‬
‫ ما‬/‫ماذا‬
‫َمْن‬
why
where
when
what
who
‫ م الوك يد‬K
DESCRIPTION:
-
used for emphasis
-
can attach to an ‫ اسم‬or ‫ فعل‬or ‫حرف‬
-
has no grammatical effect
َ
always takes a ‫)ل( فتحة‬
-
ُ
ْ
LABEL: ‫كيد‬
ِ ‫م اَّلْو‬K
EXAMPLES:
ْ ُ ْ ٌْ َ ٌ ْ ُ ٌ ْ َ َ َ
‫شٍك‬
ِ ‫ولعبد مؤِمن خي مِن م‬
َّ ُ ُ ْ َ َ َ َّ ُ ْ ُ َ
‫لؤِمن ب ِهِ ولن‬
‫صنُه‬
No doubt, a believing slave is
better than a polytheist.
You will DEFINITELY believe in
him and help him.
ْ َ
‫قد‬
ْ ُ ْ َ َ ْ َّ
‫س‬
ٍ ‫إِن اِلنسان لِف خ‬
Certainly, the human being is
definitely in loss.
DESCRIPTION:
-
in the Quran, it is always for emphasis or with the meaning “already”
in modern Arabic, it means “might” when used with the present-tense and “certainly” or
“already” when used with the past-tense
-
used only with ‫فعل‬
-
has no grammatical effect
ْ َْ
ْ َْ
LABEL: ‫( حرف تِقيق‬with past-tense) /‫( حرف تقل ِيل‬with present-tense)
EXAMPLE:
ََْ َ
َ ْ
‫قْد أفلَح الُمؤِمُنْون‬
ُ ‫ي مِْن‬
َ ْ ِ‫ الُمَعّوق‬g
ُ ‫قَْد َيْعلَُم ا‬
‫كْم‬
ِ
Certainly, the believers have
already succeeded.
Allah already knows the
hinderers among you.
‫ س وف‬/ ‫س‬
DESCRIPTION:
143
-
used only with the present-tense
pushes the meaning to the future-tense
has no grammatical effect
َْ ْ
LABEL: ‫حرف ا ِستِقبال‬
EXAMPLE:
َْ
ٌَ َ َ ُ ُ
‫ثة راب ُِعُهْم كُبُهْم‬²‫َسَيقْولْون ث‬
ُ َ‫قَاَل َسْوَف أَْسَتْغفُر ل‬
ْ ّ ‫كْم َر‬
‫ب‬
ِ
ِ
They will say “four, the fifth is
their dog.”
He said “I will ask my master for
forgiveness for you.”
‫واو اس تئ ن اف ي ة‬
DESCRIPTION:
-
used to start a new sentence
has no grammatical effect
is not translated
LABEL: ‫ستئناف‬K‫واو ا‬/‫واو استئنافية‬
EXAMPLE:
َّ ُ َ َ ُ َ
‫خلَق ك داَّبٍة مِْن ماٍء‬
g‫وا‬
Allah created every creature
from water.
‫إ ِ َّم ا‬
DESCRIPTION:
-
means “either”
always used twice in a sentence to mean “either x or y”
has no grammatical effect
ْ َْ
LABEL: ‫حرف تيِي‬
EXAMPLE:
َْ
ْ َ
َ َ َ ُ َ ْ َ َّ
َ ِ ‫إَِّما أْن ُتل‬
‫كْون أَّول َمْن ألِق‬
‫ق ِوإ ِما أن ن‬
Either you throw down, or we
will be the first to throw down.
‫ح ر وف ا ل ع ط ف‬
DESCRIPTION:
-
connects two words
carries over status
ْ َ ُ
LABEL: ‫حرف عطٍف‬
144
‫َو‬: and
َ
َ
َ َ َ َّ
ّ ‫كَتُه ُيَصلُّْوَن َ= اَّل‬
‫ب‬
ِ ‫ئ‬²‫ وم‬g‫إِن ا‬
ِِ
Certainly Allah and His angels send their blessings to the Prophet.
َ
‫أْو‬: or
َ ََ َ َ َ َ َ
‫جاَرة ِ أْو أشُّد قْسَوًة‬
ِ ‫فِه كل‬
So they are like stone or even harder.
ُ
‫ثَّم‬: and then
َ
ُ َ ُ ُ ْ ُ َّ ُ ْ ُ ُ ُ َّ ُ ْ ُ َ ْ َ َ ً َ ْ َ ْ ُ ُ َ َّ َ ُ ُ ْ َ َ ْ َ
‫كْم ثَّم إِلْهِ تْرَجُعون‬
‫كيف تكفرون ب ِاللـهِ وكنتم أمواتا فأحياكم ثم يِميتكم ثم ييِي‬
How do you disbelieve in Allah when you were lifeless then he gave life to
you, then he will make you lifeless, then he will give you life, then you will
be returned to Him?
َ
‫ف‬: and then/so
َ َ َ ْ َّ
ْ َ َ
‫خلَق فَسَّواَك فَعَدلك‬
‫الِي‬
The one who create you then fashioned you perfectly then proportioned
you
*Note: ‫ ف‬and ‫ ثم‬differ in that ‫ ثم‬indicates a longer duration of time.
ْ
‫بَل‬: rather
َْ
َّ
َ َ ْ ُ ً َ َ ُ َّ َ َ َّ ُ َ َ
‫ت َوالْرِض‬
‫ ولا سب‬g‫وقالوا اتذ ا‬
ِ ‫حانُه َبل ُل َما ِف الَّسَماَوا‬
And they said “Allah took a son”. He is above that! Rather he has
whatever is in the skies and the earth.
َ
‫كْن‬
ِ ‫ل‬: however
ْ ُ
َ
َ ْ َ َ ْ ُ َّ ْ َ‫ص َيْوَم َيأُْتْوَنَنا ل‬
ْ ِ ْ ‫أَْسِمْع بهْم َوَأب‬
‫ي‬
ِ
ِِ
ٍ ِ‫ٍل مب‬²‫كن الظال ِمون الوم ِف ض‬
How clearly they will hear and see on that day that they come to us;
however, the wrongdoers today are in clear error.
145
Section 2: Sarf
How spellings and sounds within a word carry meaning
TABLE OF CONTENTS ‫الفهرس‬
Chapter 01 – An Introduction to ‫ رصف‬........................................................................................................... 1
Chapter 02 – ‫ ثاليث مزيد فيه‬............................................................................................................................... 8
Chapter 03 – ‫ ثاليث جمرد‬.................................................................................................................................. 32
Chapter 04 – Irregularities in ‫ رصف‬.............................................................................................................. 42
Chapter 05 – ‫ مهموز‬....................................................................................................................................... 46
Chapter 06 – ‫ مثال‬......................................................................................................................................... 51
Chapter 07 – ‫ مضاعف‬.................................................................................................................................... 61
ْ ‫ أ‬....................................................................................................................................... 84
Chapter 08 – ‫جوف‬
Chapter 09 – ‫ ناقص‬...................................................................................................................................... 103
Chapter 10 - ‫ لفِيْف‬...................................................................................................................................... 132
Chapter 11 – ‫ الفعل الربايع‬............................................................................................................................ 142
Chapter 12 – Uses for ‫ رصف‬Words ............................................................................................................ 144
Chapter 13 – Plural Patterns ..................................................................................................................... 151
1
CHAPTER 01 – AN INTRODUCTION TO ‫رصف‬
1.1 WHAT IS ‫?رصف‬
‫ رصف‬is the study of word patterns and how meaning can be derived based on these patterns. It is a
mechanism through which you can learn to recognize the pattern of a majority of words in the Arabic
language. With ‫رصف‬, you can also construct a multitude of words when given a single word.
ْ
1.2 ‫اجلا م ِد والمُ ش ت ق‬
ْ
ّ‫ ُمشتَق‬words are words that you can do the ‫ رصف‬of. They follow a particular pattern and can be
manipulated and transformed.
‫ َجا ِمد‬words are words that you cannot do the ‫ رصف‬of. They cannot be transformed.
Most words in Arabic are ‫ مشتق‬and some are ‫جامد‬. In our study of ‫رصف‬, we will concern ourselves with
words that are ‫مشتق‬.
1.3 THE CONTENTS AND THE CONTAINER
Every ‫ مشتق‬word is made up of two elements:
1) The CONTENTS of the word
2) The CONTAINER that the contents sit in
Let us explore these two elements in more detail.
THE CONTENTS
Every word in the Arabic language has root letters. A majority of words have THREE root letters. These ROOT
LETTERS are what we call the CONTENTS of the word. The same contents can be poured into many different
containers. When different containers hold the same contents, they also share something in common in
terms of the meaning of the word.
Take a look at the words below. Notice that the contents (the root letters ‫ )عّلّم‬appear in every word,
but the spelling/shape of the word (the container) is different. Also, notice that though the meanings
vary, they are all somehow related.
َْ َ
ّ‫أعل ُم‬
ُْ
‫َمعل ْو َم ّة‬
ْ
ّ‫ِعلم‬
َّ َ
ّ‫ت َعل َم‬
ّ‫ََعلِم‬
ِّ
ّ‫ُم َعلم‬
َْ
‫تع ِليْ ّم‬
َّ
ّ‫َعل َم‬
more knowledgeable
fact
knowledge
he learned
scholar
teacher
education
he taught
ْ
The technical term for the CONTENTS or the ROOT LETTERS is ‫اجلذر‬.
ِ MEMORIZE this term and use it.
2
As for the terminology pertaining to each individual root letter, it is modeled off of the word ‫فعل‬. The
first letter is called ‫( فاءّاللكمة‬the ‫ ف‬of the word in the word ‫)فعل‬. The second letter is called ‫( عنيّاللكمة‬the ‫ع‬
of the word in the word ‫)فعل‬. The third letter is called ‫( المّاللكمة‬the ‫ ل‬of the word in the word ‫)فعل‬.
Take a look below at how the root letters ‫ كّتّب‬would be termed.
‫المّاللكمة‬
‫عنيّاللكمة‬
‫فاءّاللكمة‬
‫ب‬
‫ت‬
‫ك‬
THE CONTAINER
The container refers to the pattern or the shape of the word. It is the frame in which the contents sit. In
any given word, everything aside from the contents (the three-letter root) is part of the container. This
includes all ‫ حراكت‬as well as any additional letters.
When it comes to containers, we have what we call the FAMILY (‫ )ابلاب‬and we have what we call the
ُ َ ْ ِّ
FAMILY MEMBERS (ّ‫)الصيغة‬.
Almost every family has the same family members, but every family has unique characteristics.
INTRODUCING THE FAMILY MEMBERS
Every ‫ رصف‬family has the following members.
FAMILY MEMBER
‫أفعال‬
َ ّ‫الف ْعل‬
1. ‫اض‬
ّ ِ ‫الم‬
ِ
ُ ْ
َ
ُ
2. ‫ارع‬
ِ ‫ال ِفعلّالمض‬
ْ ْ ‫ُْ َ ْ َْ ي‬
ْ
3. ‫نّلِل َمج ُهو ِّل‬
ّ ِ ‫اضّالمب‬
ّ ِ ‫لّالم‬
ّ ‫ال ِفع‬
ْ
ُْ
ْ
َ ُّ ‫الم َضار‬
ُ ّ‫ل‬
‫المبْ ي‬
4. ‫نّّلِل َمج ُه ْو ِّل‬
ّ ‫ال ِفع‬
ِ
ِ ّ‫ع‬
َْ ُْ
5. ‫لّاألم ِّر‬
ّ ‫فِع‬
ْ َّ ُ ْ
6. ‫ه‬
ِّ ‫لّانل‬
ّ ‫فِع‬
َ ْ َ
7. ‫المصدر‬
‫أسماء‬
َ
8. ّ‫ِا ْس ُّمّفا ِعل‬
ْ
9. ّ‫ِا ْس ُّمّ َمف ُع ْول‬
َ
10. ّ‫ِا ْس ُّمّظ ْرف‬
MEANING
EXAMPLE
َّ
‫َعل َّم‬
ِّ ُ
‫ي َعل ُّم‬
ِّ
‫ُعل َّم‬
the past tense ‫فعل‬
the present tense ‫فعل‬
the past-passive ‫فعل‬
َّ ُ
‫ي َعل ُّم‬
ِّ
‫َعل ّْم‬
the present passive ‫فعل‬
the commanding ‫فعل‬
the forbidding ‫فعل‬
the idea
the one carrying out an action
the one/thing affected by the action
time/place in which the action takes
place
Notice that there are four ‫ اسم‬and six ‫فعل‬.
3
ِّ ُ
ّ‫الّت َع ّل ْم‬
ْ َْ
‫تع ِلي ًما‬
ِّ
ّ‫ُم َعلم‬
َّ
ّ‫ُم َعلم‬
َّ
ّ‫ُم َعلم‬
MEANING
he taught
he teaches
he was taught
he is taught
teach!
don’t teach!
the idea of teaching/education
teacher/the one who teaches
one who is taught
a time/place of teaching
Each one of these family members (both ‫ اسم‬and ‫ )فعل‬is a container. Each family member looks different
depending on what family it belongs to. In other words, the shape of these containers varies from family
to family.
Within each family, however, a given member will always look the same. The container will maintain the
same shape regardless of the contents within.
Take a look at the following examples of ‫ اسمّفاعل‬from a particular family. Notice that the contents vary
but the pattern is the same. Say them aloud and notice how they rhyme.
ّ‫ُم ْر ِسل‬
ْ
ّ‫ُمؤ ِمن‬
ْ ُ
ّ‫ْشك‬
ِ ‫م‬
ّ‫ُم ْس ِلم‬
ْ
ّ‫ُمص ِلح‬
ْ
ّ‫ُمف ِسد‬
ُْ
ّ‫ُم ِسن‬
‫رّسّل‬
‫ءّمّن‬
‫شّرّك‬
‫سّلّم‬
‫صّلّح‬
‫فّسّد‬
‫حّسّن‬
The technical term for “family member” is ‫الصيغة‬. MEMORIZE this term and use it.
Again, the container is whatever remains once the contents have been removed. This includes ‫ حراكت‬as
well as any extra letters.
➢ DRILL 1 Determine the container of the words below using the root letters provided. The first
one is done as an example
‫وّفّق‬
َ
ّ‫ت ْو ِفيْق‬
‫عّلّم‬
ّ‫َعلِم‬
‫حّسّن‬
ْ َ
ّْ ‫أح ِس‬
‫ن‬
‫شّبّه‬
َ ْ
ّ‫ُمشت ِبه‬
‫نّفّق‬
ّ‫ُمنا ِفق‬
‫نّفّس‬
ّ‫ُمتَنا ِفس‬
‫كّتّب‬
ْ
ّ‫َمكتُ ْوب‬
ْ ‫َم‬
‫ّـ ُّـّوّـ‬
➢ DRILL 2 Sort the following words to the best of your ability. Group them with words that
share the same container.
ْ َ
ً ْ ‫كب‬
‫ْيا‬
ِ ‫ت‬
َ َ
ً‫كي‬
‫ُّبا‬
‫ت‬
َ َ
ّ‫َضاعف‬
َ
ّ ِ‫َكت‬
‫ب‬
ْ َ
َّ َ ‫أك‬
‫ُّب‬
ُْ
ّ‫َمأك ْول‬
َ
ّ‫ناف َق‬
ّ‫َم ْو ُج ْود‬
ْ َ
‫تك ِليْ ًما‬
ً ََ
‫َت يوفا‬
َُْ
ّ‫ُمف ْوظ‬
َ
‫َجاه َّد‬
ً ََ
‫تل يطفا‬
َ
ّ َ ‫أ ْو َج‬
‫س‬
َ
ّ‫ارص‬
ِ ‫ن‬
4
ً َ
ّ‫تبْ ِديْل‬
َ
‫ت َدبي ًرا‬
َ
‫ت ْس ِليْ ًما‬
َ َ
ّ‫أ ْسل َم‬
َ َ
ّ َ ‫َكت‬
‫ب‬
ََْ
َّ ‫أنف‬
‫ق‬
ّ‫َحافِظ‬
ُ
ّ‫َم ْسك ْوب‬
THE FAMILIES
If every family has more-or-less the same members, what sets one family apart from another? The
answer is that each family is distinguished by a set of characteristics unique to that family.
Some families, for example, may be characterized by an extra ‫ شدة‬as part of the container. Some may be
َ
characterized by an extra ‫ أ ِلف‬as part of the container. Some may be characterized by an extra ‫ ت‬as part
of the container.
Take a look at the words below. This is a set of family members belonging to the same family. Notice
that though the members are different, they all share a common trait. In this case, it is the extra ‫ ت‬and
the extra ‫شدة‬.
َّ َ
ّ‫ُمّتَّلكم‬
َّ َ َ
ّ‫تّكل ْم‬
ِّ َ
ّ‫ُمّتَّلكم‬
َّ َ َ
ّ‫يّتَّلك ُم‬
‫َ َ ي‬
‫تّكل ًما‬
َّ َ َ
ّ‫تّكّل َم‬
Take a look at the words below. This is a set of family members belonging to the same family. Notice
that though the members are different, they all share a common trait. In this case, it is the extra ‫ا‬.
َ ُ
ّ‫مّاهد‬
ُ
ّ‫مّا ِهد‬
ًَ َ ُ
‫مّاهد ّة‬
ً
‫ِجهادا‬
ُ
ّ‫يّا ِه ُد‬
َ َ
ّ‫جاهد‬
These distinct family features are what set ‫ رصف‬families apart from each other.
The technical term for “family” is ‫ابلاب‬. MEMORIZE this term and use it.
ْ
1.4 ِ ‫المُ ج َّر د والم ز ِ ي د ف ِي ْ ه‬
All ‫ رصف‬families can be grouped into two large groups. They are:
ُ
1) ‫المج َّرد‬
2) ‫الم ِزيْد فِيْه‬
‫املجرد‬
The distinguishing feature of ‫ مرد‬families is that their container (in the ‫ هو‬version of the past-tense) has
no extra letters; it consists only of ‫حراكت‬. Take a look at the following examples.
َ ُ ‫َك‬
ّ‫ُّب‬
َ
ّ‫ف ِه َم‬
َ ‫َض‬
َ َ
ّ‫ب‬
ّ‫َس ِم َع‬
َ
ّ‫ك ُر َم‬
َ َ َ‫ن‬
ّ‫ص‬
Notice that there are no extra letters outside of the three-letter root. In ‫ مرد‬families, the only thing that
distinguishes one family from another is the ‫حراكت‬.
5
‫ مرد‬families are also unique in that they have extra family members. In addition to the family members
mentioned previously, they have the following.
FAMILY MEMBER
1. ‫اسم آلة‬
ْ
2. ‫ضيْل‬
ِ ‫اسم تف‬
3. ‫اسم صِ فة‬
4. ‫اسم ُمبالغة‬
MEANING
EXAMPLE
tools/devices
comparatives/superlatives
adjectives (for permanent qualities)
a hyperbolized form of the ‫اسمّفاعل‬
َ ْ ‫ِم‬
ّ‫ْيان‬
ْ َ
ُّ َ ‫أك‬
‫ُّب‬
َ
ّ‫ك ِريْم‬
َ
ّ‫خ َّوان‬
MEANING
a tool used to weigh (scale)
bigger
noble/generous
a constant traitor
These ‫ أسماء‬will never appear in ‫ مزيدّفيه‬families.
‫املزيد ّ فيه‬
The distinguishing feature of ‫ مزيدّفيه‬families is that the container always consists of extra letters in
addition to the ‫حراكت‬.
Take a look at the following examples from ‫ مزيدّفيه‬families. Notice that there are always extra letters
outside of the three-letter root.
َْ
ّ‫ِا ْستَغف َر‬
َ َ ََ
ّ‫اون‬
‫تع‬
َ ََ
ّ‫تف َّرق‬
َ َ
ّ‫أ ْسل َم‬
َ َ
ّ‫جاهد‬
َ َ‫ا ْن َقل‬
ّ‫ب‬
ِ
We will begin our study of ‫ رصف‬by learning the ‫ مزيدّفيه‬families.
1.5 – CHAPTER SUMMAR Y
‫رصف‬
T HE S TUDY OF A S INGLE W ORD
all words include two components:
CONTENTS
and
3 LETTER ROOTS
CONTAINERS
Containers are shaped by their family.
All families have the same members (mom, dad, brother,
sister, grandma, grandpa, etc.)
Shape of the container is further defined by
which family member it belongs to.
6
‫ثليثّمزيدّفيه – ‪VOCABULARY‬‬
‫‪ّto separate‬‬
‫‪ّto declare perfection‬‬
‫َ َ َُ ُ َْ ً‬
‫ف َّرقّّيف ِّرقّّتف ِريْقاّ‬
‫َس َّب َحّّي ُ َسبِّ ُحّّت َ ْسبيْ ً‬
‫حاّ‬
‫ِ‬
‫‪FAMILY II‬‬
‫َ َّ َ ُ َ ِّ ُ َ ْ ً‬
‫َنيْلّ‬
‫نزلّّيَنلّّت ِ‬
‫َ َّ َ ُ َ ِّ‬
‫ْشّّتَبْش ْْياًّ‬
‫ب‬
‫ْشّّيب ُ ِ‬
‫‪to send down‬‬
‫‪ّto give good news‬‬
‫ّ‬
‫‪ّto punish‬‬
‫‪ّto migrate‬‬
‫‪ّto fight‬‬
‫َ َ َ َُ ُ َ ً َ َ ً‬
‫اّو ُم َعاقبَةّ‬
‫َعقبّّيعا ِقبّّ ِعقاب‬
‫َ َ َ َُ ُ َ ً ََُ َ ً‬
‫اج َرةّ‬
‫اجرّ ِهجاراّومه‬
‫هاجرّّيه ِ‬
‫َ ََ َُ ُ َ ً َ ُ َ ًََ‬
‫قاتلّّيقاتِلّّقِتاالّومقاتلةّ‬
‫ّ‬
‫‪FAMILY III‬‬
‫َ َ َ َُ ُ َ ً َ َ ً‬
‫اّو ُم َعاه َدةّ‬
‫َعهدّيعا ِهدّّ ِعهاد‬
‫َ ََ َُ ُ َ ً ََُ ًََ‬
‫نافقّّينافِقّّنِفاقاّومنافق ّة‬
‫َ ً َ َُ َ ًَ‬
‫َ َ َ ُ‬
‫ُّيَ ُ‬
‫ّحساباّوُماسب ّة‬
‫اسب ِ‬
‫حاسب ِ‬
‫‪to take an oath‬‬
‫‪to act hypocritically‬‬
‫‪to hold to account‬‬
‫ّ‬
‫‪to refuse to accept‬‬
‫‪to inform‬‬
‫‪to announce/publicize‬‬
‫َْ َ َ ُْ ُ ْ َ‬
‫ك ً‬
‫اراّ‬
‫كرّّإِن‬
‫أنكرّّين ِ‬
‫أَ ْنبَأَّّيُنْب ُ‬
‫ئّّإ ْنبَاءًّ‬
‫ِ ِ‬
‫َ ََْ ُْ ُ ْ ً‬
‫أعلنّّيع ِلنّّ ِإعلناّ‬
‫ّ‬
‫‪FAMILY IV‬‬
‫أَ ْسلَ َمّّي ُ ْسل ُمّّإ ْس ً‬
‫لما‬
‫ِ ِ‬
‫َ َْ َ ُْ ُ َْ ً‬
‫أغرقّّيغ ِرقّّ ِإغراقاّ‬
‫ََْ َ ُْ ُ ْ ً‬
‫تّّ ِإنباتاّ‬
‫أنبتّّين ِب‬
‫‪to submit‬‬
‫‪to make s/o drown‬‬
‫‪to bring to life/cultivate‬‬
‫ّ‬
‫‪to come down‬‬
‫‪to sit in waiting‬‬
‫َ َ َّ َ َ َ َ َّ ُ َ َ ي ً‬
‫َنالّ‬
‫تَنلّّيتَنلّّت‬
‫َت َّب ُصّّتَ َر يبصاً‬
‫تَ َر َّب َصّّيَ َ َ‬
‫‪to purify oneself‬‬
‫َ‬
‫َ‬
‫َ‬
‫ت َط َّه َرّّيتَ َط َّه ُرّّت َط يه ًرا‬
‫)‪to face (each other‬‬
‫ََ َ َ َ ُ ََ ً‬
‫تقابَلّّيتَقابَلّّتقابُلّ‬
‫ََ َ َ َ َ ََ ُ‬
‫تظاه َرّّيتَظاه ُرّّتظاه ًرا‬
‫ّ‬
‫‪FAMILY V‬‬
‫َ َ َّ َ َ َ َ َّ ُ َ َ ً‬
‫قّّتف يرقاّ‬
‫تفرقّّيتفر ّ‬
‫َ َ َّ َ َ َ َ َ ُ َ َ ُ ً‬
‫تقبلّّيتقبلّّتقبلّ‬
‫َ َ َّ َ َ َ َ َّ ُ َ َ‬
‫ك يُّباًّ‬
‫تكُّبّّيتكُّبّّت‬
‫‪ّto become separated‬‬
‫‪ّto accept‬‬
‫‪ّto be arrogant‬‬
‫ّ‬
‫‪to show outwardly‬‬
‫‪FAMILY VI‬‬
‫‪to disagree/dispute‬‬
‫ََ َ َ َََ َ ُ ََ ًُ‬
‫اوناّ‬
‫تعاونّّيتعاونّّتع‬
‫‪ّto cooperate‬‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫اص ُمَّّتَ ُ‬
‫اص َمّّيتَخ َ‬
‫َت َ‬
‫اص ًماّ‬
‫‪ّto be in conflict‬‬
‫ََ َ َ َََ َ ُ‬
‫ازَعًّ‬
‫ع َّتنَ ُ‬
‫تنازعّيتناز‬
‫ّ‬
‫‪to gush out‬‬
‫‪to be dispatched‬‬
‫‪to pour‬‬
‫‪to split‬‬
‫ج َسّّيَنْبَج ُسّّانْب َ‬
‫ا ْنبَ َ‬
‫ج ً‬
‫اساّ‬
‫ِ‬
‫ِ‬
‫ِ ِ‬
‫َْ َ َ ََْ ُ ْ َ ً‬
‫ِانبعثّّينب ِعثّّ ِان ِبعاثا‬
‫َْ ََ َ‬
‫ّّينْ َهم ُرّّانْه َم ً‬
‫ارا‬
‫ِانهمر‬
‫ِ ِ ِ‬
‫َ‬
‫َ‬
‫ْ‬
‫ْ‬
‫ا ْن َف َط َرّّينفط ُرّّانف َط ً‬
‫ارا‬
‫ِ‬
‫ِ ِ ِ‬
‫‪FAMILY VII‬‬
‫‪ّto turn/become‬‬
‫‪to be free/to race‬‬
‫‪ّto leave‬‬
‫‪ّto burst forth‬‬
‫ّ‬
‫‪to scatter/spread‬‬
‫ْشّّّانْت َش ً‬
‫َْ َ َ ََْ ُ‬
‫اراّ‬
‫ِّانتْشّّّينت ِ ِ ِ‬
‫َْ َ َ ََْ ُ ْ‬
‫بّّ ِان ِقلبًاّ‬
‫ِانقلبّّينق ِل‬
‫َْ ََ ََْ ُ ْ ً‬
‫ِانطلقّّينط ِلقّّ ِان ِطلقاّ‬
‫ْ َ ََ َْ َ ُ ْ َ ً‬
‫صفّّ ِان ِصافاّ‬
‫ِانصفّّين ِ‬
‫َْ َ َ َ‬
‫ْ‬
‫َ‬
‫ّّينْ َفج ُرّّانفج ً‬
‫اراّ‬
‫ِانفجر‬
‫ِ ِ ِ‬
‫ّ‬
‫‪FAMILY VIII‬‬
‫‪ّto come close‬‬
‫‪7‬‬
‫َت َبّّ َي ْق ََت ُبّّاقْ َ‬
‫اقْ َ َ‬
‫َتابًاّ‬
‫ِ‬
‫ِ ِ ِ‬
‫‪to avoid‬‬
‫ْ ََ َ ََْ ُ ْ‬
‫بّ ِاج ِتنَابًا‬
‫ِاجتنبّيت ِن‬
‫‪ّto fight against one another‬‬
‫ْ َ َْ ُ ْ ً‬
‫ِاقتَتَلّّيقتَ ِتلّّ ِاق ِتتاالّ‬
‫ّ‬
‫‪ّto become yellow‬‬
‫‪ّto become white‬‬
‫ا ْص َف َّرّّيَ ْص َف يرّّا ْصف َر ً‬
‫ارا‬
‫ِ‬
‫ِ ِ‬
‫ا ْبيَ َّضّّيَبْيَ يضّّابْي َضاضاًّ‬
‫ِ‬
‫ِ ِ‬
‫‪FAMILY IX‬‬
‫‪ّto become green‬‬
‫‪ّto become black‬‬
‫ّ‬
‫‪to mock‬‬
‫‪to expedite‬‬
‫‪to seek permission‬‬
‫ْ َََْ َْ َْ ُ‬
‫ئّ ِا ْس ِت ْه َز ً‬
‫اءّ(بـ)‬
‫ِاستهزأّيسته ِز‬
‫َْْ َ َ َْ َْ ُ ْ ْ َ ً‬
‫ِاستعجلّيستع ِجلّ ِاس ِتعج ّ‬
‫اال‬
‫َْ ً‬
‫ْ ُ‬
‫َْ َ‬
‫ِا ْستَأذنّي َ ْستَأ ِذنّ ِا ْستِئذانا‬
‫‪FAMILY X‬‬
‫‪to seek forgiveness‬‬
‫‪to be arrogant‬‬
‫‪to oppress/deem weak‬‬
‫‪8‬‬
‫ْ َ َّ َ ْ َ ي ْ‬
‫َض ً‬
‫خ َ‬
‫اراّ‬
‫ِاخَضَّّيَضّّ ِا ِ‬
‫ي‬
‫َّ‬
‫َ ً‬
‫ِا ْس َودّّي َ ْس َودّّ ِا ْس ِوداداّ‬
‫ّ‬
‫ا ْستَ ْغ َف َرّي َ ْستَ ْغف ُرّا ْست ْغ َف ً‬
‫ارا‬
‫ِ‬
‫ِ ِ ِ‬
‫ْ َ ََْ َْ َ ْ ُ ْ ْ‬
‫كبَاراً‬
‫ِاستكُّبّيستك ُِّبّ ِاس ِت‬
‫ْ ً‬
‫ْ ُ‬
‫ْ َ‬
‫ِا ْستَض َعفّي َ ْستَض ِعفّ ِا ْس ِتض َعافا‬
CHAPTER 02 – ‫ثليثّمزيدّفيه‬
2.1 INTRODUCTION
Recall that the ‫ مزيدّفيه‬families are characterized by the extra letters that are part of the container. There
are nine ‫ مزيدّفيه‬families, each with unique family features. As we learn each family, we will learn these
unique features. By the end of this chapter, we will be able to look at any ‫ مزيدّفيه‬word and determine
ْ
َْ
what family (‫ )باب‬it comes from, which family member (‫)صيغة‬
ِ it is, and what the root letters (‫)جذر‬
ِ are.
We will be using the following template to recite and memorize the ‫ رصف‬of each family. The highlighted
portions are not actual family members. They are included in the oral recitation of ‫ رصف‬for flow. ‫األمرّمنه‬
loosely translates as “the commanding version is…”. ‫ وانلهّعنه‬loosely translates as “and the forbidding
version is…” ‫ والظرفّمنه‬loosely translates as “and the ‫ ظرف‬is…”
‫فهو اسم فاعل‬
‫مصدر‬
‫فعل مضارع‬
‫فعل ماض‬
‫فهو اسم مفعول‬
‫مصدر‬
‫فعل مضارع جمهول‬
‫فعل ماض جمهول‬
‫والظرف منه ظرف‬
‫والنهي عنه هني‬
‫األمر منه أمر‬
This chart is what is known as ‫الصفّالصغْي‬, or “small ‫”رصف‬.
Notice, however, that there are 6 ‫ أفعال‬and 4 ‫أسماء‬. Now recall that every ‫ فعل‬can conjugate 14 different
ways depending on the inside pronoun. Also recall that every ‫ اسم‬can go through the ‫ مسلم‬chart and
conjugate 18 different ways (if it is a human word) or 9 different ways (if it is a non-human word).
Doing the complete ‫ فعل‬chart for each ‫ فعل‬and the ‫ مسلم‬chart for each ‫ اسم‬is what is known as ‫الصفّالكبْي‬
or “big ‫”رصف‬.
Though we will focus on memorizing the ‫ الصفّالصغْي‬be prepared to encounter and recognize ‫ أفعال‬in any
form and ‫ أسماء‬in any status, number, and gender.
9
ْ
ْ َ
2.2 FAMILY II – ‫بابّت ف عِ ي ل‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
The first family we will learn is known as “family II” in modern, western academics. In the classical Arabic
َْ
tradition, it is known as ‫بابّتف ِعيْل‬. Notice that the family name is modeled after the ‫مصدر‬.
We will insert the sample root letters (‫ )عّلّم‬into this family in order to aid our memorization. MEMORIZE
the chart below.
َّ
Notice the ‫ شدة‬on the ‫ عنيّاللكمة‬of most of the words and the ‫ َض َّمة‬on the ‫مضارع‬. This family is classified as
a ‫ شدة‬family and a ‫ ضمة‬family.
Root letters are always variable. In order to be able to recognize a member of this family even when the
root letters change, you must be able to recognize the constants. Each of these words have elements
that always remain the same regardless of the root letters within. The constants are highlighted in the
chart below.
➢ DRILL 1 Determine the ‫ صيغة‬of the following words. Once you have found the constants in
each word, extract the ‫جذر‬.
‫جذر‬
‫صيغة‬
‫جذر‬
WORD
ْ َّ َ‫ت‬
‫ُّبنا‬
‫صيغة‬
WORD
َ
‫ت ْس ِليْ ًما‬
َ َّ َ ُ
ّ‫ُملقة‬
ُ ِّ ُ
ّ‫نبَدل‬
ْ َ‫نُ ِّزل‬
ّ‫ت‬
ِّ َ ُ
ّ‫ْشيْ َن‬
ِ ‫مب‬
10
CONSTRUCTION
When it comes to constructing words and inserting different sets of root letters into a family, it helps to
use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything aside from the letters ‫ فّعّل‬remains
constant
‫فَ ُه َو ُم َفعِّل‬
‫تَ ْفعِّْي ًل‬
‫يُ َفعِّ ُل‬
‫تَ ْفعِّْي ًل‬
‫فَ ُه َو ُم َفعَّل‬
‫يُ َفعَّ ُل‬
‫والنهي عنه ال تُ َفعِّ ْل‬
‫والظرف منه ُم َفعَّل‬
➢ DRILL 2
‫وّفّق‬
‫فَعَّ َل‬
‫فُعِّ َل‬
‫األمر منه فَعِّ ْل‬
Insert the root letters below into family II. Do the ‫ رصفّصغْي‬orally.
‫فّرّق‬
RHETORICAL IMPLICATIONS
‫حّسّن‬
OF
‫شّبّه‬
‫سّبّح‬
‫سّلّم‬
‫بّدّل‬
F A M I L Y II
Each of the ‫ مزيدّفيه‬families has a number of traits or implications associated with it. The most common
ones are listed below. Keep in mind that they do not always apply.
Words from this family are generally ‫ ُمتَ َعدي‬and indicate that the action is repetitive and is taking place
َ َ
over a long period of time. The word ‫ ن َّز ّل‬for example, means to reveal gradually and repetitively over
ْ
time. This ‫ فِعل‬is used to talk about the revelation of the Quran over the 23 year period or revelation.
َ َ
This pattern can also imply hyperbole in some cases. The word ‫ل‬
ّ ‫ ق َّت‬for example means to massacre,
َ َ
whereas ‫ل‬
ّ َ‫ قت‬simply means to kill.
11
َ َ
َ ُ
2.3 FAMILY III – ‫بابّم ف اع ل ة‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
ََ َُ
Family III or ‫اعلة‬
‫ بابّمف‬is characterized by the extra ‫ ألف‬as well as the ‫ ضمة‬on the ‫مضارع‬. It is classified as
an ‫ ألف‬family and a ‫ ضمة‬family.
We will insert the sample root letters (‫ )جّ ـهد‬into this family in order to aid our memorization. MEMORIZE
the chart below. The constants are highlighted.
Also notice that this family has two ‫مصدر‬. The two are interchangeable in terms of meaning, though the
second one is more commonly used in modern Arabic.
➢ DRILL 3
‫جذر‬
Determine the ‫ صيغة‬and ‫ باب‬and ‫ جذر‬of the following words.
‫صيغة‬
‫باب‬
‫جذر‬
WORD
َ ‫َح‬
ّ َ ‫ار‬
‫ب‬
َّ
‫َم َسل َم ّة‬
‫باب‬
‫صيغة‬
WORD
ً
ّ َ‫قِت‬
‫اال‬
ّ‫ُع ْوقِبْتُ ْم‬
َ ‫ُك ِّذ‬
ّ‫ب‬
ُ َ
ّ‫يُ َضاعف‬
12
CONSTRUCTION
Use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything else stays the same.
ِّ
ً‫اعلَة‬
َ ‫ف َع ًاال َوُم َف‬
ِّ
‫اعلَ ًة‬
َ ‫ف َع ًاال َوُم َف‬
ِّ ‫فَهو م َف‬
‫اعل‬
ُ َُ
‫اعل‬
َ ‫فَ ُه َو ُم َف‬
ِّ ‫ي َف‬
‫اع ُل‬
ُ
‫اع َل‬
َ َ‫ف‬
ِّ ُ‫ف‬
‫وع َل‬
‫اع ُل‬
َ ‫يُ َف‬
ِّ ‫والنهي عنه ال تُ َف‬
‫اع ْل‬
‫اعل‬
َ ‫والظرف منه ُم َف‬
ِّ َ‫األمر منه ف‬
‫اع ْل‬
➢ DRILL 4 Insert the root letters below into family III. Do the ‫ رصفّصغْي‬orally.
‫فّرّق‬
‫بّشّر‬
RHETORICAL IMPLICATIONS
‫عّهّد‬
OF
‫نّفّق‬
‫حّسّب‬
‫جّدّل‬
‫عّقّب‬
F A M I L Y III
Words from this family often imply that the action is directed from one individual/party towards
َ
another individual/party. The word ‫ب‬
ّ َ ‫ ََعق‬for example, means to punish. Punishment is something that
one individual/party does to another.
13
َ ْ
2.4 FAMILY VI – ‫بابّ إ ِ ف ع ال‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
ْ
Family VI or ‫ بابّإِف َعال‬is characterized by the ‫ همزة‬on the ‫ماض‬, ‫مصدر‬, and ‫ أمر‬as well as the ‫ ضمة‬on the
‫مضارع‬. It is classified as a ‫ همزة‬family and a ‫ ضمة‬family.
We will insert the sample root letters (‫ )سّلّم‬into this family in order to aid our memorization. MEMORIZE
the chart below. The constants are highlighted.
➢ DRILL 5
‫جذر‬
Determine the ‫ صيغة‬and ‫ باب‬and ‫ جذر‬of the following words.
‫صيغة‬
‫باب‬
‫جذر‬
WORD
ََُ َ ُ
‫المجادل ّة‬
ُ ِ ْ ‫أَب‬
‫ْش ْوا‬
‫باب‬
َْ
‫تق ِدي ْ ًرا‬
‫صيغة‬
WORD
ُْ
ّ‫ُم ِرج‬
ً
‫ِإ ْر َصادا‬
ُ ِّ َ‫نُب‬
ّ‫ْش‬
CONSTRUCTION
Use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything else stays the same.
14
‫فَ ُه َو ُم ْفعِّل‬
‫يُ ْفعِّ ُل‬
‫إِّفْ َع ًاال‬
‫إِّفْ َع ًاال‬
‫فَ ُه َو ُم ْف َعل‬
‫يُ ْف َع ُل‬
‫والنهي عنه ال تُ ْفعِّ ْل‬
‫والظرف منه ُم ْف َعل‬
➢ DRILL 6
‫قّبّل‬
‫أَفْ َع َل‬
‫أُفْعِّ َل‬
‫األمر منه أَفْعِّ ْل‬
Insert the root letters below into family VI. Do the ‫ رصفّصغْي‬orally.
‫فّلّح‬
RHETORICAL IMPLICATIONS
‫نّفّق‬
OF
‫دّبّر‬
F A M I L Y VI
‫نّذّر‬
‫فّسّد‬
‫عّرّض‬
Words from this family are predominantly ‫ ُمتَ َعدي‬and generally imply that the action was completed
َ َْ
immediately and all at once. The word ‫ أن َز ّل‬for example, means to send something down immediately
and at once.
15
‫َ َ ي‬
2.5 FAMILY V – ‫بابّت ف ع ل‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
ََ
Family V or ‫ بابّت ّف يعل‬is characterized by the extra ‫ ت‬and the ‫ شدة‬in all forms, and the ‫ فتحات‬across the ‫ماض‬
and ‫مضارع‬. It is classified as a ‫ ت‬family, a ‫ شدة‬family, and a ‫ فتحة‬family.
We will insert the sample root letters (‫ )فّرّق‬into this family in order to aid our memorization. MEMORIZE
the chart below. The constants are highlighted.
DO NOT CONFUSE THIS FAMILY WITH FAMILY II (‫)بابّتفعيل‬. THOUGH THEY BOTH HAVE A ‫ شدة‬AS A SHARED FAMILY
FEATURE, THIS FAMILY IS DISTINGUISHED BY THE EXTRA ‫ت‬.
➢ DRILL 7
‫جذر‬
Determine the ‫ صيغة‬and ‫ باب‬and ‫ جذر‬of the following words.
‫صيغة‬
‫باب‬
‫جذر‬
WORD
ِّ َ ُ
ّ ُ ‫يقل‬
‫ب‬
‫باب‬
‫صيغة‬
WORD
ُ َ ُ
ّ ‫يتَق َّب‬
‫ل‬
َ
ّْ ِّ ‫ك‬
‫ُّب‬
َ
ّ ِّ ‫ُمتَك‬
‫ُّب‬
ّ‫ِساب‬
ِ ‫احل‬
َُ
ّ‫اجر‬
ِ ‫مه‬
16
CONSTRUCTION
Use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything else stays the same.
‫فَ ُه َو ُمتَ َفعِّل‬
‫تَ َفعُّ ًل‬
‫يَتَ َفعَّ ُل‬
‫فَ ُه َو ُمتَ َف َّعل‬
‫تَ َف ُّع ًل‬
‫يُتَ َف َّع ُل‬
‫تَ َفعَّ َل‬
‫تُ ُفعِّ َل‬
‫والظرف منه ُمتَ َف َّعل‬
‫والنهي عنه ال تَتَ َف َّع ْل‬
‫األمر منه تَ َف َّع ْل‬
➢ DRILL 8
‫رّبّص‬
Insert the root letters below into family V. Do the ‫ رصفّصغْي‬orally.
‫عّلّم‬
RHETORICAL IMPLICATIONS
‫طّهّر‬
OF
‫كّبّر‬
‫هّجّد‬
‫قّطّع‬
‫فّسّح‬
F A M I L Y VI
Words from this family are predominantly ‫ الزم‬and can sometimes imply that the action took effort to
complete.
17
ُ
َ َ
2.6 FAMILY VI – ‫بابّت ف اع ل‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
َ
ُ ‫بابّت َف‬
Family VI or ‫اعل‬
is characterized by the extra ‫ت‬, the extra ‫ا‬, and the ‫ فتحات‬across the ‫ ماض‬and ‫مضارع‬.
It is classified as a ‫ ت‬family, an ‫ ا‬family, and a ‫ فتحة‬family.
We will insert the sample root letters (‫ )عّوّن‬into this family in order to aid our memorization. MEMORIZE
the chart below. The constants are highlighted.
DO NOT CONFUSE THIS FAMILY WITH FAMILY III (‫)بابّمفاعلة‬. THOUGH THEY BOTH HAVE AN ‫ ألف‬AS A SHARED FAMILY
FEATURE, THIS FAMILY IS DISTINGUISHED BY THE EXTRA ‫ت‬.
➢ DRILL 9
‫جذر‬
Determine the ‫ صيغة‬and ‫ باب‬and ‫ جذر‬of the following words.
‫صيغة‬
‫باب‬
‫جذر‬
WORD
َ َ
ّ‫ُمتَف ِّرقة‬
‫باب‬
‫صيغة‬
WORD
ْ ََْ
‫أنفقتُ ّْم‬
ُ َ َّ
ّ‫اتلَكث ُر‬
َ َّ َ
ّ ‫أل‬
‫ف‬
َ َ ََ
ّ‫لو ُم ْون‬
‫يت‬
ُ َ
‫ََعهد ْوا‬
CONSTRUCTION
Use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything else stays the same.
18
ِّ ‫فَهو متَ َف‬
‫اعل‬
ُ َُ
‫تَ َفاعُ ًل‬
‫فاع ُل‬
َ َ‫يَت‬
‫اعل‬
َ ‫فَ ُه َو ُمتَ َف‬
‫تَ َفاعُ ًل‬
‫اع ُل‬
َ ‫يُتَ َف‬
‫اع َل‬
َ ‫تَ َف‬
‫تُ ُف ْو ِّع َل‬
‫اعل‬
َ ‫والظرف منه ُمتَ َف‬
‫اع ْل‬
َ ‫والنهي عنه ال تَتَ َف‬
‫اع ْل‬
َ ‫األمر منه تَ َف‬
➢ DRILL 10 Insert the root letters below into family VI. Do the ‫ رصفّصغْي‬orally.
‫خّصّم‬
‫قّسّم‬
RHETORICAL IMPLICATIONS
‫ظّهّر‬
OF
‫تّبّع‬
F A M I L Y VI
‫نّصّر‬
‫نّزّع‬
‫قّبّل‬
ََ ََ
Words from family VI usually imply that the action took place between two parties. The word ‫اء ّل‬
‫ تس‬for
َ
َ
َ
َ
َ
َ ‫ ت‬means to blame one another. ‫ن‬
َ ‫ تع‬means to cooperate with
example, means to ask one another. ‫لو ّم‬
ّ ‫او‬
each other.
19
َ
ْ
2.7 FAMILY VII – ‫بابّ ا ِ ن فِ عّ ال‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
ْ
Family VII or ‫ بابّ ِان ِف َعال‬is characterized by the extra ‫ ن‬in all the forms and the ‫ )همزةّالوصل( ِّا‬in the ‫ماض‬,
ْ
َ ‫ َه ْم َز ُة‬family.
‫مصدر‬, and ‫أمر‬. It is known as a the ‫ ِانـ‬family and classified as a ‫ل‬
ِّ ‫ّالو ْص‬
We will insert the sample root letters (‫ )قّلّب‬into this family in order to aid our memorization.
Notice that this family does not have passives. This is because it is always ‫ الزم‬and CANNOT BE MADE
PASSIVE .
MEMORIZE the chart below. The constants are highlighted.
➢ DRILL 11 Determine the ‫ صيغة‬and ‫ باب‬and ‫ جذر‬of the following words.
‫جذر‬
‫صيغة‬
‫باب‬
‫جذر‬
WORD
ْ
ّ‫ُمن َه ِمر‬
‫باب‬
‫صيغة‬
WORD
َ َ‫ا ْنب‬
ّ ْ ‫ج َس‬
‫ت‬
ِ
َ َ َ َ
ّ‫يتَخافتُ ْون‬
ِّ َ َ‫ُمت‬
ّ‫ُّبجات‬
َ َ ْ
ّ‫ِان َسلخ‬
َ َْ
ّ‫ُمنقلب‬
CONSTRUCTION
Use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything else stays the same.
20
‫فَ ُه َو ُمْن َفعِّل‬
‫اِّنِّْف َع ًاال‬
‫يَْن َفعِّ ُل‬
‫اِّنْ َف َع َل‬
--
--
--
--
‫والظرف منه ُمْن َف َعل‬
‫والنهي عنه ال تَْن َفعِّ ْل‬
‫األمر منه اِّنْ َفعِّ ْل‬
➢ DRILL 12
‫صّرّف‬
Insert the root letters below into family VII. Do the ‫ رصفّصغْي‬orally.
‫فّطّر‬
RHETORICAL IMPLICATIONS
‫بّجّس‬
OF
‫بّعّث‬
‫طّلّق‬
‫فّجّر‬
‫سّلّخ‬
F A M I L Y VII
Words from family VII are always ‫الزم‬. In many cases, the English translation of words from this family
َ َْ
َْ
sound passive. ‫ب‬
ّ َ ‫ ِانقل‬for example, means to be turned around. ‫ ِانف َط َّر‬means to be split. Notice that the
English sounds passive even though the ‫ فعل‬is not ‫مهول‬.
21
َ ْ
2.8 FAMILY VIII – ‫بابّ ا ِ ف ت ِ ع ال‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
ْ
Family VIII or ‫ بابّ ِاف ِت َعال‬is characterized by the extra ‫ ت‬after the first root letter in all the forms and the ‫ِّا‬
ْ
(‫ )همزةّالوصل‬in the ‫ماض‬, ‫مصدر‬, and ‫أمر‬. It is known as the ‫ ِاتـ‬family and is classified as a ‫ همزةّالوصل‬family.
We will insert the sample root letters (‫ )قّرّب‬into this family in order to aid our memorization. MEMORIZE
the chart below. The constants are highlighted.
ْ
DO NOT CONFUSE THIS FAMILY WITH THE ‫ن‬
ّ ‫ ِا‬FAMILY. THOUGH THEY BOTH RHYME, FAMILY VII IS DISTINGUISHED BY THE ‫ن‬
IMMEDIATELY FOLLOWING THE ‫ ِّا‬WHEREAS FAMILY VIII IS DISTINGUISHED BY THE ‫ ت‬ONE LETTER AWAY FROM THE ‫ ِّا‬.
َ ْ
When you see a ‫ ن‬and a ‫ ت‬together (e.g. ‫) ِانتَق َّم‬, the ‫ ت‬ALWAYS TAKES PRECEDENCE and it is from family VIII.
➢ DRILL 13 Determine the ‫ صيغة‬and ‫ باب‬and ‫ جذر‬of the following words.
‫جذر‬
‫صيغة‬
‫باب‬
‫جذر‬
WORD
ْ
َّ َ َ‫ِانت‬
‫ص‬
ْ َ َْ
ّ‫ج َرت‬
‫ِانف‬
‫باب‬
‫صيغة‬
WORD
َ ْ
ّ‫ِان ِتقام‬
َ ُ
ّ‫ُمنافِق ْون‬
َ َْ
ّ‫ُمثقلة‬
َ ْ
‫ُمشت ِب ًها‬
22
CONSTRUCTION
Use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything else stays the same.
‫اِّفْتِّ َع ًاال‬
‫فَ ُه َو ُم ْفتَعِّل‬
‫اِّفْتِّ َع ًاال‬
‫فَ ُه َو ُم ْفتَ َعل‬
‫يُ ْفتَ َع ُل‬
‫غّسّل‬
‫األمر منه اِّفْ تَعِّ ْل‬
‫والنهي عنه ال تَ ْفتَعِّ ْل‬
‫والظرف منه ُم ْفتَ َعل‬
➢ DRILL 14
‫اِّفْ تَ َع َل‬
‫اُفْ تُعِّ َل‬
‫يَ ْفتَعِّ ُل‬
Insert the root letters below into family VIII. Do the ‫ رصفّصغْي‬orally.
‫خّلّف‬
RHETORICAL IMPLICATIONS
‫نّصّر‬
OF
‫سّمّع‬
F A M I L Y VIII
‫نّشّر‬
‫لّزّم‬
‫جّهّد‬
Words from family VIII are usually ‫الزم‬. It can sometimes imply hyperbole. The word ‫ َس ِم َّع‬for example,
means to hear, whereas the word ‫ ِا ْستَ َم َّع‬means to listen carefully.
23
َ
ْ
2.9 FAMILY IX – ‫بابّ ا ِ ف ع ِ ل ل‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
َ ْ
Family IX or ‫ بابّ ِاف ِعلل‬is characterized by the ‫ شدة‬on the ‫المّاللكمة‬. This family is only used for colors
(meaning to turn x color) and is classified as a ‫ همزةّالوصل‬family.
We will insert the sample root letters ( ‫ )حّمّر‬into this family in order to aid our memorization. MEMORIZE
the chart below. The constants are highlighted.
Notice that this family does not have passives. This is because it is always ‫ الزم‬and CANNOT BE MADE
PASSIVE . Also notice that there are three versions of the ‫ أمر‬and ‫نه‬. They are all interchangeable. Also
notice that in this family, the ‫ اسمّفاعل‬and ‫ ظرف‬are identical.
➢ DRILL 15 Determine the ‫ صيغة‬and ‫ باب‬and ‫ جذر‬of the following words.
‫جذر‬
‫صيغة‬
‫باب‬
‫جذر‬
WORD
َ
‫تيَ َّم ُم ْوا‬
‫باب‬
‫صيغة‬
َ ْ ُ
ّ‫ْشاكت‬
ِ ‫م‬
WORD
ً َّ َ ْ ُ
‫ُم‬
‫َض ّة‬
ْ َّ
ّ‫ِا ْبيَضت‬
ْ َ‫َس َّول‬
ّ‫ت‬
ْ ‫اب َه‬
َ ‫ت َ َش‬
ّ‫ت‬
CONSTRUCTION
Use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything else stays the same.
‫فَ ُه َو ُم ْف َعل‬
‫لال‬
ً ِّ‫اِّفْع‬
‫يَ ْف َع ُّل‬
‫اِّفْ َع َّل‬
--
--
--
--
‫والنهي عنه ال تَ ْف َع َّل ال تَ ْف َع ِّل ال تَ ْف َعلِّ ْل‬
‫األمر منه اِّفْ َع َّل اِّفْ َع ِّل اِّفْ َعلِّ ْل‬
‫والظرف منه ُم ْف َعل‬
24
➢ DRILL 16
Insert the root letters below into family IX. Do the ‫ رصفّصغْي‬orally.
‫سّوّد‬
‫بّيّض‬
‫صّفّر‬
25
‫خّضّر‬
‫زّرّق‬
َ ْ
ْ
2.10 FAMILY X – ‫بابّ ا ِ س ت ِ ف ع ال‬
F A M I L Y F E A T U R E S /C L A S S I F I C A T I O N
ْ
Family X or ‫ بابّ ِا ْس ِتف َعال‬is characterized by the extra ‫ ْست‬in all the forms and the ‫ )همزةّالوصل( ِّا‬in the ‫ماض‬,
‫مصدر‬, and ‫أمر‬. It is known as the ‫ ِا ْست‬family and classified as a ‫ همزةّالوصل‬family.
We will insert the sample root letters (‫ )غّفّر‬into this family in order to aid our memorization.
MEMORIZE the chart below. The constants are highlighted.
➢ DRILL 17 Determine the ‫ صيغة‬and ‫ باب‬and ‫ جذر‬of the following words.
‫جذر‬
‫صيغة‬
‫باب‬
‫جذر‬
WORD
َ
‫َساه َّم‬
‫باب‬
ً ْ
‫ِإحسانا‬
‫صيغة‬
WORD
ُ َ‫ا ْستَ ْفت‬
‫ح ْوا‬
ِ
َ
ّ‫ي َ ْستَ ِم ُع ْون‬
ْ ْ
ً َ‫كب‬
‫ارا‬
‫ِاس ِت‬
ًّ
‫ُم ْس َودا‬
CONSTRUCTION
Use the root letters (‫ )فّعّل‬as a standard placeholder. Whenever you want to place a particular set of
root letters into a family, you can simply swap the ‫ ف‬out for the first root letter, the ‫ ع‬out for the middle
root letter, and the ‫ ل‬out for the last root letter. Everything else stays the same.
26
‫اِّ ْستِّ ْف َع ًاال‬
‫فَ ُه َو ُم ْستَ ْفعِّل‬
‫اِّ ْستِّ ْف َع ًاال‬
‫فَ ُه َو ُم ْستَ ْف َعل‬
‫اِّ ْستَ ْف َع َل‬
‫اُ ْستُ ْفعِّ َل‬
‫يَ ْستَ ْفعِّ ُل‬
‫يُ ْستَ ْف َع ُل‬
‫والنهي عنه ال تَ ْستَ ْفعِّ ْل‬
‫والظرف منه ُم ْستَ ْف َعل‬
‫األمر منه اِّ ْستَ ْفعِّ ْل‬
➢ DRILL 18 Insert the root letters below into family IX. Do the ‫ رصفّصغْي‬orally.
‫خّرّج‬
‫خّلّف‬
RHETORICAL IMPLICATIONS
‫بّشّر‬
OF
‫قّبّل‬
‫مّتّع‬
‫كّبّر‬
‫فّتّح‬
FAMILY X
Words from family X usually imply wanting, seeking, or trying. For example, ‫ غفر‬means to forgive and
َْ
َ َ َ‫ ن‬means to help and ّ‫ص‬
َ َ ْ‫ ِا ْستَن‬means to ask for help.
‫ ِا ْستَغف َّر‬means to seek forgiveness. ّ‫ص‬
27
‫مزيدّفيه ‪2.11 – SUMMARY OF‬‬
‫‪FAMILY VI‬‬
‫ََ َ َ َََ َ ُ َ‬
‫اونً ُ‬
‫اّّّّمتَ َ‬
‫ّّت َع ُ‬
‫نّ‬
‫او ّ‬
‫ع‬
‫تعاونّّّيتعاون‬
‫ِ‬
‫ُُْ َ ََُ َ ُ َ‬
‫اونً ُ‬
‫اّّّمتَ َع َ‬
‫ّّت َع ُ‬
‫اونّ ّ‬
‫تعو ِونّّّيتعاون‬
‫ََ َ ْ‬
‫َ‬
‫او ْنّّّّّّّ ُمتَ َع َ‬
‫ّّّّّّّالّتتَ َع َ‬
‫اون‪ّ฀‬‬
‫اون‬
‫تع‬
‫‪FAMILY II‬‬
‫ّ‬
‫ُ ِّ‬
‫َّ ُ ِّ َ ْ ْ‬
‫اّّّّّم َعلمّ ّ‬
‫َعل َمّّي َعل ُمّّتع ِلي ًم‬
‫ُ َّ‬
‫ِّ ُ َّ َ ْ ْ‬
‫اّّّّّم َعلمّ ّ‬
‫ُعل َمّّي َعل ُمّّتع ِلي ًم‬
‫ُ َّ‬
‫ُ ِّ‬
‫ِّ‬
‫ّّّّّّّم َعلمّ‬
‫َعل ْمّّّّّّّّالّت َعل ْم‬
‫ّ‬
‫‪ّFAMILY III‬‬
‫‪FAMILY VII‬‬
‫َْ َ َ ََْ ُ ْ ً َُْ‬
‫بّ‬
‫اّّّمنق ِل ّ‬
‫ِانقلبّّينق ِلبّّ ِان ِقلب‬
‫ََْ ْ َُْ َ‬
‫َْ ْ‬
‫ّّّمنقلبّ‬
‫ِانق ِلبّّّالّتنق ِلب‬
‫ّ‬
‫َ َ َ َُ ُ َ ً َ َُ َ َ ً َُ‬
‫ّّجهاد‬
‫اّوماهدةّّّما ِهدّ ّ‬
‫جاهدّّيا ِهد ِ‬
‫ُ ْ َ َُ َ ُ َ ً َ َُ َ َ ً َُ َ‬
‫اّوماهدةّّّماهدّ ّ‬
‫ّّجهاد‬
‫جو ِهدّّياهد ِ‬
‫َُ ْ‬
‫َ ْ‬
‫َُ َ‬
‫جا ِهدّّّّّّّّّّّّّالُّتا ِهدّّّّّّّّّّّّّماهدّ‬
‫ّ‬
‫‪ّFAMILY IV‬‬
‫‪FAMILY VIII‬‬
‫ََْ َ َ َْ ُ ْ َ ً ُ َْ‬
‫َت ّ‬
‫بّ‬
‫َتبّّ ِاق َِتاباّّّّمق ِ‬
‫ِاقَتبّّيق ِ‬
‫ُُْ َ ُ‬
‫َتابً ُ‬
‫اّّّّم ْق َ َ‬
‫َت ُبّّاقْ َ‬
‫ّّي ْق َ َ‬
‫َتب‬
‫َتبّ ّ‬
‫ِ ِ‬
‫اق ِ‬
‫ََْ ْ‬
‫َْ ْ‬
‫ُ‬
‫ّّّّّّم ْق َ َ‬
‫َتبّ‬
‫َتب‬
‫ق‬
‫ّّّّّّّّالّت‬
‫ب‬
‫َت‬
‫ِ‬
‫ِاق ِ‬
‫ّ‬
‫َْ ََ ُْ ُ ْ‬
‫ً‬
‫ُ‬
‫ْ‬
‫أسلمّّيس ِلمّّإِسلماّّّّمس ِلمّ ّ‬
‫ُْ َ ُْ َُ ْ ً ُ َ‬
‫اّّّّم ْسلمّ ّ‬
‫أس ِلمّّيسلمّّ ِإسلم‬
‫ُ ْ َ‬
‫ُ‬
‫َْ‬
‫ْ‬
‫ْ‬
‫ْ‬
‫أس ِلمّّّّّّّالّتس ِلمّّّّّّّّمسلمّ‬
‫ّ‬
‫‪ّFAMILY V‬‬
‫‪FAMILY IX‬‬
‫ْ َ َّ َ ْ َ ي ْ َ ً ُ َ‬
‫اراُّّّم َمرّ ّ‬
‫ْحر‬
‫ِاْحرُّّيمرّّ ِا ِ‬
‫َ‬
‫َ‬
‫ْ‬
‫ْ‬
‫َْ‬
‫ْح ِّرّّا ْ َ‬
‫ْح َّرّّّا ْ َ‬
‫ا َْ‬
‫ْح ِر ْرّّّّّالَّت َم َّرّّالَّت َم ِّرّّّّّالَّت َم ِر ْر ّ‬
‫ّّّّّّّّّّ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ُْ‬
‫ُم َمرّ‬
‫َّ‬
‫َّ‬
‫ُ ً‬
‫تعلم يتعل ُم تعلما‬
‫َّ‬
‫ُ ً‬
‫ُ‬
‫ت ُعل ِم ُيتعل ُم تعلما‬
‫َّ‬
‫َّ‬
‫َّ‬
‫تعل ْم ال تتعل ْم ُمتعلم‬
‫ّ‬
‫ّ‬
‫ّ‬
‫‪FAMILY X‬‬
‫ُ ْ‬
‫ا ْستَ ْغ َف َرّّّي َ ْستَ ْغف ُرّّّا ْست ْغ َف ً‬
‫اّّّّّم ْستَغ ِفرّ ّ‬
‫ار‬
‫ِ‬
‫ِ ِ ِ‬
‫ُ‬
‫ُ َْ‬
‫ا ْستُ ْغف َّرّّّي ُ ْستَ ْغ َف ُرّّّا ْست ْغ َف ً‬
‫اّّّّّم ْستَغفرّ ّ‬
‫ار‬
‫ِ‬
‫ِ ِ‬
‫ُ َْ‬
‫َ ْ‬
‫ْ ْ‬
‫ّّّّّّّّّّم ْس َتغفرّ‬
‫ِاستَغ ِف ْرّّّّّّّّّّالّت ْس َتغ ِف ْر‬
‫ّ‬
‫‪28‬‬
‫ُمتعل ِم‬
‫َّ‬
‫ُمتعلم‬
If you’re looking at an ‫…اسم‬
If you’re looking at a ‫…فعل‬
Take it BACK to its SINGULAR FORM !
Take it BACK to its ‫ هو‬FORM !
ُ
Does it start with a ‫?مـ‬
▪
‫ ُمـ‬+ ‫ كرسة‬on the second to last letter = ‫اسم فاعل‬
‫ ُمـ‬+ ‫ فتحة‬on the second to last letter = ‫ اسم مفعول‬or ‫ظرف‬
▪
A ‫ ظرف‬in ‫ مزيد فيه‬cannot have a ‫ة‬
ُ then it can be a ‫ مصدر‬from form III
If it follows the pattern of ‫مفاعلة‬,
Determine your ‫صيغة‬.
- Past? Present? Passive? Active?
Commanding? Forbidding?
▪ Use the hints we learned in ‫حنو‬
•
▪
-
FEATURES (i.e., does it have an extra
▪ PINPOINT the DISTINCT FAMILY FEATURES (ie, does it have an extra ‫ت‬, an extra ‫ألف‬, a
▪
‫ت‬, an extra ‫ألف‬, a ‫ شدة‬etc.) to help you
‫ شدة‬etc) to help you determine which family the word is coming from.
▪ If not, we’re looking at a ‫مصدر‬, so it should match one of the following patterns:
ُ
‫جهاد جماهدة‬
ِ .III
ُ
‫ تعاون‬.VI
29
ْ
‫ تعل ِيْم‬.II
ُّ
‫ تعلم‬.V
ْ
‫ ا ِق ِِتاب‬.VIII
▪
-
STARTS with ‫إ‬
ْ
‫ ا ِْحِرار‬.IX
->
STARTS with a ‫كرسة‬
FAMILY
->
IV
FAMILY
STARTS with a ‫تـ‬:
o ‫ّي‬+ّ‫ = تـ‬FAMILY II
o ‫ّـ‬+ّ‫تـ‬
ّ‫ي‬
= FAMILY V
o ‫ّـاّـ‬+ّ‫تـ‬
ُّ
= FAMILY VI
-
STARTS with ِّ‫ا‬:
o
FAMILIES 7, 8, 9, OR 10
III
‫ إ ِ ْسالم‬.IV
ْ
‫ ا ِنقِالب‬.VII
ْ
‫ ا ِْست ِفعال‬.X
PINPOINT the DISTINCT FAMILY
determine which family the word is
from
-
Make sure it MATCHES UP with the
sample words from that family
RECOGNIZE
➔
It is either F AM ILY
FAMILY
‫ ضمة‬on the first letter?
Does the PRESEN T T ENSE have a
II
the
II, III,
OR
IV
‫يُ َعلِّ ُم‬
ِّ ‫ُي‬
‫اه ُد‬
َ
✓ If it has a ‫شدة‬, it is from F AMI LY II
III
✓ If has an ‫ألف‬, it is from F AM I LY III
IV
✓ If it has a ‫ سكون‬on the second letter, it is from F AMIL Y IV
Does the P AST T EN SE start with a
V
➔ It is either F AMI LY V
‫?ت‬
OR
VI
‫تَ َعلَّ َم‬
‫تَ َع َاو َن‬
✓ If it has a ‫شدة‬, it is from F AMI LY V
VI
✓ If has an ‫ألف‬, it is from F AMI LY VI
***These families will get a ‫ فتحة‬in the C O M M A N D !
VII
Is the SECOND LETTER a ‫? ن‬
➔ It is F O R M V I I unless the 3rd letter is a ‫تاء‬, then it is FORM VIII
VIII
=
‫ يَنْ تَ ِّش ُر‬- ‫اِّنْ تَ َش َر‬
VII =
***This family has NO PA SSIVE S !
VIII
Is the THIRD LETTER a
‫ت‬
َ followed by two letters?
ِّ‫ا‬
‫ب‬
‫َت‬
‫ق‬
ْ
َ ََ
➔ It is FAMI LY VIII
IX
‫ يَنْ َه ِّم ُر‬- ‫اِّن ڐڌ َم َر‬
Does the PA S T T EN S E start with a ‫الوصل‬
➔ It is FAMI LY IX
‫اِّ ْْحََّر‬
‫ مهزة‬and have a ‫ ش ّدة‬on the L A ST
***This family has NO P A SSIVE S !
X
Does the PA S T T EN S E start with
➔ It is FAMI LY X
‫ است‬followed by T H R E E
‫اِّ ْستَ ْغ َفَر‬
30
L ET T ER S ?
L ET T E R ?
‫يُ ْسلِّ ُم‬
‫ثاليث جمرد – ‪VOCABULARY‬‬
‫‪to deviate‬‬
‫‪to plot‬‬
‫‪ّto tie‬‬
‫‪ّto be able‬‬
‫‪to descend/come down‬‬
‫‪ّto cut‬‬
‫‪ّto curse‬‬
‫‪ّto feel humbled/to be hushed‬‬
‫َ َ َ َْ ُ ُ ُ ُ ًْ َ ً‬
‫اّو ِف ْسقا‬
‫فسقّّيفسقّّفسوق‬
‫َ َ َ َ ْ ُ ُ َ ًْ‬
‫مكرّّّيمكرّّمكراّ‬
‫َر َب َطّّيَ ْرب ُط َ‬
‫ّّربْ ًطا‬
‫ِ‬
‫ََ َ َْ ُ َ‬
‫َ‬
‫ً‬
‫قدرّّيق ِدرّّقدراّ(ىلع)ّ‬
‫ََ َ َْ ُ ُ ً‬
‫َنلّّن ُز ْو ّ‬
‫ال‬
‫نزلّّي ِ‬
‫َ‬
‫َْ‬
‫َ‬
‫ق َط َعّّيق َط ُعّّق ْط ًعاّ‬
‫ْ‬
‫َ‬
‫َْ ً‬
‫ل َع َنّّيَل َع ُنّّلعنَةّ‬
‫‪to understand deeply‬‬
‫‪to gain war booty‬‬
‫َ َْ َ ً‬
‫غ ِن َمّّيغ ِن ُمّغ ِنيْ َمةّ‬
‫‪to be heavy‬‬
‫‪to gain insight‬‬
‫‪to gather/crowd/herd‬‬
‫‪to live eternally‬‬
‫َضب‬
‫‪ّto gain‬‬
‫‪to defeat/overcome‬‬
‫‪to lie‬‬
‫فتح‬
‫‪to send/resurrect‬‬
‫‪to become clear‬‬
‫َ َ َْ َ ُ ُ‬
‫خش َعَّّيش ُعّّخش ْو ًّ‬
‫َع‬
‫َ َ ََْ ُ ًََ‬
‫ّّبلثا‬
‫ِبلثّّيلبث‬
‫َ َ َ ْ َ ُ ًْ‬
‫ف ِقهّّيفقهّّفِقها‬
‫‪to remain‬‬
‫نص‬
‫َُ َ َُْ ُ ْ ً‬
‫ثقلّيثقلّثِقلّ‬
‫َ ُ َ َْ ُ ُ َ ًَْ‬
‫بصّيبصّّب ِص‬
‫ْي ّة‬
‫‪to bewitch‬‬
‫سمع‬
‫‪ّto scorn/ridicule‬‬
‫‪ّto fall ill‬‬
‫حسب‬
‫‪to rush‬‬
‫كرم‬
‫‪to be weak‬‬
‫‪to be old/big‬‬
‫‪31‬‬
‫َ َ َ َ‬
‫ْش َ‬
‫ّّح ْ ً‬
‫ُّّيْ ُ ُ‬
‫حْش‬
‫ْشا‬
‫ُ‬
‫ُ‬
‫ََ َْ‬
‫ُ ً‬
‫خ ََلَّّي َُلّّخل ْودا‬
‫َ َ َ َ ْ ُ َ‬
‫بّك ْسبًاّ‬
‫كسبّّيك ِس‬
‫ََ َ َْ ُ ََ‬
‫ً‬
‫غلبّّيغ ِلبّغلباّ(ىلع)ّ‬
‫َ‬
‫َ َ‬
‫ْ‬
‫كذ َبّّيَك ِذ ُبّك ِذبًاّ‬
‫ََ َ ََْ ُ ًَْ‬
‫ّّبعثا‬
‫بعثّّيبعث‬
‫َْ‬
‫ُ‬
‫َ‬
‫ُ‬
‫ظ َه َرّّيظ َه ُرّّظه ْو ًرا‬
‫ْ‬
‫َ َ َْ َ‬
‫ّّسح ًرا‬
‫سح َرّّيسح ُر ِ‬
‫ْ‬
‫َ‬
‫َس ِخ َرّّي ِ ْسخ ُّرّّ ِسخ ِر ًّياّ‬
‫َ َ َ َْ ُ َ ً‬
‫ّم َرضاّ‬
‫م ِرضّيمرض‬
‫َ َ َْ ُ َ َ ً‬
‫ج ّ‬
‫ل‬
‫ع ِجلّّيع ِجلّّع‬
‫َ َُ َ ْ ُُ ُ ًْ‬
‫ّّضعفا‬
‫ضعفّّيضعف‬
‫ُ‬
‫ََُ َ ْ‬
‫كُُ‬
‫ُّبّّك ْ ً‬
‫كُّبّّي‬
‫ُّبا‬
CHAPTER 03 – ‫ثاليث جمرد‬
3.1 INTRODUCTION
Recall that ‫ ثليثّمرد‬families are families in which there are no extra letters on the ‫ماض‬. The ‫ ماض‬is made
up only of three root letters. You may have noticed that the numbering for the ‫ مزيدّفيه‬families started at
II. This is because the ‫ مرد‬families are all classified as family I. There are six sub-families or “clans” within
family I.
THE ONLY THING THAT SEPARATES ONE CLAN FROM ANOTHER ARE THE ‫ حراكت‬ON THE ‫ ماض‬AND THE ‫مضارع‬.
All the other ‫( ِصيَغ‬except for the ‫ )مصدر‬follow the exact same pattern regardless of the clan. Before we
‫فعل‬
‫اسم‬
explore the individual clans and their difference, take a look at the forms that are consistent throughout.
‫صيغة‬
DEFINITION
PATTERN
EXAMPLE
‫اسمّفاعل‬
one who does the action
‫اسمّمفعول‬
what/who is affected by the action
ّ‫فا ِعل‬
ْ
ّ‫َمف ُع ْول‬
ّ‫نارص‬
ِ
ْ
ّ‫َمن ُصور‬
‫ظرف‬
time/place
‫آلة‬
a tool/device
‫ماضّمهول‬
past passive
‫مضارعّمهول‬
present passive
َ َْ
َْ ََْ
ّ‫ّمف َعلة‬،
‫ّمف ِعل‬،
‫مفعل‬
ْ ََْ
ْ
َ
ّ‫ّ ِمفعال‬،‫ّ ِمفعلة‬،‫ِمف َعل‬
َ ‫جد‬
َ ‫َم ْسجد‬
َ ‫ّم ْس‬،
َ ‫ّم ْس‬،
‫ج َد ّة‬
ِ
ْ
ْ
َ
َ
َ ْ ‫ِم‬
ّ‫ّ ِمَضاب‬،‫ّ ِمَضبة‬،‫َضب‬
َ ُ
ّ‫ف ِعل‬
ُ ُْ
ّ ‫يف َع‬
‫ل‬
َ ُ
ّ‫ق ِتل‬
ُ ُْ
ّ َ‫يقت‬
‫ل‬
The above forms always follow the pattern included in the “pattern” column. Notice that almost all of
the ‫ أسماء‬and some of the ‫ أفعال‬in the ‫ رصفّصغْي‬always follow the same pattern regardless of the clan.
As for the ‫مصدر‬, it varies depending on the word and does not follow a specific pattern according to the
family or clan as it did with the ‫ مزيدّفيه‬families. The only way to know the ‫ مصدر‬of a given word is to look
it up in a dictionary and to memorize it.
Let us now introduce ourselves to each clan. Recall that the only thing that makes a clan unique are the
‫ حراكت‬on the ‫ ماض‬and ‫مضارع‬.
32
َ َ
3.2 َّ‫بابّن ص‬
َ َ َ‫ ن‬family is characterized by the ‫ فتحات‬all across the ‫ ماض‬and the ‫ ضمة‬on the ‫ عنيّاللكمة‬in the ‫مضارع‬.
The ّ‫ص‬
Memorize the chart below. The constants are highlighted.
33
َ
َ
3.3 ّ‫بابَّض َ ب‬
َ َ family is characterized by the ‫ فتحات‬all across the ‫ ماض‬and the ‫ كرسة‬on the ‫ عنيّاللكمة‬in the
The ‫ب‬
ّ َ ‫َض‬
َ َ َ ‫ ن‬family. The
‫مضارع‬. Notice that the ‫ ماض‬form in this family looks just like the ‫ ماض‬form in the ّ‫ص‬
differentiating factor is the ‫ حركة‬on the ‫ عنيّاللكمة‬in the ‫مضارع‬.
Memorize the chart below. The constants are highlighted.
34
َ َ
3.4 ّ‫بابّف ت َح‬
َ
The ‫ح‬
َّ َ‫ فت‬family is characterized by the ‫ فتحات‬all across the ‫ ماض‬and the ‫ فتحة‬on the ‫ عنيّاللكمة‬in the ‫مضارع‬.
َ َ َ‫ ن‬family and the ‫َضب‬. The
Notice that the ‫ ماض‬form in this family looks just like the ‫ ماض‬form in the ّ‫ص‬
differentiating factor is the ‫ حركة‬on the ‫ عنيّاللكمة‬in the ‫مضارع‬.
Memorize the chart below. The constants are highlighted
35
َ
3.5 ّ‫بابّس ِم َع‬
The ‫ َس ِم َّع‬family is characterized by the ‫ كرسة‬on the ‫ عنيّاللكمة‬in the ‫ ماض‬and the ‫ فتحة‬on the ‫ عنيّاللكمة‬in the
‫مضارع‬. Notice that the ‫ مضارع‬from ‫ سمع‬looks the same as the ‫ مضارع‬from ‫فتح‬. The differentiating factor is
the ‫ حركة‬in the ‫ماض‬.
Memorize the chart below. The constants are highlighted.
36
َ
َ ‫بابّح س‬
3.6 ّ‫ب‬
ِ
The ‫ب‬
ّ َ ‫ َح ِس‬family is characterized by the ‫ كرسة‬on the ‫ عنيّاللكمة‬in the ‫ ماض‬and the ‫ كرسة‬on the ‫ عنيّاللكمة‬in
the ‫مضارع‬. Notice that the ‫ ماض‬form looks exactly like the ‫ ماض‬form of the ‫ َس ِم َّع‬family. The differentiating
factor between these two families is the ‫ حركة‬on the ‫ عنيّاللكمة‬in the ‫مضارع‬.
Memorize the chart below. The constants are highlighted.
37
َ
3.7 َّ‫بابّك رُ م‬
َ
The ‫ ك ُر َّم‬family is characterized by the ‫ ضمة‬on the ‫ عنيّاللكمة‬in both the ‫ ماض‬and ‫مضارع‬. This family is
unique in that it is always ‫ الزم‬and does not have a ‫مهول‬. Also notice that the ‫ اسمّصفة‬is used in place of
the ‫اسمّفاعل‬. This is because words from this family generally indicate a naturally occurring permanent
quality.
Memorize the chart below. The constants are highlighted.
38
3.8 DIFFERENTIATING BETWEEN CLANS
While the ‫ مزيدّفيه‬families are distinct in each ‫ صيغة‬and family, there is a lot of overlap when it comes to
‫ مرد‬families. First, there is the list of six ‫ صيغ‬that always look the same regardless of the clan. We also
found that the following ‫ أبواب‬have the same ‫ماض‬:
َ
َ َ ‫ص‬
َ َ َ‫ن‬
ّ‫بّّّّّفتَ َح‬
ّ َ ‫َّّّّّض‬
َ ‫َسم َعّّّّّ َحس‬
ّ‫ب‬
ِ
ِ
We also found the following ‫ أبواب‬that have the same ‫مضارع‬:
َ
ْ َ
ُ ‫ُّّّّّيْس‬
ّ‫ب‬
‫َض ُب‬
ِ
ِ ‫ي‬
َْ
ّ‫يفتَ ُحّّّّّي َ ْس َم ُع‬
ْ
ُ ُ ْ‫َين‬
ّ‫صّّّّّيَك ُر ُم‬
So the question arises, how does one differentiate between clans? The answer to that is that the only
definitive way to differentiate between clans is to look the word up in a dictionary.
It is possible, however, to make educated guesses. Use the following tips to help you:
َ
-IN A TOSS-UP BETWEEN ‫ َس ِم َّع‬AND ‫ب‬
ّ َ ‫ح ِس‬, THE ‫ َس ِم َّع‬FAMILY ALMOST ALWAYS WINS. THIS IS BECAUSE IT OCCURS FAR MORE
َ
َ
FREQUENTLY THAT THE ‫ب‬
ّ ‫ ح ِس‬FAMILY, WHICH IS SOMEWHAT RARE.
َْ
ُ ْ
َ َ
َ FAMILY ALMOST ALWAYS WINS. AGAIN, THIS IS BECAUSE IT IS FAR
-IN A TOSS-UP BETWEEN ‫ب‬
ّ ‫َض‬
ّ ُ ‫ُي ِس‬, THE ‫ب‬
ّ ‫َض‬
ِ ِ‫ ي‬AND ‫ب‬
MORE FREQUENT.
ُ َْ
ْ
َ َ
ُّ ‫ ين‬AND ‫يَك ُر ُّم‬, THE ‫ص‬
َّ ‫ ن‬FAMILY ALMOST ALWAYS WINS. THIS IS BECAUSE IT IS FAR MORE
-IN A TOSS-UP BETWEEN ‫ص‬
َ َُ
FREQUENT THAN THE ‫ كر ّم‬FAMILY, WHICH IS SOMEWHAT RARE.
-In any other case, you would either have to have the clan memorized or you would have to use a
dictionary.
WHY DIFFERENTIATE BETWEEN CLANS ANYWAYS?
Unlike the ‫ مزيدّفيه‬families, the ‫ مرد‬clans do not have unique rhetorical benefits or implications. So what
is the benefit of knowing what clan a word belongs to? The benefits are two-fold.
1) Knowing every ‫ فعل‬pattern is important when it comes to differentiating between ‫ أسماء‬and ‫أفعال‬.
2) Knowing what clan a word belongs to is important when it comes to construction (speaking and
writing).
39
3.9 OTHER ‫ص ي َ غ‬
ِ THAT LOOK THE SAME ACROSS FAMILIES
In section one, you were introduced to a list of 6 ‫ صيغ‬that never change regardless of what clan a word
belongs to. That list includes only the words that are recited in the ّ‫ رصفّصغْي‬of a ‫ مرد‬word. There are,
however, other ‫ صيغ‬that can be produced in ‫ مرد‬clans that are not recited in the ‫رصفّصغْي‬. These words
also always look the same regardless of what ‫ مرد‬clan they belong to.
Take a look at the table below.
‫صيغة‬
PATTERN
‫اسمّمبالغة‬
ُ َْ
ّ ‫أف َع‬
‫ل‬
َ
ّ‫ف ِعيْل‬
َ
ّ‫ف ِعل‬
َ
ّ‫ف َّعال‬
‫اسمّمبالغة‬
ُ َْ
ّ‫فعلن‬
‫اسمّمبالغة‬
َ
ّ‫ف ُع ْول‬
‫اسمّمبالغة‬
ّ‫ِف ِّعيْل‬
‫اسمّمبالغة‬
ُ
ّ‫ف يع ْول‬
‫اسمّتفضيل‬
‫اسمّصفة‬
‫اسمّصفة‬
IMPLICATION
comparison
a permanent trait
a permanent trait
repetition, trade
hyperbole,
temporary,
immediate
hyperbole,
excessiveness
hyperbole,
constancy,
permanence
hyperbole,
repetition
EXAMPLE
ْ َ
ُّ َ ‫أك‬
‫ُّب‬
َ
ّ‫ق ِديْر‬
َ
ّ‫ف ِرح‬
َ
ّ‫أ َّواب‬
MEANING
bigger
capable
َُ
‫غف ْو ّر‬
happy
one who returns
repeatedly
extremely
forgiving (at the
moment)
extremely
forgiving
ْ ِّ
ّ‫ِصديق‬
extremely/always
truthful
‫ُي‬
ّ‫قد ْوس‬
extremely holy
ُ ْ
ّ‫َرْحان‬
Notice that there are five variations of the ‫اسمّمبالغة‬. They are all used to express hyperbole, but each has
its unique implications and subtilities.
40
‫َسم َعّي َ ْس َم ُع َ‬
‫ّس ْم ًعاّّّّّّفهوّسا ِم ّع ّ‬
‫ِ‬
‫ْ‬
‫َ‬
‫ُ‬
‫ً‬
‫ُ‬
‫ْ‬
‫َ‬
‫ُ‬
‫َ‬
‫ْ‬
‫َ‬
‫ُس ِمعّيسمعّسمعاّّّّّّفهوّمسموعّ ّ‬
‫َ‬
‫ِا ْس َم ْعّّّّّّالّت ْس َم ّْع ّ‬
‫ّم ْسمع َ‬
‫َم ْس َمع َ‬
‫ّم ْس َم َعةّّّّّّّّّّّ ِم ْس َمعّ ِم ْس َّم َعةّ ِم ْس ّ‬
‫ماع‬
‫ِ‬
‫ّ‬
‫َ َ َْ ُ‬
‫بّحسابً‬
‫اّّّّّّفهوّحاسبّ ّ‬
‫ح ِسبُّي ِس ِ‬
‫ِ‬
‫َْ‬
‫ُ َ ُ‬
‫ُّيْ َس ُ‬
‫ح ِسب‬
‫بّ ِحسابًاّّّّّّفهوُّم ُسوبّ ّ‬
‫َْ‬
‫ْ‬
‫ْ‬
‫ْ‬
‫بّ‬
‫ِاح ِسبّّّّّّالَّت ِس ّ‬
‫َْ‬
‫َْ‬
‫ْ َ َ ْ‬
‫ْ‬
‫َْ َ‬
‫ُّمسابّ‬
‫ُّمسبة ِ‬
‫ُم َسبُّم ِسبُّم َسبةّّّّّّّّّّّّّ ُِم َسب ِ‬
‫ّ‬
‫َ‬
‫َُ َ َ ُْ ُ َ ًَ َ َ‬
‫ًَ‬
‫رامةّّّّّّفهوّكريمّ ّ‬
‫ّوّك َر ًماّو ِك‬
‫كرمّيكرمّكرامة‬
‫ُ ْ‬
‫َ ُْ‬
‫ْ‬
‫ْ‬
‫اك ُرمّّّّّّالّتكر ّم ّ‬
‫ْ‬
‫ْ‬
‫ْ‬
‫َ َْ َ ْ َ ْ‬
‫ّمك َر َمةّّّّّّّّّّّّ ِمك َرمّ ِمك َر َمةّ ِمكرامّ‬
‫مكرمّمك ِرم‬
‫ّ‬
‫صّنَ ْ ً‬
‫ص َّينْ ُ ُ‬
‫نَ َ َ‬
‫ص‬
‫اّّّّّّفهوّنارصّ ّ‬
‫ِ‬
‫َْ‬
‫صّنَ ْ ً‬
‫ص ُّينْ َ ُ‬
‫نُ ِ َ‬
‫ص‬
‫اّّّّّّفهوّمن ُصورّ ّ‬
‫َ‬
‫ّّّّّّالّتنْ ُ ْ‬
‫اُن ْ ُ ْ‬
‫صّ ّ‬
‫ص‬
‫ْ َ ْ َ َ ْ‬
‫َْ َ َ‬
‫ّمنْص َ‬
‫ّمنْ َ َ‬
‫صةّ ِمنصارّ‬
‫صةّّّّّّّّّّّّ ِمنصّ ِمن‬
‫منص ِ‬
‫ّ‬
‫ّ‬
‫ّ‬
‫َض َبّيَ َْض ُب َ ْ‬
‫َ َ‬
‫َّض ًب‬
‫اّّّّّّفهوّضاربّ ّ‬
‫ِ‬
‫ِ‬
‫َ‬
‫َض ُب َ ْ‬
‫اّّّّّّفهوّم ْ ُ‬
‫َُض َبّيُ ْ َ‬
‫َّض ًب‬
‫َضوبّ ّ‬
‫ِ‬
‫َ ْ ْ‬
‫ْ ْ‬
‫بّ‬
‫َض ّ‬
‫ّّّّّّالّت‬
‫ب‬
‫َض‬
‫ا‬
‫ِ‬
‫ِ ِ‬
‫ْ ََ ْ‬
‫ْ‬
‫ّم َْضب َ‬
‫َضب َ‬
‫َ‬
‫ّم ْ َ‬
‫َم ْ َ‬
‫َ‬
‫َضبةّّّّّّّّّّّّ ِمَضبّ ِمَضبةّ ِمَض ّ‬
‫اب‬
‫ِ‬
‫ّ‬
‫ّ‬
‫ّ‬
‫َََ ََُْ َ‬
‫ّفتْ ً‬
‫حاّّّّّّفهوّفاتِحّ ّ‬
‫فتعّيفتح‬
‫َْ‬
‫ُ َ َُُْ َْ‬
‫ُ‬
‫ً‬
‫ف ِتحّيفتحّفتحاّّّّّّفهوّمفتوحّ ّ‬
‫ْ‬
‫َْ‬
‫حّ‬
‫ِافتَ ْحّّّّّّالّتفتَ ّْ‬
‫َْ َْ َ ْ‬
‫ََْ َ‬
‫ّم ْفتحّ َم ْفتَ َ‬
‫حةّ ِمف ّ‬
‫تاح‬
‫حةّّّّّّّّّّّّّّ ِمفتحّ ِمفت‬
‫مفتح ِ‬
‫‪41‬‬
CHAPTER 04 – IRREGULARITIES IN ‫رصف‬
4 . 1 INTRODUCTION
There are three types of irregularities in ‫رصف‬. They are:
1) ‫ – م ْه ُم ْوز‬when one of the root letters is a ‫)ء( همزة‬
2) ‫ – ُمضاعف‬when two of the root letters (specifically the ‫ عني اللكمة‬and ‫ )الم اللكمة‬are the same
3) ‫ – ُم ْعتل‬when one or two of the root letters are vowels (‫ و‬or ‫)ي‬
Studying these irregularities is significant because they disrupt the normal patterns we learned in the
previous chapters. Knowing these irregularities and how they function is the only way to properly derive
the root letter, the form, and the family.
4 . 2 ‫المهموز‬
It is possible for the ‫ همزة‬to occur either as the first, second or third root letter.
When the first root letter is a ‫همزة‬, the word is termed ‫مهموز الفاء‬. An example of that would be the word:
‫أكل‬
When the second root letter is a ‫همزة‬, the word is termed ‫مهموز العني‬. An example of that is the word:
‫سأل‬
When the third root letter is a ‫همزة‬, the word is termed ‫مهموز االم‬. An example of this would be the word:
‫درأ‬
4 . 3 ‫المضاعف‬
The word ‫ مضاعف‬literally means “multiplied”. A word is classified as ‫ مضاعف‬when the second and third
root letters are the same. An example of this would be the words:
ُ
‫ق َّص يق ُّص‬
The root letters are ‫ق ص ص‬. Notice that the ‫ عني اللكمة‬and ‫ الم اللكمة‬are the same.
42
4 .4‫المعتل‬
َ
‫ال مِ ث ال‬
When the first root letter is a ‫ و‬or ‫ي‬, the word is classified as ‫مِثال‬. An example of that would be the word:
‫وضع‬
The root letters are ‫و ض ع‬. Notice that the first root letter is a vowel.
ْ َ
‫األ ج وَ ف‬
ْ An example of that is:
When the second root letter is a ‫ و‬or ‫ي‬, the word is classified as ‫أجوف‬.
ُ ُ
‫قال يق ْول‬
The root letters are ‫ق و ل‬. Notice that the middle root letter is a vowel.
‫انل َّ ا ق ِ ص‬
When the third root letter is a ‫ و‬or ‫ي‬, the word is classified as ‫ناقص‬. An example of that is:
ْ
‫دَع يد ُعو‬
The root letters are ‫د ع و‬. Notice that the last root letter is a vowel.
ْ
ُ ْ َّ
‫الل فِ ي فّ ّ الم َ ف رُ و ْ ق‬
ْ
When the first and third root letters are vowels, the word is classified as ‫لفيف مف ُر ْوق‬. The word ‫مفروق‬
literally means separated. This is because the two vowels are separated. An example of this is:
ْ َ‫َو ََقّي‬
ّ‫ق‬
ِ
The root letters are ‫و ق ي‬. Notice that the first and third root letters are vowels. The two vowels are
separated by a ‫ق‬.
ْ
ُ ْ َّ
‫الل فِ ي فّ ّ الم َ ق رُ و ْ ن‬
ْ
When the second and third root letters are vowels, the word is classified as ‫لفيف مق ُر ْون‬. The word ‫مقرون‬
literally means “paired together”. This is because the two vowels are paired together. An example of this
is:
43
ْ
َ
ّ‫ل َوىّيَل ِو ْي‬
The root letters are ‫ل و ي‬. Notice that the second and third root letters are vowels. The two vowels are
together
44
VOCABULARY – ‫مهموز‬
‫مرد‬
ً َ ُ ْ َ َ
ّ‫أ ِسفّّيَأ َسفّ أ َسفا‬
ّto regret/feel sorry/sad
ّ
ْ
َ
َ
ّ‫أ ِم َنّّيَأ َم ُنّّأ َمنًا‬
ّto feel safe
ّ
FAMILY II
َ ُ ُ َ
ّ‫بَ َّوأّّيبَ ِّوئّّتبْ ِويْئًا‬
ْ ْ َ ُ ِّ َ ُ َ َّ َ
ّ‫ئّّتن ِبيئًا‬
‫نبأّّينب‬
ّto provide accommodations
to inform thoroughly
ّ
ًَ َ َ َ ً َ ُ َُ َ َ
ّ‫اّو ُمؤاخذة‬
‫اخذّّإِخاذ‬
ِ ‫ءاخذّّيؤ‬
ً َْ ُ
َ َ
ّ‫أ َّجلّّيُ َؤ ِّجلّّتأ ِجيْل‬
َْ
َ
ّ‫أيَّ َدّ يُ َؤ ِّي ُّد ّتأ ِييْ ًدا‬
ّ
ّto appoint a time
ّto help/give strength
FAMILY III
ّto hold against
ّ
FAMILY IV
ً َ‫ءاثَ َرّّيُ ْؤث ُرّّإ ْيث‬
ّ‫ارا‬
ِ ِ
ّto prefer
ّ
ً َ‫ءان َ َسّيُ ْؤن ُسّّإ ّْين‬
‫اسا‬
ِ ِ
to perceive
ً ‫َ َ َّ َ َ َ َ َّ ُ َ َ ي‬
ّ‫تبوأّّيتبوأّّتبوأ‬
to settle in a home
ّ
‫َ َ َّ َ َ َّ َ َ ي‬
ّ)‫تأخ َرّّيتَأخ ُرّّتأخ ًراّ(عن‬
FAMILY V
ّto be late
ّ
ّ
ًُ َ َُ َ ََ ََ ََ
ّ‫اءلّّت َساؤال‬
‫تساءلّّيتس‬
FAMILY VI
to ask one another
ّ
ً َ ِّ ُ َ َ َ َّ
ّ‫ِاَتذّّي َّت ِخذّّ ِاَتاذا‬
FAMILY VIII
ّto take (s/t as s/t else)
45
ً ‫ائتَ َم َرّّّيَأْتَم ُرّّّائْت‬
ّ‫مارا‬
ِ ِ ِ
ّto gather and plot
CHAPTER 05 – ‫مهموز‬
5.1 INTRODUCTION
Recall that a word is classified as ‫ مهموز‬when one of the three root letters is a ‫همزة‬. This irregularity is a
straightforward one. For the most part, the ‫ همزة‬is treated like a normal letter. It is treated differently in
only two cases:
1) When two ‫ همزة‬come together
2) When a ‫ همزة‬and an ‫ أل ِف‬come together
Let us take a look at all of the cases in which one of these two scenarios occurs.
5.2 CHANGES THAT OCC UR IN ‫ مزيد فيه‬FAMILIES
َ َ
َ َ
The only ‫ مزيدّفيه‬families that are affected when it comes to ‫ مهموز‬are family III (ّ‫)جاه َد‬,
family IV (ّ‫)أ ْسل َم‬, and
َ َ ْ‫)اق‬. These families are only affected when the first root letter is a ‫)مهموزّالفاء( همزة‬.
family VIII (ّ‫َت َب‬
ِ
َ
Recall that the ‫ ّهمزة‬only causes problems with it meets either an ‫ أ ِلف‬or another ‫همزة‬. Now notice that
َ
family III has an ‫ أ ِلف‬as part of its container, and family IV has a ‫ همزة‬as part of its container. These
container letters come either directly before or after the first root letter. When the root letter ‫ همزة‬and
these container letters meet, irregularities happen.
Let us take a look at an example of each.
FAMILY III
Notice that when the ‫ ألف‬of the container and the ‫ همزة‬from the root letter met, they created a ّ‫ َمد‬.
The ‫ مد‬can be written in one of two ways: ‫ ءا‬or ‫آ‬. Note that the only two forms affected are ‫ماض‬
and ‫أمر‬.
46
FAMILY IV
Notice that the ‫ ماض‬and the ‫ أمر‬are identical to family III. Also notice that the ‫ همزة‬turned into a ‫ي‬
in the ‫مصدر‬.
FAMILY VIII
َّ
Notice that the ‫ همزة‬and the ‫ ت‬merged and became a ‫ ت‬with a ‫ شدة‬in all forms (‫ت‬
ّ ).
47
5.3 CHANGES THAT OCC UR IN ‫ جمرد‬FAMILIES
When it comes to ‫ مرد‬families, there are only two irregularities that occur. These irregularities only
occur when the first or second root letter is a ‫همزة‬.
1) When the first root letter is a ‫همزة‬:
a. When the ‫ همزة‬meets with the ‫ ألف‬in the ‫اسم فاعل‬, it becomes a ‫آ‬
‫ءاخِر = آخِر‬
b. When the ‫ همزة‬meets the ‫ همزة‬in the ‫اسم تفضيل‬
َ
َ
ّ‫ءاخ ُرّ=ّآخ ُر‬
c. The ‫ همزة‬and ‫ ألف‬are dropped in the commanding form
Take a look at the following example.
48
2) When the second root letter is a ‫همزة‬:
a. The ‫ همزة‬and ‫ ا‬are dropped in the commanding form
Take a look at the following example.
5.4 CHANGES THAT OCC UR IN ‫رصف كبري‬
َ
Recall that changes occur when a ‫ همزة‬meets another ‫ همزة‬or anّ‫ّأ ِلف‬. This occurs in only one case.
1) The ‫ أنا‬version of the ‫ مضارع‬if the word is ‫مهموز الفاء‬. The ‫ همزة‬in the root meets the ‫ همزة‬in the ‫أنا‬
and turns into a ‫آ‬
This change occurs only in ‫مرد‬. Take a look at the examples below.
ُُ
ُُ
ُ ُ
ُ ُ
‫لّّّّّّّّّّءاخ ّذّ=ّآخ ّذ‬
ّ ‫كّ=ّآك‬
ّ ‫ءا‬
49
VOCABULARY – ‫مثال‬
‫مرد‬
ْ َ ُ َ َ َ َ
ّ‫ّّوع ًدا‬
‫وعدّّي ِعد‬
َ َََ
ًّ‫ّّوقُ ْوَع‬
ُ ‫ّّي َق ُع‬
‫وقع‬
ً ُ ُ َ َ َ َ
ّ‫ّّو ُج ْودا‬
‫ّّيد‬
ِ ‫وجد‬
ًَْ ُ َ َ ََ
ّ‫وزنّّي ِزنّّوزنا‬
ًَ َ ُ َ َ َ
‫ّّوراث ّة‬
ِ ‫و ِرثّّي ِرث‬
ً َ َ ُ َ َْ َ َ
ّ‫و ِجلّّيوجلّّوجل‬
ْ
ََْ
‫يَئِ َسّّييئ ُسّّيَئ ًسا‬
ً ُُ ُ َ َََ
ّ‫ّّوق ْوفا‬
‫وقفّّي ِقف‬
ُّّّ‫َو َذ َرّّيَ َذر‬
ً َ َ ُ َ َ َ َ
ّ‫ّّم ْو ِعظة‬
‫وعظّّي ِعظ‬
ّto promise
ّto fall/occur
ًّ‫َو َز َرّّيَز ُرّّو ْزرا‬
ّto carry a load
ِ ِ
ًَ ُ ََ َ َ
ّ‫ّّسعة‬
to have the capacity
ِ ‫و ِسعّّيسع‬
َ
ُ ‫ّّو‬
ُ ‫بّّي‬
َ ‫َو َج‬
ُ ‫ب‬
ّ‫ج ْو ًبا‬
to be mandatory
ِ
ًْ ُ ُ ُ َ َ َ َ
ّ‫وصلّّي ِصلّّوصوال‬
to reach/connect
ًَ َ ً ْ َ ُ َ َ َ َ
ّ‫وصفّّي ِصفّوصفاّّو ِصفة‬
ّto describe
ُ ََ َ ََ
ًّ‫ّّو ْدَع‬
َ ‫ع‬
‫ودعّّيد‬
ّto ignore/dismiss
ًَ ُ ََ َ ََ
‫وهبّّيهبّّ ِهب ّة‬
ّto find
ّto weigh
ّto inherit from
to be scared
to despair
to stand/stop
ّto leave as is/to let
ّto advise/admonish
to gift
ّ
FAMILY II
ً ْ ِ‫َو َّق َرّّيُ َوقِّ ُرّّتَ ْوق‬
ّ‫ْيا‬
ِّ َ ُ َ َّ َ ‫ي‬
ً ْ ‫رسّّتَيْس‬
ّ‫ْيا‬
ِ ُ ‫رسّّيي‬
to revere/respect
ّ
ّto make easy
ّ
ً َ َ ُ َ ً َ ُ َُ َ َ َ
ّ‫اع َدة‬
‫ّّوَعداّومو‬
ِ ‫واعدّّيوا ِعد‬
FAMILY III
to exchange pledges
ّ
FAMILY IV
ً
ُ
َ َ
ّ‫أ ْو َرثّّيُ ْو ِرثّّ ِإي ْ َراثا‬
َ
َ َ
ّ‫أ ْول َجّّيُ ْو ِل ُجّّإِيْل ًجا‬
to make inherit
to make enter
ّ
ً َ‫أَ ْو َج َسّّيُ ْوج ُسّّإ ْي‬
ّ‫اسا‬
ِ
ِ
ً َ ْ ُ ُْ َ َ َْ
ّ‫أيقنّّيوقِنّّإِيقانا‬
to be apprehensive
َ َ َّ َ
َ ُ
ّ‫ت َوجهّّيتَ َو َّجهّّت َو يج ًها‬
ّto face
to be certain
ّ
FAMILY V
ً ‫َ َّ َ َ َّ ُ َ ي‬
ّ‫ت َوَّكّّيتَ َوَّكّّت َوُّك‬
ّto rely
ّ
ّ
ِّ ُ َّ َ َ َ َّ
)‫كاءّ(ىلع‬
ًّ
‫ئّّّ ِات‬
ّ‫ك‬
ّ ‫ِات‬
ِ ‫ك ّأّّّي ّت‬
FAMILY VIII
to lean (on)
ّ
َ
ً َ
‫ِا ْستَ ْوق َدّّي َ ْستَ ْوقِ ُدّّ ِا ْستِيْقادا‬
FAMILY X
to seek/work to light a fire
50
َ َ
ً
َ
‫ِا ْستيْق َنّّي َ ْستيْ ِق ُنّّ ِا ْستِيْقانا‬
to be certain
CHAPTER 06 – ‫مثال‬
6.1 INTRODUCTION
‫ مثال‬is the first of the ‫ معتل‬irregularities that we will cover. Recall that a word is classified as ‫ معتل‬when
one of the root letters is a vowel (‫ و‬or ‫)ي‬. A word is considered ‫ مثال‬when the first root letter (‫ )فاءّاللكمة‬is
a vowel.
When the first root letter is a ‫و‬, the word is further classified as ‫مثالّواوي‬. This type of ‫ مثال‬is far more
prevalent.
When the first root letter is a ‫ي‬, the word is further classified as ‫مثالّيايئ‬. This type of ‫ مثال‬does not occur
very frequently.
Let us explore each type of ‫مثال‬, first in the ‫ مرد‬families, then in the ‫ مزيدّفيه‬families.
6.2 ‫ مثال‬IN THE ‫ مرد‬FAMILIES
‫املثال ّ الواوي‬
When dealing with ‫مثالّواوي‬, the following rules apply, regardless of the clan:
1) The ‫ و‬is dropped in the ‫مضارع‬, therefore it does not appear in the ‫أمر‬
2) When the ‫( ـِ ْو‬ew) sound is created, the ‫ واو‬transforms to a ‫ ياء‬for smoothness
3) There are always two ‫ ;مصدر‬one that you must memorize and one that always follows the
pattern ‫عِلة‬.
Take a look at the chart below.
51
Notice that the ‫ و‬is dropped in the ‫ مضارع‬and ‫أمر‬. Also notice that the ‫آلة‬, which you would expect
to be ‫ ِم ْو ََعد‬is transformed to ‫ ِم ْيعاد‬to avoid the (ew) sound.
‫املثال ّ ايلايئ‬
‫ مثالّيايئ‬in the ‫ مرد‬families behaves like a normal ‫ فعل‬and does not display any irregularities.
Take a look at the chart below.
Notice that the ‫ ي‬is not dropped in the ‫ مضارع‬and the command is constructed normally. Note the
only change is in the ‫ ;مضارعّمهول‬the ‫ ي‬transformed into a ‫ و‬to avoid the “ew” sound.
6.3 ‫ مثال‬IN THE ‫ مزيدّفيه‬FAMILIES
When dealing with ‫ مثالّواوي‬or ‫ يايئ‬in the ‫ مزيدّفيه‬families, the following rules apply:
1) When the ‫( ـِ ْو‬ew) sound is created, the ‫ واو‬transforms into a ‫ ياء‬for smoothness (this occurs only
ْ
in the ‫ مصدر‬of families IV and X, ‫ أ ْسلم‬and ‫)ا ِْستغفر‬
ْ
َّ
2) The vowel merges with the ‫ ت‬in family VIII (‫ )ا ِقِتب‬and a ‫ ت‬is created as a result
Other than the two scenarios mentioned above, the vowel behaves normally.
52
Take a look at the charts below.
FAMILY IVّ– ‫مثالّواوي‬
To avoid the “ew” sound in ‫إ ِ ْو َجاس‬, the ‫ و‬is turned into a ‫ي‬.This is the only change.
FAMILY IV – ‫مثالّيايئ‬
53
Notice that despite the ‫ ي‬being the root letter, it only shows in 3 forms: the ‫ ماض‬and ‫ أمر‬and ‫مصدر‬.
In all other forms, it is turned into a ‫ و‬to avoid “ew” sounds.
FAMILY VIII
َّ
Notice that the ‫ و‬merges with the ‫ ت‬in every ‫صيغة‬, forming a ‫ت‬
ّ .
FAMILY Xّ– ‫مثالّواوي‬
Notice that the ‫ و‬is transformed into a ‫ ي‬in the ‫ مصدر‬and is retained in every other ‫صيغة‬.
54
FAMILY X – ‫مثالّيايئ‬
Notice that the ‫ ي‬is retained in every ‫ صيغة‬except for the ‫ماضّمهول‬
55
6.4 – SUMMARY OF ‫مثال‬
OVERARCHING RULE
No “ew” sound
FAMILY-SPECIFIC RULES
relevant questions: when does the vowel drop? When does the vowel transform?
1
ْ َ
ْ
‫ و‬is dropped in ‫ّّّّّيَ ِع ُدّّّّّّّّّّّّّّّ ِعدّّّّّّّّّّّالّت ِعدّّّّّّّّّّّّّّّّّّّّّمضارعّّّّأمرّّّنه‬
ْ
ْ
‫ و‬turns into ‫ ي‬in ‫ِميثاقّّّّ ِمي َعادّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّ آلة‬
‫مثالّواوي‬
‫مثالّيايئ‬
4
ً َْ
‫ ي‬in ‫اداّّّّّّّّّّّّّمصدر‬
ّ ‫ِّّّّّّّّّّّّإ ّي ّق‬
10
‫ ي‬in ‫اداّّّّّّّّّّّّّّّمصدر‬
ّ ‫س ِتّ ّي ّق‬
ّ ‫ِّّّّّا‬
ً َْ ْ
َ َ َ َْ
ً َْ
ْ
ْ
‫ ي‬in ‫ماض‬, ‫أمر‬, and ‫اناّّّّّّّّّّّمصدر‬
ّ ‫نِّّّّّّإ ّي ّق‬
ّ ‫نّّّّ ّأ ّي ِّق‬
ّ ‫ّ ّأ ّي ّق‬
ُُْْ
‫ و‬in ‫نّّّّّّّّّّّّّّّّّّّّماضّمهول‬
َّ ‫ستّ ّو ِّق‬
ّ ‫ّا‬
56
‫مثالّيايئ‬
‫مثالّواويّ‬
‫ْ‬
‫َ َ‬
‫َ‬
‫يَئِ َسّّييْأ ُسّّيَأ ًساّّّف ُه َوّيَائِسّ ّ‬
‫ُ َ َُْ ُ َْ ً َ‬
‫اّّف ُه َو َ‬
‫ّميْ ُؤ ْوسّ ّ‬
‫يئِسّّيوئسّيأس‬
‫َ ْ َْ‬
‫َ‬
‫سّ‬
‫ِايْئ ْسّّّالّتيأ ّ‬
‫َ‬
‫َ‬
‫َ َ‬
‫َميْئَس َ‬
‫ّّميْئ َسةّّّّ ِميْئسّّ ِميْئ َسةّّ ِميْ ّ‬
‫آس‬
‫ّّميْئِس‬
‫ّّو ْع ًداّّّ َف ُه َو َ‬
‫َو َع َدّّيَ ِع ُد َ‬
‫ّوا ِع ّد ّ‬
‫ُ َ ُْ َ ُ َ ْ ً َ‬
‫اّّف ُه َو َ‬
‫ّم ْو ُع ْودّ ّ‬
‫و ِعدّّيوعدّّوعد‬
‫َ ْ‬
‫ْ‬
‫ِعدّّّالّت ِع ّد ّ‬
‫َ‬
‫َ َ‬
‫َم ْو َعد َ‬
‫ّّم ْو َعدةّّّ ِميْ َعدّّ ِميْ َعدةّّ ِميْ َع ّ‬
‫اد‬
‫ّّم ْو ِعد‬
‫‪FAMILY 1‬‬
‫َ‬
‫َْ َ َ ُْ ُ ْ َ ً‬
‫ُ‬
‫ُ‬
‫ْ‬
‫َ‬
‫نّّإِيقاناّّّّّّّّّفهوّموقِنّ ّ‬
‫ّأيّقنّّيوقِ ّ‬
‫َ‬
‫ْ‬
‫ََُ َُْ‬
‫َ‬
‫َ‬
‫ً‬
‫أ ْو ِق َنّّيُ ْوق ُنِّّّإ ّيقاناّّّّّّّّّّفهوّموقنّ ّ‬
‫َ‬
‫ُ َ‬
‫ُ‬
‫ّّّّّّّّّّّّّّّم ْوقنّ‬
‫ّأيّْ ِق ْنّّّّّّّّّّّالّت ْو ِق ْن‬
‫َْ َ َ ُْ ُ ْ ً‬
‫ُ‬
‫ْ‬
‫ياداّّّّّّّّّّّّفهوّمو ِجدّ‬
‫أوجدّّيو ِجدّّّإِّ ّ‬
‫ً‬
‫ْ‬
‫ُ َ‬
‫ُ‬
‫ّّّّّّّّّّفهوّم ْو َجدّ‬
‫يادا‬
‫أ ْو ِجدّّّيُ ْو َج ُدِّّّّإ ّ‬
‫ُ ْ‬
‫َ ْ‬
‫ُ‬
‫ّّّّّّّّّّّّّّّم ْو َجدّ‬
‫أ ْو ِجدّّّّّّّّّّّّالّت ْو ِجد‬
‫‪FAMILY 4‬‬
‫ْ ََْ َ َ ْ َْ ُ ْ َْ ً َ ُ َ ُ َ‬
‫ّم ْستيْ ِقنّ ّ‬
‫ِاستيقنّّّيستي ِقنّّاِستِيقاناّّّفهو‬
‫ُ ْ ُْ َ ُ ْ ََْ ُ ْ َْ ً َ ُ َ ُ َ َ‬
‫ّم ْستيْقنّ ّ‬
‫اس ّت ّوقِنّّيستيقنّّاِستِيقاناّّفهو‬
‫ُ َ َ‬
‫َْ َ‬
‫َ‬
‫ّّّّّّّّم ْستيْقنّ‬
‫ستيْ ِق ْن‬
‫ِا ْستيْ ِق ْنّّّّّّّّّّالّت ّ‬
‫ْ َََْ َْ َْ ُ ْ ْ ً‬
‫ُ‬
‫ّّّّّفهوّم ْستَ ْوقِدّ‬
‫ِاستوقدّّّيستوقِدّّّّاِستِّ ّيقادا‬
‫ً‬
‫ُ‬
‫َ‬
‫َ‬
‫َ‬
‫ُ‬
‫ّّّفهوّم ْستَ ْوقدّ ّ‬
‫ا ْستُ ْوقِدّّّي ُ ْستَ ْوق ُدّّّاِ ْستِّ ّيْقادا‬
‫َ‬
‫َ‬
‫ْ‬
‫ْ‬
‫ُ‬
‫ّّّّّّّّّّّّّم ْستَ ْوقدّ‬
‫ِا ْستَ ْوقِدّّّّّّّّّّّ الّت ْستَ ْوقِد‬
‫‪FAMILY 10‬‬
‫مثال – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُو ِع َدّ‬
‫ْ‬
‫ُو ِع َدتّ‬
‫ْ َ‬
‫ُو ِعدتّ‬
‫ْ‬
‫ُو ِعد ِتّ‬
‫ْ ُ‬
‫ُو ِعدتّ‬
‫ُو ِعداّ‬
‫ُو ِع َدتاّ‬
‫ُْ‬
‫ُو ِعدتماّ‬
‫ُْ‬
‫ُو ِعدتماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫َو َع َدّ‬
‫ْ‬
‫َو َع َدتّ‬
‫ُو ِع ُد ْواّ‬
‫ْ َ‬
‫ُو ِعدنّ‬
‫ُْ‬
‫ُو ِعدت ْمّ‬
‫ْ َ‬
‫َو َعدتّ‬
‫ْ‬
‫َو َعد ِتّ‬
‫ُْ‬
‫ُو ِعدت َّنّ‬
‫ْ‬
‫ُو ِعدناّ‬
‫ْ ُ‬
‫َو َعدتّ‬
‫‪57‬‬
‫َو َعداّ‬
‫َو َع َدتاّ‬
‫ُْ‬
‫َو َعدتماّ‬
‫ُْ‬
‫َو َعدتماّ‬
‫ّ‬
‫َو َع ُد ْواّ‬
‫ْ‬
‫َو َعدنّ‬
‫ُْ‬
‫َو َعدت ْمّ‬
‫ُْ‬
‫َو َعدت َّنّ‬
‫ْ‬
‫َو َعدناّ‬
‫املضارعّاملبنّللمجهول‬
‫يُ ْو َع ُدّ‬
‫ُ‬
‫ت ْو َع ُدّ‬
‫ُ‬
‫ت ْو َع ُدّ‬
‫ْ‬
‫ُ‬
‫ت ْو َع ِدي َنّ‬
‫ُ‬
‫أ ْو َع ُدّ‬
‫ُْ َ‬
‫دانّ‬
‫يوع ِ‬
‫ُْ َ‬
‫دانّ‬
‫توع ِ‬
‫ُْ َ‬
‫دانّ‬
‫توع ِ‬
‫ُْ َ‬
‫دانّ‬
‫توع ِ‬
‫ّ‬
‫املضارعّاملبنّللمعلوم‬
‫َ‬
‫يُ ْو َع ُد ْونّ‬
‫ْ َ‬
‫يُ ْو َعدنّ‬
‫يَ ِع ُدّ‬
‫َ‬
‫ت ِع ُدّ‬
‫َ‬
‫ت ِع ُدّ‬
‫َ ْ‬
‫ت ِع ِدي َنّ‬
‫َ‬
‫أ ِع ُدّ‬
‫َ‬
‫ُ‬
‫ت ْو َع ُد ْونّ‬
‫ُ ْ َ‬
‫ت ْو َعدنّ‬
‫ُ‬
‫ن ْو َع ُدّ‬
‫ّنه‬
‫َ ْ‬
‫الّت ِعدّ‬
‫َ‬
‫الّت ِع ِد ْيّ‬
‫َ‬
‫الّت ِعداّ‬
‫َ‬
‫الّت ِعداّ‬
‫َ‬
‫دانّ‬
‫ي ِع ِ‬
‫َ‬
‫دانّ‬
‫ت ِع ِ‬
‫َ‬
‫دانّ‬
‫ت ِع ِ‬
‫َ‬
‫دانّ‬
‫ت ِع ِ‬
‫ّ‬
‫يَ ِع ُد ْونّ‬
‫ْ َ‬
‫يَ ِعدنّ‬
‫َ‬
‫َ‬
‫ت ِع ُد ْونّ‬
‫َ ْ َ‬
‫ت ِعدنّ‬
‫َ‬
‫ن ِع ُدّ‬
‫أمر‬
‫ْ‬
‫ِعدّ‬
‫َ‬
‫الّت ِع ُد ْواّ‬
‫َ ْ َ‬
‫الّت ِعدنّ‬
‫ِع ِد ْيّ‬
‫ّ‬
‫ِعداّ‬
‫ِعداّ‬
‫ِع ُد ْواّ‬
‫ْ َ‬
‫ِعدنّ‬
‫ظرف‬
‫َم ْو ِعدّ‬
‫َم ْو ِع ًداّ‬
‫َم ْو ِعدّ‬
‫‪58‬‬
‫َْ‬
‫دانّ‬
‫مو ِع ِ‬
‫َم ْو ِع َديْ ِنّ‬
‫َم ْو ِع َديْ ِنّ‬
‫َموا ِع ُدّ‬
‫َموا ِع َدّ‬
‫َموا ِع َدّ‬
‫مضاعف – ‪VOCABULARY‬‬
‫َ َّ ُ ي َ ًّ‬
‫َكّ(يف)ّ‬
‫شكّّيَشكّّش ّ‬
‫َ َّ َ‬
‫ّّي َم يس َ‬
‫ّّم ًّساّ‬
‫مس‬
‫‪ّto doubt‬‬
‫‪ّto touch‬‬
‫مرد‬
‫‪ّto assume/think‬‬
‫‪ّto harm‬‬
‫َ َّ َ ُ ي َ ًّ‬
‫ّّمداّ‬
‫مدّّيمد‬
‫َ َّ َ ِّ ُ َ َ ً‬
‫ضلّّيضلّّضللةّ‬
‫َ َّ َ ُ ي ُ ً‬
‫ّّص ُد ْودا‬
‫صدّّيصد‬
‫‪ّto extend‬‬
‫‪to be lost‬‬
‫‪to divert‬‬
‫‪to deceive, beguile‬‬
‫‪to remain/settle‬‬
‫َ َّ َ ُ ي َ ًّ‬
‫ّّرداّ‬
‫ردّّيرد‬
‫َّ‬
‫َر ّدّىلعّ‬
‫‪ّto repel/to return‬‬
‫‪to answer‬‬
‫فَ َّرّّيَف يرّّف َر ً‬
‫اراّ‬
‫ِ ِ‬
‫َ َّ َ‬
‫ّّي ُم ير َ‬
‫ًّ‬
‫ّّمراّ(بـ)ّ‬
‫مر‬
‫َ َّ َ ُ ي َ ًّ‬
‫بثّّيبثّّبثا‬
‫‪ّto flee‬‬
‫َ َّ َ َ ي َ ًّ‬
‫ّّوداّ‬
‫ودّّيود‬
‫َ َّ َ ُ ي ُ‬
‫ّّغ ُر ْوراًّ‬
‫غرّّيغر‬
‫َ‬
‫قَ َّرّّيَق يرّّق َر ً‬
‫اراّ‬
‫ِ‬
‫‪to desire/wish for‬‬
‫َ َ ُ َ ًّ‬
‫ظ َّنّّيظ ينّّظناّ‬
‫َ َّ‬
‫َضّّيَ ُ ي‬
‫َض َ ًّ‬
‫َّّضاّ‬
‫)‪to pass (by‬‬
‫)‪to spread out (so/st‬‬
‫َ َّ َ ُ ي َ ًّ‬
‫ّّعداّ‬
‫عدّّيعد‬
‫‪to count‬‬
‫ّ‬
‫ّ‬
‫‪FAMILY II‬‬
‫َ َّ َ ُ َ ِّ ُ َ ْ ً‬
‫خففَّّيففَّّت ِفيْفاّ‬
‫‪ّto lighten‬‬
‫ّ‬
‫‪to dispute‬‬
‫‪to harm‬‬
‫َ َّ ُ َ ي َ ً َ َ َّ ً‬
‫اّو ُمشاقةّ‬
‫اقّّ ِشقاق‬
‫شاقّّيش ّ‬
‫َ َّ ُ َ ي َ ً َ ُ َ َّ ً‬
‫َّّضاراّومضارةّ‬
‫ضارّّيضار ِ‬
‫‪FAMILY III‬‬
‫‪to argue/debate‬‬
‫َ َّ ُ َ ي َ ً َ ُ َ َّ ً‬
‫اّوُمادةّ‬
‫ّّحداد‬
‫‪to oppose‬‬
‫حادُّّياد ِ‬
‫َ َّ ُ َ ي َ ً َ ُ َ َّ ً‬
‫ّّوداداّوموادةّ‬
‫‪to make friends‬‬
‫وادّّيواد ِ‬
‫َ ً َ ُ َ َّ ً‬
‫َ َّ ُ‬
‫ي‬
‫َ‬
‫ّّحجاجاّوُماجةّ‬
‫حاجُّّياج ِ‬
‫ّ‬
‫‪ّto prepare‬‬
‫‪to make permissible‬‬
‫‪to misguide‬‬
‫‪to make slip‬‬
‫‪to be split‬‬
‫َ َّ ي ْ َ ً‬
‫أ َع ّدّّيُ ِعدّّإِعداداّ‬
‫َ َ َّ ُ ي ْ َ ً‬
‫ُّّيلّّإِحلالّ‬
‫أحل ِ‬
‫َ َ َّ ُ ي ْ َ ً‬
‫أضلّّي ِضلّّ ِإضلالّ‬
‫ً‬
‫ي‬
‫َ َّ‬
‫أ َزلّّيُ ِزلّّ ِإ ْز ّ‬
‫الال‬
‫ّ‬
‫َ َ َّ‬
‫َ َ َّ َ َ ي ً‬
‫تشق َقّّيَتشق ُقّتشققاّ‬
‫‪FAMILY IV‬‬
‫‪ّto love‬‬
‫‪ّto complete‬‬
‫‪ّto keep secret‬‬
‫‪to help/supply, to extend‬‬
‫َ َ َّ ُ ي ْ‬
‫بّّإِحبَابًاّ‬
‫ُّّي‬
‫أحب ِ‬
‫أَ َت َّمّّيُت يمّّإ ْت َماماًّ‬
‫ِ ِ‬
‫َساراًّ‬
‫َ َ َّ ُ ي‬
‫رسّإ ْ َ‬
‫أَسّّي ِ ِ‬
‫ي ْ َ ً‬
‫َ َّ‬
‫أ َمدّّيُ ِمدّّ ِإمداداّ‬
‫ّ‬
‫‪FAMILY V‬‬
‫َ‬
‫َ‬
‫َ‬
‫تيَ َّم َمّّيَتيَ َّم ُمّّتيَ يم ًماّ‬
‫‪to make tayammum‬‬
‫ّ‬
‫ّ‬
‫‪FAMILY VI‬‬
‫َ َّ َ ي‬
‫ًّ‬
‫ّّتماسا‬
‫ت َماسّّيتَ َماس‬
‫‪to touch one another‬‬
‫‪to be split‬‬
‫ْ َ ً‬
‫ْ َ‬
‫َْ‬
‫ِانش َّقّّيَنش يقّّ ِان ِشقاقا‬
‫‪ّto force‬‬
‫ْ َ َّ َ ْ َ ي ْ‬
‫ضط َر ً‬
‫اراّ‬
‫ِاضطرّّيضطرّّ ِا ِ‬
‫‪FAMILY VII‬‬
‫‪to fall‬‬
‫ْ َ َّ َ‬
‫ّّينْ َق يضّّانْق َض ً‬
‫اضا‬
‫ِانقض‬
‫ِ ِ‬
‫‪to turn back‬‬
‫َ ً‬
‫َ َّ َ ي‬
‫ِا ْرتدّّيَ ْرتدّّ ِا ْرتِدادا‬
‫‪FAMILY VIII‬‬
‫‪59‬‬
‫‪ّto intensify‬‬
‫ْ َّ ْ ي ْ ً‬
‫ِاشتَدّّيَشتَدّّ ِاش ِتدادا‬
‫‪ّto shake, tremble‬‬
‫ّ‬
‫‪to cause to slip‬‬
‫ْ َ َ َّ َ ْ َ ي ْ ْ ً‬
‫َتالالّ‬
‫َتلّّ ِاس ِ‬
‫ِاسَتلّّيس ِ‬
‫َت ً‬
‫ْ َ َّ َ ْ َ ي‬
‫َتّّا ْه َ‬
‫ازاّ‬
‫ِاهَتّّيه ِ ِ‬
‫ّ‬
‫‪FAMILY X‬‬
‫‪ّto disdain/scorn‬‬
‫‪60‬‬
‫َْ ً‬
‫ي‬
‫َ َّ‬
‫ِا ْستَخفّّي َ ْستَ ِخفّّ ِا ْس ِتخفافاّ‬
CHAPTER 07 – ‫مضاعف‬
7.1 INTRODUCTION
Recall that a word is considered ‫ مضاعف‬when the second and third root letters are the same. When two
َّ َ
of the same letter come together, the letters fuse and a ‫ شدة‬is used to represent the fusion. All ‫رصف‬
َّ
َ ََ
َّ َ
families are affected by this fusion except for the two ‫ شدة‬families, families II and V (ّ‫ َعل َم‬and ‫ق‬
ّ ‫)تف َّر‬.
Let us learn about the effects of this fusion first in the ‫ مزيدّفيه‬families then in the ‫ مرد‬families.
7.2 ‫ مضاعف‬IN ‫ مزيد فيه‬FAMILIES
When it comes to ‫ مزيدّفيه‬families, the second and third root letters fuse in all families except for families
َّ
َ ََ
II and V (ّ‫ َعل َم‬and ‫ق‬
ّ ‫)تف َّر‬.
In the remainder of the families, the fusion behaves the same way. This means that you only have to
learn one set of rules.
‫الرصف الصغري‬
When it comes to ‫ رصفّصغْي‬of ‫ مضاعفّمزيدّفيه‬words, remember the following two rules:
1) The second and third root letters fuse and a ‫ ش َّدة‬is used to represent the fusion
2) There are three versions of the ‫ أمر‬and ‫نيه‬:
َّ
a. The first takes a ‫ فتحة‬and retains the ‫)ـ( ش َّدة‬
b. The second takes a ‫ كرسة‬and retains the ‫) ِـ( ش َّدة‬
c. The third follows the pattern of a normal ‫ أمر‬or ‫ ;نيه‬the two like letters separate
Take a look at the charts below.
FAMILY II
61
Notice that there are no changes in family II.
FAMILY III
Notice that there are several overlapping ‫صيغ‬: the ‫اسمّفاعل‬, the ‫ اسمّمفعول‬and the ‫ ظرف‬look the
same; the ‫ فعلّمضارعّمعلوم‬and ‫ فعلّمضارعّمهول‬look the same; the ‫ فعلّماض‬looks like the first ‫أمر‬.
FAMILY IV
Notice that the ‫ حركة‬on the first root letter is no longer a ‫سكون‬. The ‫ فتحة‬that is normally on the
َ َ
second root letter (‫ )أ ْسل َّم‬has moved over.
62
FAMILY V
Notice that there are no changes in family V.
FAMILY VI
Notice that there are several overlapping ‫صيغ‬: the ‫اسمّفاعل‬, the ‫ اسمّمفعول‬and the ‫ ظرف‬look the
same and the ‫ فعلّماض‬looks like the first ‫أمر‬. Also remember that this is a ‫ فتحة‬family, so the third
version of the ‫ أمر‬and ‫ نه‬get a ‫فتحة‬.
63
FAMILY VII
Notice that there are several overlapping ‫صيغ‬: the ‫اسمّفاعل‬, and the ‫ ظرف‬look the same and the
‫ فعلّماض‬looks like the first ‫أمر‬.
FAMILY VIII
Notice that there are several overlapping ‫صيغ‬: the ‫اسمّفاعل‬, the ‫ اسمّمفعول‬and the ‫ ظرف‬look the
same, and the ‫ فعلّماض‬looks like the first ‫أمر‬.
64
FAMILY X
َْ
Notice that the ‫ سكون‬on the ‫( عنيّاللكمة‬the ‫ سكون‬on the ‫ غ‬in ‫ )اِ ْس َتغف َّر‬has been eaten up by the ‫شدة‬.
‫الرصف الكبري‬
The following rules apply to all families in which the fusion occurs:
ُ
1) In the past tense, the ‫ ش َّدة‬is undone at the ‫ ه َّن‬version onwards, and the two like root letters
separate. From this point onwards, the ‫ فعل‬looks like a regular ‫فعل‬.
ُ
َّ ُ ْ ‫ أن‬versions.
2) In the ‫مضارع‬, the ‫ ش َّدة‬is undone only for the ‫ ه َّن‬and ‫ت‬
Take a look at the charts below.
ُّ ِ ُ ‫ي‬
‫رس ْون‬
ُْ
‫رس ْرن‬
ِ ‫ي‬
ُّ ِ ُ ‫ت‬
‫رس ْون‬
ْ ُ‫ت‬
‫رس ْرن‬
ِ
ُّ ِ ُ ‫ن‬
‫رس‬
‫مضارع‬
َّ ُ
‫ان‬
ِ ‫ي ِرس‬
َّ ِ ُ ‫ت‬
‫ان‬
‫رس‬
ِ
َّ ِ ُ ‫ت‬
‫ان‬
‫رس‬
ِ
َّ ِ ُ ‫ت‬
‫ان‬
‫رس‬
ِ
ُّ ِ ُ ‫ي‬
‫رس‬
ُّ ِ ُ ‫ت‬
‫رس‬
ُّ ‫أ‬
‫َس ْوا‬
‫أ َْس ْرن‬
‫ماض‬
َّ ‫أ‬
‫َسا‬
َّ ‫أ‬
‫َستا‬
ُ
ُ
‫أ َْس ْرتما أ َْس ْرت ْم‬
ُ
ُ
‫أ َْس ْرتما أ َْس ْرت َّن‬
‫أ َْس ْرنا‬
ُّ ِ ُ ‫ت‬
‫رس‬
ُ
‫رسيْن‬
ِِ ‫ت‬
ُّ‫أُ َِس‬
65
َّ ‫أ‬
‫َس‬
ْ َّ
‫َست‬
‫أ‬
‫أ َْس ْرت‬
ْ
‫ت‬
ِ ‫أَس ْر‬
ُ ‫أ َْس ْر‬
‫ت‬
7.3 ‫ مضاعف‬IN ‫ جمرد‬FAMILIES
‫الصف ّ الصغْي‬
When it comes to ‫ رصفّصغْي‬of ّ‫ مضاعفّمرد‬words, remember the following four rules:
1) The second and third root letters fuse and a ‫ ش َّدة‬is used to represent the fusion
2) There are three versions of the ‫ أمر‬and ‫نيه‬:
َّ
a. The first takes a ‫ فتحة‬and retains the ‫)ـ( ش َّدة‬
b. The second takes a ‫ كرسة‬and retains the ‫)ـِ( ش َّدة‬
c. The third follows the pattern of a normal ‫ أمر‬or ‫ ;نيه‬the two like letters separate
َّ
3) Every ‫ ماض‬looks the same regardless of the clan – they all follow the pattern ‫فل‬
4) In the ‫مضارع‬, the ‫ حركة‬that usually goes on the SECOND root letter is TRANSFERRED to the FIRST root
letter
Notice that the first two rules mentioned are the same as the ‫ مزيدّفيه‬rules. The next two are new and
are unique to ‫مرد‬.
Take a look at the charts below. Pay attention to the placement of the ‫ حراكت‬in the ‫مضارع‬. Also notice the
consistency in the ‫ ماض‬across clans.
THE ‫ َضب‬CLAN
This word is from the ‫ َضب‬family. Notice that the ‫ حركة‬that usually goes on the second root letter
in many of the ‫ صيغ‬has moved to the first root letter.
66
THE ‫ نص‬CLAN
This word is from the ‫ نص‬family. Notice that the ‫ حركة‬that usually goes on the second root letter
in many of the ‫ صيغ‬has moved to the first root letter.
THE ‫ فتح‬CLAN
This word is from the ‫ فتح‬family. Notice that the ‫ حركة‬that usually goes on the second root letter in
many of the ‫ صيغ‬has moved to the first root letter.
67
THE ‫ سمع‬CLAN
This word is from the ‫ سمع‬family. Notice that the ‫ حركة‬that usually goes on the second root letter
in many of the ‫ صيغ‬has moved to the first root letter. Notice also that it is identical to the ‫فتح‬
family in the ‫ ;رصفّصغْي‬its clan is only apparent in the ‫رصفّكبْي‬.
‫الصف ّ الكبْي‬
The same ‫ رصفّكبْي‬rules that apply to the ‫ مزيدّفيه‬families apply to the ‫ مرد‬families.
ُ
1) In the past tense, the ‫ ش َّدة‬is undone at the ‫ ه َّن‬version onwards, and the two like root letters
separate. From this point onwards, the ‫ فعل‬looks like a regular ‫فعل‬.
**Note that when this happens, the hidden ‫ حركة‬on the middle root letter is restored.
ُ
َّ ُ ْ ‫ أن‬versions.
2) In the ‫مضارع‬, the ‫ ش َّدة‬is undone only for the ‫ ه َّن‬and ‫ت‬
Take a look at the charts below.
ُّ ُ
‫يشك ْون‬
ْ ُ ْ
‫يشككن‬
ُّ ُ
‫تشك ْون‬
‫مضارع‬
َّ ُ
‫يشَّك ِن‬
َّ ُ
‫تشَّك ِن‬
َّ ُ
‫تشَّك ِن‬
ُّ
‫شك ْوا‬
ْ
‫شككن‬
ْ
‫شكك ُتم‬
ُّ ُ
‫يشك‬
ُّ ُ
‫تشك‬
ُّ ُ
‫تشك‬
68
‫ماض‬
َّ
‫شَّك‬
َّ
‫شكتا‬
ْ
‫شكك ُتما‬
َّ
‫شك‬
َّ
ْ ‫ك‬
‫ت‬
‫ش‬
ْ
‫شككت‬
ْ ُ ْ
‫تشككن‬
ُّ ُ
‫نشك‬
ُّ
‫يُشك ْون‬
ْ
ْ
‫يُشككن‬
ُّ ُ
‫تشك ْون‬
ُْ
ْ
‫تشككن‬
ُّ ُ
‫نشك‬
َّ ُ
‫تشَّك ِن‬
‫مضارع جمهول‬
َّ
‫ي ُشَّك ِن‬
َّ ُ
‫تشَّك ِن‬
َّ ُ
‫تشَّك ِن‬
َّ ُ
‫تشَّك ِن‬
ْ
َّ ُ ‫ك‬
‫ت‬
‫شك‬
ْ
‫شككنا‬
ْ ُ
‫تشكِني‬
ُّ ُ
‫أشك‬
ُّ ُ
‫شك ْوا‬
ُ
ْ
‫ككن‬
ِ ‫ش‬
ْ ُ
‫كك ُتم‬
ِ ‫ش‬
ْ
ُ
َّ ُ ‫كك‬
‫ت‬
ِ ‫ش‬
ْ ُ
‫شككنا‬
ُّ
‫يُشك‬
ُّ ُ
‫تشك‬
ُّ ُ
‫تشك‬
ْ
‫تشكِني‬
ُّ ُ
‫أشك‬
ْ
‫شكك ُتما‬
‫ماض جمهول‬
َّ ُ
‫شَّك‬
َّ ُ
‫شكتا‬
ْ ُ
‫كك ُتما‬
ِ ‫ش‬
ُْ
ُ
‫ككتما‬
ِ ‫ش‬
ْ
‫ت‬
ِ ‫شكك‬
ْ
ُ ‫ك‬
‫ت‬
‫شك‬
َّ ُ
‫شك‬
َّ ُ
ْ ‫ك‬
‫ت‬
‫ش‬
ْ ُ
‫ككت‬
ِ ‫ش‬
ْ ُ
‫ت‬
ِ ‫ش‬
ِ ‫كك‬
ْ ُ
ُ ‫ك‬
‫ت‬
‫شك‬
O T H E R ‫ مرد‬W O R D S
Recall that there are a number of words produces in ‫ مردّرصف‬that are not recited in the ‫رصفّصغْي‬. Of
these words, the only one that behaves differently in ‫ مضاعف‬is the ‫اسمّتفضيل‬. Normally, an ‫اسمّتفضيل‬
ُ َْ
َّ َ
follows the patter ‫ل‬
ّ ‫أف َع‬. If the second and third root letters are the same, they fuse and a ‫ شدة‬is used to
represent the fusion, and a ‫ فتحة‬replaces the ‫ سكون‬on the second letter.
ُ َْ
For example, if the root letters ‫ حّقّق‬were to be places in the ‫ل‬
ّ ‫ أف َع‬container, we would end up with the
word:
َ
ّ‫أ َح يق‬
All ‫ أسماءّاتلفضيل‬follow this pattern in ‫مضاعف‬.
7.4 THE ‫ جزم‬AND ‫ نصب‬OF ‫مضاعف‬
LIGHT
To make a ‫ فعلّمضارعّمضاعف‬light (‫)منصوب‬, the same rules apply. To refresh:
1) If the ‫ فعل‬ends in a ‫ ُـ‬change it to a ‫ـ‬
2) If the ‫ فعل‬ends in a ‫ن‬, get rid of the ‫ن‬
Take a look at the chart below.
69
‫فعل مضارع منصوب‬
ُّ ُ
َّ ُ
‫يشك ْوا‬
‫يشَّك‬
َّ ُ
ْ ُ ْ
‫يشككن‬
‫تشَّك‬
ُّ ُ
َّ ُ
‫تشك ْوا‬
‫تشَّك‬
َّ ُ
ْ ُ ْ
‫تشككن‬
‫تشَّك‬
َّ ُ
‫نشك‬
َّ ُ
‫يشك‬
َّ ُ
‫تشك‬
َّ ُ
‫تشك‬
ْ‫ت ُش ِك‬
َّ ُ
‫أشك‬
LIGHTEST
To make a ‫ فعلّمضارعّمضاعف‬lightest (‫ )مزوم‬use the following rules:
1) If the ‫ فعل‬ends in a ‫ ُـ‬, there are three versions (the same versions we learned in the ‫ أمر‬and ‫)نيه‬:
َّ and splitting the ‫شدة‬
(ِ‫)ـ( )ـ‬
2) If the ‫ فعل‬ends in a ‫ ن‬get rid of the ‫ن‬
Take a look at the chart below.
ُّ ُ
‫يشك ْوا‬
ْ ُ ْ
‫يشككن‬
ُّ ُ
‫تشك ْوا‬
ْ ُ ْ
‫تشككن‬
ُ َّ ُ
ْ ُ ْ
‫ك نشكك‬
ِ ‫نشك نش‬
COMMANDING
AND
‫فعل مضارع جمزوم‬
َّ ُ
‫يشَّك‬
َّ ُ
‫تشَّك‬
َّ ُ
‫تشَّك‬
َّ ُ
‫تشَّك‬
ُ َّ ُ
ْ ُ ْ
‫ك يشكك‬
ِ ‫يشك يش‬
ُ َّ ُ
ْ ُ ْ
‫ك تشكك‬
ِ ‫تشك تش‬
ُ َّ ُ
ْ ُ ْ
‫ك تشكك‬
ِ ‫تشك تش‬
ْ‫ت ُش ِك‬
ُ َّ ُ
ْ ُ ْ
‫ك أشكك‬
ِ ‫أشك أش‬
FORBIDDING
The commanding and forbidding forms follow the same rules for ‫ جزم‬in terms of the endings. The ‫حراكت‬
vary depending on the family.
Take a look at the charts below. There is an example from each family.
َ
ّ‫الّت ِع يز ْوا‬
َ َْ
ّ‫الّتع ِز ْزن‬
‫انليه‬
َ
ّ‫الّت ِع َّزا‬
َ
ّ‫الّت ِع َّزا‬
َ
َْ
ّ‫الّت ِعزّّت ِع ِّزّّّتع ِز ْز‬
َ
ّ‫الّت ِع ِّز ْي‬
ّ
ّ
70
ّ‫ِع يز ْوا‬
َ ْ
ّ‫ِاع ِز ْزن‬
‫األمر‬
ّ‫ِع َّزا‬
ّ‫ِع َّزا‬
ْ
ّ‫ِعزّ ِع ِّزّّّ ِاع ِز ْز‬
ّ‫ِع ِّز ْي‬
‫ُ َّ ُ ِّ ُ ْ ُ ْ‬
‫شكّشكّاشككّ‬
‫ُ ِّ‬
‫شّكّ‬
‫ْ‬
‫َم َّس َ‬
‫ّم ِّسّ ِام َس ْسّ‬
‫َم ِّ ْ‬
‫ّسّ‬
‫األمر‬
‫ُ َّ‬
‫شَكّ‬
‫ُ َّ‬
‫شَكّ‬
‫األمر‬
‫َم َّساّ‬
‫َم َّساّ‬
‫ُ ي‬
‫شك ْواّ‬
‫ُْ ُ ْ‬
‫اشكك َنّ‬
‫َم يس ْواّ‬
‫ْ‬
‫ِام َس ْس َنّ‬
‫َ ُ َّ َ ُ ِّ َ ْ ُ ْ‬
‫الّتشكّتشكّتشككّ‬
‫َ ُ ِّ‬
‫الّتشّكّ‬
‫ّ‬
‫ّ‬
‫َ‬
‫َ‬
‫َ‬
‫الّت َم َّسّت َم ِّسّت ْم َس ْسّ‬
‫َ‬
‫الّت َم ِّ ْ‬
‫ّسّ‬
‫ّ‬
‫ّ‬
‫‪71‬‬
‫انليه‬
‫َ ُ َّ‬
‫ّالّتشَكّ‬
‫َ ُ َّ‬
‫الّتشَكّ‬
‫انليه‬
‫َ‬
‫الّت َم َّساّ‬
‫َ‬
‫الّت َم َّساّ‬
‫َُ ي‬
‫الّتشك ْواّ‬
‫َْ ُ ْ‬
‫الّتشكك َنّ‬
‫َ‬
‫الّت َم يس ْواّ‬
‫َ‬
‫الّت ْم َس ْس َنّ‬
‫مضاعف ‪7.5 – SUMMARY OF‬‬
‫‪OVERARCHING RULES‬‬
‫‪ onwards‬هن ‪ splits at‬ماض ✓‬
‫أنت ‪ and‬هن ‪ splits at‬مضارع ✓‬
‫هو يه أنت أنا حنن ‪) splits at‬أمر‪ ،‬نيه‪ ،‬جزم ‪ (includes‬جمزوم ✓‬
‫شدة ‪or splitting the‬‬
‫ـِ‬
‫‪or‬‬
‫َّـ ‪:‬جزم ‪➢ 3 forms of‬‬
‫‪FAMILY-SPECIFIC RULES‬‬
‫?‪ OVERLAP‬صيغ ‪ STAY? WHAT‬شدة ‪RELEVENT QUESTIONS: WHEN DOES THE‬‬
‫ََ‬
‫اسمّفاعل‪ّ:‬فارّّّّّّّّظرف‪َ ّ:‬م َفر َ‬
‫ّّمف َّرةّ ّ‬
‫ّّم ِفر‬
‫ََ‬
‫َ َ‬
‫آلة‪ِ ّ:‬مفرّ ِمف َّرةّّّّّّّّّّّاسمّتفضيل‪ّ:‬أفرّ‬
‫‪,‬آلة ‪,‬ظرف ‪,‬اسمّفاعل ‪ remains unbroken in‬شدة‬
‫اسمّتفضيل ‪and‬‬
‫‪1‬‬
‫ّ‬
‫َُ‬
‫َُ‬
‫اسمّفاعل‪ُّ:‬ماجّّّّّّّّاسمّمعفول‪/‬ظرف‪ُّ:‬ماجّ ّ‬
‫اسمّفاعل‪ُ ّ:‬متَ َماسّّّّّاسمّمعفول‪/‬ظرف‪ُ ّ:‬متَ َماسّ‬
‫‪ look the same‬اسمّمفعول‪/‬ظرف ‪,‬اسمّفاعل‬
‫‪6‬‬
‫َّ‬
‫َ َّ‬
‫ّّ َ‬
‫أنتّحاجّ‬
‫هوّح ّ‬
‫اج‬
‫َ َ َّ‬
‫َ َّ‬
‫اس ّ‬
‫ّّّّّّّّّّّّّّّّّّّّّّّّّّأنتّت َم ّ‬
‫هوّت َماس‬
‫َ‬
‫ُ َ َّ‬
‫ُماجةّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّت َماسّ‬
‫‪3‬‬
‫‪ can look the same‬أمر‬
‫‪1st‬‬
‫‪ and‬ماض‬
‫ّ‬
‫مصدر ‪ doesn’t break in the‬شدة‬
‫ّ‬
‫‪72‬‬
‫رس ّ‬
‫رسّّّّّّاسمّمعفول‪/‬ظرف‪ُّ ّ:‬م َ ّ‬
‫اسمّفاعل‪ُّ ّ:‬م ِ ّ‬
‫حقّّّّّّ‬
‫اسمّفاعل‪ُ ّ:‬م ْستَ ِحقّّّّّاسمّمعفول‪/‬ظرف‪ُ ّ:‬م ْستَ َّ‬
‫َْ‬
‫َْ‬
‫ظرف‪ُ ّ:‬منقضّّّّّ ّ‬
‫اسمّفاعل‪ُ ّ:‬منقضّّّّّ‬
‫َْ‬
‫َْ‬
‫اسمّفاعل‪ُ ّ:‬مهَتّّّّّّّّاسمّمفعول‪/‬ظرف‪ُ ّ:‬مهَتّّّّّ‬
‫صيغة ‪no overlapping‬‬
‫‪4‬‬
‫‪10‬‬
‫ّ‬
‫‪/ look the same‬ظرف ‪,‬اسمّفاعل‬
‫‪7‬‬
‫‪8‬‬
‫َْ ي‬
‫َْ ي‬
‫همّانقض ْواّّّّّّّّّّّّّّّّّّّّّّّّّّأتنمّانقض ْوا ّ‬
‫َ ْ‬
‫ْ‬
‫ّاه َ َّ‬
‫هوّاه َ َّ‬
‫َتّ‬
‫َتّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّأنت‬
‫‪ can look the same‬أمر ‪ and‬ماض‬
‫(َضب) ‪FAMILY I‬‬
‫َ َّ َ ي َّ ً َ‬
‫ّّف ُه َو َ‬
‫َّّعزّ ّ‬
‫عزّّي ِعزّّ ِعزة‬
‫ُ َّ ُ َ ي َّ ً َ ُ َ َ ْ‬
‫ّّمع ُز ْوزّّ ّ‬
‫عزّّيعزّّ ِعزةّّفهو‬
‫َ‬
‫َ‬
‫ْ‬
‫َْ‬
‫ِع َّزّّّ ِع ِّزّّاِع ِز ْزّّّالّت ِع َّزّّالّت ِع ِّزّّالّتع ِز ْزّ ّ‬
‫ْ‬
‫ّّمعز َ‬
‫ََ َ‬
‫ّّم َع َّزةّّّّ ِم َعزّّ ِم َع َّزةّ ِمع َزازّ‬
‫معز ِ‬
‫ّ‬
‫(نص)ّ‪FAMILY I‬‬
‫َ َّ ُ ي َ ًّ َ َ‬
‫شكّّيَشكّّشَكّّف ُه َوّشاكّّ ّ‬
‫ُ َّ ُ َ ي َ ًّ َ ُ َ َ ْ ُ‬
‫ّمشك ْوكّ ّ‬
‫شكّّيشكّّشَكّّفهو‬
‫ُ‬
‫َْ ْ‬
‫ُ َّ ُ ِّ ُ ْ ُ ْ‬
‫َ ُ ِّ‬
‫َ ُ َّ‬
‫كّ‬
‫شكّّشكّّاشككّّّالّتشكّّالّتشكّّالّتشك ّ‬
‫َ َّ‬
‫َ َّ‬
‫ْ َ‬
‫َ‬
‫َم َشك َ‬
‫ّّم ِشكّّ َمشكةّّّ ِمشكّّ ِمشكةّّ ِمشَككّ‬
‫ّ‬
‫‪FAMILY VI‬‬
‫َ َ َّ َ َ َ ي َ َ ًّ َ‬
‫اّّّف ُه َو ُ‬
‫ّمتَ َماسّّ ّ‬
‫تماسّّّيتماسّّتماس‬
‫ُ ُ ْ َّ ُ َ َ ي َ َ ًّ َ‬
‫اّّف ُه َو ُ‬
‫ّمتَ َماسّّ ّ‬
‫تموسّّيتماسّّتماس‬
‫َ‬
‫َ‬
‫َ‬
‫َ َ َّ َ َ ِّ َ‬
‫ّّالّتتَ َم ِّ‬
‫ّّّالّتتَ َم َّ‬
‫اس ْس ُ‬
‫ّّالّتتَ َم َ‬
‫ّّت َم َ‬
‫ّّّمتَ َم ّ‬
‫اس‬
‫اس‬
‫اس‬
‫اس ْس‬
‫تماسّّتماس‬
‫ّ‬
‫‪ّFAMILY III‬‬
‫َ ً َ ُ َ َّ ً َ ُ َ‬
‫َ َّ ُ َ ي‬
‫ّّّحجاجاّوُم‬
‫اجةّّّف ُه َوُّماجّ ّ‬
‫حاجُّّياج ِ‬
‫َ ً َ ُ َ َّ ً َ ُ َ‬
‫ُ ْ َّ ُ َ ي‬
‫ّّّحجاجاّوُم‬
‫اجةّّف ُه َوُّماجّ ّ‬
‫حوجُّّياج ِ‬
‫َُ‬
‫ّّّح ِّ‬
‫َح َّ‬
‫ُ َ َّ‬
‫ُ َ ِّ‬
‫اج َ‬
‫اج َ‬
‫َُ‬
‫ّّح ْ‬
‫اج ْجُّّّّماجّ‬
‫ِ‬
‫اججّّالَّتاجّّالَّتاجّّالَّت ِ‬
‫ّ‬
‫‪ّFAMILY VII‬‬
‫‪FAMILY VIII‬‬
‫ْ َ َّ َ ْ َ ي ْ َ ً َ ُ َ ُ ْ َ‬
‫ّمهَتّ ّ‬
‫ِاهَتّّيهَتّّ ِاه َِتازاّّفهو‬
‫ُ ْ ُ َّ ُ ْ َ ي ْ َ ً َ ُ َ ُ ْ َ‬
‫َت ّ‬
‫ّمه ّ‬
‫اهَتّّيهَتّّ ِاه َِتازاّّفهو‬
‫َْ ْ َُْ‬
‫ْ َ َّ ْ َ ِّ ْ َ ْ َ ْ َ َّ َ‬
‫ّّالّت ْه َ ِّ‬
‫َت‬
‫ّّّمه ّ‬
‫َتّّالّته ِزز‬
‫َتزّّالّتهَت‬
‫ِاهَتّّ ِاهَتّّ ِاه ِ‬
‫ّ‬
‫ْ َ َّ َ ْ َ ي ْ َ ً‬
‫ُْ َ‬
‫اّّفهوّمنشقّ ّ‬
‫ِانشقّّّينشقّّ ِان ِشقاق‬
‫َْ َ ْ ُْ َ‬
‫َْ َ‬
‫َْ َ‬
‫َْ‬
‫َْ‬
‫َْ‬
‫ّّّمنش ّ‬
‫ق‬
‫ِانش َّقّّانش ِّقّّ ِانش ِق ْقّّّالّتنش َّقّّالّتنش ِّقّّالّتنش ِقق‬
‫ّ‬
‫‪FAMILY X‬‬
‫ْ َ َ َّ َ ْ َ ي ْ ْ َ ً َ‬
‫اّّف ُه َو ُ‬
‫ّّم ْستَ ِقرّ ّ‬
‫ِاستقرّّيست ِقرّّ ِاستِقرار‬
‫ُ ْ ُ َّ ُ ْ َ َ ي ْ ْ َ ً َ ُ َ ُ ْ َ َ‬
‫است ِقرّّيستقرّّ ِاس ِتقراراّّفهوّّمستقرّ ّ‬
‫ّ‬
‫‪73‬‬
‫‪ّFAMILY IV‬‬
‫َ َ َّ ُ ي ْ َ ً َ‬
‫ُ‬
‫ُ‬
‫َ‬
‫رس ّ‬
‫أَسّّي ِرسّإَِساراّّّّفهوّّم ِ ّ‬
‫ُ َّ ُ َ ي ْ َ ً َ‬
‫اّّف ُه َو ُ‬
‫رس ّ‬
‫أ َِسّّيرسّّ ِإَسار‬
‫ّم َ ّ‬
‫رسّّالّت ُ ْرس ْر ُ‬
‫رسّّالّت ُ ِّ‬
‫َسّّأَ َْس ْرّّّالّت ُ َّ‬
‫َسّّأَ ِّ‬
‫أَ َّ‬
‫ّّّم َرسّ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َ‬
‫َ‬
‫ْ‬
‫َْ َْ ْ ُ َ‬
‫ّّم ْستَقرّ‬
‫ِا ْستَ ِق َّرّّاِ ْستَ ِق ِّرّّ ِا ْستَق ِر ْرّّّّالّت ْستَ ِق َّرّّالّت ْستَ ِق ِّرّّالّتستق ِرر‬
‫مضاعفّ(نص) – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ َّ‬
‫شكّ‬
‫ُ َّ‬
‫ك ْ‬
‫تّ‬
‫ش‬
‫ْ‬
‫ُشكك َ‬
‫تّ‬
‫ِ‬
‫ُ ْ‬
‫تّ‬
‫ش ِ‬
‫كك ِ‬
‫ُ ْ‬
‫ك ُ‬
‫تّ‬
‫ك‬
‫ش ِ‬
‫ُ َّ‬
‫شَكّ‬
‫ُ َّ‬
‫شكتاّ‬
‫ُ ْ‬
‫ككتُماّ‬
‫ش ِ‬
‫ُْ‬
‫ُ‬
‫ككتماّ‬
‫ش ِ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫ُ ي‬
‫شك ْواّ‬
‫ْ‬
‫ُ‬
‫كك َنّ‬
‫ش ِ‬
‫ُ ْ‬
‫ككتُ ْمّ‬
‫ش ِ‬
‫ْ‬
‫ُشكك ُ َّ‬
‫تّ‬
‫ِ‬
‫ُ ْ‬
‫ككناّ‬
‫ش ِ‬
‫َ َّ‬
‫شكّ‬
‫َ َّ‬
‫ك ْ‬
‫تّ‬
‫ش‬
‫ْ‬
‫َ‬
‫َشكك َ‬
‫تّ‬
‫َ َ ْ‬
‫تّ‬
‫شكك ِ‬
‫َ َ ْ‬
‫ك ُ‬
‫تّ‬
‫شك‬
‫املضارعّاملبنّللمجهول‬
‫َ ي‬
‫يُشكّ‬
‫َُ ي‬
‫تشكّ‬
‫َُ ي‬
‫تشكّ‬
‫ُ َ ِّ‬
‫كَْ‬
‫نيّ‬
‫تش‬
‫َُ ي‬
‫أشكّ‬
‫َ َّ‬
‫يُشَك ِنّ‬
‫ُ َ َّ‬
‫تشَك ِنّ‬
‫ُ َ َّ‬
‫تشَك ِنّ‬
‫ُ َ َّ‬
‫تشَك ِنّ‬
‫ّ‬
‫َ َّ‬
‫شَكّ‬
‫َ َّ‬
‫شكتاّ‬
‫َ َ ْ‬
‫شككتُماّ‬
‫َ َ ْ‬
‫شككتُماّ‬
‫ّ‬
‫املضارعّاملبنّللمعلوم‬
‫َ ي ُ‬
‫يُشك ْونّ‬
‫ْ َ ْ‬
‫يُشكك َنّ‬
‫َُ ي َ‬
‫تشك ْونّ‬
‫ُْ َ ْ‬
‫تشكك َنّ‬
‫َُ ي‬
‫نشكّ‬
‫ُ ي‬
‫يَشكّ‬
‫َُ ي‬
‫تشكّ‬
‫َُ ي‬
‫تشكّ‬
‫َ ُ ِّ‬
‫كَْ‬
‫نيّ‬
‫تش‬
‫َُ ي‬
‫أشكّ‬
‫ُ َّ‬
‫يَشَك ِنّ‬
‫َ ُ َّ‬
‫تشَك ِنّ‬
‫َ ُ َّ‬
‫تشَك ِنّ‬
‫َ ُ َّ‬
‫تشَك ِنّ‬
‫ّ‬
‫ّنه‬
‫َ ُ َّ َ ُ ِّ َ ْ ُ ْ‬
‫الّتشكّالّتشكّالّتشككّ‬
‫الّت َ ُش ِّ ْ‬
‫ّكّ‬
‫َ ي‬
‫شك ْواّ‬
‫َ َ ْ‬
‫شكك َنّ‬
‫َ َ ْ‬
‫شككتُ ْمّ‬
‫َ َ ْ‬
‫ك ُ َّ‬
‫تّ‬
‫شك‬
‫َ َ ْ‬
‫شككناّ‬
‫ُ ي َ‬
‫يَشك ْونّ‬
‫ْ ُ ْ‬
‫يَشكك َنّ‬
‫َُ ي َ‬
‫تشك ْونّ‬
‫َْ ُ ْ‬
‫تشكك َنّ‬
‫َُ ي‬
‫نشكّ‬
‫أمر‬
‫َ ُ َّ‬
‫الّتشَكّ‬
‫َ ُ َّ‬
‫الّتشَكّ‬
‫َُ ي‬
‫الّتشك ْواّ‬
‫َْ ُ ْ‬
‫الّتشكك َنّ‬
‫َ ُ َّ َ ُ ِّ َ ْ ُ ْ‬
‫الّتشكّالّتشكّالّتشككّ‬
‫الّت َ ُش ِّ ْ‬
‫ّكّ‬
‫ّ‬
‫َ ُ َّ‬
‫الّتشَكّ‬
‫َ ُ َّ‬
‫الّتشَكّ‬
‫َُ ي‬
‫الّتشك ْواّ‬
‫َْ ُ ْ‬
‫الّتشكك َنّ‬
‫ظرف‬
‫َ‬
‫َمشكّ‬
‫َ ًّ‬
‫َمشَكّ‬
‫َ‬
‫َمشكّ‬
‫‪74‬‬
‫َ َّ‬
‫َمشَك ِنّ‬
‫َ َ َّ ْ‬
‫نيّ‬
‫مشك ِ‬
‫َ َ َّ ْ‬
‫نيّ‬
‫مشك ِ‬
‫َم َش ي‬
‫اكّ‬
‫َم َش َّ‬
‫اكّ‬
‫َم َش َّ‬
‫اكّ‬
‫مضاعفّ(َضب) – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُع َّزاّ‬
‫ُع َّزتاّ‬
‫ُع َّزّ‬
‫ْ‬
‫ُع َّزتّ‬
‫ُ‬
‫ُع ِز ْزتماّ‬
‫ُ‬
‫ُع ِز ْزتماّ‬
‫ّ‬
‫َ‬
‫ُع ِز ْزتّ‬
‫ُع ِز ْز ِتّ‬
‫ُ‬
‫ُع ِز ْزتّ‬
‫املاضّاملبنّللمعلوم‬
‫َع َّزّ‬
‫ْ‬
‫َع َّزتّ‬
‫ُع يز ْواّ‬
‫َ‬
‫ُع ِز ْزنّ‬
‫ُ‬
‫ُع ِز ْزت ْمّ‬
‫ُ‬
‫ُع ِز ْزت َّنّ‬
‫ُع ِز ْزناّ‬
‫َ‬
‫َع َز ْزتّ‬
‫َع َز ْز ِتّ‬
‫ُ‬
‫َع َز ْزتّ‬
‫املضارعّاملبنّللمجهول‬
‫ُ‬
‫ي َع يزّ‬
‫ُ‬
‫ت َع يزّ‬
‫ُ‬
‫ت َع يزّ‬
‫ُ‬
‫ت َع ِّزيْ َنّ‬
‫ُ‬
‫أ َع يزّ‬
‫ُ َ َّ‬
‫انّ‬
‫يعز ِ‬
‫ُ َ َّ‬
‫انّ‬
‫تعز ِ‬
‫ُ َ َّ‬
‫انّ‬
‫تعز ِ‬
‫ُ َ َّ‬
‫انّ‬
‫تعز ِ‬
‫ّ‬
‫َْ‬
‫َ‬
‫َ‬
‫الّت ِع َّزّالّت ِع ِّزّالّتع ِز ْزّ‬
‫َ‬
‫الّت ِع ِّز ْيّ‬
‫ُ‬
‫َع َز ْزتماّ‬
‫ُ‬
‫َع َز ْزتماّ‬
‫ّ‬
‫ُ‬
‫َع َز ْزت ْمّ‬
‫ُ‬
‫َع َز ْزت َّنّ‬
‫َع َز ْزناّ‬
‫املضارعّاملبنّللمعلوم‬
‫ُ‬
‫َ‬
‫ي َع يز ْونّ‬
‫ُْ َ‬
‫يع َز ْزنّ‬
‫ُ‬
‫َ‬
‫ت َع يز ْونّ‬
‫ُْ َ‬
‫تع َز ْزنّ‬
‫ُ‬
‫ن َع يزّ‬
‫يَ ِع يزّ‬
‫َ‬
‫ت ِع يزّ‬
‫َ‬
‫ت ِع يزّ‬
‫َ‬
‫ت ِع ِّزيْ َنّ‬
‫َ‬
‫أ ِع يزّ‬
‫ّنه‬
‫َ‬
‫الّت ِع َّزاّ‬
‫َ‬
‫الّت ِع َّزاّ‬
‫َع َّزاّ‬
‫َع َّزتاّ‬
‫َع يز ْواّ‬
‫َ‬
‫َع َز ْزنّ‬
‫َ َّ‬
‫انّ‬
‫ي ِعز ِ‬
‫َ َّ‬
‫انّ‬
‫ت ِعز ِ‬
‫َ َّ‬
‫انّ‬
‫ت ِعز ِ‬
‫َ َّ‬
‫انّ‬
‫ت ِعز ِ‬
‫ّ‬
‫َ‬
‫يَ ِع يز ْونّ‬
‫َْ َ‬
‫يع ِز ْزنّ‬
‫َ‬
‫َ‬
‫ت ِع يز ْونّ‬
‫َْ َ‬
‫تع ِز ْزنّ‬
‫َ‬
‫ن ِع يزّ‬
‫أمر‬
‫ْ‬
‫ِع َّزّّّّّّ ِع ِّزّّّّّ ِاع ِز ْزّ‬
‫ِع ِّز ْيّ‬
‫َ‬
‫الّت ِع يز ْواّ‬
‫َْ َ‬
‫الّتع ِز ْز ّ‬
‫ن‬
‫ّ‬
‫ِع َّزاّ‬
‫ِع َّزاّ‬
‫ِع يز ْواّ‬
‫ْ َ‬
‫ِاع ِز ْزنّ‬
‫ظرف‬
‫َم َعزّ‬
‫َم َع ًّزاّ‬
‫َم َعزّ‬
‫‪75‬‬
‫َ َ َّ‬
‫انّ‬
‫معز ِ‬
‫َم َع َّزيْ ِنّ‬
‫َم َع َّزيْ ِنّ‬
‫َم ي‬
‫عازّ‬
‫َم َّ‬
‫عازّ‬
‫َم َّ‬
‫عازّ‬
‫مضاعف – ‪FAMILY 3‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُح ْو َّجّ‬
‫ج ّْ‬
‫ت‬
‫ُح ْو َّّ‬
‫ْ‬
‫ج َ‬
‫تّ‬
‫ُح ّْو َج ّ‬
‫ْ‬
‫ج ِّ‬
‫ت‬
‫ُح ْو َج ّ‬
‫ْ‬
‫ج ُّ‬
‫ت‬
‫ُح ْو َج ّ‬
‫املاضّاملبنّللمعلوم‬
‫ج ْوا‬
‫ُح ْو يّ‬
‫ْ‬
‫ُح ّْو َجج َّ‬
‫ن‬
‫جا‬
‫ُح ّْو ّ‬
‫جتا‬
‫ُح ْو َّّ‬
‫ْ‬
‫ُح ّْو َجج ّتُما‬
‫ْ‬
‫جتُما‬
‫ُح ْو َج ّ‬
‫َح َّ‬
‫اجّ‬
‫اج ْ ّ‬
‫ت‬
‫َح َّّ‬
‫ْ‬
‫جتُ ْمّ‬
‫ُح ْو َج ّ‬
‫ُْ‬
‫ت‬
‫ُح ّْو َجج َّّ‬
‫َ ْ‬
‫ج َ‬
‫تّ‬
‫حاج ّ‬
‫َ ْ‬
‫ج ِّ‬
‫ت‬
‫حاج ّ‬
‫َ ْ‬
‫ج ُّ‬
‫ت‬
‫حاج ّ‬
‫ْ‬
‫جنا‬
‫ُح ّْو َج ّ‬
‫املضارعّاملبنّللمجهول‬
‫ُ‬
‫ُيا يجّ‬
‫ُ‬
‫َت يّ‬
‫اج‬
‫ُ ي‬
‫َت ّ‬
‫اج‬
‫ُ ِّ ْ‬
‫اج َّ‬
‫ني‬
‫َت ّ‬
‫ُ‬
‫أ يّ‬
‫حاج‬
‫ُ‬
‫انّ‬
‫ُياجّ ِ‬
‫ُ‬
‫اج ِّ‬
‫ان‬
‫َت َّّ‬
‫ُ‬
‫َتاجّ ِّ‬
‫ان‬
‫ُ‬
‫َتاجّ ِّ‬
‫ان‬
‫اجا‬
‫َح َّّ‬
‫اجتا‬
‫َح َّّ‬
‫َ ْ‬
‫جتُما‬
‫حاج ّ‬
‫َ ْ‬
‫جتُما‬
‫حاج ّ‬
‫َ ْ‬
‫جتُ ْمّ‬
‫حاج ّ‬
‫َ ُْ‬
‫ت‬
‫ج َّّ‬
‫حاج ّ‬
‫َ ْ‬
‫جنا‬
‫حاج ّ‬
‫املضارعّاملبنّللمعلوم‬
‫ُُي ي‬
‫اجّ‬
‫ُ‬
‫َت يّ‬
‫اج‬
‫ُ ي‬
‫َت ّ‬
‫اج‬
‫ُ ِّ ْ‬
‫اج َّ‬
‫ني‬
‫َت ّ‬
‫ُ‬
‫أ يّ‬
‫حاج‬
‫ُ ي َ‬
‫اج ْونّ‬
‫ُي ّ‬
‫ُ َ َْ‬
‫جّ‬
‫ن‬
‫ُياج ّ‬
‫ُ ي ْ َ‬
‫اجو ّ‬
‫ن‬
‫َت ّ‬
‫ُ َ ْ‬
‫نَ‬
‫جّ‬
‫َتاج ّ‬
‫ُ‬
‫ُن يّ‬
‫اج‬
‫ّنه‬
‫ُ ِّ ُ‬
‫ُ‬
‫جّالَّتا ِج ْجّ‬
‫جّالَّتا ّ‬
‫الَّتا َّّ‬
‫ُ‬
‫الَّت ِّ ْ‬
‫اّجّ‬
‫اج ْوا‬
‫َح َّّ‬
‫َ ْ‬
‫ج َّ‬
‫ن‬
‫حاج ّ‬
‫ُ‬
‫انّ‬
‫ُياجّ ِ‬
‫ُ‬
‫َتاجّ ِّ‬
‫ان‬
‫ُ‬
‫ان‬
‫ج ِّ‬
‫َتا ّ‬
‫ُ‬
‫َتاجّ ِّ‬
‫ان‬
‫ُ‬
‫َ‬
‫ُياجّ ْونّ‬
‫ُ‬
‫ْ‬
‫ج َّ‬
‫ن‬
‫ُيا َج ّ‬
‫ُ‬
‫َ‬
‫َتاجّ ْو ّ‬
‫ن‬
‫ُ َ ْ‬
‫ج َّ‬
‫ن‬
‫اج ّ‬
‫َت‬
‫ُ‬
‫ُن يّ‬
‫اج‬
‫أمر‬
‫ُ‬
‫الَّتاجّا‬
‫ُ‬
‫الَّتاجّا‬
‫ُ‬
‫الَّت ي‬
‫اج ّْوا‬
‫ُ‬
‫ْ‬
‫ج َّ‬
‫ن‬
‫اج ّ‬
‫الَّت ِ‬
‫ِّ‬
‫َّ‬
‫ّحاج ْجّ‬
‫حاجّحاج ِ‬
‫ِّ ْ‬
‫حاّجّ‬
‫‪76‬‬
‫حاجا‬
‫حاجّا‬
‫حاجّ ْوا‬
‫ْ‬
‫حاجج َّ‬
‫ن‬
‫ِ‬
‫مضاعف – ‪FAMILY IV‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ‬
‫أ ِحبا‬
‫ُ‬
‫أ ِح َّبتا‬
‫ُ ْ ْ‬
‫أح ِببتُما‬
‫ُ ْ ْ‬
‫أح ِببتُما‬
‫أُح َّ‬
‫بّ‬
‫ِ‬
‫ُ‬
‫تْ‬
‫أ ِح َّب ّ‬
‫ُ ْ ْ‬
‫أح ِبب َ ّ‬
‫ت‬
‫ُ ْ‬
‫أح ِببْ ِ ّ‬
‫ت‬
‫ُ ْ‬
‫أح ِببْ ُ ّ‬
‫ت‬
‫املاضّاملبنّللمعلوم‬
‫ُ‬
‫أ ِح يب ْوا‬
‫ُ ْ ْ‬
‫أح ِب َّ‬
‫ب‬
‫ُ ْ ْ‬
‫أح ِببتُ ّْم‬
‫ُ ْ ُ‬
‫ت‬
‫أح ِببْ َّّ‬
‫ُ ْ ْ‬
‫أح ِببنا‬
‫أَ َح َّ‬
‫بّ‬
‫َ‬
‫أ َح َّب ْ ّ‬
‫ت‬
‫َ ْ ْ‬
‫أحبَب َ ّ‬
‫ت‬
‫َ ْ‬
‫أحبَبْ ِ ّ‬
‫ت‬
‫َ ْ‬
‫أحبَبْ ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ُُيَ ي‬
‫بّ‬
‫ُ‬
‫َتَ ي ّ‬
‫ب‬
‫ُ‬
‫َتَ ي ّ‬
‫ب‬
‫ُ ْ‬
‫َتَبِّ َّ‬
‫ني‬
‫ُ‬
‫أ َح ي ّ‬
‫ب‬
‫َُ‬
‫انّ‬
‫ُيب ِ‬
‫ُ‬
‫َتَب ِّ‬
‫ان‬
‫ُ‬
‫َتَب ِّ‬
‫ان‬
‫ُ‬
‫َتَب ِّ‬
‫ان‬
‫َ‬
‫أ َحبا‬
‫َ‬
‫أ َح َّبتا‬
‫َ ْ ْ‬
‫أحبَبتُما‬
‫َ ْ ْ‬
‫أحبَبتُما‬
‫املضارعّاملبنّللمعلوم‬
‫ُُي ي‬
‫بّ‬
‫ِ‬
‫ُ‬
‫َت ي ّ‬
‫ب‬
‫ِ‬
‫ُ‬
‫َت ي ّ‬
‫ب‬
‫ِ‬
‫ُ ْ‬
‫َتبِّ َّ‬
‫ني‬
‫ِ‬
‫ُ‬
‫بي‬
‫أ ِح ّ‬
‫ُ َ‬
‫ُيَ يب ْونّ‬
‫ُْ ْ‬
‫ُيبَ َّ‬
‫ب‬
‫ُ َ‬
‫َتَ يب ْو ّ‬
‫ن‬
‫ُْ ْ‬
‫َتبَ َّ‬
‫ب‬
‫ُ‬
‫ُنَ ي ّ‬
‫ب‬
‫ّنه‬
‫ُ‬
‫ُ‬
‫ُ‬
‫ّالَّتْب ْ‬
‫ّالَّت ِّ‬
‫الَّت َّ‬
‫بّ‬
‫ب‬
‫ب‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ُ‬
‫الَّت ِّ ّْ‬
‫ّب‬
‫ِ‬
‫ُ‬
‫الَّتبا‬
‫ِ‬
‫ُ‬
‫َتبا‬
‫الّ ِ‬
‫َ‬
‫أ َح يب ْوا‬
‫َ ْ ْ‬
‫أحبَ َّ‬
‫ب‬
‫َ ْ ْ‬
‫أحبَبتُ ّْم‬
‫َ ْ ُ‬
‫ت‬
‫أحبَبْ َّّ‬
‫َ ْ ْ‬
‫أحبَبنا‬
‫ُ‬
‫انّ‬
‫ِ‬
‫ُيب ِ‬
‫ُ‬
‫َتب ِّ‬
‫ان‬
‫ِ‬
‫ُ‬
‫َتب ِّ‬
‫ان‬
‫ِ‬
‫ُ‬
‫َتب ِّ‬
‫ان‬
‫ِ‬
‫ُ َ‬
‫ُي يب ْونّ‬
‫ِ‬
‫ُ ْ َْ‬
‫ُي ِب ّ‬
‫ب‬
‫ُ َ‬
‫َت يب ْو ّ‬
‫ن‬
‫ِ‬
‫ُْ ْ‬
‫بَ‬
‫َت ِب ّ‬
‫ُ‬
‫ُن ي ّ‬
‫ب‬
‫ِ‬
‫أمر‬
‫َ َّ َ ِّ َ ْ‬
‫حب ْ‬
‫بّ‬
‫أ ِحبّأ ِحبّأ ِ‬
‫َ‬
‫أ ِح ِّ ّْ‬
‫ّب‬
‫ُ‬
‫الَّت يب ْوا‬
‫ِ‬
‫ُْ ْ‬
‫الَّت ِب َّ‬
‫ب‬
‫‪77‬‬
‫َ‬
‫أ ِحبا‬
‫َ‬
‫أ ِحبا‬
‫َ‬
‫أ ِح يب ْوا‬
‫َ ْ ْ‬
‫أح ِب َّ‬
‫ب‬
‫مضاعف – ‪FAMILY VI‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ‬
‫َتُ ْو َّبّ‬
‫ُ‬
‫َتُ ْو َّب ْ ّ‬
‫ت‬
‫ُ ْ‬
‫َتُ ْو َبب َ ّ‬
‫ت‬
‫ُ‬
‫َتُ ْو َببْ ِ ّ‬
‫ت‬
‫ُ‬
‫َتُ ْو َببْ ُ ّ‬
‫ت‬
‫ُ‬
‫َتُ ْوبا‬
‫ُ‬
‫َتُ ْو َّبتا‬
‫ُ ْ‬
‫َتُ ْو َببتُما‬
‫ُ ْ‬
‫َتُ ْو َببتُما‬
‫املاضّاملبنّللمعلوم‬
‫ُ‬
‫َتُ ْو يب ْوا‬
‫ُ ْ‬
‫َتُ ْو َب َّ‬
‫ب‬
‫ُ ْ‬
‫َتُ ْو َببتُ ّْم‬
‫ُ ُ‬
‫ت‬
‫َتُ ْو َببْ َّّ‬
‫ُ ْ‬
‫َتُ ْو َببنا‬
‫ََتَ َّ‬
‫ابّ‬
‫َ‬
‫َتَابَّ ْ ّ‬
‫ت‬
‫َ َْ‬
‫ابب َ ّ‬
‫ت‬
‫َت‬
‫َ‬
‫ْ‬
‫َ‬
‫َتابب ِ ّ‬
‫ت‬
‫ََت َ‬
‫اببْ ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ُيتَ ي‬
‫حابّ‬
‫ُ‬
‫تتَ ي ّ‬
‫حاب‬
‫ُ‬
‫ي‬
‫تتَحابّ‬
‫ُ‬
‫ْ‬
‫ني‬
‫تتَحابِّ َّ‬
‫َُ‬
‫أَت ي ّ‬
‫اب‬
‫َُ‬
‫انّ‬
‫يتحاب ِ‬
‫ُ‬
‫تتَحاب ِّ‬
‫ان‬
‫ُ‬
‫تتَحاب ِّ‬
‫ان‬
‫ُ‬
‫تتَحاب ِّ‬
‫ان‬
‫َ‬
‫َتَابا‬
‫َ‬
‫َتَابَّتا‬
‫َ ْ‬
‫َتابَبتُما‬
‫َ ْ‬
‫َتابَبتُما‬
‫املضارعّاملبنّللمعلوم‬
‫َيتَ ي‬
‫حابّ‬
‫َ‬
‫تتَ ي ّ‬
‫حاب‬
‫ُ‬
‫َ‬
‫يتَحابي ْونّ‬
‫ُ‬
‫ْ‬
‫يتَحابَ َّ‬
‫ب‬
‫َ‬
‫ي‬
‫تتَحابّ‬
‫َ‬
‫ْ‬
‫تتَحابِّ َّ‬
‫ني‬
‫ََ‬
‫أَت ي ّ‬
‫اب‬
‫ُ‬
‫َ‬
‫تتَحابي ْونّ‬
‫ُ‬
‫ْ‬
‫تتَحابَ َّ‬
‫ب‬
‫ُنتَ ي‬
‫حابّ‬
‫ّنه‬
‫َ‬
‫َ‬
‫ّالّتتَ ِّ‬
‫الّتتَ َّ‬
‫حابّالّ َتتَحابَ ْ َ‬
‫بّ‬
‫حاب‬
‫َ ِّ‬
‫حاّب‬
‫الّتتَ ّْ‬
‫َ‬
‫َتَابي ْوا‬
‫َ ْ‬
‫َتابَ َّ‬
‫ب‬
‫َ ْ‬
‫َتابَبتُ ّْم‬
‫َ َ ُ‬
‫ت‬
‫َت‬
‫اببْ َّّ‬
‫َ ْ‬
‫َتابَبنا‬
‫ََ‬
‫انّ‬
‫يتحاب ِ‬
‫َ‬
‫تتَحاب ِّ‬
‫ان‬
‫َ‬
‫تتَحاب ِّ‬
‫ان‬
‫َ‬
‫تتَحاب ِّ‬
‫ان‬
‫َ‬
‫َ‬
‫يتَحابي ْونّ‬
‫َ‬
‫ْ‬
‫يتَحابَ َّ‬
‫ب‬
‫َ‬
‫َ‬
‫تتَحابي ْونّ‬
‫َ‬
‫ْ‬
‫تتَحابَ َّ‬
‫ب‬
‫َنتَ ي‬
‫حابّ‬
‫أمر‬
‫َ‬
‫الّتتَحابا‬
‫َ‬
‫الّتتَحابا‬
‫َ َّ َ ِّ َ‬
‫َّتابَ ْ‬
‫بّ‬
‫َتابَّتاب‬
‫َ ِّ‬
‫اّب‬
‫َت ّْ‬
‫َ‬
‫الّتتَحابي ْوا‬
‫َ‬
‫ْ‬
‫الّتتَحابَ َّ‬
‫ب‬
‫‪78‬‬
‫َ‬
‫َتابا‬
‫َ‬
‫َتابا‬
‫َ‬
‫َتابي ْوا‬
‫َ ْ‬
‫َتابَ َّ‬
‫ب‬
‫مضاعف – ‪FAMILY VII‬‬
‫املاضّاملبنّللمعلوم‬
‫املاضّاملبنّللمجهولّ‬
‫َْ‬
‫ِانش َّقّ‬
‫َْ‬
‫ِانشق ْ ّ‬
‫ت‬
‫َْ َْ‬
‫ِانشقق َ ّ‬
‫ت‬
‫َْ َْ‬
‫ِانشقق ِ ّ‬
‫ت‬
‫َْ َْ‬
‫ِانشقق ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ْ َ َّ‬
‫ِانشقا‬
‫ْ َ َّ‬
‫ِانشقتَا‬
‫َْ َْ‬
‫ِانشققتُ َما‬
‫َْ َْ‬
‫ِانشققتُ َما‬
‫املضارعّاملبنّللمعلوم‬
‫ْ َ‬
‫يَنش يقّ‬
‫َْ َ‬
‫تنش يّ‬
‫ق‬
‫َْ َ‬
‫تنش يقّ‬
‫َ ْ َ ِّ ْ‬
‫تنشق َّ‬
‫ني‬
‫ََْ‬
‫أنش يّ‬
‫ق‬
‫ّنه‬
‫َْ َ‬
‫َْ َ‬
‫َْ َ‬
‫الّتنش َّقّّالّتنش ِّقّّالّتنش ِق ْقّ‬
‫َ ْ َ ِّ‬
‫الّتنش ّْ‬
‫ق‬
‫َ ْ َ َّ‬
‫الّتنشقا‬
‫َ ْ َ َّ‬
‫الّتنشقا‬
‫َْ ي‬
‫ِانشقوا‬
‫َْ َْ‬
‫ِانشقق َّ‬
‫ن‬
‫َْ َْ‬
‫ِانشققتُ ّْم‬
‫َْ َُْ‬
‫ت‬
‫ِانشقق َّّ‬
‫َْ َْ‬
‫ِانشققنا‬
‫َ ْ َ َّ‬
‫انّ‬
‫ينشق ِ‬
‫َ ْ َ َّ‬
‫تنشق ِّ‬
‫ان‬
‫َ ْ َ َّ‬
‫تنشق ِّ‬
‫ان‬
‫َْ َ‬
‫تنشق ِّ‬
‫ان‬
‫ْ َ ي َ‬
‫يَنشقونّ‬
‫ْ َ َْ‬
‫يَنشقق َّ‬
‫ن‬
‫َْ َ ي َ‬
‫تنشق ْونّ‬
‫َْ َ َ ْ‬
‫تنشقق َّ‬
‫ن‬
‫َْ َ‬
‫ننش يقّ‬
‫أمر‬
‫َْ‬
‫َْ‬
‫َْ‬
‫ِّانش َّقّّ ِانش ِّقّّ ِانش ِق ْقّ‬
‫ْ َ ِّ‬
‫ِّانش ّْ‬
‫ق‬
‫َْ َ ي‬
‫الّتنشقوا‬
‫َْ َ ْ‬
‫الّتنش ِقق َّ‬
‫ن‬
‫‪79‬‬
‫ْ َ َّ‬
‫ِّانشقا‬
‫ْ َ َّ‬
‫ِّانشقا‬
‫َْ ي‬
‫ِّانشقوا‬
‫َْ ْ‬
‫ِانش ِقق َّ‬
‫ن‬
‫مضاعف ‪FAMILY VIII -‬‬
‫املاضّاملبنّللمجهولّ‬
‫ا ُ ْه ُ َّ‬
‫َتّ‬
‫ُ ْ ُ َّ ْ‬
‫َت ّ‬
‫ت‬
‫اه‬
‫ُُْ ْ َ‬
‫َتز ّ‬
‫ت‬
‫اه ِ‬
‫ُُْ‬
‫ْ‬
‫َتز ِ ّ‬
‫ت‬
‫اه ِ‬
‫ُُْ ُ‬
‫َت ْز ّ‬
‫ت‬
‫اه ِ‬
‫ا ُ ْه ُ َّ‬
‫َتا‬
‫ُ ْ ُ َّ َ‬
‫َتتا‬
‫اه‬
‫ا ُ ْه َُت ْز ُتماَ‬
‫ِ‬
‫ا ُ ْه َُت ْز ُتماَ‬
‫ِ‬
‫املاضّاملبنّللمعلوم‬
‫ا ُ ْه ُ ي‬
‫َت ْوا‬
‫ُُْ َ‬
‫َت ْز ّ‬
‫ن‬
‫اه ِ‬
‫ا ُ ْه َُت ْز ُت ّمْ‬
‫ِ‬
‫ُُْ ُْ‬
‫نَّ‬
‫َتزت ّ‬
‫اه ِ‬
‫ُُْ‬
‫َت ْزنا‬
‫اه ِ‬
‫ا ْه َ َّ‬
‫َتّ‬
‫ِ‬
‫ْ َ َّ ْ‬
‫ِاهَت ّ‬
‫ت‬
‫ََْ َ‬
‫ِاه‬
‫َت ْز ّ‬
‫ت‬
‫َْ‬
‫ْ‬
‫َ‬
‫ِاهَتز ِ ّ‬
‫ت‬
‫ََْ ُ‬
‫ِاه‬
‫َت ْز ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ُي ْه َ ي‬
‫َتّ‬
‫ُت ْه َ ي‬
‫َتّ‬
‫ُت ْه َ ي‬
‫َتّ‬
‫ُت ْه َ ِّ‬
‫َتيْ َّ‬
‫ن‬
‫أُ ْه َ ي‬
‫َتّ‬
‫ُ ْ َ َّ‬
‫انّ‬
‫يهَت ِ‬
‫ُت ْه َ َّ‬
‫َت ِّ‬
‫ان‬
‫ُت ْه َ َّ‬
‫َت ِّ‬
‫ان‬
‫ُت ْه َ َّ‬
‫َت ِّ‬
‫ان‬
‫ا ْه َ َّ‬
‫َتا‬
‫ِ‬
‫ْ َ َّ َ‬
‫ِاهَتتا‬
‫َت ْز ُتماَ‬
‫ا ْه َ َ‬
‫ِ‬
‫َت ْز ُتماَ‬
‫ا ْه َ َ‬
‫ِ‬
‫املضارعّاملبنّللمعلوم‬
‫َي ْه َ ي‬
‫َتّ‬
‫َت ْه َ ي‬
‫َتّ‬
‫ُ َْي َ‬
‫َت ْونّ‬
‫يه‬
‫ُ ََْ ْ َ‬
‫يهَتز ّ‬
‫ن‬
‫َُْي َ‬
‫َت ْو ّ‬
‫ن‬
‫ته‬
‫ََُْ ْ َ‬
‫تهَتز ّ‬
‫ن‬
‫ُن ْه َ ي‬
‫َتّ‬
‫َت ْه َ ي‬
‫َتّ‬
‫َت ْه َ ِّ‬
‫َتيْ َّ‬
‫ن‬
‫أَ ْه َ ي‬
‫َتّ‬
‫ّنه‬
‫ََْ‬
‫َ ْ َ ِّ‬
‫َ ْ َ َّ‬
‫َت ْزّ‬
‫الّتهَتّّّالّتهَتّّالّته ِ‬
‫َ‬
‫الّت ْه َ ِّ‬
‫َت ّْ‬
‫ي‬
‫ا ْه َ ي‬
‫َت ْوا‬
‫ِ‬
‫ََْ ْ َ‬
‫ِاهَتز ّ‬
‫ن‬
‫َت ْز ُت ّمْ‬
‫ا ْه َ َ‬
‫ِ‬
‫ََْ ُْ‬
‫نَّ‬
‫ِاهَتزت ّ‬
‫ا ْه َ َ‬
‫َت ْزنا‬
‫ِ‬
‫َ ْ َ َّ‬
‫انّ‬
‫يهَت ِ‬
‫َت ْه َ َّ‬
‫َت ِّ‬
‫ان‬
‫َت ْه َ َّ‬
‫َت ِّ‬
‫ان‬
‫َت ْه َ َّ‬
‫َت ِّ‬
‫ان‬
‫َ َْي َ‬
‫َت ْونّ‬
‫يه‬
‫ََْ ْ َ‬
‫َتز ّ‬
‫ن‬
‫يه ِ‬
‫ََْي ْ َ‬
‫تهَتو ّ‬
‫ن‬
‫ََْ َ‬
‫َت ْز ّ‬
‫ن‬
‫ته ِ‬
‫َن ْه َ ي‬
‫َتّ‬
‫أمر‬
‫َ‬
‫الّت ْه َ َّ‬
‫َتا‬
‫َ‬
‫الّت ْه َ َّ‬
‫َتا‬
‫ْ َ َّ ْ َ ِّ ْ َ‬
‫َت ْزّ‬
‫ِاهَتّّ ِاهَتّّ ِاه ِ‬
‫ا ْه َ ِّ‬
‫َت ّْ‬
‫ي‬
‫ِ‬
‫الّ َت ْه َ ي‬
‫َت ْوا‬
‫ََْ َ‬
‫َت ْز ّ‬
‫ن‬
‫الّته ِ‬
‫‪80‬‬
‫ا ْه َ َّ‬
‫َتا‬
‫ِ‬
‫ا ْه ََتاَّ‬
‫ِ‬
‫ا ْه َ ي‬
‫َتوا‬
‫ِ‬
‫َْ ْ َ‬
‫َتز ّ‬
‫ن‬
‫ِاه ِ‬
‫مضاعف – ‪FAMILY X‬‬
‫املاضّاملبنّللمجهولّ‬
‫ا ُ ْستُح َّ‬
‫بّ‬
‫ِ‬
‫ُ‬
‫تْ‬
‫ا ْستُ ِح َّب ّ‬
‫ُْ ْ ْ‬
‫استُح ِبب َ ّ‬
‫ت‬
‫ُ ْ‬
‫ا ْستُح ِببْ ِ ّ‬
‫ت‬
‫ُ ْ‬
‫ا ْستُح ِببْ ُ ّ‬
‫ت‬
‫املاضّاملبنّللمعلوم‬
‫ُ‬
‫ا ْستُ ِح يب ْوا‬
‫ُ ْ ْ‬
‫ا ْستُح ِب َّ‬
‫ب‬
‫ُْ ْ ْ‬
‫استُح ِببتُ ّْم‬
‫ُ ْ ُ‬
‫ت‬
‫ا ْستُح ِببْ َّّ‬
‫ُ ْ ْ‬
‫ا ْستُح ِببنا‬
‫ُ‬
‫ا ْستُ ِحبا‬
‫ُ‬
‫ا ْستُ ِح َّبتا‬
‫ُْ ْ ْ‬
‫استُح ِببتُما‬
‫ُ ْ ْ‬
‫ا ْستُح ِببتُما‬
‫ح َّ‬
‫ا ْستَ َ‬
‫بّ‬
‫ِ‬
‫تْ‬
‫ْ‬
‫استَ َ‬
‫ح َّب ّ‬
‫ِ‬
‫ْ َ ْ َْ‬
‫تَ‬
‫ِاستحبب ّ‬
‫ْ‬
‫ِا ْستَحبَبْ ِ ّ‬
‫ت‬
‫ْ‬
‫ِا ْستَحبَبْ ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ح ي‬
‫ي ُ ْستَ َ‬
‫بّ‬
‫ت ُ ْستَ َ‬
‫ح يّ‬
‫ب‬
‫ح ي‬
‫ت ُ ْستَ َ‬
‫بّ‬
‫ُْ َ َ ْ‬
‫ح ِّب َّ‬
‫ني‬
‫تست‬
‫أُ ْستَ َ‬
‫ح يّ‬
‫ب‬
‫ُْ َ َ‬
‫انّ‬
‫يستحب ِ‬
‫ت ُ ْستَ َ‬
‫حب ِّ‬
‫ان‬
‫ت ُ ْستَ َ‬
‫حب ِّ‬
‫ان‬
‫ت ُ ْستَ َ‬
‫حب ِّ‬
‫ان‬
‫ا ْستَ َ‬
‫حبا‬
‫ِ‬
‫ْ‬
‫استَ َ‬
‫ح َّبتا‬
‫ِ‬
‫َْ َْْ‬
‫ُ‬
‫ِاستحببتما‬
‫ْ ْ‬
‫ِا ْستَحبَبتُما‬
‫املضارعّاملبنّللمعلوم‬
‫ُْ َ َ َ‬
‫ح يب ْونّ‬
‫يست‬
‫ُ ْ َ ْ َ َْ‬
‫يستحب ّ‬
‫ب‬
‫ي َ ْستَح ي‬
‫بّ‬
‫ِ‬
‫َ‬
‫ت ْستَ ِح ي ّ‬
‫ب‬
‫َ‬
‫ت ْستَ ِح ي ّ‬
‫ب‬
‫َ‬
‫ْ‬
‫ت ْستَ ِح ِّب َّ‬
‫ني‬
‫َ‬
‫أ ْستَ ِح ي ّ‬
‫ب‬
‫ُْ َ َ َ‬
‫ح يب ْونّ‬
‫تست‬
‫ُْ َ َْْ‬
‫بَ‬
‫تستحب ّ‬
‫ح ي‬
‫ن ُ ْستَ َ‬
‫بّ‬
‫َ‬
‫ي َ ْستَ ِح يب ْونّ‬
‫ْ ْ‬
‫ي َ ْستَح ِب َّ‬
‫ب‬
‫َ‬
‫َ‬
‫ت ْستَ ِح يب ْو ّ‬
‫ن‬
‫َ ْ ْ‬
‫ت ْستَح ِب َّ‬
‫ب‬
‫َ‬
‫ن ْستَ ِح ي ّ‬
‫ب‬
‫َْ َ‬
‫انّ‬
‫يست ِحب ِ‬
‫َ‬
‫ت ْستَ ِحب ِّ‬
‫ان‬
‫َ‬
‫ت ْستَ ِحب ِّ‬
‫ان‬
‫َ‬
‫ت ْستَ ِحب ِّ‬
‫ان‬
‫ّنه‬
‫َْ َ ْ‬
‫حب ْ‬
‫َ ْ َ ِّ‬
‫َ ْ َ َّ‬
‫بّ‬
‫الّتست ِحبّالّتست ِحبّالّتست ِ‬
‫َ‬
‫الّت ْستَ ِح ِّ ّْ‬
‫ّب‬
‫ا ْستَ َ‬
‫ح يب ْوا‬
‫ِ‬
‫ْ َ ْ َ َْ‬
‫ِاستحب ّ‬
‫ب‬
‫َْ ْ‬
‫حبَبْتُ ّمْ‬
‫ِاست‬
‫ْ َ ْ َُْ‬
‫تَّ‬
‫ِاستحبب ّ‬
‫ْ ْ‬
‫ِا ْستَحبَبنا‬
‫أمر‬
‫َ‬
‫الّت ْستَ ِحبا‬
‫َ‬
‫الّت ْستَ ِحبا‬
‫َ‬
‫الّت ْستَ ِح يب ْوا‬
‫َ ْ ْ‬
‫الّت ْستَح ِب َّ‬
‫ب‬
‫ْ َ َّ ْ َ ِّ ْ َ ْ‬
‫حب ْ‬
‫بّ‬
‫ِاست ِحبّ ِاست ِحبّ ِاست ِ‬
‫ْ‬
‫ِاستَ ِح ِّ ّْ‬
‫ّب‬
‫‪81‬‬
‫ِا ْستَ ِحبا‬
‫ْ‬
‫ِاستَ ِحبا‬
‫ِا ْستَ ِح يب ْوا‬
‫ْ ْ ْ‬
‫ِاستَح ِب َّ‬
‫ب‬
‫أجوف – ‪VOCABULARY‬‬
‫مرد‬
‫َ َ ََ ُ َ ًْ َ َ ً‬
‫اّو ِخيْفةّ‬
‫خافَّّيافّّخوف‬
‫ًَ‬
‫َ َ َ ُْ‬
‫ّّز َيادةّ‬
‫زادّّي ِزيد ِ‬
‫َ َ ََ ُ َ‬
‫امّّن ْو ًماّ‬
‫نامّّين‬
‫َ ْ‬
‫َ ُ‬
‫َ َ‬
‫َكدّّيَكادّّ(‪+‬فعلّمضارع‪/‬أن)ّ‬
‫َ َ َ ُْ ًَْ‬
‫كيدّّكيدا‬
‫َكدّّي ِ‬
‫َ َ َ ْ ُ َ‬
‫ّميْئًاّ‬
‫ّييئ ِ‬
‫جاء ِ‬
‫َج َ‬
‫اءّبـ‬
‫َ َ ََ ُ ًَْ‬
‫نالّّينالّنيلّ‬
‫َ َ ََ ُ َ ْ ً‬
‫ّّم ِشيئَةّ‬
‫شاءّّيشاء‬
‫‪to fear s/t‬‬
‫‪ّto increase‬‬
‫‪ّto sleep‬‬
‫…‪to almost‬‬
‫‪to plot, scheme‬‬
‫‪ّto come‬‬
‫‪ّto bring‬‬
‫‪to reach/attain‬‬
‫‪to will, wish, desire‬‬
‫َ ً‬
‫َ َ َ‬
‫ابّّيتُ ْو ُبّّت ْو َبةّ(إىل)ّ‬
‫ت‬
‫تَ َ‬
‫ابّىلعّ‬
‫َ َ ُ ُ َ ً‬
‫ذاقّّيَذ ْوقّّذ ْوقاّ‬
‫‪ّto repent‬‬
‫‪to forgive‬‬
‫‪ّto taste‬‬
‫َ َ َُ َ‬
‫ازّّيف ْو ُزّف ْو ًزاّ‬
‫ف‬
‫ًْ‬
‫َ َ َ ْ‬
‫ُ‬
‫ّّضيقاّ‬
‫ضاقّّي ِضيق ِ‬
‫َ ُ َ‬
‫المّّيَل ْو ُمّّل ْو ًما‬
‫َ َ َُ ُ َ ً‬
‫قالّّيق ْولّّق ْوالّ‬
‫َ َ َ ُْ َْ‬
‫ّّبي ًعاّ‬
‫باعّّي ِبيع‬
‫َ َ َُُْ َ َ ً‬
‫َعدّّيعودّّمعادا‬
‫‪ّto win‬‬
‫‪to become tight‬‬
‫‪to blame‬‬
‫‪ّto say‬‬
‫‪to sell‬‬
‫‪to return‬‬
‫َ َ َُْ ُ َ ً‬
‫ّّم ْوتا‬
‫ماتّّيموت‬
‫‪to die‬‬
‫ّ‬
‫‪FAMILY II‬‬
‫‪to clarify‬‬
‫َ َّ َ ُ َ ِّ ُ َ ْ ْ‬
‫نيّّّتب ِيينًاّ‬
‫بنيّّّيب‬
‫‪to converse, discuss, debate‬‬
‫َ َ َ َُ ُ َ ً َ َُ َ ً‬
‫او َر ّةّ(ـه)ّ‬
‫ّّحواراّوُم‬
‫اور ِ‬
‫حاورُّّي ِ‬
‫َ ْ‬
‫َز َّي َنّّيُ َز ِّي ُنّّت ْزيِينًاّ‬
‫ّ‬
‫‪ّto beautify‬‬
‫ّ‬
‫‪FAMILY III‬‬
‫)‪to pledge allegiance (to‬‬
‫َ َ َ َُ ُ َ ً َ َُ َ ً‬
‫او َزةّ‬
‫ّّجوازاّوم‬
‫‪ّto surpass, overstep‬‬
‫اوز ِ‬
‫جاوزّّي ِ‬
‫َ ََ َُ ُ َ ً ََُ ًََ‬
‫بايعّّيبايِعّّبِياَعّّومبايعةّ(ـه)‬
‫ّ‬
‫‪FAMILY IV‬‬
‫‪ّto want‬‬
‫‪to establish, uphold‬‬
‫‪to cause to die‬‬
‫‪to obey‬‬
‫)‪to return (s.o/s.t‬‬
‫‪to return in repentance‬‬
‫ًَ‬
‫َ َ‬
‫أ َرادّّيُ ِريْ ُدّّ ِإ َرادةّ‬
‫ََ َ ُ ُْ َ َ ً‬
‫امةّ‬
‫أقامّّي ِقيمّّإِق‬
‫ًَ‬
‫َ َ‬
‫ماتّيُميْ ُ‬
‫تّّإِماتةّ‬
‫أ‬
‫ِ‬
‫ََ َ ُ ُْ َ ًَ‬
‫أطاعّّي ِطيعّّ ِإطاعةّ‬
‫ًَ‬
‫َ َ‬
‫أ ََعدّّيُ ِعيْ ُدّّ ِإ ََعدةّ‬
‫ََ َ ُ ْ ُ َ ً‬
‫بّّإِنابَةّ‬
‫أنابّّينِي‬
‫ً‬
‫َ َ َ ُ‬
‫ّّييْ ُ‬
‫بّّ ِإ َجابَةّ‬
‫أجاب ِ‬
‫َ َ َ ُ ُْ َ ًَ‬
‫اعةّ‬
‫أضاعّّي ِضيعّّإِض‬
‫َ َ َ ُ ُْ َ ًَ‬
‫أهانّّي ِهنيّّإِهان ّة‬
‫َ ًَ‬
‫ْ‬
‫ََ َ‬
‫أذاقّّيُ ِذي ُقّّ ِإذاقةّ‬
‫ً‬
‫أَ َص َ‬
‫ابّّيُصيْ ُ‬
‫بّّإِ َصابَةّ‬
‫ِ‬
‫َ َ َ ُ ُْ َ َ ً‬
‫(بِـ)ّ‬
‫اط ّة ّ‬
‫ُّييطّإِح‬
‫أحاط ِ‬
‫ّ‬
‫‪ّto reply, fulfill, grant‬‬
‫‪ّto let perish, to waste‬‬
‫‪to humiliate‬‬
‫‪to make taste‬‬
‫‪to strike‬‬
‫‪to surround‬‬
‫ّ‬
‫‪FAMILY V‬‬
‫‪to volunteer‬‬
‫َ َ َ‬
‫ُ َ‬
‫ت َط َّوعّّيتَ َط َّوعّت َط يو ًَعّ‬
‫ََ َ َ َ ُ ََ ً‬
‫تق َّولّّيتَق َّولّّتق يوالّ‬
‫‪to fabricate lies‬‬
‫ّ‬
‫ّ‬
‫‪FAMILY VII‬‬
‫‪to be demolished, torn down‬‬
‫ارّّانْهيَ ً‬
‫َْ َ ََْ ُ‬
‫اراّ‬
‫ِانهارّّينه ِ ِ‬
‫ّ‬
‫‪82‬‬
‫ّ‬
‫‪FAMILY VIII‬‬
‫‪to chose‬‬
‫ْ َ َ ََْ ُ ْ‬
‫ختيَ ً‬
‫اراّ‬
‫ِاختارَّّيتارّّ ِا ِ‬
‫ّ‬
‫‪FAMILY X‬‬
‫‪to seek protection‬‬
‫‪to be able‬‬
‫َ‬
‫ُ‬
‫ًَ‬
‫ِا ْستَ َعاذّّي َ ْستَ ِعيْذّّ ِا ْس ِت َعاذةّ(بـّ‪ّ،‬من)ّ‬
‫ََْ َ َْ َ ُْ ْ َ ًَ‬
‫اع ّة‬
‫ِاستطاعّّيست ِطيعّّ ِاس ِتط‬
‫‪to respond‬‬
‫‪83‬‬
‫ًَ‬
‫ََْ َ‬
‫انّّي َ ْستَع ْ ُ‬
‫نيّّ ِا ْس ِت َعانةّ‬
‫ِاستع‬
‫‪to ask for help‬‬
‫ِ‬
‫ْ ََ َ َْ َ ْ ُ ْ َ ًَ‬
‫ِاستغاثّّيست ِغيثّّ ِاس ِتغاثةّ‬
‫‪ّto ask for water/help‬‬
‫ْ َ َ َ َْ َ ْ ُ ْ َ ًَ‬
‫ِاستجابّّيست ِجيبّّ ِاس ِتجاب ّة‬
ْ ‫أ‬
CHAPTER 08 – ‫ج وف‬
8.1 INTRODUCTION
ْ
The second of the ّ‫ ُمعتَل‬irregularities that we will study is ‫أجوف‬. A word is considered ‫ أجوف‬when the
second root letter (‫ )عنيّاللكمة‬is a vowel (ّ‫ و‬or ‫)ي‬.
When the second root letter is a ‫و‬, the word is further classified as ‫أجوفّواوي‬.
When the second root letter is a ‫ي‬, the word is further classified as ‫أجوفّيايئ‬.
Let us first explore the effects of ‫ أجوف‬that occur in the ‫ مزيدّفيه‬families then let us explore the ‫مرد‬
families.
8.2 ‫ أجوف‬IN ‫ مزيدّفيه‬FAMILIES
َ َ
When it comes to the ‫ مزيدّفيه‬families, the vowel only causes change in families IV, VII, VIII, and X (ّ‫أ ْسل َم‬,
َ َْ َ ََْ َ َ ْ َ ْ
َ َ
َ َْ
َْ
َ َ ْ‫ اق‬families
ّ َ ‫ ِانقل‬, ‫ب‬
‫ب‬
ّ ‫ ِاقَت‬, ‫) ِاستغف ّر‬. The ‫ أ ْسل َّم‬and ‫ ِا ْستَغف َّر‬families behave in the same way and the ‫ب‬
ّ َ ‫ ِانقل‬and ‫ب‬
ّ َ ‫َت‬
ِ
behave in the same way.
َ ْ َ
َّ‫أ س ل م‬
AND
َ ْ ْ
َّ‫اِّ س ت َ غ ف ر‬
Remember the following rules:
1) The vowel is replaced with an ‫ ألف‬in the past tense
2) The vowel is replaced with a ‫ ياء‬in the present tense
3) The ‫ مصدر‬has a ‫ ة‬added to the end
4) The vowel is omitted when the ‫ فعل‬is ‫ جمزوم‬if the ‫ فعل‬ends in a ‫( ضمة‬this includes ‫ أمر‬and ‫)نيه‬
Find the irregularities mentioned above in the charts.
FAMILY IV
84
FAMILY X
َ َ ‫ا ن ْ قَ ل‬
ّ‫ب‬
ِ
AND
َ َ ‫ا ق ْ ََت‬
ّ‫ب‬
ِ
Remember the following rules:
1) The vowel is replaced with an ‫ ألف‬in BOTH the past and the present tense
2) The vowel is replaced with a ‫ ياء‬in the ‫مصدر‬
3) The vowel is omitted when the ‫ فعل‬is ‫ جمزوم‬if the ‫ فعل‬ends in a ‫( ضمة‬this includes ‫ أمر‬and ‫)نيه‬
Take a look at the charts below. The above mentioned irregularities are highlighted.
FAMILY VII
85
FAMILY VIII
8.3 ‫ أجوف‬IN ‫ مرد‬FAMILIES
We will first explore the changes that occur in the ‫ رصفّصغْي‬of ‫ مردّأجوف‬clans then we will explore the
changes that occur in the ‫رصفّكبْي‬. The changes that occur in the ‫ رصفّصغْي‬can be split into two
categories: changes that are consistent across clans and changes that vary from clan to clan.
‫ الصف ّ الصغْي‬- C O N S I S T E N T C H A N G E S
1) The ‫ ماض‬always follows the pattern
َ
ّ‫فال‬
2) The ‫ ماض جمهول‬and ‫ مضارع جمهول‬always follows the pattern
ُ
ّ‫يُفال‬
َ
ّ‫ِفيل‬
3) The ‫ اسم فاعل‬always follows the pattern
ّ‫فائِل‬
4) The ‫ اسم مفعول‬always follows the pattern
ُ
ْ
ّ‫ )أجوفّواوي( َمف ْول‬OR ّ‫)أجوفّيايئ( َم ِفيل‬
86
5) The ‫ ظرف‬always follows the pattern
‫مفال م ِفيْل مفالة‬
6) The ‫ آلة‬always follows the pattern
ْ
ْ
ّ‫ )أجوفّيايئ( ِمفيَال‬OR ّ‫)أجوفّواوي( ِمف َوال‬
‫ – الصف ّ الصغْي‬C L A N -D E P E N D E N T C H A N G E S
PAST/PRESENT
1) If the word is from the ‫ نرص‬family, the past/present follows the pattern
َ َ
ُ َُ
ّ‫فالّّ يف ْول‬
2) If the word is from the ‫ َضب‬family, the past/present follows the pattern
َ َ
ُْ
ّ‫فالّ ّ يَ ِفيل‬
3) If the words is from the ‫ س ِمع‬family, the past/present follows the pattern
َ َ
ُ ََ
ّ‫ال ّ ّيفال‬
ّ ‫ف‬
***NOTE: the other clans do not occur in ‫أجوف‬. There are the only three ‫ مرد‬clans that do.
COMMAND
1) If the word is from the ‫ نرص‬family, the command follows the pattern
ُْ
ّ ّ‫فل‬
2) If the word is from the ‫ َضب‬family, the command follows the pattern
ْ
ّ‫فِل‬
3) If the word is from the ‫ س ِمع‬family, the command follows the pattern
َْ
ّ‫فل‬
Note that the vowel is always omitted in the ‫ مزوم‬form if the ‫ فعل‬ends in a ‫ضمة‬, regardless of the clan.
87
THE ‫ نص‬CLAN
THE ‫ سمع‬CLAN
88
THE ‫ َضب‬CLAN
‫الصف ّ الكبْي‬
All changes that occur in the ‫ رصفّكبْي‬are clan dependent.
ُ
1) In the ‫ماض‬, the vowel is dropped ‫ ه َّن‬onwards and replaced by a ‫حركة‬
ُ
َّ ُ ْ ‫ أن‬versions and replaced by a ‫حركة‬
2) In the ‫مضارع‬, the vowel is dropped in the ‫ ه َّن‬and ‫ت‬
The ‫ حركة‬that replaces the vowel is determined by the clan. Learn the following rules:
1) The ‫ ماض‬can only take a ‫ ضمة‬or ‫كرسة‬
a. If it is from the ‫ نرص‬family, it takes a ‫ضمة‬
b. Otherwise, it takes a ‫كرسة‬
ُ
‫قال ْوا‬
ُْ
‫قلن‬
ُْ
‫قل ُت ْم‬
َّ ُ ْ‫قُل‬
‫ت‬
ُْ
‫قلنا‬
‫نرص‬
‫قاال‬
‫قاَلا‬
ُْ
‫قل ُتما‬
ُْ
‫قل ُتما‬
89
‫قال‬
ْ ‫قال‬
‫ت‬
ُْ
‫ق لت‬
ُْ
‫ت‬
ِ ‫قل‬
ُ ْ‫قُل‬
‫ت‬
‫َضب‬
‫باع‬
‫باع ْ‬
‫ت‬
‫ْ‬
‫بِعت‬
‫ْ‬
‫ت‬
‫بِع ِ‬
‫ب ْع ُ‬
‫ت‬
‫ِ‬
‫باَع‬
‫باعتا‬
‫ْ‬
‫بِع ُتما‬
‫ْ‬
‫بِع ُتما‬
‫سمع‬
‫ب ُ‬
‫اع ْوا‬
‫ْ‬
‫بِعن‬
‫ْ‬
‫بِع ُت ْم‬
‫ب ْع ُ َّ‬
‫ت‬
‫ِ‬
‫ْ‬
‫بِعنا‬
‫نال‬
‫نال ْ‬
‫ت‬
‫ْ‬
‫ن ِلت‬
‫ْ‬
‫ت‬
‫ن ِل ِ‬
‫ن ِلْ ُ‬
‫ت‬
‫ناال‬
‫ناَلا‬
‫ْ‬
‫ن ِل ُتما‬
‫ْ‬
‫ن ِل ُتما‬
‫ُ‬
‫نال ْوا‬
‫ْ‬
‫ن ِلن‬
‫ْ‬
‫ن ِل ُت ْم‬
‫ن ِلْ ُ َّ‬
‫ت‬
‫ْ‬
‫ن ِلنا‬
‫‪ that corresponds with the omitted letter‬حركة ‪ takes the‬مضارع ‪2) The‬‬
‫ُ ُ‬
‫ضمة ‪), it is replaced with a‬يق ْول( ‪ was omitted‬و ‪a. If a‬‬
‫ُ‬
‫فتحة ‪), it is replaced with a‬ينال( ‪ was omitted‬ا ‪b. If an‬‬
‫كرسة ‪), it is replaced with a‬يبِيْ ُع( ‪ was omitted‬ى ‪c. If a‬‬
‫ُ ُ‬
‫يق ْول‬
‫ُ ُ‬
‫تق ْول‬
‫ُ ُ‬
‫تق ْول‬
‫ُ ْ‬
‫تق ْول ِني‬
‫ُ ُ‬
‫أق ْول‬
‫يبِيْ ُع‬
‫تبِيْ ُع‬
‫تبِيْ ُع‬
‫ْ‬
‫تبِيْعِني‬
‫أبِيْ ُع‬
‫َضب‬
‫ْ‬
‫ان‬
‫يبِيع ِ‬
‫ْ‬
‫ان‬
‫تبِيع ِ‬
‫ْ‬
‫ان‬
‫تبِيع ِ‬
‫ْ‬
‫ان‬
‫تبِيع ِ‬
‫نرص‬
‫ُ‬
‫يق ْوال ِن‬
‫ُ‬
‫تق ْوال ِن‬
‫ُ‬
‫تق ْوال ِن‬
‫ُ‬
‫تق ْوال ِن‬
‫ُ ُ‬
‫يق ْول ْون‬
‫ُ ْ‬
‫يقلن‬
‫ُ ُ‬
‫تق ْول ْون‬
‫ُ ْ‬
‫تقلن‬
‫ُ ُ‬
‫نق ْول‬
‫ُ‬
‫ينال‬
‫ُ‬
‫تنال‬
‫ُ‬
‫تنال‬
‫ْ‬
‫تنال ِني‬
‫ُ‬
‫أنال‬
‫يبِيْ ُع ْون‬
‫ْ‬
‫يبِعن‬
‫تبِيْ ُع ْون‬
‫ْ‬
‫تبِعن‬
‫نبِيْ ُع‬
‫‪90‬‬
‫سمع‬
‫يناال ِن‬
‫تناال ِن‬
‫تناال ِن‬
‫تناال ِن‬
‫ُ‬
‫ينال ْون‬
‫ْ‬
‫ينلن‬
‫ُ‬
‫تنال ْون‬
‫ْ‬
‫تنلن‬
‫ُ‬
‫ننال‬
Take a look at the chart below.
‫ن‬
‫ُّـ‬
‫ض‬
ّ‫ِـ‬
‫س‬
ّ‫ِـ‬
‫ماض‬
ُْ
َ‫ن‬
ّ ‫قل‬
ْ
َّ ‫بِع‬
‫ن‬
ْ
َ‫ن‬
ّ ‫نِل‬
‫ُّـ‬
‫مضارع‬
ّ‫ِـ‬
‫َّـ‬
ْ َُ
َ‫ن‬
ّ ‫يقل‬
ْ
َّ ‫يَ ِبع‬
‫ن‬
ََْ
َ‫ن‬
ّ ‫ينل‬
8.4 OTHER ‫ مرد‬WORDS
As for the words that are produced in ‫ مرد‬but are not recited as part of the ‫رصفّصغْي‬, we will be looking
at the ‫ اسمّتفضيل‬and the ‫اسمّصفة‬.
‫اسم ّ تفضيل‬
The vowel behaves normally in the ‫اسمّتفضيل‬. If the word is ‫أجوفّواوي‬, the vowel appears as a ‫و‬. If it is
‫أجوفّيايئ‬, the vowel appears as a ‫ي‬. Take a look at the following examples.
→
‫قّوّم‬
→
‫بّيّن‬
ُ‫أَقْ َو ّم‬
َ
ُّ َ ْ ‫ّأب‬
‫ني‬
‫اسم ّ صفة‬
َ
Recall that the ‫ اسمّصفة‬follows the pattern ّ‫ف ِعيْل‬. The ‫ ي‬is part of the container of the word. When this ‫ي‬
meets the vowel in an ‫ أجوف‬word, the two merge and create a ‫ ي‬with a ‫ شدة‬on it.
→
‫قّوّم‬
→
‫بّيّن‬
→
‫لّيّن‬
91
َ
‫قيِّ ّم‬
ِّ
‫ني‬
ّ َ‫ب‬
ِّ َ
‫ني‬
ّ ‫ل‬
‫أجوف ‪8.5 – SUMMARY OF‬‬
‫‪OVERARCHING RULES‬‬
‫‪ onwards‬هن ‪ vowel drops at‬ماض ✓‬
‫أنت ‪ and‬هن ‪ vowel drops at‬مضارع ✓‬
‫هو يه أنت أنا ‪) vowel drops at‬أمر‪ ،‬نيه‪ ،‬جزم ‪ (includes‬جمزوم ✓‬
‫حنن‬
‫‪FAMILY-SPECIFIC RULES‬‬
‫?‪ overlap‬صيغ ‪ get when the vowel is dropped? What‬مردّأفعال ‪ do the‬حركة ‪relevant questions: what‬‬
‫حرفّال ِعلة‬
‫و ‪always‬‬
‫ي ‪always‬‬
‫ي ‪ or‬و ‪either‬‬
‫مضارع‬
‫َُ ْ‬
‫يقل َّ‬
‫ن‬
‫ْ‬
‫يَ ِبع َّ‬
‫ن‬
‫ََْ‬
‫ينل َّ‬
‫ن‬
‫ُْ‬
‫قل َّ‬
‫ن‬
‫ْ‬
‫بِع َّ‬
‫ن‬
‫ْ‬
‫نِل َّ‬
‫ن‬
‫ُـّ‬
‫ِـّ‬
‫َّـ‬
‫ماض‬
‫ُـّ‬
‫ن‬
‫ِـّ‬
‫ض‬
‫ِـّ‬
‫س‬
‫َ ًَ‬
‫ادةّ ّ‬
‫ِإر ّ‬
‫مصدر ‪ in the‬ة‬
‫ْ َ ًَ‬
‫اس ِتغ ّاثةّ‬
‫ْ‬
‫اسمّفاعل‪ُ ّ:‬من َهارّّّّّّ‬
‫ُْ‬
‫ُْ‬
‫اسمّفاعل‪ُّ:‬متَارّّّّّاسمّمفعول‪/‬ظرف‪ُّ:‬متَارّ‬
‫ْ‬
‫ار ْواّّّّّّّّّّّّّّّّّّّّّّّّّّأتنمّا ْن َه ُ‬
‫همّان َه ُ‬
‫ار ْوا ّ‬
‫ِ‬
‫ْ‬
‫ْ‬
‫اّّّّّّّّّّّّّّّّّّّّّّّّّّأنتماّاختَ َ‬
‫هماّاختَ َ‬
‫ارا ّ‬
‫ار‬
‫‪1‬‬
‫‪4‬‬
‫‪10‬‬
‫ّ‬
‫ْ‬
‫ظرف‪ُ ّ:‬من َهارّ ّ‬
‫‪ look the same‬ظرف ‪,‬اسمّفاعل‬
‫‪7‬‬
‫‪8‬‬
‫‪ of DUALS and PLURALS look‬أمر ‪ and‬ماض‬
‫‪the same‬‬
‫ّ‬
‫‪92‬‬
‫(َضب) ‪FAMILY I‬‬
‫َ‬
‫َ َ‬
‫اعّّيَبيْ ُع َ‬
‫ّّبيْ ًعاّّف ُه َوّبَائِعّّ ّ‬
‫ب‬
‫ِ‬
‫َْ َُ ُ ًَْ َ‬
‫اّّف ُه َو َ‬
‫ّم ِبيْعّ ّ‬
‫ِبيعّّيباعّّبيع‬
‫َ ْ‬
‫ْ‬
‫ّّمبيْع َ‬
‫َ‬
‫ّّمبَ َ‬
‫ََ‬
‫اعةّّّّّّّّّّ ِمبْيَاعّ‬
‫بِعّّالّت ِّب ‪฀‬عّّّّّّْمباع ِ‬
‫(نص)ّ‪FAMILY I‬‬
‫َ َ َُ ُ َ ً َ َ‬
‫قالّّيق ْولّّق ْوالّّف ُه َوّقائِلّّ ّ‬
‫ّ‬
‫قيلّّيقالّّقوالّّفهوّّمقولّّ ّ‬
‫َ ْ ََ َ‬
‫َُْ‬
‫ُْ‬
‫َْ‬
‫ََ‬
‫ّّمقالةّّّّّّّّّّّّّّّ ِمقو ّ‬
‫ال‬
‫ّّّّّّّّّّمقالّّم ِقيل‬
‫قلّّالّتقل‬
‫ّ‬
‫(سمع)ّ‪FAMILY I‬‬
‫َ َ ََ ُ َ ً َ َ‬
‫نالّّينالّّنيْلّّف ُه َوّنائِلّ ّ‬
‫َْ َُ ُ ًَْ َ‬
‫ّّف ُه َو َ‬
‫ّم ِنيْلّّ ّ‬
‫ِنيلّّينالّّنيل‬
‫َ‬
‫ََْ‬
‫َْ‬
‫ْ‬
‫ََ َ ْ ََ‬
‫ّّمنالةّّّّّّّّّ ِمنيَالّ‬
‫نلّّّالّتنلّّّّّّّمنالّم ِنيل‬
‫ّ‬
‫‪ّFAMILY VII‬‬
‫‪FAMILY VIII‬‬
‫ْ َ َ ََْ ُ ْ َ ً َ ُْ‬
‫ِاختارَّّيتارّّاِخ ِتي‬
‫اراّّف ُه َوُّمتَارّ ّ‬
‫ُ ْ َْ َُْ ُ ْ َ ً َ‬
‫ُْ‬
‫اخ ِتْيَّّيتارّّاِخ ِتي‬
‫اراّّف ُه َوُّّمتَارّ ّ‬
‫َ‬
‫ُْ‬
‫ْ‬
‫خَْ‬
‫ّّّّّّّّّّّّّالَّتْ َ ْ‬
‫َتُّّّّّّّّّّمتَارّ‬
‫َت‬
‫ِا‬
‫ّ‬
‫َْ َ ََْ ُ ْ َ ً ََُ ُْ‬
‫ّمن َهارّ ّ‬
‫ِانهارّّينهارّّ ِان ِهياراّّفهو‬
‫ْ‬
‫ُْ‬
‫َْ‬
‫ّّّّّّّّّّمن َهارّ‬
‫ِان َه ْرّّّّّّّّّّّالّتن َه ْر‬
‫ّ‬
‫‪FAMILY X‬‬
‫ْ ََ َ َْ َ ْ ُ ْ َ ًَ َ‬
‫ّّّف ُه َو ُ‬
‫ّم ْستَ ِغيْثّ ّ‬
‫ِاستغاثّّيست ِغيثّّ ِاس ِتغاثة‬
‫ُْ ُ ْ َ ُْ ََ ُ ْ َ ًَ ََُ ُ َ‬
‫ّم ْستَغاثّ ّ‬
‫است ِغيثّّيستغاثّّ ِاس ِتغاثةّّفهو‬
‫َ‬
‫ْ‬
‫ْ‬
‫ُ َ‬
‫ّّّّّّّّّّّّم ْستَغاثّ‬
‫ِا ْستَ ِغثّّّّّّّّّّالّت ْستَ ِغث‬
‫ّ‬
‫‪93‬‬
‫‪ّFAMILY IV‬‬
‫ََ َ ُ ُْ َ ًَ َ‬
‫ّّف ُه َو ُ‬
‫ّم ِريْدّ ّ‬
‫أرادّّي ِريدّّ ِإرادة‬
‫ُ َْ َُ ُ َ ًَ َ‬
‫ّّف ُه َو ُ‬
‫ّم َرادّ ّ‬
‫أ ِريدّّيرادّّ ِإرادة‬
‫ُ ْ‬
‫َ ْ‬
‫ُ‬
‫ّّّّّّّّّّم َرادّ‬
‫أ ِردّّّّّّّّّالّت ِرد‬
‫أجوفّ(نص) – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫َ‬
‫ِقيْلّ‬
‫قيْلَ ْ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫قل َ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫تّ‬
‫ِقل ِ‬
‫قلْ ُ‬
‫تّ‬
‫ِ‬
‫ِقيْلّ‬
‫َ‬
‫ِقيْلتاّ‬
‫ْ‬
‫قِلتُماّ‬
‫ْ‬
‫ِقلتُماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫ُ‬
‫ِقيْل ْواّ‬
‫ْ‬
‫قِل َنّ‬
‫ْ‬
‫قِلتُ ْمّ‬
‫قلْ ُ َّ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫قِلناّ‬
‫قال‬
‫َ‬
‫قال ْ ّ‬
‫ت‬
‫ُْ‬
‫قل َ ّ‬
‫ت‬
‫ُْ‬
‫قل ِ ّ‬
‫ت‬
‫ُْ‬
‫قل ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ُ‬
‫يُقالّ‬
‫ُ ُ‬
‫تقالّ‬
‫ُ ُ‬
‫تقالّ‬
‫تُقال ْ َ‬
‫نيّ‬
‫ِ‬
‫ُ ُ‬
‫أقالّ‬
‫يُ‬
‫قاالنّ‬
‫ِ‬
‫ُ‬
‫قاالنّ‬
‫ت‬
‫ِ‬
‫ُ‬
‫قاالنّ‬
‫ت‬
‫ِ‬
‫ُ‬
‫قاالنّ‬
‫ت‬
‫ِ‬
‫ّ‬
‫َُْ‬
‫الّتقلّ‬
‫ّ‬
‫ُ‬
‫َ‬
‫ْ‬
‫الّتقو ْ‬
‫لّ‬
‫ّ ِ‬
‫ُْ‬
‫قلتُما‬
‫املضارعّاملبنّللمعلوم‬
‫َُ ُ‬
‫يق ْولّ‬
‫َُ ُ‬
‫تق ْولّ‬
‫ُ َ‬
‫يُقال ْونّ‬
‫َُ ْ‬
‫يقل َنّ‬
‫ُ ُ َ‬
‫تقال ْونّ‬
‫َُ ْ‬
‫تقل َنّ‬
‫ُ ُ‬
‫نقالّ‬
‫َُ ُ‬
‫تق ْولّ‬
‫َت ُق ْول ْ َ‬
‫نيّ‬
‫ِ‬
‫َُُْ‬
‫أقولّ‬
‫نه‬
‫َُ‬
‫الّتق ْوالّ‬
‫ّ‬
‫َُ‬
‫ْ‬
‫الّتقوالّ‬
‫ّ‬
‫قاال‬
‫َ‬
‫قاتلا‬
‫ُْ‬
‫قلتُما‬
‫ُ‬
‫قال ْوا‬
‫ُْ‬
‫قل َّ‬
‫ن‬
‫ُْ‬
‫قلتُ ّْم‬
‫ُُْ‬
‫قل َّّ‬
‫ت‬
‫ُْ‬
‫قلنا‬
‫َُْ‬
‫النّ‬
‫يقو ِ‬
‫َُ ْ‬
‫تق ْوالنّ‬
‫َُْ‬
‫النّ‬
‫تقو ِ‬
‫َُْ‬
‫النّ‬
‫تقو ِ‬
‫ّ‬
‫َُ ُ َ‬
‫يق ْول ْونّ‬
‫َُ ْ‬
‫يقل َنّ‬
‫َُ ُ َ‬
‫تق ْول ْونّ‬
‫َُ ْ‬
‫تقل َنّ‬
‫َُ ُ‬
‫نق ْولّ‬
‫أمر‬
‫َُ ُ‬
‫الّتق ْول ْواّ‬
‫ّ‬
‫َ‬
‫الّت ُقلْنَّ‬
‫ّ‬
‫ُْ‬
‫قلّ‬
‫قُ ْو ْ‬
‫لّ‬
‫ِ‬
‫ّ‬
‫ُ‬
‫ق ْوالّ‬
‫ُ‬
‫ق ْوالّ‬
‫ُ ُ‬
‫ق ْول ْواّ‬
‫ُْ‬
‫قل َنّ‬
‫ظرف‬
‫َمقالّ‬
‫ً‬
‫َمقاالّ‬
‫َمقالّ‬
‫‪94‬‬
‫قاالنّ‬
‫َم‬
‫ِ‬
‫َ َْ‬
‫نيّ‬
‫مقال ِ‬
‫َ َْ‬
‫نيّ‬
‫مقال ِ‬
‫َ ُ‬
‫قاولّ‬
‫م ِ‬
‫َ َ‬
‫قاولّ‬
‫م ِ‬
‫َ َ‬
‫قاولّ‬
‫م ِ‬
‫أجوفّ(َضب) – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ِبيْ َعّ‬
‫بيْ َع ْ‬
‫تّ‬
‫ِ‬
‫ب ْعتَّ‬
‫ِ‬
‫ْ‬
‫تّ‬
‫بِع ِ‬
‫ب ْع ُ‬
‫تّ‬
‫ِ‬
‫ِبيْعاّ‬
‫ِبيْ َعتاّ‬
‫ْ‬
‫بِعتُماّ‬
‫ْ‬
‫بِعتُماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫َ‬
‫باعّ‬
‫باع ْ‬
‫َ‬
‫تّ‬
‫ِبيْ ُع ْواّ‬
‫ْ‬
‫بِع َنّ‬
‫ْ‬
‫بِعتُ ْمّ‬
‫ب ْع ُ َّ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫بِعناّ‬
‫ب ْع َ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫تّ‬
‫بِع ِ‬
‫ب ْع ُ‬
‫تّ‬
‫ِ‬
‫املضارعّاملبنّللمجهول‬
‫ُ‬
‫يُباعّ‬
‫ُ ُ‬
‫تباعّ‬
‫ُ ُ‬
‫تباعّ‬
‫تُباع ْ َ‬
‫نيّ‬
‫ِ‬
‫ُ ُ‬
‫أباعّ‬
‫يُ‬
‫باَعنّ‬
‫ِ‬
‫ُ‬
‫باَعنّ‬
‫ت‬
‫ِ‬
‫ُ‬
‫باَعنّ‬
‫ت‬
‫ِ‬
‫ُ‬
‫باَعنّ‬
‫ت‬
‫ِ‬
‫ّ‬
‫َ‬
‫الّت ِب ْعّ‬
‫ّ‬
‫الّتَبيْ ْ‬
‫عّ‬
‫ِّ ِ‬
‫ْ‬
‫بِعتُماّ‬
‫ْ‬
‫بِعتُماّ‬
‫ّ‬
‫املضارعّاملبنّللمعلوم‬
‫ُ ُ َ‬
‫باع ْونّ‬
‫ي‬
‫ُ َ َْ‬
‫يبعنّ‬
‫يَ ِبيْ ُعّ‬
‫َ‬
‫ت ِبيْ ُعّ‬
‫َ‬
‫ت ِبيْ ُعّ‬
‫تَبيْع ْ َ‬
‫نيّ‬
‫ِ ِ‬
‫أَبيْعُّ‬
‫ِ‬
‫ُ ُ َ‬
‫باع ْونّ‬
‫ت‬
‫ُ ْ‬
‫تبَع َنّ‬
‫ُ ُ‬
‫نباعّ‬
‫ّنه‬
‫َ‬
‫الّت ِبيْعاّ‬
‫ّ‬
‫َ‬
‫الّت ِبيْعاّ‬
‫ّ‬
‫باَعّ‬
‫َ‬
‫باعتاّ‬
‫ُ‬
‫باع ْواّ‬
‫ْ‬
‫بِع َنّ‬
‫ْ‬
‫بِعتُ ْمّ‬
‫ب ْع ُ َّ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫بِعناّ‬
‫َ ْ‬
‫عانّ‬
‫ي ِبي ِ‬
‫َ ْ‬
‫عانّ‬
‫ت ِبي ِ‬
‫َ ْ‬
‫عانّ‬
‫ت ِبي ِ‬
‫َ ْ‬
‫عانّ‬
‫ت ِبي ِ‬
‫ّ‬
‫َ‬
‫يَ ِبيْ ُع ْونّ‬
‫ْ‬
‫يَ ِبع َنّ‬
‫َ‬
‫َ‬
‫ت ِبيْ ُع ْونّ‬
‫َ ْ‬
‫ت ِبع َنّ‬
‫َ‬
‫ن ِبيْ ُعّ‬
‫أمر‬
‫َ‬
‫الّت ِبيْ ُع ْواّ‬
‫ّ‬
‫َ َْ‬
‫الّت ِبعنّ‬
‫ّ‬
‫بِ ْعّ‬
‫بي ْ ْ‬
‫عّ‬
‫ِ ِ‬
‫ّ‬
‫ِبيْعاّ‬
‫ِبيْعاّ‬
‫ِبيْ ُع ْواّ‬
‫ْ‬
‫بِع َنّ‬
‫ظرف‬
‫َمباعّ‬
‫َم ً ّ‬
‫باَع‬
‫َمباعّ‬
‫‪95‬‬
‫باَعنّ‬
‫َم‬
‫ِ‬
‫َ َْ‬
‫باع ِّ‬
‫ني‬
‫م‬
‫َ َْ‬
‫باع ِّ‬
‫ني‬
‫م‬
‫َمبايِ ُعّ‬
‫َمبايِ َّع‬
‫َمبايِ َّع‬
‫أجوفّ(سمع) – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫َ‬
‫ِنيْلّ‬
‫نيْلَ ْ‬
‫تّ‬
‫ِ‬
‫نلْتَّ‬
‫ِ‬
‫ْ‬
‫تّ‬
‫نِل ِ‬
‫نل ْ ُ‬
‫تّ‬
‫ِ‬
‫ِنيْلّ‬
‫َ‬
‫ِنيْلتاّ‬
‫ْ‬
‫نِلتُماّ‬
‫ْ‬
‫نِلتُماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫َ‬
‫نالّ‬
‫نالَ ْ‬
‫تّ‬
‫نلْ َ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫تّ‬
‫نِل ِ‬
‫نلْ ُ‬
‫تّ‬
‫ِ‬
‫ُ‬
‫ِنيْل ْواّ‬
‫ْ‬
‫نِل َنّ‬
‫ْ‬
‫نِلتُ ْمّ‬
‫نلْ ُ َّ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫نِلناّ‬
‫املضارعّاملبنّللمجهول‬
‫ُ‬
‫يُنالّ‬
‫ُ ُ‬
‫تنالّ‬
‫ُ ُ‬
‫تنالّ‬
‫تُنال ْ َ‬
‫نيّ‬
‫ِ‬
‫ُ ُ‬
‫أنالّ‬
‫ُ‬
‫ناالنّ‬
‫ي ِ‬
‫ُ‬
‫ناالنّ‬
‫ت ِ‬
‫ُ‬
‫ناالنّ‬
‫ت ِ‬
‫ُ‬
‫ناالنّ‬
‫ت ِ‬
‫ّ‬
‫َ ْ‬
‫الّتنَلّ‬
‫ّ‬
‫الّتَ ْ‬
‫نالّ‬
‫ّ ِ‬
‫ّ‬
‫املضارعّاملبنّللمعلوم‬
‫ُ‬
‫يَنالّ‬
‫َ ُ‬
‫تنالّ‬
‫َ ُ‬
‫تنالّ‬
‫تَنال ْ َ‬
‫نيّ‬
‫ِ‬
‫َ ُ‬
‫أنالّ‬
‫ُ َ‬
‫يُنال ْونّ‬
‫ُ ْ‬
‫ينَل َنّ‬
‫ُ ُ َ‬
‫تنال ْونّ‬
‫ُ ْ‬
‫تنَل َنّ‬
‫ُ ُ‬
‫ننالّ‬
‫ّنه‬
‫َ‬
‫الّتناالّ‬
‫ّ‬
‫َ‬
‫الّتناالّ‬
‫ّ‬
‫ناالّ‬
‫َ‬
‫ناتلاّ‬
‫ْ‬
‫نِلتُماّ‬
‫ْ‬
‫نِلتُماّ‬
‫ُ‬
‫نال ْواّ‬
‫ْ‬
‫نِل َنّ‬
‫ْ‬
‫نِلتُ ْمّ‬
‫نلْ ُ َّ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫نِلناّ‬
‫َ‬
‫ناالنّ‬
‫ي ِ‬
‫َ‬
‫ناالنّ‬
‫ت ِ‬
‫َ‬
‫ناالنّ‬
‫ت ِ‬
‫َ‬
‫ناالنّ‬
‫ت ِ‬
‫ّ‬
‫ُ َ‬
‫يَنال ْونّ‬
‫َ ْ‬
‫ينَل َنّ‬
‫َ ُ َ‬
‫تنال ْونّ‬
‫َ ْ‬
‫تنَل َنّ‬
‫َ ُ‬
‫ننالّ‬
‫أمر‬
‫َ ُ‬
‫الّتنَال ْواّ‬
‫ّ‬
‫َ َ َْ‬
‫الّتنل ّ‬
‫ن‬
‫ّ‬
‫َْ‬
‫نلّ‬
‫ْ‬
‫نالّ‬
‫ِ‬
‫ّ‬
‫ناالّ‬
‫ناالّ‬
‫َ ُ‬
‫نال ْواّ‬
‫َْ‬
‫نل َّ‬
‫ن‬
‫ظرف‬
‫َمنالّ‬
‫ً‬
‫َمناالّ‬
‫َمنالّ‬
‫‪96‬‬
‫َ‬
‫ناالنّ‬
‫م ِ‬
‫َ َْ‬
‫نيّ‬
‫منال ِ‬
‫َ َْ‬
‫نيّ‬
‫منال ِ‬
‫ُ‬
‫َمنايِلّ‬
‫َ‬
‫َمنايِلّ‬
‫َ‬
‫َمنايِلّ‬
‫أجوف ‪FAMILY 4 -‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ‬
‫أ ِقيْ َمّ‬
‫ُ‬
‫أ ِقيْ َم ْ ّ‬
‫ت‬
‫ُ ْ‬
‫أقِم َ ّ‬
‫ت‬
‫ُ‬
‫أ ِق ْم ِ ّ‬
‫ت‬
‫ُ‬
‫أقِ ْم ُ ّ‬
‫ت‬
‫ُ‬
‫أ ِقيْما‬
‫ُ‬
‫أ ِقيْ َمتا‬
‫ُ ْ‬
‫أقِمتُما‬
‫ُ‬
‫أ ِق ْمتُما‬
‫املاضّاملبنّللمعلوم‬
‫أَ َ‬
‫قامّ‬
‫أَ َ‬
‫قام ْ ّ‬
‫ت‬
‫ََ ْ‬
‫أقم َ ّ‬
‫ت‬
‫ََ‬
‫أق ْم ِ ّ‬
‫ت‬
‫ََ‬
‫أق ُ ّ‬
‫مت‬
‫ُ‬
‫أ ِقيْ ُم ْوا‬
‫ُ‬
‫أقِ ْم َّ‬
‫ن‬
‫ُ ْ‬
‫أقِمتُ ّْم‬
‫ُ ُ‬
‫ت‬
‫أ ِق ْم َّّ‬
‫ُ‬
‫أقِ ْمنا‬
‫املضارعّاملبنّللمجهول‬
‫ُ‬
‫أ ِقيْ َمّ‬
‫ُ‬
‫أ ِقيْ َم ْ ّ‬
‫ت‬
‫ُ ْ‬
‫أقِم َ ّ‬
‫ت‬
‫ُ‬
‫أ ِق ْم ِ ّ‬
‫ت‬
‫ُ‬
‫أقِ ْم ُ ّ‬
‫ت‬
‫ُ‬
‫أ ِقيْما‬
‫ُ‬
‫أ ِقيْ َمتا‬
‫ُ ْ‬
‫أقِمتُما‬
‫ُ‬
‫أ ِق ْمتُما‬
‫املضارعّاملبنّللمعلوم‬
‫ُ‬
‫أ ِقيْ ُم ْوا‬
‫ُ‬
‫أقِ ْم َّ‬
‫ن‬
‫ُ ْ‬
‫أقِمتُ ّْم‬
‫ُ ُ‬
‫ت‬
‫أ ِق ْم َّّ‬
‫ُ‬
‫أقِ ْمنا‬
‫يُ ِقيْ ُمّ‬
‫ُ‬
‫ت ِقيْ ُّم‬
‫ُ ْ‬
‫ت ِقي ُّم‬
‫ُ ْ‬
‫ت ِقيْ ِم َّ‬
‫ني‬
‫ُ‬
‫أ ِقيْ ُّم‬
‫ّنه‬
‫ُ‬
‫الّت ِق ْمّ‬
‫ُ‬
‫الّت ِقيْ ِ ّْ‬
‫م‬
‫ُ‬
‫الّت ِقيْما‬
‫ُ‬
‫الّت ِقيْما‬
‫َ‬
‫أقاما‬
‫أَ َ‬
‫قامتا‬
‫ََ ْ‬
‫أقمتُما‬
‫َ‬
‫ق ْمتُما‬
‫أَ ُ‬
‫قام ْوا‬
‫ََ‬
‫أق ْم َّ‬
‫ن‬
‫ََ ْ‬
‫أقمتُ ّْم‬
‫ََ ُ‬
‫ت‬
‫أق ْم َّّ‬
‫ََ‬
‫أق ْمنا‬
‫ُ ْ‬
‫مانّ‬
‫ي ِقي ِ‬
‫ُ‬
‫ت ِقيْ ِّ‬
‫مان‬
‫ُ ْ‬
‫ت ِقي ِّ‬
‫مان‬
‫ُ‬
‫ت ِقيْ ِّ‬
‫مان‬
‫َ‬
‫يُ ِقيْ ُم ْونّ‬
‫يُ ِق ْم َّ‬
‫ن‬
‫ُ ْ َ‬
‫ت ِقي ُم ْو ّ‬
‫ن‬
‫ُ‬
‫ت ِق ْم َّ‬
‫ن‬
‫ُ‬
‫ن ِقيْ ُّم‬
‫أمر‬
‫َ‬
‫أ ِق ْمّ‬
‫َ‬
‫أ ِقيْ ِ ّْ‬
‫م‬
‫ُ‬
‫الّت ِقيْ ُم ْوا‬
‫ُ‬
‫الّت ِق ْم َّ‬
‫ن‬
‫‪97‬‬
‫َ‬
‫أ ِقيْما‬
‫َ‬
‫أ ِقيْما‬
‫َ‬
‫أ ِقيْ ُموا‬
‫َ‬
‫أقِ ْم َّ‬
‫ن‬
‫أجوف – ‪FAMILY 7‬‬
‫املاضّاملبنّللمعلوم‬
‫املاضّاملبنّللمجهولّ‬
‫ا ْن َه َ‬
‫ارّ‬
‫ِ‬
‫َْ َ ْ‬
‫ِانهار ّ‬
‫ت‬
‫ْ َ‬
‫ِان َه ْر ّ‬
‫ت‬
‫ْ‬
‫ِان َه ْر ِ ّ‬
‫ت‬
‫ْ ُ‬
‫ِان َه ْر ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫املضارعّاملبنّللمعلوم‬
‫َينْ َه ُ‬
‫ارّ‬
‫َْ‬
‫تن َه ُّ‬
‫ار‬
‫َتنْ َه ُ‬
‫ارّ‬
‫ََْ‬
‫اريْ َّ‬
‫ن‬
‫تنه ِ‬
‫َْ‬
‫أن َه ُّ‬
‫ار‬
‫ّنه‬
‫َْ‬
‫الّتن َه ْرّ‬
‫ََْ‬
‫ار ّْ‬
‫ي‬
‫الّتنه ِ‬
‫الّ َتنْ َه َ‬
‫ارا‬
‫الّ َتنْ َه َ‬
‫ارا‬
‫ا ْن َه َ‬
‫ارا‬
‫ِ‬
‫َْ ََ‬
‫ِانهارتا‬
‫ْ ُ‬
‫ِان َه ْرت َما‬
‫ْ ُ‬
‫ِان َه ْرت َما‬
‫ا ْن َه ُ‬
‫ار ْوا‬
‫ِ‬
‫َْْ َ‬
‫ِانهر ّ‬
‫ن‬
‫ا ْن َه ْر ُت ّمْ‬
‫ِ‬
‫َُْْ‬
‫نَّ‬
‫ِانهرت ّ‬
‫ْ َ‬
‫ِان َه ْرنا‬
‫ََْ‬
‫ارانّ‬
‫ينه ِ‬
‫َْ‬
‫تن َه ِّ‬
‫اران‬
‫َْ‬
‫تن َه ِّ‬
‫اران‬
‫َْ‬
‫تن َه ِّ‬
‫اران‬
‫ََْ ُ َ‬
‫ار ْونّ‬
‫ينه‬
‫ََْْ َ‬
‫ينهر ّ‬
‫ن‬
‫ََْ ُْ َ‬
‫تنهارو ّ‬
‫ن‬
‫َْ َ‬
‫تن َه ْر ّ‬
‫ن‬
‫َْ‬
‫نن َه ُّ‬
‫ار‬
‫أمر‬
‫ْ‬
‫ِان َه ْرّ‬
‫َْ‬
‫ار ّْ‬
‫ي‬
‫ِانه ِ‬
‫الّ َتنْ َه ُ‬
‫اروا‬
‫َْ َ‬
‫الّتن َه ْر ّ‬
‫ن‬
‫‪98‬‬
‫ا ْن َه َ‬
‫ارا‬
‫ِ‬
‫ا ْن َهاراَ‬
‫ِ‬
‫ا ْن َه ُ‬
‫ار ْوا‬
‫ِ‬
‫َْْ َ‬
‫ِانهر ّ‬
‫ن‬
‫أجوف – ‪FAMILY VIII‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ ْ‬
‫خت ْ َ‬
‫ْيّ‬
‫ا ِ‬
‫ُ ْ َْ ْ‬
‫اخ ِت‬
‫ْي ّ‬
‫ت‬
‫ُ ْ ْ َ‬
‫اخ َِت ّ‬
‫ت‬
‫ُ ْ‬
‫خ ْ‬
‫َت ِ ّ‬
‫ت‬
‫ا ِ‬
‫ُ ْ ْ ُ‬
‫َت ّ‬
‫ت‬
‫اخ ِ‬
‫ُ ْ‬
‫خت ْ َ‬
‫ْيا‬
‫ا ِ‬
‫ُ ْ ََْ‬
‫اخ ِت‬
‫ْيتا‬
‫ُ ْ‬
‫َت ُتماَ‬
‫خ ْ‬
‫ا ِ‬
‫ُ ْ ُْ‬
‫َتت َما‬
‫اخ ِ‬
‫املاضّاملبنّللمعلوم‬
‫ُ ْ‬
‫خت ْ ُ‬
‫ْي ْوا‬
‫ا ِ‬
‫ُ ْ ْ َ‬
‫َت ّ‬
‫ن‬
‫اخ ِ‬
‫ُ ْ‬
‫خ ْ‬
‫َت ُت ّمْ‬
‫ا ِ‬
‫ُ ْ ُْ‬
‫َتت َّّ‬
‫ن‬
‫اخ ِ‬
‫ُ ْ َْ‬
‫َتنا‬
‫اخ ِ‬
‫ْ‬
‫ختَ َ‬
‫ارّ‬
‫ِا‬
‫َْ َ ْ‬
‫ِاختار ّ‬
‫ت‬
‫َْْ َ‬
‫َت ّ‬
‫ت‬
‫ِاخ‬
‫َْ‬
‫ْ‬
‫ِاخَت ِ ّ‬
‫ت‬
‫َْْ ُ‬
‫َت ّ‬
‫ت‬
‫ِاخ‬
‫املضارعّاملبنّللمجهول‬
‫َُيْتَ ُ‬
‫ارّ‬
‫ُْ‬
‫َتتَ ُّ‬
‫ار‬
‫ُْ‬
‫َتتَ ُّ‬
‫ار‬
‫َُْ‬
‫اريْ َّ‬
‫ن‬
‫َتت ِ‬
‫ُ ْ‬
‫أختَ ُّ‬
‫ار‬
‫َُْ َ‬
‫انّ‬
‫َيتار ِ‬
‫َُتْتَ َ‬
‫ار ِّ‬
‫ان‬
‫َُتْتَ َ‬
‫ار ِّ‬
‫ان‬
‫َُتْتَ َ‬
‫ار ِّ‬
‫ان‬
‫املضارعّاملبنّللمعلوم‬
‫ََيْتَ ُ‬
‫ارّ‬
‫َْ‬
‫َتتَ ُّ‬
‫ار‬
‫َْ‬
‫َتتَ ُّ‬
‫ار‬
‫ََْ‬
‫اريْ َّ‬
‫ن‬
‫َتت ِ‬
‫َ ْ‬
‫أختَ ُّ‬
‫ار‬
‫َُْ ُ َ‬
‫ار ْونّ‬
‫َيت‬
‫َُْْ َ‬
‫َيَت ّ‬
‫ن‬
‫َُْ ُ ْ َ‬
‫َتتارو ّ‬
‫ن‬
‫َُْْ َ‬
‫َت ّ‬
‫ن‬
‫َت‬
‫ُْ‬
‫َنتَ ُّ‬
‫ار‬
‫ّنه‬
‫ََْ‬
‫الَّت ّْ‬
‫َت‬
‫ََْ‬
‫ار ّْ‬
‫ي‬
‫الَّتت ِ‬
‫َ‬
‫الَّتْتَ َ‬
‫ارا‬
‫َ‬
‫الَّتْتَ َ‬
‫ارا‬
‫ْ‬
‫ختَ َ‬
‫ارا‬
‫ِا‬
‫َْ ََ‬
‫ِاختارتا‬
‫َُْْ‬
‫َتت َما‬
‫ِاخ‬
‫ْ‬
‫َت ُتماَ‬
‫خَْ‬
‫ِا‬
‫ْ‬
‫ختَ ُ‬
‫ار ْوا‬
‫ِا‬
‫َْْ َ‬
‫ِاخَت ّ‬
‫ن‬
‫ْ‬
‫خَْ‬
‫َت ُت ّمْ‬
‫ِا‬
‫َُْْ‬
‫نَّ‬
‫ِاخَتت ّ‬
‫ْ‬
‫خَْ‬
‫َتنا‬
‫ِا‬
‫ََْ َ‬
‫انّ‬
‫َيتار ِ‬
‫ََتْتَ َ‬
‫ار ِّ‬
‫ان‬
‫ََتْتَ َ‬
‫ار ِّ‬
‫ان‬
‫ََتْتَ َ‬
‫ار ِّ‬
‫ان‬
‫ََْ ُ َ‬
‫ار ْونّ‬
‫َيت‬
‫ََْْ َ‬
‫َيَت ّ‬
‫ن‬
‫ََْ ُ ْ َ‬
‫َتتارو ّ‬
‫ن‬
‫ََْْ َ‬
‫َت ّ‬
‫ن‬
‫َت‬
‫َْ‬
‫َنتَ ُّ‬
‫ار‬
‫أمر‬
‫َ‬
‫الَّتْتَ ُ‬
‫ار ْوا‬
‫ََْْ َ‬
‫َت ّ‬
‫ن‬
‫الَّت‬
‫َْ‬
‫ِاخ ّْ‬
‫َت‬
‫َْ‬
‫ار ّْ‬
‫ي‬
‫ِاخت ِ‬
‫‪99‬‬
‫ْ‬
‫ختَ َ‬
‫ارا‬
‫ِا‬
‫ْ‬
‫ختَاراَ‬
‫ِا‬
‫ْ‬
‫ختَ ُ‬
‫ار ْوا‬
‫ِا‬
‫َْْ َ‬
‫ِاخَت ّ‬
‫ن‬
‫أجوف – ‪FAMILY X‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ‬
‫ا ْستُ ِقيْ َمّ‬
‫ُ‬
‫ا ْستُ ِقيْ َم ْ ّ‬
‫ت‬
‫ُْ ْ‬
‫استُ ِقم َ ّ‬
‫ت‬
‫ُ‬
‫ا ْستُ ِق ْم ِ ّ‬
‫ت‬
‫ُ‬
‫ا ْستُ ِق ْم ُ ّ‬
‫ت‬
‫ُ‬
‫ا ْستُ ِقيْما‬
‫ُ‬
‫ا ْستُ ِقيْ َمتا‬
‫ُْ ْ‬
‫استُ ِقمتُما‬
‫ُ‬
‫ا ْستُ ِق ْمتُما‬
‫املاضّاملبنّللمعلوم‬
‫ُ‬
‫ا ْستُ ِقيْ ُم ْوا‬
‫ُ‬
‫ا ْستُ ِق ْم َّ‬
‫ن‬
‫ُْ ْ‬
‫استُ ِقمتُ ّْم‬
‫ُ‬
‫ُ‬
‫ت‬
‫ا ْستُ ِق ْم َّّ‬
‫ُ‬
‫ا ْستُ ِق ْمنا‬
‫ا ْستَ َ‬
‫قامّ‬
‫ِ‬
‫تْ‬
‫ْ‬
‫استَ َ‬
‫قام ّ‬
‫ِ‬
‫ْ ََ ْ‬
‫تَ‬
‫ِاستقم ّ‬
‫َ‬
‫ِا ْستَق ْم ِ ّ‬
‫ت‬
‫َ‬
‫ِا ْستَق ْم ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ي ُ ْستَ ُ‬
‫قامّ‬
‫ُ‬
‫ت ْستَ ُّ‬
‫قام‬
‫ت ُ ْستَ ُ‬
‫قامّ‬
‫ُ‬
‫ْ‬
‫ت ْستَقا ِم َّ‬
‫ني‬
‫ُ‬
‫أ ْستَ ُّ‬
‫قام‬
‫ي ُ ْستَ‬
‫قامانّ‬
‫ِ‬
‫ت ُ ْستَ‬
‫ِّ‬
‫قامان‬
‫ت ُ ْستَ‬
‫ِّ‬
‫قامان‬
‫ت ُ ْستَ‬
‫ِّ‬
‫قامان‬
‫املضارعّاملبنّللمعلوم‬
‫ُْ َ ُ َ‬
‫قام ْونّ‬
‫يست‬
‫َ‬
‫ي ُ ْستَق ْم َّ‬
‫ن‬
‫ي َ ْستَ ِقيْ ُمّ‬
‫َ‬
‫ت ْستَ ِقيْ ُّم‬
‫َ ْ‬
‫ت ْستَ ِقي ُّم‬
‫َ‬
‫ْ‬
‫ت ْستَ ِقيْ ِم َّ‬
‫ني‬
‫َ‬
‫أ ْستَ ِقيْ ُّم‬
‫ُْ َ ُ َ‬
‫قام ْونّ‬
‫تست‬
‫ُْ ََ‬
‫ْ‬
‫نَ‬
‫تستقم ّ‬
‫ُ‬
‫ن ْستَ ُّ‬
‫قام‬
‫ّنه‬
‫َ‬
‫الّت ْستَ ِق ْمّ‬
‫َ ْ‬
‫الّت ْستَ ِقي ِ ّْ‬
‫م‬
‫َ‬
‫الّت ْستَ ِقيْما‬
‫َ ْ‬
‫الّت ْستَ ِقيما‬
‫ِا ْستَقاما‬
‫ا ْستَ َ‬
‫قامتا‬
‫ِ‬
‫ْ ََ ْ‬
‫ُ‬
‫ِاستقمتما‬
‫َ‬
‫ِا ْستَق ْمتُما‬
‫ا ْستَ ُ‬
‫قام ْوا‬
‫ِ‬
‫َ‬
‫ْ‬
‫ْ‬
‫ِاستَقم َّ‬
‫ن‬
‫ْ َ ْ‬
‫ِاستَقمتُ ّْم‬
‫َ ُ‬
‫ت‬
‫ِا ْستَق ْم َّّ‬
‫َ‬
‫ِا ْستَق ْمنا‬
‫َْ َ ْ‬
‫مانّ‬
‫يست ِقي ِ‬
‫َ‬
‫ت ْستَ ِقيْ ِّ‬
‫مان‬
‫َ ْ‬
‫ت ْستَ ِقي ِّ‬
‫مان‬
‫َ‬
‫ت ْستَ ِقيْ ِّ‬
‫مان‬
‫َ‬
‫ي َ ْستَ ِقيْ ُم ْونّ‬
‫ي َ ْستَ ِق ْم َّ‬
‫ن‬
‫َ ْ َ‬
‫ت ْستَ ِقي ُم ْو ّ‬
‫ن‬
‫َ‬
‫ت ْستَ ِق ْم َّ‬
‫ن‬
‫َ‬
‫ن ْستَ ِقيْ ُّم‬
‫أمر‬
‫َ‬
‫الّت ْستَ ِقيْ ُم ْوا‬
‫َ ْ‬
‫الّت ْستَ ِقم َّ‬
‫ن‬
‫ِا ْستَ ِق ْمّ‬
‫ْ ْ‬
‫ِاستَ ِقي ِ ّْ‬
‫م‬
‫‪100‬‬
‫ِا ْستَ ِقيْما‬
‫ْ ْ‬
‫ِاستَ ِقيما‬
‫ِا ْستَ ِقيْ ُم ْوا‬
‫ْ ْ‬
‫ِاستَ ِقم َّ‬
‫ن‬
VOCABULARY – ‫ناقص‬
ً َْ ْ َْ ََ
ّ‫ّّرميَة‬
‫رَمّّير ِِم‬
ًَ ْ َ ْ ْ َ َ َ
ّ‫مَشّيم ِِشّّمشية‬
ً ْ َ ُ ْ َ َ
ّ‫شَكّّيَشك ْوّّشك َوة‬
َ ُ ْ َْ َ َ
ً ‫ك‬
‫بكىّّيب ِّكّّب‬
ّ‫اء‬
ًّ‫قّّيَلْ ََقّّ ِل َقاء‬
َ ِ َ‫ل‬
َ َُْ
َ
ًّ ‫خلَّّيل ْوّّخ‬
‫لء‬
ً َ ْ َْ َ َ
‫ّسقايَ ّة‬
ِ ‫سَقّّيس ِق‬
ًَْ َ ََْ َ َ
ّ‫خ ِِفَّّيَفّخفية‬
ًَ ْ َ
َ َْ َ َ
ّ‫ِشَّّيَشّّخشية‬
ِ ‫خ‬
َ َ َ
َ ‫ىّّيْر ْي‬
ّ‫ّّج ْر ًيا‬
ِ ْ ‫جر‬
ً ْ ْ َ ََ
ّ‫ِتّّ ِإتيَانا‬
ِ ‫أَتّّيأ‬
ُ ْ َْ َ َ
ً
ّ‫هدىّّيه ِديّّهدى‬
َ َ َ
َ ‫ىّّيْز ْي‬
ً ‫ّّج َز‬
ّ‫اء‬
‫جز‬
ِ
ً َ‫نّّبن‬
ْ َْ ََ
ّ‫اء‬
ِ ِ ‫بَنّّيب‬
ًَ َ َ ْ ُ َْ َ َ
ّ‫اوة‬
‫عداّّيعدوّّعد‬
‫مرد‬
ً ْ ُ ََ ََ
ّ‫ىّّرؤ َية‬
‫رأىّّير‬
َ َْ َ َ
ً ْ َ ً
ّ‫ّو ِرض َوانا‬
‫ّرَض‬
ِ ْ ‫ر ِضّّيرَض‬
َ ََ
ًّ َ‫أَبّّيَأَبّّإِب‬
‫اء‬
ً ْ ُ َ َْ َ َ
‫ّّطغيَانا‬
‫طَغّّيطَغ‬
ّto throw/to shoot an arrow
ّto walk
ّto complain
ّto cry
ً
َ َْ َ َ
‫ّر ََعيَ ّة‬
ِ ‫رَعّيرَع‬
ً ْ َ َُْ ََ
)‫عفاّّيعف ْوّعف َوةّ(عن‬
َْ ْ َْ ََ
‫بَغّّيب ِِغ‬
)‫ّّبغيًاّ(ىلع‬
ّ)‫بَغّ(ـه‬
ًَ َ ْ ْ َ َ َ
‫كَفّّيك ِِفّّ ِكفاي ّة‬
ً ْ
َ
ْ ِ ‫صّّ َي ْع‬
‫ِصّّ ِعصيَانا‬
ّ ‫َع‬
َ َ َ
ُ ‫ِض‬
ْ ِ ‫ّّي ْم‬
‫ّّم ِض ًّيا‬
‫مَض‬
ً َ ْ
َ َْ َ َ
ّ‫ن ِّسّّينَسّّنِسيانا‬
ً ‫ق َّيبْ ََقّ َب َق‬
َ ِ َ‫ب‬
ّ‫اء‬
ً َ ُ َْ َ
ّ‫ج ْوَّّنَاة‬
‫َناّّين‬
َ
ُ
َْ َ
ً
ّ‫تلّّيتل ْوّّتِل َوة‬
ّto meet
to pass before
to water/give drink
to be hidden
ّto fear
ّto flow/run
ّto come
ّto guide
ّto compensate
ّto build
to transgress
ّ
َّ
ً َ ِّ
ّ‫َزَّكّّيُ َزِّكّْت ْز ِكيَة‬
ً َ ْ ِّ َ ُ َّ َ
‫وَّلّّيو‬
‫لّّت ْو ِيلَ ّة‬
ً َ ْ َ ْ ِّ َ ُ َّ َ
ّ‫رَّبّّيرِّبّّتربِية‬
ّ
ً َ َُ ً َ ْ ُ َ
‫لِقّّ ِلقاءّوملق ّاة‬
ِ ‫الَقّّي‬
ً ََُ ً
ْ َُ َ َ
ّ ‫ّوالءّّومو‬
‫الة‬
ِ ‫واىلّّيو ِال‬
ّ
ًَ َ ْ ُ ََ
ّ‫اءة‬
‫أرىّّي ِريّّ ِإر‬
ُْ ََْ
َ
ً ‫قّّإلْق‬
ّ‫اء‬
ِ ْ ِ ‫ألَقّّيل‬
َ
ً َ‫ِجّّإ َْن‬
ْ ُْ َْ
ّ‫اء‬
ِ ِ ‫أنَجّّين‬
ْ ْ ُْ َ ْ َ
ً ‫خ َف‬
ّ ِ ‫أخَفَّّي‬
ّ‫اء‬
‫ِفّّ ِإ‬
َ
ْ
ً ‫هّّّإل َه‬
ْ ْ ُ ّ َ ْ ‫أل‬
ّ‫اء‬
ِ ِ ‫هّّيل‬
ّto see
ّto be pleased
to refuse
to exceed bounds
to guard (a flock)
to pardon
to wrong s/o, transgress
to desire
to suffice
to disobey
to elapse/go by
ّto forget
ّto remain
ّto be saved
ّto recite
ّ
FAMILY II
to purify
to turn away
ّto raise/nurture
ً َ ْ ِّ َ ُ َّ َ
ّ‫مّّت ْس ِميَة‬
‫سَّمّّيس‬
ً َ ْ َ ْ ِّ َ ُ َّ َ
ّ‫أدىّّيؤديّّتأ ِدية‬
ً ْ َ ْ ِّ َ ُ َّ َ
ّ‫قّّتل ِقيَة‬
‫لَقّّيل‬
ّto name
ّto pay up/return
to reward/give
ّ
FAMILY III
ً َ َ ً َ ْ َُ َ َ
ّ‫ّو ُمنَاداة‬
‫نادىّّينا ِديّّنِداء‬
ً ُ ً
ُ َ َ
ّ ‫مار ْيّّ ِمراءّوُم‬
‫اراة‬
ِ ‫مارىّّي‬
ّ
to meet/encounter
to be close/sympathize
ّto call
to argue/deny
FAMILY IV
ُْ َْ َ
ً َ‫نّّإ ْغن‬
)‫اءّ(عن‬
ِ ْ ِ ‫أغَنّّيغ‬
َ
ً ‫ِحّّإ ُْي‬
ْ ْ ُ ّ َ ‫أ ْو‬
ّ‫اء‬
ِ ِ ‫حّّيو‬
ً َ‫ِتّّإ ْيت‬
ْ ُْ َ
ّ‫اء‬
ِ ِ ‫آَتّّيؤ‬
َ
ً ‫آذىّيُ ْؤ ِذ ْيّّإي ْ َذ‬
ّ‫اء‬
ِ
ْ َ
ْ
ُْ
ً ‫ح‬
ّ‫ياء‬
‫أح ََيُّّي ِِيّّ ِإ‬
ّto show
ّto throw down
ّto save/rescue
ّto hide/make secret
ّto distract
101
to suffice/make free of need
to reveal
ّto give
ّto hurt/harm
to give life
‫‪FAMILY V‬‬
‫‪to wish / to desire‬‬
‫‪to take as a friend‬‬
‫‪to turn away‬‬
‫َ‬
‫َ‬
‫َ ِّ‬
‫ت َم ََّنّّيتَ َم ََّنّّت َمنيًا‬
‫َ َّ َ َّ َ ِّ‬
‫ت َوَّلّّيتَ َوَّلّّت َويلًاّ(ـه) ّ‬
‫َ َّ َ َّ َ ِّ‬
‫ت َوَّلّّيتَ َوَّلّّت َويلًاّ(عن)ّ‬
‫‪to purify oneself‬‬
‫‪to come in contact‬‬
‫‪to take pleasure/be distracted‬‬
‫َ َ َّ َ َ َ َّ َ ِّ‬
‫تزَّكّّي‬
‫َتَّكّّت َزكيًاّ‬
‫َ َ َّ َ‬
‫ّّيتَلَ ََّقّّتَلَقياً‬
‫تلَق‬
‫ِ‬
‫َ َ َّ َ‬
‫ّّيتَلَ َّهّّتَلَ ِّهياً‬
‫تله‬
‫ّ‬
‫ّ‬
‫‪FAMILY VI‬‬
‫‪to be doubtful‬‬
‫ََ َ َََ َ ََ‬
‫ار ًيا‬
‫تمارىّّيتمارىّّتم ِ‬
‫‪to withdraw‬‬
‫ّ‬
‫ّ‬
‫‪FAMILY VIII‬‬
‫‪to be equal/to rise‬‬
‫‪ّto claim‬‬
‫‪to end‬‬
‫‪ّto meet‬‬
‫ِا ْستَ َوىّّي َ ْستَو ْيّّ ِا ْست َو ً‬
‫اءّ‬
‫ِ‬
‫ِ‬
‫ِعّّ ِا ِّد ََعءًّ‬
‫ِا َّد ََعّّيَ َّد ِ ْ‬
‫هّّ ِان ْ ِت َه ً‬
‫ِا ْنتَ َهّّيَنْتَ ِ ْ‬
‫اءّ‬
‫ْ‬
‫قّّ ِا ْ ِتل َق ً‬
‫ِا َتل ََقّّيَلْتَ ْ‬
‫اءّ(بـ)ّ‬
‫ِ‬
‫ّ‬
‫‪to test‬‬
‫‪ّto commit to guidance‬‬
‫‪to buy/sell‬‬
‫‪to seek/desire‬‬
‫‪FAMILY X‬‬
‫‪to rise/master‬‬
‫‪ّto seek counsel‬‬
‫ََ َ ََ َ َ َ‬
‫جاَفُّّتَا ِفيًا‬
‫ُتاَفّّيت‬
‫ِلّّ ِا ْس ِت ْع ً‬
‫ِا ْستَ ْع ََلّّي َ ْستَ ْع ْ‬
‫لءّ‬
‫ِ‬
‫ِتّّ ِا ْس ِت ْفتَ ً‬
‫ِا ْستَ ْف ََتّّي َ ْستَ ْف ْ‬
‫اءّ‬
‫ِ‬
‫‪to seek drink‬‬
‫‪to hide‬‬
‫‪102‬‬
‫َْ َ ََْ‬
‫ِلّّ ِابْت ً‬
‫لءّ‬
‫ِابتَلّّيبت ِ ْ ِ‬
‫ََْ َ‬
‫ىّّي ْهتَ ِد ْيّّ ِا ْه ِت َد ً‬
‫اءّ‬
‫ِاهتد‬
‫َتىّّي َ ْش ََت ْيّّا ْش َ‬
‫ا ْش َ َ‬
‫َتاءًّ‬
‫ِ‬
‫ِ ِ ِ‬
‫ََْ َْ‬
‫َ‬
‫ْ‬
‫غاءً‬
‫ْ‬
‫ِابتَغّّيبت ِِغّّ ِاب ِت ّ‬
‫ّ‬
‫قّّ ِا ْس ِت ْس َق ً‬
‫ِا ْستَ ْس ََقّّي َ ْستَ ْس ِ ْ‬
‫اءّ‬
‫َْ ْ َ َْ َ ْ ْ ْ ْ‬
‫خ َف ً‬
‫اءّ‬
‫ِاستخَفّّيستخ ِِفّّ ِاس ِت‬
CHAPTER 09 – ‫ناقص‬
9.1 INTRODUCTION
Recall that a word is considered ‫ ناقص‬when the last root letter (‫ )المّاللكمة‬is a vowel. This means that this
irregularity affects the endings of words. ‫ ناقص‬is an irregularity that spares none. Every family and every
‫ صيغة‬is affected when a word is ‫ناقص‬. The good news is that this irregularity behaves very consistently.
This means that you only have to learn a handful of overarching rules in order to master ‫ناقص‬.
9.2 ‫ ناقص‬IN ‫ مزيدّفيه‬FAMILIES
‫ ناقصّيايئ‬and ‫ ناقصّواوي‬behave the same way in ‫مزيدّفيه‬.
‫الصف ّ الصغْي‬
The rules of ‫ رصفّصغْي‬in ‫ ناقص‬are divided into general rules and family-specific rules.
GENERAL RULES
1) The ‫ ماض‬always ends in an ‫)ألفّمقصورة( ى‬
2) The ‫ مضارع‬ends in a ‫)ياء( ي‬
َّ َ
َ َ ََ
a. The only exception to this is the ‫ فتحة‬families (ّ‫ ت َعل َم‬and ‫ن‬
ّ ‫او‬
‫)تع‬, which end in an ‫ى‬
3) The ‫ اسمّفاعل‬always ends in a ّ‫( ـ‬to represent the ‫ كرسة‬of the ‫)اسمّفاعل‬
4) The ‫ اسمّمفعول‬always ends in a ‫ى‬
ًّ (to represent the ‫ فتحة‬of the ‫)اسمّفاعل‬
FAMILY-SPECIFIC RULES
As with regular ‫ مزيدّفيه‬words, each family has a unique ‫مصدر‬. You must memorize the pattern of each
‫مصدر‬. Below are some observations that may help.
ْ
ْ ْ
ْ
ends in a ‫اء‬
1) The ‫ مصدر‬in families III, IV, VII, VIII, and X (‫ جاهد‬and ‫ أ ْسلم‬and ‫ انقلب‬and ‫ اقِتب‬and ‫)استغفر‬
َّ
2) The ‫ مصدر‬in family II (‫ )علم‬and the second ‫ مصدر‬in family III (‫ )جاهد‬end in a ‫ة‬
3) The ‫ مصدر‬in family V and VI ends like an ‫)ـ( اسم فاعل‬
Take a look at the charts below. Find the irregularities highlighted.
103
FAMILY II
FAMILY III
FAMILY IV
104
FAMILY V
FAMILY VI
FAMILY VII
105
FAMILY VIII
FAMILY X
‫الصف ّ الكبْي‬
Let us study the ‫ رصفّكبْي‬one ‫ صيغة‬at a time. Let us explore the ‫ أفعال‬then the ‫أسماء‬.
PAST-TENSE –ّ‫ماض‬
1) The vowel in the ‫ هو‬version always takes a ‫( ألفّمقصورة‬whether the word is ‫ واوي‬or ‫)يايئ‬
2) The ‫ ألفّمقصورة‬is replaced by a ‫ ياء‬for the remainder of the conjugations. The ‫ ياء‬is omitted in
the ‫ّهم‬form, the ‫ يه‬form, and the ‫( هما‬feminine) form.
3) The ‫ هم‬form ends in ‫( َـوا‬aw sound) rather than ‫( ُـوا‬oo sound) – this is a result of the ‫ ى‬sound in
the ‫ هو‬form
106
‫‪FAMILY III‬‬
‫َ‬
‫نادياّ‬
‫َ‬
‫نادتاّ‬
‫َْ‬
‫ناديتُماّ‬
‫َْ‬
‫ناديتُماّ‬
‫َ‬
‫نادىّ‬
‫َ ْ‬
‫نادتّ‬
‫َ‬
‫ناديْ َ‬
‫تّ‬
‫َْ‬
‫تّ‬
‫نادي ِ‬
‫َ‬
‫ناديْ ُ‬
‫تّ‬
‫ّ‬
‫ّ‬
‫َ‬
‫ّناد ْواّ‬
‫َْ‬
‫نادي َنّ‬
‫َْ‬
‫ناديتُ ْمّ‬
‫َ‬
‫ناديْ ُ َّ‬
‫تّ‬
‫َ‬
‫ناديْناّ‬
‫مضارعّ– ‪PRESENT-TENSE‬‬
‫‪) – this is done to avoid the “ew” sound‬أنتم ‪ and‬هم( ون ‪ is omitted in the forms that ends in‬ياء ‪1) The‬‬
‫ُ‬
‫أنت ‪ and‬ه َّن ‪2) The‬‬
‫‪ِ form look the same‬‬
‫ّ‬
‫يُنا ِد ْيّ‬
‫ُ‬
‫تنا ِد ّْ‬
‫ي‬
‫ُ‬
‫تنا ِد ّْ‬
‫ي‬
‫ُ ْ‬
‫ّتنا ِدي َّ‬
‫ن‬
‫ُ‬
‫يْ‬
‫أنا ِد ّ‬
‫‪FAMILY III‬‬
‫ُ‬
‫يانّ‬
‫ينا ِد ِ‬
‫ُ‬
‫تنا ِد ِّ‬
‫يان‬
‫ُ‬
‫تنا ِد ِّ‬
‫يان‬
‫ُ‬
‫تنا ِد ِّ‬
‫يان‬
‫ُ َ‬
‫يُناد ْونّ‬
‫ْ‬
‫يُنا ِدي َّ‬
‫ن‬
‫ُ ُ َ‬
‫تناد ْونّ‬
‫ُ ْ‬
‫تنا ِدي َّ‬
‫ن‬
‫ُ‬
‫ننا ِد ْيّ‬
‫فتحة ‪ sound produces‬ى ‪. This‬ى ‪ end in‬مضارع ‪ (V, VI) families, the‬فتحة ‪Recall that when it comes to the‬‬
‫‪sounds in the entire chart.‬‬
‫َ َّ‬
‫َّل‬
‫يتَ َو ىّ‬
‫َ َّ‬
‫َّل‬
‫تتَ َو ىّ‬
‫َ َ َ َّ‬
‫َّلى‬
‫تتو ّ‬
‫‪FAMILY V‬‬
‫َ َ َ َّ‬
‫انّ‬
‫يل‬
‫يتو ِ‬
‫َ َّ‬
‫تتَ َويل ِّ‬
‫ان‬
‫َ َ َ َّ‬
‫تتويل ِّ‬
‫ان‬
‫‪107‬‬
‫َ َّ َ‬
‫يتَ َول ْو ّ‬
‫ن‬
‫َ َّ ْ‬
‫يتَ َول َّ‬
‫ني‬
‫َ َ َ َّ ْ َ‬
‫تتولو ّ‬
‫ن‬
‫َ َّ ْ‬
‫تتَ َول َّ‬
‫ني‬
‫َ َ َ َّ‬
‫َّل‬
‫أتو ىّ‬
‫َ َ َ َّ‬
‫تتويل ِّ‬
‫ان‬
‫َ َّ ْ‬
‫تتَ َول َّ‬
‫ني‬
‫َ َّ‬
‫َّل‬
‫نتَ َو ىّ‬
‫ماض مهول – ‪PAST-PASSIVE‬‬
‫)‪ forms (to avoid the “ew” sound‬هم ‪ is omitted in the‬ياء ‪1) The‬‬
‫ُ‬
‫ن ْو ِد َيّ‬
‫ُ ْ‬
‫ن ْو ِديَ ّ‬
‫ت‬
‫ُ‬
‫ن ْو ِديْ َ ّ‬
‫ت‬
‫ُ‬
‫ن ْو ِديْ ِ ّ‬
‫ت‬
‫ُ‬
‫ن ْو ِديْ ُ ّ‬
‫ت‬
‫‪FAMILY III‬‬
‫ُ‬
‫ن ْو ِديا‬
‫ُ‬
‫ن ْو ِديَتا‬
‫ُ ْ‬
‫ن ْو ِديتُما‬
‫ُ ْ‬
‫ن ْو ِديتُما‬
‫ُ ُ‬
‫ن ْود ْوا‬
‫ُ ْ‬
‫ن ْو ِدي َّ‬
‫ن‬
‫ُ ْ‬
‫ن ْو ِديتُ ْمّ‬
‫ُ ُ‬
‫ت‬
‫ن ْو ِديْ َّّ‬
‫ُ‬
‫ن ْو ِديْنا‬
‫مضارع مهول – ‪PRESENT-PASSIVE‬‬
‫‪ sounds in the entire chart‬فتحة ‪ which produces‬ألف مقصورة ‪ ends in a‬مضارع جمهول ‪1) The‬‬
‫)‪ forms (to avoid the “ew” sound‬أنتم ‪ and‬هم ‪ is omitted in the‬ألف مقصورة ‪2) The‬‬
‫ُ َّ‬
‫أنت ‪3) The‬‬
‫‪ forms look the same‬أنت ‪ِ and the‬‬
‫ُ َ‬
‫ناد ى‬
‫ىّ‬
‫ي‬
‫ُ َ‬
‫تناد ىّ‬
‫ى‬
‫ُ َ‬
‫تناد ىّ‬
‫ى‬
‫ُ َْ‬
‫تنادي َّ‬
‫ن‬
‫ُ َ‬
‫ىى‬
‫أناد ّ‬
‫‪FAMILY III‬‬
‫ُ َ‬
‫يانّ‬
‫يناد ِ‬
‫ُ َ‬
‫تناد ِّ‬
‫يان‬
‫ُ َ‬
‫تناد ِّ‬
‫يان‬
‫ُ َ‬
‫تناد ِّ‬
‫يان‬
‫‪108‬‬
‫َ َ‬
‫يُناد ْونّ‬
‫َْ‬
‫يُنادي َّ‬
‫ن‬
‫ُ َ َ‬
‫ّ ّتناد ْونّ‬
‫ُ َْ‬
‫تنادي َّ‬
‫ن‬
‫ُ َ‬
‫ناد ى‬
‫ىّ‬
‫ن‬
COMMAND AND FORBIDDING – ‫األمرّوانله‬
1) The vowel is dropped in the ‫ أنت‬version of the command/forbidding and the corresponding ‫حركة‬
replaces the vowel
2) The rest of the commands/forbidding are constructed normally
ُ
‫ناد ْوا‬
ْ
َّ ‫نا ِدي‬
‫ن‬
FAMILY III
‫نا ِديا‬
‫نا ِديا‬
ُ ُ
ّ ّ‫الّتناد ْوا‬
ْ ُ
ّ ّ‫الّتنا ِدي َن‬
ّ‫نا ِد‬
ّ‫نا ِد ْي‬
ُ
ّ‫الّتنا ِديا‬
ُ
ّ‫الّتنا ِديا‬
ُ
ّ‫الّتنا ِد‬
ُ
ّ‫الّتنا ِد ْي‬
THE ‫اسمّفاعل‬
1) The ‫ رفع‬and ‫ جر‬forms take a ‫ـ‬
2) The ‫ نصب‬form takes ‫يًا‬
3) The ‫ ياء‬is present in every other form except for the masculine plural (this includes dual
masculine, dual feminine, and plural feminine)
ّ‫ُمنا ِديات‬
ّ‫ُمنا ِديات‬
ّ‫ُمنا ِديات‬
َ ُ
ّ‫تان‬
ِ ‫منا ِدي‬
ََْ ُ
ّ‫ني‬
ِ ‫منا ِديت‬
ََْ ُ
ّ‫ني‬
ِ ‫منا ِديت‬
ّ‫ُمنا ِديَة‬
ً
ّ‫ُمنا ِديَة‬
ّ‫ُمنا ِديَة‬
FAMILY III
ّ
ّ
ّ
َ ُ
ّ‫ُمناد ْون‬
ْ
َّ ‫ُمنا ِدي‬
‫ن‬
ْ
ّ‫ُمنا ِدي َن‬
ُ
ّ‫يان‬
ِ ‫منا ِد‬
ْ
ِّ َ‫ُمنا ِدي‬
‫ني‬
ْ
ِّ َ‫ُمنا ِدي‬
‫ني‬
ّ‫ُمناد‬
ً ُ
‫منا ِد ّيا‬
ّ‫ُمناد‬
THE ‫اسمّمفعول‬
1) The singular always ends in a ‫ ًى‬regardless of the status
2) The ‫ ألف مقصورة‬is replaced by a ‫ ياء‬in the masculine dual and the feminine plural.
3) The ending combinations are always proceeded by a ‫ فتحة‬because of the original ‫ ألف‬sound.
َ
ّ‫ُمناديات‬
َ
ّ‫ُمناديات‬
َ ُ
ّ‫تان‬
ِ ‫منادا‬
َْ َ ُ
ّ‫ني‬
ِ ‫منادات‬
َ
ّ‫ُمناداة‬
ً َ
ّ‫ُمناداة‬
FAMILY III
ّ
ّ
109
َ َ
ّ‫ُمناد ْون‬
َْ
َّ ‫ُمنادي‬
‫ن‬
َ ُ
ّ‫يان‬
ِ ‫مناد‬
ْ َ
ِّ َ‫ُمنادي‬
‫ني‬
ً ‫ُم‬
ّ‫نادى‬
ًّ ‫ُم‬
‫نادى‬
َ
ّ‫ُمناديات‬
َْ َ ُ
ّ‫ني‬
ِ ‫منادات‬
َ
ّ‫ُمناداة‬
ّ
َْ
ّ‫ُمنادي َن‬
ْ َ
ِّ َ‫ُمنادي‬
‫ني‬
ً ‫ُم‬
ّ‫نادى‬
THE ‫ظرف‬
1) The ‫ اسم مفعول‬rules apply to the ‫ظرف‬, the only difference being that the human plural is not used
and a feminine version does not exist.
َ
ّ‫ناد ّيَات‬
ّ ‫ُم‬
َ
ّ‫مناد ّيَات‬
ّ
َ
ّ‫مناد ّيَات‬
ّ
FAMILY III
َ ُ
ّ‫يان‬
ِ ‫مناد‬
ْ َ
ِّ َ‫ُمنادي‬
‫ني‬
ْ َ
ِّ َ‫ُمنادي‬
‫ني‬
ً ‫ُم‬
ّ‫نادى‬
ًّ ‫ُم‬
‫نادى‬
ً ‫ُم‬
ّ‫نادى‬
THE ‫مصدر‬
Most families have a ‫ مصدر‬that fits normally into the ‫ مسلم‬chart. The only exception to this is the two ‫فتحة‬
َّ َ
َ َ
families (ّ‫ ت َزَّك‬and ‫اَض‬
ّ ‫)ت َر‬. These two charts follow the same pattern as the ‫اسمّفاعل‬, the only difference
being that the human plural is not used and a feminine version cannot be made.
ِّ َ َ
ّ‫تويلات‬
ِّ َ
ّ‫ت َويلات‬
ِّ َ
ّ‫ت َويلات‬
FAMILY V
ِّ َ َ
َ
ِّ ‫يل‬
‫ان‬
ّ ‫تو‬
ْ ِّ َ
ِّ َ‫ت َويل‬
‫ني‬
ْ ِّ َ
َّ َ‫ت َويل‬
‫ني‬
َ
‫ت َو ّل‬
ِّ َ
‫يلًا‬
ّ ‫ت َو‬
َ
ّ‫ت َول‬
9.3 ‫ ناقص‬IN ‫ مرد‬FAMILIES
‫الصف ّ الصغْي‬
PAST/PRESENT -ّ‫مضارع‬/‫ماض‬
In ‫ ناقصّمرد‬each clan retains the sounds that distinguish it. The only difference is that in some cases, the
‫ حركة‬is replaced by a long vowel.
110
-
َ َ َ‫ ن‬family still has an (a) sound in the ‫ ماض‬and an (u) sound in the ‫مضارع‬. However, since it is
The ّ‫ص‬
‫ ناقص‬the (a) sound shows as an ‫ ا‬and the (u) sound shows as a ‫و‬.
ْ َ
‫دَعّيَد ُعو‬
-
َ
The ‫ح‬
َّ َ‫ فت‬family still has (a) sounds in both the ‫ ماض‬and ‫مضارع‬. Both show as a ‫ى‬.
-
َ َ family still has an (a) sound in the ‫ ماض‬and an (i) sound in the ‫مضارع‬. The (i) sound
The ‫ب‬
ّ َ ‫َض‬
َ َ َ
ّ‫َطَغّي ْطَغ‬
shows as a ‫ ي‬and the (a) sound as a ‫ى‬.
-
َْ َ َ
‫هدىّيه ِدي‬
The ‫ َس ِم َّع‬family still has an (i) sound in the ‫ ماض‬and (a) sound in the ‫مضارع‬. The ‫ كرسة‬remains in
the ‫ ماض‬and the ‫ مضارع‬takes a ‫ى‬.
َ ْ َ َ
ّ‫ّسّيَنَس‬
ّ ِ ‫ن‬
PASSIVES -‫مهول‬
ُْ َ ُ
The passives always follow the pattern ‫ع‬
ّ َ ‫عّيف‬
ِ ‫ف‬.
َ ُْ َ ُ
َ ْ َ ُ
َ ُْ َ ُ
ّ ‫َس‬
ّ ‫ّسّيُن‬
ِ‫د‬
ِ ‫ِعّيدَعّ ّّه ِديّيهدىّّّّّّن‬
THE ‫اسمّفاعل‬
The ‫ اسمّفاعل‬always follows the pattern ّ‫ فاع‬regardless of the family.
ّّ‫داعّّّّّطاغّّّّّّهادّّّّّناس‬
THE ‫اسمّمفعول‬
ْ
َ َ َ‫ ن‬family).
The ‫ اسمّمفعول‬always follows the pattern ّ‫ َمف ُعو‬if it is ‫صّ( واوي‬
َ ‫َم ْد ُعو‬
‫ّّّّّم ْر ُج ّو‬
ْ
The ‫ اسمّمفعول‬always follows the pattern ‫ع‬
ّ ِ ‫ َمف‬if it is ‫( يايئ‬any other family).
َْ
ّ ِ ‫ّّّّّمن‬
‫ّس‬
‫َم ْر ِض‬
THE ‫ظرف‬
111
َْ
The ‫ ظرف‬always follows the pattern ‫ع‬
ّ ً ‫مف‬.
ً
ً ْ َ
ً َْ
‫ّّّّّمهدى‬
‫ّّّّّمدَع‬
‫َم ْرَض‬
THE ‫آلة‬
ْ
The ‫ آلة‬follows the pattern ‫ ِمف َعاة‬.
ْ
َ
ّ‫ِمد ََعةّّّّّ ِم ْرضاة‬
See the full ‫ رصفّصغْي‬of all the families below:
THE ‫ نص‬CLAN
THE ‫ فتح‬CLAN
112
THE ‫ َضب‬CLAN
THE ‫ سمع‬CLAN
‫الصف ّ الكبْي‬
The ‫ رصفّكبْي‬of ‫ مرد‬is the same as the ‫ رصفّكبْي‬of ‫مزيدّفيه‬. There is only one key difference:
If the root letter is a ‫و‬, the ‫ و‬comes back in the ‫ ماض‬and ‫ مضارع‬charts. Otherwise, a ‫ ي‬comes back.
Take a look at the ‫ رصفّكبْي‬charts ‫ ناقصّواوي‬vs ‫ناقصّيايئ‬
َ ْ
ّ‫يَد ُع ْون‬
َ ْ
ّ‫يَد ُع ْون‬
ُ َْ
ّ‫وان‬
ِ ‫يدع‬
ُ َْ
ّ‫وان‬
ِ ‫تدع‬
ْ
ّ‫يَد ُع ْو‬
َْ
ّ‫تد ُع ْو‬
‫ناقصّواوي‬
َ
ّ‫د َع ْوا‬
َ َ
ّ‫د َع ْون‬
ّ
ّ
113
َ
ّ‫د َعوا‬
َ َ
ّ‫دعتَا‬
َ
ّ‫دَع‬
ْ َ
ّ‫د َعت‬
‫َ َ‬
‫د َع ْوتّ‬
‫َ‬
‫د َع ْو ِتّ‬
‫َ ُ‬
‫د َع ْوتّ‬
‫َ ُ‬
‫د َع ْوتماّ‬
‫َ ُ‬
‫د َع ْوتماّ‬
‫َ‬
‫هدىّ‬
‫َ َ ْ‬
‫هدتّ‬
‫َه َدي ْ َ‬
‫تّ‬
‫َ َْ‬
‫تّ‬
‫هدي ِ‬
‫َه َدي ْ ُ‬
‫تّ‬
‫َ َ‬
‫هدياّ‬
‫َ َ‬
‫هدتاّ‬
‫َ َْ‬
‫هديتُماّ‬
‫َ َْ‬
‫هديتُماّ‬
‫َ ُ‬
‫د َع ْوت ْمّ‬
‫َ ُ‬
‫د َع ْوت َّنّ‬
‫ّ‬
‫ّ‬
‫َ َ‬
‫د َع ْوناّ‬
‫ّ‬
‫ناقصّّيايئ‬
‫َ َ‬
‫هد ْواّ‬
‫َ َْ‬
‫هدي َنّ‬
‫ّ‬
‫ّ‬
‫َ َْ‬
‫هديتُ ْمّ‬
‫َه َدي ْ ُ َّ‬
‫تّ‬
‫ّ‬
‫ّ‬
‫َ َ‬
‫هديْناّ‬
‫ّ‬
‫‪114‬‬
‫َْ‬
‫تد ُع ْوّ‬
‫تَ ْدع َ‬
‫نيّ‬
‫ِ‬
‫أَ ْد ُعوّْ‬
‫َْ‬
‫يه ِد ْيّ‬
‫َْ‬
‫ته ِد ْيّ‬
‫َْ‬
‫ته ِد ْيّ‬
‫َْ ْ‬
‫ته ِدي َنّ‬
‫َْ‬
‫أه ِد ْيّ‬
‫َْ ُ‬
‫وانّ‬
‫تدع ِ‬
‫َْ ُ‬
‫وانّ‬
‫تدع ِ‬
‫ّ‬
‫َْ‬
‫يانّ‬
‫يه ِد ِ‬
‫َْ‬
‫يانّ‬
‫ته ِد ِ‬
‫َْ‬
‫يانّ‬
‫ته ِد ِ‬
‫َْ‬
‫يانّ‬
‫ته ِد ِ‬
‫ّ‬
‫َْ َ‬
‫تد ُعونّ‬
‫َْ َ‬
‫تد ُع ْونّ‬
‫َْ‬
‫ند ُع ْوّ‬
‫َْ َ‬
‫يه ُدونّ‬
‫َْ ْ‬
‫يه ِدي َنّ‬
‫َْ َ‬
‫ته ُد ْونّ‬
‫َْ ْ‬
‫ته ِدي َنّ‬
‫َْ‬
‫نه ِد ْيّ‬
‫ناقص ‪9.4 – SUMMARY OF‬‬
‫‪OVERARCHING RULES‬‬
‫‪✓ ee makes oo‬‬
‫‪✓ aa makes aw‬‬
‫األفعالّ‬
‫األسماء‬
‫مضارع‬
‫‪ ending:‬ـّ‬
‫رفع‪ ّ:‬ـ ّّّّّّّّّ نصب‪ّ:‬ي ًاّّّّّّّّّّ جر‪ّ:‬ـّ‬
‫مصدر ‪ and fam. 5 + 6‬اسمّفاعل ‪applies to‬‬
‫‪ً ending is non-flexible:‬‬
‫ىّ‬
‫ى ّّّّّّّّّ جر‪ً ّ:‬‬
‫ى ّّّّّّّ نصب‪ً ّ:‬‬
‫رفع‪ً ّ:‬‬
‫ىّ‬
‫‪ andّfam 1‬مزيدّفيهّاسمّمفعول‪/‬ظرف ‪applies to‬‬
‫ظرف‬
‫‪- vowel ALWAYS drops‬‬
‫أنت ‪ and‬أنتم ‪ and‬هم ‪at‬‬
‫ِّ‬
‫ْ َ‬
‫ْ‬
‫َ‬
‫صاءّّّّ ِان ِب ّغاءّ‬
‫نِ ّداءّّّّ ِإح َ ّ‬
‫ْ ْ‬
‫ْ َ‬
‫ِاه ِت ّداءّّّّ ِاس ِت ّعلءّ‬
‫هم ‪ ending drop at‬ي ‪-‬‬
‫َ‬
‫ّّّهمّّن ُسّ ْوا ّ‬
‫َْ ُْ َ‬
‫َْ ُ ْ َ‬
‫ّ‬
‫ّّّّّ‬
‫ن‬
‫و‬
‫ّ‬
‫ع‬
‫د‬
‫ّ‬
‫همّي‬
‫ّّّّ‬
‫ّ‬
‫ن‬
‫همّي ّهدّ ّو‬
‫ّ‬
‫ّ‬
‫َْ َ‬
‫َ ْ ُ ْ َ ‪ ending drops at‬ـا‪/‬ى ‪-‬‬
‫نّ‬
‫عو ّ‬
‫ّّّأنتمّّتد ّ‬
‫ّ‬
‫أنتمّّ ّت ّه ُدّ ّْو ّ‬
‫ن‬
‫همّّيهّّهما )‪ّ (f‬‬
‫َْ‬
‫عَْ‬
‫أنت َّّت ْه ِّد ْي َ‬
‫ّ‬
‫ّ‬
‫د‬
‫ّ‬
‫ّت‬
‫ّّّّأنت‬
‫ن‬
‫ّ‬
‫ني‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َ ْ‬
‫َ‬
‫تّ‬
‫همّ ّه َّد ْواّّّيهّ ّه َّد ّ‬
‫ّ‬
‫َ َ‬
‫هماّ ّه َّدتا‬
‫مصادر ّ‬
‫‪ ending‬اء‬
‫ماض‬
‫جزمّ(أمر‪ّ،‬نه‪ّ،‬جزم)ّ‬
‫‪ّ3, 4, 7 ,8, 10‬‬
‫َ‬
‫ت َّزكّ‬
‫‪ ending‬ـّ‬
‫‪5+6‬‬
‫َ‬
‫ت ْس ِم ّيَ ّة‬
‫‪ ending‬ـة‬
‫‪2‬‬
‫َ َ‬
‫اداةّ‬
‫ُمن ّ‬
‫‪ ending‬اة‬
‫‪3‬‬
‫‪vowel drops and is replaced by corresponding‬‬
‫‪ in‬حركة‬
‫أنتّّّّّأناُّّّّّّنن‬
‫هوّّّّّيهّّّّّّ َ ّ‬
‫َْ‬
‫َْ‬
‫يّّّّّهوّلمّ ّي ّه ِّد ّ‬
‫هوّ ّي ّه ِّد ّْ‬
‫َْ ُ‬
‫َْ‬
‫عّ‬
‫ع ْوّّّّّيهّلمّ ّتدّ ّ‬
‫يهّ ّتدّ ُّ‬
‫ََْ‬
‫َقّّّّّّّّأناّلمّّأَ ّْبقَّ‬
‫أناّّأ ّب ّ‬
‫‪115‬‬
‫َضف ‪ّFAMILY I -‬‬
‫َ َ َْ‬
‫ُ ً َ َ‬
‫هدىّّيه ِد ْيّّهدىّّف ُه َوّهادّّ ّ‬
‫ُ ْ ً ََُ َْ‬
‫ُْ َ‬
‫ُ‬
‫ّمه ِديّ ّ‬
‫ه ِد َيّّيهدىّّهدىّّفهو‬
‫ْ‬
‫َْ‬
‫ْ َ‬
‫َْ ً‬
‫ِاه ِدّّّالّته ِد‬
‫ّّّّّمهدىّّّّّ ِمهداةّ‬
‫ّ‬
‫نص ‪FAMILY I -‬‬
‫ْ‬
‫َ َ‬
‫َ‬
‫ُ‬
‫د ََعّّيَد ُعوّّد ََع ًءّّف ُه َوّداعّ ّ‬
‫ُ َ ُْ َ ُ َ ً ََُ َ ْ‬
‫د ِِعّّيدَعّّدَعءّّفهو‬
‫ّمد ُعوّ ّ‬
‫َ ْ ً‬
‫َْ ُ‬
‫ُْ ُ‬
‫ْ‬
‫ّّّّّّمدَعّّّّ ِمد ََعةّ‬
‫ادعّّالّتدع‬
‫ّ‬
‫سمع ‪FAMILY I -‬‬
‫ً َ َ‬
‫َ َ ْ َ‬
‫ّسّّيَنَسّّن ِ ْسيَاناّّف ُه َوّّناسّ ّ‬
‫ن ِ‬
‫ْ َ ً ََُ َْ‬
‫ُ َ ْ َ‬
‫ّمن ِّسّ ّ‬
‫ّسّّيُنَسّّنِسياناّّفهو‬
‫ن ِ‬
‫ْ‬
‫ْ‬
‫َْ َ َْ ً‬
‫ّّمنَسّّ ِمن َساةّ‬
‫ِان َسّّالّتنس‬
‫ّ‬
‫فتح ‪FAMILY I -‬‬
‫َ َ َْ َ ُ َْ ً َ‬
‫اّّف ُه َو َ‬
‫ّطاغّ ّ‬
‫طَغّّيطَغّّطغيان‬
‫ُ َ ُْ َ ُ َْ ً َ‬
‫اّّف ُه َو َ‬
‫ّم ْط ِِغّ ّ‬
‫ط ِِغّّيطَغّّطغيان‬
‫َ‬
‫َ‬
‫َ‬
‫ّّّالّت ْط َغ َ‬
‫ّّّم ْط ً‬
‫َغّّّ ِم ْطغاةّ‬
‫ِا ْطغ‬
‫ّ‬
‫‪FAMILY III‬‬
‫َ َ َُ ْ َ ً ََُ َ ً ََُ َُ‬
‫ّمنادّ ّ‬
‫نادىّّينا ِديّّنِداءّومناداةّّفهو‬
‫ُ‬
‫َُ َ‬
‫َ ً ََُ َ ً ََُ َُ ً‬
‫ّمنادى ّ‬
‫ن ْو ِد َيّّينادىّّنِداءّومناداةّّفهو‬
‫َ‬
‫َُ ً‬
‫َُ‬
‫نا ِدّّّّّّّّّّّّّّّّّالّتنا ِد‬
‫ّّّّّّّّّّّّّّّّمنادى‬
‫ّ‬
‫ّ‬
‫‪FAMILY V‬‬
‫َ َ َّ َ َ َ َّ َ َ ِّ ً َ‬
‫اّّف ُه َو ُ‬
‫ّم َ َ‬
‫َتكّ ّ‬
‫تزَّكّّيَتَّكّّتزكي‬
‫ُ ُ ِّ َ ُ َ َ َّ َ َ ِّ ً َ ُ َ ُ َ َ ًّ‬
‫تزِّكّّيَتَّكّّتزكياّّفهوّم‬
‫َتَّكّ ّ‬
‫َ َ َ ًّ‬
‫تَ َز َّكّّّّّّّّّالّتَ َ َ‬
‫َت ّ‬
‫َّك‬
‫َت َّكّّّّّّّّم‬
‫ّ‬
‫‪ّFAMILY II‬‬
‫َ َّ ُ َ ِّ ْ َ ْ َ ً َ‬
‫ّّف ُه َو ُ‬
‫ّم َسمّ ّ‬
‫سَّمّّيسمّّتس ِمية‬
‫ُ ِّ َ ُ ْ َّ َ ْ َ ً َ‬
‫ّّف ُه َو ُ‬
‫َّم ّ‬
‫ّم َس ًّ ّ‬
‫سمّّيسَّمّّتس ِمية‬
‫ُ‬
‫ُ‬
‫ّّّّّّّّّّم َس ًَّّمّ‬
‫َس ِّمّّّّّّّّّّّّّالّت َس ِّم‬
‫ّ‬
‫‪ّFAMILY IV‬‬
‫ََْ ُْ ْ َْ ً َ ُ َ ُ ْ‬
‫ألَقّّيل ِقّّ ِإلقاءّّفهو‬
‫ّملقّ ّ‬
‫ُْ َ َُْ َْ ً َ ُ َ ُ ًْ‬
‫َق ّ‬
‫ّمل ّ‬
‫أل ِقّّيلَقّّ ِإلقاءّّفهو‬
‫َْ‬
‫ُْ‬
‫ُ ًْ‬
‫ّّّّّّّّّمل ّ‬
‫َق‬
‫أل ِقّّّّّّّّّّالّتل ِق‬
‫ّ‬
‫‪FAMILY VII‬‬
‫َْ َ ََْ ْ ْ َ ً َ ُ َ ُ ْ‬
‫ّمنبَغّ ّ‬
‫ِانبَغّّينب ِِغّّ ِان ِبغاءّّفهو‬
‫ْ‬
‫َْ‬
‫ُْ ً‬
‫ّّّّّّّّّمنبَ ّ‬
‫َغ‬
‫ِانبَ ِغّّّّّّّّّّالّتنبَ ِغ‬
‫ّ‬
‫‪ّFAMILY VI‬‬
‫ََ َ َََ َ ََ ً َ‬
‫اّّف ُه َو ُ‬
‫ّمتَ َمارّ ّ‬
‫اري‬
‫تمارىّّيتمارىّّتم ِ‬
‫ُُْ َ ََُ َ ََ ً َ‬
‫اّّف ُه َو ُ‬
‫ّمتَ َم ً‬
‫ارى ّ‬
‫اري‬
‫تمو ِريّّيتمارىّّتم ِ‬
‫ُ‬
‫ارّّّّّّّّّّّالّ َتتَ َم َ‬
‫ّّّّّّّّّّّمتَ َم ً‬
‫َت َم َ‬
‫ار‬
‫ارى‬
‫ّ‬
‫‪FAMILY X‬‬
‫ْ َْ َ َْ َْ ْ ْ ْ َ ً ََُ ُ ْ‬
‫ّم ْستَغشّ ّ‬
‫ِاستغَشّّيستغ ِِشّّ ِاس ِتغشاءّّفهو‬
‫ْ ْ َ ً َ ُ َ ُ ْ َ ًْ‬
‫ْ َ‬
‫ا ُ ْستُ ْغ ِ َ‬
‫َش ّ‬
‫ِشّّي ُ ْستَغَشّّ ِاس ِتغشاءّّفهوّمستغ ّ‬
‫َ ْ‬
‫ْ‬
‫ُ ْ ً‬
‫ّّّّّّّّّم ْستَغ ّ‬
‫َش‬
‫ِا ْستَغ ِشّّّّّّّّالّت ْستَغ ِش‬
‫ّ‬
‫‪116‬‬
‫‪ّFAMILY VIII‬‬
‫ََْ َ َْ ْ ْ َ ً ُ َ ُ ُ َْ‬
‫ّمفَتّ ّ‬
‫َتيّّ ِاف َِتاءّّفهو‬
‫ِافَتىّّيف ِ‬
‫ُُْ َ ُ‬
‫ْ َ ً َ ُ َ ُ ْ ًَ‬
‫ّّي ْف َ َ‬
‫َتىّّ ِاف َِتاءّّفهوّمفَتى ّ‬
‫َتي‬
‫اف ِ‬
‫َْ‬
‫َ‬
‫ّّّّالّت ْف ََت ُ‬
‫ّّّّم ْف َ ً‬
‫َت‬
‫َتى‬
‫ِاف ِ‬
‫ِ‬
‫ناقصّواوي – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُد ِ َ‬
‫ِعّ‬
‫ُدعيَ ْ‬
‫تّ‬
‫ِ‬
‫ُدعيْ َ‬
‫تّ‬
‫ِ‬
‫ُ‬
‫ْ‬
‫تّ‬
‫د ِعي ِ‬
‫ُدع ُ‬
‫يتّ‬
‫ِ‬
‫ُ‬
‫د ِعياّ‬
‫ُ‬
‫د ِعيَتاّ‬
‫ُ‬
‫د ِعيْتُماّ‬
‫ُ‬
‫د ِعيْتُماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫َ‬
‫دَعّ‬
‫َد َع ْ‬
‫تّ‬
‫ُ‬
‫د ُع ْواّ‬
‫ُدع ْ َ‬
‫نيّ‬
‫ِ‬
‫ُ‬
‫د ِعيْتُ ْمّ‬
‫ُ‬
‫عيّْ ُ َّ‬
‫تّ‬
‫د ِّ‬
‫ُ‬
‫د ِعيْناّ‬
‫َ َ‬
‫د َع ْوتّ‬
‫َ‬
‫د َع ْو ِتّ‬
‫َ ُ‬
‫د َع ْوتّ‬
‫املضارعّاملبنّللمجهول‬
‫ْ‬
‫يُدَعّ‬
‫ُْ‬
‫تدَعّ‬
‫ُْ‬
‫تدَعّ‬
‫تُ ْد َع ْ َ‬
‫نيّ‬
‫ُْ‬
‫أدَعّ‬
‫ُْ ََ‬
‫انّ‬
‫يدع ّي ِ‬
‫ُْ ََ‬
‫انّ‬
‫تدع ّي ِ‬
‫ُْ ََ‬
‫انّ‬
‫تدع ّي ِ‬
‫ُْ ََ‬
‫انّ‬
‫تدع ّي ِ‬
‫ّ‬
‫ْ‬
‫َمد ُعوّ‬
‫ْ‬
‫َمد ُع ًّواّ‬
‫ْ‬
‫َمد ُعوّ‬
‫ْ‬
‫َمد ُع َّوةّ‬
‫ْ ً‬
‫َمد ُع َّوةّ‬
‫ّ‬
‫ْ‬
‫َمد ُع َّوةّ‬
‫َ ْ ُ َّ‬
‫تانّ‬
‫م دع و ِ‬
‫َ ْ ُ َّ َ ْ‬
‫نيّ‬
‫مدعوت ِ‬
‫َ ْ ُ َّ َ ْ‬
‫نيّ‬
‫مدعوت ِ‬
‫ّ‬
‫َ ُ‬
‫د َع ْوتماّ‬
‫َ َ‬
‫د َع ْوناّ‬
‫املضارعّاملبنّللمعلوم‬
‫ْ‬
‫يَد ُع ْوّ‬
‫َْ‬
‫تد ُع ْوّ‬
‫ْ َ‬
‫يُد َع ْونّ‬
‫ْ َ‬
‫يُد َع ْونّ‬
‫ُْ َ‬
‫تد َع ْونّ‬
‫تُ ْد َع ْ َ‬
‫نيّ‬
‫ُْ‬
‫ندَعّ‬
‫َْ‬
‫تد ُع ْوّ‬
‫تَ ْدع َ‬
‫نيّ‬
‫ِ‬
‫أَ ْد ُعوّْ‬
‫اسمّمفعول‬
‫َ ْ ُ‬
‫انّ‬
‫م دع و ِ‬
‫ْ‬
‫َمد ُع َّويْ ِنّ‬
‫ْ‬
‫َمد ُع َويْ ِنّ‬
‫َ‬
‫د َعواّ‬
‫َ َ‬
‫دعتَاّ‬
‫َ ُ‬
‫د َع ْوتماّ‬
‫َ‬
‫د َع ْواّ‬
‫َ َ‬
‫د َع ْونّ‬
‫َ ُ‬
‫د َع ْوت ْمّ‬
‫َ ُ‬
‫د َع ْوت َّنّ‬
‫َْ ُ‬
‫وانّ‬
‫ي دع ِ‬
‫َْ ُ‬
‫وانّ‬
‫ت دع ِ‬
‫َْ ُ‬
‫وانّ‬
‫ت دع ِ‬
‫َْ ُ‬
‫وانّ‬
‫ت دع ِ‬
‫ّ‬
‫ْ َ‬
‫يَد ُع ْونّ‬
‫ْ َ‬
‫يَد ُع ْونّ‬
‫َْ َ‬
‫تد ُعونّ‬
‫َْ َ‬
‫تد ُع ْونّ‬
‫َْ‬
‫ند ُع ْوّ‬
‫اسمّفاعل‬
‫ْ‬
‫َ‬
‫َمد ُع يو ْونّ‬
‫ْ‬
‫َمد ُع ِّويْ َنّ‬
‫داعّ‬
‫داعيًاّ‬
‫ِ‬
‫ْ‬
‫َمد ُع ِّويْ َنّ‬
‫داعّ‬
‫ْ‬
‫َمد ُعواتّ‬
‫ْ‬
‫َمد ُعواتّ‬
‫ّ‬
‫ّ‬
‫داعيَةّ‬
‫ِ‬
‫ًَ‬
‫داعيةّ‬
‫ِ‬
‫داعيَةّ‬
‫ِ‬
‫ْ‬
‫َمد ُعواتّ‬
‫‪117‬‬
‫يانّ‬
‫ِ‬
‫داع ِ‬
‫َْ‬
‫نيّ‬
‫دا ِعي ِ‬
‫َْ‬
‫نيّ‬
‫دا ِعي ِ‬
‫ّ‬
‫َ‬
‫تانّ‬
‫دا ِعي ِ‬
‫ََْ‬
‫نيّ‬
‫ِ‬
‫داعيت ِ‬
‫ََْ‬
‫نيّ‬
‫ِ‬
‫داعيت ِ‬
‫ُ َ‬
‫داع ْونّ‬
‫داع ْ َ‬
‫نيّ‬
‫ِ‬
‫داع ْنيَّ‬
‫ِ‬
‫ّ‬
‫داعياتّ‬
‫ِ‬
‫داعياتّ‬
‫ِ‬
‫داعياتّ‬
‫ِ‬
‫َْ ُ‬
‫الّتدعّ‬
‫ّ‬
‫الّتَ ْد ِ ْ‬
‫ِعّ‬
‫ّ‬
‫ّ‬
‫ّ‬
‫ّنه‬
‫أمر‬
‫َْ‬
‫الّتد ُع َواّ‬
‫ّ‬
‫َْ‬
‫الّتد ُع َواّ‬
‫ّ‬
‫ُْ ُ‬
‫ادعّ‬
‫ا ُ ْد ِ ْ‬
‫ِعّ‬
‫َْ‬
‫الّتد ُع ْواّ‬
‫ّ‬
‫َْ َ‬
‫الّتد ُع ْونّ‬
‫ّ‬
‫ّ‬
‫ُْ‬
‫اد ُع َواّ‬
‫ُْ‬
‫اد ُع َواّ‬
‫ُْ‬
‫اد ُع ْواّ‬
‫ُْ َ‬
‫اد ُع ْونّ‬
‫ظرف‬
‫ْ ً‬
‫َمدَعّ‬
‫ْ ً‬
‫َمدَعّ‬
‫ْ ً‬
‫َمدَعّ‬
‫َ ْ ََ‬
‫انّ‬
‫م ّدع ّي ِ‬
‫َ ْ َ َْ‬
‫نيّ‬
‫مدع ّي ِ‬
‫َ ْ َ َْ‬
‫نيّ‬
‫مدع ّي ِ‬
‫َم ِ ْ‬
‫داِعّ‬
‫َم ِ َ‬
‫داِعّ‬
‫َم ِ ْ‬
‫داِعّ‬
‫ناقصّيايئ – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ‬
‫ه ِد َيّ‬
‫ُهديَ ْ‬
‫تّ‬
‫ِ‬
‫ُهديتَّ‬
‫ِ‬
‫ُ‬
‫يتّ‬
‫ه ِد ِ‬
‫ُهديْ ُ‬
‫تّ‬
‫ِ‬
‫ُ‬
‫ه ِدياّ‬
‫ُ‬
‫ه ِديَتاّ‬
‫ُ ْ‬
‫ه ِديتُماّ‬
‫ُ ْ‬
‫ه ِديتُماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫َ‬
‫هدىّ‬
‫َ ْ‬
‫ه َدتّ‬
‫َه َدي ْ َ‬
‫تّ‬
‫َ َْ‬
‫تّ‬
‫هدي ِ‬
‫َه َدي ْ ُ‬
‫تّ‬
‫ُ‬
‫ه ُد ْواّ‬
‫ُ ْ‬
‫ه ِدي َنّ‬
‫ُ ْ‬
‫ه ِديتُ ْمّ‬
‫ُهدي ْ ُ َّ‬
‫تّ‬
‫ِ‬
‫ُهديناّْ‬
‫ِ‬
‫املضارعّاملبنّللمجهول‬
‫ُْ‬
‫يهدىّ‬
‫ُْ‬
‫ّتهدىّ‬
‫ُْ‬
‫تهدىّ‬
‫ُْ ْ‬
‫ته َدي َنّ‬
‫ُْ‬
‫أهدىّ‬
‫ُْ َ‬
‫يانّ‬
‫يه د ِ‬
‫ُْ َ‬
‫يانّ‬
‫ته د ِ‬
‫ُْ َ‬
‫يانّ‬
‫ته د ِ‬
‫ُْ َ‬
‫يانّ‬
‫ته د ِ‬
‫ّ‬
‫َ‬
‫ه َدياّ‬
‫َ‬
‫ه َدتاّ‬
‫َ ْ‬
‫ه َديتُماّ‬
‫َ ْ‬
‫ه َديتُماّ‬
‫ّ‬
‫َ‬
‫ه َد ْواّ‬
‫َ ْ‬
‫ه َدي َنّ‬
‫َ ْ‬
‫ه َديتُ ْمّ‬
‫َه َدي ْ ُ َّ‬
‫تّ‬
‫َ َ‬
‫هديْناّ‬
‫املضارعّاملبنّللمعلوم‬
‫َْ‬
‫يه ِد ْيّ‬
‫َْ‬
‫ته ِد ْيّ‬
‫َْ‬
‫ته ِد ْيّ‬
‫َْ ْ‬
‫ته ِدي َنّ‬
‫َْ‬
‫أه ِد ْيّ‬
‫ُْ َ‬
‫يه َد ْونّ‬
‫ُْ ْ‬
‫يه َدي َنّ‬
‫ُْ َ‬
‫ته َد ْونّ‬
‫ُْ ْ‬
‫ته َدي َنّ‬
‫ُْ‬
‫نهدىّ‬
‫‪118‬‬
‫َْ‬
‫يانّ‬
‫يه ِد ِ‬
‫َْ‬
‫يانّ‬
‫ته ِد ِ‬
‫َْ‬
‫يانّ‬
‫ته ِد ِ‬
‫َْ‬
‫يانّ‬
‫ته ِد ِ‬
‫ّ‬
‫َْ َ‬
‫يه ُدونّ‬
‫َْ ْ‬
‫يه ِدي َنّ‬
‫َْ َ‬
‫ته ُد ْونّ‬
‫َْ ْ‬
‫ته ِدي َنّ‬
‫َْ‬
‫نه ِد ْيّ‬
‫ْ‬
‫َمه ِديّ‬
‫ْ‬
‫َمه ِديًّاّ‬
‫ْ‬
‫َمه ِديّ‬
‫ْ‬
‫َمه ِديَّةّ‬
‫ْ ً‬
‫َمه ِديَّةّ‬
‫ْ‬
‫َمه ِديَّةّ‬
‫ّ‬
‫ّ‬
‫ّ‬
‫اسمّمفعول‬
‫اسمّفاعل‬
‫َْ‬
‫انّ‬
‫مه ِدي ِ‬
‫َ ْ َّ ْ‬
‫نيّ‬
‫مه ِدي ِ‬
‫َ ْ َّ ْ‬
‫نيّ‬
‫مه ِدي ِ‬
‫َ ْ َّ‬
‫تانّ‬
‫مه ِدي ِ‬
‫َ ْ َّ َ ْ‬
‫نيّ‬
‫مه ِديت ِ‬
‫َ ْ َّ َ ْ‬
‫نيّ‬
‫مه ِديت ِ‬
‫ّ‬
‫ْ‬
‫َ‬
‫َمه ِديي ْونّ‬
‫َم ْهديِّ ْ َ‬
‫نيّ‬
‫ِ‬
‫َم ْهديِّ ْنيَّ‬
‫ِ‬
‫هادّ‬
‫ها ِديًاّ‬
‫هادّ‬
‫ْ‬
‫َمه ِديَّاتّ‬
‫ْ‬
‫َمه ِديَّاتّ‬
‫ْ‬
‫َمه ِديَّاتّ‬
‫ّ‬
‫ّ‬
‫ها ِديَةّ‬
‫ً‬
‫ها ِديَةّ‬
‫ها ِديَةّ‬
‫ّنه‬
‫َْ‬
‫الّته ِدّ‬
‫ّ‬
‫َْ‬
‫الّته ِد ْيّ‬
‫ّ‬
‫َْ‬
‫الّته ِدياّ‬
‫ّ‬
‫َْ‬
‫الّته ِدياّ‬
‫ّ‬
‫يانّ‬
‫ها ِد ِ‬
‫َْ‬
‫نيّ‬
‫ها ِدي ِ‬
‫َْ‬
‫نيّ‬
‫ها ِدي ِ‬
‫ّ‬
‫َ‬
‫تانّ‬
‫ها ِدي ِ‬
‫ََْ‬
‫نيّ‬
‫ها ِديت ِ‬
‫ََْ‬
‫نيّ‬
‫ها ِديت ِ‬
‫ُ َ‬
‫هاد ْونّ‬
‫ْ‬
‫ها ِدي َنّ‬
‫ْ‬
‫ها ِدي َنّ‬
‫ّ‬
‫ها ِدياتّ‬
‫ها ِدياتّ‬
‫ها ِدياتّ‬
‫أمر‬
‫ْ‬
‫ِاه ِدّ‬
‫ْ‬
‫ِاه ِد ْيّ‬
‫َْ‬
‫الّته ُدواّ‬
‫ّ‬
‫َْ ْ‬
‫الّته ِدي َنّ‬
‫ّ‬
‫ّ‬
‫ْ‬
‫ِاه ِدياّ‬
‫ْ‬
‫ِاه ِدياّ‬
‫ْ‬
‫ِاه ُدواّ‬
‫ْ ْ‬
‫ِاه ِدي َنّ‬
‫ظرف‬
‫ْ‬
‫َمه ًدىّ‬
‫ْ‬
‫َمه ًدىّ‬
‫ْ‬
‫َمه ًدىّ‬
‫‪119‬‬
‫َْ َ‬
‫يانّ‬
‫مهد ِ‬
‫َ ْ َ َْ‬
‫نيّ‬
‫مهدي ِ‬
‫َ ْ َ َْ‬
‫نيّ‬
‫مهدي ِ‬
‫َمها ِد ْيّ‬
‫َمها ِد َيّ‬
‫َمها ِد ْيّ‬
‫ناقصّ– ‪FAMILY II‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُز ِّ َ‬
‫ِّكّ‬
‫ِّ‬
‫ُزكيَ ْ ّ‬
‫ت‬
‫ِّ ْ‬
‫ُزكي َ ّ‬
‫ت‬
‫ِّ‬
‫ُزكيْ ِ ّ‬
‫ت‬
‫ِّ‬
‫ُزكيْ ُ ّ‬
‫ت‬
‫املاضّاملبنّللمعلوم‬
‫ِّ‬
‫ُزكيا‬
‫ِّ‬
‫ُزكيَتا‬
‫ِّ ْ‬
‫ُزكيتُما‬
‫ِّ‬
‫ُزكيْتُما‬
‫َّ‬
‫َزَّكّ‬
‫َّ‬
‫َزك ْ ّ‬
‫ت‬
‫ي‬
‫ُزك ْوا‬
‫ِّ ْ‬
‫ُزك َّ‬
‫ني‬
‫ِّ ْ‬
‫ُزكيتُ ّْم‬
‫ِّ ُ‬
‫ت‬
‫ُزكيْ َّّ‬
‫ِّ‬
‫ُزكيْنا‬
‫َز َّكيْ َ‬
‫تّ‬
‫َّ‬
‫َزكيْ ِ ّ‬
‫ت‬
‫َّ‬
‫َزكيْ ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫َّ‬
‫يُ َزَّكّ‬
‫ُ َّ‬
‫ت َز ّ‬
‫َّك‬
‫ُ َّ‬
‫ت َز ّ‬
‫َّك‬
‫ُ َّ ْ‬
‫ت َزك َّ‬
‫ني‬
‫ُ َّ‬
‫أ َز ّ‬
‫َّك‬
‫ُ َ َّ‬
‫يانّ‬
‫يزك ِ‬
‫ُ َّ‬
‫ت َزك ِّ‬
‫يان‬
‫ُ َّ‬
‫ت َزك ِّ‬
‫يان‬
‫ُ َّ‬
‫ت َزك ِّ‬
‫يان‬
‫املضارعّاملبنّللمعلوم‬
‫ِّ‬
‫ِّكْ‬
‫يُ َز ّ‬
‫ُ ِّ‬
‫ِّكْ‬
‫ت َز ّ‬
‫ُ ِّ‬
‫ِّكْ‬
‫ت َز ّ‬
‫ُ ِّ ْ‬
‫ت َزك َّ‬
‫ني‬
‫ُ ِّ‬
‫ِّكْ‬
‫أ َز ّ‬
‫َّ َ‬
‫يُ َزك ْونّ‬
‫َّ ْ‬
‫يُ َزك َّ‬
‫ني‬
‫ُ َّ َ‬
‫ت َزك ْو ّ‬
‫ن‬
‫ُ َّ ْ‬
‫ت َزك َّ‬
‫ني‬
‫ُ َّ‬
‫ن َز ّ‬
‫َّك‬
‫اسمّمفعول‬
‫َّكً‬
‫ُم َز ّ‬
‫َّكً‬
‫ُم َز ّ‬
‫َّكً‬
‫ُم َز ّ‬
‫َّ‬
‫ُم َزاكةّ‬
‫َّ ً‬
‫ُم َزاك ّة‬
‫ّ‬
‫َّ‬
‫ُم َزاكةّ‬
‫ُ َ َّ‬
‫يانّ‬
‫مزك ِ‬
‫ُ َ َّ َ ْ‬
‫نيّ‬
‫مزكي ِ‬
‫ُ َ َّ َ ْ‬
‫نيّ‬
‫مزكي ِ‬
‫َّ‬
‫ُم َز ّاك ِّ‬
‫تان‬
‫ُ َ َّ َ ْ‬
‫نيّ‬
‫مز ّاكت ِ‬
‫ُ َ َّ َ ْ‬
‫نيّ‬
‫مز ّاكت ِ‬
‫ّ‬
‫َّ‬
‫َزكيا‬
‫َّ‬
‫َزكتا‬
‫َّ ْ‬
‫َزكيتُما‬
‫َّ‬
‫َزكيْتُما‬
‫َّ‬
‫َزك ْوا‬
‫َّ ْ‬
‫َزك َّ‬
‫ني‬
‫َّ ْ‬
‫َزكيتُ ّْم‬
‫َّ ُ‬
‫ت‬
‫َزكيْ َّّ‬
‫َّ‬
‫َزكيْنا‬
‫ُ َ ِّ‬
‫يانّ‬
‫يزك ِ‬
‫ُ ِّ‬
‫ت َزك ِّ‬
‫يان‬
‫ُ ِّ‬
‫ت َزك ِّ‬
‫يان‬
‫ُ ِّ‬
‫ت َزك ِّ‬
‫يان‬
‫ي َ‬
‫يُ َزك ْونّ‬
‫ِّ ْ‬
‫يُ َزك َّ‬
‫ني‬
‫ُ ي َ‬
‫ت َزك ْو ّ‬
‫ن‬
‫ُ ِّ ْ‬
‫ت َزك َّ‬
‫ني‬
‫ُ ِّ‬
‫ِّكْ‬
‫ن َز ّ‬
‫اسمّفاعل‬
‫َّ َ‬
‫ُم َزك ْونّ‬
‫َّ ْ‬
‫ُم َزك َّ‬
‫ني‬
‫َّ ْ‬
‫ُم َزك َّ‬
‫ني‬
‫ُم َزكّ‬
‫ُ َ ِّ ً‬
‫مزك ّ‬
‫يا‬
‫ُم َزكّ‬
‫ِّ‬
‫ُم َزكيَةّ‬
‫ِّ ً‬
‫ُم َزكيَ ّة‬
‫ِّ‬
‫ُم َزكيَةّ‬
‫َّ‬
‫ُم َزكياتّ‬
‫َّ‬
‫ُم َزكياتّ‬
‫ّ‬
‫ّ‬
‫َّ‬
‫ُم َزكياتّ‬
‫ّنه‬
‫ُ َ ِّ‬
‫يانّ‬
‫مزك ِ‬
‫ُ َ ِّ َ ْ‬
‫نيّ‬
‫مزكي ِ‬
‫ُ َ ِّ َ ْ‬
‫نيّ‬
‫مزكي ِ‬
‫ِّ‬
‫ُم َزكيَ ِّ‬
‫تان‬
‫ُ َ ِّ َ َ ْ‬
‫نيّ‬
‫مزكيت ِ‬
‫ُ َ ِّ َ َ ْ‬
‫نيّ‬
‫مزكيت ِ‬
‫ّ‬
‫أمر‬
‫‪120‬‬
‫ي َ‬
‫ُم َزك ْونّ‬
‫ِّ ْ‬
‫ُم َزك َّ‬
‫ني‬
‫ِّ ْ‬
‫ُم َزك َّ‬
‫ني‬
‫ِّ‬
‫ُم َزكياتّ‬
‫ِّ‬
‫ُم َزكياتّ‬
‫ّ‬
‫ِّ‬
‫ُم َزكياتّ‬
‫ُ ِّ‬
‫الّت َزكّ‬
‫ُ ِّ‬
‫ِّكْ‬
‫الّت َز ّ‬
‫ُ ِّ‬
‫الّت َزكيا‬
‫ُ ِّ‬
‫الّت َزكيا‬
‫ُ ي‬
‫الّت َزك ْوا‬
‫ُ ِّ ْ‬
‫الّت َزك َّ‬
‫ني‬
‫ِّ‬
‫َزكّ‬
‫ِّ‬
‫ِّكْ‬
‫َز ّ‬
‫ّ‬
‫ِّ‬
‫َزكيا‬
‫ِّ‬
‫َزكيا‬
‫ي‬
‫َزك ْوا‬
‫ِّ ْ‬
‫َزك َّ‬
‫ني‬
‫ظرف‬
‫ُم َزَّكًّ‬
‫َّكً‬
‫ُم َز ّ‬
‫َّكً‬
‫ُم َز ّ‬
‫ُ َ َّ‬
‫يانّ‬
‫مزك ِ‬
‫ُ َ َّ َ ْ‬
‫نيّ‬
‫مزكي ِ‬
‫ُ َ َّ َ ْ‬
‫نيّ‬
‫مزكي ِ‬
‫َّ‬
‫ُم َزكياتّ‬
‫َّ‬
‫ُم َزكياتّ‬
‫َّ‬
‫ُم َزكياتّ‬
‫ناقص ‪FAMILY III -‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ‬
‫ن ْو ِد َيّ‬
‫ُ‬
‫ن ْو ِديَ ْ ّ‬
‫ت‬
‫ُ‬
‫ن ْو ِدي ْ َ ّ‬
‫ت‬
‫ُ‬
‫ن ْو ِدي ْ ِ ّ‬
‫ت‬
‫ُ‬
‫ن ْو ِدي ْ ُ ّ‬
‫ت‬
‫املاضّاملبنّللمعلوم‬
‫ُ ُ‬
‫ن ْود ْوا‬
‫ُ ْ‬
‫ن ْو ِدي َّ‬
‫ن‬
‫ُ‬
‫ن ْو ِديا‬
‫ُ‬
‫ن ْو ِديَتا‬
‫ُ ْ‬
‫ن ْو ِديتُما‬
‫ُ ْ‬
‫ن ْو ِديتُما‬
‫َ‬
‫نادى‬
‫َ ْ‬
‫ناد ّ‬
‫ت‬
‫َ‬
‫نادي ْ َ ّ‬
‫ت‬
‫َ‬
‫نادي ْ ِ ّ‬
‫ت‬
‫َ‬
‫نادي ْ ُ ّ‬
‫ت‬
‫ُ ْ‬
‫ن ْو ِديتُ ْمّ‬
‫ُ ُ‬
‫ت‬
‫ن ْو ِدي ْ َّّ‬
‫ُ‬
‫ن ْو ِديْنا‬
‫املضارعّاملبنّللمجهول‬
‫َ‬
‫يُنادى‬
‫ُ َ‬
‫تنادى‬
‫ُ َ‬
‫تنادى‬
‫ُ َْ‬
‫تنادي َّ‬
‫ن‬
‫ُ َ‬
‫أنادى‬
‫ُ َ‬
‫يانّ‬
‫يناد ِ‬
‫ُ َ‬
‫تناد ِّ‬
‫يان‬
‫ُ َ‬
‫تناد ِّ‬
‫يان‬
‫ُ َ‬
‫تناد ِّ‬
‫يان‬
‫َ‬
‫ناديا‬
‫َ‬
‫نادتا‬
‫َْ‬
‫ناديتُما‬
‫َْ‬
‫ناديتُما‬
‫َ‬
‫ناد ْوا‬
‫َْ‬
‫نادي َّ‬
‫ن‬
‫َْ‬
‫ناديتُ ْمّ‬
‫َ ُ‬
‫ت‬
‫نادي ْ َّّ‬
‫َ‬
‫ناديْنا‬
‫املضارعّاملبنّللمعلوم‬
‫َ َ‬
‫يُناد ْونّ‬
‫َْ‬
‫يُنادي َّ‬
‫ن‬
‫يُنا ِد ْيّ‬
‫ُ‬
‫تنا ِد ّْ‬
‫ي‬
‫ُ‬
‫تنا ِد ّْ‬
‫ي‬
‫ُ ْ‬
‫تنا ِدي َّ‬
‫ن‬
‫ُ‬
‫أنا ِد ّْ‬
‫ي‬
‫ُ َ َ‬
‫تناد ْونّ‬
‫ُ َْ‬
‫تنادي َّ‬
‫ن‬
‫ُ َ‬
‫ننادى‬
‫اسمّمفعول‬
‫ُ‬
‫يانّ‬
‫ينا ِد ِ‬
‫ُ‬
‫تنا ِد ِّ‬
‫يان‬
‫ُ‬
‫تنا ِد ِّ‬
‫يان‬
‫ُ‬
‫تنا ِد ِّ‬
‫يان‬
‫اسمّفاعل‬
‫‪121‬‬
‫ُ َ‬
‫يُناد ْونّ‬
‫ْ‬
‫يُنا ِدي َّ‬
‫ن‬
‫ُ ُ َ‬
‫تناد ْونّ‬
‫ُ ْ‬
‫تنا ِدي َّ‬
‫ن‬
‫ُ‬
‫ننا ِد ْيّ‬
‫ُم ً‬
‫نادىّ‬
‫ُم ًّ‬
‫نادى‬
‫ُم ً‬
‫نادىّ‬
‫ّ‬
‫َ‬
‫ناداةّ‬
‫ُم ّ‬
‫َ ً‬
‫ُمنادا ّة‬
‫َ‬
‫ُمناداةّ‬
‫ُ َ‬
‫يانّ‬
‫مناد ِ‬
‫َ ْ‬
‫ُمناديَ ِّ‬
‫ني‬
‫َ ْ‬
‫ُمناديَ ِّ‬
‫ني‬
‫َ‬
‫ُمنادا ِّ‬
‫تان‬
‫ُ َ َْ‬
‫نيّ‬
‫منادات ِ‬
‫ُ َ َْ‬
‫نيّ‬
‫منادات ِ‬
‫َ َ‬
‫ُمناد ْونّ‬
‫َْ‬
‫ُمنادي َّ‬
‫ن‬
‫ُمنادّ‬
‫ُ ً‬
‫منا ِد ّيا‬
‫ُمنادّ‬
‫ّ‬
‫ّ‬
‫َْ‬
‫ُمنادي َنّ‬
‫ّ‬
‫َ‬
‫ُمنادياتّ‬
‫َ‬
‫ُمنادياتّ‬
‫ُمنا ِديَ ّة‬
‫ً‬
‫ُمنا ِديَ ّة‬
‫ُمنا ِديَةّ‬
‫َ‬
‫ُمنادياتّ‬
‫ّنه‬
‫ُ‬
‫الّتنا ِدّ‬
‫ُ‬
‫الّتنا ِد ّْ‬
‫ي‬
‫ُ‬
‫الّتنا ِديا‬
‫ُ‬
‫الّتنا ِديا‬
‫ُ‬
‫يانّ‬
‫منا ِد ِ‬
‫ْ‬
‫ُمنا ِديَ ِّ‬
‫ني‬
‫ْ‬
‫ُمنا ِديَ ِّ‬
‫ني‬
‫ّ‬
‫ُمنا ِديَ ِّ‬
‫تان‬
‫ُ ََْ‬
‫نيّ‬
‫منا ِديت ِ‬
‫َ ْ‬
‫ُمنا ِديتَ ِّ‬
‫ني‬
‫ُ َ‬
‫ُمناد ْونّ‬
‫ْ‬
‫ُمنا ِدي َّ‬
‫ن‬
‫ْ‬
‫ُمنا ِدي َنّ‬
‫ّ‬
‫ُمنا ِدياتّ‬
‫ُمنا ِدياتّ‬
‫ُمنا ِدياتّ‬
‫أمر‬
‫ُ ُ‬
‫الّتناد ْوا‬
‫ُ ْ‬
‫الّتنا ِدي َّ‬
‫ن‬
‫نا ِدّ‬
‫نا ِد ْيّ‬
‫ّ‬
‫نا ِديا‬
‫نا ِديا‬
‫ُ‬
‫ناد ْوا‬
‫ْ‬
‫نا ِدي َّ‬
‫ن‬
‫ظرف‬
‫ُم ً‬
‫نادىّ‬
‫ُم ًّ‬
‫نادى‬
‫ُم ً‬
‫نادىّ‬
‫ُ َ‬
‫يانّ‬
‫مناد ِ‬
‫َ ْ‬
‫ُمناديَ ِّ‬
‫ني‬
‫َ ْ‬
‫ُمناديَ ِّ‬
‫ني‬
‫ُمناداتّ‬
‫مناداتّ‬
‫مناداتّ‬
‫ناقص – ‪FAMILY IV‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُْ‬
‫أل ِ َ‬
‫قّ‬
‫ُْ ْ‬
‫أل ِقيَ ّ‬
‫ت‬
‫ُْ‬
‫أل ِقيْ َ ّ‬
‫ت‬
‫ُْ‬
‫أل ِقيْ ِ ّ‬
‫ت‬
‫ُْ‬
‫أل ِقيْ ُ ّ‬
‫ت‬
‫ُْ‬
‫أل ِقيا‬
‫ُْ‬
‫أل ِقيَتا‬
‫ُْ‬
‫أل ِقيْتُما‬
‫ُْ‬
‫أل ِقيْتُما‬
‫املاضّاملبنّللمعلوم‬
‫ََْ‬
‫ألَقّ‬
‫ََْ ْ‬
‫ألق ّ‬
‫ت‬
‫ََْ‬
‫ألقيْ َ ّ‬
‫ت‬
‫ََْ‬
‫ألقيْ ِ ّ‬
‫ت‬
‫ََْ‬
‫ألقيْ ُ ّ‬
‫ت‬
‫ُُْ‬
‫ألق ْوا‬
‫ُْ ْ‬
‫أل ِق َّ‬
‫ني‬
‫ُْ‬
‫أل ِقيْتُ ّْم‬
‫ُْ ُ‬
‫ت‬
‫أل ِقيْ َّّ‬
‫ُْ‬
‫أل ِقيْنا‬
‫‪122‬‬
‫ََْ‬
‫ألقيا‬
‫ََْ‬
‫ألقتا‬
‫ََْ‬
‫ألقيْتُما‬
‫ََْ‬
‫ألقيْتُما‬
‫ََْ‬
‫ألق ْوا‬
‫ََْ ْ‬
‫ألق َّ‬
‫ني‬
‫ََْ‬
‫ألقيْتُ ّْم‬
‫ََْ ُ‬
‫ت‬
‫ألقيْ َّّ‬
‫ََْ‬
‫ألقيْنا‬
‫املضارعّاملبنّللمجهول‬
‫َْ‬
‫يُلَقّ‬
‫َُْ‬
‫تل ّ‬
‫َق‬
‫َُْ‬
‫تل ّ‬
‫َق‬
‫َُْْ‬
‫تلق َّ‬
‫ني‬
‫َُْ‬
‫أل ّ‬
‫َق‬
‫َُْ‬
‫يانّ‬
‫يلق ِ‬
‫َُْ‬
‫تلق ِّ‬
‫يان‬
‫َُْ‬
‫تلق ِّ‬
‫يان‬
‫َُْ‬
‫تلق ِّ‬
‫يان‬
‫املضارعّاملبنّللمعلوم‬
‫يُلْ ِ ْ‬
‫قّ‬
‫ُْ‬
‫تل ِ ّْ‬
‫ق‬
‫ُْ‬
‫تل ِ ّْ‬
‫ق‬
‫ُْ ْ‬
‫تل ِق َّ‬
‫ني‬
‫ُْ‬
‫أل ِ ّْ‬
‫ق‬
‫َْ َ‬
‫يُلق ْونّ‬
‫َْْ‬
‫يُلق َّ‬
‫ني‬
‫َُْ َ‬
‫تلق ْو ّ‬
‫ن‬
‫َُْْ‬
‫تلق َّ‬
‫ني‬
‫َُْ‬
‫نل ّ‬
‫َق‬
‫اسمّمفعول‬
‫ْ‬
‫ُمل ً‬
‫َقّ‬
‫ْ‬
‫ُمل ًّ‬
‫َق‬
‫ْ‬
‫ُمل ًّ‬
‫َق‬
‫َْ‬
‫ُملقاةّ‬
‫َْ ً‬
‫ُملقا ّة‬
‫َْ‬
‫ُملقاةّ‬
‫ّ‬
‫ُ َْ‬
‫يانّ‬
‫ملق ِ‬
‫ُ ََْْ‬
‫نيّ‬
‫ملقي ِ‬
‫ُ ََْْ‬
‫نيّ‬
‫ملقي ِ‬
‫َْ‬
‫ُملقا ِّ‬
‫تان‬
‫ُ َْ َْ‬
‫نيّ‬
‫ملقات ِ‬
‫ُ َْ َْ‬
‫نيّ‬
‫ملقات ِ‬
‫ّ‬
‫اسمّفاعل‬
‫ْ‬
‫ُملقّ‬
‫ُ ْ ً‬
‫مل ِق ّ‬
‫يا‬
‫ْ‬
‫ُملقّ‬
‫َْ َ‬
‫ُملق ْونّ‬
‫َْْ‬
‫ُملق َّ‬
‫ني‬
‫َْْ‬
‫ُملق َّ‬
‫ني‬
‫ْ‬
‫ُمل ِقيَةّ‬
‫ْ ً‬
‫ُمل ِقيَ ّة‬
‫ْ‬
‫ُمل ِقيَةّ‬
‫َْ‬
‫ُملقياتّ‬
‫َْ‬
‫ُملقياتّ‬
‫َْ‬
‫ُملقياتّ‬
‫ّ‬
‫ّ‬
‫ّنه‬
‫ُْ‬
‫الّتل ِقّ‬
‫ُْ‬
‫الّتل ِ ّْ‬
‫ق‬
‫ُْ‬
‫الّتل ِقيا‬
‫ُْ‬
‫الّتل ِقيا‬
‫ُْ‬
‫يانّ‬
‫يل ِق ِ‬
‫ُْ‬
‫تل ِق ِّ‬
‫يان‬
‫ُْ‬
‫تل ِق ِّ‬
‫يان‬
‫ُْ‬
‫تل ِق ِّ‬
‫يان‬
‫ُْ َ‬
‫يُلق ْونّ‬
‫ْ ْ‬
‫يُل ِق َّ‬
‫ني‬
‫ُُْ َ‬
‫تلق ْو ّ‬
‫ن‬
‫ُْ ْ‬
‫تل ِق َّ‬
‫ني‬
‫ُْ‬
‫نل ِ ّْ‬
‫ق‬
‫ُ ْ‬
‫يانّ‬
‫مل ِق ِ‬
‫ُ ْ َْ‬
‫نيّ‬
‫مل ِقي ِ‬
‫ُ ْ َْ‬
‫نيّ‬
‫مل ِقي ِ‬
‫ْ‬
‫ُمل ِقيَ ِّ‬
‫تان‬
‫ُ ْ ََْ‬
‫نيّ‬
‫مل ِقيت ِ‬
‫ُ ْ ََْ‬
‫نيّ‬
‫مل ِقيت ِ‬
‫ّ‬
‫ُْ َ‬
‫ُملق ْونّ‬
‫ْ ْ‬
‫ُمل ِق َّ‬
‫ني‬
‫ْ ْ‬
‫ُمل ِق َّ‬
‫ني‬
‫ْ‬
‫ُمل ِقياتّ‬
‫ْ‬
‫ُمل ِقياتّ‬
‫ْ‬
‫ُمل ِقياتّ‬
‫ّ‬
‫أمر‬
‫َْ‬
‫أل ِقّ‬
‫َْ‬
‫أل ِ ّْ‬
‫ق‬
‫ُُْ‬
‫الّتلق ْوا‬
‫ُْ ْ‬
‫الّتل ِق َّ‬
‫ني‬
‫ّ‬
‫َْ‬
‫أل ِقيا‬
‫َْ‬
‫أل ِقيا‬
‫َُْ‬
‫ألق ْوا‬
‫َْ ْ‬
‫أل ِق َّ‬
‫ني‬
‫ظرف‬
‫ْ‬
‫ُمل ً‬
‫َقّ‬
‫ْ‬
‫ُمل ًّ‬
‫َق‬
‫ْ‬
‫ُمل ًّ‬
‫َق‬
‫‪123‬‬
‫ُ َْ‬
‫يانّ‬
‫ملق ِ‬
‫ُ ََْْ‬
‫نيّ‬
‫ملقي ِ‬
‫ُ ََْْ‬
‫نيّ‬
‫ملقي ِ‬
‫َْ‬
‫ُملقياتّ‬
‫َْ‬
‫ُملقياتّ‬
‫َْ‬
‫ُملقياتّ‬
‫ناقص ‪FAMILY V -‬‬
‫املاضّاملبنّللمجهولّ‬
‫تُ ُو ِّ َ‬
‫لّ‬
‫ُ ِّ‬
‫ت ُويلَ ْ ّ‬
‫ت‬
‫ُ ِّ‬
‫ت ُويل َ ّ‬
‫ت‬
‫ُ ِّ‬
‫ت ُويلْ ِ ّ‬
‫ت‬
‫ُ ِّ‬
‫ت ُويلْ ُ ّ‬
‫ت‬
‫املاضّاملبنّللمعلوم‬
‫ُ ِّ‬
‫ت ُويلا‬
‫ُ ِّ‬
‫ت ُويلَتا‬
‫ُ ِّ‬
‫ت ُويلْتُما‬
‫ُ ِّ‬
‫ت ُويلْتُما‬
‫َ َّ‬
‫ت َوَّلّ‬
‫َ َّ‬
‫ت َول ْ ّ‬
‫ت‬
‫َ َّ‬
‫ت َويلْ َ ّ‬
‫ت‬
‫َ َّ‬
‫ت َويلْ ِ ّ‬
‫ت‬
‫َ َّ‬
‫ت َول ُ ّ‬
‫ت‬
‫ُ ي‬
‫ت ُول ْوا‬
‫ُ ِّ ْ‬
‫ت ُول َّ‬
‫ني‬
‫ُ ِّ‬
‫ت ُويلْتُ ّْم‬
‫ُ ِّ ُ‬
‫ت‬
‫ت ُويلْ َّّ‬
‫ُ ِّ‬
‫ت ُويلْنا‬
‫املضارعّاملبنّللمجهول‬
‫ُ َّ‬
‫يتَ َوَّلّ‬
‫ُ َّ‬
‫تتَ َو ّ‬
‫َّل‬
‫ُ َّ‬
‫تتَ َو ّ‬
‫َّل‬
‫ُ َّ ْ‬
‫ني‬
‫تتَ َول َّ‬
‫ُ َ َّ‬
‫أت َو ّ‬
‫َّل‬
‫ُ َ َ َّ‬
‫انّ‬
‫يتويل ِ‬
‫ُ َّ‬
‫تتَ َويل ِّ‬
‫ان‬
‫ُ َّ‬
‫تتَ َويل ِّ‬
‫ان‬
‫ُ َّ‬
‫تتَ َويل ِّ‬
‫ان‬
‫املضارعّاملبنّللمعلوم‬
‫َ َّ‬
‫يتَ َوَّلّ‬
‫َ َّ‬
‫تتَ َو ّ‬
‫َّل‬
‫َ َّ‬
‫تتَ َو ّ‬
‫َّل‬
‫َ َّ ْ‬
‫تتَ َول َّ‬
‫ني‬
‫َ َ َّ‬
‫أت َو ّ‬
‫َّل‬
‫ُ َّ َ‬
‫يتَ َول ْونّ‬
‫ُ َّ ْ‬
‫يتَ َول َّ‬
‫ني‬
‫ُ َّ َ‬
‫تتَ َول ْو ّ‬
‫ن‬
‫ُ َّ ْ‬
‫تتَ َول َّ‬
‫ني‬
‫ُ َّ‬
‫نتَ َو ّ‬
‫َّل‬
‫اسمّمفعول‬
‫ًّ‬
‫ُمتَ َوَّلّ‬
‫ًّ‬
‫ُمتَ َو ّ‬
‫َّل‬
‫ًّ‬
‫ُمتَ َو ّ‬
‫َّل‬
‫َّ‬
‫الةّ‬
‫ُمتَ َو ّ‬
‫ُ َ َ َّ ً‬
‫ال ّة‬
‫متو ّ‬
‫َّ‬
‫الةّ‬
‫ُمتَ َو ّ‬
‫ُ َ َ َّ‬
‫انّ‬
‫متويل ِ‬
‫َّ ْ‬
‫ُمتَ َويلَ ِّ‬
‫ني‬
‫َّ ْ‬
‫ُمتَ َويلَ ِّ‬
‫ني‬
‫َّ‬
‫ال ِّ‬
‫تان‬
‫ُمتَ َو ّ‬
‫ُ َ َ َّ َ ْ‬
‫الت ِّ‬
‫ني‬
‫متو ّ‬
‫ُ َ َ َّ َ ْ‬
‫الت ِّ‬
‫ني‬
‫متو ّ‬
‫َ َّ‬
‫ت َويلا‬
‫َ َّ‬
‫ت َوتلا‬
‫َ َّ‬
‫ت َويلْتُما‬
‫َ َّ‬
‫ت َويلْتُما‬
‫َ َّ‬
‫ت َول ْوا‬
‫َ َّ ْ‬
‫ت َول َّ‬
‫ني‬
‫َ َّ‬
‫ت َويلْتُ ّْم‬
‫َ َّ ُ‬
‫ت‬
‫ت َويلْ َّّ‬
‫َ َّ‬
‫ت َويلْنا‬
‫َ َ َ َّ‬
‫انّ‬
‫يتويل ِ‬
‫َ َّ‬
‫تتَ َويل ِّ‬
‫ان‬
‫َ َّ‬
‫تتَ َويل ِّ‬
‫ان‬
‫َ َّ‬
‫تتَ َويل ِّ‬
‫ان‬
‫َ َّ َ‬
‫يتَ َول ْونّ‬
‫َ َّ ْ‬
‫يتَ َول َّ‬
‫ني‬
‫َ َّ َ‬
‫تتَ َول ْو ّ‬
‫ن‬
‫َ َّ ْ‬
‫تتَ َول َّ‬
‫ني‬
‫َ َّ‬
‫نتَ َو ّ‬
‫َّل‬
‫اسمّفاعل‬
‫َّ َ‬
‫ُمتَ َول ْونّ‬
‫َّ ْ‬
‫ُمتَ َول َّ‬
‫ني‬
‫َّ ْ‬
‫ُمتَ َول َّ‬
‫ني‬
‫ُمتَ َولّ‬
‫ُ َ َ ِّ ً‬
‫متويل ّا‬
‫ُمتَ َولّ‬
‫ِّ‬
‫ُمتَ َويلَ ّة‬
‫ِّ ً‬
‫ُمتَ َويلَ ّة‬
‫ِّ‬
‫ُمتَ َويلَةّ‬
‫َّ‬
‫ُمتَ َويلاتّ‬
‫َّ‬
‫ُمتَ َويلاتّ‬
‫َّ‬
‫ُمتَ َويلاتّ‬
‫ّنه‬
‫ُ َ َ ِّ‬
‫انّ‬
‫متويل ِ‬
‫ِّ ْ‬
‫ُمتَ َويلَ ِّ‬
‫ني‬
‫ِّ ْ‬
‫ُمتَ َويلَ ِّ‬
‫ني‬
‫ُ َ َ ِّ َ‬
‫تانّ‬
‫متويل ِ‬
‫ِّ ْ‬
‫ُمتَ َويلَتَ ِّ‬
‫ني‬
‫ِّ ْ‬
‫ُمتَ َويلَتَ ِّ‬
‫ني‬
‫أمر‬
‫‪124‬‬
‫ي َ‬
‫ُمتَ َول ْونّ‬
‫ِّ ْ‬
‫ُمتَ َول َّ‬
‫ني‬
‫ِّ ْ‬
‫ُمتَ َول َّ‬
‫ني‬
‫ِّ‬
‫ُمتَ َويلاتّ‬
‫ِّ‬
‫ُمتَ َويلاتّ‬
‫ِّ‬
‫ُمتَ َويلاتّ‬
‫َ َّ‬
‫الّتتَ َولّ‬
‫َ َّ‬
‫ل‬
‫الّتتَ َو ّْ‬
‫َ َّ‬
‫الّتتَ َويلا‬
‫َ َّ‬
‫الّتتَ َويلا‬
‫َ َّ‬
‫ت َولّ‬
‫َ َّ‬
‫ل‬
‫ت َو ّْ‬
‫َ َّ‬
‫الّتتَ َول ْوا‬
‫َ َّ ْ‬
‫الّتتَ َول َّ‬
‫ني‬
‫ّمصدر‬
‫َ‬
‫ت َولّ‬
‫َ َ ِّ ً‬
‫تويل ّا‬
‫َ‬
‫ت َولّ‬
‫َ َّ‬
‫ت َويلا‬
‫َ َّ‬
‫ت َويلا‬
‫َ َّ‬
‫ت َول ْوا‬
‫َ َّ ْ‬
‫ت َول َّ‬
‫ني‬
‫ظرف‬
‫َ ِّ‬
‫ت َويلاتّ‬
‫َ ِّ‬
‫ت َويلاتّ‬
‫َ ِّ‬
‫ت َويلاتّ‬
‫َ َ ِّ‬
‫انّ‬
‫تويل ِ‬
‫َ ِّ ْ‬
‫ت َويلَ ِّ‬
‫ني‬
‫َ ِّ ْ‬
‫ت َويلَ َّ‬
‫ني‬
‫ًّ‬
‫ُمتَ َوَّلّ‬
‫ًّ‬
‫ُمتَ َو ّ‬
‫َّل‬
‫ًّ‬
‫ُمتَ َو ّ‬
‫َّل‬
‫َّ‬
‫ُمتَ َويلاتّ‬
‫َّ‬
‫ُمتَ َويلاتّ‬
‫َّ‬
‫ُمتَ َويلاتّ‬
‫ُ َ َ َّ‬
‫انّ‬
‫متويل ِ‬
‫َّ ْ‬
‫ُمتَ َويلَ ِّ‬
‫ني‬
‫َّ ْ‬
‫ُمتَ َويلَ ِّ‬
‫ني‬
‫ناقص – ‪FAMILY VI‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُ‬
‫ص‬
‫ت ُو ْو ِ َّ‬
‫ُ‬
‫ت ُو ْو ِصيَ ْ ّ‬
‫ت‬
‫ُ‬
‫ت ُو ْو ِصيْ َ ّ‬
‫ت‬
‫ُ‬
‫ت ُو ْو ِصيْ ِ ّ‬
‫ت‬
‫ُ‬
‫ت ُو ْو ِصيْ ُ ّ‬
‫ت‬
‫ُ‬
‫ت ُو ْو ِصيا‬
‫ُ‬
‫ت ُو ْو ِصيَتا‬
‫ُ‬
‫ت ُو ْو ِصيْتُما‬
‫ُ‬
‫ت ُو ْو ِصيْتُما‬
‫املاضّاملبنّللمعلوم‬
‫َ‬
‫تواىص‬
‫تَ َ‬
‫واص ْ ّ‬
‫ت‬
‫ُ‬
‫ت ُو ْو ُص ْوا‬
‫ْ‬
‫ُ‬
‫ت ُو ْو ِص َّ‬
‫ني‬
‫ُ‬
‫ت ُو ْو ِصيْتُ ّْم‬
‫ُ‬
‫ُ‬
‫ت‬
‫ت ُو ْو ِصيْ َّّ‬
‫ُ‬
‫ت ُو ْو ِصيْ ّنَا‬
‫واصيْ َ‬
‫تَ َ‬
‫تّ‬
‫تَ َ‬
‫واصيْ ِ ّ‬
‫ت‬
‫تَ َ‬
‫واصيْ ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ُ‬
‫يتَواىص‬
‫ُ‬
‫تتَواىص‬
‫ُ‬
‫تتَواىص‬
‫َُ َ ْ‬
‫واص َّ‬
‫ني‬
‫تت‬
‫َُ‬
‫أتواىص‬
‫َُ َ‬
‫يانّ‬
‫يتواص ِ‬
‫ُتتَ َ‬
‫واص ِّ‬
‫يان‬
‫ُتتَ َ‬
‫واص ِّ‬
‫يان‬
‫ُتتَ َ‬
‫واص ِّ‬
‫يان‬
‫تَ َ‬
‫واصيا‬
‫تَ َ‬
‫واصتا‬
‫تَ َ‬
‫واصيْتُما‬
‫تَ َ‬
‫واصيْتُما‬
‫تَ َ‬
‫واص ْوا‬
‫َ َ ْ‬
‫واص َّ‬
‫ني‬
‫ت‬
‫تَ َ‬
‫واصيْتُ ْمّ‬
‫َ َ ُ‬
‫ت‬
‫ت‬
‫واصيْ َّّ‬
‫تَ َ‬
‫واصيْنا‬
‫املضارعّاملبنّللمعلوم‬
‫َ‬
‫يتَواىص‬
‫َ‬
‫تتَواىص‬
‫َ‬
‫تتَواىص‬
‫ََ َ ْ‬
‫واص َّ‬
‫ني‬
‫تت‬
‫ََ‬
‫أتواىص‬
‫َُ َ َ‬
‫واص ْونّ‬
‫يت‬
‫ََُ َ ْ‬
‫نيَ‬
‫يت ّواص ّ‬
‫َُ َ َ‬
‫واص ْونّ‬
‫تت‬
‫َُ َ ْ‬
‫واص َّ‬
‫ني‬
‫تت‬
‫ُ‬
‫نتَواىص‬
‫اسمّمفعول‬
‫ََ َ‬
‫يانّ‬
‫يتواص ِ‬
‫َتتَ َ‬
‫واص ِّ‬
‫يان‬
‫َتتَ َ‬
‫واص ِّ‬
‫يان‬
‫َتتَ َ‬
‫واص ِّ‬
‫يان‬
‫اسمّفاعل‬
‫‪125‬‬
‫ََ َ َ‬
‫واص ْونّ‬
‫يت‬
‫ََ َ ْ‬
‫نيَ‬
‫يتواص ّ‬
‫ََ َ َ‬
‫واص ْونّ‬
‫تت‬
‫ََ َ ْ‬
‫واص َّ‬
‫ني‬
‫تت‬
‫َ‬
‫نتَواىص‬
‫َُ َ‬
‫يانّ‬
‫متواص ِ‬
‫َُ َ ْ‬
‫واصيَ ِّ‬
‫ني‬
‫مت‬
‫َُ َ َْ‬
‫متواصي ِّ‬
‫ني‬
‫ُمتَ‬
‫ً‬
‫واىصّ‬
‫ُمتَ‬
‫ًّ‬
‫واىص‬
‫ُمتَ‬
‫ً‬
‫واىصّ‬
‫َُ َ‬
‫تانّ‬
‫متواصا ِ‬
‫ُ َ َ َْ‬
‫واصات ِّ‬
‫مت‬
‫ني‬
‫ُ َ َ َْ‬
‫واصات ِّ‬
‫ني‬
‫مت‬
‫ُمتَ َ‬
‫واصاةّ‬
‫َُ َ ً‬
‫متواصا ّة‬
‫ُمتَ َ‬
‫واصاةّ‬
‫َُ َ َ‬
‫واص ْونّ‬
‫مت‬
‫َُ َ ْ‬
‫نيَ‬
‫متواص ّ‬
‫ُمتَواصّ‬
‫ً‬
‫َُ‬
‫واص ّ‬
‫يا‬
‫مت ِ‬
‫ُمتَواصّ‬
‫ُمتَ َ‬
‫واصياتّ‬
‫ُمتَ َ‬
‫واصياتّ‬
‫َُ‬
‫واصيَ ّة‬
‫مت ِ‬
‫ً‬
‫َُ‬
‫واصيَ ّة‬
‫مت ِ‬
‫َُ‬
‫واصيَةّ‬
‫مت ِ‬
‫واص ْ َ‬
‫ُمتَ َ‬
‫نيّ‬
‫ُمتَ َ‬
‫واصياتّ‬
‫ّنه‬
‫َ‬
‫الّتتَ َ‬
‫واصّ‬
‫َ‬
‫الّتتَ َ ْ‬
‫واصّ‬
‫َ‬
‫واصيا‬
‫الّتتَ َ ّ‬
‫َ‬
‫الّتتَ َ‬
‫واصيا‬
‫َ‬
‫تواصّ‬
‫ً‬
‫َ‬
‫واص ّ‬
‫يا‬
‫ت ِ‬
‫َ‬
‫تواصّ‬
‫َُ‬
‫َ‬
‫تانّ‬
‫مت ِ‬
‫واصي ِ‬
‫ْ‬
‫َُ‬
‫واصيَتَ ِّ‬
‫ني‬
‫مت ِ‬
‫ْ‬
‫َُ‬
‫واصيَتَ ِّ‬
‫ني‬
‫مت ِ‬
‫َُ‬
‫واصياتّ‬
‫مت ِ‬
‫َُ‬
‫واصياتّ‬
‫مت ِ‬
‫َُ‬
‫واصياتّ‬
‫مت ِ‬
‫أمر‬
‫َ‬
‫الّتتَ َ‬
‫واص ْوا‬
‫ََ َ ْ‬
‫واص َّ‬
‫ني‬
‫الّتت‬
‫َ‬
‫تواصّ‬
‫تَ َ ْ‬
‫واصّ‬
‫مصدر‬
‫َ‬
‫يانّ‬
‫ت ِ‬
‫واص ِ‬
‫ْ‬
‫َ‬
‫واصيَ ِّ‬
‫ني‬
‫ت ِ‬
‫ْ‬
‫َ‬
‫واصيَ ِّ‬
‫ني‬
‫ت ِ‬
‫َُ‬
‫يانّ‬
‫مت ِ‬
‫واص ِ‬
‫ْ‬
‫َُ‬
‫واصيَ ِّ‬
‫ني‬
‫مت ِ‬
‫ْ‬
‫َُ‬
‫واصيَ ِّ‬
‫ني‬
‫مت ِ‬
‫َُ ُ ُ‬
‫واص ْونّ‬
‫مت‬
‫ْ‬
‫َ‬
‫ُ‬
‫نيَ‬
‫واص ّ‬
‫مت ِ‬
‫ْ‬
‫َُ‬
‫واص َّ‬
‫ني‬
‫مت ِ‬
‫تَ َ‬
‫واصيا‬
‫تَ َ‬
‫واصيا‬
‫تَ َ‬
‫واص ْوا‬
‫َ َ ْ‬
‫واص َّ‬
‫ني‬
‫ت‬
‫ظرف‬
‫َ‬
‫واصياتّ‬
‫ت ِ‬
‫َ‬
‫واصياتّ‬
‫ت ِ‬
‫َ‬
‫واصياتّ‬
‫ت ِ‬
‫ُمتَ‬
‫ً‬
‫واىصّ‬
‫ُمتَ‬
‫ًّ‬
‫واىص‬
‫ُمتَ‬
‫ً‬
‫واىصّ‬
‫َُ َ‬
‫يانّ‬
‫متواص ِ‬
‫َُ َ ْ‬
‫واصيَ ِّ‬
‫ني‬
‫مت‬
‫َُ َ ْ‬
‫واصيَ ِّ‬
‫ني‬
‫مت‬
‫ُمتَ َ‬
‫واصياتّ‬
‫ُمتَ َ‬
‫واصياتّ‬
‫ُمتَ َ‬
‫واصياتّ‬
‫ناقص – ‪FAMILY VII‬‬
‫املاضّاملبنّللمعلوم‬
‫املاضّاملبنّللمجهولّ‬
‫ْ َ‬
‫ِاَنََلّ‬
‫ْ َ ْ‬
‫ِاَنَل ّ‬
‫ت‬
‫ْ َ‬
‫ِاَنَليْ َ ّ‬
‫ت‬
‫ْ َ‬
‫ِاَنَليْ ِ ّ‬
‫ت‬
‫ْ َ‬
‫ِاَنَليْ ُ ّ‬
‫ت‬
‫‪126‬‬
‫ْ َ‬
‫ِاَنَليا‬
‫ْ َ‬
‫ِاَنَلتا‬
‫ْ َ‬
‫ِاَنَليْتُما‬
‫ْ َ‬
‫ِاَنَليْتُما‬
‫ْ َ‬
‫ِاَنَل ْوا‬
‫ْ َْ‬
‫ِاَنَل َّ‬
‫ني‬
‫ْ َ‬
‫ِاَنَليْتُ ّْم‬
‫ْ َ ُ‬
‫ت‬
‫ِاَنَليْ َّّ‬
‫ْ َ‬
‫ِاَنَليْنا‬
‫املضارعّاملبنّللمعلوم‬
‫املضارعّاملبنّللمجهول‬
‫َْ َ‬
‫ج ْ‬
‫ِلّ‬
‫ين ِ‬
‫َتنْ َ‬
‫ج ِ ّْ‬
‫ِل‬
‫َتنْ َ‬
‫ج ِ ّْ‬
‫ِل‬
‫َْ َ ْ‬
‫ج ِل َّ‬
‫ني‬
‫تن‬
‫َْ‬
‫َ‬
‫ِل‬
‫أَن ِ ّْ‬
‫اسمّمفعول‬
‫ُمنْ َ‬
‫ج ِليَ ّة‬
‫ُْ َ ً‬
‫ج ِليَ ّة‬
‫من‬
‫ُمنْ َ‬
‫جليةَّ‬
‫ِ‬
‫ّنه‬
‫َ‬
‫الّتنْ َ‬
‫ج ِلّ‬
‫َ‬
‫الّتنْ َ‬
‫ج ِ ّْ‬
‫ِل‬
‫َْ َ‬
‫جل ْ َ‬
‫نيّ‬
‫تن ِ‬
‫َننْ َ‬
‫ج ِ ّْ‬
‫ِل‬
‫اسمّفاعل‬
‫ُمنْ َ‬
‫جلّ‬
‫ُْ َ ً‬
‫منج ِل ّ‬
‫يا‬
‫ُمنْ َ‬
‫جلّ‬
‫َ‬
‫الّتنْ َ‬
‫ج ِليا‬
‫َ‬
‫الّتنْ َ‬
‫ج ِليا‬
‫َْ َ‬
‫يانّ‬
‫ينج ِل ِ‬
‫َتنْ َ‬
‫ج ِل ِّ‬
‫يان‬
‫َتنْ َ‬
‫ج ِل ِّ‬
‫يان‬
‫َتنْ َ‬
‫ج ِل ِّ‬
‫يان‬
‫َْ َ ُ َ‬
‫جل ْونّ‬
‫ين‬
‫َْ َ ْ‬
‫ج ِل َّ‬
‫ني‬
‫ين‬
‫َْ َ ُْ َ‬
‫تنجلو ّ‬
‫ن‬
‫ُْ َ‬
‫يانّ‬
‫منج ِل ِ‬
‫ُ ْ َ َْ‬
‫نيّ‬
‫منج ِلي ِ‬
‫ُ ْ َ َْ‬
‫نيّ‬
‫منج ِلي ِ‬
‫ُْ َ َ‬
‫تانّ‬
‫منج ِلي ِ‬
‫ُ ْ َ ََْ‬
‫نيّ‬
‫منج ِليت ِ‬
‫ُ ْ َ ََْ‬
‫نيّ‬
‫منج ِليت ِ‬
‫ُْ َ ُ َ‬
‫جل ْونّ‬
‫من‬
‫ُْ َ ْ‬
‫ج ِل َّ‬
‫ني‬
‫من‬
‫ُ ْ َ َْ‬
‫منج ِل ّ‬
‫ني‬
‫ُمنْ َ‬
‫ج ِلياتّ‬
‫ُمنْ َ‬
‫ج ِلياتّ‬
‫ُمنْ َ‬
‫ج ِلياتّ‬
‫أمر‬
‫ْ‬
‫ِاَنَ ِلّ‬
‫ْ‬
‫ِل‬
‫ِاَنَ ِ ّْ‬
‫َْ َ ُ‬
‫جل ْوا‬
‫الّتن‬
‫َْ َ ْ‬
‫ج ِل َّ‬
‫ني‬
‫الّتن‬
‫ّ‬
‫ْ‬
‫ِاَنَ ِليا‬
‫ْ‬
‫ِاَنَ ِليا‬
‫ْ ُ‬
‫ِاَنَل ْوا‬
‫ْ ْ‬
‫ِاَنَ ِل َّ‬
‫ني‬
‫ظرف‬
‫ُمنْ َ‬
‫ج ً‬
‫َلّ‬
‫ُمنْ َ‬
‫ج ًّ‬
‫َل‬
‫ُمنْ َ‬
‫ج ً‬
‫َلّ‬
‫‪127‬‬
‫ُْ َ َ‬
‫يانّ‬
‫منجل ِ‬
‫ُ ْ َ ََْ‬
‫نيّ‬
‫منجلي ِ‬
‫ُ ْ َ ََْ‬
‫نيّ‬
‫منجلي ِ‬
‫ُْ َ َ‬
‫جلياتّ‬
‫من‬
‫ُْ َ َ‬
‫منجلياتّ‬
‫ُْ َ َ‬
‫جلياتّ‬
‫من‬
‫ناقص – ‪FAMILY VIII‬‬
‫املاضّاملبنّللمجهولّ‬
‫ا ُ ْنتُ ِ َ‬
‫هّ‬
‫ُْ‬
‫انتُ ِهيَ ْ ّ‬
‫ت‬
‫ُْ ْ‬
‫انتُ ِهي َ ّ‬
‫ت‬
‫ُْ‬
‫انتُ ِهيْ ِ ّ‬
‫ت‬
‫ُْ‬
‫انتُ ِهيْ ُ ّ‬
‫ت‬
‫ُْ‬
‫انتُ ِهيا‬
‫ُْ‬
‫انتُ ِهيَتا‬
‫ُْ ْ‬
‫انتُ ِهيتُما‬
‫ُْ‬
‫انتُ ِهيْتُما‬
‫املاضّاملبنّللمعلوم‬
‫ُْ‬
‫انتُ ُه ْوا‬
‫ُْ ْ‬
‫انتُ ِه َّ‬
‫ني‬
‫ُْ ْ‬
‫انتُ ِهيتُ ّْم‬
‫ُْ ُ‬
‫ت‬
‫انتُ ِهيْ َّّ‬
‫ُْ‬
‫انتُ ِهيْنا‬
‫ْ َ‬
‫ِانتَهّ‬
‫ْ‬
‫ِانتَ َه ْ ّ‬
‫ت‬
‫ْ ْ‬
‫ِانتَ َهي َ ّ‬
‫ت‬
‫ْ‬
‫ِانتَ َهيْ ِ ّ‬
‫ت‬
‫ْ‬
‫ِانتَ َهيْ ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ْ َ‬
‫يُنتَهّ‬
‫ُْ َ‬
‫تنتَ ّ‬
‫ه‬
‫ُْ َ‬
‫تنتَ ّ‬
‫ه‬
‫ُْ ْ‬
‫تنتَ َه َّ‬
‫ني‬
‫ُْ َ‬
‫أنتَ ّ‬
‫ه‬
‫ََُْ‬
‫يانّ‬
‫ينته ِ‬
‫ُْ‬
‫تنتَ َه ِّ‬
‫يان‬
‫ُْ‬
‫تنتَ َه ِّ‬
‫يان‬
‫ُْ‬
‫تنتَ َه ِّ‬
‫يان‬
‫املضارعّاملبنّللمعلوم‬
‫يَنْتَ ِ ْ‬
‫هّ‬
‫َْ‬
‫تنتَ ِ ّْ‬
‫ه‬
‫َْ‬
‫تنتَ ِ ّْ‬
‫ه‬
‫َْ ْ‬
‫تنتَ ِه َّ‬
‫ني‬
‫َْ‬
‫أنتَ ِ ّْ‬
‫ه‬
‫ْ َ‬
‫يُنتَ َه ْونّ‬
‫ْ ْ‬
‫يُنتَ َه َّ‬
‫ني‬
‫ُْ َ‬
‫تنتَ َه ْونّ‬
‫ُْ ْ‬
‫تنتَ َه َّ‬
‫ني‬
‫ُْ َ‬
‫ننتَهّ‬
‫اسمّمفعول‬
‫ُمنْتَ ً‬
‫هّ‬
‫ْ‬
‫ُمنتَ ًّ‬
‫ه‬
‫ُمنْتَ ً‬
‫هّ‬
‫ْ‬
‫ُمنتَ َها ّة‬
‫ْ ً‬
‫ُمنتَ َها ّة‬
‫ْ‬
‫ُمنتَ َهاةّ‬
‫ُ ََْ‬
‫يانّ‬
‫منته ِ‬
‫ُ َََْْ‬
‫نيّ‬
‫منتهي ِ‬
‫ُ َََْْ‬
‫نيّ‬
‫منتهي ِ‬
‫ْ‬
‫ُمنتَ َها ِّ‬
‫تان‬
‫ُ ََْ َْ‬
‫نيّ‬
‫منتهات ِ‬
‫ُ ََْ َْ‬
‫نيّ‬
‫منتهات ِ‬
‫ْ‬
‫ِانتَ َهيا‬
‫ْ‬
‫ِانتَ َهتا‬
‫ْ ْ‬
‫ِانتَ َهيتُما‬
‫ْ‬
‫ِانتَ َهيْتُما‬
‫ْ‬
‫ِانتَ َه ْوا‬
‫ْ ْ‬
‫ِانتَ َه َّ‬
‫ني‬
‫ْ ْ‬
‫ِانتَ َهيتُ ّْم‬
‫ْ ُ‬
‫ت‬
‫ِانتَ َهيْ َّّ‬
‫ْ‬
‫ِانتَ َهيْنا‬
‫ََْ‬
‫يانّ‬
‫ينت ِه ِ‬
‫َْ‬
‫تنتَ ِه ِّ‬
‫يان‬
‫َْ‬
‫تنتَ ِه ِّ‬
‫يان‬
‫َْ‬
‫تنتَ ِه ِّ‬
‫يان‬
‫ْ َ‬
‫يَنتَ ُه ْونّ‬
‫ْ ْ‬
‫يَنتَ ِه َّ‬
‫ني‬
‫َْ َ‬
‫تنتَ ُه ْو ّ‬
‫ن‬
‫َْ ْ‬
‫تنتَ ِه َّ‬
‫ني‬
‫َْ‬
‫ننتَ ِ ّْ‬
‫ه‬
‫اسمّفاعل‬
‫ْ َ‬
‫ُمنتَ َه ْونّ‬
‫ْ ْ‬
‫ُمنتَ َه َّ‬
‫ني‬
‫ْ‬
‫ُمنتَ ّه‬
‫ُ َْ ً‬
‫منت ِه ّ‬
‫يا‬
‫ْ‬
‫ُمنتَهّ‬
‫ْ‬
‫ُمنتَ َهياتّ‬
‫ْ‬
‫ُمنتَ َهياتّ‬
‫ْ‬
‫ُمنتَ ِهيَ ّة‬
‫ْ ً‬
‫ُمنتَ ِهيَ ّة‬
‫ْ‬
‫ُمنتَ ِهيَةّ‬
‫ُمنْتَ َه ْ َ‬
‫نيّ‬
‫ْ‬
‫ُمنتَ َهياتّ‬
‫ّنه‬
‫ُ َْ‬
‫يانّ‬
‫منت ِه ِ‬
‫ُ َْ َْ‬
‫نيّ‬
‫منت ِهي ِ‬
‫ُ َْ َْ‬
‫نيّ‬
‫منت ِهي ِ‬
‫ُ َْ َ‬
‫تانّ‬
‫منت ِهي ِ‬
‫ُ َْ ََْ‬
‫نيّ‬
‫منت ِهيت ِ‬
‫ُ َْ ََْ‬
‫نيّ‬
‫منت ِهيت ِ‬
‫أمر‬
‫‪128‬‬
‫ْ َ‬
‫ُمنتَ ُه ْونّ‬
‫ْ ْ‬
‫ُمنتَ ِه َّ‬
‫ني‬
‫ْ ْ‬
‫ُمنتَ ِه َّ‬
‫ني‬
‫ْ‬
‫ُمنتَ ِهياتّ‬
‫ْ‬
‫ُمنتَ ِهياتّ‬
‫ْ‬
‫ُمنتَ ِهياتّ‬
‫َْ‬
‫الّتنتَ ِهّ‬
‫َْ‬
‫الّتنتَ ِ ّْ‬
‫ه‬
‫َْ‬
‫الّتنتَ ِهيا‬
‫َْ‬
‫الّتنتَ ِهيا‬
‫ْ‬
‫ِانتَ ِهّ‬
‫ْ‬
‫ِانتَ ِ ّْ‬
‫ه‬
‫َْ‬
‫الّتنتَ ُه ْوا‬
‫َْ ْ‬
‫الّتنتَ ِه َّ‬
‫ني‬
‫ّ‬
‫ْ‬
‫ِانتَ ُه ْوا‬
‫ْ ْ‬
‫ِانتَ ِه َّ‬
‫ني‬
‫ْ‬
‫ِانتَ ِهيا‬
‫ْ‬
‫ِانتَ ِهيا‬
‫ظرف‬
‫ُمنْتَ ً‬
‫هّ‬
‫ْ‬
‫ُمنتَ ًّ‬
‫ه‬
‫ُمنْتَ ً‬
‫هّ‬
‫ْ‬
‫ُمنتَ َهياتّ‬
‫ْ‬
‫ُمنتَ َهياتّ‬
‫ُ ََْ‬
‫يانّ‬
‫منته ِ‬
‫ُ َََْْ‬
‫نيّ‬
‫منتهي ِ‬
‫ُ َََْْ‬
‫نيّ‬
‫منتهي ِ‬
‫ْ‬
‫ُمنتَ َهياتّ‬
‫ناقص – ‪FAMILY X‬‬
‫املاضّاملبنّللمجهولّ‬
‫ا ُ ْستُ ْغ ِ َ‬
‫ِشّ‬
‫ُ ْ‬
‫ا ْستَغ ِشيَ ْ ّ‬
‫ت‬
‫ُ ْ‬
‫ا ْستُغ ِشيْ َ ّ‬
‫ت‬
‫ُ ْ‬
‫ا ْستُغ ِشيْ ِ ّ‬
‫ت‬
‫ُ ْ‬
‫ا ْستُغ ِشيْ ُ ّ‬
‫ت‬
‫ُ ْ‬
‫ا ْستُغ ِشيا‬
‫َ ْ‬
‫ا ْستُغ ِشيَتا‬
‫ُ ْ ْ‬
‫ا ْستُغ ِشيتُما‬
‫ُ ْ ْ‬
‫ا ْستُغ ِشيتُما‬
‫املاضّاملبنّللمعلوم‬
‫ُ ْ ُ‬
‫ا ْستَغش ْوا‬
‫ُ ْ ْ‬
‫ا ْستُغ ِش َّ‬
‫ني‬
‫ُ ْ ْ‬
‫ا ْستُغ ِشيتُ ّْم‬
‫ُ ْ ُ‬
‫ت‬
‫ا ْستُغ ِشيْ َّّ‬
‫ُ ْ ْ‬
‫ا ْستُغ ِشينا‬
‫ْ َ‬
‫ِا ْستَغَشّ‬
‫ْ َ‬
‫ِا ْستَغش ْ ّ‬
‫ت‬
‫ْ َ‬
‫ِا ْستَغشيْ َ ّ‬
‫ت‬
‫ْ َ‬
‫ِا ْستَغشيْ ِ ّ‬
‫ت‬
‫ْ َ‬
‫ِا ْستَغشيْ ُ ّ‬
‫ت‬
‫املضارعّاملبنّللمجهول‬
‫ْ‬
‫ي ُ ْستَغَش‬
‫ُ ْ‬
‫ت ْستَغَش‬
‫ُ ْ‬
‫ت ْستَغَش‬
‫ُ ْ َ ْ‬
‫ت ْستَغش َّ‬
‫ني‬
‫ُ ْ ْ‬
‫أستَغَش‬
‫ُْ َْ‬
‫شيانّ‬
‫يستغ ِ‬
‫ُ ْ َ‬
‫ت ْستَغش ِّ‬
‫يان‬
‫ُ ْ َ‬
‫ت ْستَغش ِّ‬
‫يان‬
‫َ ْ َ‬
‫ت ْستَغش ِّ‬
‫يان‬
‫ْ َ‬
‫ِا ْستَغشيا‬
‫ْ َ‬
‫ِا ْستَغشتا‬
‫ْ َ ْ‬
‫ِا ْستَغشيتُما‬
‫ْ َ ْ‬
‫ِا َستَغشيتُما‬
‫ْ َ‬
‫ِا ْستَغش ْوا‬
‫ْ َ ْ‬
‫ِا ْستَغش َّ‬
‫ني‬
‫ْ َ ْ‬
‫ِا ْستَغشيتُ ّْم‬
‫ْ َ ُ‬
‫ت‬
‫ِا َستَغشيْ َّّ‬
‫ْ َ ْ‬
‫ِا ْستَغشينا‬
‫املضارعّاملبنّللمعلوم‬
‫ي َ ْستَ ْغ ِ ْ‬
‫ِشّ‬
‫َ ْ‬
‫ت ْستَغ ِ ّْ‬
‫ِش‬
‫َ ْ‬
‫ت ْستَغ ِ ّْ‬
‫ِش‬
‫َ ْ ْ‬
‫ت ْستَغ ِش َّ‬
‫ني‬
‫َ ْ ْ‬
‫أستَغ ِ ّْ‬
‫ِش‬
‫ْ َ َ‬
‫ي ُ ْستَغش ْونّ‬
‫ْ َ ْ‬
‫ي ُ ْستَغش َّ‬
‫ني‬
‫ُ ْ َ َ‬
‫ت ْستَغش ْونّ‬
‫ُ ْ َ ْ‬
‫ت ْستَغش َّ‬
‫ني‬
‫ُ ْ‬
‫ن ْستَغَش‬
‫اسمّمفعول‬
‫َْ َْ‬
‫يانّ‬
‫يستغ ِش ِ‬
‫َ ْ‬
‫ت ْستَغ ِش ِّ‬
‫يان‬
‫َ ْ‬
‫ت ْستَغ ِش ِّ‬
‫يان‬
‫َ ْ‬
‫ت ْستَغ ِش ِّ‬
‫يان‬
‫اسمّفاعل‬
‫‪129‬‬
‫ْ ُ َ‬
‫ي َ ْستَغش ْونّ‬
‫ْ ْ‬
‫ي َ ْستَغ ِش َّ‬
‫ني‬
‫َ ْ ُ َ‬
‫ت ْستَغش ْو ّ‬
‫ن‬
‫َ ْ ْ‬
‫ت ْستَغ ِش َّ‬
‫ني‬
‫َ ْ‬
‫ن ْستَغ ِ ّْ‬
‫ِش‬
‫ُم ْستَ ْغ ً‬
‫َشّ‬
‫ْ‬
‫ُم ْستَغ ًّ‬
‫َش‬
‫ْ‬
‫ُم ْستَغ ًّ‬
‫َش‬
‫ْ َ‬
‫ُم ْستَغشاةّ‬
‫ْ َ ً‬
‫ُم ْستَغشا ّة‬
‫ّ‬
‫ْ َ‬
‫ُم ْستَغشاةّ‬
‫ُ ْ َْ َ‬
‫يانّ‬
‫مستغش ِ‬
‫ُ ْ َْ َ َْ‬
‫نيّ‬
‫مستغشي ِ‬
‫ُ ْ َْ َ َْ‬
‫نيّ‬
‫مستغشي ِ‬
‫ْ َ‬
‫ُم ْستَغشا ِّ‬
‫تان‬
‫ُ ْ َ ْ َ َْ‬
‫نيّ‬
‫مستغشات ِ‬
‫ُ ْ َ ْ َ َْ‬
‫نيّ‬
‫مستغشات ِ‬
‫ّ‬
‫ْ َ َ‬
‫ُم ْستَغش ْونّ‬
‫ُم ْستَ ْغ َش ْ َ‬
‫نيّ‬
‫ْ‬
‫ُم ْستَغشّ‬
‫ُ ْ َْ ً‬
‫مستغ ِش ّ‬
‫يا‬
‫ْ‬
‫ُم ْستَغشّ‬
‫ْ َ‬
‫ُم ْستَغشياتّ‬
‫ْ َ‬
‫ُم ْستَغشياتّ‬
‫ْ‬
‫ُم ْستَغ ِشيَةّ‬
‫ْ ً‬
‫ُم ْستَغ ِشيَ ّة‬
‫ْ‬
‫ُم ْستَغ ِشيَةّ‬
‫ُم ْستَ ْغ َش ْ َ‬
‫نيّ‬
‫ّ‬
‫ْ َ‬
‫ُم ْستَغشياتّ‬
‫ّنه‬
‫َ ْ‬
‫الّت ْستَغ ِشّ‬
‫َ ْ‬
‫الّت ْستَغ ِ ّْ‬
‫ِش‬
‫َ ْ‬
‫الّت ْستَغ ِشيا‬
‫َ ْ‬
‫الّت ْستَغ ِشيا‬
‫ُ ْ َْ‬
‫يانّ‬
‫مستغ ِش ِ‬
‫ُ ْ َْ َْ‬
‫نيّ‬
‫مستغ ِشي ِ‬
‫ُ ْ َْ َْ‬
‫نيّ‬
‫مستغ ِشي ِ‬
‫ْ‬
‫ُم ْستَغ ِشيَ ِّ‬
‫تان‬
‫ُ ْ َْ ََْ‬
‫نيّ‬
‫مستغ ِشيت ِ‬
‫ُ ْ َْ ََْ‬
‫نيّ‬
‫مستغ ِشيت ِ‬
‫ْ ُ َ‬
‫ُم ْستَغش ْونّ‬
‫ْ ْ‬
‫ُم ْستَغ ِش َّ‬
‫ني‬
‫ْ ْ‬
‫ُم ْستَغ ِش َّ‬
‫ني‬
‫ْ‬
‫ُم ْستَغ ِشياتّ‬
‫ْ‬
‫ُم ْستَغ ِشياتّ‬
‫ْ‬
‫ُم ْستَغ ِشياتّ‬
‫أمر‬
‫َ ْ ُ‬
‫الّت ْستَغش ْوا‬
‫َ ْ ْ‬
‫الّت ْستَغ ِش َّ‬
‫ني‬
‫ْ ْ‬
‫ِاستَغ ِشّ‬
‫ْ‬
‫ِا ْستَغ ِ ّْ‬
‫ِش‬
‫ّ‬
‫ْ ْ‬
‫ِاستَغ ِشيا‬
‫ْ‬
‫ِا ْستَغ ِشيا‬
‫ْ ْ ُ‬
‫ِاستَغش ْوا‬
‫ْ ْ‬
‫ِا ْستَغ ِش َّ‬
‫ني‬
‫ظرف‬
‫ُم ْستَ ْغ ً‬
‫َشّ‬
‫ْ‬
‫ُم ْستَغ ًّ‬
‫َش‬
‫ْ‬
‫ُم ْستَغ ًّ‬
‫َش‬
‫‪130‬‬
‫ُ ْ َْ َ‬
‫يانّ‬
‫مستغش ِ‬
‫ُ ْ َْ َ َْ‬
‫نيّ‬
‫مستغشي ِ‬
‫ُ ْ َْ َ َْ‬
‫نيّ‬
‫مستغشي ِ‬
‫ْ َ‬
‫ُم ْستَغشياتّ‬
‫ْ َ‬
‫ُم ْستَغشياتّ‬
‫ْ َ‬
‫ُم ْستَغشياتّ‬
VOCABULARY – ‫لفيف‬
َ َ َ
َ ‫ىّّي ْطو ْي‬
ّ‫ّّط ًّيا‬
‫طو‬
ِ
ًَّ
َ
ْ
ّ‫ك َوىّّيَك ِويّّكيا‬
ْ
َ
َ
ّ‫ش َوىّّيَش ِويّّشيًّا‬
ْ
َ
َ
ّ‫أ َوىّّيَأ ِو ْيّّأ ِو ًّيا‬
َ
ً
ْ َ‫َوَّلّّي‬
ّ‫ّّواليَة‬
ِ ‫ِل‬
ِ
‫مرد‬
to fold
ّto iron
ّto grill, roast
ّto take refuge, to shelter
ّto befriend, to be in charge
ّ
ً َ ْ ِّ َ ُ َّ َ
‫ِّفّّت ْو ِفيَ ّة‬
‫وَّفّّيو‬
ً َ ْ َ ْ ِّ َ ُ َّ َ
‫سوىّّيسويّّتس ِوي ّة‬
ّ
َ
ً ‫صّّإي ْ َص‬
ْ ُْ َ ْ
ّ‫اء‬
ِ ِ ‫أوىصّّيو‬
َْ ْ َ َ َ
‫ّّونيًا‬
‫وَنّّي ِن‬
ًَ َ ْ َ َ َ
‫ّّوقاي ّة‬
ِ ‫وَقّّي ِق‬
ًَّ
ْ َ َّ َ َ َ
ّ)‫ِعّّيع ََيّّعياّ(بـ‬/
‫ع ِِي‬
ًَ َ ْ َْ ََ
‫ّّرواي ّة‬
ِ ‫روىّّير ِوي‬
ً َ َ َ ْ َ َّ َ َ َ
‫ِحُّيَيّحي ّاة‬/‫ح ِِي‬
to become weak, dispirited
to protect
to be incapable (of)
to narrate
to live
ّ
FAMILY II
ً
َ ْ ِّ َ ُ َّ َ
ّ‫صّّت ْو ِصيَة‬
‫وىصّّيو‬
ً َّ َ ْ ِّ َ ُ َّ َ
‫َّتي ّة‬
ِ ‫حَيُّيِي‬
to fulfill a promise, to pay in full
to fashion/form, to make equal
ّto enjoin, to command
to greet
ّ
FAMILY IV
َ
ً ‫ِّفّّإ ْي َف‬
ْ ُْ َ ْ
ّ‫اء‬
ِ ِ ‫أوَّفّّيو‬
to command, to bequeath
ّ
to honor an agreement, to pay in full
ّ
ََ َ َََ َ ََ
)‫اصيًاّ(بـ‬
ِ ‫تواىصّّيتواىصّّتو‬
FAMILY VI
to urge each other to do something
ّ
َ َ َّ
ً ‫قّّ ِا ِّت َق‬
ْ ِ ‫ّّي َّت‬
ّ‫اء‬
‫ِاتَق‬
FAMILY VIII
ّto be pious, to be conscious of, to guard against
ّ
َ
ْ ‫ِا ْستَ ْو ََّفّّي َ ْستَ ْو‬
ًّ ‫ِّفّّ ِا ْستِيْف‬
‫اء‬
ِ
FAMILY X
ً ‫ِا ْستَ َوىّّي َ ْستَو ْيّّ ِا ْس ِت َو‬
ّ‫اء‬
ِ
to demand one’s due in full
131
to ascend, to be equal
ْ َ
CHAPTER 10 - ‫ل ِف ي ف‬
10.1 INTRODUCTION
Recall that a word is considered ‫ لفيفّمفروق‬when the first and last root letters are vowels. In other
words, this irregularity combines ‫ مثال‬and ‫ناقص‬. The same rules of ‫ مثال‬and ‫ ناقص‬apply, both in ‫ مزيدّفيه‬and
‫مرد‬.
A word is considered ‫ لفيفّمقرون‬when the second and third root letters are vowels. This type of word
behaves just like a ‫ ناقص‬word. The same rules of ‫ ناقص‬apply, both in ‫ مزيدّفيه‬and ‫مرد‬.
The only exception to this is when both root letters are ‫ي‬. In this case, the word can either be treated
like a ‫ ناقص‬word or a ‫ مضاعف‬word.
Let us look at some examples.
10.2 ‫لفيفّمفروق‬
FAMILY IV
Notice how the ‫ واو‬in the ‫ مصدر‬turned into a ‫ياء‬, just as we saw in ‫مثال‬.
FAMILY I - ‫َضب‬
132
Notice how the ‫ أمر‬is only one letter. That is because the last letter is dropped due to it being ‫ناقص‬,
and the first letter is dropped as part of the process of making a ‫فعلّأمر‬.
10.3 ‫لفيفّمقرون‬
FAMILY III
Notice how it is treated like a normalّ‫ّفعل ناقص‬.
133
FAMILY I - ‫َضب‬
Notice how it is treated like a normalّ‫ّفعل ناقص‬. Even though the middle letter is ‫معتل‬, it is not
treated as ‫أجوف‬.
The ‫ فعلّماض‬can be either treated as a ‫ لفيف‬word or as ‫مضاعف‬.
134
‫لفيفّمفروقّ(َضب) – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُو َ‬
‫قّ‬
‫ِ‬
‫ُوقيَتّْ‬
‫ِ‬
‫ُوقيْتَّ‬
‫ِ‬
‫ْ‬
‫تّ‬
‫ُو ِقي ِ‬
‫ُوقيْ ُ‬
‫تّ‬
‫ِ‬
‫ُو ِقياّ‬
‫ُو ِقيَتاّ‬
‫ُو ِقيْتُماّ‬
‫ُو ِقيْتُماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫ُ‬
‫ُوق ْواّ‬
‫ُوق ْ َ‬
‫نيّ‬
‫ِ‬
‫ُوقيْتُمّْ‬
‫ِ‬
‫َوَقّ‬
‫َوقَ ْ‬
‫تّ‬
‫َو َقيْ َ‬
‫تّ‬
‫َْ‬
‫تّ‬
‫َوقي ِ‬
‫ُوقيْ ُ َّ‬
‫تّ‬
‫ِ‬
‫ُو ِقيْناّ‬
‫َو َقيْ ُ‬
‫تّ‬
‫املضارعّاملبنّللمجهول‬
‫يُ ْوَقّ‬
‫ُ‬
‫ت ْوَقّ‬
‫ُ‬
‫ت ْوَقّ‬
‫تُ ْوقَ ْ َ‬
‫نيّ‬
‫ُ‬
‫أ ْوَقّ‬
‫َُْ‬
‫يانّ‬
‫ي وق ِ‬
‫َُْ‬
‫يانّ‬
‫ت وق ِ‬
‫َُْ‬
‫يانّ‬
‫ت وق ِ‬
‫َُْ‬
‫يانّ‬
‫ت وق ِ‬
‫ّ‬
‫َم ْو ِقّ‬
‫َم ْو ِق ًّياّ‬
‫ق‬
‫َم ْو ِ ّ‬
‫َم ْو ِق َّيةّ‬
‫ً‬
‫َم ْو ِق َّيةّ‬
‫َم ْو ِق َّيةّ‬
‫ّ‬
‫ّ‬
‫َ ْ َّ‬
‫تانّ‬
‫مو ِقي ِ‬
‫َ ْ َّ َ ْ‬
‫نيّ‬
‫مو ِقيت ِ‬
‫َ ْ َّ َ ْ‬
‫نيّ‬
‫مو ِقيت ِ‬
‫َ‬
‫َوقيْتُماّ‬
‫َ‬
‫َوقيْتُماّ‬
‫ّ‬
‫َ‬
‫َوقيْتُ ْمّ‬
‫َو َقيْ ُ َّ‬
‫تّ‬
‫َ‬
‫َوقيْناّ‬
‫املضارعّاملبنّللمعلوم‬
‫َ َ‬
‫يُ ْوق ْونّ‬
‫يُ ْوقَ ْ َ‬
‫نيّ‬
‫يَ ْ‬
‫قّ‬
‫ِ‬
‫تَ ْ‬
‫قّ‬
‫ِ‬
‫تَ ْ‬
‫قّ‬
‫ِ‬
‫تَق ْنيَّ‬
‫ِ‬
‫َ‬
‫أِ ْ‬
‫ِقّ‬
‫ُ َ َ‬
‫ت ْوق ْونّ‬
‫تُ ْوقَ ْ َ‬
‫نيّ‬
‫ُ‬
‫ن ْوَقّ‬
‫اسمّمفعول‬
‫َ ْ َّ‬
‫انّ‬
‫مو ِقي ِ‬
‫َ ْ َّ ْ‬
‫نيّ‬
‫مو ِقي ِ‬
‫َ ْ َّ ْ‬
‫نيّ‬
‫مو ِقي ِ‬
‫َ‬
‫َوقياّ‬
‫َ‬
‫َوقتاّ‬
‫َ‬
‫َوق ْواّ‬
‫َوقَ ْ َ‬
‫نيّ‬
‫َ‬
‫يانّ‬
‫ي ِق ِ‬
‫َ‬
‫يانّ‬
‫ت ِق ِ‬
‫َ‬
‫يانّ‬
‫ت ِق ِ‬
‫َ‬
‫يانّ‬
‫ت ِق ِ‬
‫ّ‬
‫َُ َ‬
‫يق ْونّ‬
‫يَق ْ َ‬
‫نيّ‬
‫ِ‬
‫َُْ َ‬
‫تقونّ‬
‫تَق ْ َ‬
‫نيّ‬
‫ِ‬
‫نَ ْ‬
‫قّ‬
‫ِ‬
‫اسمّفاعل‬
‫َ‬
‫َم ْو ِق يي ْونّ‬
‫َم ْوقيِّ ْ َ‬
‫نيّ‬
‫ِ‬
‫َم ْوقيِّ ْ َ‬
‫نيّ‬
‫ِ‬
‫واقّ‬
‫وا ِقيًاّ‬
‫واقّ‬
‫ّ‬
‫ّ‬
‫وا ِقيَةّ‬
‫ً‬
‫وا ِقيَةّ‬
‫وا ِقيَةّ‬
‫َم ْو ِق َّياتّ‬
‫َم ْو ِق َّياتّ‬
‫َم ْو ِق َّياتّ‬
‫ّ‬
‫يانّ‬
‫وا ِق ِ‬
‫َْ‬
‫نيّ‬
‫وا ِقي ِ‬
‫َْ‬
‫نيّ‬
‫وا ِقي ِ‬
‫ّ‬
‫َ‬
‫تانّ‬
‫وا ِقي ِ‬
‫ََْ‬
‫نيّ‬
‫وا ِقيت ِ‬
‫ََْ‬
‫نيّ‬
‫وا ِقيت ِ‬
‫ّ‬
‫‪135‬‬
‫ُ َ‬
‫واق ْونّ‬
‫واق ْ َ‬
‫نيّ‬
‫ِ‬
‫واق ْ َ‬
‫نيّ‬
‫ِ‬
‫ّ‬
‫وا ِقياتّ‬
‫وا ِقياتّ‬
‫وا ِقياتّ‬
‫ّنه‬
‫َ‬
‫الّت ِقّ‬
‫الّتَ ْ‬
‫قّ‬
‫ِ‬
‫َ‬
‫الّت ِقياّ‬
‫َ‬
‫الّت ِقياّ‬
‫أمر‬
‫َُ‬
‫الّتق ْواّ‬
‫الّتَق ْ َ‬
‫نيّ‬
‫ِ‬
‫ِقياّ‬
‫ِقّ‬
‫ِ ْ‬
‫ِقّ‬
‫ِقياّ‬
‫ّ‬
‫ُ‬
‫ق ْواّ‬
‫قَْ‬
‫نيّ‬
‫ِ‬
‫ظرف‬
‫ً‬
‫َم ْوَقّ‬
‫ً‬
‫َم ْوَقّ‬
‫ً‬
‫َم ْوَقّ‬
‫ََْ‬
‫يانّ‬
‫م وق ِ‬
‫َ ََْْ‬
‫نيّ‬
‫موقي ِ‬
‫َ ََْْ‬
‫نيّ‬
‫موقي ِ‬
‫َم ِ ْ‬
‫واِقّ‬
‫َم ِ َ‬
‫واِقّ‬
‫َم ِ ْ‬
‫واِقّ‬
‫لفيفّمفروق (سمع)ّ– ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُو َ‬
‫لّ‬
‫ِ‬
‫ُ َتْ‬
‫و ِيل ّ‬
‫ُويلْ َ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫تّ‬
‫ُو ِيل ِ‬
‫ُويلْ ُ‬
‫تّ‬
‫ِ‬
‫ُو ِيلاّ‬
‫ُو ِيلَتاّ‬
‫ُو ِيلْتُماّ‬
‫ُو ِيلْتُماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫ُ‬
‫ُول ْواّ‬
‫ُول ْ َ‬
‫نيّ‬
‫ِ‬
‫ُويلْتُمّْ‬
‫ِ‬
‫َو َ‬
‫لّ‬
‫ِ‬
‫َ َتْ‬
‫و ِيل ّ‬
‫َويلْ َ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫تّ‬
‫َو ِيل ِ‬
‫َويلْ ُ‬
‫تّ‬
‫ِ‬
‫ُويلْ ُ َّ‬
‫تّ‬
‫ِ‬
‫ُو ِيلْناّ‬
‫املضارعّاملبنّللمجهول‬
‫يُ ْوَّلّ‬
‫ُ‬
‫ت ْوَّلّ‬
‫ُ‬
‫ت ْوَّلّ‬
‫تُ ْولَ ْ َ‬
‫نيّ‬
‫ُ‬
‫أ ْوَّلّ‬
‫َُْ‬
‫انّ‬
‫يويل ِ‬
‫َُْ‬
‫انّ‬
‫تويل ِ‬
‫َُْ‬
‫انّ‬
‫تويل ِ‬
‫َُْ‬
‫انّ‬
‫تويل ِ‬
‫ّ‬
‫َو ِيلاّ‬
‫َو ِيلَتاّ‬
‫َو ِيلْتُماّ‬
‫َو ِيلْتُماّ‬
‫ّ‬
‫ُ‬
‫َول ْواّ‬
‫َول ْ َ‬
‫نيّ‬
‫ِ‬
‫َويلْتُمّْ‬
‫ِ‬
‫َويلْ ُ َّ‬
‫تّ‬
‫ِ‬
‫َو ِيلْناّ‬
‫املضارعّاملبنّللمعلوم‬
‫َ َ‬
‫يُ ْول ْونّ‬
‫يُ ْولَ ْ َ‬
‫نيّ‬
‫يَ ْ‬
‫ِلّ‬
‫ِ‬
‫تَِلّْ‬
‫ِ‬
‫تَِلّْ‬
‫ِ‬
‫تَل ْنيَّ‬
‫ِ‬
‫َ‬
‫أ ْ‬
‫لّ‬
‫ِ‬
‫ُ َ َ‬
‫ت ْول ْونّ‬
‫تُ ْولَ ْ َ‬
‫نيّ‬
‫ُ‬
‫ن ْوَّلّ‬
‫‪136‬‬
‫َ‬
‫يانّ‬
‫ي ِل ِ‬
‫َ‬
‫يانّ‬
‫ت ِل ِ‬
‫َ‬
‫يانّ‬
‫ت ِل ِ‬
‫َ‬
‫يانّ‬
‫ت ِل ِ‬
‫ّ‬
‫ُ َ‬
‫يَل ْونّ‬
‫يَل ْ َ‬
‫نيّ‬
‫ِ‬
‫َُْ َ‬
‫تلونّ‬
‫تَل ْ َ‬
‫نيّ‬
‫ِ‬
‫نَ ْ‬
‫ِلّ‬
‫ِ‬
‫اسمّمفعول‬
‫َم ْو ِلّ‬
‫َم ْو ِ ًّيلاّ‬
‫َم ْو ِلّ‬
‫ّ‬
‫َم ْو ِ َّيلةّ‬
‫ً‬
‫َم ْو ِ َّيلةّ‬
‫َم ْو ِ َّيلةّ‬
‫َْ‬
‫انّ‬
‫مو ِيل ِ‬
‫َ ْ َّ ْ‬
‫نيّ‬
‫مو ِيل ِ‬
‫َ ْ َّ ْ‬
‫نيّ‬
‫مو ِيل ِ‬
‫َ ْ َّ‬
‫تانّ‬
‫مو ِيل ِ‬
‫َ ْ َّ َ ْ‬
‫نيّ‬
‫مو ِيلت ِ‬
‫َ ْ َّ َ ْ‬
‫نيّ‬
‫مو ِيلت ِ‬
‫ّ‬
‫اسمّفاعل‬
‫َ‬
‫َم ْو ِ ييل ْونّ‬
‫َم ْويلِّ ْ َ‬
‫نيّ‬
‫ِ‬
‫َم ْويلِّ ْ َ‬
‫نيّ‬
‫ِ‬
‫والّ‬
‫وايلًاّ‬
‫ِ‬
‫انّ‬
‫ِ‬
‫وايل ِ‬
‫َْ‬
‫نيّ‬
‫ِ‬
‫وايل ِ‬
‫َْ‬
‫نيّ‬
‫ِ‬
‫وايل ِ‬
‫وايلَةّ‬
‫ِ‬
‫ً‬
‫وايلَةّ‬
‫ِ‬
‫وايلَةّ‬
‫ِ‬
‫َِ‬
‫تانّ‬
‫وايل ِ‬
‫ََْ‬
‫نيّ‬
‫ِ‬
‫وايلت ِ‬
‫ََْ‬
‫نيّ‬
‫ِ‬
‫وايلت ِ‬
‫والّ‬
‫ّ‬
‫ّ‬
‫َم ْو ِ َّيلاتّ‬
‫َم ْو ِ َّيلاتّ‬
‫َم ْو ِ َّيلاتّ‬
‫ّنه‬
‫َ‬
‫الّت ِلّ‬
‫الّتَ ْ‬
‫ِلّ‬
‫ِ‬
‫َ‬
‫الّت ِلياّ‬
‫َ‬
‫الّت ِلياّ‬
‫ّ‬
‫ُ َ‬
‫وال ْونّ‬
‫وال ْ َ‬
‫نيّ‬
‫ِ‬
‫وال ْنيَّ‬
‫ِ‬
‫ّ‬
‫وايلاتّ‬
‫ِ‬
‫وايلاتّ‬
‫ِ‬
‫وايلاتّ‬
‫ِ‬
‫أمر‬
‫َُ‬
‫الّتل ْواّ‬
‫الّتَل ْ َ‬
‫نيّ‬
‫ِ‬
‫ِلّ‬
‫ْ‬
‫لّ‬
‫ِ‬
‫ّ‬
‫ِيلاّ‬
‫ِيلاّ‬
‫ُ‬
‫ل ْواّ‬
‫لَْ‬
‫نيّ‬
‫ِ‬
‫ظرف‬
‫ً‬
‫َم ْوَّلّ‬
‫ً‬
‫َم ْوَّلّ‬
‫ً‬
‫َم ْوَّلّ‬
‫‪137‬‬
‫َ َْ‬
‫انّ‬
‫مويل ِ‬
‫َ ََْْ‬
‫نيّ‬
‫مويل ِ‬
‫َ ََْْ‬
‫نيّ‬
‫مويل ِ‬
‫َم ْ‬
‫والّ‬
‫ِ‬
‫َم ِ َ‬
‫والّ‬
‫َم ْ‬
‫والّ‬
‫ِ‬
‫لفيفّمقرونّ(َضب) – ‪FAMILY I‬‬
‫املاضّاملبنّللمجهولّ‬
‫ُط ِو َيّ‬
‫ُطو َي ْ‬
‫تّ‬
‫ِ‬
‫ُطويْتَّ‬
‫ِ‬
‫ْ‬
‫ُ‬
‫تّ‬
‫ط ِوي ِ‬
‫ُطويْ ُ‬
‫تّ‬
‫ِ‬
‫ُط ِوياّ‬
‫ُط ِو َيتاّ‬
‫ُط ِويْتُماّ‬
‫ُط ِويْتُماّ‬
‫ّ‬
‫املاضّاملبنّللمعلوم‬
‫َطوىّ‬
‫ْ‬
‫َط َوتّ‬
‫ُط ُو ْواّ‬
‫ُط ِويْ َنّ‬
‫ُط ِويْتُ ْمّ‬
‫ُطويْ ُ َّ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫ُط ِويناّ‬
‫َط َويْ َ‬
‫تّ‬
‫َ َْ‬
‫تّ‬
‫طوي ِ‬
‫َط َويْ ُ‬
‫تّ‬
‫املضارعّاملبنّللمجهول‬
‫ُ‬
‫ي ْطوىّ‬
‫ُ‬
‫ت ْطوىّ‬
‫ُ‬
‫ت ْطوىّ‬
‫ُ‬
‫ت ْط َويْ َنّ‬
‫ُ‬
‫أ ْطوىّ‬
‫ُْ َ‬
‫يانّ‬
‫يطو ِ‬
‫ُْ َ‬
‫يانّ‬
‫تطو ِ‬
‫ُْ َ‬
‫يانّ‬
‫تطو ِ‬
‫ُْ َ‬
‫يانّ‬
‫تطو ِ‬
‫ّ‬
‫َم ْط ِويّ‬
‫َم ْط ِو ًّياّ‬
‫َم ْط ِويّ‬
‫ّ‬
‫َم ْط ِو َّيةّ‬
‫ً‬
‫َم ْط ِو َّيةّ‬
‫َم ْط ِو َّيةّ‬
‫ّ‬
‫َ ْ َّ‬
‫تانّ‬
‫مط ِوي ِ‬
‫َ ْ َّ َ ْ‬
‫نيّ‬
‫مط ِويت ِ‬
‫َ ْ َّ َ ْ‬
‫نيّ‬
‫مط ِويت ِ‬
‫َط َويْتُماّ‬
‫َط َويْتُماّ‬
‫ّ‬
‫َط َويْتُ ْمّ‬
‫َط َويْ ُ َّ‬
‫تّ‬
‫َط َويْناّ‬
‫املضارعّاملبنّللمعلوم‬
‫َ‬
‫ي ْط ِو ْيّ‬
‫َ‬
‫ت ْط ِو ْيّ‬
‫َ‬
‫ت ْط ِو ْيّ‬
‫َ‬
‫ت ْط ِويْ َنّ‬
‫َ‬
‫أ ْط ِو ْيّ‬
‫ُ‬
‫َ‬
‫ي ْط َو ْونّ‬
‫ُ‬
‫ي ْط َويْ َنّ‬
‫ُ‬
‫َ‬
‫ت ْط َو ْونّ‬
‫ُ‬
‫ت ْط َويْ َنّ‬
‫ُ‬
‫ن ْطوىّ‬
‫اسمّمفعول‬
‫َْ‬
‫انّ‬
‫مط ِوي ِ‬
‫َم ْطو َّي ْ َ‬
‫نيّ‬
‫ِ‬
‫َم ْطو َّي ْنيَّ‬
‫ِ‬
‫َط َوياّ‬
‫َط َوتاّ‬
‫َط َو ْواّ‬
‫َط َويْ َنّ‬
‫َْ‬
‫يانّ‬
‫يط ِو ِ‬
‫َْ‬
‫يانّ‬
‫تط ِو ِ‬
‫َْ‬
‫يانّ‬
‫تط ِو ِ‬
‫َْ‬
‫يانّ‬
‫تط ِو ِ‬
‫ّ‬
‫َ‬
‫َ‬
‫ي ْط ُو ْونّ‬
‫َ‬
‫ي ْط ِويْ َنّ‬
‫َ‬
‫َ‬
‫ت ْط ُو ْونّ‬
‫َ‬
‫ت ْط ِويْ َنّ‬
‫َ‬
‫ن ْط ِو ْيّ‬
‫اسمّفاعل‬
‫َ‬
‫َم ْط ِو يي ْونّ‬
‫َم ْطو ِّي ْ َ‬
‫نيّ‬
‫ِ‬
‫َم ْطو ِّي ْنيَّ‬
‫ِ‬
‫طاوّ‬
‫طاو ًياّ‬
‫ِ‬
‫طاوّ‬
‫ّ‬
‫ّ‬
‫َم ْط ِوياتّ‬
‫َم ْط ِوياتّ‬
‫َم ْط ِوياتّ‬
‫طاو َيةّ‬
‫ِ‬
‫ًَ‬
‫طاويةّ‬
‫ِ‬
‫طاويةَّ‬
‫ِ‬
‫ّنه‬
‫يانّ‬
‫طاو ِ‬
‫ِ‬
‫طاو َي ْنيَّ‬
‫ِ‬
‫طاو َي ْنيَّ‬
‫ِ‬
‫ّ‬
‫َ‬
‫تانّ‬
‫طاوي ِ‬
‫ِ‬
‫ََْ‬
‫نيّ‬
‫طاويت ِ‬
‫ِ‬
‫ََْ‬
‫نيّ‬
‫طاويت ِ‬
‫ِ‬
‫أمر‬
‫‪138‬‬
‫ُ َ‬
‫طاو ْونّ‬
‫طاويْ َنّ‬
‫ِ‬
‫طاويْنَّ‬
‫ِ‬
‫ّ‬
‫طاوياتّ‬
‫ِ‬
‫طاوياتّ‬
‫ِ‬
‫طاوياتّ‬
‫ِ‬
‫َ‬
‫الّت ْط ِوّ‬
‫َ‬
‫الّت ْط ِو ْيّ‬
‫َ‬
‫الّت ْط ِوياّ‬
‫َ‬
‫الّت ْط ِوياّ‬
‫َ‬
‫الّت ْط ُو ْواّ‬
‫َ‬
‫الّت ْط ِويْ َنّ‬
‫ِا ْط ِوّ‬
‫ِا ْط ِو ْيّ‬
‫ّ‬
‫ِا ْط ِوياّ‬
‫ِا ْط ِوياّ‬
‫ِا ْط ُو ْواّ‬
‫ِا ْط ِويْ َنّ‬
‫ظرف‬
‫َم ْط ًوىّ‬
‫َم ْط ًوىّ‬
‫َم ْط ًوىّ‬
‫َْ َ‬
‫يانّ‬
‫مطو ِ‬
‫َم ْط َو َي ْ َ‬
‫نيّ‬
‫َم ْط َو َي ْ َ‬
‫نيّ‬
‫َ‬
‫طاو ْيّ‬
‫م ِ‬
‫َ‬
‫طاو َيّ‬
‫م ِ‬
‫َ‬
‫طاو ْيّ‬
‫م ِ‬
‫لفيفّمقرونّ(سمع) – ‪FAMILY I‬‬
‫املاضّاملبنّللمعلوم‬
‫املاضّاملبنّللمجهولّ‬
‫َ َّ َ‬
‫‪/‬ح َ‬
‫ِيّ‬
‫ِح ِ‬
‫‪/‬حييَ ْ‬
‫َ َّ ْ َ‬
‫تّ‬
‫ح يت ِ‬
‫َحييْ َ‬
‫تّ‬
‫ِ‬
‫ْ‬
‫َ‬
‫تّ‬
‫ح ِيي ِ‬
‫َحييْ ُ‬
‫تّ‬
‫ِ‬
‫املضارعّاملبنّللمجهول‬
‫َح َّي َ‬
‫ا‪/‬ح ِييَاّ‬
‫َح َّيتَ َ‬
‫ا‪/‬ح ِييَتَاّ‬
‫ْ‬
‫َح ِييتُ َماّ‬
‫ْ‬
‫َح ِييتُ َماّ‬
‫ّ‬
‫َح يي ْو َ‬
‫ا‪/‬حيُ ْواّ‬
‫َحي ْ َ‬
‫نيّ‬
‫ِ‬
‫َحييْتُمّْ‬
‫ِ‬
‫َحييْ ُتَّّ‬
‫ِ‬
‫َحييْناَّ‬
‫ِ‬
‫املضارعّاملبنّللمعلوم‬
‫َْ‬
‫ُي ََيّ‬
‫َْ‬
‫َت ََيّ‬
‫َْ‬
‫َت ََيّ‬
‫ََتْيَ ْ َ‬
‫نيّ‬
‫َ ْ‬
‫أحَيّ‬
‫اسمّمفعول‬
‫ََْ‬
‫يانّ‬
‫ُيي ِ‬
‫َََْ‬
‫انّ‬
‫َتيي ِ‬
‫َََْ‬
‫انّ‬
‫َتيي ِ‬
‫َََْ‬
‫انّ‬
‫َتيي ِ‬
‫ّ‬
‫اسمّفاعل‪/‬اسمّصفة‬
‫‪139‬‬
‫َْ َ‬
‫ُييَ ْونّ‬
‫َُيْيَ ْ َ‬
‫نيّ‬
‫َْ َ‬
‫َتيَ ْونّ‬
‫ََتْيَ ْ َ‬
‫نيّ‬
‫َْ‬
‫ُن ََيّ‬
‫َ‬
‫ِحّ‬
‫َح ًّياّ‬
‫َ‬
‫ِحّ‬
‫ّ‬
‫َح َّيةّ‬
‫ً‬
‫َح َّيةّ‬
‫َح َّيةّ‬
‫‪140‬‬
‫َ‬
‫انّ‬
‫حي ِ‬
‫َ ْ‬
‫نيّ‬
‫حي ِ‬
‫َ ْ‬
‫نيّ‬
‫حي ِ‬
‫َ َّ َ‬
‫انّ‬
‫حيت ِ‬
‫َ َّ َ ْ‬
‫نيّ‬
‫حيت ِ‬
‫َ َّ َ ْ‬
‫نيّ‬
‫حيت ِ‬
‫ّ‬
‫َ ْ‬
‫أحيَاءّ‬
‫َ‬
‫أ ْحيَ ً‬
‫اءّ‬
‫َ ْ‬
‫أحيَاءّ‬
‫ّ‬
‫َح َّياتّ‬
‫َح َّياتّ‬
‫َح َّياتّ‬
VOCABULARY – ّ‫رباِع‬
َ َّ َ َ ْ
ً ْ
‫ّّي ْط َم ي‬
‫ِئّّ ِا ْط ِمئنَانا‬
‫ِاطمأن‬
ِ
َ َّ َ َ ْ
ًّ‫ّّي ْق َشع يرّّاقْش ْع َرارا‬
‫ِاقشعر‬
ِ ِ ِ
‫مزيدّفيه‬
ّto be tranquil, at ease
ّ
ّto tremble, quiver
ّ
ّ
ّ
ّ
ّ
ّ
ّ
ّ
ّ
ّ
ّ
ً ْ َ ُ ْ َُ َ َ ْ َ
‫ّّزح َز َح ّة‬
‫زحزحّّيزح ِزح‬
ً َ َ ْ َ ُ ْ َُ َ َ ْ َ
‫وسوسّّيوس ِوسّّوسوس ّة‬
ً َْ
ْ
َْ
‫دم َد َمّّيُ َدم ِد ُمّّدم َد َم ّة‬
ً َ ْ َ ُ ْ َُ َ َ ْ َ
‫ح َص ّة‬
‫حصحصُّّيص ِحصّّحص‬
ً ََ ْ َ ُ ْ َ ُ ََ ْ َ
‫بعَثّّيبع َِثّّبعَث ّة‬
ًَ ْ َ ُ ْ َُ َ َْ َ
ّ‫ّزل َزلة‬
‫زلزلّيزل ِزل‬
ًَََْ ُ َُْ َ ََْ
ّ‫ن ّيهي ِمنّ هيمنة‬
ّ ‫هيم‬
141
‫مرد‬
to push away
to insinuate evil thoughts
to destroy, crush
to become manifest
to scatter, to turn inside out
to shake violently, tremble
to guard over/stand witness
CHAPTER 11 – ‫الفعلّالرباِع‬
11.1 INTRODUCTION
A majority of ‫ أفعال‬in Arabic are made up of a three-letter root. There are a handful of ‫أفعال‬, however, that
ُ
contain a four-letter root. The technical term for this is ‫باِع‬
ّ ِ ‫ر‬.
‫ رباِعّمرد‬is the technical term for patterns in which the past tense has no extra letters outside of the
four-letter root.
‫ رباِعّمزيدّفيه‬is the technical term for patterns in which there are extra letters.
We will learn one ‫ مرد‬family and one ‫ مزيدّفيه‬family – the patterns that occur in the Quran.
11.2 ‫رباِعّمرد‬
This family is alternately known as R1.
ُۡ
٩ ِ‫أفال ي ۡعل ُم إِذا ُب ۡع ِث ما ِِف ٱلق ُبور‬
ۡ ۡ
ۡ
ۡ ۡ
ۡ
ُ
ۡ
َٰ ‫ٱۡل‬
١٦ ‫نسن ون ۡعل ُم ما تو ۡسوِ ُس بِهِۦ نف ُس ُهۥ وحن ُن أقر ُب إَِلۡهِ م ِۡن ح ۡب ِل ٱلورِي ِد‬
ِ ‫ولقد خلقنا‬
ُ َّ ْ ُ َّ ُ َّ
َّ ‫ك ۡم إ َّن زلۡزلة‬
ُّ َٰٓ
ٞ ‫َشء عظ‬
ۡ ِ‫ٱلساعة‬
١ ‫ِيم‬
ِ ۡۚ ‫يأيها ٱنلاس ٱتقوا رب‬
142
11.3 ‫رباِعّمزيدّفيه‬
This family is alternately known as R2.
ۡ
َّ ۡ ۡ ُ
َّ ُ ُ ۡ
َٰ ‫ٱّلل‬
١١ … ‫ٱطمأن بِهِۦ‬
‫ف فإِن أصابهۥ خري‬
‫اس من يعبد‬
ِ َّ‫ومِن ٱنل‬
ٖۖ ‫لَع ح ۡر‬
َّ ُ ُ
ۡ
َّ ۡ
ُ ُ ُ ُ َّ ُ ۡ ُ َّ ۡ ۡ
ۡ
ُ ُ‫ود ُه ۡم وقُل‬
٢٣ … ِۡۚ‫وب ُه ۡم إ ِ ََٰل ذِك ِر ٱّلل‬
‫…تقشع ُِّر مِن ُه ُجلود ٱَّلِين َيشون ربهم ثم تل ِني جل‬
Notice that the commanding and forbidding work like a ‫ فعل‬that is ‫مضاعف‬. Also notice that the
family contains more than the base four letter root (‫ همزةّالوصل‬and ‫)شدة‬
143
CHAPTER 12 – USES FOR ‫ رصف‬WORDS
12.1 INTRODUCTION
Now that we have learned every ‫ صيغة‬and how to recognize and translate them, let us learn some
practical uses for the different ‫صِ يغ‬.
12.2 WORDS THAT ACT AS A ‫صفة‬
The ‫ اسم مفعول‬and the ‫ اسم فاعل‬and the ‫ اسم صفة‬are commonly used as ‫صفات‬. Let us understand under what
circumstance each of these ‫ صيغ‬is used.
‫اسم مفعول‬
The ‫ اسم مفعول‬is used as a ‫ صفة‬when the ‫ صفة‬has a passive meaning. Take a look at the following
examples.
ۡ
٤٥ ‫… وبِۡئ ُّمع َّطلة وق ۡرص َّمشِ يد‬
…an abandoned well and a constructed palace
Notice that the ‫ صفات‬in the ayah above (abandoned and constructed) have a passive meaning, thus the
‫ اسم مفعول‬is used.
‫اسم صفة‬
The ‫ اسم صفة‬is used as a ‫ صفة‬when the ‫ صفة‬is a permanent or inherent quality of that which is being
described. Take a look at the following examples.
ًۡ ْ ُ
ْ ُ َّ
ۡ ُ َّ
َّ
ۡ ۡ
٦٤ ‫ وأغرقنا ٱَّلِين كذبوا أَ‍ِبيَٰتِنا ۚۡ إِنهم َكنوا قوما ع ِمني‬...
… We drowned the ones who denied our miraculous signs. No doubt, they were a blind nation.
‫اسم فاعل‬
The ‫ اسم فاعل‬is the default ‫ صيغة‬for ‫ صِ فات‬on the condition that the ‫ صفة‬does not have a passive meaning.
ۡ ُّ
ۡ ُّ ٞ ۡ
ۡ
ُ
ٞۡ
٢٢١ … ‫ۡشك ول ۡو أعجبك ۡم‬
ِ ‫ولعبد مؤمِن خري مِن م‬
And certainly, a believing slave is better than a polytheist even if he impresses you.
144
12.3 WORDS THAT BEHA VE LIKE A ‫فعل‬
There are a few ‫ أسماء‬that have an action-like meaning to them. In this way, they are similar to ‫أفعال‬. They
are, however, not only similar to ‫ أفعال‬in terms of meaning. They also behave like ‫ أفعال‬in some ways.
This particular group of ‫ أسماء‬is special in that they can take a ‫ مفعول‬and a ‫فاعل‬. Included in this group is:
1) ‫اسم فاعل‬
2) ‫اسم مفعول‬
3) ‫مصدر‬
These ‫ صيغ‬often take a ‫ مفعول به‬and sometimes they take a ‫ فاعل‬as well. Take a look at the following
examples.
‫اسم فاعل‬
When the ‫ اسم فاعل‬takes a ‫ مفعول‬or ‫فاعل‬, it translates like a ‫فعل مضارع‬.
Take a look at the example below. Notice that the ‫ )باخِع( اسم فاعل‬is taking a ‫)نفسك( مفعول به‬. Also notice
how the ‫ اسم فاعل‬translates as a ‫ فعل مضارع‬and the ‫ مفعول‬translates as a ‫مفعول‬.
َّ
َّ
ۡ َّ
ۡ ْ ُ ُ
٣ ‫ع نفسك أال يكونوا ُمؤ ِمن ِني‬ٞ ‫خ‬
ِ َٰ ‫لعلك ب‬
Perhaps you will kill yourself in grief that they will not be believers.
Take a look at the example below. Notice that ‫ )مانعة( اسم فاعل‬is taking a ‫)حصونهم( فاعل‬. Also notice how the
‫ اسم فاعل‬is translated as a ‫ فعل مضارع‬and the ‫ فاعل‬is translated as a ‫فاعل‬.
َّ ْ
ُ
َّ
٢ ... ِ‫ وظ ُّنوا أن ُهم َّمان ِع ُت ُه ۡم ُح ُصون ُهم مِن ٱّلل‬...
And they thought that their fortresses would protect them from Allah.
‫اسم مفعول‬
Since the ‫ اسم مفعول‬is passive in meaning, it takes a ‫ نائب الفاعل‬rather than a ‫ فاعل‬and does not generally
take a ‫مفعول به‬. It translates in the future tense.
Take a look at the following example. Notice that the ‫ )جمموع( اسم مفعول‬is taking a ‫)انلاس( نائب الفاعل‬. Also
notice how the ‫ اسم مفعول‬is translated as a ‫ فعل مضارع‬and the ‫ نائب الفاعل‬is translated as a done-to.
ٞ ُ ۡ َّ ٞ ۡ
ٞ ۡ
ُ َّ‫وع َّ َُّل ٱنل‬
١٠٣ ‫ َّمش ُهود‬ٞ‫اس وذَٰل ِك ي ۡوم‬
‫ ذَٰل ِك يوم جمم‬...
That is a day for which people will be collected and that is a witnessed day.
145
‫مصدر‬
In many cases, a ‫ مصدر‬and its ‫ مفعول به‬translate most naturally as an ‫إضافة‬. Take a look at the examples
below. Also notice that the ‫ مصدر‬often has an pronoun attached to it.
ۡ
ْ
ۡ
ۡ ْ ُ
ۡ ‫أكله ۡم‬
ُ ۡ
ِ َّ‫أموَٰل ٱنل‬
‫ٱلرب َٰوا وق ۡد ن ُهوا عن ُه و‬
١٦١ ... ‫اس ب ِٱلبَٰ ِط ِل‬
ِِ
ِ ‫وأخ ِذهِم‬
And their taking of usury while they were forbidden from it and their consumption of people’s money
unjustly.
ۡ
ُ ۡ
َّ ْ ُ ۡ
ُ
٢٠٠ ... ‫ فٱذك ُروا ٱّلل كذِك ِرك ۡم ءاباءك ۡم ۡأو أش َّد ذِك ٗرا‬...
Then remember Allah the way you remember your fathers or more intensely.
(your remembering of your fathers)
12.4 USES FOR THE ‫مصدر‬
Think back to our study of the different ‫مفاعيل‬. Recall that there were two types of ‫ – مفعول‬the ‫ مفعول َّل‬and
the ‫ – مفعول مطلق‬that appear as a ‫مصدر‬. Now that you have learned to recognize the ‫مصدر‬, you should be
able to distinguish between the different types of ‫مفاعيل‬. Let us take a closer look at each of these two
kinds of ‫ مفعول‬and how to recognize and translate them.
‫المفعول َّل‬
ْ ‫مفعول أل‬, answers the question “Why did the action occur?” In most
The ‫مفعول َّل‬, also known as the ِ‫جل ِه‬
ِ
cases, when you see a ‫ مصدر‬in the ‫ نصب‬status in a ‫مجلة فعلية‬, it is functioning as a ‫ مفعول َّل‬and serves to
answer the question “Why did the action take place?”
The ‫ مفعول َّل‬oftentimes translates as “because of” or “out of” or “for”. Take a look at the following
examples.
َّ
ً
٥٨ ... ۡۚ ‫ ما َضبُوهُ لك إِال جدال‬...
They did not draw the comparison except for argumentation
Why did they draw the comparison? For the sake of argumentation/to argue.
ْ ُ ۡ
ۡ
ُ
٣١ ... ٖۖ‫وال تق ُتلوا ۡأولَٰدك ۡم خشية إ ِ ۡملَٰق‬
And do not kill your children out of fear of poverty
Why would they kill their children? Out of fear of poverty.
146
There are some cases in which a ‫ مفعول َّل‬does not translate naturally into English according to one of the
templates mentioned above. Take a look at the following example.
ۡ
ۡ
َّ
ۡ
ِ َّ‫ومِن ٱنل‬
٢٠٧ ... ِۡۚ‫ات ٱّلل‬
ِ ‫ۡشي نفس ُه ٱبتِغاء م ۡرض‬
ِ ‫اس من ي‬
And from the people, there are those who sell themselves seeking the pleasure of Allah.
Why does he sell himself? For the pleasure of Allah/to seek the pleasure of Allah.
Though the translation makes it appear as though ‫ ابتغاءّمرضاتّاهلل‬is acting as a ‫حال‬, the ‫ حال‬rarely appears as a ‫مصدر‬, so it is
safe to assume that it is a ‫مفعولّهل‬.
WHEN
THE
‫ مفعول َّل‬A P P E A R S A S S O M E T H I N G O T H E R T H A N A ‫مصدر‬
It is possible for a ‫ مفعول َّل‬to appear as a something other than a ‫مصدر‬. Recall that there were two ‫حروف‬
َ
‫ ناصبة للمضارع‬that mean “so that” or “in order to”, ‫ الم‬and ْ‫ِّك‬.
ّ These two ‫ حروف‬answer the question “Why
did the action happen?” and serve as a ‫مفعول َّل‬.
Take a look at the following examples.
ُ
َٰ ‫وكذَٰل ِك أ ۡوح ۡينا إ ِ َۡلك قُ ۡرءانًا عرب ٗيا َِلُنذِر أ َّم ۡٱل ُقر‬
٧ ... ‫ى وم ۡن ح ۡولها‬
ِ
And that is how we revealed to you an Arabic Quran so that you may warn the mother of the
towns and whoever is around it.
‫المفعول المطلق‬
A ‫ مفعول مطلق‬is a ‫ مصدر‬that appears in a ‫ مجلة فعلية‬and shares the same root letters as the ‫ فعل‬in the
sentence. It is always ‫منصوب‬. A ‫ مفعول مطلق‬is used for one of three purposes:
1) Emphasis
2) Adding a descriptor to the action
3) Adding number to the action
Let us take a look at examples of each to better understand each of these three purposes.
EMPHASIS
ٗ ُ ۡ
ٗ ُ ۡ
ُ
َّ
٥ ‫ٱجلبال بسا‬
ِ ‫إِذا ُرج‬
ِ ‫ وب َّس‬٤ ‫ت ٱألۡرض رجا‬
ِ ‫ت‬
When the earth is shaken violently and the mountains are crushed to dust
The ‫ مفعولّمطلق‬in the ayah above is adding emphasis to the two ‫“ فعل‬shaking” and “crushing”. Notice that translation of the
‫ مفعولّمطلق‬varies according to what the action is.
147
DESCRIPTOR
ٗ ‫إنَّا فت ۡحنا لك ف ۡت ٗحا ُّمب‬
١ ‫ينا‬
ِ
ِ
No doubt, we, we have given you a clear victory.
In the ayah above, the ‫ مفعولّمطلق‬is used so that a ‫ صفة‬can be added to the action. What kind of victory did we give you? A
clear victory.
َّ
ً ‫وَّلۥ فق ۡد فاز ف ۡو ًزا ع ِظ‬
ُ ‫ٱّلل ور ُس‬
٧١ ‫يما‬
ِ‫ ومن يُطِع‬...
And whoever obeys Allah and His messenger has certainly achieved a great achievement.
In the ayah above, the ‫ مفعولّمطلق‬is used so that a ‫ صفة‬can be added to the action. What kind of achievement have they
achieved? A great achievement.
ُۡ
َّ ‫ وال ت‬...
ُّ ‫َب ۡجن ت‬
َٰ ‫َبج ٱلۡجَٰ ِهل َِّيةِ ٱأل‬
٣٣ ... ٖۖ‫ول‬
And do not display yourselves the display of the previous times of ignorance.
In the ayah above, the ‫ مفعولّمطلق‬is used so that a descriptor can be added to the action. What kind of display should they
avoid? The type of display that was the norm in the times of ignorance. Notice that the descriptor does not always have to
be a ‫صفة‬.
NUMBER
َّ
ُ ۡ
ٗ َّ
ُ ۡ
ٗ
ُ
١٤ ‫ٱجلبال ف ُدكتا دكة وَٰحِدة‬
ِ ‫وْحِل‬
ِ ‫ت ٱألۡرض و‬
And the earth and the mountains are lifted and crushed with a single blow.
In the ayah above, the ‫ مفعولّمطلق‬is used so that the number of times the action occurred can be specified. How many
crushes/blows were dealt to the earth and mountains? One.
12.5 – THE COMPOUND ‫اسم‬
There are a handful of tools that appear before a complete sentence and cause it to function like an
ordinary ‫اسم‬. They create what is known as a compound ‫اسم‬.
ْ َ
َّ َ
We learned that ‫ن‬
ّ ‫ أ‬makes the ‫ فعل‬after it light. We learned that ‫ن‬
ّ ‫ أ‬makes the ‫ اسم‬after it ‫منصوب‬. That is
one function that each of these ‫ حروف‬serve. Both of these ‫حروف‬, however, serve another function. They
transform a sentence into a compound ‫اسم‬.
148
ْ
‫أن‬
َْ ْ َ
Let us begin by studying ‫ن‬
ّ ‫أ‬. ‫ن‬
ّ ‫ أ‬transforms a ‫ مجلةّفعلية‬into a compound ‫اسم‬.
ُ ‫ يَ ْذ َه‬as an example. It is a normal ‫مجلةّفعلية‬. In order to make it function like an ‫اسم‬, simply
Take ‫ّإىلّاملسجد‬
ِّ
‫ب‬
َْ
place an ّ‫ أن‬before it.
ْ
َ ‫ أَ ْنّيَ ْذ َه‬is a compound ‫ اسم‬and can play the role that any other ‫ اسم‬can play. Take a look at the
ّ‫ّإىلّاملس ِج ِد‬
‫ب‬
following example.
َ َْ َْ ُْ ُ
ْ
َ
َ
‫ي ِري ّدّأنّيذهبّ ِإىلّالمس ِج ِّد‬
He wants to go to the masjid.
َ
َ َ َْ ْ
“To go to the masjid” or “ّ‫ىلّالم ْس ِج ِد‬
ِ‫ ”أنّيذهبّإ‬answers the questions “What does he want to do?” This means that it is a detail or a
‫مفعولّبه‬.
َ ْ َ ْ َ َْ َ
ْ
َ
َ
ّ ‫علي ِّهّأنّيذهبّ ِإىلّالمس ِج ِّد‬
He has to go to the masjid.
(lit. it is upon him to go to the masjid)
ََ
ْ َ َْ َ
َ
َ َ َْ ْ َ
"‫"عليْ ِه‬
is a ‫متعلقّباخلُّبّمقدم‬. “ّ‫ىلّالم ْس ِج ِد‬
ِ‫ ”أنّيذهبّإ‬is a ‫مبتدأّمؤخر‬. The “...‫ ”علي ِهّأن‬template is a useful one to remember when saying “x has to …”
ُ َ َْ ُْْ ُ َ َْ
ْ
ّ ‫ْيّلك ّم‬
ّ ‫أنّتصومواّخ‬
That you fast is better for you.
َ ْ َ
“That you fast” or “‫ ”أنّت ُص ْو ُم ْوا‬is that part before the “is”. It is serving as a ‫ مبتدأ‬in this sentence.
َ ْ ُ َّ َ َ َ
َ ُ ْ ُ َّ ْ ُ َ ْ َ ْ ْ ُ ْ ُ ْ َ ْ ُ َ ْ َ َّ ْ َ َ َ َ َ َ َ َ
ّ ‫نّجوابّقو ِم ِّهّ ِإالّأنّقالواّأ ِخرجوهمّ ِمنّقري ِتكمّ ِإنهمّأناسّيتطهرو‬
‫ن‬
ّ ‫وماَّك‬
The answer of his people was only that they said, “Expel them from your town! No doubt, they
are self-righteous people!”
َ
The ‫ خُّب‬of ‫ َكن‬is already present in the sentence (‫)جواب ّقومه‬,
meaning the only role ‫ أنّقالوا‬can be playing is the role of ‫اسمَّكن‬.
This template is very commonly used in the Qur’an.
ْ َ
َْ
ْ َ ْ َ
The technical term for this type of ‫ن‬
ّ ‫ أ‬is ‫ّالمص َد ِر َّية‬
‫أن‬. This is because ‫ن‬
ّ ‫ أ‬turns the ‫ فعل‬that follows it into a
pseudo-‫مصدر‬, which allows the ‫ فعل‬to play roles that an ‫ اسم‬normally plays, like a ‫ مبتدأ‬or a ‫فاعل‬, etc.
149
َّ
‫أن‬
َّ َ َّ َ
Next, let us take a look at ‫ن‬
ّ ‫أ‬. ‫ن‬
ّ ‫ أ‬transforms a ‫ مجلةّاسمية‬into a compound ‫اسم‬.
ُ
Take ّ‫ ه َوّطالِب‬as an example. It is a normal ‫مجلةّاسمية‬. In order to make it function like an ‫اسم‬, simply place
an ‫أن‬
ّ before it.
ُ َّ َ
ّ‫ أنهّطا ِلب‬is a compound ‫ اسم‬and can play the role of a regular ism.
َ
ْ ُ ْ ُ َّ َ َ ْ ُ َ ْ َ َ
ّ‫ّمهتَ ُد ْون‬
‫وُيسبونّّأنهم‬
They believe that they are committed to guidance
َ ُ ْ ُ ْ ُ َّ َ
“That they are committed to guidance” or “ّ‫ّمهتَد ْون‬
‫ ”أنهم‬answers the question “What do they believe?” This means that it is a detail
or a ‫مفعولّبه‬. It is labeled as a ‫مفعولّبهّيفُّملّنصب‬.
َ ‫ّّهلّّأَنَّ ُه‬
َ َّ َ‫َتّب‬
ُ َ ‫ني‬
ّ‫ّع ُدو‬
That is he is an enemy became clear to him.
َّ َ
ُ َ ُ َّ َ
َّ ‫ ت َب‬is a ‫ فعلّالزم‬and cannot take a ‫مفعول‬. Here, “ّ‫ّعدو‬
‫ني‬
‫ ”أنه‬is acting as the ‫فاعل‬. What did the action of becoming clear? That he is an
enemy.
150
CHAPTER 13 – PLURAL PATTERNS
13.1 INTRODUCTION
Recall that there are two types of plurals:
1) ‫ – اجل ْم ُع السال ُِم‬sound plurals
ْ َّ ُ ْ
ْ ‫ك‬
‫ – مجع‬broken plurals
2) ‫ري‬
ِ ‫اَل‬
ِ ‫س‬
Recall that a plural is considered sound when the original form of the word is maintained and an ending
combination is used. A plural is considered broken when additional letters interrupt the original form of
the word.
13.2 – PLURAL PATTER NS THAT ARE ّ‫مشت ق‬
Below is a list of ‫ صيغ‬along with some of their different possible broken plurals. Each pattern has its own
rhetorical benefit which will be studied further in ‫بلغة‬. For now, be able to recognize plural patterns
when you see them, and be able to trace it back to the singular version.
E XA MP L E
َّ ُ
َ
ّ‫ّكفار‬-ّ‫َكفِر‬
َ َ
َ
ّ‫ّخ َزنة‬-ّ‫ازن‬
ِ ‫خ‬
َّ
ّ‫ّ ُركع‬-ّ‫ًرا ِكع‬
َ
ّ‫ّ ِقيام‬-ّ‫قائِم‬
ُ ‫ّ ُك َُّب‬-ّ‫َكب ْْي‬
ّّّّّ‫اء‬
ِ
َ
َ
ْ
ّّّّّّ‫ّ ِشداد‬-ّ‫ش ِديد‬
ُ ‫ّأَ ِح َّب‬-ّ‫َحبيْب‬
ّ‫اء‬
ِ
ْ َ
َ
ُ
ّ‫ّأعداء‬-ّ‫َعدو‬
ْ
ّ َ َ‫ّي‬-ّ‫يَتِيم‬
‫تاَم‬
َ
ّّّّّ‫ّ َم ْوَت‬-ّ‫َميِّت‬
َ
ّ‫ّ َصوا ِع ُق‬-ّ‫َصا ِعقة‬
َ
ُ ْ
ّّّّّّ‫ّ ُسَك َرى‬-ّ‫َسك َران‬
َ
ّ‫ّ ُصم‬-ّ‫أ َص يم‬
P L U RA L PA TT E R N
ُ
ّ‫ف َّعال‬
َ َ
ّ‫ف َعلة‬
ُ
ّ‫ف َّعل‬
ََ
ْ َ
َ ‫ىلع‬
‫ّالمص َد ِّر‬
‫ّو ْز ِن‬
ُ ‫ُف َع‬
ّ‫لء‬
ّ‫فِعال‬
ُّ‫أَفْ ِعلء‬
َْ
ّ‫أف َعال‬
َ َ
ّ ‫ف‬
‫عاىل‬
ََْ
ّ ‫فع‬
‫َل‬
ُ َ
ّ ‫فوا ِع‬
‫ل‬
َ ُ
ّ‫فعاىل‬
ُْ
ّ‫فعل‬
S IN GU L A R
َ
ّ‫فا ِعل‬
َ
ّ‫ف ِعيْل‬
َ َ
‫فا ِعل ّة‬
ُ َْ
ّ ‫فع‬
‫لن‬
ُ َْ
ّ‫أف َعل‬
151
‫‪13.5 OTHER PATTERNS‬‬
‫‪Below are additional plural patterns. You cannot trace these patterns back to the singular, as they are‬‬
‫‪ and the singular does not follow a particular pattern.‬جامد ‪usually‬‬
‫‪Commit these patterns to memory.‬‬
‫‪P A TT E R N‬‬
‫َْ‬
‫أف ُعلّ‬
‫َْ‬
‫أف َعالّ‬
‫َْ َ‬
‫أف ِعلةّ‬
‫َْ‬
‫فِعلةّ‬
‫ُ‬
‫ف ُعلّ‬
‫فِ َعلّ‬
‫ُ‬
‫ف ُعولّ‬
‫َ ُ‬
‫ف َعائِ ّ‬
‫ل‬
‫ْ‬
‫ِفعلنّ‬
‫‪E XA MP L E‬‬
‫ۡ ُّ ۡ ُ َّ ۡ ُ ‪ٞ‬‬
‫ت ‪١٩٧ ...‬‬
‫ٱۡلج أشه ‪ٞ‬ر معلوم َٰ ۚۡ‬
‫ۡ ً‬
‫ُۡ ۡ ُ ُ ُ ۡ ۡ‬
‫رسين أعمَٰال ‪١٠٣‬‬
‫قل هل ننبِئكم ب ِٱألخ ِ‬
‫ۡ‬
‫ۡ ٗ‬
‫‪ ...‬وجعلنا ل ُه ۡم س ۡم ٗعا وأبۡص َٰ ٗرا وأفئ ِدة ‪٢٦ ...‬‬
‫ْ‬
‫َّ‬
‫ۡ‬
‫ُٗ‬
‫ۡ‬
‫‪ ...‬إِن ُه ۡم ف ِتية ءام ُنوا بِرب ِ ِه ۡم وزِدنَٰ ُه ۡم هدى ‪١٣‬‬
‫ُ‬
‫َّ‬
‫‪ٞ‬‬
‫فإِن كذبُوك فق ۡد كذِب ُر ُسل مِن ق ۡبل ِك ‪١٨٤ ...‬‬
‫ۡ‬
‫‪ٞ‬‬
‫ۡرض ق ِط ‪ٞ‬ع ُّمتجَٰوِرَٰت ‪٤ ...‬‬
‫و ِف ٱأل ِ‬
‫ۡ ُ‬
‫ۡ ۡ‬
‫ُ ‪ٞ‬‬
‫و ُه ۡم َٰ‬
‫لَع ما يفعلون ب ِٱل ُمؤ ِمن ِني ش ُهود ‪٧‬‬
‫ۡ ْ‬
‫ُ‬
‫إِن َتتن ُِبوا كبائِر ما ت ۡنه ۡون ع ۡن ُه ‪٣١...‬‬
‫ۡ ‪َّ ٞ‬‬
‫ُ‬
‫َّ ُ ۡ ُ ‪ٞ ۡ ٞ‬‬
‫وي ُطوف عل ۡي ِه ۡم غِلمان ل ُه ۡم كأن ُه ۡم لؤلؤ َّمك ُنون ‪٢٤‬‬
‫‪152‬‬
‫الفهرس ‪TABLE OF CONTENTS‬‬
‫ُ‬
‫َ ُ‬
‫‪ْ ....................................................................................................................... 2‬‬
‫االس ُم َ‬
‫الم ْو ُص ْول َو ِصلتُه ‪Chapter 12 -‬‬
‫‪ ....................................................................................................................... 12‬صفة ‪Chapter 13 - Compound‬‬
‫‪ ............................................................................................................................ 18‬اجل ُ ْملَة ر ْ‬
‫الَّش ِط رية – ‪Chapter 14‬‬
‫‪ ......................................................................................................................................... 26‬احلال ‪Chapter 15 -‬‬
‫‪َ ........................................................................................................................................ 34‬‬
‫اتل ْم ِي ْي ‪Chapter 16 -‬‬
‫ُ‬
‫‪َ ............................................................................................................................ 38‬‬
‫الع َدد ِِف القرآن– ‪Chapter 17‬‬
‫‪ .............................................................................................................................. 48‬أَ ْف َعال ر ُ‬
‫الَّش ْوع– ‪Chapter 18‬‬
‫اتل َع ر‬
‫‪ ..................................................................................................................................... 50‬ر‬
‫جب– ‪Chapter 19‬‬
‫‪َ ........................................................................................................................................ 54‬‬
‫ابل َدل– ‪Chapter 20‬‬
‫‪1‬‬
CHAPTER 12 VOCABULARY
‫األسماء‬
ْ
ٌ ٌ‫بَأس‬
َ
َ
ٌ‫َمتَٰاعٌٌ–ٌأ ْمت َِعة‬
hardship/torture
َ
ٌ ٌ‫ع ْهد‬
belongings/enjoyment
َ
ْ
ٌ ‫يَ ِم‬
ٌ‫يٌ–ٌأيْمان‬
agreement/covenant
oath/right hand
ْ َ
ْ
‫ِضعف – أضعاف‬
several times the
amount
‫َويْل‬
agony/misery/woe
to be intimate
to excel
to act abominably
to try/test
to grieve/harm
to swear
to fall/crumble
ًَ َ ََُ ً َ ُ َُ َ َ َ
‫اَشة‬
‫اَش بِشارا ومب‬
ِ ‫باَش يب‬
ْ َ
ُْ
ً ْ
‫أح َس َن ُي ِس ُن ِإحسانا‬
ًَ َ ُ ْ ُ َ ََ
‫أساء ي ِسيئ ِإساءة‬
ً ْ ُ َْ َََ
‫َت فِتنَة‬
ِ ‫فَت يف‬
ْ‫ساء ي َ ُس ْو ُء َسو ًء‬
َ
ًْ
ُ َْ ََ
‫َحلف ُي ِلف ُحلفا‬
َ َ ‫َر‬
‫َي رر خ ِريْ ًرا‬
ِ ‫خر‬
ََ َ َ َْ
َْ َ
‫ أعقابِ ِه‬/‫ب ىلع َع ِقبَيْ ِه‬
‫ِانقل‬
ْ ََ َ َ َْ
‫ب ىلع َوج ِه ِه‬
‫ِانقل‬
ُ‫َص رع َر ّخ رده‬
ُ َ
‫ر‬
‫َرد يَ َد ُه ِف ف ِم فالن‬
ْ
ٌ ٌ‫ُسل َطَٰان‬
ْ
ٌ ٌ‫ُج ٌن ٌدٌ–ٌ ُج ُن ْود‬
ٌ‫َع ْرش‬
authority
َ
ٌ ٌ‫شِمالٌ–ٌشمائِل‬
army
َ
ٌ ٌ‫َمل‬
throne
ٌ ٌ‫ُج َناح‬
chiefs/elite
ْ َ
‫خصم‬
blame
َْ
َ
ٌ ٌ‫ن َبأٌٌ–ٌأن َباء‬
left
َ
ٌ ‫عَٰاق َِبة‬
ٌ end/outcome
argumentative
group
‫األفعال‬
to reach
to forbid (s/t for s/o)
to draw near (time)
to see
to reform/to fix
to surround
to cover
VERBAL IDIOMS
to turn back/to revert to one’s old ways
[lit. to turn on one’s heels]
to turn back completely
[lit. to fall on one’s face]
to be contemptuously indifferent to someone
[lit. to turn one’s check away from/toward someone]
to compel/reduce someone to silence
[lit. to put one’s fist is someone’s mouth]
2
news/story
ً ُ ُُ َ ََ
‫بَلغ يبْلغ بُل ْوغ‬
ُ
َْ
ُ
)‫ ىلع‬،‫َح رر َم ُيَ ِّر ُم َت ِريْ ًما (ـه‬
ً ُ ُ ْ َ َ
‫أ ِزف يَأ َزف أ ُز ْوفا‬
ً ‫َص إب ْ َص‬
ُ ْ ُ َ َ َْ
‫ارا‬
ِ ِ ‫أبَص يب‬
ً ‫أَ ْصلَ َح يُ ْصل ُح إ ْص‬
‫الحا‬
ِ ِ
َ َ َ
)‫ُييْ ُق (بِـ‬
ِ ‫حاق‬
َ َْ َ َ
ًَ َ
‫ِش يغَش ِغشاوة‬
ِ ‫غ‬
2:143
3:144
22:11
31:18
14:9
ُ ُ ْ َ ُ ْ
ُ َ
CHAPTER 12 - ‫ص ْو ل َو ِص ل تُه‬
‫االس م الم و‬
12.1 INTRODUCTION
In this chapter, we will be learning about the most commonly used compound ‫ اسم‬in the Quran; ‫االسم‬
‫املوصول وصلته‬.
This compound ‫ اسم‬is made up of two parts: ‫ االسم املوصول‬and ‫الصلة‬.
1. ‫ االسمٌالموصول‬is an ‫ اسم‬that is incomplete in meaning. For this reason, it never appears alone. It
always appears as a part of this compound ‫اسم‬.
2. ٌ‫ الصلة‬is a full sentence that comes directly after the ‫اسمٌموصول‬. The ‫ صلة‬ends when there is no
longer a grammatical connection between a word and the word that follows it. In other
words, the ‫ صلة‬ends when the sentence ends.
The ‫ اسم موصول‬and the ‫ صلة‬are inseparable. Because they are so closely linked, both in terms of grammar
and meaning, they are treated as a single ‫اسم‬.
Take a moment to memorize ‫األسماء املوصولة‬. There are three ‫أسماء موصولة‬. They are ‫( ما‬whatever), ‫من‬
(whoever), and ‫( اذلي‬the one who) and its derivatives. MEMORIZE the ‫ أسماء‬below.
‫َم ْن‬
ْ ‫ر‬
‫اذلي َن‬
ِ
‫ر ْ ر‬
‫اال ِت‬/‫اال ِئ‬
‫َما‬
َ‫ر‬
‫ان‬
ِ ‫اذل‬
‫ر‬
‫ان‬
ِ ‫اتل‬
*Note that the dual forms are fully-flexible.
12.2 USAGE
This compound ‫ اسم‬can play many of the same roles a normal ‫ اسم‬can play.
On a sentence-level, it can act as a:
•
‫فاعل‬
•
‫مفعول‬
•
‫مبتدأ‬
•
‫خرب‬
3
‫ر‬
‫اذلي‬
ِ
‫ر‬
‫ال ِت‬
On a fragment-level, it can act as a:
•
‫صفة‬
•
‫مضافٌإيله‬
•
‫اسمٌإن‬
•
‫جمرور‬
Let us look at an example of each. The ‫ اسم موصول‬is highlighted and its ‫ صلة‬is underlined.
‫اسم ٌ موصول‬
AS
‫فاعل‬
‫َ َ ذ َ َ ُ ُّ َ َ ذ ُ ُّ َ ُ ْ ذ‬
ٌ ‫…ٌقالٌٱَّل‬
ٌ ٌ‫مٌملَٰقوا‬
‫ِينٌيظنونٌأنه‬
٢٤٩ٌ…ٌِ‫ٱّلل‬
Those who were certain that they would meet Allah said…
‫اسم ٌ موصول‬
AS
‫مفعول‬
َ ُ َۡ َ َ
١٢ٌ‫ون‬
ٌ ‫َي ۡعل ُمونٌ َماٌتف َعل‬
They know whatever all of you do.
‫اسم ٌ موصول‬
AS
‫مبتدأ‬
ۡ َ ۡ ُ ُ ُ ُ ُۡ َ َ
َُ‫ك‬
١١٨ٌ...ٌُۚ‫رب‬
‫ٌوماٌُت ِِفٌصدوره ٌمٌأ‬...
What their chests hide is greater.
‫اسم ٌ موصول‬
AS
‫خرب‬
ۡ ُ َۡ َُ ‫َۡۡ َ ََۡ ََ ُٓ َٓ َ َ ذ‬
ۡ ُ ُ َ ُ ‫َُ ذ‬
ُ
َ
ٌ ٦ٌ‫ِيم‬
ٌ ‫يزٌٱۡلك‬
ٌ ِ‫امٌكيفٌيشا ٌء ٌُۚالٌإِلَٰهٌإِالٌهوٌٱلعز‬
ٌِ ‫ٌِفٌٱۡلرح‬
ِ ‫ه ٌوٌٱَّلِيٌيصوِركم‬
He is the one who fashions you in the wombs as He pleases. There is absolutely no god except
for Him, the ever-mighty, the ever-wise.
‫اسم ٌ موصول‬
AS
‫صفة‬
‫َُۡ ََ َ َ ُ ذ ذ َ ا‬
َ َۡ ‫ُ ذَ ذ ذ‬
ۡ َ‫ٌخل‬
ٌ ٌِ‫َتدٌل ِسنة‬
٢٣ٌ‫ٱّللٌِت ۡبدِيٗل‬
ٌ ٌ‫سن ٌة‬
ٌ ‫تٌمِنٌقب‬
‫تٌ ٌقد‬
ٌ ِ ‫ٱّللٌِٱل‬
ِ ٌ‫لٌولن‬
4
The established way of Allah which has occurred before. You will not find for the established
way of Allah any change!
‫اسم ٌ موصول‬
‫مضاف ٌ إيله‬
AS
َ ُ َ ُ ‫َۡ َ َ ذُ ََۡ ذ‬
َۡ ‫ك‬
١ٌ…ٌ‫ج َها‬
ٌ ِ ‫ق ٌدٌس ِمعٌٱّللٌٌقولٌٱل‬
ِ ‫تٌتجَٰدِل‬
ِ ‫ٌِفٌزو‬
Certainly, Allah heard the speech of the one who argues with you about her husband…
‫اسم ٌ موصول‬
AS
‫اسم ٌ إن‬
َ
ۡ َ ُ ُ َ َۡ َ َ ََ ۡ َۡ َ َٓ َ ْ ُ َ َ َ ‫ذ ذ‬
ٌ ‫نٌٱَّل‬
ٌ ِ‫إ‬
ٌ ٦ٌ‫ٌءأنذ ۡرت ُه ۡمٌأمٌل ۡمٌتنذ ِۡره ۡمٌالٌيُؤم ُِنون‬
‫ِينٌكفرواٌسواءٌعلي ِهم‬
Certainly those who disbelieved, it is the same for them whether or not you warn them, they
do not believe.
‫اسم ٌ موصول‬
AS
‫جمرور‬
ُ ُ َ ‫َ ََ ذ‬
ُ ‫ٌط َع‬
ۡ ‫امٌم‬
َ ٞ‫يقونَ ٌُهۥٌف ِۡديَة‬
ٌ ‫…ولَعٌٱَّل‬
‫ِينٌي ِط‬
١٨٤ٌ…ٌٖۖ‫ِي‬
‫ك‬
‫ِس‬
‫ن‬
And upon those who are capable of it is a substitute of feeding a poor person.
12.3 DETERMINING THE ROLE OF AN ‫ اسمٌموصول‬IN A SENTENCE
ّ ْ‫( َمب‬non-flexible) and do not show their status, figuring out what role they are
Because ‫ األسماء املوصولة‬are ‫ن‬
ِ
playing in a sentence is less straightforward than it is when working with a regular ‫اسم‬. Below are some
tips that are to be used as hints, not as concrete rules.
ON A FRAGMENT LEVEL
-
If it is comes after an ‫ اسم‬that is light with no ‫ال‬, it is a ‫مضافٌإيله‬
َ َ
ُ َۡ َ َ
‫ذ‬
َ ‫عٌعلَ ۡيه‬
‫ٌِص ۡ ا‬
٨٢ٌ‫ربا‬
‫…ذَٰل ِكٌتأوِيلٌ َماٌل ۡمٌت ۡس ِط‬
Light, no ‫ال‬
‫مضاف إيله‬
5
-
If it comes after an ‫ اسم‬that is proper and matches in number and gender, it is a ‫صفة‬. ‫ ما‬and ‫من‬
never appear as ‫صفة‬. (Note that in the Quran, sentences are sometimes broken up across
several ayahs. In this case the ‫ صفة‬may appear in a different ayah than the ‫موصوف‬.)
َ ُ َ ۡ َ َ َ ۡ ُ َ ‫ ُۡ َ َ ذ‬ََٞۡ
ٌ ‫ٌٱَّل‬٤ٌ‫لٌل ِلمصل ِي‬
ٌ ‫فوي‬
٥ٌ‫ون‬
ٌ ‫ٌساه‬
‫ِينٌهمٌعنٌصٗلت ِ ِهم‬
‫جر‬, plural, masculine, proper
‫جر‬, plural, masculine, proper
-
If it comes after a ‫ حرفٌنصب‬it is generally part of a ‫مبتدأ‬, together with the ‫حرف‬
َ ُ َۡ ُ ََ ۡ َۡ َ
َ َ َ ۡ َ َ ۡ ُ ُ ۡ َ ۡ ُ َ َ َٰ َ ‫ذ ذ َ َ َ ُ ْ َ َ ُ ْ ذ َٰ َ َٰ َ َ َ ُ ْ ذ َ َٰ َ َ َ َ ُ ْ ذ‬
ٌ ‫نٌٱَّل‬
ٌ ِ‫إ‬
ٌِ ‫ِينٌءامنواٌوع ِملواٌٱلصلِح‬
٢٧٧ٌ‫ٌوالٌه ۡمٌَي َزنون‬
‫ٌوالٌخ ۡوفٌعلي ِهم‬
‫تٌوأقامواٌٱلصلوٌةٌوءاتواٌٱلزكوٌةٌلهمٌأجرهمٌعِندٌرب ِ ِهم‬
‫متبدأ‬
-
If it comes after a ‫ حرفٌجر‬it is part of a ‫جارٌوجمرور‬, which is a ‫ متعلقٌباخلرب‬in a ‫ مجلةٌاسمية‬and a ٌ‫متعلق‬
‫ بالفعل‬in a ‫مجلةٌفعلية‬.
َ
َ ُ
ُ ‫ٱنطل ُِق ٓوٌا ٌْإ َ ََٰلٌ َماٌ ُك‬
َ
ٌ ُ‫نتمٌب ِ ٌهِۦٌتكذِب‬
ٌ ٢٩ٌ‫ون‬
ِ
‫جمرور بإىل‬
ON A SENTENCE LEVEL
-
If it is the first word in a sentence, it is a ‫مبتدأ‬.
‫ََ ُ ْ َ ٓ ذ‬
َ ُ َُ ْ َُ َ َ ‫ذ‬
َ ُ َُ ْ َ َ َ ‫ذ َ ذ‬
ُ َٰ ‫ذ‬
َ ‫ون‬
َ ‫ون‬
ٌ ‫ٱَّل‬
ٌ ٌ‫يل‬
ٌ ‫ِينٌءامن‬
٧٦ٌ…ٌٌٖۖ‫وتٌفقَٰتِل ٓواٌأ ۡو ِيلَا َءٌٱلش ۡي َطَٰ ِن‬
ٌ ‫ٱّللٌِ ٌوٱَّل‬
ٌِ ‫ٱلطغ‬
ٌ‫يل‬
ِ ‫واٌيقَٰتِل‬
ِ ‫ِينٌكف ُرواٌيقَٰتِل‬
ِ ِ ‫ٌِفٌسب‬
ِ ِ ‫ٌِفٌسب‬
‫متبدأ‬
-
If the sentence begins with a ‫ جارٌوجمرور‬and is directly followed by an ‫اسمٌموصول‬, then it is a ٌ‫مبتدأ‬
‫مؤخر‬.
َۡ
‫ِ ذّللٌٌِ َماٌِفٌ ذ‬
ٌ ِ ‫تٌ َو َماٌ ِِفٌٱۡل‬
ٌِ َٰ ‫ٱلس َم َٰ َو‬
٢٨٤ٌ… ‫ۡرض‬
ِ
‫متبدأ مؤخر‬
‫معطوف ىلع املبتدأ‬
6
‫متعلق باخلرب مقدم‬
‫اسمٌموصول ‪ in‬مبتدأ ‪ are frequently used‬أسماءٌاإلشارة ‪. Pronouns and‬خرب ‪, it is a‬مبتدأ ‪If it follows a‬‬
‫‪-‬‬
‫‪.‬مشارٌإيله ‪ can never be a‬اسمٌموصول ‪sentences. An‬‬
‫ُ ْ َ َٰٓ َ ذ َ َ َ َٰ ُ ُ ذ ُ ُ َ َٰٓ َ ُ ُ ُ ْ ۡ َ ۡ‬
‫…ٌأولئِكٌٱَّل ٌ‬
‫ِينٌهدىهمٌ ٌ‬
‫ٱّللٌ َوأ ْولئِكٌه ۡمٌأ ْولواٌٱۡلل َبَٰ ٌِ‬
‫بٌ‪١٨‬‬
‫خرب‬
‫‪.‬مفعولٌبه ‪ form, it is a‬يه‪/‬هو ‪ that is not in the‬فعل ‪If it follows a‬‬
‫‪-‬‬
‫َ َُ ْ ذ‬
‫ۡ َ ُْٓ ذ َ َ ُ ۡ ذ َ َ‬
‫َ َ َ ْ َ َ‬
‫َ‬
‫ٌء َ‬
‫ِينٌ َء َ‬
‫اٌَنۡ ُن ُ‬
‫وا ٌْقَال ُ ٓوا ْ َ‬
‫ٌم ۡستَ ۡه ِز ُءونٌ‪١٤‬‬
‫ام ذناٌِإَوذاٌخل ۡواٌإ ِ ََٰلٌش َيَٰ ِطين ِ ِهمٌقالواٌإِناٌمعكمٌإِنم‬
‫ِإَوذاٌلقواٌٱَّل ٌَ‬
‫ام ُن ٌ‬
‫فاعله "هم"‬
‫مفعول به‬
‫مفعولٌبه ‪If it follows a command, it is a‬‬
‫فعل أمر‬
‫‪-‬‬
‫َۡ َ ۡ َۡ‬
‫ذ َ َ َ ُ ْ َ َ ُ ْ ذ َٰ َ َٰ َ ذ َ ُ ۡ َ ذ َٰ َ ۡ‬
‫َ‬
‫ََ‬
‫ُ‬
‫َٰ‬
‫تٌَترِيٌمِنٌَتتِهاٌٱۡلنه ٌرٌ…ٌ‪٢٥‬‬
‫شٌٌٱَّل ٌ‬
‫ِينٌءامنواٌوع ِملواٌٱلصل ِح ٌِ‬
‫تٌأنٌلهمٌجن ن‬
‫وب ِ ِ‬
‫ٌ‬
‫مفعول به‬
‫‪ (unless the‬فاعل ‪ٌ, it is a‬مفعولٌبه ‪ form, and there is already a‬يه‪/‬هو ‪ that is in the‬فعل ‪If it follows a‬‬
‫ذ‬
‫َ‬
‫َ‬
‫ۡ‬
‫…ل َعل َِم ُهٌٱَّل ٌَ‬
‫ِينٌي َ ۡس َتۢنب ِ ُطون ٌُهۥٌمِن ُه ٌۡمٌ…ٌ‪٨٣‬‬
‫‪-‬‬
‫)مفعولٌبه ‪ takes two‬فعل‬
‫مفعول به‬
‫فاعل‬
‫ٍّ‬
‫متعد ىلع مفعولني‬
‫َ َ ُ ُ ْ َ َ َ‬
‫ُ‬
‫ونٌ‪ٌ ١٥١‬‬
‫…ٌ َو ُي َعل ُِمكمٌ ذماٌل ۡمٌتكونواٌت ۡعل ُم ٌ‬
‫مفعول به أول‬
‫مفعول به ثان‬
‫فاعل ‪ it is a‬قال ‪If it follows‬‬
‫‪7‬‬
‫‪-‬‬
ٞ َ َ َٓ َۡ َۡ ُ‫َ َ َ ذ َ َ َ ۡ َ ُ َ ََۡ ُ َ ُ َ ذ‬
ٌ ‫الٌٱَّل‬
ٌ ‫وق‬
١١٨ٌ…ٌ‫ٱّللٌأوٌتأت ِيناٌءاية‬
ٌ ٌ‫ِينٌالٌيعلمونٌلوالٌيكل ِمنا‬
‫فاعل‬
-
If the ‫ فعل‬is ‫ الزم‬it is a ‫فاعل‬
َ ُ َ
َ َٰ َ َ َ َ ۡ ُ ۡ َ ‫َ َ َ َ ذ َ ذ‬
َ ‫ونٌل ِۡل َعَٰلَم‬
ً ‫يٌنَذ‬
ٌ ‫تبار‬
١ٌ‫ِيرا‬
‫لَعٌع ۡب ِد ٌه ِۦٌ ِيلك‬
ٌ‫ان‬
ٌ ‫كٌٱَّلِيٌنزلٌٱلفرق‬
ِ
‫فاعل‬
-
‫فعل الزم‬
ٌ
If the ‫ فعل‬is ‫ جمهول‬it is a ‫نائبٌالفاعل‬
‫َ َ ذ‬
َ ۡ ٌ‫ِينٌ ذٱت َق ۡوٌا ٌْ َر ذب ُه ۡمٌإ ِ ََل‬
٧٣ٌ…ٌ‫ٱۡل ذنةٌٌِ ُز َم ًرا‬
ٌَ ‫ِيقٌٱَّل‬
ٌ ‫وس‬
‫فعل جمهول‬
‫نائب الفاعل‬
12.4 STATUS
The status of the ‫ اسم موصول‬depends on the role it is playing in the sentence, as is the case with any other
‫اسم‬. However, since it is ‫ مبن‬and cannot show its status, it is labeled as __ ‫ِف حمل‬. The ‫ صلة‬has no
‫ََر‬
grammatical labeling. The way this is expressed in Arabic is ‫اإلعراب‬
‫ال حمل هلا ِم َن‬. The ‫ صلة‬as a whole has no
ِ
labeling; however, if you go inside the ‫صلة‬, you will find a complete sentence. You can do the ‫ إعراب‬of
this sentence as you would do the ‫ إعراب‬of any other sentence.
12.5 RECOGNIZING THE ‫اعئد‬
The ‫ اعئد‬is a pronoun within the ‫ صلة‬which refers back to the ‫اسم موصول‬. It can appear as an attached,
detached, inside, or implied pronoun. It always matches in number and gender with the ‫اسم موصول‬. There
is no equivalent of a ‫ اعئد‬in English, and it is DISREGARDED WHEN TRANSLATING .
ATTACHED
ۡ
َ
َ
َ ُ ‫َ َذُ ذ‬
ُ ‫كذ‬
ٌ ِ ‫هَٰ ِذه ِۦٌجهنمٌٱل‬
ٌ ٤٣ٌ‫ون‬
ٌ ‫ِبٌٌب ِ َها ٌٱل ُم ۡج ِر ٌُم‬
‫تٌي‬
‫ الت‬is the ‫ اسمٌموصول‬and ‫ ها‬is the ‫اعئد‬. Notice that they match in number and gender
8
DETACHED
َ َ
َ
َ
ُ َ ‫ذ‬
ٌ ‫ٱَّل‬
٢ٌ‫ون‬
ٌ ‫ٌصٗلت ِ ِه ۡمٌخَٰشِ ُع‬
‫ِينٌ ه ۡمٌ ٌ ِِف‬
‫ اَّلين‬is the ‫ اسمٌموصول‬and ‫ هم‬is the ‫اعئد‬. Notice that they match in number and gender.
INSIDE
‫ََ ذ‬
ۡ َُ َ ۡ َ ُ ‫ذ‬
َ ُ‫ذ‬
َ ‫ِينٌ َء‬
َ ‫لَع‬
َٰ َ َ ‫وا ٌْ َو‬
ٌ ٩٩ٌ‫ون‬
ٌَ ‫ٌلۥٌ ُسل َطَٰنٌلَعٌٱَّل‬
ٌ ‫ٌرب ِ ِه ۡم ٌَي َت َوَّك‬
ٌ ‫ام ُن‬
ٌ ‫إِنهۥٌليس‬
‫ اَّلين‬is the ‫ اسمٌموصول‬and the ‫ هم‬inside the ‫ آمنوا‬is theٌ‫اعئد‬. Notice that they match in number and gender.
َۡ
ۡ ُ
‫حٌ ِ ذّلل ٌِ َماٌِفٌ ذ‬
َ ۡ ٌ‫يز‬
١ٌ‫ِيم‬
ٌَ ‫َس ذب‬
ٌٖۖ ِ ‫تٌ ٌَوٱۡل‬
ٌِ َٰ ‫ٱلس َم َٰ َو‬
ٌُ ‫ٱۡلك‬
ٌُ ِ‫ۡرضٌ َوه َوٌٱل َعز‬
ِ
IMPLIED
The implied ‫ )هو( اعئد‬at the beginning of the ‫ )هوٌِفٌالسمواتٌواۡلرض( صلة‬makes the ‫ صلة‬a complete sentence.
12.6 CONSTRUCTING THE ‫اعئد‬
ATTACHED
The attached ‫ اعئد‬is required when the ‫ اسم موصول‬and the subject of the ‫ صلة‬are talking about DIFFERENT
things.
‫َ ْ ُ ر َ َ ر‬
‫اذلي تكل َم‬
ِ ‫س ِمعت‬
I heard the one who spoke.
In the example above, ‫ اذلي‬is talking about the man who spoke. The subject of the ‫ صلة‬is the man who
‫َ َ ر‬
spoke – the SAME man. For this reason, the ‫ هو‬inside of the word ‫ تكل َم‬suffices as a ‫اعئد‬, and an attached
‫ اعئد‬is not required.
َُْ ‫َ ْ ُ ر َ َ ر‬
‫اذلي تكل َم عنه‬
ِ ‫س ِمعت‬
I heard what he spoke about.
In the example above, ‫ اذلي‬refers to that which was heard – the speech. The pronoun inside the word
‫َ َ ر‬
‫ تكل َم‬refers to the one who spoke – the man. They are not referring to the same thing; therefore, an
attached ‫ اعئد‬is required.
9
Note that if the ‫ فعل‬used is associated with a ‫حرف‬, the ‫ اعئد‬will attach to that ‫ حرف‬as we saw in the
example above. If the ‫ فعل‬takes a direct ‫مفعول به‬, the ‫ اعئد‬will attach to the ‫ فعل‬directly, as seen in the
example below.
ََُْ َََ ‫ََْ ُ ُ ُ َ ر‬
‫قرأت الكتب ال ِت كتب ها َحزة‬
I read the books that Hamza wrote.
DETACHED
The detached ‫ اعئد‬only ever appears as a ‫ مبتدأ‬when the ‫ صلة‬is a ‫مجلة اسمية‬. When constructing, be sure
that the pronoun matches with the ‫ اسم موصول‬in number and gender.
‫َ ْ ُ ر‬
ْ َ ْ َ َ َ
‫المد َر َس ِة‬
‫ت ال ِت ِه اع ِملة ِِف‬
‫ل ِقي‬
I met the one who is working at the school.
INSIDE
The inside ‫ اعئد‬only ever appears as a pronoun inside a ‫ فعل‬when the ‫ صلة‬is a ‫مجلة فعلية‬. When
constructing, be sure that the pronoun in the ‫ فعل‬matches with the ‫ اسم موصول‬in number and gender.
ُ
ْ ‫َ ْ ر‬
َ
‫اذلي َن قال ْوا ذلك‬
ِ ‫هم‬
They are the ones who said that.
IMPLIED
There are two cases in which the ‫ اعئد‬is optional. If you choose to omit the ‫اعئد‬, it is considered implied.
1. When ‫من‬/‫ ما‬are used
َ َ
‫ٌاّللٌ َماٌِف ذ‬
ُ ‫َخلَ َق‬
ٌ‫ٌواۡل ْر ِض‬
‫وات‬
ِ ‫ٌالس َم‬
ِ
َ َ
‫ٌاّللٌ َماٌ ُه َوٌ ٌِف ذ‬
ُ ‫َخلَ َق‬
ٌ‫ض‬
ٌ ِ ‫ٌواۡل ْر‬
‫وات‬
ِ ‫ٌالس َم‬
ِ
Allah created whatever is in the skies and the earth
ُْ
ٌ‫ت‬
ٌ ُ ‫هذاٌ َماٌقل‬
ُْ
ٌ ‫هذاٌ َماٌقل ٌُت ٌُه‬
This is what I said
10
2. When the ‫ صلة‬is a ‫ مجلةٌاسمية‬made up of a ‫ مبتدأ‬that is a pronoun and a ‫متعلقٌباخلرب‬, the ‫ مبتدأ‬can be
omitted
ْ ‫ر ر‬
َ َْ
‫اذلي َن ِعند َر ِّبك‬
ِ ‫ِإن‬
َ َْ
ُ ْ ‫ر ر‬
‫اذلي َن ه ْم ِعند َر ِّبك‬
ِ ‫إِن‬
Certainly those who are with your Master…
11
CHAPTER 13 – COMPOUND ‫صفة‬
ٌ ٌ‫َطي ِ َبةٌ–ٌ َطيِبات‬
َ
ٌ ٌ‫ش َهَٰ َدة‬
pure/good thing
ََ
ٌ‫فلك‬
testimony/martyrdom
ُ
َ
ٌ ٌ‫ضيْفٌ–ٌض ُي ْوف‬
ٌ
star orbit
ْ َ‫أ‬
ٌ‫صل‬
origin/root
to strive
to swear/take an oath
to tell stories
to understand deeply
to blow
to remove/hide
to pave
َْ ‫ََ ُْ َ َ ر‬
ِ‫ما قدروا اهلل حق قد ِره‬
ُ
َ ‫ا رت ُق ْوا‬
‫اهلل َح رق تقاتِ ِه‬
ِ
َ َ
‫َر َج َع إِىل ن ِف ِس ِه‬
ْ ََ
ُ
‫ك َس ىلع َرأ ِس ِه‬
ِ ‫ن‬
َ
ْ َ ‫َ َُل ِم َن األ ْمر‬
‫َشء‬
ِ
guest
ٌ ٌ‫َب ْطنٌٌ–ٌ ُب ُط ْون‬
ٌ stomach
‫األسماء‬
ُْ
ٌ ٌ‫فلك‬
َ ٓ
ٌ ٌ‫َطائِفة‬
َ
ٌ‫ َم ْوث ِق‬/ٌ‫مِيثَٰق‬
boat
َ ‫ز‬
ٌ ٌ‫ينة‬
ِ
decoration
َ
َ َ
ُ
ٌ ‫فَٰاحِشةٌٌ–ٌفواح‬
‫ِش‬
group
ْ َ ‫ح ِْزبٌٌ–ٌأ‬
ٌ ٌ‫ح َزاب‬
pledge/pact
ٌ ‫تام‬
ٌ َ َ‫يَت ِيمٌ–ٌي‬
team/group
ٓ َْ
َ
‫هوى – أه َواء‬
Orphan
َ
ٌ ٌ‫د َر َجة‬
shamelessness
empty desire
Level
‫األفعال‬
ًْ َ َ ْ َ َ َ
‫سَع يسَع سعيا‬
ً ‫أَقْ َس َم ُي ْقس ُم إقْ َس‬
‫اما‬
ِ ِ
ً ‫َ ر َُ ر ر‬
‫قص يقص قِصة‬
ْ ََُْ َ َ
‫ف ِقه يفقه فِق ًها‬
ً َْ ُ َُْ َ ََ
‫نفخ ينفخ نفخا‬
ْ َ ِّ َ ُ ‫َ ر‬
ً ْ ‫كف‬
)‫ْيا (عن‬
ِ ‫كف َر يكف ُر ت‬
ً ُ ُ ُ
َ َ
‫َسلك ي َ ْسلك ُسل ْوك‬
to suppress/hide
to test/put in trial
to become deserved
to be ahead/outpace
to determine/measure
to avert
to choose
VERBAL IDIOMS
They did not regard Allah as he deserves to be regarded.
[lit. they did not measure Allah the right of His measurement]
Be mindful of Allah as he deserves.
[lit. be mindful of Allah the right of His mindfulness]
to engage in self examination
[lit. to return to oneself]
for one’s judgement to become warped/ to relapse into sickness
[lit. to be turned over on one’s head]
To have control over the matter
[lit. to have something in the matter]
12
َ
َْ ْ
‫كتَ َم يْكتُ ُم كت ًما‬
ً َ‫بَال َيبْلُ ْو ب‬
‫الء‬
ًّ
َ ‫َ ر‬
)‫ُي رق َحقا(ىلع‬
ِ ‫حق‬
ً
‫َسبَ َق ي َ ْس ِب ُق َسبْقا‬
ْ َ ِّ َ ُ ‫َ ر‬
‫قد َر يقد ُر تق ِديْ ًرا‬
ًْ َ ُ ْ َ ََ َ
‫َصفا‬
‫َصف‬
ِ ‫َصف ي‬
ْ ْ ََْ ََ ْ
ً َ‫ج ِتب‬
‫اء‬
‫ِاجتَب َيت ِِب ِا‬
6:91, 22:74,
39:67
3:102
21:64
21:65
3:128
3:154
CHAPTER 13 - COMPOUND ‫صفة‬
13.1 TYPES OF ‫صفة‬
A ‫ صفة‬is an adjective used to describe an ‫اسم‬. When we first studied the ‫موصوف وصفة‬, we learned that a
‫ صفة‬is made up of a single ‫)االسم املفرد( اسم‬. Sometimes a single word is not enough to express what must
be expressed. In such cases, sentences and fragments can be used as ‫ صفة‬as well. As we learned
previously, there are two types of ‫ اسم‬that can be used as ‫صفة‬.
1. ٌ‫االسمٌالمفرد‬
2. ‫االسمٌالموصولٌوصلته‬
There are also two types of sentences that can act as a ‫صفة‬.
1. ‫اۡلملةٌاالسمية‬
2. ‫اۡلملةٌالفعلية‬
There are also two types of fragments that can act as a ‫صفة‬.
3. ‫اإلضافة‬
4. ‫اۡلارٌوالمجرور‬
Of these type of ‫صفة‬, the ‫ اسم موصول‬is used only when the ‫ موصوف‬is proper. The ‫مجلة اسمية‬, ‫مجلة فعلية‬, and
‫ جار وجمرور‬are used only when the ‫ موصوف‬is common. The ‫ إضافة‬and ‫ اسم تفضيل‬can be used with both a
proper and common ‫موصوف‬.
1. ‫ٌاالسمٌالمفرد‬
2. ‫اإلضافة‬
3. ‫االسمٌالموصولٌوصلته‬
proper or common ‫موصوف‬
proper ‫ موصوف‬only
4. ‫اۡلملةٌاالسمية‬
5. ‫اۡلملةٌالفعلية‬
common ‫ موصوف‬only
6. ‫اۡلارٌوالمجرور‬
13
We studied ‫ االسم املفرد‬in beginning ‫ حنو‬and about ‫ االسم املوصول‬as a ‫ صفة‬in the previous chapter. Let us take a
look at the remaining types of ‫صفة‬.
13.2 ‫ مجلة اسمية‬AS A ‫صفة‬
This type of ‫ صفة‬occurs only when the ‫ موصوف‬is common. Keep an eye out for three things when looking
for this type of ‫صفة‬:
1) A common ‫اسم‬
2) A ‫ مجلةٌاسمية‬that directly follows the common ‫اسم‬
3) A ‫ اعئد‬within the ‫ مجلةٌاسمية‬that matches the ‫ موصوف‬in number and gender
ُ َٓ ُ
َ ‫َذ ٓ ذ‬
١٠٠ … ٌ ٌ‫…لَكٌُۚإِن َهاٌَك َِمةٌٌه َوٌقائ ٌِل َها‬
… No! Indeed, it is a word that he is saying.
َ
َ
َُ َٓ ُ
َ
‫َك َمة‬
is serving as the ‫ اعئد‬for ‫َكِ َمة‬.
ِ is a common word followed by a ‫ مجلة اسمية‬: “‫”ه َو قائِلها‬. The “‫”ها‬
ۡ َ َ
‫ذ‬
َ َ
َ ِ ‫ِنٌق ۡبلٌأنٌيَأ‬
ٌ ٣١ٌٌ‫عٌفِي ٌهٌِ َوالٌخِلَٰل‬ٞ ‫ٌال ٌَب ۡي‬ٞ‫ِتٌيَ ۡو ٌم‬
‫ٌم‬...
ِ
… before a day on which there is no bargaining or friendship comes.
‫ يَ ْوم‬is a common word followed by a ‫ مجلة اسمية‬: “‫”ال َبيْع ِفيْ ِه وال ِخالل‬. The “ِ‫ ”ه‬is serving as the ‫ اعئد‬for ‫يَ ْوم‬.
َ َ َ
ٌ ٢٤ٌ‫ٌم‬ٞ ‫يحٌفِي َها ٌعذابٌأ ِيل‬
ٌٞ ِ‫ٌر‬...
… a wind in which there is painful punishment …
َ
‫ ِريْح‬is a common word followed by a ‫ مجلة اسمية‬: “‫” ِفيْها َع َذاب أ ِيلْم‬. The “‫ ” َها‬is serving as the ‫ اعئد‬for ‫ريْح‬.ِ
***N OTE that when translating a sentence as a ‫صفة‬, there is usually a “that” or a “who” between the
‫ موصوف‬and the ‫صفة‬.
13.3 ‫ مجلة فعلية‬AS A ‫صفة‬
This type of ‫ صفة‬occurs only when the ‫ موصوف‬is common. Keep an eye out for three things when looking
for this type of ‫صفة‬:
14
1) A common ‫اسم‬
2) A ‫ مجلةٌفعلية‬that directly follows the common ‫اسم‬
3) A ‫ اعئد‬within the ‫ مجلةٌفعلية‬that matches the ‫ موصوف‬in number and gender
َۡ ۡ َ َۡ
ۡ َ ٞ َٰ ‫َ ذ‬
ٌ ٌ ‫تٌَت ِريٌمِنٌَت ٌت ِها‬
١٥ٌ…ٌ‫ٱۡلن َه َٰ ٌُر‬
ٌ ‫…جن‬
… Gardens from under which rivers flow …
‫ر‬
‫َ َّٰر‬
َ
ٞ‫ َج َّٰنت‬is a common word followed by a ‫ مجلة فعلية‬. The “‫”ها‬
is serving as the ‫ اعئد‬for ٞ‫جنت‬.
‫ُ ٓ َۡ ََٓ َ َ ۡ ُ َ َ ُ ۡ َۡ ا ََ َ ا‬
ُ ۡ َ‫ُۡ ََ ذ‬
‫س ِهمٌنفع‬
ٌ ١٦ٌ...ٌ‫اٌوالٌضٌُۚا‬
ِ ‫قلٌأ ٌفٱُتذتمٌمِنٌدون ِ ٌهِ ٌۦٌأو ِيلا ٌءٌالٌيمل ِكون‬...
ِ ‫ٌۡلنف‬
…Say, “Then have you all taken protective friends who do not possess benefit or harm for
themselves? …”
َ
َ
َ ‫ أ ْو ِيل‬is a common word followed by a ‫مجلة فعلية‬. The “‫ ” ُه ْم‬is serving as the ‫ اعئد‬for ‫اء‬
َ ‫أ ْو ِيل‬.
‫اء‬
َ ََ ‫ذ‬
ُ َ ََۡ
ُ
َ ‫ٌم‬
ُ َ ُ ُ َ ٞ َ ٌُ ‫ك ذ‬
ُ ‫اٌَك َن‬
ً ِ ‫نت‬
‫ول ٌمٌت‬
ٌ ٌ‫ون‬
ٌ ٤٣ٌ‫ُصا‬
‫ٱّللٌِوم‬
ِ ‫نٌلۥٌف ِئ ٌةٌينُصون ٌهۥٌمِنٌد‬
… And he did not have a group who could help him without Allah and he was victorious.
‫ فِئَة‬is a common word followed by a ‫مجلة فعلية‬. The “‫ ” ُه ْم‬inside the ‫ فعل‬is serving as the ‫ اعئد‬for ‫فِئَة‬.
***N OTE that when translating a sentence as a ‫صفة‬, there is usually a “that” or a “who” between the
‫ موصوف‬and the ‫صفة‬.
13.4 ‫ أضافة‬AS A ‫صفة‬
ُ
Special ‫ مضاف‬can also occur as ‫صفة‬. Some special ‫ مضاف‬that appear as a ‫ صفة‬in the Quran are ‫ غْي‬and ‫ذو‬
ْ
and ‫ ِمثل‬. The ‫ إضافة‬will match the ‫ موصوف‬in status, number, and gender, but not necessarily in type.
َ ۡ ْ ُ ُ َ َ ۡ َ ً ُ ُ ۡ ُ َٰ َ ۡ ‫َ ذ‬
٥٦…‫اب‬
ٌ َ ‫ۡيهاٌ ِيلَذوقواٌٱل َعذ‬
‫…ٌبدلنهمٌجلوداٌغ‬
… We replace them with other skins so they can taste the punishment...
15
َ
Notice that when ‫ غۡي‬is acting as a ‫صفة‬, it translates as “other”. Notice how the ‫)غۡيها( إضافة‬
matches ‫ جلودا‬in status, number,
and gender, but not in type.
ۡ ُ ُّ َ ۡ َ
ُ َ ۡ‫َ ذ‬
ٌ ١٢ٌ‫ان‬
ٌ ‫ح‬
‫فٌ ٌوٱلري‬
ٌ ِ ‫بٌذوٌٱل َع ۡص‬
ٌ ‫وٱۡل‬
…and grains that have husks and scented plants...
Notice that when ‫ ذو‬is acting as a ‫صفة‬, it translates as possessive (“that have” or “that contains”). It will also match its ‫موصوف‬
in all four properties, including type.
ُ ُۡ ٞ ََ ََ۠ َٓ ‫ُۡ ذ‬
ٌ ٦ٌ… ‫شٌٌمِثلك ٌۡم‬
‫لٌإِنماٌأناٌب‬
ٌ‫ق‬
Say, “I am nothing but a human like yourselves…”
Notice how the ‫ إضافة‬matches the ‫ موصوف‬in status, number, and gender, but not in type.
13.5 ‫ جار جمرور‬AS A ‫صفة‬
We have previously seen a ‫ جار وجمرور‬to play one of two roles: a ‫ متعلق باخلرب‬in a ‫ مجلة اسمية‬or a ‫ متعلق بالفعل‬in
a ‫جلمة فعلية‬. Recall that ‫ متعلق‬means “connected with” or “attached to”. That is the nature of a ‫جار وجمرور‬:
it is always connected to something else, be it a ‫ فعل‬or a ‫ خرب‬or any other part of the sentence. Meaning
is how to find what a ‫ جار وجمرور‬is ‫ متعلق‬to.
***NOTE that sometimes a ‫ متعلق‬can come BEFORE what it is ‫ متعلق‬to. We have seen this when a ‫متعلق‬
‫ باخلرب‬comes before the ‫خرب‬. Take a look at the following examples:
َ َ َ ُ َ ۡ َ َ ٓ ‫َ َ ۡ َ َ ۡ َ َٰ ُ َ ۡ َ ا ذ ۢ َ ۡ َ ذ‬
ٌ ِ ‫ٌم ذست ُهٌيلَقول ذنٌهَٰذ‬
ٌ ِ ‫و لئ‬
٥٠…‫اٌَل‬
‫نٌأذقنهٌرۡحةٌمِناٌ ِمنٌبعدٌِضاء‬
Certainly, if We were to make people taste mercy from Us after harm which afflicted him, he
would certainly say “This is for me.”
16
َ ٞ ُ َ َ ُ ‫َ َ ۡ َ َ ۡ َ ۡ َ َٰ َ ذ َ ۡ َ ا ُ ذ َ َ ۡ َ َ ۡ ُ ذ‬
ٞ٩ٌ‫ٌك ُفور‬
‫نٌمِناٌرۡحةٌثمٌنزعنَٰهاٌمِنهٌإِن ٌهۥٌليٌوس‬
ٌ ‫ٱإلنس‬
ٌ ِ ‫و لئ‬
ِ ٌ‫نٌأذقنا‬
If We allow humans to taste mercy from Us then We take it away from him, then he is certainly
miserable and ungrateful.
Notice that the ‫ )منا( متعلق‬is coming before the word that it is ‫ متعلق‬to (‫)رۡحة‬. Notice also that this did not alter the order of
the words in translation.
Sometimes a ‫ مقلتع‬can appear to interrupt a ‫ موصوف‬and a ‫ﺻﻔﺔ‬. In such cases, the ‫ مقلتع‬is actually
considered to be the first ‫ ﺻﻔﺔ‬in the sequence. The ‫ ﺻﻔﺔ‬following it is the second ‫ﺻﻔﺔ‬. This only occurs
when the ‫ مووصف‬is common. Generally the ‫رحف جر‬. that is used is ْ‫م ِن‬
ٓ َ
ُ َ ‫كٌٌت‬
...
٢٨ٌ‫رج ۡو َه ٌا‬
َ ِ ‫ح نٌَةٌم ٌنرذ ِب‬
َ ٌ ‫ ٌٱ ۡبتِغ‬...
ۡ ‫َاءر‬
In pursuit of mercy from your master that you wish for…”
‫ رۡحة‬is the ‫موصوف‬. It has two ‫صفة‬. The first is ‫منٌربك‬. The second is ‫ترجوها‬, a JF acting as a ‫صفة‬.
َۡ
‫َ َٓ ا‬
ۡ َ
َ ُ
٨٢ٌ...ٌ‫ۡرضٌتكل ُِم ُه ٌۡم‬
ٌ ِ ‫ٌأخ َر ۡج َناٌل ُه ۡمٌدابذ ٌةٌم َِنٌٱۡل‬...
We brought out for them a creature from the earth that speaks to them.
‫ دابة‬is the ‫موصوف‬. It has two ‫صفة‬. The first is ‫منٌاۡلرض‬. The second is ‫تكلمهم‬, a JF acting as a ‫صفة‬.
‫ُ ۡ َ َ ْ ذ‬
ٞ َ ٓ
ُ ‫ِيٌأُ ۡرس ِۡل‬
ٌٓ ‫ام ُنواٌٌب ِٱَّل‬
‫ٌ َطائِف ٌةٌمِنك ٌمٌء‬...
٨٧ٌ...ٌ‫تٌب ِ ٌهِۦ‬
…a group from among you that believed in what I was sent with…
‫ طائفة‬is the ‫موصوف‬. It has two ‫صفة‬. The first is ‫منكم‬. The second is ... ‫ آمنواٌباَّلي‬, a JF acting as a ‫صفة‬.
17
CHAPTER 14 VOCABULARY
ٌ ٌ‫َح ٌّدٌ–ٌ ُح ُد ْود‬
ََ
ٌ ‫آثار‬
ٌ ٌ–ٌٌ‫أثر‬
boundary
traces/remnants
َْ
ٌ ٌ‫فتح‬
ٌ ٌ‫َوبال‬
victory
negative consequence
ُ
َْ
ٌ ٌ‫َنمٌ–ٌَنُ ْوم‬
َ
‫وِ ْزرٌ– أ ْو َزار‬
star
to dissuade
to know
to expand/spread
to walk/journey
to bring into life
to bless
to tire/slacken
ُ‫َش رد أَ ْز َره‬
ُ‫َش رد َع ُض َده‬
ُ َ َ َُ َ َ َ
‫ناحه‬
‫خفض َل ج‬
َ
‫َعليْ ِه َس ِبيْل‬
ٌ burden
ً ْ ُ ْ َ ََ
‫أفك يَأفِك ِإفك‬
ً
ْ
َ
‫د َرى يَد ِر ْي ِد َرايَة‬
ْ
‫ب َ َس َط يَب ُس ُط ب َ ْس ًطا‬
‫األسماء‬
‫ذ‬
َ
ٌ ٌ‫مِلةٌٌ– مِلل‬
ٌ ٌ‫ق ِْسط‬
ٌ justice
emotional heart
َ َ
ٌ ٌ‫شفَٰ َعة‬
ٌ ٌ‫َح َرج‬
intercession
َ ُ
‫ن ْطفة‬
blame/constriction
creed/belief
َ ْ‫َصي‬
ٌ ٌ‫حة‬
a loud
cry/shout
ً ْ
ٌ ‫َبغ َت ٌة‬
suddenly
a sperm
drop
‫األفعال‬
to give longevity/provision
to remain/to enjoy the pleasures of
life
to hold/be miserly
َ
ً ْ ‫ْي َس‬
ُ ْ ‫سار يَس‬
‫ْيا‬
ِ
ً ْ ُ ُْ َ ََْ
‫ت إِنبَاتا‬
‫أنبت ين ِب‬
َ ً َْ ُ ُْ َ َْ
)‫أنعم ين ِعم إِنعاما (ىلع‬
َْ
َ
ً
‫ف َط َر يف ُط ُر فِ ْط َرة‬
to inform
to detail/explain
to lend
to persist
VERBAL IDIOMS
To provide support to somebody.
[lit. He fortified his back.]
To provide support to somebody.
[lit. He fortified his arm.]
To be accommodating/to show humility and tenderness.
[lit. He lowered his wings to him.]
a cause to act against someone
[lit. there is a path against him]
18
َْ
َُ
‫فؤادٌٌ– أفئ ِ َد ٌة‬
َ
‫حلْم‬
meat
ُ
َ
‫َم رت َع ي َمتِّ ُع ت ْم ِتيْ ًعا‬
َ
َ
َ
‫ت َم رت َع يتَ َم رت ُع ت َم رت ًعا‬
ً ْ ُ
ُ َ َْ
‫أم َسك ي ْم ِسك ِإم َساك‬
َ
ً ‫أ ْد َرى يُ ْدر ْي إ ْد َر‬
‫اء‬
ِ ِ
ً َْ ُ َُ َ َ
‫ف رصل يف ِّصل تف ِصيْال‬
ً ْ‫أَقْ َر َض ُي ْقر ُض إق‬
‫راضا‬
ِ
ِ
ً‫َص إ َْصارا‬
‫أَ َ ر‬
‫َص يُ ر‬
ِ
ِ
20:31
28:35
17:27
15:88
3:75, 4:34
4:141, 9:91
ْ ‫اجل ُ ْم لَة ر‬
CHAPTER 14 – ‫الَّش ِط يرة‬
14.1 INTRODUCTION
ْ َ ‫ مجلة‬is a conditional sentence. A conditional sentence
The word ‫ َشط‬literally means “condition”. A ‫َش ِط رية‬
is a sentence in which there are two statements; the second statement cannot come true unless the first
one does.
For example, in the sentence “If you knock, I’ll open the door” the second part (I’ll open the door) will
only happen if the first part (if you knock) happens.
The FIRST PART of the sentence is called ‫الَّشط‬, the condition.
‫ََ ُ ر‬
The SECOND PART of the sentence is called ‫اب الَّش ِط‬
‫جو‬, the answer or result of the condition.
ُ َََ
ْ ‫ات ر‬
In Arabic, there are various tools that can be used to create a ‫مجلة َشطية‬. These are called ‫الَّش ِط‬
‫أدو‬, or
the “tools of ‫”َشط‬. Each has a unique meaning. In terms of grammatical function, the ‫ أدوات‬are split into
two categories:
ُ َ
ُ ‫ – أَ َد َو‬tools that make both parts of the conditional sentence ‫( جمزوم‬given that they
ْ ‫ات ذ‬
1) ٌ‫ٌاۡلازِ َمة‬
‫ٌالش ِط‬
both contain a ‫)فعلٌمضارع‬
َ
ََ
َ ‫ۡي‬
ُ ْ ‫ٌغ‬
‫ – أد َوات‬tools that have no grammatical effect
2) ٌ‫ٌجازِ َمة‬
We will be learning about each of the ‫أدوات‬, their meanings, and their grammatical function.
14.2 ‫أدوات جازمة‬
There are several tools of ‫ َشط‬that are ‫جازمة‬. Each tool has its unique meaning. They all, however, have
the same grammatical rules:
1) They make both the ‫ رشط‬and the ‫ جواب‬lightest (‫ )جمزوم‬given that both parts are ‫مضارع‬
2) They ALWAYS translate in the present tense even when the ‫ ماض‬is used
َ
3) You will often find a ‫ف‬
ٌ on the ‫جواب‬. This usually happens when the ‫ رشط‬and the ‫ جواب‬are
different (e.g. ‫ رشط‬is present tense and ‫ جواب‬is past-tense OR ‫ رشط‬is ‫ فعلية‬and the ‫ جواب‬is ‫)اسمية‬
Let us learn about each of the ‫ أدوات‬and their meanings.
Take a look at the examples below. The ‫ أداة الَّشط‬is highlighted, the ‫ َشط‬is underlined once, and the ‫جواب‬
is underlined twice.
19
ْ
ٌ‫ إ ِ ن‬- IF
ْ
ۡ ٞ َ ۡ ُ ۡ ُ
ُ ۡ َ ٞ َ ۡ ُ ۡ َ َۡ
ٌ ١٢٠ٌ...ٌٌ‫ٌسي ِ َئ ٌةٌ َيف َر ُحواٌب ِ َها‬
‫ٌح َس َن ٌةٌت ُسؤه ٌۡمٌِإَونٌت ِصبكم‬
‫إِنٌتمسسكم‬
If good touches you, it distresses them. And if harm strikes you, they are happy because of it.
Both the ‫ رشط‬and the ‫ جواب‬are ‫جمزوم‬.
-
َ َ
‫َ ۡ َ َ َُ َۡ ۡ َذ‬
ۡ َۡ َ َ ۡ
َ ‫لَع‬
َٰ َ َ ٌ‫ب‬
ٌ ١١ٌ...ٌ‫ٌو ۡج ِه ٌهِۦ‬
ٌ َ ‫ابت ُهٌف ِت َنةٌٌٱنقل‬
‫ِإَونٌأص‬
ٌ ٌ‫نٌب ِ ٌهِ ٌۦ‬
ٌ ‫ٱط َمأ‬
ٌٌ‫نٌأصاب ٌهۥٌخۡي‬
ٌ ِ ‫ٌفإ‬...
Then if good strikes him, he is content with it. And if a trial strikes him, he turns back to his
old ways…
-
The ‫ رشط‬and the ‫ جواب‬are ‫ ماض‬and remain unaffected.
Notice that the sentence still translates in the present tense.
ُ َ ٌّ َ َ ‫َ ۡ ُ ُ ْ َ ذ ذ‬
ٌ ٌ‫واٌفإِن‬
ٌ ‫إِنٌتكفر‬
ٌ ٧ٌ...ٌ‫ِنٌعنك ٌۡم‬
ِ ‫ٱّللٌغ‬
If you all disbelieve, then Allah is free from need of you.
The ‫ فعلٌمضارع‬in the ‫ رشط‬is ‫جمزوم‬.
-
َ
There is a ٌ‫ ف‬on the ‫جوابٌالشط‬. Notice that the ‫ جواب‬is a ‫مجلةٌاسمية‬.
ٌ‫ – مَ ْن‬W H O E V E R
-
َ
َ ‫م ْن‬.
َ It is not an ‫ اسم‬that can play any role in a
Note that this ‫ن‬
ٌْ ‫ َم‬is different than the ‫ٌم ْو ُص ْولة‬
sentence. It is a tool used to create a conditional statement.
ۡ ُ َ َ‫ذ َ ذ ذ‬
ُ ۡ
َ
َ
ٌ ١٩ٌ‫اب‬
ٌ ٌ‫ت‬
ٌِ ‫يعٌٱۡل َِس‬
‫َس‬
ٌ ٌ‫ٱّللٌِفإِن‬
ِ َٰ ‫ َومنٌيَكف ۡرٌأَ‍ِبي‬...
ِ ٌ‫ٱّلل‬
Whoever disbelieves in the miraculous signs of Allah, then no doubt, Allah is swift in taking
account.
-
ٌ‫ َم ْن‬is affecting the ‫ فعلٌمضارع‬in the ‫رشط‬
-
َ
There is a ٌ‫ ف‬on the ‫جواب‬
20
َ َ ُّ َ َ ‫َ َ َ ذ َ ذ‬
ۡ
َ َ ‫ىٌفَإ ذن َم‬
َ َ ۡ ٌ ‫ذم‬
ٌ ١٥ٌ...ٌُۚ ‫ضلٌعل ۡي َهٌا‬
ٌ ‫س ٌهِۦٌٌومنٌض‬
ِ ‫اٌي ۡهتدِيٌِلِ َف‬
ِ ‫لٌفإِنماٌي‬
ِ ٌَٰ ‫نٌٱهتد‬
ِ
Whoever commits to guidance is only doing so for their own self. Whoever strays, strays
against his self…
ٌ‫ َم ْن‬appears with the ‫ ماض‬in this example and has no effect on it
-
The ayah translates in the present, even though the ‫ فعل‬is ‫ماض‬
‫ – ما‬W H A T E V E R
-
َ
َ
Note that this ‫ ما‬is different from the ‫ماٌم ْو ُص ْولة‬.
It is not an ‫ اسم‬that can play any role in a
sentence. It is a tool used to create a conditional statement.
ْ ُ ُ
َ
َ َ ۡ ُ َ ُ ََ ۡ ُ َۡ ‫ذ َُ ذ‬
َ ‫ِنٌَشءن‬
ٌ ٌ‫يل‬
‫ َو َماٌتنفِقواٌم‬...
ٌ ‫ٱّللٌِيوفٌإِيل‬
ٌ ٦٠ٌ‫نت ۡمٌالٌتظل ُمون‬
‫ك ٌمٌوأ‬
ِ ۡ
ِ ِ ‫ٌِفٌسب‬
And whatever you spend in the path of Allah, it will be returned to you in full, and YOU will
not be wronged.
-
Both the ‫ رشط‬and the ‫ جواب‬are ‫جمزوم‬.
***NOTE that ‫ ما الَّشطية‬will often be accompanied by ‫ ِم ْن ابليا ِن رية‬. ‫ ما‬in its nature is ambiguous, so ‫من ابليانية‬
clarifies whatever is need of clarification, be it the doer or the detail. Look at the following examples.
َ ۡ َ َ َ َ َ َ ُّ
ُ
ُ َ َٰ َ َ ٓ َ َ
ۡ
ۡ
ٌ ٣٠ٌ...ٌ‫ومٌاٌٌأصبكمٌمِنٌم ِصيبةنٌٌفبِماٌكسبتٌأيدِيك ٌم‬
Whatever strikes you of disaster, then it is from what you have earned…
-
The ayah translates in the present-tense even though the ‫ ماض‬is used.
-
َ
There is a ٌ‫ ف‬on the ‫جواب‬.
The ‫ منٌابليانية‬is clarifying the doer.
َ َ
ۡ
‫ذ‬
َۡ‫ذ‬
ُ ‫ۡح ٌةٌفَ َٗل‬
ِ ‫ٱّللٌل ذِلن‬
٢…ٌٌ‫ٌم ۡمسِكٌل َها‬
ٌُ ٌ ِ‫ذماٌ َيف َتح‬
‫اسٌمِنٌر ن‬
Whatever Allah opens for mankind of mercy, then there is absolutely no holding it back.
-
َ
The ‫ رشط‬is ‫ جمزوم‬and the ‫ جواب‬has a ٌ‫ ف‬because it is a ‫مجلةٌاسمية‬.
21
-
َ
‫ – أ ي ْ ن َ ما‬W H E R E V E R
The ‫ منٌابليانية‬is clarifying the detail.
‫َۡ َ َ ُ ُ ْٓ ُ ُ ْ َ ُ ُ ْ َۡ ا‬
ٌ ٦١ٌ‫يٗل‬
ٌ ِ ‫ٌأينماٌثقِفوٌاٌأخِذواٌوقتِلواٌتقت‬...
Wherever they are found, they are taken and massacred completely.
-
The ayah translates in the present-tense even though the ‫ ماض‬is used.
ْ ُ ُ َ َ ََۡ
ُ ۡ َ َ ُ ۡ َ ۡ ُ ُّ
َ ُّ
ُ ‫ٌك‬
ُ ‫نت ۡم‬
ٌ ٧٨ٌ...ٌ‫ٌمش ذي َدة‬
‫وج‬
‫تٌولو‬
ٌ ‫واٌيُ ۡدرِككمٌٱلمو‬
ٌ ‫أينماٌتكون‬
‫ٌِفٌب ُر ن‬
ِ
Wherever you may be, death will find you, even if you are in towers of lofty construction…
-
Both the ‫ رشط‬and the ‫ جواب‬are ‫جمزوم‬.
14.3 ‫أدوات غْي جازمة‬
There are two ‫أدوات غْي جازمة‬. They each have their own meaning and rules.
َ
ٌْ‫ل و‬
-
َ
ٌ‫ ل ْو‬is used to express conditions that are highly unlikely or hypothetical. It generally translates as
“Had it been the case that…” or “Had…”.
-
This is the only ‫ رشط‬that translates in the past tense.
َ
َ
In a conditional sentence that uses ‫ل ٌْو‬, you will generally find a ‫ ٌل‬on the first word in the ‫جواب‬.
َ
This ‫ ٌل‬can sometimes be omitted.
Take a look at the following examples. The ‫ أداة الَّشط‬is highlighted, the ‫ َشط‬is underlined once, and the
‫ جواب‬is underlined twice.
َ َ َ
َ ََ ُ‫َٓ َ َ ذ ذ‬
ٌ ٢٢ٌ...ٌُۚ ‫ٱّللٌ ٌلف َس َدتٌا‬
ٌ ٌ‫ل ٌۡوٌَكنٌفِي ِهماٌءال ِهةٌإِال‬
Had there been gods in them (the skies and the earth) other than Allah , they would have been
ruined.
-
The condition described is a hypothetical one.
-
َ
There is a ٌ‫ ل‬on the ‫جواب‬.
22
َ ُ َٰ َ َ ٞ ُ َ َ ُ َ َ ‫َ ۡ َ َ َ َٰٓ ُ َ ٓ َ َ ا ذ‬
٩٩ٌ‫ِلون‬
ِ ‫ل ٌوٌَكنٌهؤالءٌِءال ِه ٌةٌماٌوردوهاٌٌوكٌفِيهاٌخ‬
Had these (false gods) been (actual) gods , they would not have come to it . And they will all
remain in it eternally.
-
The condition described is a hypothetical one.
َ
The ٌ‫ ل‬on the ‫ جواب‬is omitted.
-
‫َ ُ ْ َۡ َ ۡ َ ُ َ ا ذ ذ‬
ُ
ٌ ١٦٧ٌ...ٌ‫االٌّلٌت َب ۡع َنَٰك ٌۡم‬
ٌ ‫ٌقالواٌل ٌوٌنعلمٌق ِت‬...
They said, “ Had we known that there would be fighting , we would have followed you .”
-
The condition described is a hypothetical one.
-
َ
ٌْ‫ ل و‬has no grammatical effect on the ‫فعلٌمضارع‬
-
َ
There is a ٌ‫ ل‬on the ‫جواب‬
‫ – إ ِ ذا‬W H E N
-
‫ إذا‬translates as “when” and describes conditions that are highly likely to happen.
-
When it comes with a ‫فعلٌمضارع‬, it is translated in the present/future tense and indicates a
repeated event.
-
When it comes with a ‫فعلٌماض‬, it is translated in the present/future tense and indicates a single
event.
-
َ
The ‫ جواب‬can sometimes have a ‫ف‬
ٌ on it. This usually happens when the ‫ رشط‬and the ‫ جواب‬are
different (e.g ‫ رشط‬is present tense and ‫ جواب‬is past-tense OR ‫ رشط‬is ‫ فعلية‬and the ‫ جواب‬is ‫)اسمية‬
Take a look at the following examples. The ‫ أداة الَّشط‬is highlighted, the ‫ َشط‬is underlined once, and the
‫ جواب‬is underlined twice.
َ ُ َٰ َ ۡ َ ٓ ‫ َ ُ ٓ ْ ذ ذ ذ‬ٞ َ ُّ ُ ۡ َ َٰ َ َ ٓ َ َ ‫ذ‬
ٌ ‫ٱَّل‬
١٥٦ٌ‫ون‬
ٌ ‫جع‬
ِ ‫ِينٌإِذٌاٌأصبتهمٌم ِصيب ٌةٌقالواٌإِن‬
ِ ‫اٌّللٌِِإَوناٌإِيل ٌهٌِر‬
Those who, when disaster strikes them, they say “No doubt, we belong to Allah, and no doubt
only to Him will we return.”
23
-
The sentence is translated in the present/future tense even though the ‫ فعل‬is ‫ماض‬.
َ َ َ
َ ََ َ
ٌ ‫ِإَوذاٌ َسألكٌع َِبادِيٌع ِِنٌٌفإ ِ ِّنٌق ِر‬
ٌ ١٨٦ٌ...ٌ‫يب‬
When My slaves ask you about Me , then I am near .
-
The sentence is translated in the present/future tense even though the ‫ فعل‬is ‫ماض‬.
-
َ
There is a ٌ‫ ف‬on the ‫جواب‬. Notice that the ‫ جواب‬is a ‫مجلةٌاسمية‬.
‫َ ُ ۡ َ َ َ ۡ َ َ ُ َ َ ذ َٰ ُ ۡ َ ۡ ا َ َ ذ‬
َٰ ‫ِإَوذاٌتت‬
٧ٌ...ٌ‫رباٌكأنٌل ۡمٌي َ ۡس َم ۡع َها‬
ِ ‫َلٌعليهٌِءايَٰتناٌوَّلٌمستك‬
When our miraculous signs are recited to him (repeatedly), he turns away arrogantly as
though he did not hear them.
-
The ‫ مضارع‬indicates that the action is occurring repeatedly.
-
‫ إذا‬W H E N
IT
COMES
WITH A
The ‫ فعلٌمضارع‬is unaffected by ‫ إذا‬as it is ‫غۡيٌجازمة‬.
‫مجلة ٌ اسمية‬
ُ
َ ‫الف‬
When it comes with a ‫مجلة اسمية‬, it is called ‫جا ِئ رية‬
‫إذا‬, the ‫ إذا‬of surprise, and will often translate as
“suddenly” or “surprisingly”.
َ
َ‫ه َح رية ت َ ْسَع‬
َ ِ ‫فَألْقاها فَإذا‬
ِ
Then he threw it down, and suddenly, it was a fast-moving snake.
14.6 ‫األمر وجواب األمر‬
َْ ُ َ َ َْ
The ‫اب األم ِر‬
‫ أمر وجو‬is a two-part structure. The first part, the ‫أمر‬, is a ‫فعل أمر‬. The second part, the ‫جواب األمر‬,
explains what will happen if the command is followed.
For example, in the sentence “Study, you’ll pass,” the first part “study” is the ‫أمر‬. The second part “you’ll
pass” is the ‫جواب األمر‬. It explains what will happen as a result of the ‫ أمر‬being followed.
In terms of grammatical rules, the ‫ جواب‬is always ‫جمزوم‬.
Take a look at the following examples.
24
ُۡ
‫ُ ُ ۡ ُ ُّ َ ذ َ َ ذ‬
ُ َ ُُ ۡ ُ َ ََۡ ُ‫ُۡ ۡ ُ ُ ذ‬
‫ ذ‬ٞ‫ٱّللٌٌ َغ ُفور‬
ُ ‫ك ٌۡمٌ ٌَو ذ‬
ٞ ‫ٌرح‬
ٌ ٣١ٌ‫ِيم‬
ٌ ٌ‫ونٌَيبِبكم‬
ٌ ِ ‫ٱّللٌٌ ٌفٱتب ِ ُع‬
ٌ‫لٌإِنٌكنتمٌَتِبون‬
ٌ‫ق‬
ُۚ ‫ٱّللٌويغفِ ۡرٌلكمٌذنوب‬
Say, “If you love Allah then follow me , Allah will lo ve you and forgive you your sins . And Allah
is forgiving and merciful.”
The ‫ أمر‬is ‫فاتبعون‬. The ‫ جواب‬tells what will happen as a result of the ‫أمر‬. What will happen if you follow me? Allah will love you
and forgive your sins. Notice that the ‫ جواب‬is ‫جمزوم‬.
ۡ ُ ً َ ٓ ُ ۡ َ ۡ َ ٓ َ ۡ َ ۡ ُ ۡ َ َ َ َ َٰ َ َ َ َ ۡ ُ ۡ َ
٢٢ٌ‫ى‬
ٌَٰ ‫ٌءايَةٌأخ َر‬
‫ِكٌُترجٌبيضاءٌمِنٌغۡيٌِسوء‬
ٌ ‫وٱضم ٌمٌيدكٌإَِلٌجناح‬
And tuck your hand into your armpit, it will come out white without harm as another sign.
The ‫ أمر‬is ...‫واضممٌيدك‬. The ‫ جواب‬tells what will happen as a result of the ‫أمر‬. What will happen if you put your hand in your
armpit? It will come out white. Notice that the ‫ جواب‬is ‫جمزوم‬.
Remember that not every ‫ أمر‬will have a ‫جواب‬. Also remember that even if there is a ‫ فعل مضارع‬following
a ‫فعل أمر‬, it will not be considered a ‫ جواب‬if it is not ‫جمزوم‬.
Take a look at the following example.
َ ۡ
َ
ۡ َُۡ ‫ُذ‬
ٌ ٩١ٌ‫ض ِه ۡمٌيَل َع ُبون‬
ِ ‫ٌِفٌخ ۡو‬
ِ ‫ٌثمٌذرهم‬...
…then leave them in their empty discourse amusing themselves.
There is an ‫ )ذرهم( أمر‬with a ‫ فعلٌمضارع‬following it (‫)يلعبون‬. This, however, is NOT an ‫ أمرٌوجوابٌاۡلمر‬structure as ‫ يلعبون‬is not ‫جمزوم‬.
Practically, this makes a difference in how the ayah is understood. It means that the fact that they are playing is NOT a
result of you leaving them. If ‫ يلعبون‬was ‫ جمزوم‬and did play the role of ‫جواب‬, it would mean that their play is a result of you
leaving them.
25
CHAPTER 15 VOCABULARY
ٌ ٌ‫ف َِئة‬
ٌ ٌ‫َز ْرع‬
a group
َ
ٌ ٌ‫ن ِصيْب‬
portion/share
plants
ًَ
ٌ ‫أذى‬
to speak truth
to fashion/built/produce
to transgress
to convey
to be
extravagant/wasteful
ْ
َ َ
‫َش َح َصد َر ُه‬
ْ ُ
َُ ْ َ َ َ َ
‫للكف ِر‬/ ِ‫لإل ْسالم‬
ِ ‫َشح صدره‬
َ َ َ
ْ َ
َ
‫هلل شيئًا‬
ِ ‫ملك َل ِمن ا‬
harm/injury
ً ْ ُ ْ َ
‫َص َدق يَص ُدق ِصدقا‬
ْ
ْ
‫َصنَ َع يَصنَ ُع ُصن ًعا‬
‫األسماء‬
َّٰ َ
ُ َ
‫ك َهة –ٌ فوا ِكه‬
ِ ‫ف‬
fruit
َ ‫ٌُم ِص‬
ٌ ٌ‫يبة‬
calamity
ْ َ
ٌ ٌ‫ع َِنبٌٌ–ٌٌأعناب‬
ٌ grapes
َ
َْ
ٌ ٌ‫َنلٌ–ٌَنِيْل‬
date palm
‫األفعال‬
to favor
to make apparent
ً ‫ِا ْعتَ َدى َي ْعتَ ِد ْي ِا ْعتِ َد‬
‫اء‬
ً َ ُ ِّ ُ َ ‫ر‬
‫بَلغ يبَلغ تبْ ِليْغا‬
ً َ ْ ُ ُْ ََ َْ
‫ْسافا‬
‫ْسف ِإ‬
ِ ‫أْسف ي‬
to delay
to follow/to make follow
to make subservient
VERBAL IDIOMS
To set someone’s mind at ease.
[lit. He expanded/dilated his chest.]
He made him disposed to Islam/disbelief.
[lit. He opened/dilated his chest to Islam/disbelief.]
To be able to protect someone against Allah.
[lit. to possess something for someone against Allah]
26
َ
ٌ ٌ‫ث َمن‬
value
َ
ٌ ٌ‫ل ْهو‬
distraction
َ
ًّ
)‫َم رن ي ُم رن َمنا (ىلع‬
َ
ً ْ‫أب ْ َدى ُيبْ ِد ْي إب‬
‫داء‬
ِ
ً ْ ‫أَ رخ َر يُ َؤ ِّخ ُر تَأخ‬
‫ْيا‬
ِ
ً َ‫أَ ْتبَ َع يُتْب ُع إتْب‬
‫ااع‬
ِ ِ
َ
ِّ َ ُ َ ‫َ ر‬
ً ْ ‫خ ُر ت ْسخ‬
‫ْيا‬
‫سخر يس‬
ِ
16:106, 20:25
94:1
6:125
39:22
5:17
48:11
CHAPTER 15 - ‫احلال‬
15.1 INTRODUCTION
MEANING AND TRANSLATION
The word ‫ حال‬literally means “state” or “condition”. Grammatically, a ‫ حال‬gives information about the
state of someone or something when an action is carried out. The person or thing in that state is called
the ‫صاحب احلال‬. Take a look at the examples below. The ‫ حال‬is highlighted and the ‫ صاحب احلال‬is
underlined.
Bilal left while crying.
The book came down gradually.
It ran toward me barking.
A ‫ حال‬is generally translated as an adverb (‘-ly’), or as an –ing word, or using the words “while” or “as”.
GRAMMATICAL RULES
•
A ‫ حال‬can only appear in a complete sentence. If the ‫ حال‬is removed, the sentence should still be
complete. Consider the previous examples. If the ‫ حال‬is removed, the sentence still conveys a
complete meaning.
Bilal left.
The book came down.
It ran toward me.
•
The ‫ صاحبٌاۡلال‬is almost always PROPER .
•
The ‫ حال‬can appear in one of three forms:
1. An ‫ اسم‬in the ‫ نصب‬status
2. A ‫مجلةٌفعلية‬
3. A ‫ مجلةٌاسمية‬that starts with a ‫( و‬called the ‫)واوٌحايلة‬
15.2 ‫ اسم‬AS A ‫حال‬
-
When a ‫ حال‬appears as an ‫اسم‬, it often appears as an ‫ اسمٌفاعل‬or ‫اسمٌمفعول‬. It can also appear as an
‫اسمٌصفة‬, and sometimes as a ‫مصدر‬.
27
-
It matches in number and gender with the ‫صاحبٌاۡلال‬.
-
Remember that it will always be ‫منصوب‬.
-
Also remember that a ‫ حال‬can only appear in a complete sentence. This means that you should
only look for a ‫ حال‬once you have found the core parts of the sentence (at least ‫ فعل‬and ‫فاعل‬,
sometimes ‫)مفعول‬.
-
To find the ‫صاحبٌاۡلال‬, ask yourself “Who is in this state?”
Take a look at the following examples. The ‫ حال‬is highlighted and the ‫ صاحب احلال‬is underlined.
‫َ َ ٓ َۡ َ َۡ َ َ َۡ ۡ َ ا‬
ٌ ٥٤ٌ‫ِيٗل‬
ٌ ‫كٌعلي ِهمٌوك‬
ٌ َٰ‫ن‬
ٌ ‫ٌوماٌأرسل‬...
…We did not send you as a protector over them.
-
The ‫ حال‬in this ayah is a ‫اسمٌصفة‬.
Notice that it is ‫ منصوب‬and that if the ‫ حال‬is removed, the sentence is still complete.
Also notice that it matches in number and gender with the ‫ص احبٌاۡلال‬, which is the attached pronoun ‫ك‬.
ُ َ َ ُ ْ ۡ َ َ َ ‫َ ٓ ُ ۡ ُ ْ ۡ َ َ َ ا َ ا ُّ َ ذ‬
‫ا‬
ُ
ٌ ١٣ٌ‫ِيٌدعواٌهنال ِكٌثبورا‬
ٌ ‫واٌمِنهاٌمَكناٌضيِقاٌمقرن‬
ٌ ‫ِإَوذٌاٌألق‬
When they are thrown in a tight place within it chained up, they pray for death there and
then.
-
The ‫ حال‬in this ayah is an ‫اسمٌمفعول‬.
Notice that it is ‫ منصوب‬and that if the ‫ حال‬is removed, the sentence is still complete.
Also notice that it matches in number and gender with the ‫صاحبٌاۡلال‬, which is the pronoun inside ‫ألقوا‬.
‫ذ َ َ ۡ ُ ُ َ ذ َ َ َٰ ا َ ُ ُ ا‬
ُ ‫لَع‬
َٰ َ َ ‫وداٌ َو‬
ٌ ‫ٱَّل‬
ٌ ١٩١ٌ...ٌ‫ٌج ُنوبِهِ ۡم‬
‫ٱّللٌق ِيماٌوقع‬
ٌ ٌ‫ون‬
ٌ ‫ِينٌيذكر‬
Those who remember Allah sitting, standing, and on their sides…
‫ قياما‬is the plural of ‫قائم‬, and ‫ قعودا‬is the plural of ‫قاعد‬. The ‫ حال‬in this ayah is an ‫اسمٌفاعل‬.
-
Notice that it is ‫ منصوب‬and that if the ‫ حال‬is removed, the sentence is still complete.
Also notice that it matches in number and gender with the ‫صاحبٌاۡلال‬, which is the pronoun inside ‫يذكرون‬.
28
َۡ
َ ََ
ً
َ
َ
ٌ ِ ‫شٌ ِِفٌٱۡل‬
ٌ ِ ‫الٌت ۡم‬
ٌ‫و‬
ٌ ٣٧ٌ...ٌٌ‫ۡرضٌمرحا‬
And do not walk around (on earth) arrogantly…
-
The ‫ حال‬in this ayah is a ‫مصدر‬.
Notice that it is ‫ منصوب‬and that if the ‫ حال‬is removed, the sentence is still complete.
-
Also note that a ‫ مصدر‬does not necessarily have to match in gender and number. This is because the ‫ مصدر‬cannot
-
be made feminine, and always stays in the singular form.
15.3 ‫ حال‬AS A ‫مجلة فعلية‬
‫الفعل ٌ المضارع‬
When a ‫ حال‬appears as a ‫فعل‬, it is one of the few cases in which you may see two ‫ أفعال‬back-to-
-
back. It is also possible for something to interrupt the ‫ فعل‬and the ‫ حال‬that it is associated with.
-
As with the first type of ‫ حال‬that we discussed, the ‫ حال‬can only appear in a complete sentence.
-
To find the ‫صاحبٌاۡلال‬, ask yourself “Who is in this state?”
Take a look at the following examples. The ‫ حال‬is highlighted and the ‫ صاحب احلال‬is underlined.
ً َ َ ‫ُ ذ َ ٓ ُ َ َ ۡ ُ َ ذ ۡ َ َ ۡ َ ٓ ذ ٓ ۡ َ َٰ ا‬
ٌ ِ ‫وكٌَيل ِفونٌٌب‬
ٌ ‫ثمٌجاء‬...
‫ٱّللٌِإِنٌأردناٌإِالٌإِحسن‬
ٌ ٦٢ٌ‫اٌوت ۡوفِيقا‬
Then they came to you swearing by Allah, “We only wanted to do good and reconcile.”
Notice that there are two ‫فعل‬, one after the other. The second one is a ‫حال‬.
-
The ‫ صاحبٌاۡلال‬is the pronoun inside of ‫جاءوا‬. Both the ‫ حال‬and the ‫ صاحبٌاۡلال‬are plural and masculine.
-
ََ َ
Also notice that ‫ باّلل‬is considered to be part of the ‫ حال‬because it is "‫ متعلقٌبـ"َيلفون‬. The word ٌ‫ح ل ف‬
comes with ‫ب‬.
ۡ ُ ۡ ُُ َََ
َ
١٨٦ٌ‫ون‬
ٌ ‫ٌطغ َيَٰن ِ ِه ۡمٌ َي ۡع َم ُه‬
‫ٌويذ ٌر ٌه ٌمٌ ِِف‬...
…and He leaves them in their transgression wandering blindly.
-
In this example, there is a ‫ متعلقٌبالفعل‬coming between the ‫ فعل‬and the ‫حال‬.
The ‫ صاحبٌاۡلال‬is the attached pronoun ‫هم‬. Both the ‫ حال‬and the ‫ صاحبٌاۡلال‬are plural masculine.
29
َ ُ َۡ َۡ َ َۡ َُۡ َٓ َ َ
٦٧ٌ‫ون‬
ٌ ‫وجا ٌءٌأهلٌٱلمدِينةٌٌِيستب ِش‬
And the people of the city came rejoicing.
The ‫ حال‬is ‫ يستبشون‬and the ‫ صاحبٌاۡلال‬is ‫أهلٌالمدينة‬. Both the ‫ حال‬and the ‫ صاحبٌاۡلال‬are plural masculine.
‫الفعل ٌ المايض‬
-
ََْ
When a ‫ فعلٌماض‬appears as a ‫حال‬, it MUST be preceded by ‫وق ٌد‬.
-
This type of ‫ حال‬generally translates as “while…has” or “while…already has”
-
When it comes to this type of ‫حال‬, there is no ‫صاحبٌاۡلال‬.
Take a look at the following examples.
َ َ ‫ذ‬
َٰٓ ُ َ َ َ
ٌ ِ ‫قالٌأَتَ ُّج ٓو ِن‬...
ٌ ٌ‫ٌِف‬
ٌ ٨٠ٌ...ٌٌ‫ٱّللٌِ َوق ۡدٌه َدى َٰ ِن‬
He said, “Do you all argue with me about Allah while He has guided me?”
َۡ ُ‫ََۡ َ َ ۡ ُ ذ‬
َ
ۡ َ
َ
‫ذ‬
١٣ٌٌ‫الٌٌيُؤم ُِنونٌبِهٌِۦٌوقدٌخلتٌسنةٌٱۡلول ِي‬
They will not believe in it (even) while the precedent of the former people has already passed.
15.4 ‫ مجلة اسمية‬AS A ‫حال‬
-
َ
‫واوٌح ِ ذ‬.
When a ‫ مجلةٌاسمية‬appears as a ‫حال‬, it MUST start with a ‫واو‬. This ‫ واو‬is called a ‫ايلة‬
-
The ‫ جلمةٌاسمية‬most often starts with a pronoun, but not always.
-
To find the ‫صاحبٌاۡلال‬, ask yourself “Who is in this state?”
Take a look at the following examples.
َ ُ ‫َ َ ۡ َ ۡ َ ُ ذ ۡ َ َ َٰ َ َ ذ ۡ َ َ َ ُ َ ُ ۡ َ َ ۡ ۡ َ َ ذ‬
َٰ ‫ذ‬
َۡ
َٰٓ ‫ِبٌوهوٌيد‬
ٌ ٧ٌ‫ي‬
ٌَ ‫ٱّللٌٌال ٌَي ۡهدِيٌٱلق ۡو ٌَمٌٱلظل ِ ِم‬
‫ٱإلسل َٰ ِمٌٌ ٌو‬
ٌ ٌ‫ىٌلَع‬
ٌ ‫ٱّللٌِٱلكذ‬
ٌ ‫نٌأظلمٌمِم ِنٌٱفَت‬
ٌ ‫وم‬
ِ ٌ‫َعٌإَِل‬
Who is more oppressive than he who invents lies about Allah while he is being called to Islam.
Allah does not guide the oppressive nation.
‫ َ َ ُ ۡ َ ذ ُ َ َ َٰ ا َ ا‬ٞ ۡ ُ َ ُ َ َٰ َ ُ ۡ َ َ َ
َ َ َ ۡ َ
ٌ ٩٧ٌ...ٌ‫ٌطي ِ َبة‬
‫ِنٌفلنحيِين ٌهۥٌحيوة‬
ٌ ‫لٌصَٰل اِحاٌمِنٌذكرٌأوٌأنَثٌوهوٌمؤم‬
ٌ ‫نٌع ِم‬
ٌ‫م‬
30
Whoever does good, whether male or female, while he is a believer, no doubt, We will
definitely cause him to live a good life.
ْ ۡ
ُ
ُ
ُ ‫ََ َ ُ ۡ َ ُۡ ُ َ ذ َ ذ‬
ُ َ َ َ َ َ َ ُ
ُّ ُ‫نٌكنت‬
َ ‫مٌم ۡؤ ِمن‬
ٌ ِ ٌ‫ونٌب‬
ٌ ‫وماٌلكمٌالٌتؤمِن‬
٨ٌ‫ِي‬
‫ولٌيَ ۡد ُعوك ۡمٌِلِ ُؤم ُِنواٌب ِ َربِك ٌۡمٌ َوق ۡدٌأخذٌمِيثَٰقك ٌۡمٌ ِإ‬
ٌ ‫ٱلر ُس‬
‫ٱّللٌِ ٌو‬
And what is wrong with you all that you do not believe in Allah while the messenger is calling
you to believe in your Master and while he has taken your oath, if you should truly be
believers?
Notice that the sentence does not start with a pronoun. This does occur, but not very often.
15.5 FOUR WAYS TO CONSTRUCT A ‫حال‬
In the previous sections, we covered how to recognize a ‫حال‬. In this section, we will cover how to
construct a ‫حال‬.
Step 1: Label your sentence. The teacher taught them sitting.
Step 2: Find your ‫حال‬. The teacher taught them sitting.
Step 3: Find your ‫صاحب احلال‬. The teacher taught them sitting.
M, S
Make the ‫ حال‬match the ‫ صاحب احلال‬in number and gender. M, S
Step 4: Translate using one of the following forms:
1. Using ‫االسمٌالمفرد‬
‫ر‬
ُ ُ
‫َعل َم ُه ُم األ ْستَاذ َجال ِ ًسا‬
2. Using a ‫جلمةٌفعلية‬
‫ر‬
َْ ُ ُ
‫َعل َم ُه ُم األ ْستَاذ َي ِل ُس‬
3. Using a ‫( واوٌحايلة‬always followed by a ‫)مجلةٌاسمية‬
31
‫ر‬
ُ ُ ُ
‫َعل َم ُه ُم األ ْستَاذ َوه َو َجالِس‬
4. Using a ‫( واوٌحايلة‬always followed by a ‫مجلةٌاسمية‬, but with
a ‫ مجلةٌفعلية‬as the ‫)خرب‬
‫ر‬
َْ ُ ُ ُ
‫َعل َم ُه ُم األ ْستَاذ َوه َو َي ِل ُس‬
15.6 A ‫ حال‬IN A ‫مجلة اسمية‬
According to what we have learned so far, a ‫ حال‬is associated with an action. This means that it appears
in ‫اجلملة الفعلية‬. It is also possible, however, for a ‫ حال‬to appear in a ‫مجلة اسمية‬. It will be translated as an
adverb (‘-ly’), or as an –ing word, or using the words “while” or “as”.
Take a look at the following examples.
َ ُ ‫َ َ َُُٓ َ َذ‬
َ ‫خ َٰ ِ اِلاٌف‬
ٌ‫ٌفجزاؤٌهۥٌجهنم‬...
ٌ ٩٣ٌ...ٌ‫ِيها‬
Then his compensation is hellfire, residing in it forever.
‫ا‬
َ َ َ
ُ َ ‫َ َُ ذ‬
ٌ ٦٤ٌ...ٌٌ‫َويَٰق ۡو ٌِمٌهَٰ ِذ ٌه ِۦٌناقةٌٱّللٌ ٌِلك ۡمٌ َءايَة‬
My people, this is the she-camel of Allah as a sign for you!
َ َ ۡ
َ ََٰٓ ۡ ٓ َ َٰ َ َ َ ۡ َ ُ ۡ َ
ُ َۡ ‫َ ُ ُ ذ‬
َ ۡ َ‫كمٌ ُّم َصد اِقاٌل َِماٌب‬
‫يٌيَ َد ذيٌم َِنٌ ذ‬
َ ِ َ‫ٱِل ۡو َرى َٰ ٌةٌِ َو ُمب‬
ٌ ‫ِإَوذٌقالٌعِيَسٌٱب‬
ٌ
ٌ ٌ‫َسءِيلٌإ ِ ِّنٌرسول‬
‫ٱّللٌِإِيل‬
ٌ‫شۢاٌب ِ َر ُسو نل‬
ِ ‫نٌمريمٌيب ِِنٌإ‬
ۡ
َ
َ ۡ ‫ٱس ُم ُه ٌٓۥٌأ‬
ۡ ٌ‫يَأِتٌ ِم ۢن ٌَب ۡعدِي‬
٦ٌ…‫ۡح ٌُد‬
ِ
When ‘Isa the son of Maryam said, “Children of Israel! Certainly, I am the messenger of Allah
to you all, confirmin g what is in front of me of the Torah, giving good news of a prophet who
ٌ is coming after me whose name is Ahmed.”
32
CHAPTER 16 VOCABULARY
ُ
‫َم ِلك – ُمل ْوك‬
king
َ
‫أال‬
Listen up!
to be well-cooked
to be just
to deviate
to remove/uncover
ُ َْ َ َ
‫َشى نف َسه‬
ْ
َ َْ ََ ْ
‫ث‬
ِ ‫ِاشَتى لهو احل َ ِدي‬
ََ
ْ َ ‫ىلع‬
‫َشء‬
‫األسماء‬
َ
َ
‫َملك – َمالئِكة‬
possession/dominion
angel
َ‫َ ْ ر‬
َ
‫لو أن‬
‫ل ْو ال‬
ْ
َْ
‫ُملك – أمالك‬
if only
َْ
ُ
َ
‫ن ِض َج ين ِض ُج ن ُض ْو ًجا‬
ًْ ُ َْ َ
‫َع َدل يع ِدل َعدال‬
ً ْ َ ُ ْ
َ َ َ
‫كشف يَك ِشف كشفا‬
Why not…?
َ َْ َ َُْ َ ْ َ
‫مج ُع ْون‬
‫أمجع – أ‬/‫مجيع‬
ِ
‫باطل‬
ِ
all
َ َ
‫أ ْول‬
falsehood
‫َسحاب‬
more deserving
clouds
‫األفعال‬
to take as an evil omen
to be permissible/to
descend
to break (a promise)
VERBAL IDIOMS
To exert one’s best efforts.
[lit. He sold his being/soul.]
To engage in frivolous/idle talk.
[lit. He bought the distraction of talking.]
To have a true basis/standing
[lit. to be upon something]
33
ً ‫ْي َت َط ر‬
ُ ‫ْي َيتَ َط ر‬
َ ‫َت َط ر‬
‫ْيا‬
ً
‫َر َ ر‬
‫ُيل َحالال‬
ِ ‫حل‬
ً ْ
ُ ُْ ََ ْ َ
‫أخلف َي ِلف إِخالفا‬
2:207
31:6
2:113, 5:68 58:18
CHAPTER 16 - ‫اتلَ ْم يِ ْي‬
16.1 INTRODUCTION
A ‫ تميي‬is a word that is used to specify or add detail to a word that is vague. A ‫ تميي‬is generally translated
as “…in terms of x”. Both ‫ أسماء‬and ‫ أفعال‬can have a ‫تميي‬.
Grammatically, a ‫ تميي‬is:
1) singular
2) common
3)‫وصنمب‬
4) comes after the vague word
16.2 ‫ أسماء‬THAT TAKE ‫تميي‬
There are two types of ‫ أسماء‬that take a ‫تميي‬:
1) ‫أسماءٌاِلفضيل‬
2) Numbers (11+)
‫أسماء ٌ اِلفضيل‬
An ‫ اسم تفضيل‬is vague in the sense that it makes a comparison (e.g. better, more, greater), but does not
give a clue as to what makes that thing better/more/greater.
Take a look at the following examples. Notice how the ‫ تميي‬is being used and notice how it is translated.
ََ َ َ ‫ََ۠ َ ۡ َُ َ َ ا‬
٣٤ٌ‫االٌ َوأع ٌُّزٌنف ارا‬
ٌ ‫ٌأناٌأكثٌٌمِنكٌم‬...
I am more than you in terms of wealth and mightier in terms of man-power.
َ َۡ َُ
ُۡ َ
ٌ ٤٤ٌ‫ٌث َو ااباٌ َوخ ۡۡيٌٌعق ابا‬ٞ‫ۡي‬
ٌ ‫ٌهوٌخ‬...
It is better in terms of reward and better in terms of outcome .
‫ ذ َ ا َ َ َ ُّ َ ا‬ٞ َ َ َٰٓ َ ْ ُ
٣٤ٌٌ‫ٌٌسبِيٗل‬
‫أولئِكٌرشٌٌمَكناٌوٌأضل‬...
34
Those are worse in terms of position and more astray in their way.
Notice that the ‫ )سبيٗل( تميزي‬is not translated using “in terms of”. This is simply because it would not translate naturally in
English.
N U M B E R S 11+
In numbers eleven onwards (with the exception of 100 and 1000), the thing being counted (‫)املعدود‬
appears as a ‫تميي‬. An example of a ‫ معدود‬in would be the word “apples” in the fragment “fourteen
apples”. Take a look at the following examples.
َ ََ ۡ َ ََۡ ُۡ ۡ َ َ َ َ
ٌ ٦٠ٌ...ٌٌ‫شٌةٌع ۡي انا‬
‫تٌمِنهٌٱثنتاٌع‬
ٌ ‫ ٌفٱنفجر‬...
Then twelve springs burst forth from it.
The ‫ )عينا( معدود‬is the ‫تميزي‬. It is singular, common, and ‫منصوب‬. It clarifies what twelve thing burst forth.
َ َ َ َ َ َ َ َ ُ ََۡ
ٌ ‫ٌإ ِ ِّنٌرأيتٌأحدٌع‬...
ٌ ٤ٌ...ٌ‫شٌك ۡوك ابا‬
No doubt I, I saw eleven planets…
The ‫ )كوكبا( معدود‬is the ‫تميزي‬. It is singular, common, and ‫منصوب‬. It clarifies what eleven things he saw.
‫يٌم ِۡسك ا‬
ُ ‫فَإ ۡط َع‬...
ٌ ٤ٌ...ٌُۚ ‫ِينٌا‬
ٌَ ِ ‫امٌسِت‬
ِ
Then (they should) feed sixty poor people .
The ‫ )مسكينا( معدود‬is the ‫تميزي‬. It is singular, common, and ‫منصوب‬. It is clarifying what sixty people should be fed.
16.3 ‫ أفعال‬THAT TAKE ‫تميي‬
The following is a list of vague ‫ أفعال‬that take a ‫تميي‬. They are all ‫ أفعال‬that are commonly used in the
Quran.
‫َح ُس َن‬
َ ‫َس‬
‫اء‬
ََ
‫كف‬
َ
‫ِا ْزداد‬
َ
‫زاد‬
ََ
‫َمل‬
to be good/beautiful
to be terrible
to be sufficient
to increase (oneself)
to increase (so/st)
to fill (s/t)
Let us take a look at an example of each. Notice that not all of these ‫ أفعال‬use the “in terms of”
translation.
35
ۡ
ۡ
‫َُ ذ‬
ٌ ١١٤ٌ‫ّنٌعِل اما‬
ٌ ِ ‫بٌزِد‬
ِ ‫ٌوقلٌر‬...
And say, “My master, increase me in (terms of) knowledge !”
ُ َ َۡ
َ ‫اد ٓواٌٌْإ‬
َ ‫اٌم َعٌإ‬
‫يم َٰ ان ذ‬
‫ل ِزيد‬...
٤ٌ...ٌ‫يمَٰن ِ ِه ۡم‬
ِ
ِ
So that they can increase in faith alongside their present faith…
‫َ َ َ َٰ ذ َ ا َ َ َ َٰ ذ‬
‫ٱّللٌ ٌِنَ ِص ا‬
ٌ ‫ٱّللٌِو ِيلاٌوك‬
ٌ ِ ‫ِفٌٌب‬
ٌ ‫ٌوك‬...
ٌ ٤٥ٌ‫ۡيا‬
ِ ٌ‫ِفٌب‬
And Allah is enough as a protective friend and Allah is enough as a helper.
ٌ
ًََ
ۡ ٓ
َ ‫ٌب ۡئ َسٌ ذ‬...
ٌ ٢٩ٌ‫تٌ ُم ۡرتفقا‬
ٌ ‫ابٌ َو َسا َء‬
ٌُ ‫ٱلش‬
ِ
What a terrible drink and how terrible it is as a place of rest/reclining!
‫ََا‬
ٌ ٣١ٌ‫تٌ ُم ۡرت ٌفقا‬
ٌ ۡ ‫ابٌ َو َح ُس َن‬
ٌ ُ ‫ٌن ِۡع َمٌٱثلذ َو‬...
What an amazing reward and how excellent it is as a place of rest/reclining!
ٌ
َۡ ۡ
ُ ۡ َُ ْ ُ ََ ْ َُ َ َ ‫ذ ذ‬
ۡ َ َ َ
َ َ‫نٌي ۡق َب َلٌم ِۡنٌأ‬
ُ َ‫ٌفَل‬ٞ‫ٌك ذفار‬
ٌ ‫نٌٱَّل‬
ٌ ِ‫إ‬
ٌ ِ ‫ح ِدهِمٌمِل ُءٌٱۡل‬
‫ِينٌكفرواٌوماتواٌوهم‬
ٌ ٩١ٌ...ٌٓ‫ىٌبِهٌِ ٌۦ‬
ٌَٰ ‫ۡرضٌذه اباٌ َولوٌِٱف َت َد‬
No doubt, those who disbelieve and died while they were disbelievers, then the full capacity of
the earth in gold will not be accepted from any of them, even if he tried to ransom with it.
36
CHAPTERS 17,18,19,20 VOCABULARY
‫ءاآلء‬
‫َر‬
‫أّن‬
blessings
ْ
‫َمع ُر ْوف‬
norms/fairness
َ ‫َصاِن – نَ َص‬
َ ْ َ
‫ارى‬
ِ ‫ن‬
Christian
َ
‫ق ْرض‬
loan
to deny/reject
to come to nothing
to beware
to warn
to seal
َ ََ
ْ
‫ال يَل ِو ْي ىلع أ َحد‬
َ ‫ل َ َوى ل َسانَ ُه بال‬
‫اب‬
ِ
ِ
ِ ‫كت‬
َ
ُ ْ
‫ل روى َرأ َسه‬
‫َم رد ب َسبَب إ َىل ر‬
‫السما ِء‬
ِ
ِ
‫األسماء‬
َ
‫بَل‬
‫َر‬
‫لَك‬
ْ َ َ
)‫َعس) أن‬
How?!
َ ْ
‫ُمنكر‬
yes
‫بَر‬
No/Not at all!
ُ
َ
‫ق ْرب – قبُ ْور‬
Perhaps
َْ
ُ
‫لب – أ َبلاب‬
unknown/untrue
َ
َ
‫ي ُه ْو ِدي – ي ُه ْود‬
land
َ ُ
‫ظلل‬/‫ِظل – ِظالل‬
grave
‫َح ْرث‬
Jewish
‫ِشيْ َعة – ِشيَع‬
faction
shade
ْ َ
ْ َ
‫أع َر ِاِب – أع َراب‬
Bedouin
cultivated land
َ
‫دم – ِد َماء‬
blood
intellect
َ
‫َر ِحم – أ ْر َحام‬
womb/family tie
ْ
‫ِرجس‬
filth
ً ُ ُ ُ َ َْ َ َ َ
‫ح ْودا‬
‫جحد َيحد ج‬
َْ
‫َح ِب َط ُيبَ ُط ُحبُ ْو ًطا‬
َ
ََْ
‫َح ِذ َر ُيذ ُر َحذ ًرا‬
ْ َ ِّ ُ ‫ر‬
‫َحذ َر ُيَذ ُر َت ِذي ْ ًرا‬
َْ
َْ
َ
‫ختَ َم َيتِ ُم خت ًما‬
‫األفعال‬
to hope for
to humiliate
to establish
to choose
to seal
ً ‫َر َجا يَ ْر ُج ْو َر َج‬
‫اء‬
َْ
َ
‫خ ِز َي َي َزى ِخ ْز ًيا‬
ْ َ ُ ِّ َ ُ َ ‫َ ر‬
‫كيْنًا‬
ِ ‫مكن يمكن تم‬
ً ‫ِف ِا ْص ِط َف‬
ْ ‫ِا ْص َط َف يَ ْص َط‬
‫اء‬
ِ
ً‫َطبَ َع َي ْطبَ ُع َطبْعا‬
VERBAL IDIOMS
He beat a brisk retreat.
[lit: He does not (so much as) turn toward anyone.]
He mispronounced the book.
[lit: He twisted his tongue in reading the book.]
He shook his head in disbelief/indifference.
[lit: He twisted his head repeatedly.]
He did his utmost to accomplish something/ he spared no effort.
[lit: to stretch a rope to the heavens.]
37
3:153
3:78
63:5
22:15
ُ
َ َ
CHAPTER 17 – ‫الع د د ِِف الق رآن‬
17.1 INTRODUCTION
Every number is made up of two parts:
َ – the number
1) ‫العدد‬
ْ َ
2) ‫المع ُدود‬
– that which is being counted
For example, in the fragment “six hundred pages,” the ‫ عدد‬is “six hundred” and the ‫ معدود‬is “pages”.
The grammar of the ‫ عدد‬and the ‫ معدود‬varies depending on the range of numbers.
In this chapter, we will be conducting a study of numbers in the Quran. The numbers that are used in
the Quran are the following. MEMORIZE them.
1
2
3
4
5
6
7
8
9
10
11
12
19
20
30
‫واحد‬
ِ
َْ
‫ان‬
ِ ‫ِاثن‬
َ َ
‫ثالثة‬
َ
‫أ ْر َب َعة‬
َ
‫َخْ َسة‬
40
50
60
70
80
‫ِس رتة‬
‫َسبْ َعة‬
99
100
َ
‫ث َما ِنيَة‬
‫ت ِ ْس َعة‬
َ ‫َّشة‬
َ ْ ‫ع‬/
َ َ ‫َع‬
‫َّشة‬
َ َ ‫أَ َح َد َع‬
‫َّش‬
َ َ ‫ِا ْثنَا َع‬
‫َّش‬
ََ َ َ َ ْ
‫تِسع عَّشة‬
َ ُ ْ
‫َّش ْون‬
‫ِع‬
َ ُ َ
‫ثالث ْون‬
200
300
1,000
2,000
3,000
5,000
50,000
100,000
38
َ
َ
‫أ ْر َب ُع ْون‬
َ
َ
‫َخْ ُس ْون‬
َ
‫ِس رت ْون‬
َ
‫َسبْ ُع ْون‬
َ ُ َ
‫ث َمان ْون‬
َ
‫ت ِ ْسع َوت ِ ْس ُع ْون‬
‫ِمئَة‬
ََ
‫ان‬
ِ ‫ِمئت‬
ُ َ
‫ثالث ِمئَة‬
َْ
‫ألف‬
ََْ
‫ان‬
ِ ‫ألف‬
َُ َ
‫ثالثة آالف‬
ُ َ
‫َخْ َسة آالف‬
َ
ًَْ َ
‫َخْ ُس ْون ألفا‬
َْ َ
‫ِمئَة ألف‬
Note that the status and gender of the numbers in the table above are subject to change depending on
the ‫ معدود‬as well as the role that the number is playing in the sentence. This will make more sense as we
study each range of numbers and the grammatical rules associated with that range.
17.2 NUMBERS 1-2
Generally, the singular form of a word is enough to express that there is one of something. Likewise, the
dual form of a word is enough to express that there is two of something.
For example, ‫ كتاب‬means “a book” or “one book”. ‫تابان‬
ِ ‫ ِك‬means “two books”.
َْ
There are some cases, however, in which the numbers ‫واحد‬
ِ and ‫ان‬
ِ ‫ اثن‬can be used for emphasis or for
explicitness.
َ simply acts as a ‫ صفة‬to the thing being counted (the ‫)م ْع ُد ْود‬.
َ
When this happens, the number (the ‫)ع َدد‬
Take a look at the following examples.
َ ۡ َ َ َٰ ‫ َ ذ‬ٞ َٰ َ ٞ َٰ َ َ ُ َ ‫َ َ َ ذ ُ َ َ ذ ُ ٓ ْ َ َٰ َ ۡ ۡ َ ۡ ذ‬
ٌ ٥١ٌ‫ون‬
ٌِ ‫ٱره ُب‬
ٌ ‫ِدٌفإَِّي‬
‫ٌف‬
ٌ ‫يٌٌٖۖإِنماٌهوٌإِل ٌهٌوح‬
ٌِ ‫خذواٌإِله‬
ٌ ٌ‫وقال‬
ِ ‫ٱّللٌالٌتت‬
ِ ‫يٌٱثن‬
And Allah said, “Do not take two gods. He is only one god, so fear only me.”
The ‫ معدود‬is the ‫ موصوف‬and the ‫ عدد‬is the ‫صفة‬.
17.3 NUMBERS 3-10
In the numbers 3-10, the ‫ عدد‬and the ‫ معدود‬form an ‫إضافة‬. The ‫( عدد‬the number) always acts as the ‫مضاف‬
and the ‫( معدود‬the thing being counted) acts as the ‫مضاف إيله‬.
The gender of the ‫ عدد‬depends on the ‫معدود‬. The gender of the ‫ عدد‬will always be the OPPOSITE of the
gender of the SINGULAR form of the ‫معدود‬.
Let us take a look at a few examples in order to make sense of these rules.
ُ ۡ َ ُ ۡ َ ۡ َ َ َٰ َ ‫َ َ َ ُ َ َ َ َ َ َ ذ ُ ْ َ ُ ۡ َ َ َٰ َ َ َ ذ‬
٦٥ٌ‫وب‬
‫ذ‬
ِ ‫فعقروهاٌفقالٌتمتعوا‬
‫ٌِفٌدارِكمٌثلث ٌةٌأيا نمٌٖۖذل ِكٌوعدٌغۡيٌمك ن‬
Then they slaughtered it, so he said, “Enjoy yourselves in your home for three days. That is an
undeniable promise.”
-
The number (‫ )ثٗلثة‬is the ‫مضاف‬. The thing being counted (‫ )أيام‬is the ‫مضافٌإيله‬.
The number is feminine because the singular form of the ‫ )ي َوْم( معدود‬is masculine. Remember: the gender of the ‫عدد‬
is always opposite of the gender of the singular form of the ‫معدود‬.
39
-
Note that the status of the number is simply determined by the role it is playing in the sentence. In this ayah,
“three days” is a ‫ ;مفعولٌفيه‬therefore, it is ‫منصوب‬.
َۡ ْ ُ َ
َۡ َ َ
ٌ ِ ‫واٌ ِِفٌٱۡل‬
ٌ ‫فسِيح‬
٢ٌ...ٌ‫ۡرضٌأ ۡر َب َع ٌةٌأش ُه نٌر‬
So travel freely in the land for four months…
-
The number (‫ )أربعة‬is the ‫مضاف‬. The thing being counted (‫ )أشهر‬is the ‫مضافٌإيله‬.
َ
The number is feminine because the singular form of the ‫ )ش ْه ر( معدود‬is masculine. Remember: the gender of the
-
‫ عدد‬is always opposite of the gender of the singular form of the ‫معدود‬.
-
Note that the status of the number is simply determined by the role it is playing in the sentence. In this ayah,
“four months” is a ‫ ;مفعولٌفيه‬therefore, it is ‫منصوب‬.
َ ََ ََ َ َ َ ۡ َ ۡ َۡ َ َ ‫َ ذ‬
‫ا‬
‫ذ‬
ُ
ُ
ٌ ٧...ٌ‫سخ َرهاٌعلي ِهمٌسب ٌعٌيلَا نٌلٌوثمَٰن ِي ٌةٌأيامٌٌحسوما‬
ٌ He imposed it on them for seven nights and eight days in succession…
-
-
The number (the ‫ )عدد‬is the ‫مضاف‬. The thing being counted (the ‫ )معدود‬is the ‫مضافٌإيله‬.
َ َ
ٌ‫ َس ب ْ َع‬is masculine because the singular form of the ‫ )يل ْل ة( معدود‬is feminine. They are opposite. ‫ ثمانية‬is feminine
because the singular form of the ‫ )يَوْم( معدود‬is masculine. They are opposite.
Note that the status of the number is simply determined by the role it is playing in the sentence. In this ayah,
“seven nights and eight days” is a ‫ ;مفعولٌفيه‬therefore, it is ‫منصوب‬.
-
17.4 NUMBERS 11-12
The numbers 11-12 are compound numbers made up of two parts. The number eleven is made up of a
one and a ten. The number twelve is made up of a two and a ten (in that order).
In Arabic, both numbers in the compound (the one/two and the ten) MATCH in gender with the ‫معدود‬.
The things being counted, the ‫معدود‬, always acts as a ‫ تميي‬to the number.
Let us take a look at a few examples in order to make sense of these rules.
َ
َ ُ ُ ُ َ َ ۡ
َ ۡ ُ ُ ََۡ َ َ َۡ َ َ ۡ ‫ََۡ ُ َ َ َ َ َ َ َ ۡ َ ا َ ذ‬
َ ‫ٌسجد‬
٤ٌ‫ِين‬
ِ ‫إِذٌٌقالٌيوسف‬
ِ َ‫ٌۡلبِيهٌِيََٰٓأب‬
ِ َٰ ‫ٌَل‬
ِ ‫تٌإ ِ ِّنٌرأيتٌأحدٌعشٌٌكوكباٌوٌٱلشمسٌٌوٌٱلقمرٌٌرأيتهم‬
When Yusuf said to his father, “My dear father, no doubt I, I saw eleven planets and the sun
and the moon, I saw them prostrating to me.”
َ َ
َ
َ َ‫ أ‬and ٌ‫)ع َش‬
- Both parts of the compound (‫ح د‬
are masculine. They match in gender with the ‫)ك ْو ك ب( معدود‬.
40
- The ‫ )كوكب( معدود‬is acting as a ‫ تميزي‬for the ‫عدد‬. Notice that ‫ كوكب‬is singular, ‫نصب‬, and common, according to the rules of
‫تميزي‬.
- Also note that the number 11 is non-flexible.
َ ََ ۡ َ ََۡ ُۡ ۡ َ َ َ َ
ٌ ٦٠ٌ...ٌ‫شٌةٌع ۡي انا‬
‫تٌمِنهٌٱثنتاٌع‬
ٌ ‫ ٌفٱنفجر‬...
Then twelve springs gushed forth from it…
َْ
ْ َ
َ
َ ْ ‫)ع‬
- Both parts of the compound (‫ ا ِث ن تَ ا‬and ‫شة‬
are feminine. They match in gender with the ‫)ع يٌ( معدود‬, which is feminine
because the Arabs said so.
- The ‫ )عينا( معدود‬is acting as a ‫ تميزي‬for the ‫عدد‬. Notice that ‫ عي‬is singular, ‫نصب‬, and common, according to the rules of ‫تميزي‬.
- Note that the status is determined by the role that the number is playing in the sentence. In this ayah, the number is the
‫ ;فاعل‬therefore, it is ‫مرفوع‬.
َ
ْ
***NOTE that the feminine form of ‫ أ َحد‬is ‫ ِإح َدى‬.
َ
َُ َ َ
The number ‫ َعَّش‬can be made feminine simply by adding a ‫َّشة → ة‬
‫ع‬
َْ
As for ‫ان‬
ِ ‫ ِاثن‬, it is an ordinary dual word that changes according to the ‫ مسلم‬chart
َْْ َْْ َْ
masculine → ‫ني‬
ِ ‫ِاثن‬
ِ ‫ني ِاثن‬
ِ ‫ان ِاثن‬
ََْْ ََْْ ََْ
feminine →‫ني‬
ِ ‫ِاثنت‬
ِ ‫ني ِاثنت‬
ِ ‫ان ِاثنت‬
17.5 NUMBER 19
The numbers 13-19 are compound numbers made up of two parts. The first part is the second digit (19),
and the second part is the tens place (19). Though nineteen is the only one of these numbers that
appears in the Quran, all numbers from 13-19 follow the same rules.
The gender of the second digit in the compound (the 9 in this case) is OPPOSITE of the ‫معدود‬. The ten
MATCHES with the ‫معدود‬. In other words, the word closer to the ‫ معدود‬is what matches it in gender.
The things being counted, the ‫معدود‬, always acts as a ‫ تميي‬to the number.
Let us take a look at an example in order to make sense of these rules.
َ َ َ ۡ ََۡ َ
َ َ ‫ٌع‬
٣٠ٌ‫ش‬
‫عليهاٌت ِسعة‬
Over it are nineteen (angels).
41
-
ً َ َ
The ‫ معدود‬in this ayah is omitted. The implied ‫ معدود‬is angel (ٌ‫)م ل َك‬.
َ َ
The ‫ تسعة‬is feminine because the ‫)م ل كٌ( معدود‬
is masculine. They are opposite . The ‫ عشة‬is masculine because the
-
‫ معدود‬is masculine. They match . The word that is closest to the ‫ معدود‬matches it in gender.
17.6 NUMBERS 20-80
The numbers 20-80 are very simple. They are genderless, and they behave grammatically like the
ْ َْ ْ َ ْ ُ ْ
masculine ending combination on the ‫ مسلم‬chart (e.g. ‫َّشيْ َن‬
ِ ‫َّشين ِع‬
ِ ‫) ِعَّشون ِع‬.
The ‫ معدود‬always appears as a ‫ تميي‬for these numbers.
Take a look at the following examples.
‫َ َ َ ذَ َُذ َ َ َۡ ۡ ََۡ َ ا‬
ٌ ِ‫الٌفإِنهاٌُمرمةٌعلي ِه ۛۡمٌأربع‬
ٌ ‫ق‬
ٌ ٢٦ٌ...ٌۡۛ ‫يٌ َس َن ٌة‬
He said, “Then no doubt, it is forbidden for them for forty years…”
-
َ is acting as a ‫ تميزي‬for the number.
The ‫)س نة( معددود‬
As always, the status of the number is determined by the role it is playing in the ayah. Here, it is a ‫مفعولٌفيه‬.
-
‫َ ۡ ُ ُ ۡ َ َ َٰ َ َ ۡ َ ا‬
ٌ ٤ٌ...ٌ‫ِل ٌة‬
‫ِيٌج‬
ٌ ‫ ٌفٱج ِِلوه ٌمٌثمن‬...
Then lash them eighty lashes…
-
The ‫ )جِلة( معدود‬is acting as a ‫ تميزي‬for the number and the status of the number is determine by the role.
17.7 NUMBER 99
َ
The number ninety (‫ )ت ِ ْس ُع ْون‬follows the same rules mentioned above. The way an Arab would say ninety
nine (or any double-digit number 20+) is “nine and ninety”.
The gender of the second digit (the nine, in this case) is OPPOSITE of the gender of the ‫معدود‬. In other
words, the word closest to the ‫ معدود‬matches it in gender.
The ‫ معدود‬acts as a ‫ تميي‬to the number.
Let us take a look at an example. This number occurs only once in the Quran.
ٞ َ َٰ َ ٞ َ ۡ َ َ َ ‫ َ ۡ ُ َ َ ۡ َ ا‬ٞ ۡ ُ َ َ ٓ َ َٰ َ ‫ذ‬
ٌ ٢٣ٌ...ٌ‫ونٌنعج ٌةٌو َِّلٌنعجةٌوحِدة‬
ٌ ‫ٌلۥٌت ِسعٌوت ِسع‬
ٌ ‫نٌهذاٌأ ِِخ‬
ٌ ِ‫إ‬
Certainly this (person), my brother, he has ninety nine ewes and I have one ewe…
42
-
The ‫ )نعجة( معدود‬is feminine so the first digit (‫ )تسع‬is masculine. They are opposite .
-
The ‫ )نعجة( معدود‬is acting as a ‫ تميزي‬for the number.
17.8 NUMBERS 100, 200
The number 100 never changes gender and always appears as a ‫ مضاف‬to the ‫معدود‬. Note that ‫ ِمئَة‬is
َْ
always spelled ‫( مائة‬with a silent ‫ )ا‬in the Uthmani script.
Take a look at the following examples.
ُ
ََْ ُ‫َََ َُ ذ‬
َ
ٌ ٢٥٩ٌ...ٌ‫ٱّللٌمِائ ٌةٌ َاع نٌمٌث ذم ٌَب َعث ٌُهۥ‬
ٌ ٌ‫ٌفأماته‬...
So Allah caused him to die for a hundred years, then he brought him back to life.
-
َْ
The number (‫ )مِا ئ ة‬is acting as a ‫ مضاف‬to the ‫)اعم( معدود‬, which is acting as the ‫مضافٌإيله‬.
The status is determined by the role the number is playing in the sentence. Here it is a ‫مفعولٌبه‬.
-
َُْ َُ ُ ُ
‫ٌكٌس‬
ٌ ٢٦١ٌ...ٌ‫ۢنبل نةٌمِائ ٌةٌ َح ذبة‬
ِ ‫ ِِف‬...
In each ear is a hundred grains.
-
َْ
The number (‫ )مِا ئ ة‬is acting as a ‫ مضاف‬to the ‫)حبة( معدود‬, which is acting as the ‫مضافٌإيله‬.
The status is determine by the role the number is playing in the sentence. Here it is a ‫مبتدأ‬.
ََْ
As for the number 200 (‫ان‬
ِ ‫) ِمائت‬, it never appears with a ‫ معدود‬in the Quran. If it were to take a ‫معدود‬,
however, the rules would be identical to the rules of 100.
Take a look at the following examples. This number only appears twice in the Quran in two consecutive
ayahs.
َۡ َْ ْ ُ ۡ َ ٞ َ َ ٞ َ ْ ُ
َۡ َْ ْ ُ ۡ َ َ ُ َ َ ُ ۡ ۡ ُ
ُ َ َ
ُ َ
ٌ ٦٦ٌ...ٌٌ‫ي‬
ِ ‫ٌفإِنٌيكنٌمِنكمٌمِائةٌصابِرةٌيغل ِبواٌمِائت‬...ٌ٦٥ٌ...ٌٌ‫ي‬
ِ ‫ٌإِنٌيكنٌمِنكمٌعِشونٌص َٰ ِربونٌيغل ِبواٌمِائت‬...
…If there are twenty who are steadfast among you, they will defeat two hundred… Then if
there are a hundred from you who are steadfast, they will defeat two hundred…
43
17.9 NUMBER 300
The number 300 is a compound number. The three acts as a ‫ مضاف‬and the hundred acts as a ‫مضاف إيله‬.
َْ ُ
They come together to form ‫ثالث ِمائة‬.
َْ
The gender of ‫ ِمائة‬never changes, but the gender of ‫ ثالث‬is OPPOSITE of the gender of the ‫معدود‬.
The ‫ معدود‬usually appears as a ‫مضاف إيله‬, however the one time it appears in the Qur’an, it appears as a
‫تميي‬.
This number appears only once in the Quran.
ْ ُ َۡ َ َ
َ ْ ُ ََ
َْ َ ََ
٢٥ٌ‫واٌت ِۡس اعا‬
ٌ ‫ِيٌ ٌوٱزداد‬
ٌ ‫واٌ ِِفٌك ۡهفِ ِه ۡمٌثلَٰثٌمِائةنٌٌ ِسن‬
ٌ ‫وبلِث‬
And they remained in their cave for three hundred years and were increase by nine.
-
َ
The gender of ‫ ثٗلث‬is opposite of the gender of the ‫)س نَ ة( معدود‬.
The ‫ )سني( معدود‬is acting as a ‫ تميزي‬for the number. This is one of the rare cases in which a ‫ تميزي‬is plural.
17.10 NUMBERS 1,000 AND 2,000
َْ
ََْ
The numbers 1,000 (‫ )ألف‬and 2,000 (‫ان‬
ِ ‫ )ألف‬never change in gender. They simply act as a ‫ مضاف‬and the
‫ معدود‬acts as the ‫مضاف إيله‬. Take a look at the following examples.
َ ََ
َۡ ‫ۡ ََۡ َ َ ذ‬
َ ‫ِي‬
َ ‫ٌَخس‬
ٌ ١٤ٌ...ٌ‫ٌاع اما‬
‫فٌسنةٌٌإِال‬
ٌ ‫ٌفلبِثٌفِي ِهمٌأل‬...
…So he stayed among them for a thousand years except for fifty…
The ‫ عدد‬is the ‫ مضاف‬and the ‫ معدود‬is the ‫مضافٌإيله‬.
17.11 NUMBERS 3,000 AND 5,000
The numbers 3,000 and 5,000 are compound numbers that come together to form an ‫إضافة‬. The first
َْ
digit (the 3 and the 5 in this case), serve as the ‫مضاف‬. The plural version of ‫ )آالف( ألف‬serves as the ‫مضاف‬
‫إيله‬.
ُ َ
3,000 is ‫ثالث آالف‬.
َ
5,000 is ‫َخْ ُس آالف‬.
The gender of the first digit (the 3 and the 5 in this case) will be the OPPOSITE gender of the ‫معدود‬.
Each of these numbers appears once in the Quran. Take a look at the following examples.
44
ْ ُ ََ ْ ُ ۡ َ
َ َ َ َٰ َ َ ُ ُّ َ ۡ ُ ‫ۡ َ ُ ُ ۡ ُ ۡ َ َ َ َ ۡ َ ُ ۡ َ ُ ذ‬
َ َٰٓ َ َ ۡ َ
َ
َ ‫زنل‬
َ ‫كةٌٌِ ُم‬
َٰٓ َ‫ٌب‬١٢٤ٌ‫ِي‬
ٌ‫ٌوت ذتقوا‬
‫َلٌ ٌُۚإِنٌتص ِربوا‬
‫فٌمِنٌٱلمل ِئ‬
ٌ ‫ٌِءال َٰ ن‬
‫إ ِ ٌذٌتقولٌل ِلمؤ ِمن ِيٌألنٌيكفِيكمٌأنٌي ِم ٌدكمٌربكمٌبِثلثة‬
ُ ََُۡ
َ َ َ ۡ َ ُ ُّ َ ۡ ُ ۡ ۡ ُ َ َٰ َ ۡ ۡ َ
َ َٰٓ َ َ ۡ َ
َ ‫ك ٌةٌِ ُم َسوم‬
َٰ
١٢٥ٌ‫ِي‬
‫ل‬
‫م‬
‫ٱل‬
‫ئ‬
‫م‬
ٌ
‫ِن‬
ٌ
‫ِب‬
ٌ
‫ف‬
‫ال‬
‫ٌِء‬
‫ة‬
‫س‬
‫م‬
‫مٌم‬
‫وك‬
‫و يأ ت‬
ٌ‫م‬
‫ك‬
‫ب‬
‫ٌر‬
‫م‬
‫ك‬
‫ِد‬
‫د‬
‫م‬
‫اٌي‬
‫ذ‬
‫ٌه‬
‫ِم‬
‫ه‬
‫ر‬
‫و‬
‫ِنٌف‬
ِ
‫ن‬
ِ
ِ
ِ
Remember when you said to the believers, “Is it not enough for you that your Master would
reinforce you with three thousand from among the angels, sent down?” Yes! If you remain
patient and conscious of Allah and they come to you in this very moment, you Master will
reinforce you with five thousand from among the angels, marked.
-
Both ‫ ثٗلثة‬and ‫ َخسة‬are feminine. They are opposite of the singular form of the ‫)ملك( معدود‬.
Note that with these numbers, the ‫ معدود‬can also appear as a ‫مضافٌإيله‬. In these ayaat, they appear with a ‫ مِن‬to
convey the meaning “from among the angels”.
17.12 NUMBER 50,000
The number 50,000 is a compound number made up of two parts: the fifty and the thousand. Recall that
all numbers from 20-90 take a ‫تميي‬. This applies here as well. The thousand appears as a ‫ تميي‬to the fifty.
َ
ًَْ َ
50,000 is ‫َخْ ُس ْون ألفا‬. The ‫ معدود‬appears as a ‫مضاف إيله‬.
This number appears once in the Quran. Take a look at the following example.
َ ُ ُّ َ ُ َ َٰٓ َ َ ۡ ُ ُ ۡ َ
ََۡ َ َۡ ُُ َ ۡ َ َ َۡ
ٌ ‫جٌٱلملئِك ٌةٌ ٌوٱلر‬
ٌ ‫تعر‬
٤ٌٌ‫فٌ َس َنةن‬
ٌ ‫ِيٌأل‬
‫ٌِِفٌيومنٌَكنٌمِقدارٌهۥٌَخس‬
ِ ‫وحٌإ ِ ۡيله‬
The angels and the ruh will ascend to him on a day, the measure of which is fifty thousand
years.
- The ‫ )سنة( معدود‬acts as a ‫ مضافٌإيله‬to the number ‫َخسيٌألف‬.
17.13 NUMBER 100,000
The number 100,000 is a compound number made up of two parts: the hundred and the thousand. The
hundred acts as a ‫ مضاف‬and the thousand acts as the ‫مضاف إيله‬.
ْ َ َ َْ
100,000 is ‫ ِمائة ألف‬.
This number appears once in the Quran. It appears without a ‫معدود‬.
َ ُ َ ۡ َ ۡ َ َ ْ َٰ َ ُ َٰ َ ۡ َ ۡ َ َ
١٤٧ٌ‫يدون‬
ِ‫وأرسلن ٌهٌإَِلٌمِائةٌٌِألفٌٌأوٌيز‬
We sent him to one hundred thousand or more.
ْ َْ َ
ْ َ
If this number were to take a ‫معدود‬, it would simply appear as a ‫( مضافٌإيله‬e.g. ٌ‫)إ َِل ٌمِا ئ ةٌِأ ل ِف ٌش خ ص‬.
45
17.14 ORDINAL NUMBERS
An ordinal number is a number that denotes what place an object has in a certain order. For example,
first, second, third, fourth etc. are all ordinal numbers.
Below are the ordinal numbers used in the Quran. MEMORIZE them.
َ
َ
َ
‫أ رول‬
‫ثان‬
‫ثا ِلث‬
‫رابِع‬
‫سا ِدس‬
first
second
third
fourth
sixth
‫ثا ِمن‬
eighth
َ
Notice that other than ‫أ رول‬, all of them follow the ‫ اسم فاعل‬pattern. Also notice that ‫ ثان‬follows the ‫ناقص‬
pattern for the ‫اسم فاعل‬.
Take a look at the following examples.
ُ َۡ ُ
َ ۡ َ ُ َ ُ َ ُ َ ۡ َ ُ َٰ ‫ُ َ ذ‬
ٌ ٣ٌ‫ٌَشءٌعل ِيم‬
‫ِنٌوهوٌبِك ِل‬
ٌ ‫ه ٌَوٌٱۡل ذو ٌلٌ ٌَوٱٓأۡلخ ٌِرٌ ٌوٱلظ ِه ٌرٌ ٌوٱبلاط‬
He is the first and the last, the apparent and the hidden, and He is knowing of all things.
ۡ َ َ
َۡ
َ ُ ۡ ۡ َ‫ٌٌٱثن‬
٤٠ٌ...ٌِ‫اٌِفٌٱلغار‬
‫اّن‬
ِ ‫يٌٌإِذٌهم‬
ِ ‫ٌث‬...
ِ
…The second of two when they were in the cave…
َ ََ ُ َ َ‫ذَ ۡ َ َ َ ذ َ َ ُْٓ ذ ذ‬
‫لقدٌٌكفرٌٱَّلِينٌٌقالواٌإِن‬
٧٣ٌ...ٌٌ‫ٌٱّللٌٌثال ِثٌثلَٰثةن‬
Those who have said that Allah is the third of three have certainly disbelieved.
َ ََ ۡ ُ ُ َ ُ ‫ََ َ ذ ُ َ ُُ ۡ ََ َۡ َ ذ‬
ُ ُ
ۡ‫ذ‬
ُ ‫َ َٰ َ َ َ ٓ َ ۡ َ َ ذ‬
َ
َ ‫ٌه َو‬
َٰ ‫ِنٌَن َو‬
َٰ َ ‫ٌٌوالٌٓأ ۡد‬
‫ىٌثلَٰثةٌإِالٌه َوٌرابِعهمٌٌوالٌَخسةٌإِالٌه َوٌسادِسهم‬
‫ٌماٌيَكونٌم‬...
ٌ‫ٌم َع ُه ۡم‬
‫ّنٌمِنٌذل ِكٌوالٌأكثٌإِال‬
There is not a single private conversation of three except that He is the fourth of them, nor
five except that He is the sixth of them, or less that that or more except that He is with them
wherever they may be.
َۡ
َ ٞ َ َ ُ ُ َ َ ۡ َ ۡ ۢ َ ۡ َ ۡ ُ ُ ۡ َ ۡ ُ ُ َ ٞ َ ۡ َ َ ُ ُ َ َ ۡ ُ ُ ۡ َ ۡ ُ ُ ‫ ذ‬ٞ َ َٰ َ َ َ ُ ُ َ َ
ٌ ٢٢ٌ...ٌ‫ٌس ۡب َعةٌ َوثام ُِن ُه ٌۡمٌَك ُب ُه ۡ ُۚم‬
‫بٌويقولون‬
ٌِٖۖ ‫ونٌثلثةٌرابِعه ٌمٌَكبهمٌويقولونٌَخسةٌسادِسه ٌمٌَكبهمٌرمجاٌٌب ِٱل ٌغي‬
ٌ ‫سيقول‬
46
They will say, “(They are) three, the fourth of them is their dog. And they say five, the sixth of
them is their dog. And they say seven, the eighth of them is their dog.”
17.15 FRACTIONS
The fractions that are used in the Quran are as follows. MEMORIZE them.
ْ
‫نِصف‬
ُُ
‫ثلث‬
half
one third
َُُ
‫ان‬
ِ ‫ثلث‬
two thirds
‫ُر ُبع‬
ُُ
‫َخس‬
‫ُس ُدس‬
ُ
‫ث ُمن‬
a fourth
a fifth
a sixth
an eighth
ُ
ْ
Notice that other than ‫نِصف‬, all of them follow the patter ‫ف ُعل‬.
Take a look at the following examples.
َ ُ َُ َ ‫ذ َذ َ َ ۡ َ َذ‬
َ
َُُ
َُُ
ۡ ‫َثٌ ذ‬
َٰ َ ‫ومٌأ ۡد‬
ٌ ٢٠ٌ...‫لٌ َون ِۡصف ٌُهۥٌ َوثلث ٌُهۥ‬
ٌِ ‫ٱيل‬
ٌِ ‫ّنٌمِنٌثل‬
‫إِنٌربكٌيعل ُمٌأنكٌتق‬
No doubt, your master knows that you stand up for a little less than two-thirds of the night or
half of it or a third of it…
ۡ َ
ُ َ َ َٞ َ ‫َ َ َ َُ ذ‬
ُّ ٌ‫ك ُم‬
ٌ ١٢...ُۚ‫ن‬
ٌَ ‫ٱلر ُب ٌُعٌم ذِماٌت َرك‬
‫فإِنٌَكنٌلهنٌوَلٌفل‬...
Then if they have a child, then you all have a fourth of what they left…
ۡ َ ََۡ َ َ ۡ ُۡ
َ ‫ۡ َ ْ َذ‬
‫َ ۡ ََذ ذ‬
‫نٌ ذ‬
َ ‫ِلر ُسول‬
‫ٌّللٌِ َُخُ َس ٌُهۥٌ َول ذ‬
َٰ َ ‫مٌٌ ٌَوٱل َم‬
َٰ َٰ‫بٌ ٌوٱيلت‬
٤١...‫يل‬
ٌِ ِ ‫ٱلسب‬
ٌِ ۡ‫ِيٌ ٌَوٱب‬
ٌِ ‫سك‬
ٌَٰ ‫ٌو َِّلِيٌٱلقر‬
ِ ‫ٌَوٱعل ُم ٓوٌاٌأن َماٌغن ِۡم ُتمٌمِنٌَشءنٌفأن‬
ِ
Know that anything you obtain of war booty, for Allah is one fifth of it and for the Messenger
ٌ and for his near relatives and the orphans, the needy, and the stranded traveler...
َ َ َ
َ
ٞ َ ‫ٌلۥٌ َو‬
ُّ ٌ‫حدٌم ِۡن ُه َما‬
َ ٌ ُ ‫ٌِل‬฀...
ٌ ١١ٌ...ٌُۚ‫َل‬
ٌُ ‫كٌإِنٌَكن‬
ٌَ ‫سٌم ذِماٌت ٌَر‬
ٌ ُ ‫ٱلس ُد‬
‫ِكٌو َٰ ِ ن‬
ِ
For each one of them is a sixth of what he left if he had a child…
ۡ َ
ََ ََٞ ۡ ُ َ َ َ َ
ٌ ١٢ٌ...ٌ‫نٌم ذِماٌت َرك ُتم‬
ٌُ ‫َلٌفل ُه ذنٌٱثلُّ ُم‬
‫ٌفإِنٌَكنٌلكمٌو‬...
And if you have a child, then they (f) have an eighth of what you left…
47
ُ ‫أ ْف َع ال ال ر‬
CHAPTER 18 – ‫َّش ْوع‬
18.1 INTRODUCTION
ُ ُ in Arabic means “to begin” or “beginning”. The ‫ أفعال الَّشوع‬are a special set of ‫ أفعال‬that
The word ‫َشوع‬
come directly before an ordinary ‫ فعل‬to denote the beginning of that action.
In the sentence, “He began walking,” for example, the word “began” would be the ‫ فعل الَّشوع‬and the
word “walking” would be the normal ‫فعل‬.
This is one of the few cases in Arabic that you will see two ‫ فعل‬back-to-back.
There is one ‫ فعل َشوع‬that is used in the Quran and several that are used in other forms of literature. Let
us take a look at examples of each to better understand how they are used.
18.2 ‫أفعال الَّشوع ِف القرآن‬
َ َ
َ This, like every other ‫فعل َشوع‬, means to
The only ‫ فعل َشوع‬that is used in the Quran is the word ‫ط ِف َق ي ْطف ُق‬.
start. It, however, has a unique implication that the other ‫ أفعال الَّشوع‬do not have. This word in particular
connotes speed and urgency.
َ َ
To capture this implication, we can translate ‫ َط ِف َق ي ْطف ُق‬as “to start immediately” or “to start suddenly”.
َ َۡ َ َ َ َ ُ ُ ۡ َ َ َُ ۡ َ َ َ َ ۡ َ َ َ
َ
َ ‫ٌٌعلَ ۡيه َماٌم‬
َ ۡ ‫ِنٌو َر ِق‬
‫ان‬
ٌ ١٢١ٌ...ٌٌِ‫ٌٱۡل ذنة‬
ِ ‫فأكٗلٌٌمِنهاٌفبدتٌلهماٌسوَٰءتهماٌوطفِقاٌَي‬
ِ ‫صف‬
ِ
So they both ate from it, then their privates became apparent to them, so they immediately
began sticking over themselves from the leaves of paradise…
-
Notice that the context necessitates a certain immediacy and franticness; thus ٌ‫ َط ف َِق‬is chosen over the other ٌ‫أفعال‬
‫ الشوع‬.
-
Also notice that the two ‫ فعل‬that are back-to-back have the same inside pronoun. This is a grammatical rule of the
‫ أفعالٌالشوع‬.
48
18.3 ‫ أفعال الَّشوع‬IN OTHER LITERATURE
The most commonly used ‫ أفعال الَّشوع‬are:
ُ َ
1) ٌ‫بَ َدأ ٌَيبْ َدأ‬
ُ َْ َ
2) ‫ل‬
ٌ ‫َج َعلٌَي َع‬
ُ ُ َ َ َ َ
3) ‫أخذٌيَأخ ٌذ‬
َ
َ
َ َ َ
The word ‫ بَ َدأ‬always means “to begin” whether it is used with another ‫ فعل‬or not. When ‫ َج َعل‬and ‫أخذ‬
appear directly before another ‫ فعل‬they mean “to begin”. Otherwise, they each have their unique
meanings.
Take a look at the following examples.
َْ َ ْ ُ ُ ْ َ َ َ
ِ‫َته‬
ِ ‫بدأ يِكتب ِِف دف‬
He started writing in his notebook.
Notice that the two ‫ فعل‬appear back-to-back and have the same inside pronoun.
ُ
َ
ْ َ ْ ُ َ َ
َ ِ ‫ْض ُب ْونَ ُه َح رَّت أ ْغ‬
‫ِم َعليْ ِه‬
ِ ‫أخذوا ي‬
They started beating him up until he passed out.
Notice that the two ‫ فعل‬appear back-to-back and have the same inside pronoun.
ْ َ‫َج َعل‬
َ ‫الط رال‬
ُ ‫ت تُراق‬
‫ب ر‬
‫ب‬
ِ
She started observing the students.
Notice that the two ‫ فعل‬appear back-to-back and have the same inside pronoun.
Note that it is possible for an outside ‫ فاعل‬to interrupt the ‫ فعل الَّشوع‬and the ordinary ‫فعل‬. For instance, it
ََ َ
َْ َ ْ ُ ُ ْ َ َُ َ َ َ َ
َُُْ ْ َ ُ ‫َ َ َ ر‬
َ ‫ُْ َ َُ َُ ُ ر ر‬
would be possible to say ِ‫َته‬
ِ ‫جعل‬. In such cases,
ِ ‫ أخذ انلاس ي‬or ‫ت األستاذة تراقِب الطالب‬
ِ ‫ بدأ الوَل يكتب ِِف دف‬or ‫ْضبونه‬
the ‫ فعل َشوع‬follows all the rules that a normal ‫ فعل‬does when it has an outside ‫فاعل‬. The pronoun in the
َُ ْ َ ُ ‫َ َ َ ر‬
second ‫ فعل‬matches with the pronoun that the outside ‫ فاعل‬represents. For instance, in ‫ْض ُب ْونه‬
ِ ‫أخذ انلاس ي‬
َُُْ ْ َ
ُ
‫ر‬
the pronoun in the second ‫ْضبونه( فعل‬
ِ ‫ )ي‬is ‫هم‬. It matches with the outside ‫)انلاس( فاعل‬.
49
‫اتلر َع ر‬
CHAPTER 19 – ‫ج ب‬
19.1 INTRODUCTION
‫ َت َع ر‬means “amazement” and can have either a positive or a negative connotation. In
The words ‫جب‬
‫ صيَغ ر‬are expressions that the Arabs use to show their amazement. Let us learn these
grammar, ‫اتل َع رجب‬
ِ
expressions.
َ ْ ‫ ب ئ‬AND ‫ن عْ َم‬
19.2 ‫س‬
ِ
ِ
ْ
ْ
ْ
ٌ‫ بِئ َس‬and ‫ ن ِع ٌَم‬are sister words. ‫س‬
ٌ َ ‫ بِئ‬is used to express negative amazement and translates as “What a
terrible…!” or “How terrible…is!”
ٌ‫ ن ِْع َم‬is used to express positive amazement and translates as “What an amazing…!”ٌor “How amazing…
is!”
Grammatically, these two words are ‫أفعال‬. They are ‫ الزم‬and never take a ‫مفعول‬. For this reason, you will
always find them followed by an ‫ اسم‬that is ‫مرفوع‬. This ‫ اسم‬is the ‫فاعل‬.
ْ
ُ
In the Quran, the words ‫ ن ِْع ٌَم‬and ‫س‬
ٌ َ ‫ بِئ‬never conjugate. They are always in the ‫ ه ٌَو‬form.
Take a look at the following examples.
ُ ۡ
‫ذ‬
َ ََ
َ ‫اد ُه ۡمٌإ‬
َ ْ ‫اٌوقَالُوا‬
َ ‫يم َٰ ان‬
‫ٌفز‬...
١٧٣ٌ‫ِيل‬
ٌ ‫ٱّللٌ َون ِۡع ٌَمٌٱل َوك‬
ٌُ ٌ‫ٌح ۡسبُ َنا‬
ِ
So it increased them in faith and they said, “Allah is enough for us, and what an amazing
trustee [He is]!”
َ
ٞ ۡ ‫ُ ْ َ َٰٓ َ َ َ ٓ ُ ُ ذ‬
َۡ
َ ُ َٰ َ ۡ َ ۡ َ ۡ َ
ۡ َ ٞ َٰ ‫ذ ۡ َ َ ذ‬
َ ‫ِينٌف‬
َ ‫خ َٰ ِِل‬
‫كٌجزاؤه‬
‫مٌمغ ِف َرةٌمِنٌرب ِ ِهمٌوجن‬
ٌ ٌ١٣٦ٌ‫ِي‬
ٌَ ‫ِيها ٌُۚ َون ِۡع ٌَمٌأ ۡج ُرٌٱلع َٰ ِمل‬
ٌ‫تٌَت ِريٌمِنٌَتتِهاٌٱۡلنه ٌر‬
ٌ ِ ‫أولئ‬
Those people, their reward is forgiveness from their master and gardens from under which
rivers flow, remaining in it. And how amazing is the reward of those who do!
‫ذ‬
َ ْ ‫ۡ َ ََُ َۡ ِۡ ذ َ َ ذ‬
ٌ ‫سٌمثلٌٱلقو ٌمٌٱَّل‬
ٌ ‫ٌبِئ‬...
ٌ ٥ٌ...ٌٌُِۚ‫تٌٱّلل‬
ِ َٰ ‫ِينٌكذبُواٌأَ‍ِبي‬
How terrible is the example of the people who denied the miraculous sings of Allah!
50
ْ
Note that ‫( ما‬the ‫ )اسم موصول‬often appears as the ‫ فاعل‬for ‫بِئ َس‬. When this happens, the two words attach
to each other in the Uthmani script.
In this case, the ‫ فاعل‬is ‫ ما‬as well as everything in the ‫صلة‬.
When this happen, the sentence translates as, “How terrible is that which…!”
Take a look at the following example.
ْ ََ ۡ َ َ ۡ
ُ َ
ٌ ٩٠ٌ...‫َت ۡوٌاٌب ِ ٌهِ ٌۦٌٓأنف َس ُه ٌۡم‬
‫سماٌٱش‬
ٌ ‫بِئ‬
How terrible is that for which they sold themselves!
ْ
ْ
It is possible for ‫ بِئ َس‬and ‫ نِع َم‬to take a ‫تميي‬. The ‫ تميي‬translates as the word, “as”. There is one case in the
Quran in which this happens.
َ
‫ذ َٰ َ ا‬
ۡ
َ ُ َ َُ
ُ
‫ٌأَ َف َت ذ‬...
َ ٓ ‫خ ُذونَ ٌُهۥٌ َو ُذر ذي َت ٌُه ٌٓۥٌأ ۡو ِيلَا‬
ٌ ٥٠ٌ ‫ال‬
ٌ ‫يٌبَ َد‬
‫سٌل ِلظل ِ ٌِم‬
ٌ َ ‫ٌُۚبِئ‬฀ۢ‫ٌوه ۡمٌلك ۡمٌع ُد ُّو‬
‫ون‬
‫ِنٌد‬
‫م‬
ٌ
‫ء‬
‫ت‬
ِ
ِ
ِ
Then will you take him and his offspring as protective friends other than me while they are an
enemy to you. How terrible it is as an exchange for the wrongdoers.
In the examples above, the ‫ فاعل‬is inside the ‫فعل‬. The word ‫ بدال‬is acting as a ‫تميزي‬.
َ
ُ ‫ح‬
19.3 َ‫ ساء‬AND ‫س َن‬
َ and ‫ن‬
ٌ‫ساء‬
ٌَ ‫ َح ُس‬are sister words. ‫ساء‬
ٌَ is used to express negative amazement and translates as “How
terrible/evil is…!”
ٌ‫ َح ُس َن‬is used to express positive amazement and translates as “How amazing/beautiful is…!”
Grammatically, these two words are ‫أفعال‬. They always have a ‫ فاعل‬and it many cases, they take a ‫ تميزي‬as
well. If there is a ‫تميي‬, it translates as the word “as”.
Take a look at the following examples.
َ َٰٓ َ ْ ُ َ
َ ‫ٌمأۡ َوى َٰ ُه ۡم‬
َ ‫ك‬
َ ٌۡ ‫ٌج َه ذن ُمٌ َو َسا ٓ ٌَء‬
ً ‫ص‬
ٌ ٩٧ٌ ‫ۡيا‬
ِ ‫تٌ م‬
ِ ‫ٌفأولئ‬...
So those people, their place of refuge is hell. And how terrible it is as a destination!
The ‫ فاعل‬is inside the ‫فعل‬. It is feminine because it is talking about ‫جهنم‬.
The word ‫ مصۡيا‬is acting as a ‫تميزي‬.
51
‫ا‬
َ َٰٓ َ ُ َ ُ َ َ
ٌ ِ ‫نٌأ ْولئ‬
ٌ ‫ٌوحس‬...
ٌ ٦٩ٌ ‫كٌ َرفِيقا‬
And how amazing those people are as companions!
‫ أوالئك‬is the outside ‫ فاعل‬and ‫ رفيقا‬is the ‫تميزي‬.
ٓ ََ
َ
ٌ ٣١ٌ‫ون‬
ٌ ‫ٌأالٌ َسا ٌَءٌ َماٌيَ ِز ُر‬...
How terrible is that which they bear!
This example has only a ‫ فاعل‬and no ‫تميزي‬.
ُ َ َ ْ َ
19.4 ‫ما أ ف ع ل ه‬
This form of ‫ تعجب‬translates as “How… he is!” This structure only appears twice in the Quran. Let us take
a look at these two examples before diving into the grammar.
َ ۡ َ ٓ ُ َٰ َ ۡ َ ُ
١٧ٌ‫نٌ َماٌأكف َرٌهُۥ‬
ٌ ‫ٱإلنس‬
ٌ ِ ‫قت‬
ِ ٌ‫ل‬
May man be cursed! How disbelieving he is!
َ َ ُ َ َ ۡ َ ٓ َ َ َ ۡ َ ۡ َ َ َ ۡ َ َٰ َ ُ ۡ َ َ َ ‫ُ ْ َ َٰٓ َ ذ َ ۡ َ َ ُ ْ ذ‬
ٌ ِ ‫أولئ‬
ٌ ‫ىٌ ٌوٱلعذ‬
ٌ ‫ينٌٱشَتوٌاٌٱلضلَٰل ٌةٌبٌ ِٱلهد‬
ٌ ٌ‫ٱَّل‬
ٌ ١٧٥ٌِ‫ار‬
ٌ ‫ربه ۡمٌلَعٌٱِلذ‬
‫ابٌبٌ ِٱلمغفِرةٌ ٌِفماٌأص‬
ِ ٌ‫ك‬
Those are the ones who sold guidance for misguidance and forgiveness for torment, so how
patient they are in pursuit of fire!
In terms of grammar, this structure is made up of three parts:
1) The ‫( ما‬known as ‫)ما اتلعجبية‬, used to express astonishment
2) The word following the ‫ما‬, used to tell what the shocking trait is (e.g how disbelieving). This word
َ َْ
always follows the pattern ‫أف َعل‬.
3) The last word, used to say who possess this shocking trait (e.g how disbelieving he is!). This
word is always ‫منصوب‬.
52
ْ ْ َ
19.5 ‫أ ف عِ ل ب ِ ِه‬
This form of ‫ تعجب‬translates as “How… he is!” This structure only appears twice in the Quran. Let us take
a look at these two examples before diving into the grammar.
َۡ
َ
َ
‫بٌ ذ‬
ُ ‫لۥٌ َغ ۡي‬
ۡ ِ ۡ‫ۡرضٌ َأب‬
ٌٖۖ ِ ‫تٌ ٌَوٱۡل‬
ٌِ َٰ ‫ٱلس َم َٰ َو‬
ٌ ٢٦ٌ...ٌ‫ُصٌب ِ ٌهِۦٌ َوأ ۡس ِم ٌُۡۚع‬
ٌُ ٌ...
To Him belongs the unseen of the skies and the earth. How seeing He is and how hearing!
َ ُۡ
ۡ ِ ۡ‫ٌو َأب‬
َ ‫أَ ۡس ِم ٌۡعٌبه ۡم‬
ٌ ٣٨ٌ...ٌ‫ُصٌٌيَ ۡو َمٌيَأتون َنا‬
ِِ
How hearing they are and how seeing on that day that they come to us!
In terms of grammar, this structure is made up of two parts:
ْ َْ
1) A word that follows the patter ‫أف ِعل‬, used to tell what the shocking trait is.
2) A ‫ ب‬with a ‫ جمرور‬attached to it. The ‫ جمرور‬tells who possesses this shocking trait.
ٌ
ٌ
ٌ
53
َ
CHAPTER 20 –‫ابلَد ل‬
20.1 INTRODUCTION
The word ‫ بدل‬literally means to swap or replace. A ‫ بدل‬in grammar is an ‫اسم‬+‫ اسم‬fragment in which one ‫اسم‬
is followed directly by another ‫اسم‬. The second ‫ اسم‬serves to clarify and give more detail about the first
‫اسم‬.
One way to think about it, is that between these two words is an implied [that is to say…] or [by which I
mean…].
An example of a ‫ بدل‬would be, “The CEO, Ustadh is coming.” Another way to read the example above
would be, “The CEO [that is to say, Ustadh] is coming.”
A ‫ بدل‬is called a ‫ بدل‬because one of the ‫ اسم‬in the sequence could be swapped out for the other and the
sentence would still make sense.
For example, you could say, “The CEO is coming” or you could say, “Ustadh is coming.” Either way, the
same meaning is conveyed. When the two words come together to form a ‫بدل‬, however, the sentence
becomes more detailed and informative.
In terms of grammatical rules, the two ‫ اسم‬in a ‫ بدل‬must match in status.
20.2 ‫ابلدل ِف القرآن‬
Let us take a look at examples of ‫ بدل‬in the Quran.
َ ُ ۡ َ ‫ََذُ َ َ َ ذ ۡ َ ۡ ذ‬
٤٥ٌ‫نَث‬
ٌَٰ ‫يٌٱَّلك ٌَرٌ ٌَوٱۡل‬
ٌِ ‫وأنهۥٌخلقٌٱلزوج‬
…and that He created the pair, [that is to say] the male and the female.
-
“The male and the female” further clarifies what is meant by “the pair”.
-
Notice that the two ‫ اسم‬in the ‫ بدل‬match in status.
ۡ َ َ
َ َ َ ۡ ََۡ َ ‫َ َ ذ‬
َ ۡ
ٌ َٰ ‫ٱلصر‬
ٌ ‫طٌٱَّل‬
ٌ َٰ ‫صر‬
ٌَ ِ‫طٌٱل ُم ۡس َتق‬
٧ٌ...ٌ‫تٌعل ۡي ِه ٌۡم‬
‫ِينٌأنعم‬
ِ ٌ٦ٌ‫يم‬
ِ ٌ‫ٱهدِنا‬
Guide us to the straight path, [that is to say] the path of those who You have blessed…
-
“The path of those who you have blessed” serves to clarify what is meant by “the straight path”.
-
Notice that the two ‫ اسم‬in the ‫ بدل‬match in status.
54
‫ُ ذَۡ ذ َ ا‬
ً َ ُۡ ۡ ُ َ ُٓ َ ۡ
ٌ ‫ق ِمٌٱيل‬
٣ٌ‫صٌمِنهٌقل ِيٗل‬
ٌ ‫ٌٌن ِصف ٌه ٌۥٌأوٌِٱنق‬٢ٌ‫لٌإِالٌقل ِيٗل‬
Stand up (in prayer) during the night except for a little, [that is to say] half of it or decrease a
little from it.
-
“Half or a little less” clarifies what is meant by “the night except for a little of it”.
-
Notice that the two ‫ اسم‬in the ‫ بدل‬match in status.
ۡ َ ‫ذ‬
ۡ َ َ َ ۡ َ َٰ َ َ ‫َ ۡ ُ ۡ َ ۡ َ ُ َ ذ‬
ُ
ۡ
َ
ِ
١٢٦ٌ...ٌٌِ‫تٌمنٌءامنٌمِنهمٌٌب ِٱّللٌ ٌِ ٌوٱيلٌو ٌمٌٱٓأۡلخِر‬
ٌِ ‫قٌأهل ٌهۥٌمِنٌٱثلمر‬
ٌ ‫ٌوٌٱرز‬...
And bless its people with fruits, [that is to say] th ose of them who have believed in Allah and
the last day…
-
“Those of them who have believed in Allah and the last day” serves to clarify what is meant by “its people”.
-
َ here is ‫منصوب‬.
ٌ‫من‬
َ َ َ َٰ َ ُ َ َ َ َٰ َ ۡ َ ‫َ ُ ٓ ْ َ َ ذ‬
ٌ ٤٨ٌ‫ون‬
‫بٌموَس‬
ٌ ‫ٌوهَٰ ُر‬
ٌِ ‫ٌر‬٤٧ٌ‫ي‬
ٌ ‫بٌٱلعل ِم‬
ِ ‫قالواٌءامناٌبِر‬
They said, “We have believed in the Master of the worlds , [that is to say] th e Master of Musa
and Harun .”
-
“The Master of Musa and Harun” further clarifies what is meant by “the Master of the worlds”. It is as though the
speakers are saying, “We believe in the Master of the worlds…we mean the Master of Musa and Harun.”
-
Notice that the two ‫ اسم‬in the ‫ بدل‬match in status.
55
‫الفهرس ‪TABLE OF CONTENTS‬‬
‫ِّ‬
‫‪ .................................................................................................................................. 2‬املتعدي حبرف ‪Chapter 1 -‬‬
‫َْ ُ‬
‫‪ ........................................................................................................................................ 6‬أنواع "ما" ‪Chapter 2 -‬‬
‫‪ ......................................................................................................................................... 12‬الضمري ‪Chapter 3 -‬‬
‫‪ .................................................................................................................................... 17‬فاء َّ‬
‫السبَب َّية ‪Chapter 4 -‬‬
‫ْ َ ْ‬
‫‪ ......................................................................................................................................... 20‬إن وأن ‪Chapter 5 -‬‬
‫ْ َ‬
‫‪ ....................................................................................................................................... 26‬االشتغال ‪Chapter 6 -‬‬
‫انل ْعت َّ‬
‫‪َّ ................................................................................................................................. 30‬‬
‫السبَ ِّ‬
‫ب ‪Chapter 7 -‬‬
‫‪ ...................................................................................................................... 33‬الفعل املايض واملضارع ‪Chapter 8 -‬‬
‫‪ُ ................................................................................................................................. 43‬‬
‫الم َع َّرف بـ"ال" ‪Chapter 9 -‬‬
‫‪ ....................................................................................................................................... 46‬اجل ُ ُم ْوع ‪Chapter 10 -‬‬
‫‪1‬‬
ِّ
CHAPTER 1 - ‫املتعد ي حبرف‬
1.0 RECOMMENDED REVIE W
✓ Passives (Chapter 8 – Beginning ‫)نحو‬
❖ Give special attention to “Transitivity” (8.4)
✓ Be able to recognize irregular passive ‫ – أفعال‬focus on ‫( مضاعف‬Chapter 7) and ‫( أجوف‬Chapter 8)
1.1 INTRODUCTION
َ
Recall that a ‫ فعل‬that is ‫ الزم‬cannot take a ‫مفعول به‬. For example, the action ‫( نا َم‬to sleep) is ‫ الزم‬because you
َُ َ
cannot say ‫امه‬
‫( ن‬he slept him/it).
Recall also that a passive ‫ فعل‬is one in which the doer is unknown and that when converting an active
sentence to a passive sentence, the ‫ مفعول به‬becomes your “done-to” (the ‫)نائب الفاعل‬.
In a sentence with no ‫مفعول به‬, there is nothing that can be converted into a ‫نائب الفاعل‬. The ‫ نائب الفاعل‬is an
essential part of a passive sentence. This means that ‫ أفعال‬that are ‫ الزم‬cannot be made passive because
they cannot take ‫مفعول به‬.
There is, however, one special method by which a ‫ الزم‬word can be made passive. A ‫ الزم‬word can be
made passive through the use of a preposition (a ‫)حرف‬. For example, you cannot say “He was slept,” but
you can say, “The bed was slept IN.” The ‫ حرف‬here allows you to add a detail you otherwise would not
ِّ
have been able to add – it converted the ‫ فعل‬from ‫ الزم‬to ‫ متعدي‬through the use of a ‫حرف‬, which, in
effect, allows it to be made passive. That is what is called ‫املتعدي حبرف‬.
1.2 MAKING ‫ أفعال الزمة‬PASSIVE
HOW
IT
WORKS
As mentioned previously, ‫ حروف‬can be used to allow a ‫ فعل الزم‬to function like a .‫ متعدي‬Once a ‫ فعل‬is
functioning like a ‫متعدي‬, it naturally follows that it can be made passive. Take a look at the examples
below.
He slept in the bed. ➔ The bed was slept in.
َّ
َ َ‫ن‬
‫ام يف الَّسيْر‬
َّ
ْ
‫ني َم يف الَّسيْر‬
She sat down on the chair. ➔ The chair was sat on.
ُ ََ ْ َ َ َ
ِّ ‫الك ْر‬
‫جلست لَع‬
‫س‬
ُ ََ َ ُ
ِّ ‫الك ْر‬
‫جلس لَع‬
‫س‬
2
Allah condemned them/became angry with them. ➔ They were condemned/recipients of anger.
َْ ُ َ َ
‫اهلل َعليه ْم‬
‫غضب‬
َْ َ ُ
‫ب َعليه ْم‬
‫غض‬
Take a look at the following example to see how this works.
Recall that the ‫ "فعل "جاء‬means “to bring” when it is accompanied by the "‫حرف "باء‬. Let us use this ‫ فعل‬as a case study.
َ
ْ َ
‫اب‬
ِ ‫جاؤوا بِالكِت‬
They brought the book.
If we were to convert the sentence “They brought the book”, into passive IN ENGLISH, we would say:
The book was brought.
So how do we say that in Arabic?
In order to convert an active sentence to a passive sentence, you need to get rid of the doer. Since the doer is an
inside pronoun, we remove the doer by bumping the ‫ فعل‬back to its original ‫ هو‬form, then we make the ‫ فعل‬passive.
make it passive
ْ 
‫ِج َء‬
kill the doer
َ ‫َج‬
‫اء‬
original ‫فعل‬
ُ
 ‫َجاؤ ْوا‬
ْ
‫ِج َء بالكتَاب‬
The book was brought.
Normally, our ‫ مفعول به‬would become our ‫نائب الفاعل‬, but in this case we do not have a ‫مفعول به‬, only a ‫متعلق بالفعل‬. So the
‫ متعلق بالفعل‬becomes our ‫نائب الفاعل‬. Notice how it is translated as the ‫نائب الفاعل‬, despite its being a ‫جار وجمرور‬.
HOW
TO
RECOGNIZE
Now that we have learned this concept, the question is, how do we recognize when a ‫ جار وجمرور‬is acting
as the ‫?نائب الفاعل‬
The best way is to know your vocabulary and to know which ‫ أفعال‬are associated with which ‫حروف‬.
3
It is also important to keep the following rules in mind:
1. The ‫ فعل‬will always be SINGULAR MASCULINE (in the ‫ هو‬form)
2. The ‫ جار وجمرور‬should translate as your ‫نائب الفاعل‬
Meaning: a ‫ فعل‬that is not in the ‫ هو‬form will not have a ‫ جار وجمرور‬as a ‫!نائب الفاعل‬
QUR’ANIC EXAMPLES
Look at the following Qur’anic examples.
ٓ ْ ‫َوجا‬
٢٣ … ‫ي َء يَ ۡو َمئِذ ِِبَ َه َّن َم‬
ِ
On that day, Jahannam will be brought forth.
The ‫ "فعل "جاء‬has the meaning of “to bring” when it comes with the ."‫ حرف "باء‬Notice that the ‫ فعل‬is in the ‫ هو‬form (‫ )ِجء‬and
that the ‫ )جبهنم( جار وجمرور‬is translated as the ‫نائب الفاعل‬. (What was brought? Jahannam.)
َ َ ٓ َ ٰ َ َ ۡ َّ َ
َ َ َ ۡ ََ
َ َ َ
َ ‫نف َق ف‬
َ ِ ‫ِيها َو‬
ٰ َ َ ‫ِه َخاو َي ٌة‬
٤٢… ‫لَع عروش َِها‬
‫لَع‬
‫ه‬
‫أ‬
‫ا‬
‫م‬
‫ل‬
‫ق‬
‫ِيط بِث َمرِه ِۦ فأصبح ي‬
‫ي‬
‫ف‬
‫ك‬
‫ِب‬
‫وأح‬
ِ
ِ
His crops were surrounded, then he started wringing his hands while it was collapsed in on its
turrets because of what he spent for its sake.
ُ
The ‫ "فعل "أحاط‬comes with the ,"‫ حرف "باء‬and cannot take a direct .‫ مفعول به‬Notice that the ‫ فعل‬is in the ‫ هو‬form (‫ )أ حيط‬and that
the ‫ )بثمره( جار وجمرور‬is translated as the .‫( نائب الفاعل‬What was surrounded? His crops.)
ۡ ََ َ َ
َ ‫ي َطاف َعلَ ۡيهم بص‬
َ‫ك‬
٧١ … ‫اب‬
‫و‬
‫أ‬
‫و‬
‫ب‬
‫ه‬
‫ذ‬
‫م‬
‫اف‬
‫ح‬
‫ِن‬
ِ ِ ِ
ٖ
ٖ
ٖ
Platters and cups made of gold are circulated amongst them.
The "‫ فعل "طاف‬comes with the ,"‫ حرف "باء‬and cannot take a direct .‫ مفعول به‬Notice that the ‫ فعل‬is in the ‫ هو‬form (‫ )يُطاف‬and that
the ‫( جار وجمرور‬...‫ )بصحاف‬is translated as the ‫نائب الفاعل‬. (What is circulated? Platters and cups of gold.)
Notice that there are two ‫ جار وجمرور‬in the sentence. So how do we decide which one is the ‫ ? نائب الفاعل‬We go with the ‫حرف‬
that is associated with the ‫ ;فعل‬since ‫ طاف‬comes with the ,"‫ حرف "باء‬that is what becomes the ‫نائب الفاعل‬.
1.3 MAKING ‫ اسم مفعول‬OUT OF ‫أفعال الزمة‬
Recall that an ‫ اسم مفعول‬is the passive version of an ‫اسم فاعل‬. In the ‫ رصف صغري‬the ‫ اسم مفعول‬appears in the
passive line. We initially learned that since ‫ أفعال الزمة‬cannot be made passive, they cannot have an ‫اسم‬
‫مفعول‬.
4
The rules for making an ‫ اسم مفعول‬out of a ‫ فعل الزم‬are the same as making it passive:
1. The ‫ اسم مفعول‬has to be SINGULAR AND MASCULINE
2. The "done-to" will be attached to the ‫حرف اجلر‬
This piece of grammar is not new to us; we encounter it at least seventeen times a day. Take a look at
the following example:
ََ
ۡ َۡ َۡ
٧ … ‫وب عل ۡي ِه ۡم‬
ِ ‫ۡي ٱلمغض‬
ِ ‫…غ‬
…not those who are the objects of anger…
The "‫ فعل "غضب‬comes with the "‫حرف "لَع‬. Notice that the ‫ اسم مفعول‬is singular and masculine (‫)مغضوب‬, and those who are
receiving the action are attached to the ‫)عليهم( حرف اجلر‬.
5
ُ َْ
CHAPTER 2 - "‫أ ن واع "ما‬
2.0 RECOMMENDED REVIE W
✓ ‫( ما االستفهامية‬Chapter 6.8 – Beginning ‫)نحو‬
✓ ‫( ما النافية‬Chapter 9 – Beginning ‫)نحو‬
❖ Give special attention to “Negation of ‫( ”الجملة االسمية‬9.3)
✓ ‫( ما الموصولة‬Chapter 12 – Advanced ‫)نحو‬
‫( ما ر‬Chapter 14 – Advanced ‫)نحو‬
✓ ‫الشطية‬
2.1 INTRODUCTION
In our studies thus far we have encountered ‫ ما‬in many different types, each serving a unique function.
So far we have learned:
1. ‫ما املوصولة‬
َ ۡ َ َ َ َّ
َ َّ
َ ۡ ‫ۡرض َوه َو ۡٱل َعزيز‬
ِ
١ ‫ٱۡلكِيم‬
‫ت وٱۡل‬
ِ ٰ ‫َس َّب َح ِلِل ِ ما ِِف ٱلسمٰو‬
ِ
Whatever is in the skies and the earth praises Allah, and He is the mighty, the wise.
2.
‫( ما استفهاميِّة‬question ‫)ما‬
َ ‫قَ َال ف ِۡر َع ۡون َو َما َر ُّب ۡٱل َعٰلَم‬
٢٣ ‫ني‬
ِ
Firawn said, “What is the master of the worlds?”
3. ‫ ما( ما انلافية‬of refutation)
َ
َ ‫خٰرج‬
ََ
١٦٧ ِ‫ني م َِن ٱنلَّار‬
ِ ِ ِ ‫وما هم ب‬...
No, they are not exiting from the fire!
4. ‫( ما رشطيِّة‬the conditional ‫)ما‬
ْ
َ َّ َّ
َ َ ۡ َ َ
ََ
َ
ۡ َ
٦٠ ‫يل ٱلِلِ ي َوف إ ِ َۡلك ۡم َوأنت ۡم ال تظلمون‬
ِ ِ ‫وما تنفِقوا مِن َشءٖ ِِف سب‬...
6
Whatever you spend of anything in the path of Allah, it will be payed to you in full and you
will not be wronged.
ُّ
5. ‫اتلعجبيِّة‬
‫ ما( ما‬of amazement)
ََ ََ ۡ َ َٓ َ
١٧٥ ِ‫َبه ۡم لَع ٱنلَّار‬
‫فما أص‬...
How persistent they are in pursuit of the fire!
In this chapter, we will cover the remaining roles of ‫ما‬. They are:
1. ‫ما الزائدة‬
ِّ
2. ‫املصدرية‬
‫ما‬
3. ‫ما الزمانيِّة‬
2.2 ‫ما الزائدة‬
RULES
OF
‫ما زائدة‬
Recall that ‫ زائدة‬means extra. That is not to say that the ‫ حروف زائدة‬serve no function. Rather, it means
that the sentence would still be grammatically complete and correct if it were to be removed. What,
then, is the function of ‫?ما الزائدة‬
Recall the functions of ‫ من زائدة‬and ‫ باء زائدة‬from beginning ‫حنو‬. They served to make the sentence more
emphatic, giving the meaning "not a single" and "not at all," respectively.
Similarly, the purpose of ‫ ما زائدة‬is emphasis. Let us explore the different contexts in which ‫ ما زائدة‬is used.
The ‫ ما زائدة‬can appear in fragments and sentences. Let us learn about each.
‫ما زائدة‬
ON A
FRAGMENT LEVEL
On a fragment level, ‫ ما زائدة‬can interrupt fragments that do not usually have a long-distance relationship,
َّ
particularly ‫ اجلار واملجرور‬and ‫املوصوف والصفة‬. It is considered ‫غري اكفة‬, which simply means that it allows for
the transfer of status. Let us look at some examples.
َ َ
َّ
َ ۡ ‫فَب َما َر‬
١٥٩ … ۡۖ‫ت له ۡم‬
ِ‫ۡحةٖ م َِن ٱلِلِ نل‬
ِ
So only by the mercy from Allah were you lenient to them!
Notice how ‫ ما‬is coming between the ‫ )بـ( حرف جر‬and the ‫ )رمحة( جمرور‬and how the sentence is more emphatic as a result. Note
that the exclusivity (“only”) is a result of the ‫ متعلق‬coming before the ‫)تقديم اللفظ لَع اعمله( فعل‬.
7
َ َّ ٓ َ
َ ‫ِف أَي ص‬
٨ ‫ورة ٖ َّما شا َء َرك َبك‬
ِ ِٓ
In any form He willed, He put you together.
Notice that ‫ ما‬is interrupting a ‫صورة( موصوف‬, a common word) and its ‫شاء( صفة‬, a ‫)مجلة فعلية‬. Note the ‫ تقديم‬of the ‫متعلق بالفعل‬.
‫ما زائدة‬
ON A
SENTENCE LEVEL
‫ ما زائدة‬can come in both ‫ مجلة اسمية‬and ‫مجلة فعلية‬. Its placement within the sentence is variant and does not
adhere to particular rules, only that it will come within the body of sentence.
Note that oftentimes sentences in which ‫ ما زائدة‬appears have a lot of ‫ تقديم‬and ‫تأخري‬, thus the parts of the
sentence are not in their normal order. Let us look at some examples.
‫َ ا‬
‫َ ا‬
َ
َ َ
َ
َ
َ َّ َ َ
َ
ۡ
٤٢ ‫ َوال بِق ۡو ِل َكه ٖ ِٖۚن قل ِيٗل َّما تذكرون‬٤١ ‫َو َما ه َو بِق ۡو ِل شاع ِٖرٖۚ قل ِيٗل َّما تؤمِنون‬
No, it is not at all the speech of a poet. How little you believe! Nor is it at all the speech of a
soothsayer. How little you remember!
Here, ‫ ما زائدة‬has appeared in a ‫جلمة فعلية‬. It is coming between the ‫ مفعول‬and the ‫فعل‬. Also note how the ‫ مفعول‬is brought
before the ‫ فعل‬.This particular structure (‫ )قليال ما تفعلون‬is the most common way ‫ ما زائدة‬occurs in Quran.
َ َ ۡ ۡ َ ۡ َ ٓ َ َ ۡ َ ‫َّ َ ا‬
ٞ َ
َ ٰ َّ ْ ‫امنوا ْ َو َعملوا‬
َ ‫ِين َء‬
َ ‫لَع َب ۡعض إ َّال َّٱَّل‬
٢٤ …‫ت َوقل ِيل َّما ه ۡم‬
ِ ٰ‫ٱلصل ِح‬
ِ
ِ ٍ ٰ ‫…ِإَون كثِۡيا مِن ٱۡللطاءِ َلَب ِِغ بعضهم‬
Certainly, many business partners… some of them transgress over others, except for those
who believed and did good deeds – and how few they are!
Here, ‫ ما زائدة‬has appeared in a ‫مجلة اسمية‬. It is coming between the ‫ خرب‬and the ‫مبتدأ‬. Also note how the ‫ خرب‬is brought before
the ‫مبتدأ‬.
‫ما زائدة‬
IN
CONDITIONAL SENTENCES
ْ
َّ
‫ ما زائدة‬also appears in conditional sentences, usually with ‫إن‬. Script-wise, it is written both as ‫ إن َما‬and ‫إما‬.
It is also used for emphasis and is always accompanied by ‫نون اتلوكيد‬, as far as Quranic usage goes.
Emphasis on a ‫ رشط‬simply means that the likelihood of occurrence is much stronger.
ََ
َ ‫َ َّ َ َ َّ َ ۡ َ َ َ َ ا‬
‫َ ۡا ََ ۡ َ َ ََۡۡ ا‬
ۡ
َّ
ٓ
٢٦ ‫وِل إ ِ ِّن نذرت ل ِلرِنَٰمۡح صوما فلن أكل ِم ٱَلوم إِنسِيا‬
ِ ‫َش أحدا فق‬
ِ ‫فإِما تريِن مِن ٱلب‬...
If you see (and you certainly will see) any person, then say, “I have vowed a fast for the
intensely Merciful, I won’t speak to a single person today .”
8
This ayah is in the context of Maryam AS after she gave birth to ‘Isa. The likelihood of her running into a person is high, s o
‫ ما زائدة‬is used.
َ َۡ ٓ َ َ َ ََ ۡ َ َ
َ
‫لِكه َما فَ َٗل َتقل لَّه َما ٓ أف َو َال َت ۡن َه ۡره َما َوقل لَّه َما قَ ۡو اال َكر ا‬
٢٣ ‫يما‬
ِ ‫۞ …إ ِ َّما َي ۡبلغ َّن عِندك ٱلكَِب أحدهما أو‬
ٖ
ِ
If one of them or both of them reach old age around you (and it is very likely to happen), then
do not express exasperation to them and do not drive them away and say kind words to them.
This ayah is talking of parents coming to old age. It is something that is bound to occur should someone live to their later
years. Notice, however, that ‫ إن‬is used as opposed to ‫إذا‬. This is because it is not certain that everyone will reach old age.
َ
ْ
**Note that the ‫ الم‬of emphasis also often appears on (‫)لئ‬. This ‫ إن‬serves the purpose of emphasis, but
not the same type of emphasis as the ‫ما الزائدة‬. While the ‫ ما الزائدة‬gives the meaning “If this happens, and
it certainly will,” the ‫ الم‬of emphasis gives the meaning, “I swear, if this happens…” The ‫ما زائدة‬
emphasizes the ‫ رشط‬and the ‫ الم‬of emphasis emphasizes the ‫جواب‬.
‫ ما الزائدة‬can also come with ‫ إذا‬for emphasis. Because ‫ إذا‬already implies the sureness of the occurrence of
an action, the ‫ ما‬does not make the likelihood of occurrence stronger – rather, it adds the meaning of
“finally” or “actually”.
َ
َ َ ۡ ُّ َ
ۡ َ َٞ
َ ‫ادتۡه َهٰذه ِۦٓ إ‬
ۡ َ‫ِإَوذا َما ٓ أنزل‬
١٢٤ … ‫يم ٰ انا‬
‫ورة ف ِمنهم َّمن َيقول أيكم ز‬
‫تس‬
ِ
ِ
ِ
When a surah is finally revealed, from amongst them [the hypocrites] are those who say,
“Which of you has this increased in faith?”
2.3 – ‫ما املصدرية‬
ْ
َّ
We have encountered two of the ‫ حروف مصدرية‬in our studies ‫ رصف‬studies: ‫ أن‬and ‫أن‬. ‫ ما‬is another tool to
ُ ‫)املصدر‬.
make a “fake” ‫الم َؤ َّول( مصدر‬
A good way to test whether a ‫ ما‬is ‫ مصدرية‬or not is to replace it with the actual ‫ مصدر‬and it should still
make sense.
َ َ ََ
َۡ
َ َ ۡ ۡ َ َٰ َ َۡ َٓۡ َ َۡ ٓ َ
َ َۡ
َ ‫نت مِن َق ۡبلِهِۦ لَم َن ۡٱل َغٰفل‬
َ ‫ان ِإَون ك‬
٣ ‫ِني‬
‫َنن نق ُّص عل ۡيك أ ۡح َس َن ٱلق َص ِص بِما أوحينا إَِلك هذا ٱلقرء‬
ِ
ِ
WE relate to you the best of stories through our revealing this Quran to you, even though you
were certainly, from before, among those who are unaware.
9
Notice how the translation of a ‫ مصدر‬is retained in the translation (“-ing” ending). Notice how the pronoun ‫ حنن‬is retained in
َ
the translation (our revealing). The ‫ ما‬and its ‫ صلة‬can be replaced by ‫ بإحيائنا إيلك هذا القرآن‬and retain the same meaning.
َ
ۡ َ
َََ
َ
ۡ
ۡ ‫َت‬
َ ‫أَ ۡم‬
َ َ ۡ‫َتىٰهۖۡ ق ۡل إن ٱف‬
َ َ ‫ٱف‬
ٓ ‫اِم َوأنَا ۠ بَر‬
َ ‫َل إ ِ ۡج‬
َّ
‫ف‬
‫ۥ‬
‫ه‬
‫ت‬
‫ي‬
‫ر‬
‫ون‬
‫ول‬
‫ق‬
‫ي‬
٣٥ ‫ م َِّما ُت ِرمون‬ٞ‫يء‬
‫ع‬
ِ
ِِ
ِ
Or do they say he made it up? Say, “If I make it up then my crimes are against me, and I am
innocent of your crimes.”
Notice how the translation of a ‫ مصدر‬is retained in the translation (the idea of “crimes”). Notice how the pronoun ‫ أنتم‬is
retained in the translation (your crimes). The ‫ ما‬and its ‫ صلة‬can be replaced with ‫ إجرامكم‬and retain the same meaning.
‫ما مصدرية‬
VS
‫ما موصولة‬
Oftentimes, a ‫ ما‬can be interpreted as either a ‫ ما مصدرية‬or a .‫ ما موصولة‬This can only happen when there is
no ‫ اعئد‬because ‫ حروف مصدرية‬DO NOT HAVE A ‫اعئد‬. The ayah will be translated differently depending on
the grammatical interpretation.
ْ
ٓ
َ ْ َ َّ
٥٦ ‫ َوٱَّتذ ٓوا َءاي ٰ ِِت َو َما أنذِروا هز اوا‬...
…and they took My signs and what they were warned of as a mockery .
…and they took My signs and their warning as a mockery.
The first translation is interpreting ‫ ما‬as ‫موصولة‬, and the second as ‫مصدرية‬. Notice how the translation of a ‫ مصدر‬is retained in
the second translation (“-ing” ending). Also note how the pronoun ‫ هم‬is retained in the translation as well (“their warning”).
َ
It is similar to saying ‫وإنذارهم‬
‫آيايت‬.
َ
ٓ
َ
ۡ
٦٦ ‫ مِنه ۡم َسا َء َما َي ۡع َملون‬ٞ‫… َوكثِۡي‬
And many of them… how terrible is whatever they do!
And many of them… how terrible their deeds are!
The first translation is interpreting ‫ ما‬as ‫ موصولة‬and the second as .‫مصدرية‬. Notice how the translation of a ‫ مصدر‬is retained in
the second translation (the idea of something). Also note how the pronoun ‫ هم‬is retained in the translation as well (“their
ُ
َ
deeds”). It is similar to saying ‫ساء عمل هم‬.
10
2.4 – ‫ما الزمانية‬
This ‫ ما‬is translated as “as long as” or “as much as”. It is always followed by a ‫ فعل‬which is translated in
the present tense, regardless of the tense of the ‫ فعل‬that follows it.
َّ َ
ۡ ‫ٱلِل َما‬
َ َّ ْ ‫ٱتقوا‬
١٦ … ‫ٱس َت َط ۡعت ۡم‬
‫ف‬
So be conscious of Allah as much as you are able .
Notice that the ‫ فعل‬following ‫ ما‬is in the past tense, yet it is translated as present tense.
11
CHAPTER 3 - ‫الضمۡي‬
3.0 RECOMMENDED REVIE W
✓ The Referee Pronoun (Chapter 4.6 – Beginning ‫)نحو‬
✓ Complex Sentences (Chapter 5.6 – Beginning ‫)نحو‬
3.1 INTRODUCTION
Pronouns were amongst the first topics we covered, as they are the backbone of the Arabic language.
We learned the three types of pronouns (independent, attached, and inside) and the specific statuses
and functions of each. In this chapter, we will explore some of the non-standard uses of pronouns.
The topics are as follows:
1. ‫ضمري الفصل‬
2. ‫ضمري الشأن‬
3. ‫العطف لَع الضمري املسترت‬
3.2 ‫ضمۡي الفصل‬
‫ ضمري الفصل‬is what we previously referred to as the “referee pronoun”. We learned that it is an
independent pronoun that matches with the ‫ مبتدأ‬in number and gender, and it comes between an ‫اسم‬
‫ اإلشارة‬and a ‫ خرب‬that has ‫ال‬. However, it serves more than just that function.
Let us take a look.
CONFIRMING
THE
‫خَب‬
We previously knew referee pronouns only to come between an ‫ اسم اإلشارة‬and a ‫ خرب‬with ‫ال‬. We learned
that its function is to confirm that the ‫ خرب‬is indeed a ‫خرب‬, and not a ‫مشار إيله‬. A ‫ ضمري الفصل‬can also come
between a ‫ مبتدأ‬and a ‫ خرب‬that may otherwise be confused as a fragment chain. Look at the following
examples:
َ ۡ
ٰ َّ
َ
َ
٢٥٤ ‫… َوٱلكٰفِرون هم ٱلظل ِمون‬
The disbelievers are the wrongdoers .
Had the ‫ هم‬not been there, ‫ الظاملون‬could have been interpreted as a ‫ صفة‬or ‫ بدل‬of ‫الاكفرون‬. However, the ‫ ضمري الفصل‬confirms its
role as ‫خرب‬.
12
ۡ ۡ َ َّ َ َ َ
٤٠ … ‫ِه ٱلعل َيا‬
ِ ِ‫…وَك ِمة ٱلِل‬
The word of Allah is the highest .
Had the ‫ يه‬not been there, ‫ العليا‬could have been interpreted as a ‫ صفة‬of ‫لكمة‬. However, the ‫ ضمري الفصل‬confirms its role as a
‫خرب‬.
E X C L U S I V I T Y ‫االختصاص‬
ِّ
‫ ضمري الفصل‬can also be used for ‫االختصاص‬, or exclusivity. There are two types of ‫اختصاص‬: ‫احلقيق‬
‫االختصاص‬
ْ َ
ُ ‫جه‬
and ‫المبالغة‬
‫االختصاص لَع و‬.
ِّ
‫احلقيق‬
‫ االختصاص‬means true exclusivity; there is ABSOLUTELY NOBODY that this information applies to
outside of who was mentioned.
َّ ‫…إنَّهۥ ه َو‬
َّ ‫ٱل َّواب‬
٣٧ ‫ٱلرحِيم‬
ِ
Certainly, He (and only He) is the ever-pardoning and the constantly merciful.
This is ‫ اختصاص حقيق‬because Allah – and only Allah – is ‫ اتلواب الرحيم‬and this quality cannot be used to describe anyone but
Allah.
‫ االختصاص لَع وجه املبالغة‬means that there can be others who this information applies to, but this group is
the most deserving of being associated with this quality.
َ َ
ۡ َّ
ۡ ۡ
َّ ٓ َ َ
َ
١٢ ‫كن ال يَشعرون‬
ِ ٰ ‫أال إِنه ۡم هم ٱلمفسِدون َول‬
Listen up! They are the ones who cause corruption, however they do not perceive .
This is ‫االختصاص لَع وجه املبالغة‬. The people mentioned in this passage (the hypocrites) are not the only ones who cause
corruption (there are plenty of others who do so), but they are the most deserving of being descri bed as such.
‫الوكيد‬
‫ ضمري الفصل‬can also be used for emphasis. Note that ‫ ضمري الفصل‬does not have an effect on the sentence
grammatically. Previously, we have known independent pronouns to create a new sentence, but that is
not the case with ‫ ;ضمري الفصل‬it has no grammatical role, just a rhetorical one.
َ ‫َص َنٰه ۡم فَ ََكنوا ْ هم ٱلۡ َغٰلِب‬
ۡ َ َ‫َون‬
١١٦ ‫ني‬
ِ
We gave them victory, so they were the ones who overpowered !
Notice how the ‫ خرب‬of ‫ اكن‬remained ‫)الغابلني( منصوب‬.
13
َ
َ ۡ َ َ َ َ ۡ َ ۡ ْ َ ۡ َّ ۡ َ
ٰ
ٖ ‫َوق ۡو َم ن‬
٥٢ ‫وح مِن قبل ۖۡإِنهم َكنوا هم أظلم وأطِغ‬
And the people of Nuh from way before. Certainly, THEY were more oppressive and more
rebellious!
َ
There is a double emphasis here with ‫ إنهم‬along with ‫ضمري الفصل‬. Notice how the ‫ خرب‬of ‫ اكن‬remained ‫)أظلم وأطىغ( منصوب‬.
3.3 ‫ضمۡي الشأن‬
Previously, we learned that pronouns must always refer back to something that has already been
mentioned. For example, “My sister was sick, so she didn’t go to school.” We know that the pronoun
“she” is referring back to “my sister.”
That is not the case with ‫ضمري الشأن‬. It is a pronoun that comes at the beginning of a sentence and refers
back to nothing. Its function is simply to proclaim the importance of the statement to come.
The grammatical rules of ‫ ضمري الشأن‬are as follows:
1. Always singular, always 3rd person (will always be either ‫ هو‬or ‫)يه‬.
2. It will not have an ‫ اعئد‬within the sentence.
3. It can be attached, detached, or inside, but it will most often be attached to a ‫حرف نصب‬.
***N OTE that ‫ ضمري الشأن‬will not be translated as an actual pronoun (he/she/it), as its function is not the
function of a normal pronoun.
To understand the difference in the functions of the pronoun, compare the following three sentences:
!‫امللك قادم‬
The king is coming!
This sentence is a normal informational sentence.
!‫امللك هو قادم‬
The king (and nobody else) is coming!
The king, he is coming!
This sentence has ‫ضمري الفصل‬, either making it exclusive or emphasizing it.
!‫هو امللك قادم‬
Important news! The king is coming!
This sentence has ‫ضمري الشأن‬, aggrandizing the topics of the upcoming sentence. The ‫ )هو( ضمري الشأن‬is not translated.
14
Now take a look at the following examples of ‫ ضمري الشأن‬in Quran.
ۡ َ َّ ٓ ٰ َ َ َّ َ ۡ َ ً َ َّ َ َ ٰ َ َ ۡ َّ َ ۡ َ ۡ َ َ
ٰ َّ
َ
٢١ ‫ومن أظلم مِم ِن ٱفَتى لَع ٱلِلِ كذِبا أو كذب أَ‍ِبيتِهِۦ إِنهۥ ال يفل ِح ٱلظل ِمون‬
Who is more wrongdoing than whoever falsely attributes lies to Allah or deni es His signs?
[The great matter is that] those who do wrong will not succeed!
Notice that the ‫ ـه‬on ‫ إنه‬does not translate as a pronoun at all. It is not a pronoun that refers to anything that came before
it.
ۡ َ َّ
َ
َ َّ َ ۡ
َۡ ََ َ
ٰ َ ‫َي‬
٧٤ ‫َي‬
‫ت َر َّبهۥ ُم ِر اما فإِن َلۥ َج َه َّن َم ال َيموت فِيها وال‬
ِ ‫إِنهۥ من يَأ‬
[The great matter is that] whoever comes to his Master as a criminal, then for him is
Jahannam, he neither dies nor remains alive in it.
Notice that the ‫ ـه‬on ‫ إنه‬does not translate as a pronoun at all. It is not a pronoun that refers to anything that came before
it.
3.4 – ‫العطف لَع الضمۡي المستَت‬
When we first began our study of the ‫فعل‬, we learned that a ‫ فعل‬can have either an inside doer or an
outside doer. An inside doer is a pronoun which is imbedded in the conjugation of a ‫فعل‬. We know, for
example, how to say, “I went”.
We also know how to say, “Ahmed went”.
ُ ْ‫َذ َهب‬
.‫ت‬
َ ْ َ‫ب أ‬
َ ‫َذ َه‬
.‫مح ُد‬
The question at hand is, how do we say, “Ahmed and I went”?
ُ‫محد‬
َ ْ َ‫ت َوأ‬
ُ ْ‫ َذ َهب‬
This is grammatically incorrect, as ‫ عطف‬can only happen between two like words.
The solution: pull out the pronoun from inside the ‫ فعل‬and do ‫ عطف‬of the ‫ فاعل‬onto the “outside”
pronoun.
15
ُ‫محد‬
َ ْ َ‫ت أَنَا َوأ‬
ُ ْ‫✓ َذ َهب‬
The pronoun is pulled out from the ‫ )أنا( فعل‬and the second doer is ‫ معطوف‬onto the pronoun. This is not considered an
outside doer; it does not adhere to the rules of having outside doers.
This can happen with any of the ‫ صيَغ‬of ‫أفعال‬. Also, note that the pronoun will not be repeated in the
translation.
ۡ
َ َ
َ َ ََ َ َ ۡ َ ۡ
٤٢ ‫وك أَ‍ِبي ٰ ِِت َوال تن ِ َيا ِِف ذِك ِري‬
‫ٱذهب أنت وأخ‬
You and your brother go with Our signs and do not be lax in My remembrance .
َ
The inside doer of the ‫)أنت ( فعل أمر‬
is taken out of the ‫ فعل‬and ‫ أخوك‬is ‫ معطوف‬onto it.
ُّ ‫قَ َال لَ َق ۡد كنت ۡم أَنت ۡم َو َءابَآؤك ۡم ِف َض َلٰل‬
٥٤ ‫ني‬
‫ب‬
‫م‬
ِ
ٖ ِ ٖ
He said, “You and your forefathers have certainly been in clear misguidance.”
The inside doer of the ‫ )أنتم( فعل ماض‬was pulled out of the ‫ فعل‬and ‫ آباؤكم‬is ‫ معطوف‬onto it.
16
َّ ‫فاء‬
CHAPTER 4 - ‫الس ب َب يَّ ة‬
4.0 RECOMMENDED REVIE W
✓ Reasons to change the status of a ‫فعل مضارع‬
❖ ‫ حروف‬Associated with ‫( الفعل المضارع‬7.3 – Beginning ‫)نحو‬
‫( أدوات ر‬Chapter 14.2 – Advanced ‫)نحو‬
❖ ‫الشط الجازمة‬
❖ ‫( األمر وجواب األمر‬Chapter 14.6 – Advanced ‫)نحو‬
✓ How different irregularities manifest light and lightest
❖ Focus on ‫( مضاعف‬Chapter 7) and ‫( ناقص‬Chapter 9)
4.1 INTRODUCTION
Recall that ‫ األمر وجواب األمر‬is a two-part structure that is made up of:
1. A command
2. What will happen as a result of the command being followed
This structure, however, is limited to commands and does not include forbidding verbs. There is a
specific, separate grammatical structure that serves a similar function to the ‫ األمر وجواب األمر‬structure,
but it involves forbidding rather than commanding.
This structure is known as ‫فاء السببية‬.
4.2 STRUCTURE AND GRAMMA R
As mentioned previously, ‫ فاء السببية‬is like the negative version of ‫األمر وجواب األمر‬. It is a structure that
includes a ‫ نيه‬as well as the reasoning (the ‫ )سبب‬behind this prohibition.
This structure translates best as “Do not X, or else/otherwise…”
Though this structure serves a similar function, it looks different grammatically. This structure is made
up of three parts:
1. a ‫فعل نيه‬
2. a ‫فاء‬
3. a ‫ فعل‬directly following the ‫ فاء‬that is ‫( منصوب‬light)
Take a look at the examples below.
َْۡ َۡ ََ ۡ
ْ
ۡ َ َ َ َ َ ۡ ۡ َ َ َّ َ َ
ٰ ‫َيل ِۡل َعلَ ۡيهِ َغ َضِب َف َق ۡد َه َو‬
ٰ‫ُكوا مِن َطي ِ َب‬
ٰ‫ت َما َر َز ۡق َن‬
٨١ ‫ى‬
‫ن‬
‫م‬
‫و‬
‫ِب‬
‫ض‬
‫غ‬
‫م‬
‫ك‬
‫ي‬
‫ل‬
‫ع‬
‫ل‬
‫ح‬
‫ي‬
‫ف‬
‫ه‬
‫ِي‬
‫ف‬
‫ا‬
‫و‬
‫غ‬
‫ط‬
‫ت‬
‫ال‬
‫و‬
‫م‬
‫ك‬
ِ
ِ
ِ
ِ
ِ
Eat from the pure of that which We have blessed you with and do not transgress regarding it,
or else My anger will descend upon you. And whoever My anger descends upon has certainly
fallen.
17
َّ
َ َ
The ayah above follows the ‫ فاء السببية‬structure. There is a ‫ )ال ت ْط غ ْوا( نيه‬followed by a ‫ فاء‬followed by a ‫ (فيح ل ) فعل مضارع منصوب‬.
Notice that the ‫ فاء السببية‬clause explains the reason behind the ‫ نيه‬and translates as “otherwise” or “or else”.
َ َ
ۡ
َ ْ َ َ َ ۡ َ ۡ َ ٰٓ َ َ ْ ُّ َ ۡ َ َ َ ۡ َ َّ َ َ َ َّ َ َ َّ َ ۡ َ َ ۡ ْ
َ ‫خ ٰ ِِس‬
٢١ ‫ين‬
‫يٰق ۡو ِم ٱدخلوا ٱۡلۡرض ٱلمقدسة ٱل ِِت كتب ٱلِل لكم وال ترتدوا لَع أدبارِكم ف تنقل ِبوا‬
ِ
My people,enter the holy land that Allah has decreed for you and do not turn back on your
heels, or else you will return as losers.
The ayah above follows the ‫ فاء السببية‬structure. There is a ‫ ) وال ترتدوا( نيه‬followed by a ‫ فاء‬followed by a ‫)فتنقلبوا( فعل مضارع منصوب‬
Notice that the ‫ فاء السببية‬clause explains the reason behind the ‫ نيه‬and translates as “otherwise” or “or else”.
4.3 ‫ فاء السببية‬OUTSIDE OF FORBIDDI NG
There is one case in which ‫ فاء السببية‬follows something other than a ‫نيه‬. It is often seen following a wish
or desire. The part following the ‫ فاء‬explains why the speaker has this wish or desire. In such cases, ‫فاء‬
‫ السببية‬translates best as “as a result” or “because”.
Take a look at the examples below.
َ َ ٞ َّ َ َ َ ۡ َ َ ۡ َ ۡ َ
َ ۡ َّ َ َ َّ َ َ َ َّ َ ٞ ۡ َ ۡ َ ٰ َ َ ۡ َ َ
َ ً َۡ َ ََ ۡ َ َ
َ
‫ا‬
ۡ
ۢ
ٰ
٧٣ ‫ولئِن أصبكم فضل مِن ٱلِل ِ َلقولن كأن لم تكن بينكم وبينهۥ مودة يليت ِِن كنت معهم ف أفوز فوزا ع ِظيما‬
Certainly, if bounty comes to you from Allah, he will most definitely say, as though there has
been no love between you and him “I wish I was with them then [as a result] I would have
attained something great!”
َ
The ayah above follows the ‫ فاء السببية‬structure. There is a wish [‫يا يلت‬...] followed by a ‫ فاء‬followed by a ‫(فأفور ) فعل مضارع منصوب‬
.
Notice that the ‫ فاء السببية‬clause explains the reason behind the wish and translates as “as a result”.
ََ
َ َ َّ َ َ َ َ َّ َ َ ۡ َ َ َ ۡ َ ۡ ۡ َ َ َّ ‫َ ۡ ا‬
َ
َ ‫ِل إ َلٰهِ م‬
ٰ
ٰٓ
ٓ ِ ‫َوقَال ف ِۡر َع ۡون َي ٰ َه ٰ َمٰن ٱبۡ ِن ِِل َصحا لع‬
‫ِإَوّن ۡلظ ُّنهۥ‬
‫وَس‬
ِ ٰ ‫ أسبٰب ٱلسمٰو‬٣٦ ‫َل أبلغ ٱۡلسبٰب‬
ِ ِ ‫ت فأطل ِع إ‬
ِ
َ
َّ ‫كٰذ اِبا َو َك َذٰل َِك زي َن لِفِ ۡر َع ۡو َن س ٓوء َع َملِهِۦ َوص َّد َعن‬
َ ‫ٱلسبيل َو َما َك ۡيد ف ِۡر َع ۡو َن إ َّال ِف َت‬
٣٧ ‫اب‬
‫ب‬
ِ ِ
ٖۚ ِ ِ
ِ
ٖ
ِ
Firaun said, “Haman, build me a tower so that hopefully I might reach the ways - the ways to
the sky, then [as a result], I will look at Musa’s god...
َّ َ
َّ
The ayah above follows the ‫ فاء السببية‬structure. There is a wish [ ‫ل َع ل‬...] followed by a ‫ فاء‬followed by a ‫(فأط ل َع ) فعل مضارع منصوب‬
.
Notice that the ‫ فاء السببية‬clause explains the reason behind the wish and translates as “as a result”.
18
Familiarize yourself with the following list of words. These are words that are commonly used when
expressing a wish.
َْ
‫هل‬
َ َ
‫ل ْوال‬/‫ل ْو‬
‫َعىس‬
َّ َ
‫ل َعل‬
َ ْ‫َيل‬
‫ت‬
did/is
if/why is it not that case that
hopefully/possibly
perhaps
if only
19
ْ َ ْ
CHAPTER 5 - ‫إ ِن وأ ن‬
5.0 RECOMMENDED REVIEW
✓ The Compound ‫( اسم‬Chapter 12.5 – ‫)رصف‬
✓ Shared Tools of Negation (Chapter 9.4 – Beginning ‫)نحو‬
‫( أدوات ر‬Chapter 14.2 – Advanced ‫)نحو‬
✓ ‫الشط الجازمة‬
ْ
5.1 INTRODUCTION TO ‫أن‬
َْ
We learned about ‫ أن‬as part of our study of ‫احلروف انلاصبة للمضارع‬. We learned that it translates as “to” and
that it makes the ‫ فعل مضارع‬that follows it ‫( منصوب‬light).
ْ َ
‫أن‬, however, is a versatile ‫ حرف‬that can serve several different functions. In this chapter, we will be
ْ َ
reviewing what we already know about ‫ أن‬as well as learning about the other roles it can play.
ْ َ
ْ
5.1A ‫أ ن الم َ ص َد ر ِ ي َّ ة‬
ْ َ
Recall that during our study of the compound ‫اسم‬, we learned that ‫ أن‬transforms a ‫ مجلة فعلية‬into a ‫مصدر‬.
َْ
ْ َ
َ ْ ْ َ
This type of ‫ أن‬is called the ‫أن َمصدر َّية‬. This is because ‫أن‬, in combination with the ‫ فعل‬that comes after it,
functions and translates like a ‫مصدر‬.
ُ ‫ يَ ْذ َه‬as an example. It is a normal ‫مجلة فعلية‬. When ‫ أَ ْن‬comes before such a sentence, it
Take ‫ب إىل املسجد‬
behaves like a ‫مصدر‬.
َّ
َ ‫اذل َه‬.
ْ ‫ب إىل‬
َ ‫ أَ ْن يَ ْذ َه‬is equivalent to saying ‫الم ْسجد‬
َ ‫اب إ َىل‬
‫املسجد‬
Both translate as “to go to the masjid” and both
َّ ُ ْ ُ
َ ‫اذل‬
َ ‫ب إ َىل‬
َ ‫ أُريْ ُد أَ ْن أَذْ َه‬or ‫الم ْسجد‬
َ ‫هاب إ َىل‬
can be used the same way in a sentence. You could say ‫الم ْسجد‬
‫أريد‬.
ْ َ
This is the standard and most common usage of ‫أن‬.
ْ َ
5.1B ‫ أ ن‬M E A N I N G “B E C A U S E ”
ْ َ
َْ
َْ
‫ أن‬can sometimes serve the function of ‫تعليْل‬. The word ‫ تعليْل‬means “to give a reason” or “to explain”.
ْ َ
َْ
When ‫ أن‬is used for ‫تعليْل‬, it most naturally translates as “because”.
Take a look at the following examples.
ۡ َ َ َۡ ۡ
َّ َ َ َ َ َ ً َ َ ۡ َ َ ٓ َ ٰ َ
َ ‫ِن م ِۡن‬ٞ ‫ل ُّم ۡؤم‬ٞ ‫َوقَ َال َرج‬
‫ٗل‬
‫ج‬
‫ر‬
‫ون‬
‫ل‬
‫ت‬
‫ق‬
‫ت‬
‫أ‬
‫ۥ‬
‫يم‬
‫إ‬
‫م‬
‫ت‬
‫ك‬
‫ي‬
‫ن‬
‫و‬
‫ع‬
‫ِر‬
‫ف‬
‫ل‬
‫ا‬
‫ء‬
٢٨ ... ‫ّب ٱلِل‬
‫ر‬
‫ول‬
‫ق‬
‫ي‬
‫ن‬
‫أ‬
‫ه‬
‫ن‬
ِ
ِ
ِ
A man from the people of Firaun who was hiding his faith said, “Will you kill a man because
he says, ‘My master is Allah’”?
20
َ َّ َ
ۡ
َّ ْ ۡ َ ۡ
ۡ
َ
١ ... ‫ٱلرسول ِإَويَّاكم أن تؤمِنوا ب ِٱلِلِ ربِكم‬
‫ ُي ِرجون‬...
They exile the prophet and you because you believe in Allah, your master.
َّ ْ ۡ َ ٓ َّ ۡ ۡ ْ َ َ َ َ
َ ۡ ‫ٱلِلِ ۡٱل َعزيز‬
٨ ‫ٱۡل ِمي ِد‬
ِ ‫وما نقموا مِنهم إِال أن يؤمِنوا ب‬
ِ ِ
They only resented them because they believed in Allah, the mighty, the praise-worthy.
ْ َ
5.1C ‫ أ ن‬M E A N I N G “L E S T ”
ْ َ
‫ أن‬can sometimes come in the meaning of “lest”. The word “lest” is an expression of caution or fear and
can translate as “in order to avoid the risk of…”
َۡ
َۡ
َّ َّ ‫ا‬
َۡ
َ
َ
َ ‫َس أَن تَم‬
َ ِ ٰ ‫ۡرض َر َو‬
ٰ َ ‫َوأل‬
ِ ‫ق ِِف ٱۡل‬
١٥ ‫يد بِك ۡم َوأن َه ٰ ارا َوسبٗل ل َعلك ۡم ت ۡهتَدون‬
ِ
Allah cast down pegs on earth lest it should sway with you and [He cast] rivers and paths so
that you may be guided.
Another way to say this would be to say “Allah cast down pegs on earth in order to avoid the risk of it [the earth]
swaying with you…”
َّ ْ ُّ َ َ ۡ َ َّ
َ ۡ َ
١٧٦ ۢ ‫َش ٍء عل ِيم‬
‫ضلوا َوٱلِل بِك ِل‬
ِ ‫ ي َب ِني ٱلِل لكم أن ت‬...
Allah clarifies for you lest you go astray . And Allah is knowing of all things.
Another way to say this would be to say, “Allah clarifies for you to avoid the risk of you going astray…”
ْ َ
5.1D ‫ أ ن‬S T A R T I N G
A
QUOTE
ْ َ
‫ أن‬can be used to indicate the beginning of a quote. Quotation marks are not used in classical Arabic, nor
ْ َ
is the word “saying” used to open a quote. ‫ أن‬serves this function. When translating from Arabic to
ْ َ
English, the word “saying” can be added in brackets to capture the function of ‫أن‬.
ْ َ
‫ أن‬can open a quote whether the quote is a ‫مجلة فعلية‬, a ‫مجلة اسمية‬, or a ‫فعل أمر‬.
ْ
‫ أن‬will only affect the status of an ‫فعل مضارع‬, otherwise the ‫ فعل‬will stay as is.
Take a look at the examples below.
21
َ ََ
َ ‫ٱۡل َّنةِ أَ ۡص‬
َ ‫ى أَ ۡص‬
َ ‫ب ٱنلَّار أَن قَ ۡد َو َج ۡدنَا َما َو َع َدنَا َر ُّب َنا َح اقا َف َه ۡل َو‬
َ ٰ‫ح‬
ۡ‫جدتُّم َّما َو َع َد َر ُّبك ۡم َح اقاۖۡ قَالوا ْ َن َعم‬
َ ۡ ‫حٰب‬
ٰٓ ‫اد‬
‫ون‬
ِ
َ
َ
ٰ َّ َ َ َّ َ ۡ َّ ۡ َ ۡ َ ۢ َ َ َّ َ
َ ‫ٱلظل ِم‬
٤٤ ‫ني‬
‫فأذن مؤذِن بينهم أن لعنة ٱلِلِ لَع‬
ِ
The people of Jannah will call out to the people of the fire [saying], “Certainly we have found
what our Master promised us to be true, so have you found what your Master promised to be
true?” They will say, “Yes”. Then a caller will call out among them [saying], “The curse of
Allah is upon the wrongdoers!”
The first ‫ أن‬begins a quote that starts with a ‫فعل ماض‬. The second ‫ أن‬begins a quote that is a ‫مجلة اسمية‬. In both cases,
the ‫ أن‬has no grammatical effect.
َ ٌ َ َ ۡ َ َۡ َ َۡ
َ َۡ
َ َ ً َ ۡ َ ۡ َ ٓ َّ
َ َ
١ ‫م‬ٞ ‫اب أ َِل‬
‫وحا إ ِ ِٰل ق ۡو ِمهِۦٓ أن أنذ ِۡر ق ۡو َمك مِن قب ِل أن يأتِيهم عذ‬
‫إِنا أرسلنا ن‬
Certainly WE sent Nuh to his people [commanding/saying], “Warn your people before a
painful punishment comes to them.”
This ‫ أن‬begins a quote that starts with a ‫فعل أمر‬. Notice that the ‫ أمر‬remains ‫ ُمزوم‬like any other command, even
though it is preceded by an ‫أن‬.
َ ۡ َ َ ۡ ََْۡ ََ
َ
ََ َ
َ
َ
َ ‫ ونادوا أصحٰب‬...
٤٦ ‫ٱۡل َّنةِ أن َسل ٰ ٌم عل ۡيك ۡم ل ۡم يَ ۡدخلوها َوه ۡم َي ۡط َمعون‬
And they will call the people of Jannah [ saying], “Peace be upon you. ” They will not have
entered it but they will be hoping.
This ‫ أن‬begins a quote that is a ‫مجلة اسمية‬. Notice that the ‫ أن‬has no grammatical effect.
Note that this type of quote differs from a ‫ مقول القول‬in that the quote does not have to be connected to
َ َ
َ َ َّ َ
the word ‫قال‬. In the examples above, ‫نادي‬, ‫أذن‬, and ‫ أ ْر َسل‬are used. This allows for a wider variety in
expression.
َ َّ َ
َّ َ
5.1E ‫أ ن الم خ ف ف ة‬
ْ َ
ْ َ
َّ
َّ َ
‫ أن‬differs from ‫ أن‬in that it only affects ‫أسماء‬. Generally, ‫ أن‬translates as “to” and ‫ أن‬translates as “that”.
ْ َ
َّ
ِّ
There are some cases in which you may see AN ‫ أن‬THAT IS ACTUALLY JUST ‫ أن‬WITHOUT A ‫ شدة‬OR AN ‫اسم‬. This is
22
called “‫”أن خمففة‬, or the “lightened ‫”أن‬. There are some cases in which the ‫ شدة‬and ‫ فتحة‬are removed from
َ َّ َ ُ َّ َ
َّ َ
‫أن‬. There are two clues you can use to pinpoint the ‫أن خمففة‬:
َ َّ َ ُ َّ َ
ْ َ
ْ َ
1) If the ‫ فعل‬after ‫ أن‬is ‫مرفوع‬, it is ‫أن خمففة‬. If it was an actual ‫أن‬, it would make the ‫ فعل‬after it ‫منصوب‬.
َ َّ َ ُ َّ َ
َْ
َّ َ
2) If the ‫ أن‬appears where you would normally expect ‫أن‬, it is ‫أن خمففة‬. There are certainly ‫ أفعال‬that
َ
ََْ
ْ َ
َّ َ
َُ َ
usually come with ‫ أن‬and not ‫أن‬. Among them are ‫ َعل َم يعل ُم‬and ‫ َرأى يَ َرى‬and ‫ظ َّن يظ ُّن‬.
Take a look at the following examples.
َ
ٰ َ ‫ َعل َِم أن َس َيكون مِنكم َّم ۡر‬...
٢٠ ... ‫َض‬
He knew that there would be sick people among you…
ْ َ
ْ َ
َ َّ َ َّ َ
َ
‫ عل َِم‬is a ‫ فعل‬that comes with ‫أن‬. Also notice that the ‫ فعل‬after ‫ أن‬is ‫مرفوع‬, not ‫منصوب‬. This means that it is ‫أن ُمففة‬. Also
notice that it translates as “that”.
َ
َ
َ ‫َ ا‬
َ
َۡ َ ‫َ َ ا‬
ۡ َ‫أفَ َٗل يَ َر ۡو َن أ َّال ي‬
٨٩ ‫جع إ ِ َۡل ِه ۡم ق ۡوال َوال َي ۡمل ِك له ۡم ضا َوال نف اعا‬
‫ر‬
ِ
Then do they not see that it does not reply to them and does not possess harm or benefit for
them?
َ
ْ َ
ْ َ
َ َّ َ َّ َ
‫ َرأى‬is a ‫ فعل‬that comes with ‫أن‬. Also notice that the ‫ فعل‬after ‫ أن‬is ‫مرفوع‬, not ‫منصوب‬. This means that it is ‫أن ُمففة‬. Also
notice that it translates as “that”.
ْ َ
َ
5.1F ‫ِس َ ة‬
ِ ‫أ ن الم ف‬
ْ َ
ْ َ
‫ أن‬can sometimes be used to explain or clarify something coming before it. This type of ‫ أن‬functions and
translates similar to a ‫ بدل‬or a ‫بيان‬.
Take a look at the following examples.
ۡ َ ٓ
َ َ ٓ َّ َ ۡ
َ َّ ْ ‫ٱعبدوا‬
‫َما قلت له ۡم إِال َما أ َم ۡرت ِِن بِهِۦ أ ِن‬
١١٧ ... ‫ٱلِل َر ِّب َو َر َّبك ۡم‬
I only said to them what you commanded me to [that is to say] “Worship Allah, my Master
and your Master”.
ۡ َ َ ۡ ۡ
ۡ
ََ
َ
َّ
١٢ ... ِ ‫َولق ۡد َءات ۡي َنا لق َم ٰ َن ٱۡل ِك َمة أ ِن ٱشك ۡر ِلِل‬
And we certainly gave Luqman wisdom [that is to say] “Be grateful to Allah”.
23
ْ َ
5.1G ‫أ ن الزائدة‬
ْ َ
‫ أن‬can sometimes be ‫زائدة‬. When it is ‫زائدة‬, it serves as emphasis. The ‫ أن الزائدة‬in particular only appears
َ
َ
after ‫ل َّما‬. Since the ‫ أن‬in this case is emphasizing ‫ ل َّما‬is translates as “finally”. Together they translate as
“when finally”.
Take a look at the following examples.
َٓ َ
‫َ ا‬
َ
َ َ
ۡ ٓ
ٓ ِ ‫وطا‬
٣٣ ...ۡۖ ‫َس َء ب ِ ِه ۡم َوضاق ب ِ ِه ۡم ذ ۡر اٗع‬
‫َول َّما أن َجا َءت رسلنا ل‬
When our messengers finally came to Lut, he was caused agony by them and he was
distressed by them…
Notice that the ‫ أن زائدة‬comes after ‫لما‬. Notice that the word “finally” is included in the translation to capture the ‫توكيد‬.
ۡ ٰ َ َ ‫فَلَ َّما ٓ أَن َجا ٓ َء ٱ ۡلبَ ۡي َأ ۡل َقىٰه‬
َ َّ َ َ
‫ص ا‬
٩٦ ... ۡۖ‫ۡيا‬
ِ‫ش‬
ِ ‫لَع َوج ِههِۦ فٱ ۡرتد ب‬
Then when the bringer of good news finally came, he threw it over his father’s face and he
became able to see again…
Notice that the ‫ أن زائدة‬comes after ‫لما‬. Notice that the word “finally” is included in the translation to capture the ‫توكيد‬.
ْ
5.2 INTRODUCTION TO ‫إن‬
We have come across ‫ إن‬in two different places in our studies: as one of the ‫( أدوات الرشط اجلازمة‬meaning
ْ
“if”) and as part of the ‫ إال‬+ ‫ إن‬templates. However, ‫ إن‬does serve a couple more functions.
5.2A ‫إن انلافية‬
In Chapter 9 of beginning ‫حنو‬, we learned that ‫ إال‬+ ‫ إن‬and ‫ إال‬+ ‫ ما‬are two templates which add the
meaning of “nothing but…” or “only”; the negation part (“nothing”) came from the ‫ ما‬or the ‫إن‬, and the
exception (“but”) was made using ‫إال‬. However, ‫ إن‬can be used to negate a sentence – both ‫ اسمية‬and ‫فعلية‬
– without the presence of ‫إال‬.
Take a look at the following examples.
َّ
ٓ َ ۡ ٰ َّ َّ َ ۡ َ َ َ
٢٦ ... ِ‫ِيما إِن َّمك َّنٰك ۡم فِيه‬
‫ولقد مكنهم ف‬
We had certainly established them in that which We did not establish you.
Notice how ‫ إن‬is negating the sentence; in this case, it is a ‫مجلة فعلية‬.
24
ۡ
َٓ
َ ‫… إ ۡن ع‬
٦٨ … ‫ِندكم مِن سل َطٰن ب ِ َهٰذا‬
ِ
You all have absolutely no evidence in regards to this.
Notice how ‫ إن‬is negating the sentence; in this case, it is a ‫مجلة اسمية‬. Because ‫ إن‬is a tool of negation, it allows for the
presence of a ‫)من سلطان( من زائدة‬, which is playing the role of the ‫مبتدأ‬.
‫ إن انلافية‬is easily distinguishable from ‫ إن الرشطية‬because ‫ إن انلافية‬will not make a ‫ فعل مضارع‬lightest.
َّ
ْ
5.2B ‫إن المخف فة‬
ْ ْ
ْ
َّ
Similar to ‫أن املخففة‬, ‫ إن‬can sometimes be ‫ إن‬without a ‫ شدة‬or an ‫اسم‬. In that case, ‫ إن‬would serve the
purpose of emphasis.
Take a look at the following example.
َ ۡ َ َ َ ُّ َّ
ۡ ٞ َ َ َّ َ َ ٓ َ َ
َ ‫ك ٰ ِذب‬
١٨٦ ‫ني‬
‫َش مِثل َنا ِإَون نظنك ل ِمن ٱل‬
‫وما أنت إِال ب‬
ِ
No, you are nothing but a person like us, and we certainly think that you are from amongst
the liars!
Notice how ‫ إن‬is emphasizing the sentence. Also notice that the ‫ فعل‬that comes after it (‫ )نظنك‬is not lightest, which
eliminates the possibility of ‫إن الرشطية‬.
25
َ ْ
CHAPTER 6 - ‫االش ت غ ال‬
6.0 RECOMMENDED READING
✓ Abnormal Sentence Structure for a ‫( جملة اسمية‬Chapter 5.4 – Beginning ‫)نحو‬
✓ Abnormal Sentence Structure for a ‫( جملة فعلية‬Chapter 6.6 – Beginning ‫)نحو‬
6.1 INTRODUCTION
‫ االشتغال‬is a rhetorical device used in Arabic to bring special attention to a topic within a larger
conversation. Grammatically, it looks similar to a ‫مفعول به مقدم‬. The key difference is that the ‫مشغول عنه‬
structure always has a pronoun attached to the ‫فعل‬. This pronoun matches in number and gender with
the portion that that looks like the ‫مفعول به مقدم‬.
This structure is made up of three parts that appear in the following order:
1) ‫ – املشغول عنه‬The ‫ اسم منصوب‬at the beginning of the structure
2) ‫ – املشغول‬The ‫فعل‬
3) ‫ – الشاغل‬The pronoun attached to the ‫فعل‬, matching the ‫مشغول عنه‬
‫الشاغل‬: a pronoun attached to the ‫ فعل‬that
َ َْ َ َ َ َْ َ
‫واألرض مددناها‬
refers to the ‫مشغول عنه‬, which it matches in
‫املشغول عنه‬: an ‫ اسم‬that is ‫ منصوب‬that comes
number and gender.
before the ‫فعل‬
‫املشغول‬: the ‫ فعل‬that comes after the
‫اسم منصبو‬
ْ َ ً
Note: compare this to a sentence like ‫نوحا ه َدينَا‬.
This looks similar to a ‫ مشغول عنه‬structure. The only
difference is the lack of a pronoun on the ‫فعل‬.
6.2 FUNCTIONS OF ‫االشتغال‬
The function of ‫ املشغول عنه‬is ‫االهتمام‬.
‫االهتمام‬
Similar to a ‫مبتدأ‬, a ‫ املشغول عنه‬is brought forward to give it special attention, but unlike a ‫مبتدأ‬, it is not
considered the main topic. For example, if an artist is asked about their painting at an exhibit, the
conversation might look something like this:
26
My painting… I spent a total of sixty hours working on it! I added so many details, my eyes
almost crossed. I even built the canvas myself. I think I used up approximately a ton of paint
on it.
Notice that even though the artist mentioned the painting first, it was not the main topic of their
discourse. The painting was certainly an important element, but the artist’s focus was about his hand
and effort in making the painting.
This is the purpose of ‫مشغول عنه‬, which is a known and recognized rhetorical device in classical Arabic. Let
us take a look at some Arabic examples.
ۡ َ َۡ
ۡ
ۡ
َ
َۡ
ۡ َّ َ َ َّ
َ َّ َ
َ َ ً ‫َول‬
َ َ ْ َ َّ َ َ ۡ
َ ‫سق‬
‫ َوأدخل َنٰه ِِف‬٧٤ ‫ني‬
ِ ِ ٰ ‫وطا َءات ۡينٰه حك اما َوعِل اما َوَن ۡينٰه م َِن ٱلق ۡر َي ِة ٱل ِِت َكنت تع َمل ٱۡل َٰٓبئِث إِنه ۡم َكنوا ق ۡوم َس ۡو ٖء ف‬
َّ ٓ َ َ ۡ
َّ
َ ‫ٱلصلِح‬
٧٥ ‫ني‬
ِ ٰ ‫َرۡحتِنا ۖۡ إِنهۥ م َِن‬
And Lut – WE gave him wisdom and knowledge, and We rescued him from the village that
used to commit foul deeds. No doubt, THEY were a rebellious nation of evil. We entered him
into Our mercy. Certainly, he is from amongst the righteous.
Notice that Lut is brought forward for special attention, but the focus of the remainder of the ayaat is Allah’s mercy upon
him.
‫َ ا‬
َ َ َ َّ َ ٓ َ َ َ ٞ َ ۡ َ
ً ۡ َ ۡ َ َ ۡ َ ٓ َ ۡ َّ َ َ ۡ َ ۡ َ ۡ َ ٓ َ ۡ َ َ َ ۡ َ ۡ َ َ ۡ َّ
َ َّ
َ
ٰ
ٰ
٢٩ ‫ إِن ه ِذه ِۦ تذكِرة ۖۡ فمن شاء ٱَّتذ إِِل ربِهِۦ سبِيٗل‬٢٨ ‫َنن خلقنٰهم وشددنا أۡسهمۖۡ ِإَوذا شِئنا بدنلا أمثٰلهم تبدِيٗل‬
َ َ َ َ َ َ ٰ َّ َ
َّ َ ٓ َ َ َ ٓ َّ َ ٓ َ َ َ َ
َ ۡ ‫ ي ۡدخِل َمن ي َ َشآء ِف َر‬٣٠ ‫ِيما‬
َ ‫ِيما‬
‫حك ا‬
َ َّ ‫ٱلِل إ َّن‬
ً ‫ٱلِل ََك َن َعل‬
‫وما تشاءون إِال أن يشاء‬
‫ني أع َّد له ۡم عذابًا‬
‫ۡحتِهِۦ وٱلظل ِ ِم‬
ِ
ِ
َ
٣١ ‫أ َِل َمۢا‬
WE are the ones who created them and strengthened their physique, and when We will, We
will completely replace (them) with their likes. You do not will except that Allah wills.
Certainly Allah has always been all-knowing and all-wise. He enters whom He wills into His
mercy. As for the wrongdoers, He prepared for them a painful punishment.
Notice that the main topic of the passage is Allah and His control over His creation. A special attention is given to the
disbelievers and their compensation. It is interesting to note that ‫ سورة اإلنسان‬has a great focus on the rewards of the
believers in Jannah , as if to highlight the contrast between the compensations of the two parties.
27
6.3 ‫ مبتدأ‬VS ‫مشغول عنه‬
The question arises, what is the difference between ‫ املشغول عنه‬and ‫ مبتدأ‬with a ‫ مجلة فعلية‬as its ‫ ?خرب‬Both of
them start with an ‫اسم‬, are followed by a ‫فعل‬, and have a pronoun that goes back to the starting ‫اسم‬.
Grammatically, the only difference is the status. What is the difference in meaning?
➢ ‫ املشغول عنه‬is used to bring a special focus to a topic, but it is not the main topic at hand.
➢ ‫ مبتدأ‬is used to bring focus to the main topic at hand.
Let us take compare two passages to better understand the difference.
ٓ َ َّ
ٰ َّ َ ٰ َّ َّ َ َ ‫ا‬
ََۡ َ ۡ َََ
َ َ ۡ َ َ َ
َّ َ ۡ َ
١٧ ‫يم‬
ٍ ‫ج‬
ِ ‫ك شيطٰ ٖن ر‬
ِ ‫ وحفِظنٰها مِن‬١٦ ‫ولقد جعلنا ِِف ٱلسماءِ بروجا وزينها ل ِلن ِظ ِرين‬
َ َ ۡ َ ٞ ُّ ٞ َ
َ ‫ٱلس ۡم َع فَ َأ ۡت َب‬
ۡ ‫إ َّال َمن‬
َّ ‫َت َق‬
َ ‫ۢنبتۡ َنا ف‬
َ َ‫َس َوأ‬
َ ‫ۡرض َم َد ۡد َنٰ َها َو َأ ۡل َق ۡي َنا ف‬
َ َ ‫ٱس‬
ۡ َ ‫ِيها مِن ك‬
َ ِ ٰ ‫ِيها َر َو‬
‫َش ٖء‬
‫ٱۡل‬
‫و‬
١٨
‫ني‬
‫ب‬
‫م‬
‫اب‬
‫ِه‬
‫ش‬
‫ۥ‬
‫ه‬
‫ع‬
ِ
ِ
ِ
ِ
َ ‫ِيها َم َعٰي َش َو َمن ل َّ ۡست ۡم ََلۥ ب َرٰزق‬
َ ‫ َو َج َع ۡل َنا لَك ۡم ف‬١٩ ‫َّم ۡوزون‬
٢٠ ‫ِني‬
ِ
ٖ
ِ ِ
We have made constellations in the sky and We decorated it for the onlooker, and We
protected it from every accursed devil. Except the one who eavesdrops so a flagrant shooting
star pursues him. As for the earth, We have spread it out and placed in it mountains (lit., firm
pegs) and We caused to grow every balanced thing. We made living places in it for you and
for whoever you cannot at all provide for.
It is clear in the above passage that the main topic was not the earth itself, but Allah’s ability and what He provided for u s
by means of the earth. Certainly, it has a special importance, but it is not the main topic.
ْ َ َ َ َّ َّ
ۡ َ َ
َّ َ
َ
َ َۡ
َّ ٓ ُّ
َ
ۡ ‫ َأل َ ۡم تَ َر َأ َّنه‬٢٢٤ ‫ۥن‬
‫َوٱلش َع َراء يَتبِعهم ٱلغاو‬
‫ِف‬
‫م‬
‫ إِال ٱَّلِين ءامنوا‬٢٢٦ ‫ َوأنه ۡم َيقولون َما ال َيف َعلون‬٢٢٥ ‫ك َوا ٖد يَ ِهيمون‬
ِ ِ
ْ َ َ َ ‫َ َ ْ َّ ٰ َ ٰ َ َ َ ْ َّ َ َ ا‬
َ َ َّ َ ْ ٓ َ َ َ َّ َ ۡ َ َ َ ْ
َ َ
َ َۡ
٢٢٧ ‫ب يَنقل ِبون‬
ِ ‫وع ِملوا ٱلصل ِح‬
ٖ ‫ت وذكروا ٱلِل كثِۡيا وٱنتَصوا ِم ۢن بع ِد ما ظل ِموا وسيعلم ٱَّلِين ظلموا أي منقل‬
The poets, those who are lost in error follow them! Did you not see that they wander
aimlessly in every valley, and that they say what they do not do? Except for those who believe
and did righteous deeds and they mentioned Allah often and were given victory after they
were wronged. Those who wrong will come to know what place of return they will go back to.
Notice that the topic of the passage is the same as the ‫مبتدأ‬: the poets. The conversation revolves around them, as opposed
to subject of the earth in the previous passage, where the conversation was revolving around Allah’s ability to create.
28
6.4 ‫ مفعول به مقدم‬VS ‫مشغول عنه‬
‫ مشغول عنه‬may look like it is very similar to a ‫ ;مفعول به مقدم‬grammatically, the only different is ‫ – الشاغل‬the
pronoun that refers back to the ‫مشغول عنه‬. However, the rhetorical purpose is drastically different. Recall
that ‫ تقديم اللفظ لَع اعمله‬creates the meaning of exclusivity, which is not at all the purpose of ‫املشغول عنه‬.
َ َ َّ
َ َ َّ
٥ ‫اك ن ۡس َتعِني‬
‫اك ن ۡعبد ِإَوي‬
‫إِي‬
We worship you alone and seek assistance from you alone
29
َّ ‫انلَّ ْع ت‬
ِّ َ‫الس ب‬
CHAPTER 7 - ‫ب‬
7.0 RECOMMENDED REVIEW
✓ ‫( الموصوف والصفة‬Chapter 4.5 – Beginning ‫)نحو‬
✓ Rules of an Outside Doer (Chapter 6.3 – Beginning ‫)نحو‬
✓ ‫ أسماء‬That Behave Like ‫( أفعال‬Chapter 12.3 – ‫)رصف‬
✓ Compound ‫( صفة‬Chapter 13 – Advanced ‫)نحو‬
7.1 INTRODUCTION
Recall that a ‫ صفة‬can appear, either in the form of a single word, a fragment, or a sentence. With every
type of ‫ صفة‬we have learned thus far, the ‫ موصوف‬always comes before the ‫صفة‬. In this chapter, we will
learn ‫انلعت السبب‬, a structure that breaks this pattern. (‫ نعت‬is an alternate word for ‫صفة‬.)
7.2 GRAMMATICAL STRUCT URE OF ‫انلعت السبِب‬
Compare the two following examples:
َ َ
ُ
ْ َ َّ ٌ
‫هذا َر ُجل ات َسخت َمالب ُسه‬
This is a man whose clothing became dirty.
ٌ َ َّ ٌ
َ َ
ُ
‫هذا َر ُجل ُمتسخة َمالب ُسه‬
This is a dirty-clothed man.
The two examples translate similarly in English, but their grammatical structures differ. In the first of the
ُ has a standard compound ‫ صفة‬in which a ‫ مجلة فعلية‬is describing it.
two examples, the word ‫رجل‬
The second example is similar to the first. There is, however, one key difference. Recall from our ‫رصف‬
studies that some ‫ أسماء‬can act like a ‫ فعل‬in that they can take a ‫ مفعول به‬or a ‫فاعل‬. In this case, the ‫اسم فاعل‬
(‫ )متسخة‬replaces and functions like the ‫)اتسخت( فعل‬. The word following it (‫ )مالبسه‬is still its ‫فاعل‬.
ٌ
َّ ٌ
ُ
In the second example, the phrase (‫مالبسه‬
‫ )رجل متسخة‬is a structure called ‫انلعت السبب‬. Let us take a look at
several examples of ‫ نعت سبب‬then let us record our observations regarding the grammatical rules of this
structure.
30
ُ ْ َ َّ
َ َ
‫َم َر ْرنا بالق ْر َية الظالم أهل َها‬
ُ ْ َ َ َّ َ ْ َ ُ ْ َ َ
‫الم أهل َها‬
‫رأيت القرية الظ‬
ُ ْ َ َّ ُ َ َ
َ
‫يه الق ْر َية الظال ُم أهل َها‬
‫هذه‬
I passed by the village whose
people are oppressive.
I saw the village whose
people are oppressive
This is the village whose
people are oppressive.
َُْ
َ َ
‫َم َر ْرنا بق ْر َية ظالم أهل َها‬
َُْ ً
ً َ ُ ََْ
‫ظالما أهل َها‬
‫ت ق ْرية‬
‫رأي‬
َُْ
ٌ َ َ
‫هذه ق ْر َية ظال ٌم أهل َها‬
I passed by a village whose
people are oppressive.
I saw a village whose people
are oppressive
This is a village whose
people are oppressive.
Notice how:
ُ
➢ the status of ‫ أهلها‬remains constant in all examples
➢ the ‫ اعئد‬on ‫ أهلها‬goes back to ‫القرية‬
➢ the status of ‫ ظالم‬follows the status of ‫قرية‬
➢ the type of ‫ ظالم‬follows the type of ‫قرية‬
➢ ‫ ظالم‬does not match the gender of ‫قرية‬
➢ ‫ الظالم‬is singular, despite its ‫ )أهلها( فاعل‬being plural
THE LOGIC BEHIND THE RULES
Think of the parts of ‫ انلعت السبب‬as follows:
‫فاعل‬
pseudo-‫موصوف‬
َّ َ ْ َ
َ‫الظالم أَ ْهلُها‬
‫القرية‬
pseudo-‫فعل‬
The grammar rules for ‫ انلعت السبب‬are as follows:
PSEUDO-‫ فعل‬RULES: Follows all the same rules as a normal ‫ فعل‬and ‫فاعل‬
o
the ‫ فعل‬must be SINGULAR (‫ هو‬or ‫ يه‬form)
o
the ‫ فاعل‬MATCHES the ‫ فعل‬in GENDER
o
the ‫ فاعل‬must come AFTER the ‫فعل‬
o
the ‫ فاعل‬must be in the ‫ رفع‬STATUS
PSEUDO-‫ موصوف‬RULES: The psuedo-‫ موصوف‬will dicatate the STATUS and TYPE of the pseudo-‫فعل‬
31
7.3 RHETORICAL IMPLICA TIONS OF ‫انلعت السبِب‬
As mentioned previously, the ‫ نعت سبب‬structure bears resemblance to the complex ‫ صفة‬structure. So
what distinguishes one from the other in terms of usage and meaning?
‫ انلعت السبب‬is unique because there are two descriptive relationships happening within a single
construction. Let’s take a look at the first example from the chapter to see how this works.
ٌ َ َّ
ٌ
ُ
‫َر ُجل ُمتسخة َمالب ُسه‬
a dirty-clothed man
Here, dirty (‫ )متسخة‬is describing the clothes (‫)مالبسه‬, which is the word that comes after it. It does not describe the word that
comes before it, as is the case with normal ‫ صفة‬constructions. Additionally, the construction ‫ متسخة مالبسه‬as a whole is
describing the man. These are the two descriptive relationships in a single construction. The second word describes the
third. The second and third word together describe the first.
ُ ْ َ
َ
َّ
‫الق ْريَة الظ الم أهل َها‬
the town whose people are oppressive (lit., the oppressive-peopled town)
Here, oppressive (‫ )الظالم‬is describing the people (‫)أهلها‬, which is the word that comes after it. It does not describe the word
that comes before it, as is the case with normal ‫ صفة‬constructions. Additionally, the construction ‫ الظالم أهلها‬as a whole is
describing the man. These are the two descriptive relationships in a single construction. The second word describes the
third. The second and third word together describe the first.
32
CHAPTER 8 - ‫الفعل املايض واملضارع‬
8.0 RECOMMENDED REVIEW
‫( الجملة ر‬Chapter 14 – Advanced ‫)نحو‬
✓ ‫الشطية‬
8.1 INTRODUCTION TO ‫الفعل الماَض‬
Our study of ‫ الفعل املايض‬will be split into two categories:
1) Standard Usage
2) Non-Standard Usage
Standard usage is when the ‫ فعل ماض‬is used according to its expected grammatical function – to express
an action occurring in the past. Even within standard usage, the ‫ فعل ماض‬can serve a variety of
implications.
Non-standard usage is when the ‫ فعل ماض‬translates as something other than the past-tense.
8.2 STANDARD USAGE OF ‫الفعل الماَض‬
PLAIN PAST
Plain past refers to the standard usage of the ‫فعل ماض‬. Within plain past, the ‫ فعل ماض‬can be used to talk
about events that occurred in the RECENT PAST as well as events that occurred in the DISTANT PAST.
Take a look at an example of each.
َ َ َ َ َّ َ
ۡ ۡ
َ َ َۡۡ
َ َ ۡ َ َ َّ َ ۡ َّ
َۡ
َ
َ
َّ ‫ون‬
َ
َ ‫ِت إذا ح‬
‫ت ٱلوبة ل َِّلِين يعمل‬
١٨ ... ‫َض أحدهم ٱلموت قال إ ِ ِّن تبت ٱلَٰٔـن‬
ِ ‫َولي َس‬
ِ ‫ٱلسي ِ َئ‬
ِ ٰٓ ‫ات ح‬
Repentance is not for those who do evil until a time when death comes to one of them, then he
says, “I have repented now.”
In this ayah, ‫ ت بْت‬is being used to talk about an event occurring in the recent past.
ۡ
َ َ ۡ َ ٰ َ ٰ َ َّ َّ َ َ َ
َ ‫ٱۡلق إ َّن ِف َذٰل َِك ٓأَليَ اة ل ِۡلم ۡؤ ِمن‬
٤٤ ‫ِني‬
ِ ‫خلق ٱلِل ٱلسمو‬
ِ ِ ٖۚ ِ َ ِ ‫ت وٱۡلۡرض ب‬
He created the skies and the earth with truth and purpose. No doubt, there is a sign for the
believers in that.
َ َ
In this ayah, ‫ خ ل َق‬is used to talk about an event that occurred in the distant past.
A brief glance at the context can help determine whether the RECENT PAST or the DISTANT PAST is intended.
33
REPEATED PAST
The ‫ ماض‬can be used to talk about an action that occurred repeatedly in the past. Take a look at the
following examples.
َ ۡ َ َ َ َ َٰ ٰ َ ۡ
ۡ َ ۡ َ ۡ َ َ ِ ۡ َ ٰ َ َ َ َ ۡ ۡ َ ٰ َّ َ َ َ
‫ت ر ِّب ونص‬
‫ل‬
‫س‬
‫ر‬
‫م‬
‫ك‬
‫ت‬
‫غ‬
‫فتوِل عنهم وقال يقوم لقد أبل‬
٩٣ ... ۡۖ‫حت لك ۡم‬
ِ
ِ
Then he turned away from them and said, “My people, I have certainly delivered the messages of
my Master to you and I have advised you.”
Here, Shuaib (AS) is saying that he delivered the message and advised his people. There is no doubt that these actions
occurred repeatedly, not just once.
َ َّ َ
َ ََ
َ ‫ٱلس َمآءِ َما ٓ اء فَأ َ ۡخ َر ۡج‬
َّ ‫نز َل م َِن‬
ٓ ‫وه َو ٱَّل‬
َ ‫ِي أ‬
ۡ َ ‫ات ك‬
‫ۦ‬
‫ه‬
‫ب‬
‫ا‬
‫ن‬
٩٩... ٖ‫َشء‬
‫ب‬
‫ن‬
ِ
ِ
ِ
He is the one who sent down water from the sky, then We brought forth plants of all sorts using
it.
The sending down of rain is an action that has occurred repeatedly.
َ ۡ
ۡ َ ٰ َ َ ‫ٱلرسل فَ َّض ۡل َنا َب ۡع َضه ۡم‬
َ َ َ ۡ َ ۡ َ َ َ َ َ َّ َ َّ َ َّ ۡ
ُّ ‫ك‬
٢٥٣ ... ‫ت‬
‫ت ِل‬
ٖٖۘ ‫لَع بع‬
ٖۚ ٖ ٰ ‫ض مِنهم من ُكم ٱلِلۖۡ ورفع بعضهم درج‬
Those are the messengers, We preferred some of them over others. Among them are those who
Allah spoke to and He raised some of them in ranks.
The messengers that Allah spoke to were spoken to on more than one occasion.
Remember that ‫ مضارع‬+ ‫ اكن‬can also be used to express a continuous, past-tense action. This template is
commonly translated as “used to …” or “was …ing”.
The difference between ‫مضارع‬+‫ اكن‬and the regular ‫ ماض‬is that ‫مضارع‬+‫ اكن‬indicates a habit or a continuous
action.
SINGULAR PAST
The ‫ ماض‬can also be used to talk about a singular event – an action that occurred only once. Take a look
at the following examples.
34
َّ َ ۡ
َ َ ۡ َ ٰ َ ٰ َ َّ َّ َ َ َ
ۡ ۡ ‫َٰ َ َ ا‬
َ
٤٤ ‫ق إِن ِِف ذل ِك ٓأَلية ل ِلمؤ ِمن ِني‬
ِ ‫خلق ٱلِل ٱلسمو‬
ٖۚ ِ ‫ت وٱۡلۡرض ب ِٱۡل‬
He created the skies and the earth with truth and purpose. No doubt, there is a sign for the
believers in that.
The creation of the skies and the earth was a single event.
‫َ ا َ َ َ ٰ َّ َ ا‬
َ ۡ َ
ِ ‫ َوأ ۡر َسل َنٰك ل َِّلن‬...
‫اس رسوال وك‬
٧٩ ‫َف ب ِٱلِل ِ ش ِهيدا‬
And We send you to the people as a messenger. And Allah is enough as a witness.
The messenger ‫ ﷺ‬was sent once. This ayah described a singular event.
Note that ‫ ماض‬+ ‫ اكن‬can also be used to indicate a singular, past event. Take a look at the following
example.
ۡ
َ ََ
١١٦ ... ‫ إِن كنت قلتهۥ فق ۡد عل ِۡم َتهۥ‬...
If I said it even once, you would already know it.
Here, Isa (AS) is saying that had he said it EVEN ONCE , Allah would already know it. ‫ ماض‬+ ‫ َكن‬indicates a single occurrence.
8.3 NON-STANDARD USAGE OF ‫الفعل الماَض‬
Non-standard usage of ‫ الفعل املايض‬covers cases in which the ‫ فعل ماض‬is not necessarily translated as one.
DU’A
The past-tense can be used when making du’a for someone. It can be used either positively or
negatively.
َ َ ُ َََ
َ ُ َ َ
َ ‫ج َز‬.
َ
َ ‫ َش‬or ‫ك‬
ُ ‫اك‬
ُ ‫فاك‬
ً ْ ‫اهلل َخ‬
A positive example would be ‫اهلل‬
‫ غفر اهلل ل‬or ‫اهلل فيْك‬
‫ بارك‬or ‫ريا‬
ُ ‫لَ َعنَ ُه‬.
A negative example would be ‫اهلل‬
َ ۡ َ ٓ َٰ ۡ َ
١٧ ‫نسن َما أكف َرهۥ‬
‫ٱۡل‬
ِ ‫قتِل‬
May the human be cursed. How disbelieving he is!
The ‫ فعل ماض‬in this ayah is not literal. It is being used as a du’a. For this reason, it translates as “May the human be cursed”
rather than “The human was cursed”.
35
PROMISES AND WARNINGS
The ‫ ماض‬can be used to make promises or to issue warnings. Though both promises and warnings are
events that are to occur in the future, the past is used as a form of emphasis or ‫ توكيد‬as though to say
that it is so sure to happen, it is as though it is already done.
Take a look at the following examples.
َ ٰ َ ۡ َ َ َّ
َ ‫ك ٱلۡم ۡس َت ۡهزء‬
٩٥ ‫ِين‬
‫إِنا كفين‬
ِ
Certainly WE will protect you against the mockers.
In this ayah, Allah is making a promise to his Prophet ‫ﷺ‬. He uses the ‫ ماض‬as a form of assurance and emphasis.
َ َ ََ
‫ۡ َ َّ َ ۡ َ َ َّ َ َ ۡ َ َ ۡ َ َ َ َ َ َ َ ُّ َ َ ا َ َ ۡ َ َ ُّ َّ َ َ َ َ ُّ ۡ َ ا‬
َ
ۡ
ٰٓ ‫وناد‬
ٰ
ٰ
٤٤ ... ۡۖ‫ى أصحب ٱۡلنةِ أصحب ٱنلارِ أن قد وجدنا ما وعدنا ربنا حقا فهل وجدتم ما وعد ربكم حقا‬
And the people of Jannah will call out to the people of hell saying, “We have found what our
Master promised us to be true, so did you find what your Master promised to be true?”
This ayah describes a scene in the afterlife. The ‫ ماض‬is often used to describe such scenes to emphasize that they are sure
to occur. This emphasis also serves as a warning.
َۡ
َّ
َ َ ٰ َ ۡ
َ
َ
َّ ٓ َ
ُّ ‫َونف َخ ِف‬
َ َ َّ ‫ٱلصور فَ َصع َق َمن ِف‬
ِ ‫ت َو َمن ِِف ٱۡل‬
‫ يَنظرون‬ٞ‫ى فإِذا ه ۡم ق َِيام‬
‫ۡرض إِال َمن شا َء ٱلِلۖۡ ث َّم ن ِفخ فِيهِ أخر‬
ِ ٰ ‫ٱلسمٰو‬
ِ
ِ
ِ ِ
ِ
٦٨
And the horn will be blown in to and whoever is in the skies and whoever is in the earth will fall
down unconscious. Then it will be blown into again, and suddenly, they will be standing and
watching.
This ayah describes a scene on the day of judgement. The ‫ ماض‬is often used to describe such scenes to emphasize that
they are sure to occur. This emphasis serves as a warning.
When the ‫ ماض‬is used for promises or warnings, it translates as a ‫مضارع‬. A device of emphasis such as
“certainly” or “no doubt” can also be added to capture the rhetorical implication that comes with using
the ‫ ماض‬to describe a future event.
36
‫صلة الموصول‬
When a ‫ فعل ماض‬appears in a ‫ صلة املوصول‬it can be translated EITHER as a ‫ ماض‬or as a ‫ مضارع‬depending on
context and flow.
Take a look at the following examples
َ َ َ ‫َ َ ۡ َ ۡ َ َ ۡ ا َّ َ َ ٓ َ َّ َ َ َ َ ٰ ا‬
َ ‫ال إنَِّن م َِن ٱلۡم ۡس لِم‬
٣٣ ‫ني‬
‫ومن أحسن قوال مِمن دٗع إِِل ٱلِل ِ وع ِمل ص ل ِحا وق‬
ِ
ِ
ِ
And who is better in terms of speech that the one who calls toward Allah and does good and says,
“Certainly I am from among those who submit.”
Here, the ‫ أفعال‬in the ‫ صلة‬are all ‫ماض‬. However, it would not make sense to say that these actions occurred only in the past
and are no longer occurring. These ‫ أفعال‬are translated in the present tense.
َ
َ
َّ
‫َ ا‬
ۡ
َۡ
َ َۡ َ َ ۡ َ ۡ َ َ َ
‫ٱَّلِي خلق ٱلموت و‬
٢ ‫ٱۡل َي ٰوة َِلَ ۡبل َوك ۡم أيُّك ۡم أ ۡح َسن ع َمٗل َوه َو ٱل َع ِزيز ٱلغفور‬
The one who created death and life to test you which of you is best in terms of actions, and He is
the Mighty and the Forgiving.
The contents of the ‫ صلة‬in this ayah clearly describe a past event. In this case, the ‫ ماض‬is translated as is.
‫ م ن حيث‬/ ‫حيث‬
When a ‫ فعل ماض‬follows the word ‫حيث‬, it can be translated EITHER as a ‫ ماض‬or as a ‫ مضارع‬depending on
ُ ْ
ُ ْ
context and flow. ‫ َحيث‬means “wherever.” ‫ م ْن َحيث‬means “from the place where”.
Take a look at the following examples.
َ
ۡ
َ َ ٰٓ َ َ ۡ َ
ۡ َ َ َۡ َ ۡ َ َ َ َ ۡ
ۡ ‫ادم‬
٣٥ ... ‫ٱۡل َّنة َولُك مِن َها َرغ ًدا َح ۡيث شِئت َما‬
‫وقلنا يـ‬
‫ٱسكن أنت وزوجك‬
We said, “O Adam, live, you and your wife in Jannah and eat from it freely wherever you want.”
Allah is speaking to Adam and Hawa (AS) and telling them how they should live in Jannah. The speech revolves around
their future in Jannah. For this reason, the word after ‫ حيث‬makes most sense translated in the ‫مضارع‬.
ۡ
ۡ َ
ۡ َ َۡ ۡ
ۡ ََ ۡ
ۡ
َ
١٩١ ... ‫َوٱقتلوه ۡم َح ۡيث ثقِفتموهم وأخ ِرجوهم مِن حيث أخرجوكم‬
Kill them wherever you find them and expel them from the place where they expelled you.
The first ‫ حيث‬appears in the context of a command concerning the present and the future. The second ‫ حيث‬appears in the
context of what happened to the Muslims.
37
َ
َ
ْ َ َ َ
٦٨ ... ‫َول َّما دخلوا م ِۡن َح ۡيث أ َم َره ۡم أبوهم‬
And when they entered from the place where their father commanded them…
The context of this ayah is the story of the journey of Yusuf’s brothers to Egypt. Their father commanded them to enter
Egypt from a specific entrance BEFORE they departed. For this reason, it is translated in the past.
‫همزة التسوية‬
َ ٌ َ
The words ‫واء لَع‬
‫ س‬are almost always followed by a ‫همزة‬, a ‫فعل ماض‬, the word ‫أم‬, and another ‫فعل ماض‬. This
template is known as ‫ همزة التسوية‬and translates as “It is the same for x, whether… or …” The ‫ أفعال‬that
appear in this template translate as ‫مضارع‬.
Take a look at the following examples to understand how this template is structured and translated.
َ َۡ َ َ َ
َ َ ٓ ْ َ َ َ َّ َّ
َ
ۡ َ
٦ ‫ِين كفروا َس َوا ٌء عل ۡي ِه ۡم َء أنذ ۡرته ۡم أم ل ۡم تنذ ِۡره ۡم ال يؤمِنون‬
‫إِن ٱَّل‬
Certainly those who disbelieve, it is the same for them, whether you warn them or do not warn
them, they will not believe.
َ َۡ
ََ ٓ
َ
َّ َ ٰ َ ۡ َ ۡ
َ
َ
َ ََ
١٩٣ ‫ى ال يَتبِعوك ۡم َس َوا ٌء عل ۡيك ۡم أ دع ۡوتموه ۡم أم أنت ۡم ص ٰ ِمتون‬
‫ِإَون ت ۡدعوهم إِِل ٱلهد‬
And if you invite them to guidance, they will not follow you. It is the same for them whether you
invite them or whether you are silent.
َۡ َ َۡ
َّ َ ۡ َ َ ۡ َ ۡ ۡ َ ۡ َ ۡ َ ۡ َ ۡ َ َ ۡ َ ۡ َ ۡ َ ۡ ۡ َ َ ٌ ٓ َ َ
َ ‫سق‬
ۡ َ َ َّ ‫ٱلِل لَه ۡم إ َّن‬
٦ ‫ني‬
‫سواء علي ِهم أ ستغفرت لهم أم لم تستغفِر لهم لن يغفِر‬
ِ ِ ٰ‫ٱلِل ال َيهدِي ٱلق ۡوم ٱلف‬
ِ
It is the same for them whether you seek forgiveness for them or do not seek forgiveness for
them. Allah will not forgive them. Certainly, Allah, He does not guide a corrupt nation.
‫لوال‬
َ
َ
Recall that ‫ ل ْوال‬means “why not…?” or “if only…” When ‫ ل ْوال‬is followed by a ‫فعل ماض‬, it can translate either
as ‫ ماض‬or ‫مضارع‬.
Take a look at the following examples.
38
َ َ َ ٰٓ َ ٓ َ ۡ َّ َ ٓ َ ۡ َ َ َ َ َ
١٠ ... ‫يب‬
ِ ‫ فيقول ر‬...
ٖ ِ‫ب لوال أخرت ِِن إِِل أج ٖل قر‬
Then he will say, “My Master, why don’t you reprieve me for a little while…?”
The request being made is a request regarding the present. For this reason, it makes most sense to translate it as ‫مضارع‬.
َ ََۡ ۡ َۡ َ
َ ٰ َ َ ‫َوقَالوا ْ ل َ ۡو َال نز َل َهٰ َذا ۡٱلق ۡر َءان‬
٣١ ‫يم‬
ٍ ‫ني ع ِظ‬
ِ ‫لَع رج ٖل مِن ٱلقريت‬
ِ
And they said, “Why was this Quran not sent down upon a great man from the two towns?”
The sending down of the Quran is a past event. For this reason it makes most sense to translate it as ‫ماض‬.
‫اۡلملة الَشطية‬
َ
As we learned previously, all of the ‫ أدوات الرشط‬except for ‫ ل ْو‬push the meaning of the ‫ فعل ماض‬to ‫مضارع‬. If
both the ‫ ماض‬and the ‫ مضارع‬translate the same way in a ‫مجلة رشطية‬, this leaves us wondering why one
would be used over the other. Generally, when the ‫ ماض‬is used in a ‫ مجلة رشطية‬it indicates a one-time
event. When the ‫ مضارع‬is used, it indicates a recurring event.
Take a look at the following examples.
َّ َ َ ٓ َ ۡ َ ۡ َ ۡ
َ َ َّ ْ ۡ
َ ِ ‫ت فَن ِ ِع َّما‬
٢٧١ ... ‫ لك ۡم‬ٞ‫ِه ۖۡ ِإَون َّتفوها َوتؤتوها ٱلفق َرا َء فه َو خ ۡۡي‬
ِ ٰ ‫إِن تبدوا ٱلصدق‬
If you disclose [your] charities, then what a beautiful thing they are. And if you conceal them and
give them to the poor, then it is better for you.
Giving charity publicly and privately are actions that repeat. For this reason, the ‫ مضارع‬is used.
َ َ َ
َّ
َ ۡ ‫ِت تَنك َِح َز ۡو ًجا َغ‬
ٰ َّ ‫فَإِن َطل َق َها فَٗل َت ُِّل َلۥ ِم ۢن َب ۡعد َح‬
٢٣٠ ... ‫ۡيهۥ‬
Then if he divorces her, she will not be permissible to him after that until she marries someone
else.
Divorce between couples is not something that is repeated and renewed. For this r eason, the ‫ ماض‬is used.
ٞ َ ٌّ َ َ َّ َّ َ َ َ َ
َ َ ِ ‫ َو َمن ي َ ۡشك ۡر فَإ َّن َما ي َ ۡشكر نلِ َ ۡف‬...
١٢ ‫ِن ۡحِيد‬
ِ
ِ ‫سهِۖۡۦ ومن كفر فإِن ٱلِل غ‬
39
Whoever is grateful, the he is only grateful for his own benefit. And whoever is ungrateful, then
certainly Allah is free of need and worthy of praise and thanks.
Gratitude is something that must be renewed constantly. It is not a one -time event. For this reason, the ‫ مضارع‬is used.
Ingratitude or disbelief, on the other hand, is something that a person falls in. It does not have to b e renewed or refreshed.
For this reason, the ‫ ماض‬is used.
8.3 ‫الفعل المضارع‬
Recall that in terms of standard use, the ‫ فعل مضارع‬is used for the present and future tense. As far as nonstandard use goes, we will be looking at three usages.
U S A G E 1: P A I N T I N G A P I C T U R E
Sometimes, the Quran uses the ‫ مضارع‬when telling a story from the PAST or relaying PAST events. Telling a
past event as though it is occurring in the present captivates the listener and helps them visualize the
event.
Take a look at the following examples.
ٓ َ
ٓ َ َ َ
َ َۡ َٓ ۡ َ
َ َ َۡ ۡ
َ ۡ َّ َ ۡ
َ ۡ
٤٩ ... ‫اب يذ ِّبون أ ۡب َنا َءك ۡم َوي َ ۡس َت ۡحيون ن َِسا َءك ۡم‬
ِ ‫ِإَوذ َنينٰكم مِن ءا ِل ف ِرعون يسومونكم سوء ٱلعذ‬
And remember when we saved you from the people of Firaun. They would inflict on you the worst
type of punishment and slaughter your children and let your women live…
Allah is reminding the children of Israel of the trials that they went through. He uses the ‫ مضارع‬to make them recall or
picture the events more vividly.
َۡ
َ ‫َ َ ۡ َ َ َ َّ َّ َ َ َ َ َ َّ َ ٓ َ ٓ ا‬
َ ٌ َ َ َّ َّ ً َّ َ ۡ
ۡ
ٞ
٦٣ ‫ألم تر أن ٱلِل أنزل مِن ٱلسماءِ ماء فتصبِح ٱۡلۡرض ُمَضة إِن ٱلِل ل ِطيف خبِۡي‬
Have you not seen that Allah sent water down from the sky then the earth becomes green?
Certainly, Allah is subtle and informed.
There is a switch to ‫ مضارع‬part-way through the ayah. The ‫ مضارع‬is used to talk about the earth becoming green to allow
listeners to visualize and appreciate this miracle of nature.
EMPHATIC COMMAND
The ‫ مضارع‬can be used to issue commands. When the ‫ مضارع‬is used for this purpose, it is more emphatic
that a regular ‫أمر‬. The difference between the two is similar to the difference between saying, “Don’t go
to that party” (‫ )أمر‬and “You are not going to that party” (‫)مضارع‬. The latter is more authoritative and
assertive.
40
َ َ
َ َ ۡ ََٰ َ ۡ َ َ ۡ
ۡ ََ ۡ ََٓ َ
َ َ ۡ َ ۡ َ َ ۡ ۡ َ ۡ َ َّ ۡ ٰ َ
ۡ
َ
٨٤ ‫ِإَوذ أخذنا مِيثقكم ال تسفِكون دِماءكم وال َّت ِرجون أنفسكم مِن دِي ِركم ثم أقررتم وأنتم تشهدون‬
And remember when we took a pledge from you, “You will not spill your own blood and will not
expel yourselves from you own homes!” Then you acknowledged while witnessing.
َ َ َ َٰٓ ۡ ٓ َ َ ٰ َ َ ۡ َ َ ۡ
َّ َّ َ
ۡ
َ
٨٣ ... ‫ِإَوذ أخذنا مِيثق ب ِِن إِۡسءِيل ال تعبدون إِال ٱلِل‬
And remember when we took a pledge from the children of Israel, “You will not worship anyone
except for Allah!”
َ
ََََ
ۡ َ َ َ‫َوٱلۡم َط َّل َقٰت ي‬
٢٢٨ ... ٖۚ ٖ‫س ِه َّن ثلٰثة قر ٓوء‬
ِ ‫َت َّبص َن بِأنف‬
Divorced women should wait by themselves for three periods…
ۡ َ َ ۡ َ ۡ َ َّ َ ٰ َ ۡ َ َ ۡ ۡ ٰ َ ٰ َ ۡ َ
٢٣٣ ... ‫ني‬
ِ ‫وٱلول ِدت ير‬
ِ ‫ني َكمِل‬
ِ ‫ضعن أولدهن حول‬
ْ
Mothers should nurse their children for two full rounds…
‫إذ‬
When a ‫ فعل مضارع‬follows ‫إذ‬, it can be translated either in the PAST or the FUTURE depending on context.
Generally, if the context is the afterlife, it translates in the future. If the context is a past event, it
translated as a ‫ماض‬.
Take a look at the following examples.
َ ۡ
َ َ ۡ َ َ ۡ َ َ ۡ ۡ َ ۡ َ َ َ ۡ َ ۡ َ َ ۡ َ َ َّ َ َ ۡ َ ٓ َّ
َ َّ ‫ك َوٱتَّق‬
٣٧... ‫ٱلِل‬
‫ِإَوذ تقول ل َِّلِي أنعم ٱلِل عليهِ وأنعمت عليهِ أمسِك عليك زوج‬
ِ
When you said to the one who Allah blessed and who you blessed, “Keep your wife and be
conscious of Allah”…
In this ayah, Allah is reminding the Prophet ‫ ﷺ‬of the advice he gave Zayd (R) regarding his marriage. This is a past event.
For this reason, the ‫ فعل مضارع‬translates in the past tense.
41
َ
َ ٓ َ ََ ۡ
َ ۡ ُّ َ ۡ َ َ ‫ُّ َ َ ٰٓ ْ َّ َ ۡ َ ۡ َ ٓ ْ َّ َّ َ ۡ َ َ ا‬
‫ون َع َّنا نَ ِص ا‬
‫ِإَوذ يت‬
٤٧ ِ‫يبا م َِن ٱنلَّار‬
‫حا ُّجون ِِف ٱنلَّارِ ف َيقول ٱلضعفؤا ل َِّلِين ٱستكَبوا إِنا كنا لكم تبعا فهل أنتم مغن‬
When they will argue with one another in the fire then the weak ones will say to those who were
arrogant, “Certainly, we were your followers, so will you relieve us a share of the fire?”
This ayah talks about a scene that will happen in the afterlife. This is a future event, which is why the ‫ فعل‬after ‫ إذ‬translates
as a ‫مضارع‬.
42
CHAPTER 9 - "‫الم َع َّرف ب ِـ"ال‬
9.1 INTRODUCTION
We learned previously that ‫ ال‬translates as “the”. We found, however, that ‫ ال‬in Arabic is often used in
places where a “the” in English would not be used or would sound unnatural. This is because the ‫ال‬
serves several functions.
Let us learn about the five most common functions of ‫ال‬.
9.2 THE FUNCTIONS OF ‫ال‬
‫الع َ ه ْ دِ ي َّ ة‬
The word ‫ عهد‬means “familiarity”. This type of ‫ ال‬is used when both the speaker and the listener are
familiar with what is being referred to. It is used to refer to something specific that both the speaker and
the listener know about. This type of ‫ ال‬is generally translated as “the”.
Take a look at the following example.
ََۡ
َ َ َ ََ ۡ َ
َ
َ َ ََ َ َٰ ۡ َ َۡ ۡ ََ ۡ
َّ َ
٤٤ ‫ب أفٗل ت ۡعقِلون‬
‫نس ۡون أنف َسكم وأنتم تتلون ٱلكِت‬
‫َب وت‬
ِِ ‫أتأمرون ٱنلاس ب ِٱل‬
Do you command people to righteousness and forget yourselves while you recite the book. Do
you not comprehend?
Both the speaker (Allah) and the listeners (the children of Israel) know what “the book” is. This is an ‫ال العهدية‬.
ْ
‫ا ۡلِ ن س‬
The word ‫ جنس‬means “category” or “species”. The ‫ ال‬can be used to refer to an entire category or
species, animate or inanimate. When this type of ‫ ال‬is used, a “the” DOES NOT appear in the translation in
most cases. When this type of ‫ ال‬is used, the word often translates as a plural, even if it is grammatically
singular.
Take a look at the following examples.
َ ٓ َ َ ‫َّ َ ۡ َ ۡ َ َ ا‬
َ
ۡ
َ ‫َّٱَّلِي َج َع َل لَكم م‬
‫ر‬
‫ج‬
‫ٱلش‬
‫ِن‬
‫خ‬
٨٠ ‫ارا فإِذا أنتم مِنه توق ِدون‬
‫َض ن‬
‫ٱۡل‬
ِ
ِ
The one who made for you fire from green trees , then (surprisingly) you kindle from it.
‫ الشجر اۡلخَض‬is not referring to a specific green tree that is known to everyone. It is referring to the category or species of
green trees (i.e. trees with leaves). Notice that the word “the” is not used in the translations and that it translates as a plural
despite being grammatically singular.
43
َ
َ ۡ َ َ ‫ِ َّ ۡ َ َ َ ۡ َ َّ َ ُّ َ ٓ َ َ ُّ َ َ ا‬
ٰ
٧١ ‫ َوۡل َصل َِب َّنك ۡم ِِف جذوع ٱنلخ ِل ولعلمن أينا أشد عذابا وأبق‬...
And I will most certainly crucify you on the trunks of palm trees and you will most certainly
know which of us are more intense in punishment and more ever-lasting.
‫ انلخل‬is not referring to specific palm trees that are known to everyone. It is referring to the category of palm trees as a
whole. Notice that there is no “the” in the translations and that it translates as a plural despite being grammatically
singular.
ْ ْ
‫االس ت ِ غ راق‬
The word ‫ استغراق‬literally means “immersion” or “full inclusion”. ‫ الم االستغراق‬is a type of ‫الم اجلنس‬. The
difference between them is that ‫ الم االستغراق‬is used to include every individual within that category. ‫الم‬
‫ اجلنس‬speaks of the category or species in general, but does not necessarily include every individual
within that category. This type of ‫ ال‬does not translate with a “the”. “All” or “every” may be used to
capture the ‫استغراق‬.
Take a look at the following examples.
َ َ َ ۡ
ۡ ‫ يَ ۡو َم يَنظر ٱل ۡ َم ۡرء َما قَ َّد َم‬...
٤٠ ‫ت يَ َداه َويَقول ٱلَكف ِر يٰل ۡي َت ِِن كنت ت َرٰبَۢا‬
…the day on which every man looks at what he put forward and every disbeliever says, “I wish
I was dirt!”
‫ المرء‬and ‫ الَكفر‬are not referring to a specific man or a specific disbeliever nor are they simply referring to the categories of
men and disbelievers. Rather, EVERY man will be looking at their deeds that day. EVERY disbeliever will be wishing that they
were dirt.
‫ۡ َ َ ۡ َٰ َ ا‬
َ َ َ َ َّ
٢٨ ‫نسن ضعِيفا‬
‫ٱۡل‬
‫ِق‬
‫ل‬
‫خ‬
‫و‬
‫م‬
‫نك‬
‫ع‬
‫ي ِريد ٱلِل أن ُيفِف‬
ِ
Allah wants to lighten your load. And all humans were created weak.
‫ اۡلنسان‬is not referring to a specific human nor is it referring to the category in general. Rather, it is referring to each and
every individual in the category.
To determine whether an ‫ ال‬is ‫ استغراق‬or just plain ‫جنس‬, simply ask if there are exceptions to the
ُ ُ ْ
ْ َّ
statement. If there are, it is ‫( جنس‬e.g. ‫انلخل‬
‫جذ ْوع‬
‫)يف‬. Otherwise, it is ‫استغراق‬. Remember that ‫ استغراق‬is a
type of ‫جنس‬. This means that every ‫ استغراق‬is also a ‫جنس‬, but not every ‫ جنس‬is an ‫استغراق‬.
44
‫المصادر‬
Ideas are generally proper. The ‫ مصدر‬often appears with an ‫ ال‬on it. This ‫ ال‬does not generally translate.
َ
َ َ َ ۡ ۡ ْ ُّ َ َ ۡ
ۡ ۡ َ ٓ َ َ ْ ٓ َّ َ َ ْ َ َ َ َّ َ ُّ َ ٰٓ َ
َ ‫لَع ۡٱۡل‬
َ ٓ ‫ِإَوخ َوٰنَك ۡم أ ۡو َِلَا‬
٢٣... ‫يم ٰ ِ ٖۚن‬
‫ن‬
‫إ‬
‫ء‬
‫ر‬
‫ف‬
‫ك‬
‫ٱل‬
‫وا‬
‫ب‬
‫ح‬
‫ت‬
‫ٱس‬
‫خذوا ءاباءكم‬
ِ ‫يأيها ٱَّلِين ءامنوا ال تت‬
ِ
ِ
ِ
You who believe, do not take your parents and siblings as protective friends if they prefer
disbelief over faith…
‫ الكفر‬and ‫ اۡليمان‬are ‫ مصادر‬that take an ‫ ال‬that does not translate.
‫اۡلقيقة‬
‫ ال‬can sometimes be used to refer to an individual in a category. This usage of ‫ ال‬is not very common.
When this ‫ ال‬is used, the word translates like a common word without a “the”.
Take a look at the following example.
َ َ َ َ ْ َ
َ
ۡ
َ َّ ‫ٌ َّ ٓ ا‬
َۡ
١٤ ‫قالوا لئ ِ ۡن أكله ٱَّلِئب َوَنن ع ۡص َبة إِنا إِذا لخٰ ِِسون‬
They said, “Surely, if a wolf eats him while we are a strong group, then we would certainly be
losers in that case.”
‫االختصاص‬
In most cases, a ‫ خرب‬is common. When an ‫ ال‬appears on a ‫خرب‬, it can sometimes serve the function of
exclusivity. Take a look at the following example.
ۡ ۡ َ ۡ َ َٰ َ َ ٰ َ َ ۡ َ ۡ َ ۡ َ
ۡ َ ٰ َّ َ ۡ َ َّ َّ َ َ
َ
ٰ
٨٩ ‫ت ُت ِري مِن َتتِها ٱۡلنهر خ ِِلِين فِيها ذل ِك ٱلفوز ٱلع ِظيم‬
ٖ ‫أعد ٱلِل لهم جن‬
Allah prepared for them gardens under which rivers flow, remaining in them forever. That is
the (only) great success.
45
CHAPTER 10 - ‫اجل ُ ُم ْوع‬
10.0 RECOMMENDED REVIEW
✓ Plural Patterns (Chapter 13 – ‫)رصف‬
10.1 INTRODUCTION
Recall that there are two types of plurals:
َ ‫ – اجل َ ْم ُع‬sound plurals
1) ‫السال ُم‬
ْ ْ َّ ُ ْ َ
2) ‫اتلكسري‬
‫ – مجع‬broken plurals
Recall that a plural is considered sound when the original form of the word is maintained and an ending
combination is used. A plural is considered broken when additional letters interrupt the original form of
the word.
Many words have both a sound version and one or more broken versions, which gives rise to two
questions that are essential in the study of plurals:
1) When is the sound plural used and when is the broken plural used?
2) Why are there different broken plural patterns and how do they differ in usage and meaning?
Let us find the answer to each of these two questions.
10.2 SOUND VS. BROKEN
Know that the question of sound vs. broken is only relevant when there is an option to use either
version.
As a general principal in ‫بالغة‬, if there are no alternate ways of saying something, there is no sense in
asking why it was said that way and how it may differ from an alternative.
َ and the
The plural patterns that fall under the category of “no alternative” are the ‫ ظرف‬pattern (‫)مساج ُد‬
َ Our study will primarily involve plural patterns for other ‫ صيَغ‬in ‫ رصف‬like the ‫اسم فاعل‬
‫ آلة‬pattern (‫)مصابيْ ُح‬.
and the ‫ اسم صفة‬to name a few.
When it comes to sound vs. broken, there are generally two considerations as to which is used. They
are:
َّ
َ
َ ْ ‫والك‬
1) ‫ْثة‬
‫ – القلة‬This refers to the range of numbers that that plural falls in. ‫ القلة‬can be anywhere
from 3-10 and ‫ الكْثة‬is more than 10.
ْ َُ
َ
ْ ‫راد ُة‬
2) ‫االسم َّية‬
‫ إرادة احلدث – إرادة احلَدث وإ‬is when the ‫ اسم‬carries a strong element of action and is
behaving similarly to a ‫فعل‬. ‫ إرادة االسمية‬is when the ‫ اسم‬is used as a noun.
Let us learn about each of these two considerations in more detail.
46
‫القلة والكرثة‬
When it comes to inanimate objects, sound plurals are used for ‫( قلة‬3-10) and broken plurals are used for
‫( كْثة‬11+).
Take a look at the following case study.
ٓ َ َ َ ٰٓ َ ْ َ ‫َ َ َ ا‬
َ
َ َّ ٰٓ َ ۡ‫ِندنَا زل‬
َ ‫َو َما ٓ أَ ۡم َوٰلك ۡم َو َالٓ أَ ۡو َلٰدكم بٱلَِّت ت َقربك ۡم ع‬
‫ٱلض ۡع ِف ب ِ َما‬
ِ ‫َف إِال م ۡن َءام َن َوع ِمل صٰل ِحا فأولئِك له ۡم ج َزاء‬
ِ
ِ ِ
ْ َ
َ ۡ
َ
[ ‫ ] سبأ‬٣٧ ‫ت َءامِنون‬
ِ ٰ ‫ع ِملوا َوه ۡم ِِف ٱلغرف‬
Your money and children are not at all what will bring you closer to us, except for the one
who believes and does good deeds. Then those people, they will have double the reward
because of what they did, and they will be safe in rooms.
َ ‫ٱلصل‬
َ ‫ِيها ن ِۡع َم أ َ ۡجر ٱلۡ َعٰمل‬
َ ‫ِين ف‬
ٰ َّ ْ ‫ِين َء َامنوا ْ َو َع ِملوا‬
َ ‫َو َّٱَّل‬
َ ‫ٱۡل َّنةِ غ َر افا َُتۡري مِن ََتۡت َِها ۡٱۡلَنۡ َهٰر َخ ٰ ِِل‬
َ ۡ ‫ت َنل َبو َئ َّنهم م َِن‬
ٰ
‫ِح‬
] ٥٨ ‫ِني‬
ِ
ِ
ِ
ِ
[‫العنكبوت‬
Those who believe and do good, we will settle them in rooms in paradise under which rivers
flow, remaining in it forever. And how amazing is the reward of those who work!
ْ َ َّ َ َّ
َ
َ
ٞ
ٞ
َ
َۡ ۡ
َۡ
َۡ ٞ
‫لٰك ِِن ٱَّل‬
[‫ ] الزمر‬٢٠ ... ۡۖ ‫ِين ٱتق ۡوا َر َّبه ۡم له ۡم غ َرف مِن ف ۡوق َِها غ َرف َّم ۡبن َِّية ُترِي مِن َتت َِها ٱۡلن َهٰر‬
Rather, those who have consciousness of their master, they will have rooms on top of which
there are built rooms under which gardens flow...
َ ُ
Notice that all three of these ayaat include a plural of the word ‫غ ْرفة‬. The ayah in ‫ سورة سبأ‬uses the sound
ُ
ُ
plural (‫)غ ُرفات‬, the ‫مجع قلة‬. The in ‫ سورة العنكبوت‬uses the broken plural (‫)غ َرف‬, the ‫مجع كْثة‬, as does the ayah
in ‫سورة الزمر‬.
A look at the context gives us a clue as to why this may be the case.
َ َ
1) The ayah in ‫ سبأ‬speaks of those who believe and do good deeds, ‫َم ۡن َء َام َن َو َع ِمل صٰل اِحا‬
2) The ayaat in ‫ العنكبوت‬and ‫ الزمر‬both speak of those who migrated for the sake of Allah.
47
Take a look at the ayaat in ‫ العنكبوت‬and ‫ الزمر‬that speak about migration.
ۡ َ َٓ
ۡ َ ُّ
ۡ َ َ ٰ َّ َ ٞ َ ٰ َ ِ َ َّ ْ ٓ َ َ َ َّ َ َ ٰ َ
َ َ ۡ َ ۡ َ َّ
ۡ
َ
٥٧ ‫ت ثم إَِلنا ترجعون‬
ِ ‫ ك نف ٖس ذائِقة ٱلمو‬٥٦ ‫ون‬
ِ ‫يعِبادِي ٱَّلِين ءامنوا إِن أۡرَض وسِعة فإَِّي فٱعبد‬
َ َ ٞ َ َ َ َ ۡ ُّ
َ
َ ْ َ ۡ َ َ َّ ۡ َّ َ ْ َّ ْ َ َ َ َّ َ ٰ َ ۡ
َّ
ٰ َّ ‫ٱلِلِ َوٰس َِع ٌة إ َّن َما ي َو ََّّف‬
ٰ
‫ه‬
‫ذ‬
‫ه‬
‫قل يعِبادِ ٱَّلِين ءامنوا ٱتقوا ربكم ل َِّلِين أحسنوا ِِف‬
‫ۡرض‬
‫أ‬
‫و‬
‫ة‬
‫ن‬
‫س‬
‫ح‬
‫ٱلص َِبون‬
‫ا‬
‫ي‬
‫ن‬
‫ٱدل‬
ِ
ِ
ِ
َ ‫أَ ۡج َرهم ب َغ ۡۡي ح‬
١٠ ‫اب‬
‫ِس‬
ِ ِ
ٖ
Note: when the expansiveness of Allah’s earth is mentioned, it is an encouragement to the oppressed believers to migrate.
The ‫ مجع قلة‬is used for those who believe and do good and the ‫ مجع كْثة‬is used for those who migrate. That
is because those who migrate, the ‫مهاجرون‬, are people who endured immense hardship and who
sacrificed in order to hold on to their faith. These people, the ‫مهاجرون‬, are higher in status than those
who did not have to endure what they endured. For this reason, their reward is greater and the ‫ مجع كْثة‬is
used for them.
‫إرادة اۡلدث و إرادة االسمي ة‬
This rule applies specifically to the ‫ اسم فاعل‬and its plurals.
Recall that we learned that the ‫ اسم فاعل‬can sometime behave and translate like a ‫فعل مضارع‬. This is
known as ‫إرادة احلدث‬. This term simply means that the intended meaning behind using the ‫ اسم فاعل‬was an
action or a ‫حدث‬.
When the ‫ اسم فاعل‬is being used and translated as an ‫اسم‬, this is known as ‫إرادة االسمية‬.
SOUND PLURALS are used for ‫إرادة احلدث‬, when an action is intended.
BROKEN PLURALS are used for ‫إرادة االسمية‬, when the noun is intended.
Take a look at the following case studies.
َ
َ
َ ۡ َََٓ
َ
َ ‫ٱلس َمآءِ َما ٓ اء فَأَ ۡس َق ۡي‬
َ ‫خٰزن‬
َّ ‫نز ۡنلَا م َِن‬
َ ‫َوأ ۡر َس ۡل َنا ٱلر َي ٰ َح لَ َوٰق َِح فَأ‬
ٰ
٢٢ ‫ِني‬
‫ب‬
‫ۥ‬
‫َل‬
‫م‬
‫نت‬
‫أ‬
‫ا‬
‫م‬
‫و‬
‫وه‬
‫م‬
‫ك‬
‫ن‬
ِ
ِ
ِ
And We sent the winds as pollinators, then We sent down water from the sky and gave it to
you as drink. And you do not at all store it.
The sound plural of the ‫ خازن‬is used because the focus is the action of storing. Notice that it translates as a ‫مضارع‬.
َ َ ۡ َ ‫َ َ َ َ َ َّ َ ۡ ْ َ َّ ۡ َ ۡ َ َّ َ ۡ ا‬
َ َّ َ َ َ
َّ
٤٩ ‫اب‬
ِ ‫وقال ٱَّلِين ِِف ٱنلارِ ِۡلزنةِ جهنم ٱدعوا ربكم ُيفِف عنا يوما مِن ٱلعذ‬
48
And those who are in the fire will say to the keepers of Hell, “Call upon your master to lighten
the punishment for us for a day!”
The broken plural of the ‫ خازن‬is used because the word ‫ خزنة‬is referring to a group of people. The focus is the people and
not the action. Notice that this translates as an ‫اسم‬.
ۡ ََ ٓ َ َ َ َ َ
ََ َ ۡ
َٓ
َ َ
ٞ
َ
َ
٧١ ... ‫ت َربِك ۡم َوينذِرونك ۡم ل ِقا َء يَ ۡومِك ۡم هٰذا‬
ِ ٰ ‫ َوقال له ۡم خ َزنت َها أل ۡم يَأت ِك ۡم رسل مِنك ۡم َيتلون عل ۡيك ۡم َءاي‬...
And its keepers said to them, “Didn’t messengers from among you come to you reciting the
signs of your master to you and warning you of the meeting of this day of yours?”
The broken plural of the ‫ خازن‬is used because the word ‫ خزنة‬is referring to a group of people. The focus is the people and
not the action. Notice that is translates as an ‫اسم‬.
*
*
*
َ ۡ َ َ َّ َ
َ
َّ
َ ۡ‫نكر َوٱل‬
ۡ ۡ َ
َ ‫ٱلِلِ َوبََش ٱلۡم ۡؤ ِمن‬
ِ‫حٰ ِفظون ِۡلدود‬
١١٢ ‫ِني‬
ِ ‫ٱٓأۡلمِرون ب ِٱل َمعر‬...
ِ ِ
ِ ‫وف وٱنلاهون ع ِن ٱلم‬
…those who encourage what is good and forbid evil and those who maintain the boundaries
of Allah… And congratulate the believers.
The sound plural of ‫ حافظ‬is used because the focus is the action of maintaining or protecting. Notice that it takes a ‫متعلق‬
(‫ )ۡلدود الِل‬that translates as a ‫ مفعول به‬just like a ‫ فعل‬would.
َ
َ َ‫ب ِإَونَّا ََلۥ ل‬
ۡ ‫أَ ۡرس ِۡله َم َع َنا َغ ادا يَ ۡر َت ۡع َو َي ۡل َع‬
١٢ ‫حٰ ِفظون‬
Send him with us tomorrow to have fun and play. And we will definitely take care of him.
The sound plural of the ‫ حافظ‬is used because the focus is the action of storing. Notice that it translates as a ‫مضارع‬.
َ ٓ َ َ َّ َ ً َ َ َ ۡ ۡ َ َ
َ َ ۡ َ َ
َ
ۡ َّ َ َ ۡ َ ۡ
َ
َ
ٰٓ ‫ َوي ۡرسِل عليكم حفظة ح‬...
٦١ ‫ِت إِذا جا َء أحدكم ٱلموت توفته رسلنا وهم ال يفرِطون‬
And he sends upon you guardians until a time when death comes to one of you, our
messengers will take him in full and they will not overlook [anything at all].
The broken plural of the ‫ حافظ‬is used because the word ‫ حفظة‬is referring to a group of people. The focus is the
people and not the action. Notice that this translates as an ‫اسم‬.
49
10.3 BROKEN PLURAL PATT ERNS
Again, broken plurals are used for ‫ إرادة االسمية‬. There are, however, a number of broken plural patters,
each with their unique usages and meanings.
Let us learn some of the most commonly used plural patterns and their unique meanings.
ٌ
‫ف ع َّ ال‬
This plural patters denotes ‫ الكْثة‬in the ACTION. Note that this differs from saying that there is a ‫ كْثة‬in the
PEOPLE who do that action.
It is like the difference between saying “He reads a lot” and “A lot of people read”. In the first example
the ‫( كْثة‬the word a lot) is going back to the action, reading. In the second example, the ‫( كْثة‬the word a
lot) is going back to the people carrying out that action.
ٌ ُ
Again, the plural patter ‫ ف َّعال‬indicates a ‫ كْثة‬in the ACTION.
ٌ َّ ُ
The word ‫حفاظ‬,
for example, translates as “memorizers”. In order to capture the ‫كْثة‬, rather than saying
“a large number of memorizers,” we would say, “memorizers who memorize a lot.”
ٌ
Similarly, the word ‫ ُز َّراع‬would translate as “people who plant/farm a lot” rather than “a lot of farmers.”
Take a look at the following case study.
ْ
َ َّ
ۡ َ َ َّ
َّ
َ َ ْ ُّ َ َ ْ َ َ َ َّ َّ
٣٤ ‫ فلن َيغفِ َر ٱلِل له ۡم‬ٞ‫يل ٱلِلِ ث َّم َماتوا َوه ۡم كفار‬
ِ ِ ‫إِن ٱَّلِين كفروا وصدوا عن سب‬
َ َ ۡ َ َ َّ َ ۡ َّ
َ
َۡ
َ َ‫َض أ‬
َّ َ
َّ ‫ون‬
َ ‫َٰٔـن َو َال َّٱَّل‬
َ ‫ح َدهم ٱل ۡ َم ۡوت قَ َال إّن ت ۡبت ۡٱل‬
َ َ ‫ِت إذَا َح‬
‫ت ٱلوبة ل َِّلِين يعمل‬
‫ِين َيموتون َوه ۡم‬
ِ ‫َولي َس‬
ِ ‫ٱلسي ِ َئ‬
ِ ٰٓ ‫ات ح‬
ِِ
َ ً َ َ ۡ َ َ ۡ َ ۡ َ َ ٰٓ َ ْ ٌ َّ
‫ا‬
١٨ ‫كفار أولئِك أعتدنا لهم عذابا أ َِلما‬
َۡ ۡ
َ ٌ َ َ ۡ َ َ ٰٓ َ ْ
ۡ ََ ‫َ َا‬
َ َ َّ َّ
َ َ‫ فَلَن ي ۡق َب َل م ِۡن أ‬ٞ‫ك َفروا ْ َو َماتوا ْ َوه ۡم ك َّفار‬
ٰ ‫ٱف َت َد‬
ِ ‫ح ِدهِم مِلء ٱۡل‬
‫إِن ٱَّلِين‬
‫م‬ٞ ‫اب أ َِل‬
‫ى ب ِهِۦٓ أولئِك لهم عذ‬
‫ۡرض ذهبا ول ِو‬
َ ََ
ٰ َّ
َ ‫َص‬
٩١ ‫ين‬
ِ ِ ‫وما لهم مِن ن‬
َ ٰٓ َ َ ۡ َ َّ َ ۡ َ ۡ ۡ َ َ َ ٰٓ َ ْ ٌ َّ ۡ َ ْ َ َ ْ َ َ َ َّ َّ
َ ۡ َ ِ َّ‫كةِ َوٱنل‬
َ ‫مجع‬
١٦١ ‫ني‬
ِ ‫اس أ‬
ِ ‫إِن ٱَّلِين كفروا وماتوا وهم كفار أولئِك علي ِهم لعنة ٱلِل ِ وٱلملئ‬
َّ ُ
As seen in the ayaat above, the plural ‫ كفار‬is often used in the context of death. Remember the plural
ُ
pattern ‫ ف َّعال‬indicates ‫ كْثة‬in an action. By the time a person reaches the stage of death, they have
ُ
engaged in a lot of disbelief. For this reason, the ‫ ف َّعال‬pattern is used.
50
َّ ُ
The word ‫ كفار‬is also often used in ayaat that were revealed in Al-Madina. Again, at this stage in the
seerah of the Prophet ‫ﷺ‬, the disbelievers have been engaged in ‫ كفر‬for long enough to warrant the
ُ
use of the ‫ ف َّعال‬pattern.
ََ
ۡ َ َ َّ ۡ
ََ ۡ ۡ َ َ
َ
َ
ُّ
ۡ
َ
ۡ
َّ
ُّ
ٰ
ٰ
٧٣ ... ‫يٰٓأيها ٱنل ِِب ج ِه ِد ٱلكفار وٱلمنفِقِني وٱغلظ علي ِهم‬
O prophet, struggle against the hypocrites and be severe with them…
This ayah appears in ‫ سورة الوبة‬which was revealed in the late madani stages, soon before the conquest of Makkah.
َّ ۡ َ
ۡ َ َ َ ٰ‫ فَإ ۡن َعل ِۡمتموه َّن م ۡؤم َِن‬...
١٠ ... ِ‫جعوه َّن إِِل ٱلكفار‬
ٖ
ِ ‫ت فٗل تر‬
ِ
Then if you know them to be believers, then do not return them to the disbelievers.
This ayah appears in ‫ سورة الممتحنة‬which was revealed in Al-Madina in the context of women who used to flee from Makkah
and take refuge in Al-Madina.
ََٓ
َّ ۡ َ َ ٓ َ
َّ
ٞ َ ُّ
َ ‫ٱلِل ِ َو َّٱَّل‬
‫ُّم َّمد َّرسول‬
٢٩ ... ۡۖ‫ۡحاء بَ ۡي َنه ۡم‬
‫ِين َم َعه ٓۥ أش َِّداء لَع ٱلكفارِ ر‬
Muhammad is the prophet of Allah. And those who are with him are harsh against the
disbelievers and merciful amongst themselves…
This ayah appears in ‫ سورة الفتح‬which was revealed in the madani period after ‫اۡلديبية‬.
ٌ َ َ َ
‫فعلة‬
This plural pattern lacks action or movement. It is used to refer to a specific classification or
categorization of people. When this pattern is used, the focus is on the occupation, label, or
classification of that particular group.
Take a look at the following examples.
ۡ
ۡ َّ
ٞ ‫ِيها فَ ۡو‬
َ ‫قف‬
ٞ ‫ج َس َألَه ۡم َخ َز َنت َها ٓ َأل َ ۡم يَأت ِك ۡم نَذ‬
َ ِ ‫ ُك َما ٓ أل‬...
٨ ‫ِير‬
Whenever a crowd is thrown in it, its keepers ask them, “Didn’t a warner come to you?”
Here, the focus of the word is their occupation or label as gatekeepers.
51
ََ
ً َ َ
٦١ ... ‫ َوي ۡرسِل عل ۡيك ۡم َحفظة‬...
And We send guardians over you…
Here, the focus of the word is their role or label as guardians.
َ َ َ َّ َ ۡ َ
َ ‫سجد‬
١٢٠ ‫ِين‬
ِ ٰ ‫ق ٱلسحرة‬
ِ ‫وأل‬
And the magicians were thrown down in prostration.
Here, the focus of the word is their label or classification as magicians.
ٌ ُ
ٌ ُ ٌ ُ
Note that the ‫ ناقص‬version of this plural pattern is ‫( فعاة‬e.g. ‫داعة‬, ‫)ر َماة‬
ٌ
‫ف عَّ ل‬
This plural pattern is used to talk about individuals carrying out visibly apparent actions that span over a
short period of time.
Take a look at the following examples.
‫َ َ ۡ ا‬
َّ
‫ۡ ا‬
‫ا‬
َ
َّ
٢٩ ... ۡۖ‫ت َرىٰه ۡم رك اعا س َّجدا يَ ۡب َتغون فضٗل م َِن ٱلِلِ َورِض َوٰنا‬...
You see them in ruku and in prostration seeking favor and pleasure from Allah…
Ruku and sujud are both physical actions that can be seen visibly. They are also actions that do not span over a long
period of time.
َ
‫ف وا ع ِ ل‬
This plural pattern can only be derived from the feminine ‫اسم فاعل‬. This pattern is used for the inanimate.
It often implies stillness or lack of movement.
Take a look at the following examples.
َۡ
َۡ
َ ‫َس أَن تَم‬
َ ِ ٰ ‫ۡرض َر َو‬
ٰ َ ‫َوأل‬
ِ ‫ق ِِف ٱۡل‬
١٥ ... ‫يد بِك ۡم‬
ِ
And He cast pegs on earth lest it shake with you…
ٌ
َ This means pegs or firm mountains.
ِ ‫ر‬.
The plural of ‫ را ِس يَة‬is ‫واَس‬
َ َ
َۡ
َ َ ۡ َ َ ٰ َّ ِ ٓ َ
َ ‫ۡي م َت ََب‬
ٌ ‫احا فَلَ ۡي َس َعلَ ۡيه َّن ج َن‬
‫ِك ا‬
َ ‫اح أَن يَ َض ۡع َن ث َِي‬
َ ۡ ‫ابه َّن َغ‬
‫جٰت ب ِ ِز‬
‫ينةٖ َوأن‬
‫َوٱلق َوٰعِد م َِن ٱلنِساء ٱل ِِت ال يرجون ن‬
ِ
ِ
َّ َ َّ َّ ٞ ۡ َ َ ۡ ۡ َ ۡ َ
ٌ ‫ٱلِل َس ِم‬
ٞ ‫يع َعل‬
٦٠ ‫ِيم‬
‫يستعفِفن خۡي لهن و‬
52
And women who are past the age of child bearing who do not desire marriage, then there is
no blame upon them if they take off their outer garments without flaunting their adornment.
And keeping chaste is better for them. And Allah is seeing and knowing.
َ
The plural of ٌ‫ قاع َِد ة‬is ‫ق واعِد‬. This literally means a sitting, stationary woman, or more figuratively, a woman past the age of
child bearing.
َ ۡ
َ َ ٓ ۡ َ َٰ َ َ ََۡ
َّ َ ۡ َ ۡ َ َ َ
َّ ‫اذانِهم م َِن‬
َ ‫ٱلص‬
َ ‫كٰفِر‬
ٰ
‫ِق‬
‫ع‬
‫ب‬
‫ِيُۢط‬
‫ٱلِل‬
‫و‬
‫ت‬
‫و‬
‫م‬
‫ٱل‬
‫ر‬
‫ذ‬
‫ح‬
‫و‬
١٩ ‫ين‬
‫ٱل‬
‫ُّم‬
ِ
ٖۚ
ِ
ِ ‫َيعلون أصبِعهم ِِف ء‬...
ِ
ِ
They put their fingers in their earth because of the thunderbolts out of fear of death. And
Allah will encompass the disbelievers.
ٌ َ
َ This means a thunderbolt or strike that causes one to fall unconscious.
The plural of ‫ صا عِق ة‬is ‫ص وا عِق‬.
ٌ
‫ف ع ْ ٗلن‬
This pattern is used to express relative ‫قلة‬. In other words, this plural pattern refers to a group that is
small in number relative to another.
Let us look at the comparative case study.
ََ ْ َ َ
َ َ َّ َ
‫ا‬
‫ا‬
َ ْ
‫وٱَّل‬
٧٣ ‫ت َرب ِ ِه ۡم ل ۡم ُيِ ُّروا عل ۡي َها صما َوع ۡم َيانا‬
ِ ٰ ‫ِين إِذا ذكِروا أَ‍ِبي‬
And those who, when they are reminded of the signs of their master, they do not fall upon
them deaf and blind.
ْ َ
This ayah speaks about ‫عباد الرۡحن‬, which is a group that is small relative to those who are misguided. For this reason, ‫ أ ع َم‬is
ٌ
ٌ
pluralized as ‫ع مْ يان‬, following the ‫ ف ْع ٗلن‬pattern. This is the only time in the Quran that ‫ أعم‬is pluralized this way.
ُ
ٌ ْ ‫ع‬.
Notice that all of these ayaat are in the context of people of
All other ayaat use the plural ‫م‬
misguidance and disbelief. This is a relatively larger group.
َ
ۡ ۢ ُّ
ۡ َ َ ۡ َ ٞ ۡ ‫ك ٌم ع‬
١٨ ‫جعون‬
‫صم ب‬
ِ ‫م فهم ال ير‬
َّ َ َ ْ َ َ َ َّ َ َ َ
َ َ ٞ ۡ ٌ ۡ ۢ ُّ ‫َ َ َ ۡ َ َّ َ ٓ ا َ َ ٓ ا‬
َ
ۡ
١٧١ ‫م فه ۡم ال َي ۡعقِلون‬
‫ِين كفروا ك َمث ِل ٱَّلِي َينعِق بِما ال يسمع إِال دٗعء ون ِداء صم بكم ع‬
‫ومثل ٱَّل‬
َ ۡ ۡ َ َ َ َّ َّ َ َ ۡ ٰ َ ۡ َّ ‫ۡ ۡ ا َ ۡ ا َ ا‬
َۡ َ
‫ا‬
َ
ۡ
ٰ َ َ ِ‫َنَشه ۡم يَ ۡو َم ٱلۡقِ َيٰ َمة‬
ٰ
٩٧ ‫لَع وجوهِ ِهم عميا وبكما وصماۖۡ مأوىهم جهنمۖۡ ُكما خبت زِدنهم سعِۡيا‬
‫ و‬...
َََٓ
َ َٰ َ َ ۡ ۡ
َ َ َٰ
َ
ۡ َ َّ
َ
ُّ
ۡ
ۡ
َ
ۡ
ٰ
٨١ ‫م عن ضللت ِ ِهمۖۡ إِن تس ِمع إِال من يؤمِن أَ‍ِبيتِنا فهم مسل ِمون‬
ِ ‫وما أنت بِهدِي ٱلع‬
53
َََ
َ َ
َ َ ََ َۡ ۡ
َ ۡ َ َّ ُّ
ُّ
ۡ
ۡ
َ
ٰ
٤٠ ‫ني‬
ٖ ِ ‫أفأنت تس ِمع ٱلصم أو تهدِي ٱلعم ومن َكن ِِف ضل ٖل مب‬
Let us take a look at a comparative case study.
َ ٰ َ ۡ َ َ َ ۡ ُّ َ ۡ َ َ
َ
١٦٥ ‫أتأتون ٱَّلكران مِن ٱلعل ِمني‬
Do you approach males of all creatures?
ٌ
This ayah is spoken by Lut (AS) when addressing his people. The ‫ ف ْع ٗلن‬pattern is used because it was a specific group of
men that the people of Lut (AS) used to go after. This group of male s is small in number relative to the broad category or
males.
ٞ
َ
َ َ َ
َ َ َۡ ۡ
َ ْ ََ
َ ۡ َ ٰٓ َ َ ‫ُّم َّر ٌم‬
١٣٩ ... ۡۖ‫ج َنا‬
‫ون ه ٰ ِذه ِ ٱۡلنع ٰ ِم خال َِصة َِّلكورِنا و‬
ِ ‫وقالوا ما ِِف بط‬
ِ ٰ ‫لَع أزو‬
They said, “Whatever is in the stomachs of these cattle is pure for our males and forbidden
for our wives…”
This ayah referring to a superstition of the ‫ مَشكني‬that milk was only okay for males and was forbidden for females. This rule
of theirs was not specific to a certain group of males, rather it was a general rule.
َ َ
َ
َ َ
‫ف ع ْ َل وف عاِل وف عاِل‬
This plural patter is used for deficiency, calamity, or illness.
Take a look at the following examples.
َ َ َّ َ
ۡ
ُّ ‫ت َو َال ت ۡسمع‬
ُّ ‫ٱلص َّم‬
َ ‫ٱدل َٗع ٓ َء إ َذا َول َّ ۡوا ْ م ۡدبر‬
ٰ َ ‫ك ال ت ۡس ِمع ٱل َم ۡو‬
٥٢ ‫ين‬
‫فإِن‬
ِ
ِ
ِِ
Then certainly, you do not make the dead hear nor do you make the blind hear the invitation
when they turn away, giving you their backs.
َ
ٌ ‫م ي‬,
‫ الموت‬is the plural of ‫ت‬
ِ which means “dead person”. It follows this pattern because death is a calamity.
َ
َ ْ َ َ ٰ َّ َ ٰ َ ٰ َ ۡ َ َ َ ٰ َ َّ ْ َ ۡ َ َ ْ َ َ َ َّ َ ُّ َ ٰٓ َ
٤٣... ‫ِت ت ۡعلموا َما تقولون‬
‫يأيها ٱَّلِين ءامنوا ال تقربوا ٱلصلوة وأنتم سكرى ح‬
O you who believe, do not approach prayer while you are intoxicated until you understand
what you are saying…
ْ َ
‫ س َكرى‬is the plural of ‫س ك ران‬,
which means drunk. It follows this pattern because drunkenness causes deficiency in intellect,
dignity, and behavior.
54
َ َ ۡ ْ َّ َ َ َ َ َ ۡ َ ٰ َ ۡ َ ٰٓ َ ٰ َ َ ۡ ْ َ َ
َّ
٢ ... ‫ب‬
ِ ِ ‫وءاتوا ٱَلتم أمولهمۖۡ وال تتبدلوا ٱۡلبِيث ب ِٱلطي‬
Give orphans their money and do not exchange the pure of the impure.
‫ ي َتاِم‬is the plural of ‫يَت ِيْ ٌم‬, which means orphan. It follows this pattern because losing a parent is considered a calamity.
ٌ
‫ف ع َ ٗلء وف ِعال‬
ُ ‫ُف َع‬
Both of these patterns are plural patterns for the ‫اسم صفة‬. The difference between them is that the ‫الء‬
ٌ
pattern is used in METAPHORICAL contexts while the ‫ فعال‬pattern is used in LITERAL contexts.
۠ َ َّ َ ُّ َ َ َ َ َ ٓ َ َ َ َ َ َ َ َ ۡ َ َ ٓ َّ ٓ َ َّ َ ْ َ َ
٦٧ ‫ٱلسبِيٗل‬
‫وقالوا ربنا إِنا أطعنا سادتنا وكَباءنا فأضلونا‬
They said, “Our Master, certainly, we obeyed our masters and noblemen, then they misguided
us from the path”.
‫ كَباء‬is the plural of ‫كبۡي‬. The ‫ فعٗلء‬pattern is chosen over the ‫ فعال‬pattern, because the meaning is non-literal. These people
are not physically big. Rather, they are big in status and social rank.
َ
َ ٓ َ ََ ۡ
َ ۡ ُّ َ ۡ َ َ ‫ُّ َ َ ٰٓ ْ َّ َ ۡ َ ۡ َ ٓ ْ َّ َّ َ ۡ َ َ ا‬
‫ون َع َّنا نَ ِص ا‬
‫ِإَوذ يت‬
٤٧ ِ‫يبا م َِن ٱنلَّار‬
‫حا ُّجون ِِف ٱنلَّارِ ف َيقول ٱلضعفؤا ل َِّلِين ٱستكَبوا إِنا كنا لكم تبعا فهل أنتم مغن‬
And when they are arguing in the fire, then the weak say to those who were arrogant, “We
certainly used to be followers for you, so will you protect us from some of the fire?”
‫ ضعفاء‬is the plural of ‫ضعيف‬. The ‫ فعٗلء‬pattern is chosen over the ‫ فعال‬pattern, because the meaning is non-literal. These
people are not physically weak. Rather, they are blind followers who are mentally weak.
‫ْ َ ا‬
َّ
َ ‫افا َوث َِق ااال َو‬
َ ‫جٰهدوا ْ بأَ ۡم َوٰل ِك ۡم َوأَنفسِك ۡم ِف‬
‫ب‬
‫س‬
‫ٱنفِروا خِف‬
٤١ ... ِ‫يل ٱلِل‬
ِ
ِ
ِ
ِ
ِ
Go forth light or heavy and strive with your wealth and yourselves in the path of Allah…
This ayah appears in the context of the battle of. ‫خفاف‬, the plural of ‫ خفيف‬refers to people who have no armor and are
travelling light. ‫ ثقال‬refers to those who are wearing armor. This is a physical lightness and heaviness, which is why the ‫فعال‬
pattern is used.
َّ
َ َ َ َ َّ
‫َۡۡ َ َ ا‬
١٢ ‫اب ٱل ِقال‬
‫َبق خ ۡوفا َو َط َم اعا َوينشِ ئ ٱلسح‬
‫ه َو ٱَّلِي يرِيكم ٱل‬
He is the one who shows you lightning causing fear and hope and He generated heavy clouds.
‫ ثقال‬is the plural of ‫ثقيل‬. The ‫ فعال‬pattern is chosen over the ‫ فعٗلء‬pattern, because the meaning is literal. Rain clouds are
physically heavy.
55
َ
ُ ‫ ُف َع‬pattern becomes ‫الء‬
ُ ‫ أفْع‬when the word is ‫ مضاعف‬or ‫ناقص‬. For example, the plural of
Note that the ‫الء‬
ُ ‫أَش َّد‬. The plural ‫ قَوي‬would be ‫ياء‬
ُ ‫أَقْو‬. The ‫ فعال‬pattern looks the same.
‫ شديد‬would be ‫اء‬
‫لَع وزن المصد ر‬
The ‫ مصدر‬patterns can sometimes be used as a plural pattern. When this happens, it implies that the
people belonging to this group are carrying out the action in its TRUE SENSE or its LITERAL SENSE. For
ٌ ُ ُ
ُ
example, ‫ج ْود‬
‫ س‬is a ‫ مصدر‬pattern that means “prostration”. When ‫السج ْود‬
is used as a plural, it means
ْ َ
people who make TRUE ‫سج َدة‬.
ٌ ‫ق‬. The word ‫قام‬
َ can
An example of this plural pattern being used to denote something LITERAL would be ‫يام‬
mean to stand [lit.] or it can mean to stand in prayer [fig]. When the literal meaning is intended, the
َ
‫ مصدر‬pattern (‫ )قيام‬is used. When the figurative meaning is intended, the normal plural (‫ )قائ ُم ْون‬is used.
Take a look at the following examples.
َ ‫ني َوٱلۡ َقآئم‬
َ ‫ِلطآئف‬
ُّ ِ‫ٱلر َّكع‬
ُّ ‫ني َو‬
َ ِ ‫ َو َط ِه ۡر َب ۡي‬...
٢٦ ِ‫ٱلسجود‬
ِ ِ َّ ‫ِت ل‬
ِِ
…and purify my house for those who do tawaf and for those who stand [in prayer] and for
those who do ruku and true prostration.
The ‫ مصدر‬pattern is used for ‫ سجود‬to express that these people are doing ‫ سجود‬in its true sense, meaning that their
prostration is full of humility and ‫خشوع‬.
َۡ
َ َ َ ‫َ َّ َ َ ا َ ا‬
ۡ َ َ َّ
َ َّ َ َ َ َ ۡ
َ َ َّ ‫ون ِف َخ ۡلق‬
ٰ
ٰ
ِ ‫ت َوٱۡل‬
‫ر‬
‫ك‬
‫ف‬
‫ت‬
‫ي‬
‫و‬
‫م‬
‫ه‬
‫وب‬
‫ن‬
‫ج‬
‫لَع‬
‫و‬
‫ا‬
‫ود‬
‫ع‬
‫ق‬
‫و‬
‫ا‬
‫م‬
‫ِي‬
‫ق‬
‫ٱلِل‬
‫ون‬
‫ر‬
‫ك‬
‫ذ‬
‫ٱَّلِين ي‬
١٩١ ... ‫ۡرض‬
ِ ٰ ‫ٱلسمٰو‬
ِ
ِِ
ِ
Those who remember Allah while standing, sitting, and on their sides and who think deeply
about the creation of the skies and the earth…
Here “standing” and “sitting” are being used in their literal sense. This is why the ‫ مصدر‬pattern is used.
56
10.4 SUMMARY
There are two main discussion points when it comes to the topic of plural patterns:
As far as sound vs. broken, the rules differ when
dealing with INANIMATE and ANIMATE .
57
✓ Sound indicates smaller amount (‫)قلة‬
‫ر‬
✓ Broken indicates larger amount (‫)كثة‬
✓ Sound indicates action
✓ Broken indicates noun
Below is a summary of each plural pattern and its implications.
PATTERN
ٌ ُ
‫ف َّعال‬
ٌَ َ
‫ف َعلة‬
ٌ ُ
‫ف َّعل‬
ُ َ
‫فواعل‬
ٌ ُْ
‫فعالن‬
َ َ َ ُ ََْ
‫فعاىل‬/‫فعاىل‬/‫فعَل‬
ٌ
ُ ‫أَفْع‬/‫عال‬
ُ ‫ُف َع‬
‫الء‬
‫ف‬/‫الء‬
‫لَع وزن املصدر‬
EXAMPLE
ٌ
ٌ ‫ُك َّف‬
‫ار ُز َّراع‬
ٌ َ َ
ٌَ َ
‫خ َزنة َحفظة‬
َّ
ٌ
‫ُرك ٌع ُس َّجد‬
َ
‫َصواع ُق قواع ُد‬
ٌ ْ
ٌ ْ ُ
‫عميَان‬
‫ذكران‬
َ َ‫َم ْو ََت ُس َاك َرى ي‬
‫تام‬
ٌ َ
ُ ‫اد أَش َّد‬
ُ ‫ُك َرب‬
‫اء‬
‫اء شد‬
ٌ ‫ج ْو ٌد ق‬
ُ ‫ُس‬
‫يام‬
IMPLICATIONS
doing the action a lot
lack of movement, label/classification
visibly apparent action, short-term
lack of movement
a relatively small number
illness, deficiency, calamity
metaphorical and literal attributes
true or literal action
‫‪10.5 ADDITIONAL PATTERNS‬‬
‫‪Below are additional plural patterns. Commit them to memory.‬‬
‫)‪ (3- 10‬أ و زا ن ال قلة‬
‫‪PATTERN‬‬
‫‪EXAMPLE‬‬
‫ۡ َ ُّ َ ۡ ‪َ ۡ َّ ٞ‬‬
‫وم ٰ ‪ٞ‬‬
‫ت ‪١٩٧ ...‬‬
‫ٱۡلج أشهر معل‬
‫ۡ َ ۡ َ َ َ ۡ ًَٰ‬
‫ۡ َۡ َ‬
‫ِسين أعمٗل ‪١٠٣‬‬
‫قل هل ننبِئكم ب ِٱۡلخ ِ‬
‫ۡ َ‬
‫َۡ ا‬
‫َ َ‬
‫‪َ ...‬و َج َعل َنا له ۡم َس ۡم اعا َوأبۡصٰ ارا َوأفئ ِ َدة ‪٢٦ ...‬‬
‫ْ‬
‫ٌ‬
‫َۡ‬
‫َّ‬
‫ا‬
‫‪ ...‬إِنه ۡم ف ِۡت َية َء َامنوا ب ِ َرب ِ ِه ۡم َوزِدنٰه ۡم هدى ‪١٣‬‬
‫َْ ٌ‬
‫أف ُعل‬
‫َْ ٌ‬
‫أف َعال‬
‫َْ ٌَ‬
‫أفعلة‬
‫ٌَْ‬
‫فعلة‬
‫)‪ (11+‬أ و زا ن ا ل ك رثة‬
‫‪PATTERN‬‬
‫‪EXAMPLE‬‬
‫َ‬
‫ُّ ۢ ۡ‬
‫ك ٌم ع ۡ ‪ۡ َ َ ۡ َ ٞ‬‬
‫جعون ‪١٨‬‬
‫صم ب‬
‫م فهم ال ير ِ‬
‫َ‬
‫َّ‬
‫‪ٞ‬‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫فَإن كذب َ‬
‫وك فق ۡد كذ َ‬
‫ِب رسل مِن ق ۡبل ِك ‪١٨٤ ...‬‬
‫ِ‬
‫َ َۡ‬
‫َ ‪ٞ ٰ َ ٰ َ َ ُّ ٞ‬‬
‫ۡرض ق ِطع متجوِرت ‪٤ ...‬‬
‫و َِّف ٱۡل ِ‬
‫ۡ‬
‫َ ۡ َ َٰ َ َ ۡ َ َ‬
‫‪ٞ‬‬
‫ون بٱلم ۡؤ ِمن َ‬
‫ِني شهود ‪٧‬‬
‫وهم‬
‫لَع ما يفعل ِ‬
‫َۡ ْ َ ٓ‬
‫َ َ‬
‫إِن ُت َتن ِبوا ك َبائ ِ َر َما ت ۡن َه ۡون ع ۡنه ‪٣١...‬‬
‫َ‬
‫ۡ ‪َّ َ َ َّ ٞ‬‬
‫ۡ ‪ٞ ۡ ٞ‬‬
‫َو َيطوف َعل ۡي ِه ۡم غِل َمان له ۡم كأنه ۡم لؤلؤ َّمكنون ‪٢٤‬‬
‫ٌُْ‬
‫فعل‬
‫ُ ٌ‬
‫ف ُعل‬
‫ٌ‬
‫ف َعل‬
‫ُ ٌ‬
‫ف ُعول‬
‫َ ُ‬
‫ف َعائل‬
‫ْ ٌ‬
‫فعالن‬
‫‪58‬‬
269
‫علم ابليان‬
CREATIVE DEVICES BY MEANS OF WHICH
AN IDEA CAN BE MADE CLEAR AND EASY
TO UNDERSTAND. EXPRESSIONS THAT
ENGAGE THE AUDIENCE MENTALLY AND
STIMULATE THE IMAGINATION.
1
CHAPTER 1
‫التشب‬
‫يه‬
I NTRODUCTION
‫ التشبيه‬is a figure of speech that involves the comparison or likening of one thing to another thing of a
different sort. An example of ‫ تشبيه‬would be “He is as brave as a lion”. This statement involves the
comparison of two different things (a human and a lion) that share a trait. In English literary terms
‫ التشبيه‬can be defined as a simile.
Root Meaning: The root letters ‫ ش ب ه‬mean “likeness” or “similarity”. Placed in family II,
the meaning becomes “to liken” or “to compare”.
ُ ِّ َ ُ َ َّ َ
The word ‫ شبه يشبه‬takes a direct ‫ مفعول به‬in addition to a ‫ب‬. Since there are two elements
in a comparison, the first will appear as a direct ‫ مفعول به‬and the second will have a ‫ب‬
attached to it. The person/thing being compared acts as the ‫مفعول به‬, and that which it is
compared to attaches to the ‫ب‬.
َ ُ ْ َ
‫ش َّبهتُه بِاأل َس ِد‬
I compared him to a lion
Alternatively Known As: This concept is alternately known as ‫اتلمثيل‬. Remember that the
root letters ‫ م ث ل‬also mean “likeness” or “similarity”.
As the name would suggest, ‫ التشبيه‬is drawing a comparison or likening something to
something else.
This literary device is used to make a description more vivid and to make it easier to understand.
There are different types of ‫ تشبيه‬and further subtleties and rhetorical implications that are associated
with each type. To learn about the different kinds of ‫تشبيه‬, we must first learn about the COMPONENTS
and CONSTRUCTION of ‫تشبيه‬.
2
C OMPONENTS AND C ONSTRUC TION OF ‫التشبيه‬
There are four components to the ‫ تشبيه‬construction. They are:
َّ ‫الم‬
ُ
1. ‫شبه‬
َّ ‫الم‬
ُ
2. ‫شبه به‬
ُ ََ
3. ‫أداة التشبي ِه‬
َ ُ ْ
4. ‫وجه الشبَه‬
That which is being compared
That which it is compared to
ُْ َ
َّ
The tool of comparison (they are ‫ كأن‬،‫ ِمثل‬،‫)كـ‬
The point of similarity between that which is being compared (‫ )املشبه‬and that which it
is being compared to (‫)املشبه به‬
‫هو كـاألسد يف الشجاعة‬
‫املشبه‬
‫وجه الشبه‬
‫املشبه به‬
‫أداة التشبيه‬
‫وجه الشبه‬
‫أداة التشبيه‬
He is like a lion in terms of bravery.
‫املشبه‬
‫املشبه به‬
ْ
‫هو ِمثل األسد يف الشجاعة‬
‫املشبه‬
‫وجه الشبه‬
‫املشبه به‬
‫أداة التشبيه‬
‫وجه الشبه‬
‫أداة التشبيه‬
He is like a lion in terms of bravery.
‫املشبه‬
‫املشبه به‬
3
‫كأنـــه أسد يف الشجاعة‬
‫وجه الشبه‬
‫املشبه‬
‫املشبه به‬
‫أداة التشبيه‬
‫أداة التشبيه‬
‫وجه الشبه‬
It is as though he is a lion in terms of bravery.
‫املشبه‬
‫املشبه به‬
‫املشبه‬: Notice that the term ‫ مشبه‬is the ‫ اسم مفعول‬and therefore translates as “that which is
being compared.”
ُ َ َ َ
‫املشبه به‬: Recall that with the word ‫شبَّه ي ُش ِبه‬, the second word in a comparison appears with
ُ ْ َّ
َّ َ ُ for “that which it is being
a ‫ ب‬on it (e.g. ‫)شبهته بــاألسد‬. This explains the naming ‫المشبه به‬
compared to”.
‫أداة التشبيه‬: Remember that the word ‫ أداة‬literally means “tool”.
‫وجه الشبه‬: A meaning for “‫ ”وجه‬that is commonly used in ‫ تفاسري‬and grammar books is
“way” or “manner” hence the definition “the way in which they are similar” or “the
manner of their similarity”.
T HE V ARIETIES OF ‫ التشبيه‬AND T HEIR R HETORICAL I MPLIC ATIONS
Of the four components mentioned in the previous section, the first two components (‫ املشبه‬and ‫)املشبه به‬
are irremovable. They are the PILLARS of the structure of ‫تشبيه‬. Without them ‫ تشبيه‬cannot exist.
The ‫ أداة التشبيه‬and the ‫وجه الشبه‬, on the other hand, can be excluded. Their inclusion and exclusion have
an effect on the literary and rhetorical implications of the construction.
Let us learn about the different variations of ‫ التشبيه‬and the rhetorical implications that come with
each.
As mentioned previously, the ‫ أداة التشبيه‬and ‫ وجه الشبه‬can be excluded from the ‫تشبيه‬. This leaves us with
four possible combinations:
4
‫وجه الشبه‬
‫أداة التشبيه‬
1. Both the ‫ وجه‬and ‫ أداة‬are present
✓
✓
2. The ‫ أداة‬is present and the ‫ وجه‬is missing

✓
3. The ‫ وجه‬is present and the ‫ أداة‬is missing
✓

4. Both the ‫ أداة‬and the ‫ وجه‬are missing


Let us explore each of these four possibilities.
Option 1. Both are Present
When both ‫ أداة‬and ‫ وجه التشبيه‬are present, this is the standard. There are no rhetorical implications aside
َّ َ ُ
ُ ْ َْ
from the aforementioned balagha benefit of similes. This type of ‫ تشبيه‬is known as ‫تش ِبيه م ْر َسل مفصل‬.
َ َ َ َ َ َ ْ َ َ َ َ َٰ َ ْ َ
ُ ُ ُ ُ ْ َ َ َّ ُ
٧٤ ... ۚ ‫ار ِة أ ْو أشد ق ْس َوة‬
‫اْلج‬
‫ثم قست قل‬
ِ ‫وبكم ِمن بع ِد ذلِك ف ِه ك ـ‬
‫وجه الشبه‬
‫املشبه‬
‫املشبه به‬
‫أداة التشبيه‬
Above is an example of ‫تشبيه مرسل مفصل‬. Notice that all elements are present. The two things being
compared (‫ اْلجارة‬+ ‫ )يه‬are present, interrupted by an ‫)ك( أداة‬. The term (‫ )أشد قسوة‬tells us how the two
things being compared are similar. This makes it the ‫وجه الشبه‬.
Option 2. ‫ أ د ا ة‬is Present
‫وج ه‬
is Missing
When only the ‫ وجه الشبه‬is missing, the way in which the ‫ مشبه‬and ‫ مشبه به‬are similar is not specified. This
aspect is left to the imagination and is open to interpretation. It leaves the possibilities open and allows
ُْ
ُ
different minds to come up with different ideas. This is known as ‫تشبيه م ْر َسل م َمل‬.
ُ َ َّ َّ
َ ُ َٰ َ ُ َ َّ
ُ ‫ون يف َسبيلۦه َصفا َكأَنَّـ ــ ُهم بُن َ َٰي َّم‬
٤ ‫رصوص‬
ِ ‫ُيب ٱ‬
ِ ‫إِن ٱّلل‬
ِ ِ ِ ِ ‫َّلين يق ِتل‬
‫املشبه به‬
‫أداة التشبيه‬
‫املشبه‬
5
‫مشبه ‪ is missing. We are not told how the‬وجه الشبه ‪. Notice that the‬تشبيه مرسل ممل ‪Above is an example of‬‬
‫‪ (a well-compacted wall) are similar.‬مشبه به ‪) and the‬هم ‪(the pronoun‬‬
‫‪What are the characteristics of a well-compacted wall? How might a group of firm believers in battle‬‬
‫?‪be similar to a well-compacted wall? What images does this analogy conjure in your mind‬‬
‫?‪Compare this ayah to ayah 63:4. How does this comparison parallel the one in the example above‬‬
‫ُ ِّ‬
‫َّ َ َ َ َ َّ َ َ َ َ َ َ َ‬
‫َّ َ ُ َّ َ ُ ُ َ‬
‫ون أَم َ َٰول َ ُهم يف َ‬
‫ك ُسنبُلَة ِّماْئَ ُة َح َّبةۚ َوٱ َّ ُ‬
‫ّلل‬
‫بع َسنابِل ِيف‬
‫ّلل كمث ِل حب ٍة أنبتت س‬
‫ٱ‬
‫يل‬
‫ب‬
‫س‬
‫َّلين ين ِفق‬
‫﴿مثل ٱ ِ‬
‫ِ ِ ِ ِ‬
‫ُ َ َٰ‬
‫ضع ُف ل َمن ي َ َشا ٓ ُءۚ َوٱ َّ ُ‬
‫ّلل َ َٰوس ٌع َعل ٌ‬
‫يم ‪﴾٢٦١‬‬
‫ي ِ ِ‬
‫ِ‬
‫ِ‬
‫َ‬
‫ُ َ‬
‫َ‬
‫ْ‬
‫ْ‬
‫فأصبحت ُ‬
‫{كمثل حبة} َّ‬
‫وبار َكها َ‬
‫زرعت َ‬
‫سبعمائ ِة‬
‫الموىل‪،‬‬
‫شبه سبحانه الصدقة اليت تنفق يف سبيله ِب َّب ٍة‬
‫ٍ‬
‫ِ‬
‫ْ‬
‫ْ‬
‫ٌ‬
‫ٌ َ ٌ‬
‫ُ‬
‫َ‬
‫ْ‬
‫َّ‬
‫اتلمثيل تصويرٌ‬
‫ان‪ :‬وهذا‬
‫حب ٍة‪ ،‬ف ِفي ِه تشبيه مرسل ممل َّلك ِر أدا ِة التشبي ِه وحذ ِف وج ِه الشب ِه‪ ،‬قال أبو حي ٍ‬
‫ٌ‬
‫َ ْ‬
‫ماثلة بي َعيْ َ ْ‬
‫انلاظر‪( .‬صفوة اتلفاسري)‬
‫ن‬
‫كأنها‬
‫عاف‬
‫ض‬
‫لل‬
‫ِ‬
‫ِ‬
‫‪ in the ayah and to take notes‬تشبيه ‪Use the allotted space below to determine the four components of the‬‬
‫‪on the reading presented above.‬‬
‫‪ :‬وجه‬
‫‪:‬املشبه به‬
‫‪:‬أداة‬
‫‪:‬املشبه‬
‫‪Notes:‬‬
‫ََُ َ َْْ َ َ ْ َ َ َ‬
‫ابلص ْ‬
‫األ َصم َو َّ‬
‫الس ِميْ ِع َو َ‬
‫ري﴾‬
‫ي كألعم و‬
‫ِ‬
‫ِ‬
‫﴿مثل الف ِريق ِ‬
‫ِ‬
‫ْ‬
‫ٌ‬
‫ٌ َ ٌ‬
‫ْ ُ‬
‫الاكفر‬
‫الفريق‬
‫أي مثل‬
‫مرسل ممل ل ِوجو ِد أدا ِة التشبي ِه وحذ ِف وج ِه الشب ِه‪.‬‬
‫«كألعم واألصم» فيه تشبيه‬
‫ِ‬
‫ِ‬
‫َ‬
‫ُ‬
‫ُ‬
‫َ‬
‫َْ‬
‫َ‬
‫ْ‬
‫كلسميع‬
‫املؤمن‬
‫الفريق‬
‫والسمع‪ ،‬ومثل‬
‫ابلص‬
‫كألعم‬
‫ي‬
‫واألصم يف َعدمِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫وابلصري‪ .‬أي حالة الفريق ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َ‬
‫َْ َ ُ َْ َْ َُ َ‬
‫حال األعم األصم من ج َ‬
‫ُ‬
‫ُ‬
‫فالالكم‬
‫ال َه ِة األخرى‪،‬‬
‫ابلصري‬
‫وحال‬
‫ة‬
‫ه‬
‫المرشكِي والمؤمنِي تشبه‬
‫ِ‬
‫ٍ‬
‫ِ‬
‫ِ‬
‫السميع ِمن ِ‬
‫ِ‬
‫ِ‬
‫َ‬
‫ٌ‬
‫ٌ‬
‫تشبيه ُم ْف َر ٌد ال ُم َر َّك ٌ‬
‫ب‪ .‬والفريقان هما َ‬
‫عهودان يف‬
‫الم‬
‫تشبيه وليس استعارة ل ِوجو ِد ك ِف التشبي ِه وهو أيضا‬
‫ِ‬
‫ِ‬
‫َ‬
‫َ‬
‫َْ‬
‫فريق املرشك ْ َ‬
‫ُْ‬
‫اَّل ْكر يف هذا الالكمِ ‪ ،‬وهما ُ‬
‫قول‪:‬‬
‫ي‬
‫وفريق املؤم ِني‪ ،‬إذ قد سبق ما يؤذن بهذين الفريقي من ِ‬
‫ِ‬
‫ِ‬
‫ِ ِ‬
‫‪6‬‬
‫َ َ ْ َ ْ َ ُ َّ ْ ْ َ َ َ َ‬
‫ُ ْ‬
‫آمنُ ْوا َو َعملُ ْوا َّ‬
‫َع الل َكذبا} [هود‪ .]18 :‬ثم قول‪{ :‬إ َّن َّاَّل ْي َن َ‬
‫َ‬
‫{ومن أظلم ِممن افتى‬
‫ات َوأخ ِبتُ ْوا‬
‫اْل‬
‫الص‬
‫ِ ِ ِ‬
‫ِ ِ‬
‫ِ ِ‬
‫ِ‬
‫َ‬
‫ِإل َربِ ِه ْم} [هود‪ ]23 :‬اآلية‪.‬‬
‫َ‬
‫َ‬
‫َْ‬
‫ُ‬
‫ُ‬
‫ُ ْ‬
‫ُ‬
‫َّ َ‬
‫يف‬
‫رى‬
‫خ‬
‫فارق‪ ،‬أي يا ِلف حالا حال مجاع ٍة أ‬
‫قول‬
‫عمل أو ِنل ٍة‪ .‬وتقدم عند ِ‬
‫والفريق‪ :‬الماعة اليت ت ِ‬
‫ٍ‬
‫ََ‬
‫َ َْْ َ‬
‫َْ ْ ُْ ََْ َ‬
‫ي أ َحق بِاألم ِن ِإن كنتُ ْم تعل ُم ْون} يف سورة [األنعام‪.]81 :‬‬
‫ق‬
‫ي‬
‫ر‬
‫الف‬
‫ي‬
‫تعال‪{ :‬فأ‬
‫ِ ِ‬
‫ُ َ ُ‬
‫ُ َّ‬
‫َ‬
‫َ‬
‫َّ‬
‫ِ‬
‫ال‬
‫فريق الكف‬
‫ش ِبه حال‬
‫ار يف َعدمِ‬
‫االنتفاع بانلظ ِر يف دالئِ ِل ِوحداني ِة ا ِ‬
‫لل الواضح ِة من خملوقاتِ ِه ِب ِ‬
‫ِ‬
‫ِ‬
‫َ َّ‬
‫ُ‬
‫َ‬
‫ِ‬
‫ال َم ْن هو أصم‪.‬‬
‫ب‬
‫القرآن‬
‫ة‬
‫االنتفاع بِأ ِدل‬
‫األعم‪َ ،‬وش ِب ُه ْوا يف َعدمِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ُ َ ُ‬
‫ُ‬
‫ٌ‬
‫َْ‬
‫َ‬
‫َ‬
‫ويقي ِم ْن‬
‫السمع فهو يف هدى‬
‫سليم‬
‫ابلص‪،‬‬
‫سليم‬
‫ال َم ْن كن‬
‫ِ‬
‫فريق املؤم ِني يف ِض ِد ذلك ِب ِ‬
‫ِ‬
‫وش ِبه حال ِ‬
‫َ َ‬
‫ُمد َركتِه‪( .‬اتلحرير واتلنوير)‬
‫‪ in the ayah and to take notes‬تشبيه ‪Use the allotted space below to determine the four components of the‬‬
‫‪on the reading presented above.‬‬
‫‪ :‬وجه‬
‫‪:‬املشبه به‬
‫‪:‬أداة‬
‫‪:‬املشبه‬
‫‪Notes:‬‬
‫‪7‬‬
Option 3.
‫أداة‬
is Missing,
‫وجه‬
is Present
When only the ‫ أداة التشبيه‬is missing, the ‫ مشبه‬and ‫ مشبه به‬become a ‫ مبتدأ‬and a ‫خرب‬. Rather than saying
“He is like a lion in bravery,” you are saying “He is a lion in bravery.” This form of speech is more
َّ َ ُ َّ َ ُ
emphatic. This is known as ‫تشبيه مؤكد مفصل‬. This form doesn’t occur in Quran or hadith. It occurs
regularly in poetry.
Option 4. Both are Missing
When both the ‫ وجه‬and ‫ أداة‬are missing, the rhetorical implications of option 2 and option 3 are
combined. The missing ‫ وجه الشبه‬gives room for speculation and imagination. The missing ‫ أداة‬makes the
ْ
statement emphatic. This type of ‫ تشبيه‬is simultaneously open and emphatic. It is known as ‫تشبيه بَ ِليغ‬.
َ ُ
ْ ْ
‫ال ُمؤ ِم ُن ِم ْرآة أ ِخي ِه‬
‫املشبه‬
‫املشبه به‬
Above is an example of ‫تشبيه بليغ‬. Notice that there is no ‫ أداة‬nor is there a ‫وجه‬. This makes the statement
more emphatic and allows for freedom in imagination with regards to the ‫وجه‬.
Note that ‫ التشبيه ابلليغ‬does not always have to appear in the form of a ‫مبتدأ وخرب‬. It can also appear in the
following three forms:
-
‫حال‬
-
‫إضافة‬
-
‫مفعول مطلق‬
Take a look at an example of each below.
‫أرسلناه نورا‬
‫املشبه‬
‫املشبه به‬
We sent it as a light
In the example above, “it” is being compared to a light. The ‫ مشبه به‬appears as a ‫حال‬. There is no ‫ أداة‬or
‫وجه‬, as is the case with ‫التشبيه ابلليغ‬.
8
‫ُ‬
‫اْلق‬
‫نور ِ‬
‫املشبه به‬
‫املشبه‬
‫‪the light of truth‬‬
‫‪. Notice, however,‬إضافة ‪ appears as an‬تشبيه بليغ ‪In the example above, truth is being compared to light. The‬‬
‫‪.‬التشبيه ابلليغ ‪, as is the case with‬وجه ‪ or‬أداة ‪. There is no‬مشبه ‪ comes before the‬مشبه به ‪the‬‬
‫يمشون َم ْ َ‬
‫اإلبِ ِل‬
‫ْش ِ‬
‫املشبه‬
‫املشبه به‬
‫)‪They walk like camels (lit. the walking of a camel‬‬
‫‪) and the‬يمشون( ‪In the example above, there is a comparison between the way these people are walking‬‬
‫أداة ‪ in this case. There is no‬مفعول مطلق ‪ appears as a‬مشبه به ‪). Notice that the‬مْش اإلبل( ‪way a camel walks‬‬
‫‪.‬التشبيه ابلليغ ‪, as is the case with‬وجه ‪or‬‬
‫‪What are the characteristics of a mirror? How might a believer act as a mirror for his/her‬‬
‫?‪brother/sister? Why do you think this level of emphasis was applied to this statement‬‬
‫ُ‬
‫ٌ‬
‫ٌ ٌ‬
‫ساجا ُمن ْ‬
‫مجيل‪ْ ،‬‬
‫ٌ‬
‫أي أرسلناك كلساج ُ‬
‫وقول } َو ِ َ‬
‫بليغ بطريق ِ َّ‬
‫نري‬
‫الم‬
‫طريق‬
‫وهو‬
‫ة‬
‫اْلال‬
‫تشبيه‬
‫}‬
‫ا‬
‫ري‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َ‬
‫َ َ َْ‬
‫َ‬
‫ُ َْ‬
‫َُْ ُ‬
‫َْ َ‬
‫انلاس‬
‫ت‬
‫يف الداي ِة الواضح ِة اليت ال لبس فيها واليت ال تتك للباطل شبهة إال فضحتها وأوقف ِ‬
‫ُ ُ ْ َ‬
‫ُُ‬
‫ُ‬
‫ُ‬
‫يشمل ما جاء به انلب ﷺ‬
‫املاكن ‪ .‬وهذا الوصف‬
‫الساج الوقاد ظل َمة‬
‫َع دخائ ِلها‪ ،‬كما يُ ِضء‬
‫ِ‬
‫َ‬
‫َْ‬
‫َُ‬
‫ِ َ‬
‫واتلحريف‬
‫للتبديل‬
‫مسالك‬
‫ن‬
‫م‬
‫يان‬
‫د‬
‫االستدالل‬
‫وإيضاح‬
‫ِ‬
‫ابليان‬
‫من‬
‫ِ‬
‫وانقشاع ما كن قبله يف األ ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َ َ ُ‬
‫َ‬
‫بانلور‬
‫العلم ي ُشبَّه‬
‫والعلم‪ ،‬فإن‬
‫ادلين‬
‫االستنباط واتلفق ِه يف‬
‫أصول‬
‫فشمل ما يف الرشيع ِة من‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ٌ‬
‫ٌ‬
‫َ‬
‫َ َ ُ‬
‫ُ‬
‫الساج ُ‬
‫َْ‬
‫الم ُ‬
‫صاف اليت ُو ِصف بها آنِفا‪( .‬اتلحرير‬
‫نري‪ .‬وهذا وصف شامل‬
‫اسبَه‬
‫فن‬
‫لميع األو ِ‬
‫ِ‬
‫واتلنوير)‬
‫‪9‬‬
Use the allotted space below to determine the four components of the ‫ تشبيه‬in the ayah and to take notes
on the reading presented above.
‫املشبه‬:
‫املشبه به‬:
‫أداة‬:
‫ وجه‬:
Notes:
Below is a summary of the different types of ‫ تشيبه‬and their rhetorical implications.
RHETORICAL IMPLICATION
‫وجه الشبه‬
‫أداة التشبيه‬
‫نوع التشبيه‬
Standard
✓
✓
َ
‫ُم ْر َسل ُمف َّصل‬
open to interpretation

✓
ُْ
‫ُم ْر َسل م َمل‬
Emphatic
✓

َ َّ
‫ُم َؤكد ُمف َّصل‬
most emphatic, open to interpretation


‫بَ ِليْغ‬
‫ ُم ْر َسل‬: Is the ‫ اسم مفعول‬of ‫ أرسل‬and literally means “released” or “free”. In this lesson, we
see it used when the ‫ أداة التشبيه‬is present or “free” rather than omitted or “trapped”.
َّ
َّ
‫ ُم َؤكد‬: Is the ‫ اسم مفعول‬of ‫ أكد‬and literally means “emphasized”. In this lesson we see it used
when the ‫ أداة التشبيه‬is missing and the statement becomes more emphatic.
-----------------------------------------------------------------------------------------------------------------------------------------------------
َ
َّ and literally means “detailed”. In this lesson, we see it used
‫ ُمف َّصل‬: Is the ‫ اسم مفعول‬of ‫فصل‬
when the ‫ وجه الشبه‬is present. The ‫ وجه الشبه‬provides more detail, so a ‫ تشبيه‬construction
that contains a ‫ وجه الشبه‬is considered to be “detailed” or ‫مفصل‬.
10
ُْ
‫م َمل‬: Is the ‫ اسم مفعول‬of ‫ أمجل‬and literally means “summarized”. In this lesson, we see it
used when the ‫ وجه الشبه‬is missing. Since this detail is missing, the statement is
considered to be “summarized”. It is opposite of ‫مفصل‬.
-----------------------------------------------------------------------------------------------------------------------------------------------------
‫بَ ِليْغ‬: Means “eloquent”. It comes from ‫ ب ل غ‬which means “to reach”. Eloquent speech is
called “‫ ”بليغ‬because it reaches the mind and heart of the listener and leaves an impact.
‫ التشبيه ابلليغ‬got its name because it is considered to be the most powerful and impactful
type of ‫تشبيه‬.
 FIGURING OUT THE PARTS OF A ‫تشبيه‬
Use the following tips to help you determine the parts of a ‫تشبيه‬.
-
To figure out the ‫مشبه به‬/‫مشبه‬, ask yourself “What two things are being compared?”
-
To determine whether something is acting as the ‫وجه‬, as yourself “Is this telling me how these
two things are similar?”
O THER K INDS OF ‫تشبيه‬
The four types of ‫ تشبيه‬covered in the previous section depended on what components were included or
omitted. There are an additional three types of ‫ تشبيه‬that are not categorized on the same basis. Let us
learn about these three types of ‫تشبيه‬.
1. ‫التشبيه الضمن‬
Root Letters: The root ‫ ض م ن‬means “hidden” or “interior”.
ْ
َ ‫التشبيه‬, which comes from the root letters ‫ ك ن ي‬which
Alternatively Known As: ‫المك ِن‬
means “to allude to s.t.” The literary term for this is a metonym.
This type of ‫ تشبيه‬is called ‫ التشبيه الضمن‬because the comparison does not follow the standard
construction that ‫ تشبيه‬follows (‫ وجه التشبيه‬- ‫ املشبه به‬- ‫ أداه التشبيه‬- ‫)املشبه‬. In this sense, the ‫ تشبيه‬is hidden
or is alluded to.
11
Take a look at the following example.
َ ْ ُ َ ْ ُ َ َ َّ َ َ ََٰٓ
َُ
ِّ
َ ُ ُ َّ َ َ َ ْ ُ َّ َ َ َ
ِّ َّ َ َ َّ ِّ َّ
‫ُيب‬
‫َّل‬
ِ ‫يأيها ٱ‬
ِ ‫ين َءامنوا ٱجتنِبوا ك ِثريا م َن ٱلظن إِن بعض ٱلظن إِثمۚ َو ال َتسسوا َوال يغتب بعضكم بعضاۚ أ‬
َ َ َُ
َ ُ
َ
َ َ َّ َّ َ َّ ْ ُ َّ َ ُ ُ ُ َ َ َ
١٢ ۚ‫ّلل ت َّواب َّر ِحيم‬
‫أ َح ُدكم أن يَأكل ْل َم أ ِخي ِه ميتا فك ِرهتموهۚ وٱتقوا ٱّللۚ إِن ٱ‬
Believers! Avoid a lot of assumption, for some of assumption is sin. Do not spy, nor should you slander
one another. Would one of you like to eat the flesh of his brother while he is dead. You would detest it! Be
conscious of Allah! No doubt, Allah is repeatedly forgiving and constantly merciful.
In the ayah above, backbiting is likened to eating the flesh of one’s brother while he is dead. The
َ ْ ََ َُْ
ْ َ َ ْ َ‫ْل ْم أ‬
standard structure for ‫ تشبيه‬is not used (e.g. ‫خيك ميتا‬
ِ ِ ‫)ال ِغيبة كأك ِل‬. Rather, the similitude is alluded to
through the use of a rhetorical question, “Would any of you like to eat the flesh of your brother while he
is dead?”
This type of ‫ تشبيه‬allows the listener to make the connection between the implied ‫ مشبه‬and ‫ مشبه به‬on
their own. Arriving at a conclusion by oneself creates greater impact and allows for retention. For this
reason, ‫ التشبيه الضمن‬is great for teaching lessons.
2. ‫اتلبشيه املقلوب‬
Root Letters: The letters ‫ ق ل ب‬mean “to flip” or “to reverse”. In the ‫ اسم مفعول‬form, it
means “flipped” or “reversed”.
Alternatively Known As: ‫ تشبيه اتلفضيل‬,‫التشبيه املعكوس‬.
Generally, the ‫ مشبه‬is the main idea and the ‫ مشبه به‬is secondary. When it comes to ‫التشبيه املقلوب‬, the
‫ مشبه‬and the ‫ مشبيه به‬are reversed sequentially, making the ‫ مشبه به‬the main idea and the ‫مشبه‬
secondary. They appear in an order opposite to what is expected.
This is done when the speaker perceives that what would normally be the ‫( مشبه به‬and has now been
made the ‫ )مشبه‬should be the primary focus. This can be done for various reasons.
Take a look at the examples below.
12
َ ُ َّ َ َ َ َ َ ُ ُ َ َّ َ َ ُ ُ َ َ َ َ
١٧ ‫أف من يلق كـ ـ من ال يلقۚ أفَل تذكرون‬
‫املشبه‬
‫املشبه به‬
‫أداة‬
Preceding this ayah is a passage in which Allah describes His creation. He describes scenes of animals
and nature. Then in this ayah, He addresses the idolaters regarding their false gods. Rather than saying,
“Then, do those who do not create [i.e your gods] compare to one who does create?...” which would be
expected, He says “Then does the one who creates compare to those who do not create?...” This is
because the false deities that they worship do not deserve to appear in sequence before Allah. Here
Allah makes Himself the main idea and the main topic of focus. He raises His status and lowers the
status of the false deities.
ْ
َ ‫ّلل ٱ َبل‬
َ َّ ْ ُ َ ُ َّ َ َ َٰ َ
ُ َّ ‫يع مث ُل ٱ ِّلر َب َٰوا ْۚ َوأَ َح َّل ٱ‬
ُ
٢٧٥… ۚ‫يع َو َح َّر َم ٱ ِّلر َب َٰوا‬
ِ ‫… ذلِك بِأنهم قال ٓوا إِنما ٱ َبل‬
‫املشبه‬
‫أداة‬
‫املشبه به‬
The ayah above quotes the response of the ‫ كفار‬to the command not to engage in interest. Rather than
saying “Interest is like trade” as one would expect, they say “Trade is like interest” as though to say that
trade is worse than interest and is even more deserving of being forbidden.
IMAGINE that you are telling your friend that they should not be smoking. They point at your
donut and say “Junk food is just like cigarettes. Both are bad for you.”
Imagine now that they respond by saying, “Cigarettes are just like junk food. Why is one okay
while the other bad?”
The first scenario, in which junk comes first sequentially, sounds like an aggressive attack.
The speaker is directing attention away from what their own fault and directing it toward
the advisor.
The second scenario has the tone of a defense or could even sound like a genuine question.
َ ُ َُْ
َ َُْ
ََ
ٌ
َ ْ
ٌ
ْ ِ َ‫] ف‬17 :‫ـق أفَـَل تَ َذ َّك ُر ْو َن} [انلحل‬
‫{أف َم ْن يل ُق ك َم ْن ال يل‬
‫مقلوب إذ ُمقتَض‬
‫ف اآلي ِة تشبيه‬
َّ ُ ُ َ
ُ
َ ‫ألن ال‬
َ ‫حيث َس َّم ْوها آلة تشبيها به تعال فجعلوا‬
‫الالق‬
‫غري‬
‫األوثان‬
‫طاب ِلعبا ِد‬
‫الظاهر عكسه‬
ِ
ِ
ِ
ِ
َ
َ
ُ
َ
َ
ْ
َ
ْ
ُ
ُ
‫كاس‬
ِ
ِ ‫كلالق فجاءت المخالفة يف‬
ِ‫طاب كأنهم ل ِمبالغ ِتهم يف عبادتِها وإلسفاِفهم وارت‬
ِ ‫ال‬
ِ
ْ
َ
َ
َ
ْ
َ
َ
ُ
.‫اإلنكار َع ِوف ِق ذلك‬
‫وصار الا ِل ُق اْلقيق هو الف ْرع فجاء‬
‫عقولم صارت عندهم األصل‬
ِ
Use the allotted space below to determine the four components of the ‫ تشبيه‬in the ayah and to take notes
on the reading presented above.
13
‫املشبه به‬:
‫املشبه‬:
‫أداة‬:
‫ وجه‬:
Notes:
3. ‫تشبيه اتلمثيل‬
‫ تشبيه اتلمثيل‬is when there is more than one ‫وجه الشبه‬. This essentially means that the ‫ مشبه‬and the ‫مشبه به‬
are similar in more than one way. With this type of ‫تشبيه‬, the ‫ وجه الشبه‬is never explicitly stated. It must
be interpreted.
This type of ‫ تشبيه‬differs from ‫( التشبيه املرسل املجمل‬where there is an ‫ أداة‬but no ‫ )وجه‬in that ‫املرسل املجمل‬
generally uses a comparison that is culturally understood and fairly obvious. For example, in Arab
culture, a lion is an icon of bravery. For this reason, though the ‫ وجه الشبه‬is not mentioned in a sentence
like ‫هو كألسد‬, most listeners will understand the same thing.
Similarly, with a sentence like ‫كأنهم بنيان مرصوص‬, the primary trait that comes to mind is strength and
unity. Interpretations other than the ones that are immediately understood are acceptable, but they are
secondary as they are a matter of opinion.
When it comes to ‫تشبيه اتلمثيل‬, however, the ‫ وجه الشبه‬is not generally immediately obvious and must be
thought about and interpreted. This puts the multiple possibilities on an equal playing field.
َ َ ُ َْ َ
َ َ َ َ ْ ُ ْ َ ْ َ َّ ُ َ َ ْ َّ ْ ُ ُ َ ْ َّ ُ َ َ
﴾‫ار ُي ِمل أ ْسفارا‬
‫م‬
‫ْل‬
‫ا‬
‫ل‬
ِ
ِ ‫﴿مثل‬
ِ ‫اَّلين‬
ِ
ِ ‫حلوا اتلوراة ثم لم ُي ِملوها كمث‬
َ
َ
َ َّ َ
ْ
َْ
ُ
ُ ْ ُ
‫وانلور وهم‬
‫لل والدى‬
ِ ‫فقد شبه سبحانه صورة الهو ِد واتلورا ِة بي‬
ِ ‫أيديهم وفيها حكم ا‬
ُ
ُ
ُ
ُ ‫اتل َع‬
ُ
َّ ‫ينالا إال‬
‫ب‬
‫ظهورها وال تنتفع بها وال‬
‫الكتب َع‬
‫اْلمري توضع‬
‫ بِ َهيْئَ ِة‬،‫عرضون عنها‬
ِ
ِ
ِ ‫م‬
ُ َّ َ
ُ َ
ْ
ََ
ُ
َ ْ ‫والامع‬
ُ
‫بي‬
‫والمشقة‬
.‫مع ق ْربِها وإماكنِها‬
‫ت وانتفا ِء الفائد ِة‬
ِ ‫اْلالي وجود املشق ِة والعن‬
ِ
14
‫‪ in the ayah and to take notes‬تشبيه ‪Use the allotted space below to determine the four components of the‬‬
‫‪on the reading presented above.‬‬
‫‪ :‬وجه‬
‫‪:‬املشبه به‬
‫‪:‬أداة‬
‫‪:‬املشبه‬
‫‪Notes:‬‬
‫ُ َ َ َّ ُ ْ ُ ُ ٌ ُ َ َّ َ ٌ ُ ْ َ ٌ‬
‫فة استئنافا بيانيا جوابا عن سؤال يَنشأ عن ْ‬
‫وص ِف ُح ْس ِن‬
‫ومجلة {كأنهم خشب مسندة} مستأن‬
‫ٍ‬
‫َ‬
‫َ‬
‫َّ‬
‫ْ‬
‫ُ‬
‫فيتق ُ‬
‫مد ٍح فَل يُناس ُ‬
‫السامع ما‬
‫ب‬
‫ب ما قبله من ذ ِمهم‬
‫أجسا ِمهم وذالق ِة الك ِمهم‪ ،‬فإنه يف صور ِة‬
‫ِ‬
‫ُ َ‬
‫الوصف‪.‬‬
‫يَ ِرد بعد هذا‬
‫ِ‬
‫ُ‬
‫َ ََْ َُ ْ ُ ْ ُ َ َ ْ‬
‫َ‬
‫ُ‬
‫ُ‬
‫الملة حاال من َضم ْ َ ْ َ ْ َ‬
‫ْ‬
‫ُ‬
‫َ‬
‫قول‪{ :‬إِذا رأيتهم تع ِجبك أجسامهم}‪.‬‬
‫وجيوز أن تكون‬
‫ريي الغيب ِة يف ِ‬
‫ِ‬
‫َّ‬
‫ْ‬
‫أن ُح ْس َن ُص َورهم ال َن ْف َع فيه ألنفسهم وال للمسلم ْ َ‬
‫ي‪.‬‬
‫ومعناه‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِّ ْ َ ْ ُ َ َ‬
‫ٌ ٌ َُْ ْ‬
‫ْ‬
‫ْ‬
‫ْ‬
‫ُ ُ ٌ َ‬
‫ي وهو مجع‬
‫نادر لم ُيفظ إال‬
‫ي مجع خشب ٍة بفت ِح الا ِء وفت ِح ِ‬
‫و{خشب} بِض ِم الا ِء ِ‬
‫وضم الش ِ‬
‫الش ِ‬
‫َُْ َ‬
‫ُ ٌ‬
‫َ‬
‫ََ‬
‫ُُ‬
‫ٌُُ َُْ‬
‫مثال‬
‫مار اَّلي هو مجع ثمر ٍة فيكون ثمر مجع ٍ‬
‫مجع‪ .‬فيكون خشب َع ِ‬
‫يف ثمرة‪ ،‬وقيل‪ :‬ثمر مجع ثِ ٍ‬
‫َ‬
‫ْ‬
‫ُ‬
‫ُ‬
‫خ ْش ٌ‬
‫ب بضم فسكون وهو ُ‬
‫مجع خشب ٍة ال حمالة‪ ،‬مثل‪ :‬بُدن‬
‫المع وإن لم ي ُ ْس َم ْع مفرده‪ .‬ويقال‪:‬‬
‫مجع‬
‫ِ‬
‫ِ‬
‫ٍ‬
‫ُ‬
‫مجع بدن ٍة‪.‬‬
‫َ‬
‫ُ‬
‫المهور َّ‬
‫ُ‬
‫ويعقوب بضم ٍة فسكون‪.‬‬
‫كثري وأبو عمرو والكسايئ‬
‫ابن‬
‫عن‬
‫قنبل‬
‫وقرأه‬
‫تي‪.‬‬
‫بضم‬
‫ه‬
‫وقرأ‬
‫ِ ٍُ‬
‫َ‬
‫ٌ‬
‫ٌ‬
‫ٌ‬
‫ُ ْ‬
‫َ‬
‫ندت إل حائط أو نوه‪ ،‬أي أميْل ْ‬
‫قوية لكنها ُ‬
‫واملسندة اليت س‬
‫غري‬
‫ت إله فه غليظة طويلة‬
‫ِ‬
‫ٍ‬
‫َ‬
‫ُُ‬
‫ٌ ُ‬
‫ٌ‬
‫َ‬
‫َ‬
‫َ‬
‫اتلمثيل يف ُحس ِن‬
‫ب املسند ِة تشبيه‬
‫منتف ٍع بها يف سقف وال مشدود بها جدار‪ .‬ش ِبهوا بالش ِ‬
‫ِ‬
‫َ‬
‫ُ َ‬
‫َ‬
‫َ‬
‫املعج َ‬
‫َ‬
‫َ َ‬
‫َّ‬
‫انلفع‬
‫ان عن‬
‫ب بها ومقالم‬
‫أجسامهم‬
‫الم ْرأى وعدم الَدوى‪ ،‬أ ِفيْد بها أن‬
‫ِ‬
‫املصغ إله خا ِل ِ‬
‫ُ‬
‫َ‬
‫َ‬
‫ُ‬
‫ُْ ُ‬
‫ُُْ‬
‫وعلم و ِد َراي ٍة‪.‬‬
‫لب وشجاع ٍة‬
‫شب املسند ِة عن الفائد ِة‪ ،‬فإذا رأيتموهم ِ‬
‫ٍ‬
‫لو ال ِ‬
‫حسبتموهم أرباب ٍ‬
‫كخ ِ‬
‫ُْ‬
‫ْ‬
‫خَلف ذلك فَل حتتَفلوا بهم (اتلحرير واتلنوير)‬
‫وإذا اختَ َربتموهم وجدت ُموهم َع‬
‫ِ‬
‫‪15‬‬
Use the allotted space below to determine the four components of the ‫ تشبيه‬in the ayah and to take notes
on the reading presented above.
‫املشبه‬:
‫املشبه به‬:
‫أداة‬:
‫ وجه‬:
Notes:
Though this is not always the case, it is common for ‫ تشبيه اتلمثيل‬to have a lengthy ‫مشبه به‬. Take a look at
the ‫ مشبه به‬highlighted in the ayaat below.
َّ َ َ َ ُ ُ َ َ
ََََ
َ ُ ُ َّ َٰ َ ُ ُ
َّ َ َ َ َ َ َ َ ٓ َ َ ٓ َّ َ َ َ َ َ َ
ُ
ُ
ُ
ُ
‫ي‬
‫مثلهم كــمث ِل ٱ‬
‫ صم‬١٧ ‫بصون‬
‫ن‬
‫ب‬
‫ّلل‬
‫ٱ‬
‫ب‬
‫ه‬
‫ذ‬
‫ۥ‬
‫ول‬
‫ح‬
‫ا‬
‫م‬
‫ت‬
‫ء‬
‫ا‬
‫ض‬
‫أ‬
‫ا‬
‫م‬
‫ل‬
‫ف‬
‫ا‬
‫ار‬
‫ن‬
‫د‬
‫وق‬
‫ست‬
‫ٱ‬
‫َّل‬
ِ
ِ ‫ور ِهم وتركهم ِيف ظلمت ال ي‬
ِ ِ
َ
َ
َ
ٓ
َ
ُ
ُ
َ
َٰ
َٰ
َ
َ َ
َ ُ َ
ُ
َُ ُ ٌ ُ
َّ ‫ أو ك َصيِّب ِّم َن ٱ‬١٨ ‫ون‬
ٓ ِ ‫ون أ َصب َع ُهم‬
‫يف َءاذانِ ِهم ِّم َن‬
‫لس َما ِء ِفي ِه ظل َمت َو َرعد َو َبرق جيعل‬
‫رجع‬
ِ ‫بكم عيم فهم ال ي‬
ِ
ْ َ
َٓ َ
َ ٓ َ َ ٓ َّ ُ
َٰ َ
َٰ َ َّ
ُ ُ َّ
ُ َ َٰ َ َ ُ َ َ ُ َ ُ َ َ
َ َ َ َ
ُ ‫حم‬
َ ‫لكفر‬
‫بصهمۚ ُك َما أضا َء ل ُهم َّمشوا ِفي ِه و ِإذا‬
‫ يكاد ٱلربق يطف أ‬١٩ ‫ين‬
‫يط بِا‬
ِ ‫وتۚ َوٱّلل‬
ِِ
ِ ‫ٱلصو ِع ِق حذر ٱلم‬
ََ ََ َ
َ ِّ ُ َ َ َ َّ َّ
َٰ َ َ َ
َ
َ َ ُ َّ َ ٓ َ َ َ ْ ُ َ
َ ‫َّل َه‬
َ ‫بب‬
َٰ ‫بص ِهمۚ ِإن ٱّلل‬
‫م‬
‫س‬
‫ّلل‬
‫ٱ‬
‫ء‬
‫ا‬
‫ش‬
‫و‬
‫ل‬
‫و‬
ۚ
‫وا‬
‫ام‬
‫ق‬
‫م‬
‫يه‬
٢٠ ‫َع ك شء ق ِدير‬
‫أ‬
‫و‬
‫م‬
‫ه‬
‫ع‬
ِ ‫أظلم عل‬
ِِ ِ
ِ
Their example is like the example of the one who tries to light a fire, so when it lit up whatever is around
him, Allah takes away their light and leaves them in darknesses, unseeing. Deaf, mute and blind, so they
do not return! Or like a rainstorm from the sky in which there is darknesses and lightning and thunder.
They place their fingers in their ears because of the lightning strikes out of fear of death. Allah is
completely surrounding the disbelievers. The lightening almost makes them blind (lit., steals their
eyesight). Every time it lights up for them, they walk about in it, and when it darkens all around them,
they stand still. Had Allah willed, He would have taken away their hearing and their sight. No doubt,
Allah is capable over everything.
َ ُ ََ
ٓ َ َّ َ ُ َٰ َ َ َ ُ َّ ُ ُ َ َّ
ََ
َ ٓ َ َّ
َُ
َّ
ُ َٰ ْ َ َ ٓ َ َ َ
َٰٓ ‫رض ِمما يأكل ٱنلاس وٱألنعم ح‬
‫ِإن َما َمثل ٱْلَيَ َٰو ِة ٱدلنيا كــما ٍء أ‬
‫َّت ِإذا‬
ِ ‫نزنلَه ِم َن ٱلسما ِء فٱختل َط بِ ِۦه نبات ٱأل‬
َّ َ َ
َٰ َ َ َ َ َ َ َ َ ُ َ ٓ َ َٰ َ َ ٓ َ َ َ َ ُ َٰ َ ُ َّ َ ٓ َ ُ َ َّ َ َ َ َّ َّ َ َ َ ُ ُ ُ َ
َ َ َ
‫ج َعلن َها َح ِصيدا كأن لم‬
‫ت ٱألرض زخرفها وٱزينت وظن أهلها أنهم ق ِدرون عليها أتىها أمرنا لَل أو نهارا ف‬
ِ ‫أخ ذ‬
َ َ َ
َ َّ َ َ َ َٰ َ ٓ ُ ِّ َ ُ َ َٰ َ َ
٢٤ ‫ت ِلقوم يتَفك ُرون‬
ِ ‫مسۚ كذلِك نفصل ٱألي‬
ِ ‫تغن بِاأل‬
The example of the lowest life is only like the example of water which We sent down from the sky, then the
plants of the earth (which people and cattle eat from) mixed with it. Until a point in time when the earth
16
takes on its adornments and adorns itself and its people think that they have power over it, Our command
will come to them at night or in the morning, so We make it level as though it did not exist yesterday.
That is how We detail the signs for a people who think.
This type ‫ تشبيه‬gives room for interpretation. It allows for the possibility that the simile can apply to
multiple groups and in different scenarios.
RECOGNIZING THE OTHE R TYPE S OF
-
‫تشبيه‬
To recognize a ‫تشبيه ضمن‬, ask yourself “Is there a hidden meaning?” Then ask yourself, “Does
the hidden meaning involve comparison?”
-
To recognize a ‫تشبيه تمثييل‬, ask yourself, “Is the point of similarity between these two things
something that could be immediately understood my most people?”
-
To recognize ‫ التشبيه املقلوب‬examine the context and ask yourself what the main point of focus is.
Is the element that is the main point of focus coming first? If not, it is ‫تشبيه مقلوب‬.
17
Definition of ‫ تشبيه‬- a simile; to compare two things that share a common trait
Components of ‫التشبيه‬
َّ ‫الم‬
ُ
1. ‫شبه‬
َّ ‫الم‬
ُ
2. ‫شبه به‬
ُ ََ
3. ‫أداة التشبي ِه‬
َ
4. ‫وجه الشبَه‬
That which is being compared
That which it is compared to
ُْ َ
َّ
The tool of comparison (they are ‫ كأن‬،‫ ِمثل‬،‫)كـ‬
The point of similarity between that which that which is being compared (‫ )املشبه‬and
that which it is being compared to (‫)املشبه به‬
Types of ‫ تشبيه‬that are categorized based on what components are present/missing.
RHETORICAL IMPLICATION
‫وجه الشبه‬
‫أداة التشبيه‬
‫نوع التشبيه‬
standard
✓
✓
‫مرسل مفصل‬
*doesn’t occur often
open to interpretation

✓
‫مرسل ممل‬
*most common in Quran
emphatic
✓

‫مؤكد مفصل‬
*doesn’t occur often
most emphatic, open to interpretation


‫بليغ‬
How to spot a ‫تشبيه بليغ‬: look for metaphorical usage
18
*can also be ‫ حال‬or ‫إضافة‬
Types of ‫ تشبيه‬that are categorized otherwise:
RHETORICAL IMPLICATION
DEFINITION
‫نوع التشبيه‬
Allows listener to make connection on their own.
Has great impact and helps with retention.
Does not follow the standard construction, but
it is still clear that a comparison is being made.
‫التشبيه الضمن‬
Speaker redirects focus for a reason dictated by
context.
The ‫ مشبه‬and ‫ مشبه به‬are reversed.
‫التشبيه املقلوب‬
Open to multiple interpretations and ideas.
Relevant to several contexts.
Requires interpretation. Cannot be understood
at face value.
‫تشبيه اتلمثيل‬
M IXED P RACTI CE
Determine what type of ‫ تشبيه‬you see in the following ayaat. Discuss your observations and reflections on
the ayaat accordingly. In the case of ‫تشبيه اتلمثيل‬, you may research the ayah.
َ َ َٰ َ َٰ َ َّ ُ َ َّ َ
َ ِّ ُ َ َ َ َّ َّ
َ
َ ‫لس‬
ُ ‫قر‬
َّ ‫ألرضۚ َو َما ٓ أَم ُر ٱ‬
َ َ‫اع ِة إ َّال َُكَمح ٱ َبل َص أَو ُه َو أ‬
َٰ ‫بۚ إِن ٱّلل‬
٧٧ ‫َع ك شء ق ِدير‬
‫ّلل غيب ٱلسمو ِت وٱ‬
ِ
ِ
ِ ِ‫و‬
ِ
ِ
Type of ‫تشبيه‬:
Reflections:
َ ُ َ َ ُ َّ َ َ َ َّ ُ َ
َ
٢٠ ‫از َنل منق ِعر‬
‫زنع ٱنلاس كأنهم أعج‬
ِ ‫ت‬
Type of ‫تشبيه‬:
Reflections:
19
‫َّ َ ُ َّ َ َ َ ْ‬
‫َّ َ ُ َ َّ َ َ ُ ْ َ َ َ‬
‫َ َ َٰ‬
‫عملُ ُهم َك َر َماد ٱشتَ َّدت به ٱ ِّلر ُ‬
‫يح ِيف يَومٍ ََع ِصفۚ ال يق ِدرون ِمما كسبوا َٰ‬
‫َع شءۚ‬
‫ين كف ُروا بِ َر ِّب ِهمۚ أ‬
‫َّل‬
‫مثل ٱ ِ‬
‫ٍ‬
‫ِِ‬
‫َٰ‬
‫َ َٰ َ ُ َ َّ‬
‫لضلَ ُل ٱ َبلع ُ‬
‫يد ‪١٨‬‬
‫ذلِك هو ٱ‬
‫ِ‬
‫‪:‬تشبيه ‪Type of‬‬
‫‪Reflections:‬‬
‫ُ ََ‬
‫ََ‬
‫َ َ َ َّ ٓ َ َ َ َٰ ُ َ َ َٰ َ َ َ َ َ َ َ َ َ َ ُ َّ َ َٰ ُ َ َ َ َ َ‬
‫َ َ َ َ َ َٰ ُ َ َ َ َٰ َّ ُ‬
‫لغاو َ‬
‫ه‬
‫ئ‬
‫ش‬
‫و‬
‫ل‬
‫و‬
‫‪١٧٥‬‬
‫ين‬
‫كن ۥه‬
‫ل‬
‫و‬
‫ا‬
‫ه‬
‫ب‬
‫عن‬
‫ف‬
‫ر‬
‫ال‬
‫ن‬
‫َوٱتل علي ِهم نبأ ٱ ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َّلي ءاتينه ءاي ِتنا فانسلخ ِمنها فأتبعه ٱلشيطن فاكن ِمن َٱ ِ‬
‫َ ََ َ َ‬
‫ََّٰ َ َ َ ُ َ َّ‬
‫َ‬
‫َ َّ َ َ َ َ َٰ ُ َ َ َ ُ ُ َ َ َ‬
‫َ ُ ُ‬
‫كه يَ َ‬
‫لَكب إن َحتمل َعلَيه يَ َ‬
‫َّل َ‬
‫ك‬
‫ل‬
‫ۚ‬
‫ث‬
‫له‬
‫ت‬
‫ت‬
‫و‬
‫أ‬
‫ث‬
‫له‬
‫ٱ‬
‫ل‬
‫ث‬
‫م‬
‫ك‬
‫ۥ‬
‫ه‬
‫ل‬
‫ث‬
‫م‬
‫ف‬
‫ۚ‬
‫ه‬
‫ى‬
‫و‬
‫ه‬
‫ع‬
‫ب‬
‫ت‬
‫ٱ‬
‫و‬
‫رض‬
‫أل‬
‫ين‬
‫ٱ‬
‫لق‬
‫ٱ‬
‫ل‬
‫ث‬
‫م‬
‫ذ‬
‫ومِ‬
‫أخل ِإل ٱ ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ ِ‬
‫ِ‬
‫َ‬
‫َ َّ َ َ َّ َ‬
‫َك َّذبُوا ْ بايََٰتنَاۚ فَا ُ‬
‫قص ِص ٱلق َص َص ل َعل ُهم يتَفك ُرون ‪١٧٦‬‬
‫ِ ِ‬
‫‪:‬تشبيه ‪Type of‬‬
‫‪Reflections:‬‬
‫ٓ‬
‫َ ِّ َ َ َ َٰ َ َّ ُ ُ َ َ َ ٓ‬
‫َ َ ُ ُ َّ‬
‫ََٰٓ َ َ َّ َ َ َ ُ ْ َ ُ ُ ْ َ َ َ َٰ ُ‬
‫َ‬
‫َّ‬
‫ي‬
‫ٱ‬
‫ك‬
‫ى‬
‫ذ‬
‫أل‬
‫ٱ‬
‫و‬
‫ن‬
‫م‬
‫ا‬
‫ب‬
‫م‬
‫ك‬
‫َّلين ءامنوا ال تب ِطلوا صدق ِت‬
‫ّلل َوٱلَومِ ٱأل ِخ ِرۚ‬
‫ا‬
‫ب‬
‫ن‬
‫م‬
‫ؤ‬
‫ي‬
‫ال‬
‫و‬
‫اس‬
‫نل‬
‫ٱ‬
‫ء‬
‫ا‬
‫ئ‬
‫ر‬
‫ۥ‬
‫ال‬
‫م‬
‫ق‬
‫ف‬
‫ن‬
‫ي‬
‫َّل‬
‫يأيها ٱ ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ ِ ِ‬
‫ِ‬
‫ِ‬
‫َ‬
‫ِّ َّ َ َ ُ ْ َ َّ ُ َ‬
‫َّ َ ُ َ َ َ َ‬
‫َََُُ َ ََ َ َ ََ ُ‬
‫َ َ َُ‬
‫ََََ ُ َ‬
‫قدرون َٰ‬
‫ّلل ال يَه ِدي‬
‫َع شء مما كسبواۚ وٱ‬
‫ان علي ِه ت َراب فأصابهۥ َوابِل فتكهۥ صلاۚ ال ي ِ‬
‫فمثل ۥه كمث ِل صفو ٍ‬
‫َ َٰ‬
‫َ‬
‫لق َ‬
‫لكفر َ‬
‫ين ‪٢٦٤‬‬
‫وم ٱ‬
‫ٱ‬
‫ِِ‬
‫‪:‬تشبيه ‪Type of‬‬
‫‪Reflections:‬‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫ُ َّ‬
‫َََُ َ َ َ َ َ َ َ َ َ‬
‫رض َما ل َها ِمن ق َرار ‪٢٦‬‬
‫ُكم ٍة خ ِبيثة كشج َر ٍة خ ِبيث ٍة ٱجتثت ِمن فو ِق ٱأل ِ‬
‫ومثل ِ‬
‫‪:‬تشبيه ‪Type of‬‬
‫‪20‬‬
‫‪Reflections:‬‬
‫َ َ َٰ َ َ‬
‫َ َ‬
‫َ َ َ َ َََ ُُ َ َ ُ ََ َ ُ‬
‫َ ُ ٓ ْ َ َّ َ َ َ َٰ ُ‬
‫ألوۚ َ َٰدلۚ َك َمثَل َغيث أَ َ‬
‫عجبَ‬
‫ٱعلموا أنما ٱْليوة ٱدلنيا ل ِعب ولو و ِزينة وتفاخر بينكم وتكاثر ِيف ٱألمو ِل وٱ‬
‫ِ‬
‫ٍ‬
‫ِ‬
‫ٓ َ َ َ‬
‫ُ َّ َ َ َ ُ ُ ُ َّ َ ُ َ َ َ َٰ ُ ُ َ ُ َّ َ ُ ُ ُ َٰ‬
‫َٰ‬
‫َ‬
‫َ َ َ ِّ َ َّ‬
‫ّلل َو ِرض َونۚ َو َما‬
‫ٱ‬
‫ن‬
‫م‬
‫ة‬
‫ر‬
‫ف‬
‫غ‬
‫م‬
‫و‬
‫يد‬
‫د‬
‫ش‬
‫اب‬
‫ذ‬
‫ح َطماۚ َو ِف ٱأل ِخر ِة ع‬
‫ٱلكفار نبات ۥه ثم ي ِهيج فتىه مصفرا ثم يكون‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َ َ َٰ ُ‬
‫َ ٓ َّ َ َ َٰ ُ ُ ُ‬
‫ور ‪٢٠‬‬
‫ٱْليوة ٱدلنيا ِإال متع ٱلغر ِ‬
‫‪:‬تشبيه ‪Type of‬‬
‫‪Reflections:‬‬
‫‪21‬‬
CHAPTER 2
‫االستعارة‬
I NTRODUCTION
‫ االستعارة‬is a variation of ‫ التشبيه‬that follows a different structure and that varies somewhat in its
rhetorical implications.
Recall that in the ‫ تشبيه‬construction, the ‫ مشبه‬and ‫ مشبه به‬are irremovable. Even ‫ – التشبيه ابلليغ‬the most
bare form of ‫ – تشبيه‬still retains the ‫ مشبه‬and the ‫مشبه به‬.
When either of these two core components (the ‫ مشبه‬or the ‫ )مشبه به‬are removed from ‫التشبيه‬, the
construction ceases to be considered ‫ تشبيه‬and is called ‫استعارة‬.
Below is an example of the ‫ مشبه‬being omitted.
He pulled them out of the darkness of misguidance into the light of guidance.
‫مشبه به‬
‫مشبه‬
‫مشبه به‬
‫مشبه‬
Notice that in this sentence, there is a comparison being made. Misguidance (acting as the ‫ )مشبه‬is
compared to darkness (acting as the ‫)مشبه به‬. Guidance (acting as the ‫ )مشبه‬is compared to light (acting as
the ‫)مشبه به‬. There is no ‫ أداة‬or ‫وجه‬, making this a ‫تشبيه بليغ‬.
He pulled them out of the darkness of misguidance into the light of guidance.
‫مشبه به‬
‫مشبه‬
‫مشبه به‬
‫مشبه‬
Notice, now, that the ‫ مشبه‬has been removed. Recall that when either the ‫ مشبه‬or the ‫ مشبه به‬are removed
from a ‫تشبيه بليغ‬, the construction ceases to be considered ‫ تشبيه‬and is called ‫استعارة‬. The sentence above in
an example of an ‫استعارة‬.
Now take a look at an example of the ‫ مشبه به‬being omitted.
22
He roared like a lion
‫مشبه‬
‫مشبه به‬
In the sentence above, there is a comparison. The man’s roaring is being compared to that of a lion.
He roared like a lion
‫مشبه‬
‫مشبه به‬
Notice, now, that the ‫( مشبه به‬along with the ‫ )أداة‬has been removed. Remember that when one of the core
elements of a ‫ تشبيه‬is removed, the construction is known as an ‫استعارة‬. This is an example of an ‫استعارة‬.
Recall that a standard ‫ تشبيه‬compares two things that share a common trait. Notice, on the other hand,
that an ‫ استعارة‬is like giving something or someone a quality that belongs to something or someone else
without explicitly stating what that something or someone else is.
‫ االستعارة‬is borrowing a feature and giving it to something that it does not belong to. It is like borrowing
something without citing the source.
The closest English literary device to ‫ االستعارة‬is a metaphor.
‫ )استعار يستع ر‬literally mean “to borrow”. Again,
The root letters ‫ ع و ر‬in family X (‫ي استعارة‬
this is because a trait that does not belong to something inherently is “borrowed” and
given to something else.
Recall that ‫ التشبيه ابلليغ‬also involved metaphorical usage. As such, it is important to be able to
distinguish between ‫ التشبيه ابلليغ‬and ‫االستعارة‬. Use the process below to help you distinguish.
 DISTINGUISHING BETWE EN ‫ تشبيه‬AND ‫استعارة‬
-
if there is an ‫أداة‬, it is ‫تشبيه‬
23
-
in the case of ‫[ تشبيه بليغ‬since there is no ‫]أداة‬:
o
if you can put an ‫ أداة‬in, it is ‫تشبيه بليغ‬
▪
o
ex. He is a lion → He is like a lion
if you try to put an ‫ أداة‬in and it does not work, it is an ‫استعارة‬
▪
ex. She is boiling → She is like boiling
T YPES OF ‫استعارة‬
Remember that when either the ‫ مشبه‬or the ‫ مشبه به‬are removed from a ‫تشبيه‬, it is considered an ‫استعارة‬.
Since there are two components that can be removed, this means that there are also two types of
‫استعارة‬.
✓ When the ‫ مشبه‬is removed, the construction is known as ‫االستعارة اتلرصحيية‬.
✓ When the ‫ مشبه به‬is removed, the construction is known as ‫االستعارة املكنية‬.
Let us learn about each of these two types in further detail.
R EMOVING THE ‫ مشبه‬: ‫االستعارة اتلرصحيية‬
When the ‫ مشبه‬is removed, the construction is known as ‫االستعارة اتلرصحيية‬. Take a look at the following
example.
َٰ ‫ُّ ر‬
َٰ َٰ
‫َٰ ر‬
ٌ َٰ ‫الٓرۚ كت‬
‫ب أنزله إَلك رتلخرج ٱ َّلاس من ٱلظلمت إَل ٱ ُّلور بإذن ر ِّبهم إ‬
١ ‫َل صط ٱلعزيز ٱحلميد‬
Alif-laam-raa. A book which We sent down to you so that you may extract people from the darknesses to
light by the permission of their Master to the path of the Might and the Constantly praised.
The ‫ استعارة‬in this ayah is in the words ‫من الظلمات إَل الور‬. The Prophet ‫ ﷺ‬does not literally remove people
from darkness into light. Here darkness is used as a metaphor for ignorance or misguidance. Light is used
as a metaphor for enlightenment and guidance.
If this ayah followed the standard ‫ تشبيه‬construction, it would read “..to remove people from misguidance,
which is like darkness into guidance, which is like light...” or as “…to remove people from the darkness of
misguidance into the light of guidance…” However, the ‫( مشبه‬misguidance and guidance) is omitted. Only
the ‫مشبه به‬, light and darknesses, remain.
1) High form of hyperbole.
2) More succinct than even ‫ التشبيه ابلليغ‬as the ‫ مشبه‬is not mentioned.
3) Keeps possibilities for ‫ مشبه‬open.
24
4) Creates vivid imagery.
Let us analyze the ayah above taking into consideration these rhetorical implications.
1. Using darkness and light to represent guidance and misguidance rather than likening the two
sound more matter-of-factly. It is like the difference between saying “His is a lion” and “Here
comes the lion.”
2. The ‫( مشبه‬misguidance and guidance) is not explicitly stated, but it is understood. More is said
with fewer words.
3. Darkness could represent misguidance, ignorance, sadness, despair, solitude, emptiness, the
lack of an ability to see. Any of these possibilities that are corroborated by something in the
Quran or an event or saying from the life of the Prophet can hold true.
For example, the Quran describes itself as ‫ شفاء‬and ‫رمحة‬. This corroborates with the idea that
darkness could represent sadness, despair, and emptiness. The Quran describes itself as ‫هدى‬
‫ل‬
‫ر‬
and ‫تفصيل ك يشء‬. This corroborates with the idea that darkness could represent misguidance
and ignorance.
4. The words darkness and light conjure imagery in the mind whereas misguidance and guidance
are not likely to. Though a standard ‫ تشبيه‬also creates imagery, omitting the ‫ مشبه‬makes the
image seem more literal, creating a more vivid image. Think of the image that comes to your
mind when you hear “He pulls people out of darkness into light.” Now think of the image that
comes to you mind when you hear, “He pulls people out of the darkness of misguidance into the
light of guidance.”
The root letters ‫ ص ر ح‬mean “clarity”. In family II, it means “to make clear” or “to make
apparent”. The naming of this type of ‫ استعارة‬is based on the ‫مشبه به‬. Since the ‫ مشبه به‬is
made apparent, it is called ‫االستعارة اتلرصحيية‬.
R EMOVING THE ‫ مشبه به‬: ‫االستعارة املكنية‬
25
When the ‫ مشبه به‬is removed, the construction is known as ‫االستعارة املكنية‬. Take a look at the following
example.
َٰ
ُّ ‫وج ف بعضۚ ونرفخ ف ٱ‬
‫۞وتركنا بعض رهم يومئذ ي رم ر‬
٩٩ ‫لصور فجمعن رهم َجعا‬
We will leave them on that day, surging into one another. The horn will be blown into, then We will
gather them all together.
The word ‫ ماج يموج‬means “to surge” or “to be tumultuous”. It is normally used for bodies of water. The
word ‫ موج‬means an ocean wave. In the ayah above however, it is used for humans. Furthermore, there is
no ‫مشبه به‬.
If this were a standard ‫ تشبيه‬construction, one would expect ‫ يموج اكبلحر‬or the like. ‫ يموج‬would be the ‫مشبه‬
and ‫ ابلحر‬would be the ‫مشبه به‬. The ‫مشبه به‬, however, is omitted. This makes the construction a ‫استعارة مكنية‬.
1) High form of hyperbole.
2) More succinct as the ‫ مشبه به‬is not mentioned.
3) Keeps possibilities for ‫ مشبه به‬open.
4) Creates vivid imagery.
Let us look at the ayah taking into consideration these rhetorical implications.
1. Giving humans a trait that belongs to an ocean (‫ )االستعارة املكنية‬rather than simply likening them
to an ocean (‫ )التشبيه‬is a stronger form of hyperbole.
2. The implication “like the waves of an ocean” is understood. The idea is conveyed using fewer
words.
3. Anything that fits within the boundaries of the meaning of ‫ ماج يموج‬is a possibility. Take a look at
the dictionary entry for the word to explore the possibilities.
26
4. Though a standard ‫ تشبيه‬also creates imagery, omitting the ‫ مشبه به‬makes the image seem more
literal, creating a more vivid image. The image of the dam of ‫ يأجوج ومأجوج‬being crushed and
people surging and crashing against each other like waves when they flow out is a powerful one.
Root Meaning:‫ مكين‬is the ‫ اسم مفعول‬from the word ‫كَن يكين‬, which means “to allude” or
“to express indirectly”. As with ‫االستعارة اتلرصحيية‬, the ‫ استعارة‬is named based on the ‫مشبه به‬.
The ‫ مشبه به‬is omitted and alluded to in ‫ االستعارة املكنية‬hence the naming.
Alternatively known as: ‫االستعارة بالكناية‬
 FIGURING OUT THE TYPE OF ‫استعارة‬
-
When the ‫ مشبه به‬is missing, the ‫ مشبه‬is usually an action (or an ‫ اسم‬that carries a ‫ فعل‬meaning)
o
-
ex. She is boiling [like hot water], He exploded [like a volcano].
When the ‫ مشبه‬is missing, the ‫ مشبه به‬is usually an ‫اسم‬
o
ex. He pulls people out of darkness [of misguidance] into light [of guidance].
➔ To figure out which element is missing [ ‫مشبه‬or ‫]مشبه به‬, ask yourself “is the metaphor in the action or
in the noun?”
27
‫ى من اللَّـه ورضوان خ ٌ‬
‫لَع تقو َٰ‬
‫ي أم َّمن أ َّسس برنيان ره َٰ‬
‫أفمن أ َّسس برنيان ره َٰ‬
‫لَع شفا رج ررف هار فانهار به ف‬
‫َّ‬
‫َّ‬
‫َّ ر‬
‫نار جهنم ۚ واللـه ال يهدي القوم الظالمني ﴿‪﴾١٠٩‬‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫القصد اذلي رجعل‬
‫وش لبه‬
‫ابلناء ألجله بأساس ابلناء‪ ،‬فاسترعي هل فعل {أ َّسس} ف الموضعني‪.‬‬
‫ر‬
‫ر‬
‫اتلقوى ف القصد اذلي برين هل ر‬
‫ل‬
‫البة األرض لوامه رجعلت َّ‬
‫أحد‬
‫ولما اكن من شأن األساس أن تطلب هل ص‬
‫ر‬
‫ر‬
‫الم َّ‬
‫ورمز إَل ر‬
‫األساس لَع طريقة المكن َّية‪ ،‬ر‬
‫فش لبهت َّ‬
‫شبه به‬
‫اتلقوى بما يرتكز عليه‬
‫المسجدين‪،‬‬
‫ر‬
‫املحذوف بيشء من رمالئماته وهو حرف االستعالء‪.‬‬
‫ر‬
‫ر‬
‫ٌ‬
‫ل‬
‫راسخ ٌ‬
‫َّ‬
‫ثابت بطريق ر‬
‫ٌ‬
‫المقابلة ف تشبيه الضد بما أسس لَع شفا رج ررف هار‪،‬‬
‫يشء‬
‫املشبه به‬
‫وفهم أن هذا‬
‫وذلك بأن شبه المقصد الفاسد بابلناء بررف منهار ف عدم ثبات ما ريق ر‬
‫ام عليه من األساس بله ابلناء‬
‫ر‬
‫ٌ‬
‫ترشيح‪( .‬اتلحرير واتلنوير)‬
‫لَع طريقة االستعارة اتلرصحي َّية‪ .‬وحرف االستعالء‬
‫‪Notes:‬‬
‫الرتشيح واتلجريد ‪C ONTEXT C LUES :‬‬
‫‪When a word is used metaphorically as in the example above, how can it be known that the usage is‬‬
‫‪metaphorical and not literal? Sometimes it is intuitive. At other times, there are context clues. These‬‬
‫‪.‬اتلجريد ‪ and‬الرتشيح ‪context clues are known as‬‬
‫‪.‬ترشيح ‪, it is known as‬استعارة ترصحيية ‪✓ When a context clue appears in an‬‬
‫‪.‬جتريد ‪, it is known as‬استعارة مكنية ‪✓ When a context clue appears in an‬‬
‫‪Take the following sentence as an example:‬‬
‫ر‬
‫األسد أعدائه بالسيف‬
‫قاتل‬
‫‪The lion fought his enemies with a sword.‬‬
‫‪28‬‬
In the sentence above, we can know for sure that the “lion” is not a lion in the literal sense. Rather, it is
being used to represent a brave person in battle. We know this for sure because of the use of the
‫بالسيف‬. If “lion” was meant in its literal sense, the usage of ‫ سيف‬would not make sense.
In the ayah mentioned in the reading in the section above (9:109), the context clue that there is an
‫ استعارة‬surrounding the word ‫ تقوى‬is ‫لَع‬. You cannot literally build a building on ‫تقوى‬. This tells you that
there has to be an implied ‫ مشبه‬or ‫مشبه به‬. For instance, “‫ تقوى‬that is as solid as a building foundation”.
‫االستعارة اتلمثيلية‬
Recall that ‫ االستعارة اتلرصحيية‬is when the ‫ مشبه‬is omitted and the ‫ مشبه به‬remains. ‫ االستعارة املكنية‬is when
the ‫ مشبه به‬is omitted and the ‫ مشبه‬remains.
In either of these cases, if the component that remains (the ‫ مشبه‬or the ‫ )مشبه به‬is a full sentence, the
َّ
َّ
‫االستعارة ر‬.
َّ ‫ االستعارة‬or alternatively ‫المركبة‬
construction is called ‫اتلمثيلية‬
Take the following Arabic proverb as an example:
‫ل‬
‫ل‬
‫إين أراك تقدم رجال وتؤخر أخرى‬
I see you putting a foot forward then withdrawing it again.
This proverb is used as a metaphor for hesitation. This is an ‫ استعارة تمثيلية‬in which the ‫ مشبه به‬has been
omitted and the ‫ مشبه‬is a full sentence in which the image of a person putting a foot forward then
withdrawing it is non-literal. It is a metaphor for hesitation.
Take a look at the example below to see how the proverb would look if it was ‫ تشبيه‬rather than ‫استعارة‬.
‫ل‬
‫ل‬
‫إين أراك تقدم رجال وتؤخر أخرى اكملرتدد‬
I see you putting a foot forward then withdrawing it again like one who hesitates.
َّ
‫ر‬
‫لناس حس ر‬
﴾۱﴿ ‫اب رهم وهم ف غفلة رمعر رضون‬
‫اقرتب ل‬
ٌ
‫ر‬
ٌ
َّ ‫بديع ف االفتتاح لما فيه من غرابة األسلوب وإدخال‬
‫الروع لَع‬
‫أسلوب‬
‫افتتاح الالكم بهذه ال رملة‬
َّ
ٌ
‫ر‬
‫ر‬
‫ر‬
‫ فإن ر‬،‫المنذرين‬
‫ر‬
‫ فصيغة االفتعال الموضوعة‬،‫واالقرتاب مبالغة ف القرب‬
،‫المراد بالاس مرشكو مكة‬
ٌ
‫َّ ر‬
ُّ
‫ر‬
.‫للمطاوعة مستعملة ف حتقق الفعل أي اشتد قر رب روقوعه بهم‬
‫ر‬
‫ٌ ر‬
ٌ
‫ويف إسناد االقرتاب إَل احلساب استعارة تمثيل َّية ش لبه حال إظالل احلساب هلم بالة شخص يسىع َلقرب‬
‫ر‬
‫ر‬
‫هيئة ر‬
‫المغ لي ر‬
‫ ويه‬،‫ ففيه تشبيه هيئة احلساب المعقولة بهيئة حمسوسة‬،‫من ديار ناس‬
‫والمع لجل ف اإلاغرة‬
29
ُّ
ُّ
‫ر‬
َّ ‫لَع القوم فهو يلر ُّح ف‬
‫السي تكلفا للقرب من ديارهم وهم اغفلون عن تطلب احلساب إيَّاهم كما يكون‬
ٌ
ٌ
‫ر‬
‫قوم ل‬
‫ل‬
‫اغرين رمعرضني عن اقرتاب‬
.‫فالالكم تمثيل‬
،‫العدو منهم‬
Notes:
D EFINITION OF ‫االستعارة‬
‫ االستعارة‬is when either the ‫ مشبه‬or the ‫ مشبه به‬is omitted from a ‫ تشبيه‬creating metaphorical usage.
Borrowing a trait and giving it to something that it does not originally belong to.
T YPES OF ‫استعارة‬
TYPE
‫اتلرصحيية‬
‫املكنية‬
CONDITIONS
When the ‫ مشبه‬is omitted
RHETORICAL BENEFITS
1) High form of hyperbole.
2) More succinct than even ‫ التشبيه ابلليغ‬as the ‫ مشبه‬is not mentioned.
When the ‫ مشبه به‬is omitted 3) Keeps possibilities for ‫ مشبه‬open.
30
4) Creates vivid imagery.
‫املركبة‬/‫اتلمثيلية‬
When the remaining
component is long and
extended
More detailed and animated
‫الترشيح واتلجريد‬
Context clues that make it clear that the speech is metaphorical.
✓ ‫ الترشيح‬is for ‫االستعارة اتلرصحيية‬
✓ ‫ اتلجريد‬is for ‫االستعارة املكين‬
31
CHAPTER 3
‫احلــــقيقة واملجاز‬
I NTRODUCTION
‫احلقيقة‬, in ‫بالغة‬, is literal speech and ‫ املجاز‬is figurative speech.
The word ‫ احلقيقة‬has its origins in the root letters ‫ ح ق ق‬and means “reality” or “true
nature”.
The word ‫ املجاز‬is a ‫ ظرف‬from the word ‫جاز جيوز‬, which means “to pass”. Figurative speech
is called ‫ جماز‬because the word has “passed” or exited the boundaries of its original
meaning.
There are different types of figurative speech. ‫ جماز‬can be categorized into two broad categories:
َ
َ
َ
َ
ََ
َ ‫جماز عالقته المش‬
1. Figurative speech that involves a comparison - ‫ابهة‬
َ
َ
َْ
َ
َ
ََ
َ ‫جماز عالقته غي المش‬
2. Figurative speech that does not involve comparison - ‫ابهة‬
‫جماز عالقته املشابهة‬, the first category of ‫جماز‬, is also known as ‫استعارة‬. This is the same ‫ استعارة‬that was the
topic of the previous chapter. Recall that ‫ استعارة‬is a ‫ تشبيه‬in which one of the core components is
omitted. When the omission happens, the speech becomes metaphorical. ‫ استعارة‬is a comparison in
which there is metaphorical/figurative usage. In other words, it is ‫جماز عالقته املشابهة‬. Recall also that
‫ التشبيه ابلليغ‬involved metaphorical usage as well as comparison. As such, ‫ التشبيه ابلليغ‬also falls under the
category of ‫جماز عالقته املشابهة‬.
The second category, ‫جماز عالقته غي املشابهة‬, has two sub-categories. They are:
1. ‫املجاز املرسل‬
2. ‫املجاز العقيل‬
These are the two types of ‫ جماز‬that we will focus on as the first type was covered in the previous
chapter.
32
‫المجاز‬
‫مجاز عالقته المشابهة‬
‫ التشبيه‬+ ‫(االستعارة‬
)‫البليغ‬
‫االستعارة المكنية‬
‫االتسعارة الترصيحية‬
when the ‫ مشبه به‬is
removed
when the ‫ مشبه‬is
removed
‫غي‬
‫مجاز عالقته ر‬
‫المشابهة‬
‫المجاز‬
‫المرسل‬
‫المجاز‬
‫العقل‬
‫االستعارة التمثيلية‬
when the remaining component
is a full sentence
‫املجاز املرسل‬
As mentioned previously, ‫ املجاز املرسل‬is the first sub-category of figurative language that does not involve
comparison (‫)جماز عالقته غي املشابهة‬. When ‫ جماز‬does not involve comparison, it involves a different literary
device. Aside from comparison, there are twenty-eight devices that exist within ‫املجاز املرسل‬. These
twenty-eight devices together make up ‫املجاز املرسل‬. We will be looking at seven of the most common
devices. Let us look at examples of each and understand the concept through the examples.
َّ
1. ‫ = املسب بة‬C AUSATION
َّ
َّ َّ َ َ
ٓ َّ َ ِّ
َ ِّ َ َ َٰ َ َ
١٣ ‫لس َما ِء ِرزقاۚ َو َما يتَذكر إِّل َمن ينِيب‬
‫َنل لكم من ٱ‬
‫َّلي ي ِريكم ءاي ِت ِهۦ وي‬
ِ ‫ه َو ٱ‬
He is the one who shows you His signs and sends down sustenance from the sky for you. And no one
reflects but those who turn back.
33
The ayah above is considered figurative speech because Allah does not literally send down sustenance
from the sky. He sends down water, by means of which He grows sustenance from the earth for its
inhabitants.
This type of ‫ جماز‬is known as ‫ املسببة‬because the literary device here is causation. Sustenance is not sent
down. Rain, which is the cause for sustenance on the earth, is sent down.
This device is a form of hyperbole. Rain, which is a cause of sustenance, has been raised to the status
of sustenance itself. It also draws attention to and garners appreciation for the processes by which
sustenance is created.
2. ‫ – اجلزئية‬R EPRESENTATION OF A W HOLE THROUGH A P ART
َ َ
َ ‫ركع َم َع ٱ َّلركع‬
َ َ َٰ َ
َ ِّ َ
٤٣ ‫ي‬
ِِ
ِ ‫يمريم ٱقن ِت لِرب ِك وٱسج ِدي وٱ‬
Maryam! Devote yourself to your Master, and prostrate and bow with those who bow!
The ayah above is considered figurative speech because the command is not only to prostrate and bow.
The command is to pray. Prostration and bowing are used to represent the entire prayer or the idea of
worship.
This type of ‫ جماز‬is called ‫ اجلزئية‬because a portion of something is being used to represent it in its
entirety. This device is sometimes also referred to as ‫ذكر ابلعض وإرادة اللك‬.
This device is used to raise the status of the representing portion. Using prostration and bowing to
represent prayer highlights their importance as thought to say that they are the essence of prayer. In
a negative context, it can be used to put down the representing portion.
3. ‫ – اللكية‬R EPRESENTATION OF A P ART THROUGH A W HOLE
ْ َ َ َ ْ ُّ َ َ َ َ َ ْ َ َ َ
َ ٓ
َ َ َ َّ ِّ َ
َ َٰ َ َ ْ ٓ َ َ َ َ َ
٧ ‫كَبوا ٱس ِتكبَارا‬
‫ف َءاذانِ ِهم وٱستغشوا ِثيابهم وأَصوا وٱست‬
ِ ‫و ِإّن ُكما دعوتهم ِِلغ ِفر لهم جعلوا أص ِبعهم‬
No doubt, whenever I call them so that You may forgive them, they place their fingers in their
ears and pull their clothes over themselves and they persist and are completely arrogant.
The ayah above is considered figurative speech because those mentioned in the ayah are not literally
putting their entire fingers in their ears. Rather they are putting their fingertips in their ears.
34
ِّ ِّ
This type of ‫ جماز‬is called ‫ اللكية‬because something in its entirety is being used to represent a part of it.
This is the opposite of ‫اجلزئية‬. This device is something also referred to as ‫ذكر اللك وإرادة ابلعض‬.
This device is used as a form of hyperbole.
4. ‫ – اعتبار ما اكن‬R EFERENCING A P AST C ONDITION
َ َٰ َ َ َٰ َ َ ْ َ َ
‫وءاتوا ٱيلت ى‬
٢ … ۚ‫م أم َولهم‬
Give orphans their wealth…
The ayah above is considered figurative speech because the word ‫ يتيم‬is used for orphans only as long as
they are children. The command is to return their money to them once they have reached the age of
maturity. This means that when the time comes to return the money to them, they will no longer be
considered ‫يتاىم‬.
This type of ‫ جماز‬is called ‫ اعتبار ما اكن‬because a statement about a present situation contains elements of
the past.
This device allows for brevity. Retaining an element of the past also reminds of the significance of that
remaining element. In this case, calling them orphans reminds their guardians of the God -given rights
of an orphan and ensures that they treat them justly and fulfill the command even after they have
reached the point of maturity.
5. ‫ – اعتبار ما يكون‬P ROJECTING THE F UTURE
َ َّ ْ ٓ َ َ َ َ َ َ ْ ُّ
ََ
َّ َ
َ َّ
٢٧ ‫اجرا كفارا‬
ِ ‫إِنك إِن تذرهم ي ِضلوا ِعبادك وّل ي ِِلوا إِّل ف‬
No doubt, if YOU leave them, they will misguide Your slaves, and they will only give birth to
sinners and disbelievers.
The ayah above is considered figurative speech because no baby is born as a disbelieving violator. Nuh
(AS), however, was making a projection of the future based on the patterns he had seen in countless
generations.
This type of ‫ جماز‬is called ‫ اعتبار ما يكون‬because the statement is a projection of the future.
35
This device allows for brevity. It also has an element of confidence and emphasis that the alternative
would not.
6. ‫ – املحلية‬I NHABITANTS R EFERRED TO BY L OCATION
َٰ َ َّ
َ َ َ
َ
َ ‫ت أَقبَلنَا ف‬
َ ‫ري َة ٱلَّت ك َّنا ف‬
َ ‫لق‬
َ ‫يها َوٱلع‬
ٓ َّ‫ي ٱل‬
٨٢ ‫يهاۚ َو ِإنا ل َص ِدقون‬
‫وسئ ِل ٱ‬
ِ
ِ
ِ
ِ
ِ
Ask the village that we were in and the caravan that we came in. No doubt, we are certainly
telling the truth.
The ayah above is considered figurative speech because the addressee is not literally being told to ask a
town. Rather, they are being told to ask the people of the town. The place is being used to represent its
inhabitants.
This type of ‫ جماز‬is called ‫ املحلية‬because a place is being used to represent its inhabitants.
This style of speech is more succinct and highlights the collective as opposed to the individual.
7. ‫ – احلايلة‬I DEA TURNED INTO A L OCATION
َ َ َ َ َ َّ
١٣ ‫ار ل ِِف ن ِعيم‬
‫ِإن ٱألبر‬
No doubt, the righteous are in luxury.
The ayah above is considered figurative speech because the pious will not literally be in luxury. It could be
said that they will be enjoying luxury. Or that they will be in a luxurious place. In this ayah, however, the
idea of luxury is turned into a location.
‫ي‬
This type of ‫ جماز‬is called ‫ احلايلة‬because an idea is turned into a location.
This device is a form of hyperbole. The extent to which the pious will experience luxury is hyperbolized
to the point that their experience is likened to the experience of residing in luxury itself.
َ َّ‫ َسب‬, which means “to cause”.
‫ املسببة‬is the ‫ اسم مفعول‬of ‫ب‬
‫ اجلزئية‬comes from the letters ‫ج ز ء‬, which means "portion"
36
‫ي‬
‫ اللكية‬comes from the word ‫ك‬, meaning “all”
‫ اعتبار ما اكن‬literally means “taking into consideration what was”
‫ اعتبار ما يكون‬literally means "taking into consideration what will be"
ِّ
ُّ َ َّ َ
ََ
‫ املحلية‬is the ‫ ظرف‬of the word ‫َيل‬
ِ ‫حل‬, which means “to reside”. A ‫ َمل‬is a place of
residence.
‫ي‬
ُّ َ َّ َ
‫ احلايلة‬is the ‫ اسم فاعل‬of the same word, ‫َيل‬
ِ ‫حل‬.
The ‫ يَّة‬ending that is characteristic of these words means “having to do with…”
 FIGURING OUT THE TYP E OF ‫جماز‬
-
‫مسببه‬: Is the cause omitted? Is the product/result left behind?
o
-
‫اعتبار ما اكن‬: Does that which is being mentioned still apply?
o
-
e.g. He sends down fruit from the sky.
e.g. They eat wheat.
‫اعتبار ما يكون‬: If something is being mentioned as though it has already happened, has it
actually already happened?
o e.g. You are dead and they are dead.
-
‫جزئية‬: Is a portion being used to represent a whole?
-
‫ُكية‬: Is a whole being used to represent a portion?
-
‫َملية‬: Is a place being used to represent the inhabitants.
-
‫حايلة‬: Is an idea being turned into a place?
َ َّ َ
ِّ
َ
ْ
َ َٰ َ َ
َ
َْ
َ ‫ك قَ ْر َية أَ َكاب َر جمْرم‬
َ ‫يها يلَ ْمكروا ف‬
‫يها ۚ َو َما ي ْمكرون ِإّل بِأنف ِس ِه ْم َو َما يَشعرون‬
‫َوكذلِك َج َعلنا ِف‬
ِ ِِ
ِ
ِ ٍ
﴾۱۲۳﴿
ً‫ي‬
‫ي ي‬
ْ ،‫وقد حذف متعلِّق { يلمكروا } لظهوره‬
َ ‫انلاس عن م‬
َّ ‫أي يلمكروا‬
‫بانل ي‬
‫تاب َع ِته‬
ِ ‫ب ﷺ ظنا منهم بأن صد ي‬
ِ
ِ
َ
‫ي‬
َ
َّ
‫ي‬
َ
َّ
ُّ
‫آخ ِر مد ِة إقام ِتهم‬
ِ ‫ ولعل هذا العمل منهم اكن لما كُث املسلمون ف‬،‫ وأنه ّل يعلم بذلك‬، ‫يضه وَيزنه‬
َّ
َ ْ‫ فالواو لل‬،}‫ {وما يمكرون إّل بأنفسهم‬: ‫ وَّللك قال الل تعاىل‬،‫بمك َة قبَيْ َل اهلجرة إىل املدينة‬
‫ أي هم‬، ‫ال‬
‫ح‬
ِ
ِ
ِ
ِ
‫ي‬
َ
َ
َ
َ ‫يضون‬
ُّ ُّ ‫مآل وهو‬
ُّ ‫ف مكر ِهم ذلك إنَّما‬
‫ فإن‬، ‫جاز الم ْرس ِل‬
‫ ىلع‬، ‫الض‬
ِ ‫ فأط ِلق املكر ىلع‬، ‫أنفسهم‬
ِ ‫سبيل الم‬
ِ
ِ
37
‫َ‬
‫َ َ ْ‬
‫ً‬
‫َ‬
‫الم ْ‬
‫الم ْمكور به ‪ ،‬ي‬
‫دون َ‬
‫ومآل إرضار َ‬
‫كور به أ ْط ِل َق املكر‬
‫م‬
‫ين‬
‫للماكر‬
‫حاصال‬
‫اإلرضار‬
‫اكن‬
‫ا‬
‫فلم‬
‫ر‬
‫ك‬
‫ِ‬
‫ِ‬
‫ِ‬
‫اغية الم ِ‬
‫اإلرضار‪.‬‬
‫ىلع‬
‫ِ‬
‫‪Notes:‬‬
‫َ َّ َ‬
‫ْ َ ْ ْ َ َْ‬
‫َتب ۩ ﴿‪﴾۱۹‬‬
‫ّلَك‬
‫اق‬
‫و‬
‫د‬
‫ج‬
‫اس‬
‫و‬
‫ه‬
‫ع‬
‫ط‬
‫ت‬
‫ّل‬
‫ِ‬
‫ِ‬
‫َ‬
‫َ‬
‫ْ‬
‫َْ‬
‫َْ‬
‫َْ‬
‫َ َ‬
‫والمع َن‪ّ :‬ل تفه وّل تذ ْره‬
‫از الم ْر َس ِل‪،‬‬
‫ث ىلع الطاع ِة ىلع‬
‫قت الطاعة ىلع احل َذ ِر ابلا ِع ِ‬
‫وأط ِل ِ‬
‫ِ‬
‫طريق المج ِ‬
‫فإنه ّل يَ ُّ‬
‫ضك‪.‬‬
‫َّ َ َ‬
‫قول‪ّ{ :‬ل تطعه} ب ْملَة {واسجد} اهتماما ً َّ‬
‫بالصال ِة ‪.‬‬
‫وأكد‬
‫ِ‬
‫ِ‬
‫ً‬
‫َ ْي‬
‫َْ َ ََ‬
‫َ‬
‫َّ ْ ْ‬
‫َ َ َ‬
‫َْ‬
‫لل‬
‫لل تعاىل ِبيث جعل المص ِيل‬
‫واقَتب} للتن ِوي ِه بما ف الصال ِة ِمن مرضا ِة ا ِ‬
‫مقَتبا ِمن ا ِ‬
‫وعطف عليه { ِ‬
‫ِ‬
‫تعاىل‪.‬‬
‫ُّ‬
‫ُّ‬
‫ْ‬
‫َ‬
‫واّلقَتاب‪ :‬افتعال ِمن الق ْرب‪َ ،‬ع َّ َ‬
‫اجتهد ف‬
‫ب‪ ،‬أي‬
‫َب بِصيغ ِة‬
‫ِ‬
‫ِ‬
‫اّلفتعال ل ِما فيها ِمن معن اِللك ِف واِلطل ِ‬
‫ِ‬
‫لل بِالصال ِة‪( .‬اِلحرير واِلنوير)‬
‫رب ِإىل ا ِ‬
‫الق ِ‬
‫‪Notes:‬‬
‫‪38‬‬
‫املجاز العقيل‬
‫ املجاز العقيل‬is the second category of ‫ جماز‬that does not involve comparison. ‫ املجاز العقيل‬is when a word or
fragment is associated with something that it does not belong to. Again, it is different than ‫ استعارة‬in that
there is no element of comparison (‫)التشبيه‬.
It differs from other types of ‫ جماز‬in that the ‫ فعل‬is used in its literal sense. When it comes to ‫جماز عقيل‬, the
‫ جماز‬lies in the ASSOCIATION of words with each other, not in the words themselves.
Take a look at the following examples.
َ
َ
‫بَن األ ِمي املدينة‬
The prince built the city.
This is considered ‫ جماز عقيل‬because the prince did not actually build the city. He hired contractors and
commanded for the city to be built. The ‫ فاعل‬is being associated with a ‫ فعل‬that it does not actually belong
to.
Notice, also, that all the words in the sentence are being used in their literal meaning. The irregularity lies
in the association of the ‫ فاعل‬with the ‫فعل‬.
َّ ‫نهار‬
‫الزا ِه ِد صائم ويلله قائِم‬
The day of the ascetic is fasting and his night is standing in prayer.
This is considered ‫ مجاز عقل‬because the day does not fast, nor does the night stand in prayer. Rather, a
person’s day can be spent fasting and their night can be spent standing in prayer. In this case, a ‫ خَب‬is
being associated with a ‫ مبتدأ‬that it does not belong to.
Notice, also, that all the words in the sentence are being used in their literal meaning. The irregularity lies
in the association of the ‫ مبتدأ‬with the ‫خَب‬.
َ
ََ
َ َٰ
َ َ َ َ َ
١٧ ‫فكيف ت َّتقون إِن كفرتم يَوما جي َعل ٱ ِلو َلن ِشيبًا‬
So how will you all be conscious – if you were to disbelieve – of a day which makes children gray-haired.
This is considered ‫ جماز عقيل‬because the day does not cause children to become gray-haired. It is the stress
and fear that one will experience on that day that causes it. Here, a ‫ صفة‬is being associated with a ‫موصوف‬
that it does not actually belong to.
39
‫‪ is succinctness.‬املجاز العقيل ‪The primary benefit of‬‬
‫َّ َ َ‬
‫ْ ْ َ‬
‫َ َٰ َ‬
‫َ َ َ‬
‫ْ‬
‫َ َ َٰ ْ َ َ َ‬
‫َ َ‬
‫ىل َمدي َن أخاه ْم ش َعيْبًا ۚ قال يَا ق ْومِ اعبدوا‬
‫و ِإ‬
‫اّلل َما لكم ِّم ْن ِإ ٍل غ ْيه ۚ َوّل تنقصوا ال ِمكيَال‬
‫َ‬
‫َ‬
‫َ َ ْ ْ َ َ َ َ ْ ُّ‬
‫َ ْ َ َ‬
‫َ ْ ِّ َ‬
‫ِّ َ‬
‫يط ﴿‪﴾٨٤‬‬
‫ي َو ِإّن أخاف عليكم عذاب يومٍ ِ‬
‫َم ٍ‬
‫وال ِمزيان ۚ ِإّن أراكم ِِب ٍ‬
‫ْ‬
‫وجه املجاز َ‬
‫يل‪ْ ،‬‬
‫الع ْق ي‬
‫العذاب إيلْ ِه‪.‬‬
‫والقريْنة يه ِإضافة‬
‫أي َميط عذابَه‪،‬‬
‫و{َميط} وصف لـ{يوم} ىلع ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِِ‬
‫‪Notes:‬‬
‫ْ‬
‫َ َ َ َ َ ََ َ‬
‫َّ َ ْ ْ َ َّ‬
‫َّ‬
‫َّ‬
‫ين َ‬
‫اَّل َ‬
‫ىلع أ ْم ٍر َجا ِم ٍع ل ْم يَ ْذ َهبوا َح َّ َٰ‬
‫ول و ِإذا اكنوا معه َٰ‬
‫ِإنما المؤ ِمنون‬
‫ب‬
‫وا‬
‫ن‬
‫آم‬
‫َّت ي َ ْستَأ ِذنوه ۚ‪...‬‬
‫اّلل َو َرس ِ ِ‬
‫ِ‬
‫ِ ِ‬
‫﴿‪﴾٦٢‬‬
‫ْ‬
‫المجاز َ‬
‫َّ َ‬
‫ووصف األمر بـ{ جامع } ىلع سبيل َ‬
‫الع ْق ي‬
‫قول تعاىل‪{ :‬فأمجعوا‬
‫يل ألنه سبب اجل َم ِع ‪ .‬وتقدم ف ِ ِ‬
‫ِ‬
‫ِ‬
‫ِِ‬
‫أمركم} ف سورة َ‬
‫يونس‪.‬‬
‫ِ‬
‫َّ‬
‫َ‬
‫َ‬
‫َّ‬
‫َ‬
‫َ َْ‬
‫اآلية نزل ْ‬
‫ْ‬
‫يوم ال َند ِق (وذلك سنة مخس) اكن املنافقون يتسللون من‬
‫ت ف المناف ِقي‬
‫وعن مال ِ ٍك‪ :‬أن هذه‬
‫َ ْ‬
‫َْ َ َ‬
‫ذار اك ِذبَ ٍة‬
‫ع‬
‫عتذرون بِأ‬
‫جيش الند ِق وي ِ‬
‫ِ‬
‫ٍ‬
‫‪Notes:‬‬
‫‪40‬‬
ْ َ ِّ
ْ َ َ َ
َّ
َّ َ ْ َ َ َ َ َ َ
ْ‫خ َر َج أَبَ َوي‬
َ َ
َ َْ
َ‫اجل َ َّنة ي‬
َ ْ‫الشي‬
‫ييَه َما َس ْوآتِ ِه َما‬
‫ن‬
‫م‬
‫م‬
‫ك‬
‫أ‬
‫ا‬
‫م‬
‫ك‬
‫ان‬
‫ط‬
‫م‬
‫ك‬
‫يا ب ِِن آدم ّل يف ِتنن‬
ِِ ‫َنع عنهما ِ َبلاسهما ل‬
ِ
ِ
﴾٢٧﴿ ...ۚ
‫ي‬
‫ي‬
َْ ْ َ
َ
ْ‫ي‬
‫ي‬
َ
‫بب‬
‫وإسناد‬
ِ
ِ ‫اإلخراج والَن ِع واإلراء ِة إىل الش‬
ِ ‫يل الس‬
ِ ‫ مب ِِن ىلع التسام ِح ف اإلسنا ِد بِت‬،‫يطان جماز عق ِيل‬
ِ ‫َن‬
َ
ً
ً
ََ َْ
‫ً ْ َ ي‬
َ
‫َب الَنع حقيقة أ ْم تمثيال‬
ِ ‫ سواء اعت‬،‫َنلة الفا ِع ِل‬
ِ ‫م‬
Notes:
‫القرينة‬
Recall that an ‫ استعارة‬can contain a context clue by which one can be certain that the speech is
metaphorical and not literal. These context clues are referred to as ‫الَتشيح واِلجريد‬. In a like manner, ‫جماز‬
can contain context clues. In the case of ‫جماز‬, however, the context clue is referred to as a ‫قرينة‬.
There are two types of ‫( قرائن‬pl.) in ‫جماز‬. They are:
1. ‫ القرينة اللفظية‬- This is when the evidence is explicit in the text
2. ‫ القرينة احلايلة‬- This is when the evidence is circumstantial and is not explicit in the text
Take a look at the following examples.
َ َ
َ
َ ‫ون أَنبيَا ٓ َء ٱ َّّلل من قَبل إن كنتم ُّمؤمن‬
٩١ ‫ي‬
‫…قل ف ِل َم تقتل‬
ِ ِ
ِِ
ِ
ِ
Say, “Then why did you kill the prophets of Allah from before, if you all are believers?”
The ‫ مضارع‬is used for a past event. The words ‫ من قبل‬give a clear indication that the past-tense is what is
intended. This is an example of a ‫ قرينة لفظية‬as the evidence of metaphorical usage is explicit in the text.
َّ
َ َ
١٠ … ۚ‫ِف قلوبِ ِهم َّم َرض ف َزادهم ٱّلل َم َرضا‬
There is illness in their hearts, so Allah increased them in illness.
41
There is nothing explicit in this ayah that suggests that the disease is a metaphorical one. It is understood
based on the topic of discussion and the historical context, however, that the disease of the heart that is
being described is not literal. This is an example of a ‫قرينة حايلة‬.
Note that ‫ القرينة احلايلة‬is far more common that ‫القرينة اللفظية‬.
The root letters ‫ ق ر ن‬mean “to be linked” or “to be associated”. In language, the word
‫ قرينة‬means “context” or “evidence”.
‫ لفظ‬means "word" or "that which is pronounced". In a ‫قرينة لفظية‬, the context clue is
explicitly articulated or pronounced, hence the naming.
‫ حال‬means "state" or "situation". In a ‫قرينة حايلة‬, the context clue is situational, hence the
naming.
Note that the term ‫ قرينة‬can be used to mean “evidence” even outside of the context of
‫جماز‬.
ْ َ َ ْ َْ َ َ َ ْ
َ
﴾۱۱﴿ ‫اب‬
ِ ‫جند ما هنال ِك مهزوم ِمن األحز‬
ََ
ْ ‫المفعول‬
ْ ‫بـ{م ْهزوم} ىلع معن‬
َ }‫ووص َف {جند‬
َ ‫ واسم‬،‫ أي سي ْه َزم‬،‫اّلست ْقبال‬
‫اكس ِم الفا ِع ِل جماز ف‬
ِ
ِ
ِ ِ
َ
ْ
ً
ْ
ْ
َ
ْ
ْ
َ
ْ
َ
ْ
َ‫َ ي‬
‫ال ف معن الم ْستَقبَ ِل تن ِبيْها ىلع ت ِقيْ ِق‬
‫باب‬
ِ ‫اّلس ِتق‬
ِ ‫استعمال ما هو ل ِلح‬
ِ
ِ ‫ والقرينة حايلة وهو ِمن‬،‫بال‬
ْ‫وق ْوعه فكأَنَّه من الق ْرب بَي‬
َ
.‫احلال‬
‫ف‬
‫ع‬
‫ق‬
‫ا‬
‫اكلو‬
‫هو‬
‫ث‬
ِ
ِ ِ
ِِ
ِ ِ
ِ
Notes:
42
‫المجاز‬
‫مجاز عالقته المشابهة‬
)‫(االستعارة‬
‫االستعارة المكنية‬
‫االتسعارة الترصيحية‬
when the ‫ مشبه به‬is
removed
when the ‫ مشبه‬is
removed
‫غي‬
‫مجاز عالقته ر‬
‫المشابهة‬
‫المجاز‬
‫المرسل‬
‫االستعارة التمثيلية‬
1. ‫ المسببة‬- causation
2. ‫ الجزئية‬- a part representing a whole
3. ‫ الكلية‬- a whole representing a part
4. ‫ اعتبار ما كان‬- taking a past state into
consideration
5. ‫ اعتبار ما يكون‬- taking a future state
into consideration
6. ‫ المحلية‬- a location representing the
people
ّ
7. ‫ الحالية‬- an idea becoming a location
when the remaining component
is a full sentence
‫قرينة‬
A context clue that tells you that the speech is
metaphorical
1. ‫ القرينة اللفظية‬- This is when the evidence is
explicit in the text
2. ‫ القرينة الحالية‬- This is when the evidence is
circumstantial and is not explicit in the text
43
‫المجاز‬
‫العقل‬
When a word
is used in its
literal sense,
but is
associated
with
something
that it does
not belong to.
CHAPTER 4
َ‫الكناية‬
I NTRODUCTION
‫ الكناية‬is an allusion or the indirect expression of something. It is a statement designed to call something
to mind without mentioning it directly. Take the following Arabic expression as an example.
‫اد‬
َ َ‫الرم‬
َ ََ‫جلََ َكثَ ْي‬
َ َ‫ر‬
a generous man
This expression translates literally as “a man of a lot of ash”. At the time when this expression was
coined, burning a fire to cook produced ash. Those who cooked often in order to feed people ended up
producing a lot of ash. For this reason, those who were always feeding others were referred to as people
of a lot of ash and the term ‫ كثيَالرماد‬became an expression of generosity.
The example above is considered a ‫ كناية‬because a person’s generosity is expressed indirectly and is
alluded to through something else.
ْ
‫ الكناية‬is the ‫ مصدر‬of the word َ‫كَنَيكن‬, which means “to allude” or “to express
indirectly”.
Recall that we have encountered these root letters once before in the term ‫االستعارةَاملكنية‬,
which is an ‫ استعارة‬in which the ‫ مشبهَبه‬is alluded to.
Alternatively known as: ‫اتلعريض‬
There are many reasons why one may allude to something rather than saying it straight out. This
reason is to be determined by context and reflection.
In the Quran, ‫ كناية‬is often used to avoid speaking in vulgar terms. Take a look at the following example.
‫ى‬
ْ
ٓ ْ
ٓ ِّ
ٓ
ٓ
َ‫واَصعيدا‬
َ ‫واَماءَفتيمم‬
َ ‫َعَسفرََأوَجاءََأحدَ ِّمنكمَ ِّمنََٱلغائطََأوَلمستمََٱلنساءََفلمََتد‬
َ‫ضَأوَ ى‬
َ‫…وإنَكنتمَمر ى‬
ْ
٤٣َ…َۗ‫واَبوجوهكمَوأيديكم‬
َ ‫طيِّباَفَٱمسح‬
44
If you all were sick or travelling or one of you came from relieving himself (lit., from hollow ground) or
you touched women and you were not able to find water, then wipe yourselves with clean earth and wipe
your faces and your hands.
ْ
There are two ‫ كنايات‬in this ayah. The first is the expression “‫ ”منَالغائط‬which means “a low land”. When
people used to relieve themselves in the desert, they used to do it in low land for privacy. This expression
points to relieving oneself without mentioning it explicitly for the sake of maintaining dignity and respect
while dealing with a practical issue that must be dealt with.
ِّ
The second ‫ كناية‬in this ayah is the expression “َ‫ ”الم ْستمَالنساء‬which translates as “to come in contact with a
woman”. This is a respectful way of speaking of spousal intimacy, again dealing with the issue with both
practicality and respect.
ٓ ِّ ْ
َ ‫ويسئلونكََعنَٱلمحيضََۗقلَهوََأذىَفَٱعَتل‬
ََ‫ّتَيطهرنََۗفإذاَتطهرن‬
َ‫واَٱلنساءََِفَٱلمحيضََوالَتقربوهنََح ى‬
ُّ ‫بَٱتل ىوبيََوُي‬
ُّ ‫فأتوهنََمنَحيثََأمركمََٱّللََۗإنَٱّللََُي‬
َ٢٢٢َ‫بَٱلمتط َِّهرين‬
They ask you about menstruation. Say, “It is harm, so distance yourself from women when they are
menstruating and do not approach them until they are pure. When they become pure, then come to them
from wherever Allah has commanded you.” No doubt, Allah loves those who repent repeatedly and He
loves those who purify themselves.
The ‫ كناية‬in this ayah is in the words “‫ ”والَتقربوهن‬and “‫”فأتوهن‬, both of which are used to speak about
intimacy between a husband and wife. Intimacy is alluded to through the use of the words “do not come
near” and “approach”.
Look at the following ayah and try to find the ‫كناية‬. What is the implication that is not explicitly
stated? Why was a ‫ كناية‬used here rather than an explicit statement?
ْ
ْ
ِّ
ُّ ‫َالرسلَو‬
ْ ‫َابنَم ْريمَإالَرسولَق ْدَخل‬
ْ ‫ماَالْمسيح‬
ُّ ‫تَمنَقبْله‬
َ‫أمهَصديقةََََۗكناَيأكَلنَالطعامَََۗانظ ْرَكيْفَنب ِّيَلهمَاْليات‬
﴾٧٥﴿َ‫ثمَانظ ْرَأ ىَّنَي ْؤفكون‬
Though it is common in the Quran for ‫ الكناية‬to be used to maintain respect while speaking of a sensitive
topic, it is by no means the only reason ‫ الكناية‬is used. Take a look at the following ayaat.
‫ى‬
‫ويومََيع ُّضَٱلظالمََ ى‬
٢٧َ‫َعَيديهََيقولََيليتنََٱَّتذتََمعَٱلرسولََسبيَل‬
The day on which the wrongdoer bites his two hands, and he says, “I wish I had taken up a path with the
Prophet!”
45
‫‪”. In this case, a physical action is used to express an‬يعضَالظالمََعَيديه“ ‪ in this ayah is in the words‬كناية ‪The‬‬
‫‪emotion. Biting on one’s hand is an allusion to the internal feeling of regret.‬‬
‫‪ be used here rather than a direct expression? Think about it and discuss with‬كناية ‪Why might a‬‬
‫‪your partner before reading the opinion of the author in the passage below.‬‬
‫ا‬
‫ْ‬
‫فيفَقولََتعاىل‪َ:‬وي ْومَيع ُّضَالظالم ى‬
‫ََعَيديْهَيقولَياََلْتنَاَّتذتَمَعَالرسولَسبيَلَ﴿‪َ َ﴾٢٧‬كنايةََعنَ‬
‫ْ‬
‫ْ‬
‫يَعَقَلََصوَرَهَالقرآنََالكريمََ َبأَسلوبََالكَنايةََِفَصَورةََ َ‬
‫انلدَمََوهذاَيشءََمَ َع َنوَ َ‬
‫ح ِّسَ َي َةَيَراهاَانلاظرونَ‬
‫ْ‬
‫ْ ُّ‬
‫ت‪( .‬الكنايةَواتلعريضَأليبَمنصورَاثلعاليب) َ‬
‫وأثَبَ َ‬
‫يديْهََتلَكونََأَ ْوَ َقعََِفَانلفسََ َ‬
‫ضَ َ‬
‫يع َ‬
‫نَ َ‬
‫ِفَصورةََمَ َ‬
‫‪Notes:‬‬
‫ْ ى‬
‫ى‬
‫ِفَإمامَ ُّمبيَۗ‪١٢‬‬
‫كَيشءََأحصينهََ َٓ‬
‫واَوءاثرهمَۗو َ‬
‫وتَونكتبََماَقدم َ‬
‫إناَنَنََنحََٱلم ىَ‬
‫‪ is being used here? Discuss‬كناية ‪ is in this ayah? Why do you think that a‬كناية ‪Where do you think the‬‬
‫‪with your partner before reading the passage below.‬‬
‫ْ‬
‫ْ ْ‬
‫إناَنْنَنِْيَالْم ْو ى‬
‫ِفَإمامََ ُّمبيَ ﴿‪﴾۱۲‬‬
‫يشءََأحصيْناهََ َ‬
‫تَونكتبَماَقدمواَوآثاره ْمََۗوكََ‬
‫ْ‬
‫ِّ ْ ْ‬
‫ِّ‬
‫تََأعَمَالهَمَِفَاحلياةََادلنياَبَأَشَياءََ َيقدَمَ ْوَنَهاَ‬
‫الم َْوتَ؛َشَ َبهَ َ‬
‫فالمَرادََبـ{ماَقدموا}َماَعمَلواَمنَاألعمالََقبلََ َ‬
‫ْ‬
‫ْ‬
‫ِّ‬
‫ِّ‬
‫عنَالوعدََ َباثلوابََ‬
‫َ‬
‫ماَقدمواَالكنايةََ‬
‫كماَيقدمَالمَسافَرََثقَلَهَوأَمحالَ‪ .‬واملرادََ َبكَتابةََ َ‬
‫َ‬
‫إىلَادلارََاْلخرةََ‬
‫َعَأعمالَهَمَالصاحلةََواثلوابَََعَآثارَهم ‪َ .‬‬
‫‪46‬‬
Notes:
‫ كناية‬is expressing something without mentioning it explicitly. The reason for a ‫ كناية‬being chosen over
direct expression is determined by context.
 THE 4 DEVICES OF ‫ – علمَابليان‬WHICH IS IT?
‫تشبيه‬, ‫استعارة‬, and َ‫جماز‬all involve metaphorical speech.
When you spot metaphorical speech, how do you determine which of these devices is being used?
Ask yourself the following questions:
-
Is there a comparison involved?
o
If yes, it is either َ‫ تشبيه‬or ‫استعارة‬
▪
o
To determine which it is, use the َ‫أداة‬test
If no, it is ‫جماز‬
▪
To determine what type of ‫جماز‬, use the guide above
If you can read something between the lines, or it is apparent that there is something that is being
expressed indirectly, it is a ‫كناية‬
47
CHAPTER 5
‫الب والنشاء‬
I NTRODUCTION
Recall that in ‫حنو‬, there are two types of sentences: ‫اجلملة االسمية واجلملة الفعلية‬. Similarly, in ‫ بالغة‬there are
two types of sentences. This categorization is not a grammatical one. It is based on what type of
message the sentence conveys. The two types of sentences in ‫ بالغة‬are:
‫خ‬
‫خ‬
1. ‫بية‬
‫ – اجلملة ال ر‬a statement of fact that can either be confirmed or denied. A statement that can
be labeled either as a truth or a lie.
‫خ‬
2. ‫النشا رئية‬
‫ – اجلملة ر‬a statement that can neither be confirmed nor denied. A statement that can
neither be labeled as a truth or a lie.
Take a look at the following examples.
‫هو يف ابليت‬
This is an example of a ‫مجلة خبية‬. It is a statement of fact that can either be confirmed or denied. It can
be labeled as a truth or a lie.
ّ
‫ر‬
‫احلديث‬
‫االستماع كما تتعل ُم ُحس خن‬
‫تعلم ُحس خن‬
‫ر‬
This is an example of a ‫مجلة إنشائية‬. It is not a statement of fact and can be neither confirmed nor denied.
Based on what you know about ‫ خب‬and ‫إنشاء‬, do you think the following sentences are ‫ خبية‬or
‫?إنشائية‬
‫خبية‬
‫إنشائية‬
‫خبية‬
‫إنشائية‬
ُ
‫كنت معها باألمس‬
.3
‫خ‬
‫خ‬
!‫ ما أروع ركوب اليل‬.6
‫خبية‬
‫ السماء زرقاء‬.2
‫إنشائية‬
‫خبية‬
‫إنشائية‬
‫ تُ ُو ّ خ‬.5
‫ف الليفة وهو يصيل الفجر‬
‫ر‬
‫خبية‬
‫ كيف حالك؟‬.1
‫إنشائية‬
‫خبية‬
‫إنشائية‬
.‫ ال تأكل طعامهم‬.4
These categorization are important as they form the basis for many discussions in ‫بالغة‬. Let us learn
more about the subcategories of ‫ خب‬and ‫ إنشاء‬and the significance of these categorizations.
48
‫الب‬
A ‫ مجلة خبية‬is a statement of fact that can either be confirmed as a truth or denied as a lie. There are
three sub categories of ‫اجلملة البية‬. They are:
‫خ‬
1. ‫ – خب االبتردا رء‬this is when the audience either has no prior information or opinion about what is
being said or when what is being said is well accepted and well known.
‫خ‬
ّ ‫ – خب خطل‬this is when the audience has doubt or uncertainty about what is being said
2. ‫ب‬
‫ر‬
‫خ‬
3. ‫ار ّي‬
‫ – خب إرنك ر‬this is when the audience is in direct opposition and denial of what is being said.
The level of emphasis a speaker uses in a statement is generally dictated by the state of mind of the
listener. Less emphasis is used when there is less convincing to be done and more emphasis is used
when the opposite is true. When there is no convincing to be done, there is no need for any emphasis.
For this reason, the different types of ‫ خب‬follow the emphasis scale listed below:
1. ‫ الب االبتدايئ‬- no emphasis
2. ‫ الب الطلب‬- mild emphasis (~1 tool of emphasis)
3. ‫ الب النكاري‬- heavy emphasis (more than one tool of emphasis)
As a review, the tools of emphasis include the following:
)‫ تـ (حروف اجلر‬،‫و‬
‫خخ‬
‫أال‬
)‫ ما‬،‫ بـ‬،‫احلروف الزائدة ( رمن‬
)‫إن الم اتلوكيد نون اتلوكيد (الفيفة واثلقيلة‬
‫ُ ُّ خ‬
‫خٓ خُ خ‬
٣٥ … ۗ‫وت‬
‫ُك نفس ذائرقة ٱلم ر‬
Every soul is going to taste death.
The ayah above is an example of a ‫خب ابتدائ‬
‫ ر‬because the statement is something that is accepted and
known by everyone irrespective of faith or any other beliefs. Notice that there is no emphasis in this
statement.
‫بۗ خو ُه خو خيتخ خوَّل ٱلصلح خ‬
‫ّلل ٱَّلي نخز خل ٱلكتخ َٰ خ‬
ُ ‫إن خولـ خي ٱ‬
١٩٦ ‫ي‬
‫ر‬
‫ر‬
‫ر رر‬
‫ر ر‬
No doubt, my protective friend is Allah who sent down the book, and HE allies Himself with the
righteous.
49
The ayah above is an example of ‫طلب‬
‫ ر‬. Notice that it is mildly emphasized. The fact that the Prophet ‫ﷺ‬
‫خب ر‬
was backed by a divine power is something that would have been somewhat apparent even to the nonbelievers of the time. At the same time, it was not a widely accepted, obvious fact. For this type of
statement, mild emphasis is appropriate.
‫خخٓخ‬
ٓ‫خ ُ خ ُ خ خ‬
ُ
ُ
‫خ‬
١٣٤ ‫عج رزين‬
‫إرن ما توعدون ألتۗ وما أنتم برم ر‬
No doubt, what you all are promised is definitely coming. You all are definitely not out of reach.
The ayah above is an example of ‫خب إنكاري‬
‫ ر‬. Notice that there are two tools of emphasis. This is because the
addressees deny and reject the coming of the hour and the idea of accountability and recompense.
This method of adjusting the level of emphasis according to the state of mind of the listener is an
activity in audience awareness. Understanding one’s audience and addressing them accordingly is in an
of itself a type of ‫بالغة‬. This standard scheme, however, can be broken for ‫ بالغة‬purposes other than that
of simply understanding one’s audience.
B REAKING T HE R ULES
The rules can be broken in the following cases:
1. Extra emphasis can be added when the audience understands something intellectually, but they do
not behave according to this understanding.
In this sense, they are being demoted from the position of someone who understands and knows
to the position of someone who does not understand or is in denial. Take a look at the following
example.
‫خ خ َٰ خ خ‬
ُ
‫خ‬
ُ
١٥ ‫ثم رإنكم بخعد ذلرك ل خميِّتُون‬
Then, no doubt, you will definitely die after that.
This ayah has two level of emphasis, which would normally cause it to fall under the category of ‫خب‬
‫إنكاري‬. Death, however, is not something that is disputed or denied by anyone. The extra emphasis
implies that the consciousness of death (and therefore accountability) is not reflected in the behavior of
the audience. Because they do not behave as though they are going to die, they are placed in the same
category as someone who denies the fact that they will die.
2. Conversely, emphasis can be withheld when the speaker simply does not want to humor or
acknowledge the denial of the audience because what is being said is obvious and will not be
argued or discussed. Take a look at the following example.
َٰ َٰ ‫خ َٰ ُ خ‬
٢٢… ۗ‫رإل ُهكم رإل خو رحد‬
Your God is one god.
50
This ayah has no emphasis, which would normally cause it to fall under the category of ‫خب ابتدايئ‬.
However, it is addressed to the ‫مرشكي‬. As such, the expectation is that the statement would be heavily
emphasized and would fall under the category of ‫خب إنكاري‬. There is no emphasis, however, because the
argument for multiple gods has no basis and is not worth debating with at the point in time that this
statement is made.
Observe the level of emphasis in the following ayaat. Does this seem like standard usage or nonstandard usage? Why do you think each ayah is emphasized in the way that it is?
Hint: Pay attention, not only to the contents of the ayah, but also to the context.
‫خ‬
ُ ‫خ‬
ُ
١ ‫أ خله َٰىك ُم ٱتلَكث ُر‬
STANDARD
NON-STANDARD
WHY?
‫خ خ خ خ خ‬
١ ‫إرنا فتخحنا لك فتحا ُّم ربينا‬
STANDARD
NON-STANDARD
WHY?
‫خخ خ‬
‫خ خ خ خ ُ ُ ُ خ َٰ خ ُ خ خ خ َٰ خ َٰ خ ُ ُ خ‬
ُ ‫ت أم‬
‫أ ى‬
١ ‫رشكون‬
‫ي‬
‫ا‬
‫م‬
‫ع‬
‫َل‬
‫ع‬
‫ت‬
‫و‬
‫ۥ‬
‫ه‬
‫ن‬
‫بح‬
‫س‬
ۗ
‫وه‬
‫ل‬
‫عج‬
‫ت‬
‫س‬
‫ت‬
‫ال‬
‫ف‬
‫ّلل‬
‫ٱ‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
51
‫‪NON-STANDARD‬‬
‫‪STANDARD‬‬
‫?‪WHY‬‬
‫خ خ ِّ ٓ ُ خ‬
‫خ خ خ ُ خ خ خ خ ٌّ ُ خ ُ‬
‫حل خ ّقۗ خو خما ٓ أخنتُم ب ُمعجز خ‬
‫ين ‪٥٣‬‬
‫ه‬
‫ۥ‬
‫ن‬
‫إ‬
‫ّب‬
‫ر‬
‫و‬
‫ي‬
‫إ‬
‫ل‬
‫ر‬
‫نبؤونك أحق هوۗ ق ر‬
‫۞ويست ر‬
‫ر ر ر‬
‫‪NON-STANDARD‬‬
‫‪STANDARD‬‬
‫?‪WHY‬‬
‫خ َٰ خ َٰ خ خ‬
‫خ‬
‫خ‬
‫خ خ خ‬
‫لخ ُ‬
‫رض أخك خ ُ‬
‫اس خولخَٰكن أخك خ خ‬
‫خ‬
‫ن‬
‫م‬
‫ب‬
‫أل‬
‫ٱ‬
‫و‬
‫ت‬
‫و‬
‫م‬
‫لس‬
‫ٱ‬
‫اس ال يخعل ُمون ‪٥٧‬‬
‫لق‬
‫لق ٱنل ر‬
‫ر‬
‫ر‬
‫ث ٱنل ر‬
‫ر‬
‫ر‬
‫ر‬
‫‪NON-STANDARD‬‬
‫‪STANDARD‬‬
‫?‪WHY‬‬
‫خ خ خ خ خ َٰ‬
‫خ‬
‫خ خ‬
‫خ‬
‫إن ٱلس خ‬
‫اع خة خألٓتيخ‬
‫خ‬
‫ن‬
‫ك‬
‫ل‬
‫و‬
‫ا‬
‫يه‬
‫ف‬
‫يب‬
‫ر‬
‫ال‬
‫اس ال يُؤ رمنُون ‪٥٩‬‬
‫نل‬
‫ٱ‬
‫كث‬
‫أ‬
‫ة‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫‪NON-STANDARD‬‬
‫‪STANDARD‬‬
‫?‪WHY‬‬
‫‪52‬‬
‫خ خ خ خ ُ ُ خ خ َٰ خ خ خ‬
‫خ خ خ خ ُُ خ‬
ُ
ُ
٧٩ ‫َّلي جعل لكم ٱألنعم لرتكبوا رمنها و رمنها تأكلون‬
‫ٱّلل ٱ ر‬
STANDARD
NON-STANDARD
WHY?
‫النشاء‬
A ‫ مجلة إنشائية‬is a sentence that cannot be labeled as either a truth or a lie, meaning that it is not a
statement of fact. There are two main categories of ‫إنشاء‬. They are:
‫خ‬
ّ ‫ – إنشاء خطل‬this is ‫ إنشاء‬that demands something from the audience
1. ‫ب‬
‫ر‬
‫خ‬
ّ ‫ – إنشاء غري خطل‬this is ‫ إنشاء‬that does not demand anything from the audience
2. ‫ب‬
‫ر‬
ِ
Each of these two types of ‫ إنشاء‬include the following.
‫ النشاء الطلب‬includes:
‫ األمر وانليه‬commanding and forbidding
‫ االستفهام‬Questions
‫ انلداء‬Calling
‫ ّّل خ‬،‫)لو‬
‫ اتلمين‬words that express desire that cannot be fulfilled ( ‫ت‬
‫خ‬
‫ التيج‬words that express desire that can be fulfilled (‫ هل‬،‫ عىس‬،‫)ل خعل‬
‫ النشاء غري الطلب‬includes:
53
‫ اتلعجب‬expressions of amazement or shock
‫خ‬
‫عم بئ خس خ‬
‫ املدح واَّلم‬expression of praise and criticism (‫ساء خح ُس خن‬
‫)ن ر ر‬
‫خ‬
‫ القسم‬oaths (‫ تـ‬،‫) خو‬
B REAKING THE S TANDARD
Of these categories of ‫إنشاء‬, the following can be used in non-standard ways for ‫ بالغة‬purposes:
1. ‫األمر وانليه‬
2. ‫االستفهام‬
3. ‫اتلمين والتيج‬
Notice that all are from ‫النشاء الطلب‬. Let us learn about the non-standard uses of each item in the list
above.
C OMMANDING AND F ORBIDDING : ‫األمر وانليه‬
Below is a list of usages of ‫ أمر‬and ‫ نيه‬that depart from the standard meaning. Take a look at the list of
different usages along with the accompanying examples.
‫انليه‬
‫األمر‬
‫خ‬
‫ِّ خ خ خ‬
… ‫… خرب ال تذر رن فردا‬
‫خ ِّ خ‬
‫ٓ خ خ خ خ‬
‫ٓ خ خ ُخ خ خ‬
... ‫مت خَع‬
‫عمتخك ٱل رت أنع‬
‫عين أن أشكر نر‬
‫ رب أو رز ر‬...
ُ ‫خ خ خُ خ خ خٓخ ُ خ خ ُ خ‬
…‫بد لكم ت ُسؤكم‬
‫…ال تسئلوا عن أشياء رإن ت‬
--
-‫خ خ‬
ُ ‫خ‬
ُ ِّ ‫خ خ خ ُ خ‬
١٠٨ ‫ون‬
‫قال ٱخسئوا رفيها وال تكلم ر‬
‫خ‬
ُ ُ‫ل أخ خجل ُّم خس ّم فخاكتُب‬
‫ رإ خذا تخ خدايخنتُم بر خدين رإ ى‬...
... ۗ‫وه‬
ِ
ُ‫خ‬
‫ُ ُ خ خ خُ خ‬
‫ون بخص ر‬
٤٠ ‫ري‬
‫عملوا خما رشئتم رإن ۥه برما تعمل‬
‫…ٱ‬
‫ر‬
‫… فخأتُوا ب ُس خ‬
… ‫ورة رمن ِّمث رل رۦه‬
‫ر‬
‫خ خ خ‬
ُ ُ ُ
٥٠ ‫ارة أو خح رديدا‬
‫۞قل كونوا رحج‬
54
Non-Standard Usage
prayer ‫ادلاعء‬
giving guidance ‫الرشاد‬
threatening ‫اتلهديد‬
challenging ‫اتلعجزي‬
humiliating ‫الهانة‬
‫الباحة ‪permission‬‬
‫اتلعجب ‪amazement‬‬
‫خ ُ ُ خ خ ُ خ َٰ خ خ خ خ خ ُ ُ خ ُ خ ُ‬
‫يط ٱألبيخض‬
‫…وُكوا وٱرشبوا حَّت يتبي لكم ٱل‬
‫خ خ خ خ‬
‫خ خ‬
‫جرۗ …‬
‫لف‬
‫يط ٱألسو رد رمن ٱ‬
‫رمن ٱل ر‬
‫ر‬
‫‪--‬‬
‫ُ خ خ خ خ خ خ خ خ خ‬
‫ٱنظر كيف‬
‫َض ُبوا لك ٱألمثال …‬
‫‪--‬‬
‫‪***Note that the possibilities are not limited to what is listed above.‬‬
‫‪Are the commanding/forbidding words in the ayaat below standard or non-standard? If they are non‬‬‫?‪standard, how is it being used‬‬
‫ٓ‬
‫ُ خ خ خ َٰ خ‬
‫‪ .1‬خو خال تخق خر ُبوا ٱ ِّلز خ ى‬
‫نۗ رإن ۥه َكن ف رحشة خو خسا خء خس ربيال ‪٣٢‬‬
‫الهانة‬
‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫الباحة‬
‫ُّ‬
‫اتلعجب‬
‫‪Other:‬‬
‫خ‬
‫خ خ‬
‫ُ‬
‫خ‬
‫خ خُ‬
‫خ ُ ُ ُ خ‬
‫خ خ ُ خ‬
‫ت ٱلصلخ َٰو ُة خفٱنتخ ر ُ‬
‫حون ‪١٠‬‬
‫ّلل ك رثريا لعلكم تف رل‬
‫ّلل خوٱذك ُروا ٱ‬
‫رشوا ريف ٱأل ر‬
‫‪ .2‬ف رإذا ق رضي ر‬
‫رض وٱبتغوا رمن فض رل ٱ ر‬
‫الهانة‬
‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫الباحة‬
‫ُّ‬
‫اتلعجب‬
‫‪Other:‬‬
‫خ خ خ ُ خ‬
‫ُ خ خ ٓ خ ِّ ُ‬
‫خ خ ُ خ خ خ َٰ ُ‬
‫نكم ُن خع ِّذب خطآئ خف خة بأخن ُهم خَكنُوا ُمرم خ‬
‫ي ‪٦٦‬‬
‫يم رنكمۗ رإن نعف عن طائرفة م‬
‫رر‬
‫‪ .3‬ال تعت رذروا قد كفرتم بعد إر‬
‫ر ر‬
‫الهانة‬
‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫الباحة‬
‫ُّ‬
‫اتلعجب‬
‫‪Other:‬‬
‫خٓخ خ‬
‫خٓ‬
‫خ ُ خ ِّ ُ‬
‫خ‬
‫ُ خ‬
‫خ خ خ ُخ‬
‫خخ خ خ خ خ خ‬
‫خ خ خخ خ خ خ خ‬
‫اخذنا إرن ن رسينا أو أخ خطأناۗ‬
‫‪ .4‬ال يكلف ٱّلل نفسا إرال ُوسعهاۗ لها ما كسبت خوعليها ما ٱكتسبتۗ ربنا ال تؤ ر‬
‫خ خ خ‬
‫خ خ ُ خ خ‬
‫خخ خ‬
‫خ خ خٓ‬
‫خ خ خخ خُ خخ‬
‫ُ خ‬
‫خ خ‬
‫َّل خ‬
‫ين رمن قب رلناۗ خربنا خوال َتخ ِّملنا خما ال خطاقة نلخا بر رۦه خوٱعف عنا‬
‫خربنا خوال َت رمل علينا إررصا كما َحلتهۥ لَع ٱ ر‬
‫خ َٰ‬
‫خ خ خ خ خ ٓ خ خ خ خ َٰ خ خ ُ خ خ خ خ‬
‫لكفر خ‬
‫ين ‪٢٨٦‬‬
‫ٱ‬
‫لق‬
‫خوٱغ رفر نلا وٱرَحناۗ أنت مولىنا فٱنُصنا لَع ٱ‬
‫ومر‬
‫رر‬
‫‪55‬‬
‫الهانة‬
‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫ُّ‬
‫اتلعجب‬
‫الباحة‬
‫‪Other:‬‬
‫خ خ خ خ خ‬
‫خ‬
‫خ‬
‫خ خ ُ ُ خخٓ ُ خ خ ُ خخ‬
‫خ‬
‫خ ُ‬
‫‪ .5‬و رقيل ٱدعوا‬
‫ابۗ لو أن ُهم َكنوا يخهتخ ُدون ‪٦٤‬‬
‫رشَك خءكم فد خعوهم فلم يخستخ رجيبُوا ل ُهم خو خرأ ُوا ٱلعذ‬
‫الهانة‬
‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫ُّ‬
‫اتلعجب‬
‫الباحة‬
‫‪Other:‬‬
‫خ ُ خ ُ ُ خ ُُ خ ُ خ خُ‬
‫خ خ خخ ُ ُ ُ خ‬
‫خ خ ُّ خ‬
‫ين خء خ‬
‫َّل خ‬
‫حون۩ ‪٧٧‬‬
‫فعلوا ٱلري لعلكم تف رل‬
‫امنُوا ٱركعوا وٱسجدوا وٱعبدوا ربكم وٱ‬
‫‪ .6‬يىأيها ٱ ر‬
‫الهانة‬
‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫ُّ‬
‫اتلعجب‬
‫الباحة‬
‫‪Other:‬‬
‫خ ُ خ خ خ ُ ُ خ خُ خ‬
‫خ خ‬
‫ٓ خ ُ‬
‫صب ٓوا أخو خال تخ ُ‬
‫وها فخا ُ‬
‫عملون ‪١٦‬‬
‫صبوا خس خوا رء خعليكمۗ رإنما ُتزون ما كنتم ت‬
‫‪ .7‬ٱصل‬
‫ر‬
‫ر‬
‫الهانة‬
‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫ُّ‬
‫اتلعجب‬
‫الباحة‬
‫‪Other:‬‬
‫االستفهام ‪A SKING A Q UESTION :‬‬
‫‪Below is a list of usages of question words that depart from the standard meanings. Take a look at the‬‬
‫‪list of different usages along with the accompanying examples.‬‬
‫‪Example‬‬
‫‪Non-Standard Usage‬‬
‫النكار واتلحقري ‪denial and disdain‬‬
‫ُ خ خ‬
‫خ خ خ‬
‫اع رة أيان ُمر خس َٰى خها ‪٤٢‬‬
‫يخسئخلونك خع رن ٱلس‬
‫اتلوبيخ ‪scolding‬‬
‫ُ‬
‫ُ ُ ُ‬
‫خ خ خ ُُ خ‬
‫ُ‬
‫خ ُ ُ خ خ َٰ خ خ َٰ ُ‬
‫موتا فأحيخكمۗ ثم يُ رميتُكم ثم ُي رييكم‬
‫ّلل وكنتم أ‬
‫كيف تكفرون برا ر‬
‫ُ خ ُ خ خ‬
‫رج ُعون ‪٢٨‬‬
‫ثم إرّل ره ت‬
‫اتلقرير واتلعظيم ‪affirmation and glorification‬‬
‫خ خٓ خ‬
‫خ خ‬
‫خ خ خ َٰ‬
‫خ خ خ خ ُ خ ِّ‬
‫لمسلم خ‬
‫خ ُ‬
‫ي‬
‫ّلل خوع رمل ص رلحا خوقال رإن رين رمن ٱ ر ر‬
‫ومن أحسن قوال ممن داع رإل ٱ ر‬
‫‪٣٣‬‬
‫‪56‬‬
‫ُ‬
‫ُ ُ ُ‬
‫خ خ خ ُُ خ‬
‫ُ‬
‫خ ُ ُ خ خ َٰ خ خ َٰ ُ‬
‫موتا فأحيخكمۗ ثم يُ رميتُكم ثم ُي رييكمۗ‬
‫ّلل وكنتم أ‬
‫كيف تكفرون برا ر‬
‫ُ خ ُ خ خ‬
‫رج ُعون ‪٢٨‬‬
‫ثم إرّل ره ت‬
‫اتلعجب ‪amazement‬‬
‫ُ ِّ خ خ خ‬
‫خ خ خ ُ خ خ ُ ُّ ُ خ خ َٰ خ َٰ خ ُ‬
‫خ خ ُّ خ‬
‫َّلين ءامنوا هل أدلكم‬
‫اب أ رّلم ‪١٠‬‬
‫يىأيها ٱ ر‬
‫لَع رُترة ت ر‬
‫نجيكم من عذ ِ‬
‫التشويق ‪piquing interest‬‬
‫خ ُ خ خ ٓ خ خ خ خ خ خ خ خ خ خ خ خ خ خ خ خ ُ ُ خ خ خ خ َٰ ُ‬
‫ل خ ُروج‬
‫ي فاعتفنا برذنوبرنا فهل رإ‬
‫ي وأحييتنا ٱثنت ر‬
‫قالوا ربنا أمتنا ٱثنت ر‬
‫ِّمن خس ربيل ‪١١‬‬
‫اتلمين ‪expressing desire‬‬
‫األمر وانليه ‪commanding and forbidding‬‬
‫خ‬
‫ُ‬
‫خ خ خ ُ خ ُ‬
‫كم فخاعلخ ُم ٓوا أخن خما ٓ أُنز خل بعلم ٱّلل خوأخن الٓ إ خ َٰ خ‬
‫ل رإال ه خوۗ ف خهل‬
‫ف رإلم يست رجيبوا ل‬
‫ر رر ر ر‬
‫ر‬
‫خ‬
‫خ‬
‫أنتُم ُّمس رل ُمون ‪١٤‬‬
‫خ ُ خ َٰ ُ خ ُ خ خ خ َٰ ُ خ‬
‫ك تخ ُ‬
‫ت خك خما يخعبُ ُد خءابخا ٓ ُؤنخا ٓ أخو أخن ن خ‬
‫أم ُر خك أخن ن ُ‬
‫فع خل ر ٓ‬
‫يف‬
‫قالوا يشعيب أصلوت‬
‫خ‬
‫خ‬
‫خ‬
‫خ خ َٰ‬
‫ى‬
‫خ‬
‫خ‬
‫يم ٱلرش ُ‬
‫مونلخا خما نش ُؤاۗ إنك أل خ‬
‫نت ٱحلخل ُ‬
‫يد ‪٨٧‬‬
‫أ‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫اتلهكم ‪sarcasm‬‬
‫‪***Note that the possibilities are not limited to what is listed above.‬‬
‫‪Are the questions in the ayaat below standard or non-standard? If they are non-standard,‬‬
‫‪how is the question being used? Note that one question may carry more than one meaning.‬‬
‫خ خخ‬
‫ُٓخٓ خ خ‬
‫خ خ ٓ خ خ َٰ‬
‫خ ُ خ َٰ ُ خ ُ خ خ خ َٰ ُ خ‬
‫يم ٱلرش ُ‬
‫خ خى ُ‬
‫ك تخ ُ‬
‫أل خ‬
‫أم ُر خك أخن ن ُ‬
‫نت ٱحلخل ُ‬
‫يد ‪٨٧‬‬
‫ت خك خما يخعبُ ُد خءابخاؤنا أو أن نفعل ريف أ‬
‫مو رنلخا خما نشؤاۗ رإنك‬
‫‪ .1‬قالوا يشعيب أصلوت‬
‫ر‬
‫ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫ُ خ خ‬
‫كم ٱحلخَٰكم خ‬
‫خخ خ‬
‫ي‪٨‬‬
‫ر ر‬
‫‪ .2‬أليس ٱّلل برأح ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫خ خ خ‬
‫خ خ َٰ‬
‫خ ُ‬
‫خ‬
‫ٓ خ ُ خ خ خ َٰ ُ خ‬
‫كفون ‪٥٢‬‬
‫‪ .3‬رإذ قال رأل ربي ره خوقو رم رهۦ ما ه رذ ره ٱتلما رثيل ٱل رت أنتم لها ع ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫‪57‬‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫خ ُ ُ ٓ ِّ ٓ خ ُ خ ُّ‬
‫ُ خ‬
‫ُ خخخ خ‬
‫ن أعبُد أي خها ٱجل خ َٰ رهلون ‪٦٤‬‬
‫ّلل تأمرو‬
‫‪ .4‬قل أفغري ٱ ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫ٓ‬
‫خ ُ ُ خ َٰ ُ خ َٰ خ‬
‫خ خ‬
‫ُ‬
‫خ ُ خخ خ خ ُ‬
‫خ خ خ َٰ خ خ خ َٰ‬
‫ُ ُ خ ُ‬
‫خخ‬
‫ت ٱألرض رمن بخق رل خها خوقرثائر خها خوفو رم خها خو خع خد رس خها خو خب خص رل خهاۗ قال‬
‫نب‬
‫صب‬
‫‪ .5‬وإرذ قلتم يم‬
‫وس لن ن ر‬
‫لَع طعام و رحد فادع نلا ربك ي ررج نلا رمما ت ر‬
‫خخ‬
‫ُخ خ خ‬
‫خ ُ خ خ خ ُ ِّ ُ خ خ خ خ ُ خ خ ٓ ُ خ‬
‫خخ خ ُ خ‬
‫ُخ خ‬
‫خ خ ُ‬
‫ِّ‬
‫خ‬
‫ُ‬
‫ر‬
‫خ‬
‫ُ‬
‫َٰ‬
‫ّللۗ‬
‫بدلون ٱ ر‬
‫َّلي هو أدن بر ر‬
‫أتست ر‬
‫يهم ٱَّللة وٱلمسكنة وباءو برغضب من ٱ ر‬
‫اَّلي هو خريۗ ٱ ر‬
‫َضبت عل ر‬
‫هبطوا رمُصا فإرن لكم ما سأتلمۗ و ر‬
‫خ‬
‫َٰ‬
‫ُ‬
‫خ‬
‫َٰ‬
‫خ‬
‫ُ‬
‫خ‬
‫خ َٰ خ‬
‫خ‬
‫خ ُ خ خُ خ‬
‫خ‬
‫خ‬
‫ُ‬
‫خ‬
‫ُ‬
‫ُ‬
‫ك بأنهم َكنوا يخكف ُرون بايخت ٱ خ خ‬
‫ِّ خ‬
‫ري ٱحل خ ِّقۗ ذلرك بر خما ع خصوا وَكنوا يعتدون ‪٦١‬‬
‫ر ر ر‬
‫ذل ر ر‬
‫ّلل ويقتلون ٱنل ربين برغ ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫خ خ‬
‫خ‬
‫خ‬
‫ُ‬
‫خ َٰ ُ خ ُ خ خ خ ُ‬
‫لع خ َٰد خو خة خوٱ خبل خ‬
‫‪ .6‬إن خما يُر ُ‬
‫كم خ‬
‫لميس خو خي ُ‬
‫ك ُم ٱ خ‬
‫غضا ٓ خء يف ٱلخمر خوٱ خ‬
‫ّلل خو خع رن ٱلصل َٰوةرۗ ف خهل أنتُم ُّمنتخ ُهون ‪٩١‬‬
‫ذ‬
‫ن‬
‫ع‬
‫د‬
‫ص‬
‫يد ٱلشيطن أن يوقرع بين‬
‫ر‬
‫ر‬
‫كر ٱ ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫خ خ خ خٓ ُ خ خ‬
‫ُ خ ُُ‬
‫خ خ ُ خ خ َٰ خ‬
‫خ خ ُ خ ُ خ‬
‫خ خ خخ‬
‫نزل إرّل ره خملك فيخكون خم خعهۥ ن رذيرا ‪٧‬‬
‫ول يأكل ٱلطعام ويم رش ريف ٱألسو ر‬
‫ال هذا ٱلرس ر‬
‫‪ .7‬وقالوا م ر‬
‫اق لوال أ ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫خ َٰ‬
‫ُ ُ خ خ َٰ خ‬
‫خ خخ‬
‫خ ُ خ خ‬
‫خ‬
‫خ َٰ ُ‬
‫خ ُُ خ خخ ُ خُ‬
‫خ خ خ‬
‫ي‬
‫ٱ‬
‫ا‬
‫ذ‬
‫ين كف ُر ٓوا إرن يت رخذونك إرال هزوا أه‬
‫َّل‬
‫َح رن هم ك رف ُرون ‪٣٦‬‬
‫كر ٱلر‬
‫ذ‬
‫ب‬
‫م‬
‫ه‬
‫و‬
‫م‬
‫ك‬
‫ت‬
‫ه‬
‫ل‬
‫ا‬
‫ء‬
‫ر‬
‫ك‬
‫ذ‬
‫ي‬
‫َّل‬
‫‪ .8‬خو رإذا ر خءاك ٱ ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫خ َٰ‬
‫خ َٰ‬
‫خ خ خُٓ‬
‫حس ُن ‪٦٠‬‬
‫ل‬
‫لحس رن إرال ٱ ر‬
‫‪ .9‬هل جزاء ٱ ر‬
‫‪Standard‬‬
‫النكار واتلحقري‬
‫اتلوبيخ‬
‫اتلقرير واتلعظيم‬
‫اتلعجب‬
‫التشويق‬
‫اتلمين‬
‫األمر وانليه‬
‫اتلهكم‬
‫اتلمين والتيج ‪W ISHING AND H OPING :‬‬
‫تمين ‪ is the expression of a wish or desire that cannot be fulfilled. Words used to express‬اتلمين ‪Recall that‬‬
‫‪.‬لو ‪ّ and‬لت ‪are‬‬
‫‪ is the expression of a wish or desire that is within the realm of possibility. Words‬التيج ‪Recall also the‬‬
‫‪.‬هل ‪ and‬لعل ‪ and‬عىس ‪ are‬تريج ‪used to express‬‬
‫‪58‬‬
As far as non-standard usage goes, the words that are normally used for ‫ تمين‬can be used for ‫ تريج‬and
vice versa.
In some cases, ‫هل‬/‫عىس‬/‫( لعل‬normally used for ‫ )تريج‬can be used for ‫تمين‬.
This is done to show either the hopefulness or the desperation that they are feeling. Though they know
logically that the wish cannot possibly be fulfilled, they express it in a way that shows that they have a
glimmer of hope that it somehow may be. It could also show that they are so desperate are to have their
wish granted.
In some cases, ‫ّلت‬/‫( لو‬normally used for ‫ )تمين‬can be used for ‫تريج‬.
This is done to show how unlikely the speaker perceives the matter to be. Though they logically know
that it is possible, their mindset is one of hopelessness and they do not truly believe that it can happen.
Take a look at the following examples.
ُ َٰ ‫خ خ خ‬
١١ ‫ل خ ُروج ِّمن خس ربيل‬
‫… فهل رإ‬
Then is there ANY path at all to exit!
In this statement, the dwellers of hell are asking if there is a way out. They know that it is impossible, but
they use ‫هل‬, which is normally used for ‫تريج‬. This is done to show the desperation of the speakers. It may
also be done to show their hopefulness in the mercy of Allah.
‫خ‬
‫خ خ‬
‫ُ خ خ خ‬
٨٣ … ۗ‫مجيعا‬
‫…عىس ٱّلل أن يأ رتي رين بر رهم ر‬
Perhaps Allah will bring them all to me together.
This is the statement of Yaqub (AS) after three of his sons go missing, one of whom has been missing for
years. His use of a word of ‫ تريج‬rather than ‫ تمين‬shows his hopefulness in Allah despite the apparent
hopelessness of the situation.
W HEN ‫ خب‬IS US ED FOR ‫إنشاء‬
A ‫ مجلة خبية‬can sometimes carry the meaning of a ‫مجلة إنشائية‬. Take the sentence, “Your house is on fire!”
as an example. This sentence is technically ‫ خبية‬as it is a statement of fact that can either be confirmed
or denied. The statement, however, carries a meaning of ‫ إنشاء‬because the intent is something along the
lines of, “Put the fire out!” This sentence carries both meanings of ‫ خب‬and ‫إنشاء‬.
Take a look at the following Quranic examples.
َٰ ‫خ ِّ خ‬
ُ
‫لعلخم خ‬
٢‫ي‬
‫ّلل رب ٱ ر‬
‫ٱحلخمد ر ر‬
59
‫‪All praise is due to Allah, the Master of the Worlds.‬‬
‫ ‪ in that it is Allah’s introduction of himself to humanity. It is a piece of information‬مجلة خبية ‪This ayah is a‬‬‫‪ in that the statement is meant to evoke certain emotions within the‬إنشائية ‪a statement of fact. It is also‬‬
‫‪audience and to prompt them toward action.‬‬
‫خ‬
‫ُ‬
‫ُ‬
‫خ‬
‫ُ‬
‫خ‬
‫ه ر‬
‫ُ‬
‫خب أم إ ر‬
‫الكذب وال ُ‬
‫لل" أ ر خ‬
‫نشاء هو ما ال ُيتخ رمل‬
‫الب هو ما ُيتخ رمل الصدق أو‬
‫نشاء؟‬
‫"احلمد ر‬
‫خ‬
‫خ‬
‫الكذب‪.‬‬
‫الصدق أو‬
‫ُ‬
‫ُ ّ‬
‫خ‬
‫فسين إن احلمد لل إ ر‬
‫قال أ ُ‬
‫خبار كأنه ي رب أن احلمد لل سبحانه وتعال و رقس رم‬
‫كث انلُحا رة والم ر‬
‫خ خ خ‬
‫حبة وقس رم قال إنها ر‬
‫قال إنها إ ر‬
‫خب يتضم ُن إنشاء‪.‬‬
‫نشاء ألن فيها اس رتشعار الم ر ر‬
‫ُ‬
‫خ ُ‬
‫خ‬
‫ُ‬
‫أخحيخ‬
‫اتلعبريات خخ خبا أو إنشاء بخسب ما يقتضيه خ‬
‫الم خق ُ‬
‫تكون‬
‫ن‬
‫أ‬
‫ل‬
‫م‬
‫ُيت‬
‫ا‬
‫ان‬
‫ام اَّلي يُقال فيه‪ .‬فعَل‬
‫ر ر‬
‫ر‬
‫ر‬
‫ر‬
‫ُ‬
‫ُ خخخ‬
‫خ‬
‫نقول خ‬
‫ُ‬
‫(ر خزقخك ُ‬
‫ادلاعء وهذا إ ر‬
‫خ‬
‫نشاء وقد نقول (رزقك الل واعفاك)‬
‫الل) ونق رص ُد بها‬
‫ال قد‬
‫سبيل ال رمث ر‬
‫ر‬
‫خ ُ‬
‫خ‬
‫ُ‬
‫ك ُر ُه لَع ذلك؟ وهذا خب‪.‬ر‬
‫والقصد منها أفال تش‬
‫ُ‬
‫خ خ‬
‫خ‬
‫ُ‬
‫خ خبا وإنشاء بمعىن احلمد لل ر‬
‫مك ُن أن تستعمل‬
‫خب‪،‬‬
‫ارات الت ي ر‬
‫واحلمد لل ه رمن ال رعب ر‬
‫ر‬
‫خ‬
‫ُ خ خ خخ‬
‫خ‬
‫خ‬
‫خ‬
‫لل سبحانه يف‬
‫اتلقدير كأن نقولا عندما‬
‫لل علينا ونستش رع ُر‬
‫نستشعر عظمة ا ر‬
‫ونستش رع ُر نعمة ا ر‬
‫ُ‬
‫مر خما‪ ،‬فنقول احلمد لل‪.‬‬
‫أ ِ‬
‫خ‬
‫خ ُ‬
‫خ‬
‫خ‬
‫احلمد لل؟ ال شك أخن احلمد لل لكن ُهناك فخر رق خ‬
‫خ‬
‫اتلعبريي رن رإن‬
‫بي‬
‫ف رل خماذا لم يقل سبحانه رإن‬
‫ُ‬
‫ُُ‬
‫خ خخ خ‬
‫خ ُ خ‬
‫خ‬
‫للخ خ‬
‫ب أو النشا رء) ولكن عندما تدخل‬
‫لل (ستعمل‬
‫قول‬
‫ر‬
‫احلمد ر‬
‫جنعل اجلملة خبا مضا يف ر‬
‫ر‬
‫خ‬
‫ّ‬
‫خ‬
‫إن"‪ ،‬ال يُ‬
‫فقو ُل احلمد لل أخوَّل ل ر خما فيه رم خ‬
‫ُ‬
‫واتلعظيم‬
‫جالل‬
‫ال‬
‫ن‬
‫مكن إال أن يكون إنشاء َّلا‬
‫عليه "‬
‫ر‬
‫ر‬
‫ُ‬
‫ُ‬
‫ُّ‬
‫خخ‬
‫خ خ‬
‫مج خعت احلمد لل بخ خ‬
‫والش ُعور بذلك‪َّ .‬لا خ خ‬
‫لل عليك‬
‫ي‬
‫الب والنشا رء خومعناهما‪ .‬مثال نقول رَحة ا ر‬
‫ر ر‬
‫ر‬
‫ُ‬
‫خ‬
‫خ‬
‫رَحة الل عليك فهذا ر‬
‫ر‬
‫خب وليس داعء‬
‫داعء) و رعندما نقول رإن‬
‫(هذا‬
‫ر‬
‫خ‬
‫خ‬
‫ُّ‬
‫ُُ‬
‫ُ‬
‫غري خمعناها‪ .‬مثال‪ :‬خر ر خ‬
‫َح ُه ُ‬
‫األ خد خوات لَع رعبارات فتُ ّ ُ‬
‫الل‬
‫رمن املعلومر أنه يف اللغ رة قد تدخل بعض‬
‫ر‬
‫ِ‬
‫ر‬
‫ر‬
‫(داعء)‪ ،‬قد خر ر خ‬
‫الل (داعء) قد خر خزقخك ُ‬
‫الل (إخبار) خر خزقخك ُ‬
‫َح ُه ُ‬
‫الل (إخبار)‪.‬‬
‫(ملسات بيانية لفاضل صالح السامرايئ)‬
‫‪60‬‬
‫خ خ خ َٰ خ ُ خ خ خ خ‬
ُ ُ َٰ ‫خ خ َٰ خ‬
٢٣٣ … ۗ‫ي‬
‫ي َك رمل ر‬
‫۞وٱلو ردلت ير رضعن أودلهن حول ر‬
Mothers should nurse their children for two full rounds.
Taken at face value, the ayah above sounds like a ‫خب‬. It is understood, however, that it is not a simple
statement of fact. This is because not all mothers nurse their children for two full rounds. Rather, this ‫مجلة‬
‫ خبية‬is serving as an emphatic command. In this sense, this is actually a ‫مجلة إنشائية‬.
61
‫الخب‬
‫ر‬
‫خب‬
‫ ر‬is a statement of fact that can be
confirmed or denied.
‫الخب االبتدائ‬
‫ر‬
no emphasis; used
when addressing an
impartial person or
someone who has no
knowledge on the
topic.
‫الطلب‬
‫ر‬
‫الخب ر‬
mild emphasis (~1 tool
of emphasis); used
when addressing
someone with doubts.
62
‫الخب اإلنكاري‬
‫ر‬
heavy emphasis (more
than one tool of
emphasis); used when
addressing someone in
denial.
‫اإلنشاء‬
‫ اإلنشاء‬is not a statement of fact and cannot be
confirmed or denied.
‫الطلب‬
‫اإلنشاء‬
‫ر‬
This is ‫ إنشاء‬that demands
something from the
audience
‫الطلب‬
‫اإلنشاء ر‬
‫غب ر‬
This is ‫ إنشاء‬that does not
demand anything from
the audience
- ‫األمر والنه‬: commanding
and forbidding
- ‫التعجب‬: expressions of
amazement and shock
- ‫االستفهام‬: questions
- ‫المدح والذم‬: expression of
َ ‫ِن‬
praise and criticism ‫عم‬
ْ
َ ‫س‬
َ ‫)بئ‬
)‫ساء َح ُس َن‬
ِ
- ‫النداء‬: calling
َ
- ‫القسم‬: oaths )‫ تـ‬،‫) َو‬
- ‫التمب‬: words that express
desire that cannot be
fulfilled (‫ ليت‬،‫)لو‬
‫ ر‬: words that
- ‫الب رج‬
express desire that can be
ّ
fulfilled. (‫ هل‬،‫ عىس‬،‫)لعل‬
63
BREAKING THE STANDARD
1. This standard usage of ‫ خب‬is broken when someone knows something but behaves otherwise. In this
case, they are addressed like someone who does not know.
2. The standard usages of ‫ إنشاء‬are broken in the following categories:
•
‫األمر وانليه‬
•
‫االستفهام‬
•
‫اتلمين والتيج‬
*Refer to tables above for details.
3. There are cases in which a ‫ مجلة خبية‬can carry the meaning of both ‫ خب‬and ‫إنشاء‬.
64
CHAPTER 6
‫اإلجياز‬
I NTRODUCTION
In the next two chapters, we will be learning a concept called ‫املساواة واإلجياز واإلطناب‬.
‫ املساواة‬is when a phrase or sentence has the expected amount of words. If a word were to be removed,
the meaning would be incomplete. Likewise, adding a word would add nothing to the meaning.
On either extreme of ‫املساواة‬, there is ‫ اإلجياز‬and ‫اإلطناب‬.
‫ اإلجياز‬is when a phrase or sentence is very succinct. In the case of ‫إجياز‬, few words carry a lot of meaning.
There may even be cases in which a word is omitted because the implication is understood.
‫ اإلطناب‬is extending one’s speech for a specific purpose.
Between the three, ‫ املساواة‬is the default and is considered “normal speech”. ‫ اإلجياز‬and ‫اإلطناب‬, on the
other hand, are done for specific purposes in specific contexts.
Let us learn about the different kinds of ‫ إجياز‬and ‫ إطناب‬and their purpose.
‫ املساواة‬- The root letters ‫ س و ي‬in family III mean “to balance” or “to be equal”. ‫املساواة‬
refers to balance in speech in the sense that it is neither very short nor is it long.
‫ اإلجياز‬- The root letters ‫ و ج ز‬mean “brevity”. Placing them in family IV produces the
meaning “to make brief”.
‫ اإلطناب‬- The root letters ‫ ط ن ب‬in family IV mean “to speak in great detail” or “to speak at
great length”.
T YPES OF ‫إجياز‬
Recall that ‫ إجياز‬is succinct speech. There are two types of ‫إجياز‬. They are:
ْ
1. ‫ص‬
‫ إجياز الق ر‬- This is when few words carry a lot of meaning.
ْ
2. ‫ إجياز الذ رف‬- This is when something that would normally be considered an essential part of the
sentence or fragment is omitted for a rhetorical reason.
65
The root letters ‫ ق ص ر‬mean “to be short” or “to restrict”. ‫ إجياز القص‬is when the speech
is kept short, but nothing is omitted.
The root letters ‫ ح ذ ف‬mean “to omit”. ‫ إجياز الذف‬is when something is omitted from the
speech.
Let us look at each type of ‫ إجياز‬in further detail.
R ESTRICTION - ‫إجياز القص‬
This type of ‫ إجياز‬is a high form of eloquence according to a principal of the Arabs that the best of speech
is that which is succinct but conveys a lot of meaning (‫)خري الالكم ما قل ودل‬.
Take a look at the following example.
‫ذ‬
ْ ُ
‫ُ ُ ئ‬
َٰ ْ
ُ ُ
٨٢ ‫ألمن وهم ُّمهت ُدون‬
‫لب ُس ٓوا رإيمن ُهم برظلم أ ْو رَٰلك ل ُه ُم ٱ‬
‫ٱ ر‬
‫َّلين ءامنوا ولم ي ر‬
Those who believe and do not adulterate their faith with wrongdoing – THOSE people have security and
THEY are the ones who are committed to guidance.
The ayah above is an example of ‫إجياز القص‬. The word ‫ األمن‬means security, but does not specify what they
will have security from. It could include security from starvation, betrayal, defeat, injury, poverty,
punishment, or the like. These details are not considered an essential part of the sentence, which is why
this ‫ إجياز‬is not labeled as ‫إجياز الذف‬.
‫ إجياز القص‬occurs in the Quran (as in the example above) and also occurs very frequently in hadith
literature. The Prophet ‫ ﷺ‬was given the gift of ‫الك رم‬
‫جوا رمع ر‬, or “concision in speech”. The gift of ‫جوامع الكم‬
is the skilled usage of ‫إجياز القص‬.
Take a look at the following ‫أحاديث‬. How does the word count compare to the depth and breadth of
the meaning conveyed?
ْ ُ ‫ر ذ‬
ُ
‫ذ‬
ْ ُّ
ْ
ُ
ُ ‫ج ُن‬
ُ
ُ
‫ؤمن وجنة الاك رف رر‬
‫الم‬
‫س‬
‫يا‬
‫ن‬
‫ال‬
‫املسلم‬
‫رآة‬
‫م‬
‫سلم‬
‫الم‬
‫ىه‬
‫ل‬
‫وأ‬
‫كث‬
‫ا‬
‫م‬
‫م‬
‫خري‬
‫ف‬
‫وك‬
‫قل‬
‫ما‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
ْ
‫س‬
‫انلف‬
‫ال رغن رغن‬
‫سي ُد القومر خا رد ُمهم‬
‫ر‬
‫ر‬
66
O MISSION - ‫إجياز الذف‬
This type of ‫ إجياز‬can convey a variety of meanings. The meaning conveyed depends on what is being
omitted as well as the context. ‫ إجياز الذف‬can happen on a fragment level, sentence level, or within a
word.
‫ إجياز الذف‬ON A F RAGMENT L EVEL
On a fragment level, there are four possibilities for ‫إجياز الذف‬. They are:
1. The omission of a ‫حرف جر‬
2. The omission of the ‫مضاف‬
3. The omission of the ‫مضاف إيله‬
4. The omission of the ‫موصوف‬
Let us explore each of these possibilities further.
1. ‫حذف حرف اجلر‬
Most ‫ أفعال‬are associated with particular ‫ حروف‬and some ‫ أفعال‬can come with several different ‫حروف‬,
each giving the word a different meaning.
When a ‫ فعل‬is expected to come with a ‫ حرف‬but the ‫ حرف‬is omitted, the meaning of the ‫ فعل‬expands to
include all the meanings the ‫ فعل‬can have with all of the different ‫ حروف‬that are associated with it.
Take a look at the example below.
َٰ ِ
ُ ‫لصط ٱ‬
‫هدنا ٱ‬
٦ ‫لمست رقيم‬
‫ٱ ر‬
Guide us (to/through/with/on) the straight path.
This ‫ فعل‬usually comes with ‫إيل‬, but the ‫ إىل‬is omitted, which opens up the meaning. The ‫ إىل‬can be replaced
by other ‫حروف‬, like ‫بـ‬, which would give the meaning of “guide us by means of the straight path” or ‫ىلع‬,
which would give the meaning “guide us on the straight path”.
This type of ‫ حذف‬can be recognized only if one knows what ‫ حروف‬are associated with what ‫أفعال‬.
67
2. ‫حذف املضاف‬
It is possible for a ‫ مضاف‬to be omitted, leaving behind a ‫مضاف إيله‬. When this happens, no grammatical
traces are left behind. In other words, the ‫ مضاف إيله‬that is left behind will no longer be ‫جمرور‬. Rather, it
will play another role in the sentence. A missing ‫ مضاف‬can be detected based on a missing meaning.
There are no grammatical hints.
Generally, when a ‫ مضاف‬is omitted, the speech becomes metaphorical, giving it the meaning of
hyperbole. Take a look at the example below.
‫لب بأن تأتُوا ْ ٱ ُبليُوت رمن ُظ ُهورها ولَٰك ذن ٱ ذ‬
ُّ
َٰ ‫لب م رن ٱ ذت‬
١٨٩ … ۗ‫ق‬
‫ر‬
‫ر‬
‫… وليس ٱ ر ر‬
‫ر‬
Righteousness is not at all that you enter homes from the back doors; rather, righteousness is [ ] whoever
was conscious of Allah.
Righteousness is an idea and would not usually have a ‫ خب‬that is human. For example, you would not say
“True justice is that country,” rather, you would say something along the lines of “True justice is the justice
of the people of that country.” That is what is happening in this ayah. The implication of would be
‫ذ‬
something along the lines of ‫ولكن الب ُّبر من اتق‬, translating as “rather, true piety is the piety of whoever is
god conscious”. It is as though Allah is saying that if righteousness was personified, these people embody
it.
ُ
ْ
ْ ُ
ْ ُ
ٓ ْ ُ ُ
ُ َٰ
ُّ ُ ُ
‫َٰ ُ ُ ذ‬
‫رش ُبوا رف‬
‫و رإذ أخذنا رميثقكم ورفعنا فوقكم ٱلطور خذوا ما ءاتينكم برقوة وٱسمعواۗ قالوا س رمعنا وعصينا وأ ر‬
ُ
ُ ُُ
٩٣ … ۗ‫فر رهم‬
‫قلوبر رهم ٱل رعجل برك ر‬
When We accepted your pledge, and We raised the mountain on top of you. Take what We gave you with
strength and listen! They said, “We heard, and we disobeyed.” They were made to imbibe the [ ] calf in
their hearts because of their disbelief.
Of course the Children of Israel did not actually absorb the golden calf into their hearts, but rather it was
the love of the calf that filled their hearts. It is as though Allah is saying that they were so consumed with
the love of the calf, that it overtook their being.
3. ‫حذف املضاف إيله‬
A ‫ مضاف إيله‬can also be ‫حمذوف‬. This usually happens with special ‫مضاف‬. It happens most often in the
ْ
ْ
ُ
Qur’an with ‫ بعد‬,‫قبل‬, and ‫ك‬.
68
When a ‫ مضاف إيله‬goes missing, the scope expands, making the fragment more general and inclusive.
ُ
ُ ‫بل ومن ب‬
ُ ‫… ر ذّلِل ٱ‬
٤ … ۗ‫عد‬
‫ألمر رمن ق‬
‫ر‬
‫ر‬
The matter belongs to Allah alone, before [ ] and after [ ].
ٌّ ُ
َٰ
٩٣ ‫… ك إريلنا ر رج ُعون‬
All will return only to us.
4. ‫حذف املوصوف‬
It is possible for a ‫ صفة‬to appear without its ‫موصوف‬.
Imagine students walking out of an exam exclaiming, “That was a tough one!” The ‫ موصوف‬is
not mentioned because it is obvious based on context what “tough one” is referring to, but
also because the ‫ موصوف‬is being highlighted as the more pertinent subject of discussion.
When a word that is normally used as an adjective or descriptor appear on its own, this is generally a
sign of a missing ‫موصوف‬.
َٰ
ُ ‫يلب ُسون من ُس‬
٥٣ ‫ندس وإرستبق ُّمتق رب رلي‬
‫ر‬
They wear [] of fine silk and brocade, facing one another.
What is being highlighted in this ayah is the quality and luxury of the clothing of the people of Jannah.
For this reason, the ‫ صفة‬is eliminated. This ayah appears in ‫سورة الخان‬, which covers many topics in
extreme brevity, so the word choice is very succinct and there is generally a lot of ‫حذف‬. The story of
Musa AS is mentioned without ever mentioning his name.
ٓ
‫ض مث ُل ٱ ذ‬
َٰ ‫فأهلكنا أش ذد رمن ُهم بطشا وم‬
٨ ‫ألو رلي‬
So We destroyed [] that were more intense than them in assault, and the example of the earlier ones
has been established.
69
What is being highlighted in this ayah is the strength of those who Allah destroyed before, not who
they actually were. What is important is that they are stronger than those who were denying their
prophet (Quraysh) and that Allah had destroyed them despite that.
A ‫ موصوف‬is sometimes omitted when the ‫ صفة‬is of more importance than the ‫موصوف‬.
‫ إجياز الذف‬ON A S ENTENCE L EVEL
On a sentence level, there are five possibilities for ‫إجياز الذف‬. They are:
1. Omission of the ‫مبتدأ‬
2. Omission of the ‫خب‬
3. Omission of the ‫فعل‬
4. Omission of the ‫مفعول به‬
5. Omission of the ‫جواب الرشط‬
1. ‫حذف املبتدأ‬
When a ‫ مبتدأ‬is omitted, it will leave behind its ‫( خب‬which will be ‫ )مرفوع‬or a ‫متعلق باخلب‬.
You broke your rich aunt’s expensive vase, and she scolds you by saying, “Clumsy child!”
What she means is, “You are a clumsy child”, but the ‫ مبتدأ‬is omitted because it is a stronger
expression of her irritation and frustration with your lack of motor skills.
‫ذ‬
ُ ‫كت وجهها وقالت ع‬
‫ج ر‬
‫فأقبلت ٱمرأتُ ُهۥ ف ذ‬
٢٩ ‫وز ع رقيم‬
‫َصة فص‬
‫ر‬
‫ر‬
Then his wife rushed in with a loud cry, struck her own face, and said, “[] A barren old lady!”
This is the story of the two angels bringing the good news of a child to Ibrahim AS. When she hears the
news, she is shocked and exclaims that she is a barren old lady. The omission of the ‫ مبتدأ‬further expresses
her shock.
ُٓ
َٰ
ُ‫ذ‬
ُ َٰ ْ ٓ ُ
ُ
ُ َٰ
٥ ‫ألولون‬
‫رسل ٱ‬
‫بل قالوا أضغث أحل رم ب رل ٱفَتىه بل هو شا رعر فليأترنا براية كما أ ر‬
70
Rather, they said, “[] Jumbled dreams! Rather, he fabricated it! Rather, he is a poet! Then he should bring
us a sign just as the earlier ones were given.”
This ayah is illustrating Quraysh’s confusion and bewilderment as to how to belie the Prophet ‫ﷺ‬, and how
they declared the different slanders they can use against him.
A ‫ مبتدأ‬can be omitted as an exclamation or interjection.
2. ‫حذف اخلب‬
A ‫ خب‬can be omitted, leaving behind a ‫مبتدأ‬. This happens most often with ‫ أسماء موصولة‬and not often
with normal ‫أسماء‬.
‫ذ ذ‬
ْ ُ
ً
َٰ ‫ُ ْ ذ‬
ُ ‫حت إنذا ل نُض‬
٣٠ ‫يع أجر من أحسن عمل‬
‫رإن ٱ ر‬
‫ر‬
‫َّلين ءامنوا وع رملوا ٱلص رل ر ر‬
No doubt, those who believed and did righteous deeds… Certainly, We do not allow the rewards of
whoever are excellent in their actions go to waste.
If we were to explore other ayaat of the Quran that mention those who believe and did righteous deeds,
we find that there are many possibilities. In ‫سورة ابلقرة‬, Allah mentions that their compensation is with Him,
in ‫ سورة يونس‬He mentions that He will guide them, in ‫ سورة مريم‬He mentions that He will love them, to
mention a few. By omitting the ‫خب‬, all of what was mentioned elsewhere in the Quran applies, as well as
other things that might not have been mentioned.
Omitting the ‫ خب‬leaves it open to possibilities. It can be used positively as motivation or negatively to
cause fear.
3. ‫حذف الفعل‬
When a ‫ فعل‬is omitted, it takes its ‫ فاعل‬with it and leaves behind a ‫ ;مفعول‬an omitted ‫ فعل‬leaves its mark
as an ‫ اسم‬that is ‫ منصوب‬for no other apparent reason. The ‫ مفعول‬that is left behind is generally either a
‫ مفعول به‬or a ‫مفعول مطلق‬, and each has a different rhetorical benefit.
71
Leaving behind a ‫ مفعول به‬generally means a warning.
You are desert camping with a friend, and you see a scorpion approaching their cot. You cry,
“A scorpion, a scorpion!” You would not say, “Beware of the scorpion!” or, “I warn you of an
approaching scorpion!”
َٰ
‫ذ‬
‫ُ ُ ُ ذ‬
١٣ ‫ّلِل و ُسقيها‬
‫ّلِل ناقة ٱ ر‬
‫فقال لهم رسول ٱ ر‬
So the prophet of Allah said to them, “[] Allah’s she-camel and her drink!”
The status of ‫ ناقة اهلل‬indicates that Saleh AS was warning his people about the she-camel. The omission of
the ‫ فعل‬opens up the possibilities of the warning. It could be, “Don’t harm the she-camel!”, or “Make sure
you take care of the she-camel!”
َٰ
ُّ َٰ
ُ
ُ ‫ئ‬
‫ذ ُ ذ‬
ُ
ُ
ُ
ُ
ُ ‫فل ذما ٓ أجن َٰى‬
‫غ‬
‫ب‬
‫ألرض‬
‫ٱ‬
‫ف‬
‫ون‬
‫بغ‬
‫ي‬
‫م‬
‫ه‬
‫ا‬
‫ذ‬
‫إ‬
‫م‬
‫ه‬
‫ىلع أنف رسكمۗ ذمتع ٱلي َٰوةر ٱ ُّلنياۗ ث ذم‬
‫اس إرنما بغيُكم‬
‫ري ٱل ِقۗ يأيها ٱنل‬
‫ر‬
‫ر‬
‫ر‬
‫ر ر‬
ُ
ُ
ُ ُِ ُ ُ ُ
ُ
٢٣ ‫رجعكم فننبئكم برما كنتم تعملون‬
‫إريلنا م ر‬
So when He saved them, shockingly, they rebelled on earth without any right. People! Your rebelliousness
is only against your own selves. [] The enjoyment of the lowest life!
This is a warning from Allah to the people to beware against putting the enjoyment of this life at a higher
place than it belongs, because it results in what was mentioned earlier in the ayah (rebellion and
exceeding boundaries).
A ‫ مفعول به‬being left behind can also be for praise or amazement.
Imagine that someone sets eyes on the king during a royal procession. He proceeds to
exclaim, “The king, the king!” He means something along the lines of, “I see the king!” His
exclamation of one of awe and amazement.
‫ذ‬
٥ ‫يم‬
‫يز ٱلر رح ر‬
‫ت ر‬
‫زنيل ٱلع رز ر‬
[] The revelation of the Mighty, the Constantly Merciful!
72
The status of ‫ تزنيل‬indicates the omission of a ‫فعل‬. It is done for praise and glorification of the Quran.
A ‫ مفعول مطلق‬being left behind indicates a command.
Imagine demanding of a nagging child, “Patience!” What is meant is, “Have patience!”, or
“Be patient!” There is no action mentioned when you yell, “Patience!”, but the imperative
meaning is understood.
Having just the ‫ اسم منصوب‬without the ‫ فعل‬is a more lasting command, because a ‫ فعل‬is a word that is
stuck in time, whereas an ‫ اسم‬is not.
Take a look at the following example.
ُٓ ُ‫ُ ذ‬
ٓ ُ
َٰ
ً َٰ
ُ
‫ذ ُ ذ‬
ُ ‫ض ر ُّبك أ ذل تعبُ ُد ٓوا ْ إ ذلٓ إيذ‬
َٰ ‫۞وق‬
‫كب أح ُدهما أو رلِكهما فل تقل لما أف‬
‫ل‬
‫لو‬
‫ا‬
‫ب‬
‫و‬
‫اه‬
‫ر‬
‫ين رإحسناۗ رإما يبلغن رعندك ٱل ر‬
‫ر ر‬
‫ر‬
‫ر‬
‫ُ ذ‬
ُ
٢٣ ‫ول تنهرهما وقل ل ُهما قول ك رريما‬
Your Master decreed, “Do not worship anyone other than Him! And with parents, [] excellence! If one of
them or both of them reach old age around you (and it is very likely to happen), then do not express
exasperation to them and do not drive them away, and say kind words to them.
Allah commands us to excellence towards our parents, and the use of the ‫ اسم‬as opposed the ‫ فعل‬means
that it is a timeless command.
4. ‫حذف املفعول به‬
When a ‫ فعل متعد‬is used in a sentence, but a ‫ مفعول به‬is not included, it is considered ‫حمذوف‬.
A ‫ مفعول به‬is omitted when the action is being highlighted, not that which was affected by the action. If
mentioning the ‫ مفعول به‬is not in line with the purpose behind the speech, then it is omitted.
Imagine someone describing the sacrifice of mothers by saying, “They just keep giving and
giving.” What are they giving, and to whom? Those details are not relevant, because that is
not what is being highlighted.
73
ُ ٓ
ُ
ُ ‫لٓ إ ََٰل إ ذل ُهو يُحۦ و ُيم‬
‫ك ُم ٱ ذ‬
٨ ‫ألو رلي‬
‫يتۗ ر ُّبكم ور ُّب ءابا رئ‬
‫ر ر‬
‫ر ر‬
There is absolutely no god except for Him; He gives life and death. [] The Master of your earliest
forefathers.
The ‫ مفعول به‬of ‫ حييي‬and ‫ يميت‬are omitted because it is Allah’s power to give life and death which is being
highlighted here.
ُ
ُ
ُ ‫اس يس ُقون ووجد رمن ُدونره‬
‫ول ذما ورد مآء مدين وجد علي ره أُ ذمة ِمن ٱ ذ‬
‫ود‬
‫ذ‬
‫ت‬
‫ي‬
‫أت‬
‫مر‬
‫ٱ‬
‫م‬
‫نل‬
‫انۗ قال ما خطبُكماۗ قاَلا ل‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
ٓ
ُ َٰ ‫نسق ح ذ‬
٢٣ ‫صدر ٱ ِلرَع ُءۗ وأبُونا شيخ ك ربري‬
‫ّت ي ر‬
‫ر‬
When he reached the waters of Madyan, he found upon the a group of people watering [], and he found
away from them two women driving back []. He said, “What is your matter?” They said, “We do not
water [] until the shepherds drive [].”
The type of animal that was at the watering hole is not mentioned a single time in the ayah, because it
was not a relevant detail in the story. The actions of the events that transpired are what is important to
keep the story moving forward, so whatever details are unnecessary are omitted.
5. ‫حذف جواب الرشط‬
Omitting the ‫ جواب الرشط‬gives room for the imagination and opens up possibilities. In a negative
context, allowing the imagination to run wild induces fear.
Imagine a mom threatening her dirty-mouthed child by saying, “If I hear you saying that one
more time…” The omission of the consequence that will follow allows the child’s imagination
to take flight, which increased her trepidation.
ٓ ‫ذ‬
‫َٰ ً ذ‬
ُ ‫لم‬
ِ
ُ ‫ى إذ ٱ‬
ُ ْ ُ
١٢ ‫حا رإنا ُمو رقنُون‬
‫رجعنا نعمل ص رل‬
‫ولو تر ئ ر ر‬
‫جرمون نا ركسوا ر ُء ر‬
‫وس رهم رعند رب رهم ربنا أبصنا وس رمعنا فٱ ر‬
‫ر‬
If you could see when the criminals will be hanging their heads in front of their Master, “Our Master, we
have seen and heard, so send us back and we will do good. No doubt, we are firm believers...”
The horror of what one might see after the shamed criminals beg their Master after they lost all chances is
not mentioned to intensify the scene and invoke fear in the heart of the listener.
‫حذف حرف اجلر‬
Expands meaning to allow for other ‫ حورف‬that are associated with that ‫فعل‬
74
‫حذف املضاف‬
Makes speech metaphorical, giving it the meaning of hyperbole.
‫حذف املضاف إيله‬
Expands the scope of the word.
‫حذف املوصوف‬
Directs focus towards the description and removes importance from ‫موصوف‬.
‫حذف املبتدأ‬
Creates an exclamation.
‫حذف اخلب‬
Leaves the ‫ خب‬open to imagination to induce either fear or hope.
‫حذف الفعل‬
Creates urgency and/or emphasis.
‫حذف املفعول‬
Focuses on action rather than the object of the action.
‫ حذف جواب الرشط‬Leaves the ‫ جواب‬open to imagination to induce either fear or hope.
‫ إجياز الذف‬ON A W ORD L EVEL
We learned about the ‫ حذف‬of words on the fragment level and on the sentence level. Let us now study
the ‫ حذف‬of letters on a word level. When it comes to the ‫ حذف‬of letters, there are three letters that
can be omitted. Each has its unique scenarios and implications. These three letters are:
1. The ‫ن‬
2. The ‫ت‬
3. The ‫ي‬
Let us learn about the different scenarios in which these letters are dropped, then let us learn about
what implications this type of ‫ حذف‬has.
1. ‫حذف انلون‬
ُ
There is only one scenario in which the ‫ ن‬is dropped. The ‫ ن‬is dropped from the word ‫( يك ْن‬the ‫ جمزوم‬form
ُ ُ
of ‫)يك ْون‬. This ‫ حذف‬can occur for two reasons depending on whether the sentence is negative or nonnegative.
NEGATIVE SENTENCES
Negative sentences include ‫ انليه‬and ‫انليف‬, forbidding and negation.
75
ُ ‫ ي‬is dropped in a negative sentence, it emphasizes the negation. It translates as “not in the
When ‫ ن‬in ‫ك ْن‬
slightest” or “not one bit”.
Take a look at the following examples.
ُ
ُ
١٢٧ ‫يهم ول تك رف ضيق ِم ذما يمك ُرون‬
‫ ول تزن عل ر‬...
And do not be sad over them and do not be in the slightest bit of constriction because of their plotting.
ُ ُ َٰ ‫ذ‬
ُ ‫ون يل ُغلَٰم ولم يمسسن برش ولم‬
‫قالت‬
٢٠ ‫أك ب رغيا‬
‫أّن يك ر‬
‫ر‬
She said, “How in the world could I have a son when no human has touched me and I have not been
unchaste in the slightest?!”
َٰ ‫ذ‬
ُ
‫ِذ‬
‫برهيم َكن أُ ذ‬
ُ ‫ك من‬
‫ّلِل‬
‫تا‬
‫ن‬
‫ا‬
‫ق‬
‫ة‬
‫م‬
١٢٠ ‫رشكري‬
‫ٱلم‬
‫ي‬
‫م‬
‫ل‬
‫و‬
‫يفا‬
‫ن‬
‫ح‬
‫ر‬
‫ر‬
‫رإن رإ ر‬
‫ر‬
‫ر‬
‫ر‬
Certainly Ibrahim was a model, unconditionally obedient to Allah, and inclining to the truth. And he was
not from among the polytheists in the least bit.
NON-NEGATIVE SENTENCES
ُ ‫ ي‬is dropped to show the insignificance or smallness of
In non-negative sentences, the ‫ ن‬in ‫ك ْن‬
somethings.
Take a look at the following examples.
َٰ ُ
ُ
ُ ُ‫ذ‬
ُ
ً ‫نه‬
٤٠ ‫أجرا ع رظيما‬
‫ؤت رمن ل‬
‫و رإن تك حسنة يض رعفها وي ر‬...
…And if it is [even a small] good deed, He will multiply it and give a great reward especially from Him.
Notice that the sentence is not negative. The ‫ ن‬is dropped to show that Allah will multiply and reward even
the smallest and most insignificant of good actions.
76
ٓ ‫َٰ ُ ذ ذ‬
َٰ َٰ ‫ذ‬
‫ر‬
ُ
‫ذُ ذ ذ‬
ُ
‫أت برها‬
‫ٱلسمو رت أو رف‬
‫ن رإنها رإن تك رمثقال ح ذبة ِمن خردل فتكن رف صخرة أو رف‬
‫يب‬
‫ٱّلِلۗ رإن ٱّلِل ل رطيف‬
‫ر‬
‫ٱألرض ي ر‬
١٦ ‫خ ربري‬
My dear son, if it is the weight of [something as insignificant as] a mustard seed and it is in a rock or in
the skies or the earth, Allah will bring it forth. Certainly Allah is subtle and informed.
The ‫ ن‬is dropped to illustrate that Allah keeps track of all things no matter how small and insignificant
they are and no matter how hidden they seem to be.
ُ
َٰ ُ‫ك نُطفة ِمن ذم رن ي‬
٣٧ ‫من‬
‫ألم ي‬
Was he not an insignificant sperm drop that was emitted?
The ‫ نون‬is dropped to demonstrate the humble beginnings of the human who now behaves so arrogantly
and to demonstrate Allah’s ability to create to those who doubt resurrection.
Notice that this sentence is negated with ‫ل ْم‬. Though this sentence is negative grammatically, the negation
is not literal as it is a rhetorical questions. For this reason, the dropped ‫ ن‬translates as it would in a nonnegative sentence.
2. ‫حذف اَلاء‬
The ‫ ت‬is most often dropped in the ‫ مضارع‬in families V and VI, the two ‫ ت‬families.
Generally, this is done to show that the ‫ فعل‬is less in some way. The ‫ فعل‬could be less, for example, in
the duration of time spent doing it or the effort required to carry it out or the number of people
carrying out the action.
Let us take a look at case studies of each.
NUMBER
Below are examples of the ‫ ت‬being dropped or kept based on the number of beings carrying out the action.
‫ذ ذ‬
ْ ُ
ْ ُ
ُ
ُ ‫ئ‬
ُ ٓ
‫ُ ْ ُذ‬
ُ
ُ َٰ ‫ذ‬
‫م أنف رس رهم قالوا رفيم كنتُمۗ قالوا كنا ُمستضع رفي رف ٱألرۗ رضۗ قال ٓوا ألم تكن‬
‫رإن ر‬
‫ٱَّلين توفىه ُم ٱلملئركة ظال رر‬
ُ
ً ‫رض ٱ ذّلِل َٰوسعة فتُهاج ُروا ْ رفيهاۗ فأُ ْو ئ رَٰلك مأوى َٰ ُهم جه ذن ُمۗ وسآءت مص‬
‫أ‬
٩٧ ‫ريا‬
‫ر ر‬
‫ر‬
‫ر‬
Certainly those who the angels take in full while they are oppressing themselves, [the angels] will say,
“What condition were you in?” They will say, “We were made weak in the land.” They [the angels] will
say, “Was the earth of Allah not spacious for you to immigrate in?” Then those people, their refuge is
Hell and what a terrible final destination!
77
This ayah is speaking specifically of who used being weak and oppressed as an excuse not to believe. These
people are only a percentage of all disbelievers. The ‫ ت‬is dropped to indicate that the smaller number of
people.
‫ذ‬
ُ
ُ ‫ئ‬
ُ
ُ ٓ
‫ئ ذ ذ‬
‫ُذ‬
‫أنفسهمۗ فألق ُوا ْ ذ‬
ُ ‫ٱّلِل عل‬
ُ ُ َٰ ‫ذ‬
‫ٱلسلم ما كنا نعمل رمن ُس ٓو رءۗ بلۗ إرن‬
‫يم برما كنتُم‬
‫ر‬
‫ر‬
‫م ر ر‬
‫ٱَّلين تتوفىهم ٱلۗملئركة ظال ر ر‬
ُ
٢٨ ‫تعملون‬
Those who the angels take in full while they are oppressing themselves, they offer submission [saying]
“No we did not used to do any wrong!” Rather, certainly Allah is knowing of what you used to do.
This ayah speaks of the time of death of all disbelievers in general. For this reason, the ‫ ت‬is not dropped.
FREQUENCY OF EVENTS
Below are examples of the ‫ ت‬being dropped or kept based on the frequency of occurrence of the event.
ُِ
ُ‫ذ‬
ُ ُّ ُ ‫ئ‬
٤ ‫ذن ر ِب رهم ِمن ك أمر‬
‫تزنل ٱلملئركة وٱلروح رفيها بر رإ ر‬
The angels and the Ruh decent in it by the permission of your master on every errand.
A ‫ ت‬is dropped in this ‫ فعل‬because this ayah speaks of the descent of the angels on ‫يللة القدر‬. This event
occurs only one day in a year. The dropped ‫ ت‬indicates the infrequency of the event.
‫ذ ُ َٰ ُ ِ ذ‬
‫ذُ ذ‬
ُ ُِ ُ
ُ ‫ٱلشيَٰط‬
َٰ
٢٢٢ ۗ‫ىلع ك أفاك أ رثيم‬
‫ تزنل‬٢٢١ ‫ي‬
‫ل‬
‫زن‬
‫ت‬
‫ن‬
‫م‬
‫ىلع‬
‫م‬
‫ك‬
‫هل أنبئ‬
‫ر‬
Should I inform you upon whom the devils descend? They descend upon every sinful repeated liar.
The ‫ ت‬is dropped because devils do not descend on all sinful liars. They descend on soothsayers and
magicians, which is a small portion of the population.
‫ذ ذ‬
‫ُ ئ ُ ذ‬
ْ ُ
ْ ُ
ْ ُ
ُ ‫َٰ ُ ْ ذ‬
ُ ‫ذ ذ‬
ُ
‫ُ ْ ُّ ذ ُ ُ ذ‬
‫برشوا ربٱجلن رة ٱل رت كنتُم توع ُدون‬
‫رإن ر‬
‫يهم ٱلمل رئكة أل َتافوا ول تزنوا وأ ر‬
‫ٱَّلين قالوا ربنا ٱّلِل ثم ٱستقموا تتزنل عل ر‬
٣٠
Certainly those who say “My master is Allah” then they remain steadfast, the angels descend upon them
saying, “Do not be afraid and do not be sad and receive good news of the Jannah that you were promised.”
The ‫ ت‬is kept in this ayah because angels descend upon believers at their time of death on a daily basis. It
is a frequently occurring event, which is why both ‫ ت‬are kept.
78
EFFORT REQUIRED
Below are examples of the ‫ ت‬being dropped or kept based on the frequency of occurrence of the effort
required to carry out the action.
ً
‫ذ‬
ُ
‫ذ‬
ِ
َٰ
٢٤ ‫ان مثلۗ أفل تذك ُرون‬
‫يك‬
‫ري وٱلس رم ر‬
‫يعۗ هل يست روي ر‬
‫مثل ٱلف رريق ر‬
‫ٱألعم وٱألصم وٱبل رص ر‬
The example of the two groups is like the blind and deaf and the seeing and hearing. Are they equal as an
example? Then will you not all contemplate ?
The difference between the blind and deaf and seeing and hearing is easy to see and understand and does
not require deep reflection. The ‫ ت‬is dropped as thought to say, “Do you not contemplate even a little
bit?”
ٓ
ٓ‫ذ‬
ِ ٓ ُّ ‫ُ ئ‬
ُ ُ
‫ِ ُذ‬
ُ
ِ ٓ
‫ذ‬
ُُ ُ ‫ٓ ذ‬
َٰ ‫ٱّلِل وقد هدى‬
‫ل‬
‫و‬
ۗ
‫ن‬
‫ف‬
‫ّن‬
‫ت‬
‫ا‬
‫م‬
‫اف‬
‫أخ‬
‫رشكون بر رۦه رإل أن يشاء رِّب شيئاۗ و رسع رِّب ك شء‬
‫ر‬
‫وحاج ۥه قوم ۥه قال أتجو ر‬
‫ر‬
‫ر‬
‫ذ‬
ً ‫ع‬
٨٠ ‫لماۗ أفل تتذك ُرون‬
‫ر‬
And his people argued with him. He said“ ,Do you argue with me with regards to Allah while he has
guided me? And I do not fear what you associate as partners except for what Allah wills. My master has
encompassed everything in terms of knowledge. Then do you not contemplate ”?
In this ayah, Ibrahim (AS) is debating his people. The ‫ ت‬is not dropped because he is debating ‫ مرشكون‬and
is inviting them to think deeply.
DROPPED ‫ ت‬IN FAMILY X
ْ
It is also possible to drop the ‫ ت‬in family X. This only happens twice in the Quran with the words ‫ راستطاع‬,
both of which occur in ‫سورة الكهف‬.
َٰ
ُ ْ ‫وه وما ٱست َٰط ُعوا‬
ُ ‫ٱسط ُع ٓوا ْ أن يظه ُر‬
‫فما‬
٩٧ ‫َل نقبا‬
Then they were unable to climb over it and they were unable to pierce it .
The ‫ ت‬is dropped from the first ‫ استطاع‬and kept in the second one, because climbing the wall would have
been easier than piercing it.
79
َٰ
ُ
ً ‫اق بين وبينكۗ سأُنبِئُك بتأويل ما لم تستطع ذعليه ص‬
٧٨ ‫با‬
‫ر‬
‫ف‬
‫ا‬
‫ذ‬
‫ه‬
‫قال‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر ر‬
He said, “This is the separation between you and me. I will inform you of the interpretation of what you
were unable to be patient with.”
Before Khidr tells Musa (AS) the logic behind his actions, it is harder for Musa (AS) to understand them. For
this reason, the ‫ ت‬is kept.
َٰ
ُ
٨٢ ‫سطع ذعلي ره صبا‬
‫ت‬
‫ك‬
‫ل‬
‫ ذ‬...
‫ر‬
‫أويل ما لم ت ر‬
‫ر‬
That is the interpretation of what you were unable to be patient with .
After Khidr tells Musa (AS) the logic behind his actions, he is able to understand with ease. For this reason,
the ‫ ت‬is dropped.
3. ‫حذف ايلاء‬
ْ
The dropping of the ‫ ي‬is known as ‫الج رِتاء‬. There are two types of ‫اجِتاء‬.
1. ‫ اجِتاء الضمري‬- dropping of the attached version of ‫أنا‬.
ِ ْ
ُ ُ
2. ‫اآلخر‬
– dropping of the weak letter on ‫ ناقص‬words for a reason other than ‫جزم‬
‫اجِتاء المعتل ر‬
S HORTENING THE P RONOUN - ‫اجِتاء الضمري‬
ْ ‫ منصوب‬or )‫جمرور (ي‬.
The ‫ ي‬can be dropped whether it is )‫(ِن‬
‫ر‬
Generally, ‫ حذف‬means that the word is less in some way. A common reason for the omission of the
‫ ي‬are to indicate smaller numbers. The ‫ ي‬is also often omitted in contexts of brevity and kept in
contexts of elaboration.
Take a look at the following examples.
S MALLER NUMBERS
‫ذ‬
ْ ُ
َٰ ُ
ُّ ُ
ُ ‫ُ ْ ئ‬
‫ذ ذ‬
‫ذ‬
ً ‫َّلنُوب َج‬
‫ذ‬
ُ ‫يعاۗ إنذ ُۥه ُهو ٱلغ ُف‬
ُ ‫ور ٱ ذلر رح‬
‫ّلِلۗ رإن ٱّلِل يغ رفر ٱ‬
‫َّلين أرسفوا‬
‫يم‬
‫قل ي رعبا ردي ٱ ر‬
‫ر‬
‫ىلع أنف رس رهم ل تقنطوا رمن رمح رة ٱ ر‬
‫ر‬
٥٣
80
Say, “My slaves who have exceeded the bounds against themselves! Do not despair of the mercy of Allah!
No doubt, Allah forgives all sins. No doubt, he is the forgiving, the merciful.”
The ‫ ي‬remains because people of this type are common.
‫ُ ُ ْ ذ‬
ِ ُ
٥٣ ...‫وقل ل رعبا ردي يقولوا ٱل رت ره أحس ُن‬
And say to my slaves to say that which is better.
The ‫ ي‬remains because this command pertains to most, as most people argue and do not speak with the
best manners.
‫ذ‬
‫ذ‬
ِ
ُ
١٨ ... ‫َّلين يست رم ُعون ٱلقول فيت رب ُعون أحسنهۥ‬
‫ ٱ ر‬١٧ ‫ فبرش رعبا رد‬...
Then give good news to my slaves who listen to what it said and follow the best of it…
The ‫ ي‬is omitted because those who take what is best from what is said and follow it are few.
‫ذ‬
ْ ُ‫ْ ذ‬
َٰ ُ
ُ
١٠ ... ۗ‫َّلين ءامنُوا ٱتقوا ر ذبكم‬
‫قل ي رعبا رد ٱ ر‬
Say“ ,My slaves who have believed, have consciousness of your master ”.
The ‫ ي‬is omitted because those who have ‫ تقوى‬are few.
CONTEXT
َٰ
ُ
ِ
ُ ‫إ ذلٓ أن يشآء ٱ ذ‬
‫ّلِلۗ وٱذكر ذر ذبك رإذا ن رسيت وقُل ع ئ‬
٢٤ ‫هدي رن رِّب رألقرب رمن هذا رشدا‬
‫س أن ي ر‬
‫ر‬
…except that Allah wills. And remember your master when you forget and say, “Perhaps my master will
guide me to [something] closer than this in terms of guidance.”
ٓ
‫ٓ ذ‬
ٓ ِ ‫سر‬
َٰ ‫ول ذما تو ذجه ترلقاء مدين قال ع‬
٢٢ ‫يل‬
‫ِّب أن ي ر‬
‫هدي رن سواء ٱلس رب ر‬
And when he turned in the direction of Madyan, he said, “Perhaps my master will guide me to and along
the center of the path.”
81
➢ ‫ سورة الكهف‬is a ‫ سورة‬of summary. It includes several stories, each of which is relatively short and
concise. ‫ سورة القصص‬on the other hand, is a ‫ سورة‬of elaboration. The entire ‫ سورة‬is dedicated to
the story of Musa (AS). His story is mentioned in detail. For this reason, the ‫ ي‬is omitted in
‫ الكهف‬and kept in ‫القصص‬.
➢ ‫ هدى‬and its derivatives are mentioned 5 times in ‫ الكهف‬and 12 times in ‫القصص‬. Again, ‫ الكهف‬is
less elaborate in its mention of guidance and ‫ القصص‬is more elaborate. This reflects in what is
done with the ‫ ي‬as well.
➢ The ‫ ي‬is dropped in 5 other places in ‫ الكهف‬while it is kept in most places in ‫القصص‬.
R EMOVAL OF THE S ICK L ETTER FROM THE E ND - ‫اجِتاء املعتل اآلخر‬
The ‫ ي‬can be dropped from both ‫ أسماء‬and ‫ أفعال‬that are ‫ناقص‬. Note that this occurs more commonly
with ‫ناقص يايئ‬, but it is also possible for the ‫ و‬to be dropped in a ‫ناقص واوي‬.
WITH ‫أسماء‬
When the ‫ ي‬is dropped from an ‫اسم‬, it indicates a smaller number. When the ‫ ي‬is kept, it indicates a
larger number.
ْ
ْ
‫ذ‬
ُ
‫وإذا سألك عبادي ع ِن فإ ِِن قر ر‬
ُ ‫يبۗ أُج‬
‫يب دعوة ٱ ذل ر‬
١٨٦ ‫اع رإذا دَع رنۗ فليست رجيبُوا ريل ويلُؤ رمنُوا رب لعل ُهم يرش ُدون‬
‫ر ر‬
‫ر‬
‫ر ر‬
‫ر‬
And when My slaves as you about Me, then I am near. I respond to the call of the caller when he calls Me.
Then they should try to respond to Me and they should believe in Me so that perhaps they may follow the
right path.
‫ ر‬, which is a
Notice that the ‫ ي‬is present on ‫ عبا ردي‬which is a broader category and it is omitted in ‫الاع‬
smaller category.
WITH ‫أفعال‬
When a sick letter (either ‫ و‬or ‫ )ي‬is dropped from a ‫فعل ناقص‬, it indicates that the action was or will be
carried out quickly and easily. Note that this only applies when the ‫ فعل‬is not ‫جمزوم‬.
Take a look at the following examples.
82
ُ
١٨ ‫سندع ٱ ذلزبا رنية‬
We will summon the guardians of Hell.
The dropped ‫ و‬implies that this action is easy for Allah. It also poses an additional threat by implying that
the action will happen without delay.
‫ذ‬
ُ
ُ ُّ
َٰ ‫اع إر‬
‫فتول عن ُهم يوم يدع ٱ ذل ر‬
٦ ‫ىل شء نكر‬
So turn away from them! The day on which the caller calls to something terrible.
The dropped ‫ و‬implies that the action will happen quickly and effortlessly. It is a warning to the deniers
mentioned previously in the passage.
َٰ
ُ
َٰ ُ ‫ُ ذ‬
٢٤...‫حي ُّق ٱل ذق برك رلم رت رۦه‬
‫ويمح ٱّلِل ٱبل رطل و ر‬...
Allah erases falsehood and He establishes the truth with His words.
The dropped ‫ و‬implies that Allah erases falsehood with ease.
‫اإلبدال‬
‫ اإلبدال‬is not a type of ‫حذف‬. Rather, it is the merging of letters. It has some of the same implications as
‫ حذف‬does, which is why we will study it in this chapter.
‫ اإلبدال‬occurs in families V and VI when the ‫ ت‬merges with the letter that comes after it, creating a ‫شدة‬.
ُ ‫ذ ذ‬
This mostly happens in the ‫ مضارع‬and sometimes with the ‫اسم فاعل‬. Words such as ‫( يصدق‬originally
ِ‫ذ‬
ِ
ُ ‫ذ‬
‫ )يتصدق‬and ‫( ُمدث رر‬originally ‫ ) ُمتدث رر‬are examples of ‫إبدال‬.
It is also possible for ‫ إبدال‬to occur in the ‫ماض‬. Recall that the ‫ ماض‬of V and VI begins with a ‫ت‬. When this
‫ ت‬merges with the letter after it, a ‫ شدة‬is created. However, it is impossible to start a word with a ‫شدة‬. For
this reason, when ‫ إبدال‬happens in the ‫ماض‬, a helper ‫ ألف‬is used to allow for its pronunciation. An example
‫ذ‬
of ‫ إبدال‬in the ‫ ماض‬would be ‫( را ذز ذين‬originally ‫ )تز ذين‬or ‫( رادارك‬originally ‫)تدارك‬.
As for the ‫ بلغة‬of ‫إبدال‬, there are two primary implications:
83
1.
As is the case with ‫حذف‬, since the ‫ فعل‬is being shortened, it implies that the action is also
shortened
2. Since the merging of the letters creates a ‫شدة‬, the addition of the ‫ شدة‬can also imply extra effort or
force or intensity
Take a look at the following examples.
ٓ
‫لَّضا ٓ رء لعلذ ُهم يت ذ‬
‫ىل أُمم ِمن قبلك فأخذن َٰ ُهم بٱبلأسا ٓ رء وٱ ذ ذ‬
‫ولقد أرسلنا رإ ئ‬
٤٢ ‫َّض ُعون‬
‫ر‬
‫ر‬
And certainly, we have sent messengers to nations before you, then we afflicted its people with suffering
and hardship so that perhaps they would supplicate humbly .
ٓ
‫ِ ذ‬
‫لَّضا ٓ رء لعلذ ُهم ي ذ ذ‬
‫ب إ ذلٓ أخذنا ٓ أهلها بٱبلأسا ٓ رء وٱ ذ ذ‬
‫ي‬
٩٤ ‫َّض ُعون‬
‫ن‬
‫ن‬
‫م‬
‫ة‬
‫ري‬
‫ق‬
‫ف‬
‫ا‬
‫لن‬
‫س‬
‫ر‬
‫أ‬
‫وما‬
‫ر‬
‫ر ر‬
‫ر‬
We did not send a single messenger within a village except that we inflicted suffering and hardship on its
people so that perhaps they would supplicate humbly.
ُ
ُ
The first ayah uses the word ‫( أم رم‬nations) whereas the second uses the word ‫( ق ْرية‬town). ‫ أمم‬is plural and
an ‫ أمة‬is larger than a ‫قرية‬. This means that the ‫ دعوة‬and the suffering happened over a longer period of
ُ
‫يت ذ‬. The ‫ ت‬is dropped in the second ayah to indicate a shorter
time. For this reason, the ‫ ت‬remains in ‫َّضع ْون‬
time period.
*
*
*
ِ ُ
‫ٓ ذ ذ‬
‫ذ‬
٨٨ ‫لمتصدقري‬
‫فأو رف نلا ٱلكيل وتصدق عليناۗ رإن ٱّلِل جي رزي ٱ‬...
So give us full measure and be charitable with us. Certainly, Allah rewards the charitable.
َٰ ِ ‫ُ ذ‬
ُ َٰ
‫ْ ذ‬
ِ ‫ذ ُ ذ‬
ً
١٨ ‫ت وأقر ُضوا ٱّلِل قرضا حسنا يُضعف ل ُهم ول ُهم أجر ك رريم‬
‫رإن ٱلمصدقري وٱلمصدق ر‬
Certainly the charitable men and charitable women and [those who] gave Allah an open-ended loan, it
will be multiplied for them and they will have a noble reward.
ُ ‫ذ ذ‬
The ‫ شدة‬that appears as a result of the ‫ إبدال‬in the word ‫ يصدق‬implies a greater amount of charity. The first
ayah is a quote said by the brother of Yusuf (AS) when they are asking for provisions. The normal form of
‫ذ‬
the word ‫ تصدق‬is used because, out of their dignity and manners, they did not want to ask for a lot.
84
In the second ayah, Allah is complementing those who give a lot of charity, which is why the ‫إبدال‬
happens. This ayah appears in ‫سورة الديد‬. Giving for the sake of Allah is a prominent theme in this ‫سورة‬.
*
*
*
‫ذ‬
‫ُ ْ ذ‬
ُ ‫ذ ذ‬
ُ ‫ْ ُ ذ‬
ُ
‫كم ِم ذنا عذ ر‬
‫قال ٓوا إرنا تط ذرينا بركمۗ ل رئ لم تنت ُهوا لَنَجنكم ويلمسن‬
١٨ ‫اب أ ريلم‬
They said, “No doubt we have seen you as an evil omen. [We swear] if you do not stop, we will most
certainly stone you and a painful punishment from us will most definitely touch you.
ُ
‫ذ‬
ُ ُ ‫ئ‬
‫ذ‬
‫ُ ْ ذ ذ‬
٤٧ ‫ّلِلۗ بل أنتُم قوم تفتنُون‬
‫قالوا ٱطرينا برك وبرمن معكۗ قال ط رِئكم رعند ٱ ر‬
They said, “We have seen you and those with you as a bad omen.” He said, “You bad omen is with Allah.
Rather, you are a tried nation.”
‫ذ‬
The extra ‫ شدة‬in ‫ ار ذطري‬makes it more emphatic. A look at the context shows the cause of the extra emphasis.
‫ذ‬
In the first ayah, which appears in ‫يس‬, the ones speaking are threatening to kill the messengers ( ‫ل رئ لم‬
ُ ‫كم ويلم ذس ذن‬
ُ ‫)تنت ُه ْوا لَن َُج ذن‬. The second ayah, which appears in ‫انلمل‬, appears in a context in
‫كم ِم ذنا عذ ر‬
‫اب أ ريلم‬
which they have already plotted to kill Salih (AS).
‫ اإلبدال‬IN F AMILY VIII
It is possible for ‫ إبدال‬to happen in family VIII to be dropped. The ‫ ت‬merges with the letter after it,
creating a ‫شدة‬. A ‫ كرسة‬is then placed on the letter before that for the sake of flow. This occurs only twice
in the Quran.
‫ذ‬
ُ
‫ذ‬
ُ ٓ ُ
ِ
ُ‫ِ ُ ذ‬
ٓ ‫كم ذمن ي‬
‫هد ٓي رإىل ٱل ِق أح ُّق أن يُتبع أ ذمن ل‬
‫قل هل رمن رشَكئر‬
‫هدي لرلحقۗ أفمن ي ر‬
‫هدي رإىل ٱلقۗ ق رل ٱّلِل ي ر‬
‫ر‬
ُ
ُ
َٰ ‫يه ِد ٓي رإ ذلٓ أن يُهد‬
٣٥ ‫ىۗ فما لكم كيف تك ُمون‬
‫ر‬
Say, “Is there anyone among your associates that guides toward the truth?” Say, “Allah guides toward
the truth.” Then is the one who guides toward truth more deserving of being followed or the one who does
not commit to guidance until he is guided. So what is wrong with you in regards to how you reason?
ْ ِ
ْ
ْ
The word ‫ ي رهدي‬originates for the word ‫يهت ردي‬. The ‫ ت‬merges with the ‫ د‬and the ‫ ه‬gets a ‫كرسة‬. The ‫إبدال‬
here implies emphasis. The reason it is emphasized in this ayah in particular is because this ayah speaks of
idols which have no chance of committing to guidance.
85
‫ذ‬
َٰ
ُ ُ ُ ُ
ُ
٤٩ ‫َي ِص ُمون‬
‫ما ينظ ُرون إرل صيحة و رحدة تأخذهم وهم ر‬
They are only waiting for one loud cray to take them while they are arguing.
ِ
ْ
ُْ
The word ‫َيص ُم ْون‬
‫ ر‬is originally ‫َيت رصمون‬. The ‫ ت‬merges with the ‫ ص‬and the ‫ خ‬gets a ‫كرسة‬. The ‫ إبدال‬creates
emphasis. The word ‫ َيتصمون‬is emphasized in this particular ayah because this ayah speaks of the coming
of the day of judgement (‫)صيحة واحدة‬. When the day of judgement comes, there will not be a single
Muslim on the earth and conflict will be widespread and intense.
86
‫اإلجياز‬
brief, meaningful speech
‫إجياز الذف‬
‫إجياز القص‬
when there is an omission, but the
implication is understood
when few words hold a lot of
meaning, but there is no omission
‫ حذف حرف الجر‬Expands meaning to allow for other ‫ حورف‬that are associated with that ‫فعل‬
‫ حذف المضاف‬Makes speech metaphorical, giving it the meaning of hyperbole.
‫ حذف المضاف إليه‬Expands the scope of the word.
‫ حذف الموصوف‬Directs focus towards the description and removes importance from ‫موصوف‬.
‫ حذف المبتدأ‬Creates an exclamation.
‫ حذف الخب‬Leaves the ‫ خب‬open to imagination to induce either fear or hope.
‫ حذف الفعل‬Creates urgency and/or emphasis.
‫ حذف المفعول‬Focuses on action rather than the object of the action.
‫ حذف جواب ر‬Leaves the ‫ جواب‬open to imagination to induce either fear or hope.
‫الشط‬
87
‫حذف الرف‬
‫حذف انلون‬
ُ
from ‫يك ْن‬
in negative sentences:
-“not the slightest”
-“not one bit”
in non-negative sentences:
-demonstrate the insignificance of something
‫حذف اَلاء‬
from ‫ مضارع‬of families 5 + 6
-number of beings carrying the action
-frequency of event
-effort required
from family X
‫ استطاع‬-> ‫اسطاع‬
indicates less effort
‫حذف ايلاء‬
)‫ي‬/‫اجِتاء الضمري (ِن‬
-smaller number
-context
‫اجِتاء املعتل اآلخر‬
-on ‫أسماء‬: smaller number
-on ‫أفعال‬: action carried out quickly
‫اإلبدال‬
merging of two letters
shortened ‫ = فعل‬shortening of time to do it
‫ = ﺷﺪة‬extra effort/intensity
88
CHAPTER 7
‫اإلطناب‬
I NTRODUCTION
Recall that ‫ إطناب‬is extending one’s speech for a specific purpose. There are different ways in which
speech can be elongated. Listed below are the different ways as well as their purpose and benefits.
C LARIFICATION A FTER A MBIGUITY - ‫اإليضاح بعد اإلبهام‬
There are cases in which an ambiguous statement is made then clarified. It would be possible, in such
cases, to avoid the ambiguous statement altogether and to make only the second, more clear
statement, keeping the speech more concise.
This is done, however, to build anticipation and tension and to draw special attention to that which is
being mentioned at length.
Take a look at the example below.
َ ُ َٰٓ َ َ َ َّ َ َ َ َ َٰ َ َ َ َ َ َ
ُّ
َ
َ
ُ
٦٦ ‫صب ِحي‬
ِ ‫وقضينا إِل ِه ذلِك ٱألمر أن دابِر هؤَل ِء مقطوع م‬
And We decreed that matter for him - that the last remnants of those people would be cut off in the early
morning.
If the ayah above were to be kept concise, it would read “‫”وقضينا إله أن دابر هؤَلء مقطوع مصبحي‬, omitting
the initial ambiguous statement and keeping only the clarifying statement. This ayah, however, appears in
the context of storytelling, where tension is built and an anticipation is created.
This type of ‫ إطناب‬happens on the level of a single ayah, as seen in the example above. It also happens
across different surahs that cover the same story.
Take a look at the example below.
َ
ُ ُ ُ َ َ َٰ َ َ ُ ُّ ُ َ َ ُ ُ َ َ َ ُ ُ
٤٠ … ‫إِذ تم ِش أختك فتقول هل أدلكم َع من يكفلهۥ‬
When your sister was walking and she said, “Should I direct you someone who will take care of him?”
This ayah was revealed earlier in the Meccan time period. When this ayah was revealed the ‫ صحابة‬didn’t
quite understand what this part of the story meant. Later during the Meccan period, the details of this
part of the story were revealed, solving the mystery.
89
ُ
َ ََ
َ َ َ َّ َ َ
َ ُ َ َ َُ ُُ َ
َ َ ََ ُ َ
ِّ ُ
َ ُ ََ
ََ
‫اض َع ِمن قبل فقالت هل‬
ِ ‫ ۞وحرمنا علي ِه ٱلمر‬١١ ‫وقالت ِألخ ِت ِهۦ قصي ِهۖ فبُصت بِ ِۦه عن جنب وهم َل يشع ُرون‬
َ ُ َٰ َ ُ َ ُ َ ُ َ ُ َ ُ ُ َ َ َ َٰٓ َ َ ُ ُّ ُ َ
١٢ ‫حون‬
‫هل بيت يكفلونهۥ لكم وهم ل ن ِص‬
ِ ‫أدلكم َع أ‬
She said to his sister, “Shadow him”. So she kept an eye on him from the side while they were unaware.
We prohibited him from all wet nurses before so she said, “Should I direct you to a household that will
take care of him for you and be good mentors?”
Think of a story or a movie scene in which you were given partial information at one point then were
given the full story at a later point. How did this affect your experience? Did it make the story more
enjoyable?
R EPETITION - ‫اتلكرار‬
Repetitive speech is not concise, but can serve as a powerful tool to emphasize an idea and to make sure
that the audience does not forget.
Take a look at the following examples.
َّ َ ُ َ َ َ َ
َّ َ
َ َ َ َ
٤ ‫ ث َّم ّلَك َسوف تعل ُمون‬٣ ‫ّلَك َسوف تعل ُمون‬
Not at all! Soon you will know! Then again, not at all! Soon you all know!
In the ayaat above, the same thing is repeated for emphasis. This makes the warning scarier and draws a
level of attention to this warning that would not have been there otherwise.
ْ ُ َ َّ ُ َ َٰ َ َ
ََُ َ َ
َ َّ َ َّ ْ ُ َ َ َ َٰ َ َ
َ َّ َ َّ َّ ُ
ُّ ْ ُ َ َ َّ ‫ك ل‬
١١٩ ‫عدها لغفور َّر ِحيم‬
ِ ِ ‫ثم إِن رب‬
ِ ‫َّلين ع ِملوا ٱلسو َء ِِبهلة ثم تابوا ِمن بع ِد ذلِك َوأصلحوا إِن ربك ِمن ب‬
Then, no doubt, your Master is, towards those who did wrong out of ignorance then returned to Him after
that and did good, then no doubt, you Master is most certainly forgiving and merciful after that.
The phrase “No doubt, your master is...” is repeated twice within the same ayah. In this case, the ‫ إطناب‬is
used to emphasize the forgiveness and mercy of Allah.
As with the first category of ‫إطناب‬, repetition can also occur across different surahs. For instance, the
phrase ‫ اتقوا اهلل‬appears 51 times in the Quran. And the derivatives of this word occur many more times.
This very frequent repetition places heavy emphasis on ‫ تقوى‬and highlights its importance.
90
Think of a phrase or idea that is repeated a lot in the Quran. Why do you think this is? What
significance do you draw from its repetition?
P RECAUTION - ‫اَلحرتاس‬
At times, speech is extended and details are added as a precautionary measure against possible
misunderstandings.
Take a look at the following examples.
َٰ َ َ َ َٰ َ ُ َّ ُ َ َ ُ َّ َ ُ ُ ُ َ َ َ َّ ُ َ َ ُ َّ َ َّ ُ ُ َ َ َ َّ ُ َ َ ْ ُ َ َ ُ َٰ َ ُ َ َ َ َ
َ
١ ‫ي لك ِذبُون‬
‫ّللۖ وٱّلل يعلم ِإنك لرسول وٱّلل يشهد ِإن ٱلمن ِف ِق‬
ِ ‫ِإذا جاءك ٱلمن ِفقون قالوا نشهد ِإنك لرسول ٱ‬
When the hypocrites come to you, they say, “We bear witness that you are most definitely the messenger
of Allah!” And Allah knows that you are His messenger and Allah bears witness that the hypocrites are
most definitely liars.
In this ayah, Allah includes “‫ ”واهلل يعلم إنك لرسول‬to guard against the possible idea that by bearing witness
that the hypocrites are liars, He is bearing witness that what they bear witness to (the prophethood of
Muhammad ‫ )ﷺ‬is a lie. This way, it is clear that the hypocrites are not liars on the basis of the statement
that they are making. Rather, they are liars in their sincerity and lack of belief in the statement that they
are making.
َ ُ ُ
َٰ َ َ ُ ُ َّ َ َ َ ُ َ َٰ َ َ ْ ُ ُ ُ َّ َ ُّ َ ََٰٓ َ َ َ َ َّ
َ َ ْ َ َ َ َٰٓ َّ َ
َ ‫َع‬
َٰ
‫نل‬
‫ٱ‬
‫د‬
‫ا‬
‫و‬
‫حّت ِإذا أتوا‬
‫يم ُن َو ُجنُود ُه َوهم َل‬
‫كنكم َل َي ِطمنكم سل‬
ِ
ِ ‫مل قالت نملة يأيها ٱنلمل ٱدخلوا مس‬
ِ
َ ُ َ
١٨ ‫شع ُرون‬
‫ي‬
Until when they came upon the valley of the ants, an ant said, “O ants, enter your homes [so that]
Soloman and his armies do not crush you while they do not notice.”
In this ayah, the ant includes the phrase “‫ ”وهم َل يشعرون‬to guard against the idea that Soloman and his
armies would deliberately cause harm to the ants.
I NTERJECTION - ‫اَلعرتاض‬
An ‫ اعرتاض‬is an interjection or a statement that interrupts the natural flow of a sentence. Interjections
are generally made when there is an immediate need to mention something due to its importance.
Take a look at the following examples.
91
َ ُ َ َٰ َ ُ َٰ َ َ َّ َ ُ َ َ َ
َ
٥٧ ‫حنهۥ َول ُهم َّما يَشتَ ُهون‬
‫ت سب‬
ِ ‫ّلل ٱبلن‬
ِ ِ ‫وَيعلون‬
And they associate daughters with Allah, [He is above that!] and they have what they desire.
This ‫ اعرتاض‬shows how outlandish and unacceptable their claims are. Allah does not wait until the end of
the ayah to refute them. He interjects with the phrase ‫ سبحانه‬before the ayah is over.
َ
َ ُ ُ ُ َ َ َ َٰ َ
‫هذا فليذوق‬
٥٧ ‫َحيم َوغ َّساق‬
ِ ‫وه‬
This [Then let them taste it!] is boiling water and pus.
This ‫ اعرتاض‬highlights the idea that Hell is being prepared for criminals and it makes the descriptions more
real and more terrifying.
Find the ‫ اعرتاض‬in the following ayaat and discuss their significance.
َ َ ُ َّ
َ َ َ َّ
ُ ُّ‫۞فَ َل أُقس ُم ب َم َ َٰوقع ٱنل‬
٧٦ ‫ َو ِإنهۥ لق َسم لو تعل ُمون َع ِظيم‬٧٥ ِ‫جوم‬
ِِ ِ ِ
َ َ ِّ َ ُ َ ُ َ ُ ُ َ ِّ َ ُ َ
َ ‫لمسج َد ٱحل َ َر‬
َ ‫ول ٱ ُّلرءيَا بٱحل َ ِّقۖ َ َتلد ُخلُ َّن ٱ‬
ُ َّ ‫لَّ َقد َص َد َق ٱ‬
ُ َّ ‫ام إن َشا َء ٱ‬
ُ َ ‫ّلل َر ُس‬
َ ‫ّلل‬
‫ُم‬
‫ي‬
‫ن‬
‫م‬
‫ا‬
‫ء‬
‫م‬
‫ك‬
‫وس‬
‫ء‬
‫ر‬
‫ي‬
‫ق‬
‫ل‬
‫ين َل‬
‫ُص‬
‫ق‬
‫م‬
‫و‬
ِ
ِ
ِ
ِ
ِ
ِ
ِ
َ َ َ َ ْ َُ َ َ َ َ َ َ َ ُ ََ
َ
َ َ َٰ َ ُ
‫د‬
‫ن‬
‫م‬
‫ل‬
‫َتافونۖ فع ِلم ما لم تعلموا فجع‬
٢٧ ‫ون ذلِك فتحا ق ِريبًا‬
ِ
ِ
92
َٰ َ
َّ ُ ُ َ َ َ ُ َّ َ ُ ُ َ َّ َ َّ ْ ُ َّ َ ْ ُ َ َ َ َ ْ ُ َ َ َّ َ
َ ‫لكفر‬
٢٤ ‫ين‬
‫ل‬
‫ت‬
‫د‬
‫حلجارةۖ أ ِع‬
ِ ‫ف ِإن لم تفعلوا ولن تفعلوا فاتقوا ٱنلار ٱل ِت وقودها ٱنلاس وٱ‬
ِ
ِِ
َ ُ َ َٰ َ َ َ َ
َ َ ُ َ َ ُ َ َ ُ ُ َ َ َٰ َ َّ َ َ ُ َ َ َ ُ َ َ ُ َ َّ َ َ َّ َ ُ َ َ َّ َ ِّ
‫ٱ‬
‫ن‬
‫م‬
‫ضل‬
‫ول ِئ أصبكم ف‬
٧٣ ‫وز فو ًزا َع ِظيما‬
‫ّلل لقولن كأن لم تكن بينكم وبينهۥ مودة يليت ِن كنت معهم فأف‬
ِ
A PPENDING - ‫اتلذييل‬
‫ اتلذييل‬is appending a sentence to the end of a sentence that is already complete. The appendage repeats
an idea similar to the idea mentioned in the main body of the ayah. It simultaneously adds new meaning
and emphasizes the idea that is conveyed in the main body of the ayah.
Take a look at the following examples.
ُ َٰ
ُ
َ
ُ َ َ َ َٰ َّ
٨١ ‫َوقل َجا َء ٱحل َ ُّق َو َزه َق ٱ َبل ِطلۖ إِن ٱ َبل ِطل َكن َزهوقا‬
Say the truth has come and falsehood has disappeared. No doubt, falsehood has always been bound to
disappear.
The idea that falsehood has always been bound to disappear is a new one in relation to the beginning of
the ayah. The idea, however, relates to the beginning of the ayah and emphasizes the idea that falsehood
has disappeared.
93
َ َّ
َٰ َ
َٰ ُ َ ْ َ َ
َ َٰ َ
َ ‫لك ُف‬
١٧ ‫ور‬
‫ذلِك َج َزين ُهم بِ َما كف ُرواۖ َوهل نَ ِزي ِإَل ٱ‬
That is how we compensated them for their ingratitude. And do We ever punish anyone but the
constantly ungrateful?
The idea that only the constantly ungrateful are punished is a new one in relation to the beginning of the
ayah. The idea, however, is related to the beginning of the ayah and emphasizes the idea that they were
compensated because of their ingratitude.
M ENTIONING A S PECIFIC A FTER A G ENERALITY - ‫ذكر اخلاص بعد العام‬
‫ ذكر اخلاص بعد العام‬is mentioning a specific after mentioning something general. The specific that is
mentioned is usually something or someone that falls under the umbrella of the general. This is nonstandard language because the first word in the series includes the thing or person that is mentioned
after it, yet it is still mentioned explicitly. This is done to give special attention to that which is
mentioned specifically.
Take a look at the following examples.
َ ِّ ُ
َ َٰٓ َ َ ُ َّ َ َ
َ ‫وح ف‬
ُ ‫ك ُة َوٱ ُّلر‬
٤ ‫يها بِ ِإذ ِن َر ِّب ِهم ِّمن ُك أمر‬
ِ
ِ‫تَنل ٱلملئ‬
The angles and the Ruh descend in it by the permission of their Master for every matter.
The Ruh (Jibreel) belongs to the category of the angels, yet his rank is such that he gets a special, specific
mention.
َ
َ
َ
َ َٰ َ
ُ ْ
َ ََٰٓ َ َ ُ َ َ َ ِ َّ ‫َوٱ‬
٣٧ ‫ثم َوٱلف َو ِحش َو ِإذا َما غ ِضبُوا هم يَغ ِف ُرون‬
ِ ‫إل‬
ِ ‫َّلين َيت ِنبون كب ِِئ ٱ‬
And those who avoid the major sins and acts of shamelessness and when they get angry, they are the ones
who forgive.
Acts of shamelessness fall under the category of major sins, but they are a topic of such importance that
they deserve their own exclusive mention.
Find the cases of ‫ ذكر اخلاص بعد العام‬in the following ayaat. Discuss the significance of the ‫ إطناب‬in the
ayah.
94
َٰ َ ِّ ُ َ َ َّ َّ َ َ َٰ َ َ َ
َ ‫لكفر‬
َ ُ ُ َ َ َٰٓ َ َ َ َّ ِّ ‫َمن ََك َن َع ُدوا‬
٩٨ ‫ين‬
‫بيل و ِميكىل ف ِإن ٱّلل عدو ل‬
ِ
ِ ‫ّلل ومل ِئك ِت ِهۦ ورس ِل ِهۦ و ِج‬
ِِ
َ َ ْ ُ َٰ َ
َّ ‫لصلَ َ َٰوت َوٱ‬
َّ ‫َع ٱ‬
ُ ُ‫سط َٰى َوق‬
َ ‫وموا ْ َّّلل قََٰنت‬
َ ‫لصلَ َٰوة ٱ ُلو‬
٢٣٨ ‫ي‬
‫ح ِفظوا‬
ِ
ِِ ِ ِ
ِ
َٰ َ َ
َ
٦٨ ‫ك َهة َوَنل َو ُر َّمان‬
ِ ‫يهما ف‬
ِ ‫ِف‬
َ َ َ َ ََ
َ ُ َٰ َ َ َ ِّ ُ َ ْ ُ َ َ َ َٰ َ َٰ َّ ْ ُ َ َ ْ ُ َ َ َ َّ َ
َ
ُ
ُ
ُ ‫ك َّف َر َع‬
٢ ‫نهم َس َيِّاتِ ِهم وأصلح بالهم‬
‫َع ُم َّمد َوه َو ٱحل َ ُّق ِمن َّر ِّب ِهم‬
‫ت وءامنوا بِما نزل‬
ِ ‫وٱ‬
ِ ‫َّلين ءامنوا وع ِملوا ٱلص ِلح‬
َّ َ ِّ
َ
َٰ َ
ََ َ
ََ َ
َ
٢ ‫نس َن ِمن َعلق‬
‫إل‬
ِ ‫سم َربك ٱ‬
ِ ‫ٱقرأ ِبٱ‬
ِ ‫ خلق ٱ‬١ ‫َّلي خلق‬
M ENTIONING A G ENERAL A FTE R A S PECIFIC - ‫ذكر العام بعد اخلاص‬
There are cases in which a general is mentioned after a specific. This is also done to give special
attention to that which is mentioned specifically. It differs from the previous category in that the specific
is the main topic of focus. The general that is mentioned after it is secondary.
َ َ َ ‫لمثَان َوٱل ُق‬
َ َ ِّ
َ َ َٰ َ َ َ َ َ َ
َ ‫لعظ‬
٨٧ ‫يم‬
ِ ‫رءان ٱ‬
ِ ‫ولقد ءاتينك سبعا من ٱ‬
And We have certainly given you seven frequently recited ones and the great Quran.
95
In the ayah above, the “seven frequently recited ones” refers to ‫الفاحتة‬. The Quran is mentioned after that.
The ‫ فاحتة‬is part of the Quran, so it would have sufficed to mention only the Quran. The focus here,
however, is on the blessing and importance of the ‫فاحتة‬. Mentioning it specifically also shows its status in
relation to other parts of the Quran.
ُ ُ َٰ َّ َ َ َّ َّ َ َ ُ َٰ َ َ َ ُ َّ ُ َ َ َ َّ َّ َ ْ ُ َ َ َ َ
ُ‫لغي‬
٧٨ ‫وب‬
‫ألم يعلموا أن ٱّلل يعلم ِِسهم ونوىهم وأن ٱّلل علم ٱ‬
ِ
Do they not know that Allah knows their secrets and their private conversations and that Allah is the
knower of the unseen?
In the ayah above, the unseen is mentioned after secrets and private conversations. The unseen is broader.
As such, this is a case of ‫ذكر العام بعد اخلاص‬. This ayah appears in the context of hypocrisy. As such, special
attention is drawn to inner secrets and private conversations.
96
‫اإلطناب‬
elongating speech for a specific purpose
‫اإليضاح بعد اإلبهام‬
‫اتلكرار‬
building suspense
emphasis and reminder
‫اَلحرتاس‬
a precaution against misunderstanding
‫اَلعرتاض‬
highlighting the importance of a statement
‫اتلذييل‬
emphasizing and adding new meaning
‫ذكر اخلاص بعد العام‬
giving special importance to the specific
‫ذكر العام بعد اخلاص‬
giving special importance and focus to the specific
97
CHAPTER 8
‫اتلقديم واتلأخري‬
I NTRODUCTION
There is a standard order for sentences.
➢ In a ‫مجلة اسمية‬, the standard order is ‫ مبتدأ‬then ‫ خرب‬then ‫متعلق باخلرب‬.
➢ In a ‫مجلة فعلية‬, the standard order is ‫ فعل‬then ‫ فاعل‬then ‫متعلق بالفعل‬/‫مفعول‬.
Whenever there is a change in this standard order, it is considered to be a case of ‫اتلقديم واتلأخري‬. There are
two main types of ‫ تقديم وتأخري‬and there are many different rhetorical benefits that arise when ‫تقديم وتأخري‬
is used. The rhetorical benefit of any given case of ‫ اتلقديم واتلأخري‬depends on two things:
1. Which of the two types of ‫ تقديم وتأخري‬it is
2. Context
Let us learn about the impact of these two factors on the rhetoric and meaning of an ayah.
T HE T WO T YPES OF ‫اتلقديم واتلأخري‬
There are two main types of ‫تقديم وتأخري‬. They are:
ُ
1. ‫اللفظ ىلع اعمله‬
‫تقديم‬
– A ‫اعمل‬, in grammatical terms, is a word that has a grammatical effect on
ِ
another word. Some examples of ‫( عوامل‬pl.) are ‫حروف اجلر‬, ‫حروف انلصب‬, and ‫أفعال‬, all of which
have the power to change the ‫( إعراب‬status) of words.
As far as sentences go, in a ‫مجلة اسمية‬, the ‫ مبتدأ‬is the ‫اعمل‬, because it pushes the ‫ خرب‬into ‫رفع‬.
In a ‫مجلة فعلية‬, the ‫ فعل‬is the ‫ اعمل‬because it pushes a ‫ فاعل‬into ‫ رفع‬and a ‫ مفعول‬into ‫نصب‬.
‫ تقديم اللفظ ىلع اعمله‬is when any component within a sentence is brought before the ‫( اعمل‬i.e the
‫ مبتدأ‬or ‫)فعل‬.
Let us look at a few examples of ‫تقديم اللفظ ىلع اعمله‬.
98
َ َ ِّ ُ َ ُ َ َ َ َ
َ ‫لشكر‬
٦٦ ‫ين‬
‫ب ِل ٱّلل فاعبد وكن من ٱ‬
ِِ
Notice that the ‫ مفعول‬is brought before the ‫فعل‬. Here, a part of the sentence is being brought before the
‫اعمل‬. This is considered ‫تقديم اللفظ ىلع اعمله‬.
َ َ َٰ َ َٰ َ َ ُ ُ َ
ِّ ُ َ َ َ ُ َ َ
َ ‫ألرض َو‬
ُ ‫ك ََشء قَ ِد‬
َٰ ‫يهنۚ وهو‬
١٢٠ ‫ير‬
‫ىلع‬
‫ف‬
‫ا‬
‫م‬
ِ ‫ّلل ملك ٱلسمو ِت وٱ‬
ِ ِ
ِ ِ
Notice that the ‫ متعلق باخلرب‬is brought before the ‫ مبتدأ‬Here, a part of the sentence is being brought before
the ‫اعمل‬. This is considered ‫تقديم اللفظ ىلع اعمله‬.
ُ
2. ‫اللفظ ىلع غري اعمله‬
‫تقديم‬
– This type of ‫ تقديم‬includes any other change in the standard order. When
ِ
the standard order is changed, but nothing is brought before the ‫اعمل‬, it is considered ‫تقديم‬
‫اللفظ ىلع غري اعمله‬.
Let us look at a few examples of ‫تقديم اللفظ ىلع غري اعمله‬.
َ َ َٰ َ َٰ َ َ ُ ُ َ
َ ِّ ُ َ َ َ ُ َ َ
َ
َ ‫ألرض َو‬
َٰ ‫يهنۚ وهو‬
١٢٠‫ىلع ك َشء ق ِدير‬
‫ف‬
‫ا‬
‫م‬
‫ّلل ملك ٱلسمو ِت وٱ‬
ِ
ِ
ِ ِ
ِ
Notice that the standard order of ‫ مبتدأ‬then ‫ خرب‬then ‫ متعلق باخلرب‬is broken. However, nothing is brought
before the ‫( اعمل‬the ‫)مبتدأ‬. This is considered ‫تقديم اللفظ ىلع غري اعمله‬.
َُ
َ َ ََ
ُ ‫ّلل من عبَاده ٱ‬
َ َ ‫لعلَ ََٰٓم ُؤاۚ إ َن ٱ‬
ََ
٢٨ ‫ّلل َع ِزيز غفور‬
ِ ِ ِ ِ ‫ ِإنما يش ٱ‬...
ِ
Notice that the standard order of ‫ فعل‬then ‫ فاعل‬then ‫متعلق بالفعل‬/‫ مفعول‬is broken. However, nothing is
brought before the ‫( اعمل‬the ‫)فعل‬. This is considered ‫تقديم اللفظ ىلع غري اعمله‬.
‫تقديم اللفظ ىلع اعمله‬
Recall that this type of ‫ تقديم‬occurs when a component of a sentence is brought before the ‫( مبتدأ‬in a ‫مجلة‬
‫ )اسمية‬or the ‫( فعل‬in a ‫)مجلة فعلية‬.
99
In most cases, the rhetorical benefit of this type of ‫ تقديم‬is ‫( االختصاص‬exclusivity). This is generally
captured in translation using “alone” or “only”.
Take a look at the following examples of ‫ تقديم اللفظ ىلع اعمله‬in a ‫مجلة فعلية‬.
ََٰ َ ِّ ُ َ ُ َ َ َ َ
َ ‫لشكر‬
‫ب ِل ٱّلل فٱعبد وكن من ٱ‬
٦٦ ‫ين‬
ِِ
Rather worship Allah alone and be from among the thankful ones.
Notice that the ‫ مفعول‬is appearing before the ‫فعل‬. This gives the meaning of exclusivity. Notice how this is
captured in translation.
َ َ‫اك نَعبُ ُد َوإي‬
َ َ ‫إي‬
ُ ‫اك نَستَع‬
٥‫ي‬
ِ
ِ
ِ
We worship You alone and seek assistance from You alone.
Notice that the ‫ مفعول‬is appearing before the ‫فعل‬. This gives the meaning of exclusivity. Notice how this is
َ
captured in translation. Also notice that when the ‫ مفعول به مقدم‬is a pronoun, you will find that the ‫إِيا‬
place-holder is used.
ُ ‫ت َوإ َله أُن‬
ُ ‫ َعلَيه تَ َو َّك‬...
٨٨ ‫يب‬
ِ ِ ِ
ِ
I have relied only on Him and I return only to him.
Notice that the ‫ متعلق بالفعل‬is appearing before the ‫فعل‬. This gives the meaning of exclusivity. Notice how
this is captured in translation.
Now take a look at the following examples of ‫ تقديم اللفظ ىلع اعمله‬in a ‫مجلة اسمية‬.
َ َ
َ ُ ََ َُ َ
ُ َ
٥٩ ... ۚ‫يب ال يَعل ُم َها إِال ه َو‬
ِ ‫و ِعندهۥ مفاتِح ٱلغ‬
100
And with Him alone are the keys of the unseen. Nobody knows them except for Him.
Notice that the ‫ متعلق باخلرب‬is appearing before the ‫مبتدأ‬. This gives the meaning of exclusivity. Notice how
this is captured in translation.
َ ‫ ُث َم إ َن َعلَينَا ح َس‬٢٥ ‫اب ُهم‬
َ َ‫إ َن إ َلنَا إي‬
٢٦ ‫اب ُهم‬
ِ
ِ
ِ ِ ِ
Certainly, to Us alone is their return. Then certainly, upon Us alone is their accounting.
Notice that the ‫ متعلق باخلرب‬is appearing before the ‫مبتدأ‬. This gives the meaning of exclusivity. Notice how
this is captured in translation.
W HEN ‫ تقديم اللفظ ىلع اعمله‬D OES N OT I MPLY E XCLUSIVITY
As stated previously, the primary implication of ‫ تقديم اللفظ ىلع اعمله‬is ‫ االختصاص‬.There are two cases,
however, in which this type of ‫ تقديم وتأخري‬does not give the rhetorical meaning of exclusivity. They are:
1. When the ‫ مبتدأ‬is common – When the ‫ مبتدأ‬is common, it must be made ‫مؤخر‬. It would be
َ ََ
ُ ‫ قلم‬or “There is a man in
grammatically incorrect, for example, to translate “He has a pen” as ‫ل‬
ُ
ََ َ
ُ and ‫ِف‬
َ ‫ َرجل ِف‬. The correct way to translate these sentences would be ‫ل قلم‬
the house” as ‫ت‬
ِ ‫ابلي‬
ِ
ِ
َ . Again, the ‫ متعلق باخلرب‬must come before the ‫ مبتدأ‬if the ‫ مبتدأ‬is common.
‫ت َر ُجل‬
ِ ‫ابلي‬
Because this is the only way to construct these sentences, they are considered to be standard.
When something is considered standard and there is no other way of expressing that idea, it
cannot be said that there is hidden rhetorical benefit in that structure.
ُ ُ
َ
Remember that exclusivity still applies when the ‫ مبتدأ‬is proper. The sentence ‫موات‬
ِ
ِ ‫هلل ملك الس‬
َ
‫ واألر ِض‬for example, does imply exclusivity because the )‫ مبتدأ (ملك السموات واألرض‬is proper.
2. Context – When context or common sense dictate that exclusivity would not make sense, it is
most likely the case that the ‫ تقديم وتأخري‬does not imply exclusivity.
Take a look at the examples below.
101
ُ َ
َ َ َ ً َُ
٨٤ ... ۚ‫وحا هدينا ِمن قبل‬
‫ون‬...
And We guided Nuh before…
Here, the ‫ مفعول به‬is coming before the ‫فعل‬. However, it would not make sense to say that guidance was
exclusive to Nuh (AS). We conclude that the ‫ تقديم وتأخري‬in this ayah is serving another purpose.
َ ََ َ َ َََ
َ ََ َ َ َََ
١٠ ‫لسائِل فَل تن َهر‬
‫ وأما ٱ‬٩ ‫يم فَل تق َهر‬
‫فأما ٱل ِت‬
Then as for the orphan, then do not oppress. And as for the one who asks, then do not repel.
Here, the ‫ مفعول به‬is coming before the ‫فعل‬. However, it would not make sense to say that the only ones
who should not be oppressed are orphans and that the only ones who should not be repelled are those
who ask. We conclude that the ‫ تقديم وتأخري‬in these ayaat is serving another purpose.
When ‫ تقديم اللفظ ىلع العامل‬does not imply exclusivity, it can carry any of the implications mentioned in
the section below.
‫تقديم اللفظ ىلع غري اعمله‬
Recall that this type of ‫ تقديم‬occurs when the standard sentence structure is broken, but nothing is
brought before the main component of the sentence.
This type of ‫ تقديم‬is generally used to draw attention to the component that was brought forward. The
Arabic term for drawing attention is ‫االهتمام‬.
There could be various reasons for drawing attention to that particular component – for showing it
‫اهتمام‬. Let us learn about the most common of these reasons.
A TTACHING I MPORTANCE - ‫اتلعظيم‬
Oftentimes, the standard sentence structure is changed in order to attach importance to that which is
brought forward. When importance is attached to something, there is an implied encouragement or
command for the listener to give that thing the same regard and to act upon that regard.
102
Take a look at the following example.
َ َ ُ َٰ َ
َ ‫لصلَ َ َٰوت َوٱ‬
َ ‫ىلع ٱ‬
ُ ُ‫سط َٰى َوق‬
َ ‫وموا َّلل قََٰنت‬
َ ‫لصلَ َٰوة ٱ ُلو‬
٢٣٨ ‫ي‬
‫ح ِفظوا‬
ِ
ِِ ِ ِ
ِ
Be mindful of prayers, and the middle prayer and stand for Allah, readily obedient.
Here ‫ هلل‬is brought before ‫قانتي‬. This is done to glorify Allah and to respect his status and importance.
َٰ
ُ َ
َ
ُ
َ ‫َو َج َعلنَا ٱ‬
٣٢ ‫لس َما َء َسقفا َّمفوظاۚ َوهم َعن َءايَ ِت َها ُمع ِر ُضون‬
We made the sky a well-secured canopy and they turn away from its signs!
Here ‫ عن آياتها‬is brought before ‫معرضون‬. The ‫ ها‬is referring to ‫ السماء‬which was mentioned previously. This is
done to attach importance to the miraculous signs that can be found in the sky.
W ARNING AND S CARING - ‫اتلحذير واتلخويف‬
Sometimes, attention can be drawn to a particular portion of a sentence to instill a sense of fear and
caution.
Take a look at the following examples.
ُ َ َ َ ََ َ
١ [‫ّلل ]َكن َعليكم َر ِقيبا‬
‫ ِإن ٱ‬...
Certainly Allah, HE has always been a keen observer of you.
Here ‫ عليكم‬is brought before ‫رقيبا‬. Drawing attention to ‫ عليكم‬and making it the center of the sentence
makes the listener more self-aware and instills in them a sense of caution.
َ َ ُ َ
ُ َ ‫ َوٱ‬...
١٨٠ ‫ّلل بِ َما تع َملون خ ِبري‬
…and Allah is all-knowing of what you all do.
103
Here ‫ بما تعملون‬is brought before ‫خبري‬. Drawing attention to ‫ بما تعملون‬and making it the center of the
sentence makes the listener more self-aware and instills in them a sense of caution.
O THER I MPLICATIONS OF ‫اتلقديم ىلع غري العامل‬
Aside from the two previously mentioned implications, there are several more, including, but not limited
to: ‫ التشويق‬،‫ اتلعجب‬،‫ اتلبشري‬and ‫اتلوكيد‬.
The key to figuring out the rhetorical implications of a non-standard sentence is always CONTEXT. Take a
look at the example below to see how context is used to derive the implication of the ‫تقديم‬.
َ
َ ُُ َ ُ َ َ
ُ َُ َ َ
ُ
َ ُّ َ َ َ َ َ َٰ َ ُ ُ َ
٤١ ‫َثهم بِ ِهم ُّمؤ ِمنُون‬
‫جلنۚ أك‬
‫ٱ‬
‫ون‬
‫د‬
‫عب‬
‫ي‬
‫وا‬
‫ن‬
‫َك‬
‫ل‬
‫ب‬
ۚ
‫م‬
‫ه‬
‫ن‬
‫و‬
‫د‬
‫ن‬
‫م‬
‫ا‬
‫قالوا سبحنك أنت و ِلن‬
ِ
ِ
ِ
ِ
They said, “You are above that! You are our protective friend rather than them. Rather, they
used to worship the jinn, most of them believing in them.”
Here, there is a case of ‫تقديم ىلع غري العامل‬. A glance at the context of this ayah gives a window into the
reason behind the ‫تقديم‬. Take a look at the previous ayah below.
َ َ َ َ َٰٓ َ
ُ َُ ُ
َ ُ ُ ُ َ َ ََ
َ
ُ َ ُ
٤٠ ‫مجيعا ث َم يقول لِل َمل ِئك ِة أ َٰٓه ُؤال ِء ِإيَاكم َكنوا يَعبُ ُدون‬
‫ويوم ي‬
ِ ‫ُشهم‬
The day on which He will herd them all together, then He will say to the angels, “Did these
people used to worship only you all?”
In this ayah, the angels are asked if they were worshipped. They deny this in the following ayah, stating
that these people used to worship the jinn and that they used to believe in them. They bring the pronoun
that refers to the jinn forward, placing emphasis on it. In such a case, it could be said that the reason for
the ‫ تقديم‬is self-defense or the deflection of an accusation.
U NCOMMON I MPLICATIONS OF ‫اتلقديم ىلع غري العامل‬
Though it is not common, this type of ‫ تقديم‬can sometimes imply exclusivity. As we learned previously,
exclusivity is generally only implied when something comes before the ‫اعمل‬. There are however, a few
cases in which this type of ‫ تقديم‬does imply exclusivity.
Such cases can be determined by context and often occur in the context of the exclusive rights of Allah.
104
َ َ
َ
١٣٦ ‫لُ ُمس ِل ُمون‬
‫ َون ُن ۥ‬...
…and we are, to Him alone, submitted.
َٰ َ ُ َ َ
َ
‫ ونن ۥ‬...
١٣٨ ‫لُ َع ِب ُدون‬
…and we are, to Him alone, worshipper.
َٰ َ َ ‫ُ ل‬
َ
٩٣ ‫ ك ِإلنا َر ِج ُعون‬...
They are all returning to Us alone.
Answer the following theory questions on ‫اتلقديم واتلأخري‬.
Define “‫”اعمل‬
List and define the two types of ‫تقديم‬:
-
What is the primary rhetorical implication of the first kind of ‫ تقديم‬mentioned?
In what two cases does this implication NOT hold true?
-
What are the two rhetorical implications listed for the second kind of ‫ تقديم‬mentioned?
-
105
‫‬‫?تقديم ‪What implication is rare for the second kind of‬‬
‫?‪ to carry implications other than those listed‬تقديم ‪Is it possible for the second kind of‬‬
‫‪ is it? What do you think the rhetorical‬تقديم ‪. What kind of‬اتلقديم واتلأخري ‪Look at each instance of‬‬
‫‪implication might me? Remember to keep the context in mind.‬‬
‫سورة فصلت‬
‫ُ ُ َ َ‬
‫ُ‬
‫َ ََ‬
‫َ ُ َ ََ ُ َ‬
‫َ‬
‫َ َ ُ ُ‬
‫َ َ َ‬
‫َ َ‬
‫اَّلي خلق ُه َن ِإن كنتُم‬
‫َو ِمن آيَاتِ ِه الليل وانله‬
‫ار َوالشم ُس َوالقم ُر ۚ ال تسجدوا لِلشم ِس َوال لِلقم ِر َواسجدوا لِلـ ِه ِ‬
‫ُ َ‬
‫ََ َ‬
‫َ ُ َ ُُ َ‬
‫َ َ‬
‫َ َ ِّ َ ُ َ ِّ ُ َ َ ُ َ َ َ َ‬
‫ربوا فَ َ ِ َ‬
‫ون ‪ ٣٧‬فَإن استَك َ ُ‬
‫ِإياه تعبد‬
‫ار َوهم ال يَسأ ُمون ۩ ‪َ ٣٨‬و ِمن آيَاتِ ِه أنك‬
‫ِِ‬
‫اَّلين ِعند ربِك يس ِبحون ل بِاللي ِل وانله ِ‬
‫َ‬
‫َ‬
‫َ َ‬
‫َ َ َ‬
‫َ َ َٰ َ ُ َ َ ُ ِّ َ‬
‫َ َ َ ًَ َ َ َ َ ََ َ َ َ َ‬
‫َ‬
‫ُ‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫َٰ‬
‫ك َشء‬
‫اشعة فإِذا أنزنلا عليها الماء اهَتت وربت ۚ إِن ِ‬
‫ت َرى األرض خ ِ‬
‫اَّلي أحياها لمح ِِي الموت ۚ إِنه ىلع ِ‬
‫َ‬
‫ق ِدير ‪٣٩‬‬
‫‪َ .1‬و ِمن آيَاتِ ِه‬
‫‪ .2‬إِيَ ُاه‬
‫َ‬
‫‪َ .3‬علي َها‬
‫َ َ ُ ِّ َ‬
‫‪َٰ .4‬‬
‫ك َشء‬
‫ىلع ِ‬
‫تق ديم ‪T Y P E O F‬‬
‫‪RHETORICAL IMPLICATION‬‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫سورة الفرقان‬
‫ُ َ َ َ َ ُ َ َ َ َ َ َ َ ُّ َ َ َ َ ُ َ َ ً َ َ َ َ َ‬
‫َ َ َ ََ َ َ‬
‫َ َٰ َ َ‬
‫ك َخ ً‬
‫ريا ِِّمن ذلِك َجنات‬
‫اَّلي ِإن شاء جعل ل‬
‫انظر كيف َضبوا لك األمثال فضلوا فَل يست ِطيعون س ِبيَل ‪ ٩‬تب‬
‫ارك ِ‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫َ َ َ َ ُ َ َ َ َ َ‬
‫الس َ‬
‫الس َ‬
‫اعة ۚ َوأعتَدنَا ل َمن َك َذ َب ب َ‬
‫ورا ‪ ١٠‬بَل َك َذبُوا ب َ‬
‫ك قُ ُص ً‬
‫اع ِة َسع ً‬
‫ريا ‪ِ ١١‬إذا َرأت ُهم‬
‫َت‬
‫َت‬
‫ن‬
‫م‬
‫ي‬
‫ر‬
‫ل‬
‫ل‬
‫ع‬
‫َي‬
‫و‬
‫ار‬
‫ه‬
‫ن‬
‫األ‬
‫ا‬
‫ه‬
‫ت‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ُ‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫ُ‬
‫َ‬
‫َ‬
‫ً‬
‫ُ‬
‫َ‬
‫َ‬
‫ً‬
‫َ‬
‫ً‬
‫َ‬
‫ُ‬
‫َ‬
‫ُّ‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫ِّ‬
‫ُّ‬
‫ُ‬
‫ورا ‪َ ١٣‬ال تَد ُعوا الَومَ‬
‫َ‬
‫َ‬
‫ُ‬
‫َ‬
‫َ‬
‫ريا ‪َ ١٢‬وإذا ألقوا ِمنها مَكنا ضيقا مق َرني دعوا هنالك ثب ً‬
‫ِِّمن مَكن بعيد سمعوا لها تغيظا َوزفِ ً‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫‪106‬‬
‫ُ ُ ً َ ً َ ُ ُ ُ ً َ ً ُ َ َ َٰ َ َ َ َ َ ُ ُ َ ُ َ ُ َ ُ َ‬
‫ريا ‪ ١٥‬لَهمُ‬
‫اء َو َمص ً‬
‫ون ۚ ََكنَت ل َ ُهم َج َز ً‬
‫ْل ال ِِت و ِعد المتق‬
‫احدا وادعوا ثبورا كثِريا ‪ ١٤‬قل أذلِك خري أم جنة اخل ِ‬
‫ثبورا و ِ‬
‫ِ‬
‫َ َ َ َ َ َ ِّ َ َ ً َ ُ ً‬
‫َ َ ََ ُ َ َ‬
‫اِلين ۚ َكن َٰ‬
‫ىلع ربِك وعدا مسئوال ‪١٦‬‬
‫ِفيها ما يش‬
‫اءون خ ِ ِ‬
‫َ َ‬
‫‪ . 1‬لك‬
‫َ َ‬
‫‪ . 2‬لك‬
‫الس َ‬
‫‪ .3‬ل َمن َك َذ َب ب َ‬
‫اع ِة‬
‫ِ‬
‫ِ‬
‫ُ‬
‫‪َ฀ِّ .4‬هم‬
‫َ َ َٰ َ‬
‫ىلع َر ِّبِك‬
‫‪.5‬‬
‫تق ديم ‪T Y P E O F‬‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫ىلع الع امل‬
‫ىلع غري الع امل‬
‫‪RHETORICAL IMPLICATION‬‬
‫‪107‬‬
‫الع ام ل‬
A ‫ اعمل‬is anything that is capable of changing status.
•
In a ‫مجلة اسمية‬, the ‫ مبتدأ‬is the ‫اعمل‬
•
In a ‫مجلة فعلية‬, the ‫ فعل‬is the ‫اعمل‬
D I F F E R E N T T Y P E S O F ‫ تق ديم‬A N D I T S R H E T O R I C A L I M P L I C A T I O N S
When something is moved before the ‫اعمل‬, it produces exclusivity in most cases and ‫ اهتمام‬in some cases
When the order is shifted, but nothing comes before the ‫اعمل‬, it produces ‫ اهتمام‬in most case and
exclusivity in some cases
‫العامل‬
‫مقدم ىلع‬
‫العامل‬
‫مقدم ىلع غري‬
‫اختصاص‬
‫اهتمام‬
‫اهتمام‬
108
‫اختصاص‬
‫علم ابلديع‬
DEVICES THAT BEAUTIFY SPEECH,
MAKING IT APPEALING TO THE EARS
AND THE HEART.
109
CHAPTER 9
‫اجلناس‬
I NTRODUCTION
‫ اجلناس‬is when a series of phonetically similar sounds are used in a single sentence, giving it a pleasant
sound. There are two types of ‫جناس‬. They are:
1. ‫ اجلناس اتلام‬- complete resemblance
2. ‫ اجلناس انلاقص‬- partial resemblance
Let us learn about each type of ‫ جناس‬in further detail.
‫ ج ن س‬in family III means “to be related” or “to be similar”
‫ ت م م‬in family I means “to be complete”.
‫ ن ق ص‬in family I means “to be deficient” or “to be partial”.
C OMPLETE R ESEMBLANCE - ‫اجلناس اتلام‬
‫ اجلناس اتلام‬is when the same exact word is used twice in a single sentence, but with a different meaning
each time. Take a look at the example below.
َ ُ َ ْ ُ َ َ َٰ َ َ
َ ُ ُ ُ ُ ُ َ َّ ُ ُ َ َ َ َ
َ ‫ي َس‬
َ ‫ون َما َبلثُوا ْ َغ‬
٥٥ ‫اعةۚ كذلك َكنوا يُؤفكون‬
‫ويوم تقوم ٱلساعة يقسم ٱلمجرم‬
The day on which the Hour is established, the criminals will swear that they only spent an hour.
That is how they were deluded.
In the ayah above, the word ‫ ساعة‬appears twice. In its first appearance, it is used to mean the Day of
Judgement. In its second appearance, however, it is used to represent a unit of time.
110
ُ ِّ َ َ َ َٰ َ َّ َ َ َّ َ َ َّ ُ َّ ُ ِّ َ ُ
َٰ َ َ
َٰ َ َ
ُ َ َ
ُ ‫اد َسنَا بَرقهۦ يَذ َه‬
٤٤ ‫بص‬
‫بة ل ْول ٱل‬
‫ يقلب ٱّلل ٱّلل وٱنلهارۚ إن ِف ذلك لع‬٤٣ ‫بص‬
‫ب بٱل‬
‫… يك‬
The brilliance of His lightning almost takes away the sight. Allah alternates the night and the
day. No doubt, there is lesson in that for those of have insight.
In the ayah above, the word ‫ أبصار‬appears twice. In its first appearance, it is used to mean sight in the
literal sense. In its second appearance, however, it is used to represent a metaphorical kind of sight insight and perception.
P ARTIAL R ESE MBLANCE - ‫اجلناس انلاقص‬
‫ اجلناس انلاقص‬is when two or more similar sounding words are used in the same sentence, making it
phonetically pleasant. The similar sounding words generally differ in one or more of the following
aspects:
1. A difference in the number of letters in the word.
2. A difference in the order of the letters in the word.
3. A difference in the letters themselves (with a matching word pattern).
4. A difference in the ‫حراكت‬
5. A difference in the dots on the letters.
Take a look at the examples below.
َّ َ َ َّ
َ ُ
ُ َّ َ َ
َ
١٠٤ ‫ين ضل َسعيُ ُهم ِف ٱحلَيَ َٰوة ٱ ُّدلنيَا َوهم ي َسبُون أن ُهم يسنُون ُصن ًعا‬
‫ٱَّل‬
Those whose efforts are lost in the worldly life and they think that they are doing good work.
The words ‫ يسبون‬and ‫ يسنون‬sound phonetically similar and differ only in the position of the dot on the
last root letter (‫ ب‬،‫)ن‬. The word also differs in the ‫ حراكت‬on the body of the word.
َ ُ ُ َ َٰ َ َ َ َ َ ُ َ
َ ‫نذر‬
َ ‫َولَ َقد أَر َسلنَا فيهم ُّمنذر‬
٧٣ ‫ين‬
‫ فانظر كيف َكن عقبة ٱلم‬٧٢ ‫ين‬
And We have certainly sent them warners. So look at the end of those who were warned.
َ
The words ‫ منذرين‬and ‫ منذرين‬differ only in the ‫ حركة‬on the second root letter.
111
ُ ُ
ِّ ُ
ُُ
ُ َ َٰ
َ
٦٩ … ۚ‫ث َّم ُك من ك ٱثلَّ َم َرت فاسلك ُسبُل َر ِّبك ذلال‬
Then eat from all types of fruits and follow the paths of your Master submissively...
ُ
ُ
The words ‫ ُك‬and ‫ ك‬differ in the number of letters, but sound phonetically similar. Furthermore, the word
‫ واسلك‬ends in the same letters as the previous words, arranged in a different order.
َ ُ َ َ َ ُ َ ُ َ ‫َ ُ َ َ َ َ ُ َ َ َ َ َ ُ َ ُ ُ َ َّ ا‬
٢٦ ‫شع ُرون‬
‫وهم ينهون عنه وينئون عنهۚ وإن يهلكون إّل أنفسهم وما ي‬
And they prevent others from it and they themselves turn away from it…
The words ‫ ينهون‬and ‫ ينأون‬differ only in the middle root letter.
A LLITERATION
There are also cases in which the same words or the same root letter are used multiple times in the
same sentence, but they represent the same meaning. Though this is not technically a category of‫جناس‬,
it is considered to be among the linguistic devices that make a unit of language phonetically beautiful.
Take a look at the following examples.
َ ُ َ َ َّ ْ ‫َ َ َّ َ َ َّ َ َ ُ َ ُ َ َّ َ َ َٰٓ ُ َ ا َّ َ َ َ َ ا َ َ َ َٰ ُ َ َ َ َ َ َ َ َّ َ ا َ َ َ َ ُ ا‬
٦٣ ‫عب ُدون‬
‫قال ٱَّلين حق عليهم ٱلقول ربنا هؤّلء ٱَّلين أغوينا أغوينهم كما غويناۚ تبأنا إّلكۚ ما َكنوا إيانا ي‬
Those upon whom the word will come to effect will say, “Our master, these are the ones we led
astray. We led them astray just as we were astray. We declare our disassociation from them to
you. They did not used to worship us.”
َْ ُ ُ
َّ َّ ُ َ ْ ُ َ َ
‫ا‬
َ َ ُ َّ َ َٰ َ َ َ ‫َ َ َٰ َ َ َٰ َ َ َ ُ َّ َ َ َ َ َ ا‬
َ ُ
‫… وقالوا ٱحل‬
‫ّللۚ لقد َجا َءت ُر ُسل َر ِّبنا باحل َ ِّقۚ َونود اوا أن‬
‫مد ّلل ٱَّلي هدىنا لهذا وما كنا نلهتدي لوّل أن هدىنا ٱ‬
ُ
ُ َّ
َ َُ َ ُ ُ َ َ ُُ
ُ
٤٣ ‫عملون‬
‫تلك ُم ٱجلَنة أورثتموها بما كنتم ت‬
...and they said “All praise and gratitude belongs to Allah who guided us to this. We never
would have committed to guidance had Allah not guided us...”
112
‫َ‬
‫َ َّ َ َّ‬
‫َ‬
‫ََ‬
‫ُ َ‬
‫ُ ََا ُ‬
‫ّلل يَهدي لل َ‬
‫كم َّمن يَهد اي إ ََل ٱحل َ ِّقۚ قُل ٱ َّ ُ‬
‫قل هل من ُشاكئ‬
‫ح ِّقۚ أف َمن يَهد اي إَل ٱحل َ ِّق أ َح ُّق أن يُتبَ َع أ َّمن ّل‬
‫َ ِّ ا َّ ا َ ُ َ َٰ َ َ ُ َ َ َ ُ َ‬
‫ىۚ ف َما لكم كيف َتك ُمون ‪٣٥‬‬
‫يهدي إّل أن يهد‬
‫”‪Say, “Are there any of your partners that guide to the truth?” Say, “Allah guides to the truth.‬‬
‫‪Then is the one who guides to the truth more deserving of being followed or the one does not‬‬
‫?‪commit to guidance unless he is guided. So what is wrong with you? How do you judge‬‬
‫َ َّ ُ َ‬
‫َ َ َّ َ ُ ا ْ َ َ َ‬
‫َ َّ َ َ َ ِّ‬
‫َٰ َ‬
‫َ َ َ ُ َ َٰ َ‬
‫ُ ُ َ‬
‫ُ َّ َ ُ‬
‫ّلل قُلُ َ‬
‫اغ ٱ َّ ُ‬
‫وإذ قال م‬
‫ّلل ّل‬
‫وب ُهمۚ وٱ‬
‫وَس لقومهۦ يَقوم ل َم تؤذونن َوقد تعل ُمون أّن َر ُسول ٱّلل إّلكمۚ فلما زاغوا أز‬
‫َٰ‬
‫َ َ َ‬
‫لفسق َ‬
‫يَهدي ٱلقوم ٱ‬
‫ي‪٥‬‬
‫‪When Musa said to his people, “Why do you harm me while you know that I am the messenger‬‬
‫‪of Allah to you?” Then when they deviated, Allah allowed their hearts to deviate. And Allah does‬‬
‫‪not guide the corrupt nation.‬‬
‫‪ in the ayaat below. In what aspects do the words differ? Say the ayaat aloud, paying‬جناس ناقص ‪Find the‬‬
‫‪special attention to the sounds you are pronouncing.‬‬
‫َّ ُ َ َ ُ َ ُ َ َ َٰ َ َّ‬
‫َ َ َٰ َ َ ُ َ‬
‫َ َ َ‬
‫َ َّ َ َ‬
‫َ َ َ َ َ َّ َ َ‬
‫ول َّل م َس َ‬
‫ك َموعدا لن ُتلفهۚ وٱنظر إ َٰٓ‬
‫اسۚ وإن ل‬
‫قال فاهب فإن لك ِف ٱحليوة أن تق‬
‫ت َعليه‬
‫َل إلهك ٱَّلي ظل‬
‫َ ً‬
‫َّ ُ َ َ َّ ُ ُ َ َ َّ ُ‬
‫ََعكفاۚ نل‬
‫ح ِّرقنهۥ ث َّم نلَنسفن ۥه ِف ٱّلَ ِّم نسفا ‪٩٧‬‬
‫َّ‬
‫إ َّن َر َّب ُهم بهم يَ َ‬
‫َّلَب ُ‬
‫ومئذ‬
‫ي ‪١١‬‬
‫َ‬
‫َ‬
‫َ ِّ َ َ ُ ُ َ َ َ‬
‫َ َٰ ُ َ ُ ُ َ َ َ‬
‫مر ُحون ‪٧٥‬‬
‫فر ُحون ِف ٱلرض بغي ٱحلق وبما كنتم ت‬
‫ذلكم بما كنتم ت‬
‫ا َ َ َ‬
‫َ َ َٰ َّ ا َ َ َ ُ ُ َ َ َ َ َ َ َ ُ ُ ُ ُ َ َ ُ َ َ‬
‫دي َن تَتلُوا ْ َعلَيهم َءايََٰتنَا َولََٰك َّنا ُك َّنا ُمرسل َ‬
‫نت ثاويا ِف أهل م‬
‫ولكنا أنشأنا قرونا فتطاول عليهم ٱلعمرۚ وما ك‬
‫ي ‪٤٥‬‬
‫ُ َ َ ُ َ َ َّ َ َ َ َ ا َٰٓ َ َ َ ُ َ‬
‫َ َ َ َ ا ِّ َ‬
‫َ َ َ َ َ ُ‬
‫رسءيل َولم ترقب قول ‪٩٤‬‬
‫أسۚ إّن خشيت أن تقول فرقت بي بن إ‬
‫قال يَبن ُؤ َّم ّل تأخذ بلحيت وّل بر‬
‫ِّ َ َّ ُ َ َ َّ‬
‫َ َ َ َّ َ َٰ َ َٰ َ َ َ‬
‫لمرشك َ‬
‫رض َحنيفاۚ َو َما ا أَنَا م َن ٱ ُ‬
‫ي ‪٧٩‬‬
‫جه لَّلي فطر ٱلسموت وٱل‬
‫إّن وجهت و‬
‫‪113‬‬
‫ُّ‬
‫ِّ ُ ِّ ُ‬
‫َويل لُك ه َم َزة ل َم َزة ‪١‬‬
‫َ‬
‫َ َ‬
‫َ ا ُ َ‬
‫َ َ ُ‬
‫َ َ ُ ْ َ َ َ ُّ ُ َ‬
‫ُ َ َ َ ُ َّ َ َ‬
‫َُ‬
‫وه إَل ٱ َّلر ُسول وإ َٰٓ‬
‫َوإذا َجا َءهم أمر ِّم َن ٱلمن أو ٱَّلَوف أذاعوا بۦه ولو رد‬
‫ين يَستنب ُطونهۥ‬
‫َل أ ْول ٱلمر منهم لعلمه ٱَّل‬
‫َ َ َ َ ُ َّ َ َ ُ َ َ َ ُ ُ َ َّ َ ُ ُ َّ َ َٰ َّ َ‬
‫يط َن إّل قليال ‪٨٣‬‬
‫من ُهمۚ ولوّل فضل ٱّلل عليكم ورمحت ۥه ّلتبعتم ٱلش‬
‫‪114‬‬
‫اجلناس‬
‫جناس تام‬
‫جناس ناقص‬
when the same word is used twice in
one sentence with different meaning
when similar sounding words are
used twice
*Different letters, same pattern
*Different number or letters
*Different order of letters
*Different dots
*Different ‫حراكت‬
115
CHAPTER 10
‫السجع‬
I NTRODUCTION
The art of speaking in rhymed prose is known as ‫ السجع‬in Arabic. The use of ‫ سجع‬is easily observable in
the Quran as it is commonly used.
Quranic ‫ سجع‬is unique in that, culturally, ‫ سجع‬was known to be something that was contrived and for
which meaning sometimes had to be sacrificed. For this very reason, some scholars reject the use of the
term ‫ سجع‬for the Quran, and prefer to refer to the study of rhymed prose in the Quran as َ‫فَ َواصَلَاآليات‬,
which means “the endings of ayaat.”
The root letters ‫ سَجَع‬mean literally “to speak in rhymed prose”.
The root letters ‫ فَصَل‬mean “to split”. The ending of an ayah is known as a ‫فاصلة‬,
because it is the point of splitting between two ayaat. The plural of ‫ فاصلة‬is ‫فواصل‬.
With regards to ‫ السجع‬or ‫ فواصلَاآليات‬in the Quran, there are two main topics of study to explore:
1. Changes in the rhyme scheme within a surah
2. Word order as it pertains to rhyming
Let us explore these two topics in further detail.
C HANGES IN R HYME S CHEME
Oftentimes, when there is a change in the rhyme scheme in a surah, there is also a change in the topic of
discussion or the theme of the passage. Take a look at the examples below.
َّ
ِّ ‫ََوإذاَٱبلحارََس‬٥َ‫َوإذاَٱلوحوشََحِشت‬٤َ‫ََوإذاَٱلعشارََع ِّطلت‬٣َ‫ََوإذاَٱجلبالََس ِِّّيت‬٢َ‫ََوإذاَٱ ُّنلجومََٱنكدرت‬١َ‫لشمسََك ِّورت‬
ََ٦َ‫جرت‬
‫]إذاَٱ‬
ٓ
ُّ ‫َوإذاَٱ‬٩َ‫يَذنب قتلت‬
َّ ‫ََوإذاَٱ‬١٠َ‫لصحفََنِشت‬
َِّ ‫ََبأ‬٨َ‫َوإذاَٱلموءدةََسئلت‬٧َ‫وإذاَٱ ُّنلفوسََز ِّوجت‬
َ‫َوإذا‬١٢َ‫ََوإذاَٱجلحيمََس ِّعرت‬١١َ‫لسماءََكشطت‬
ٓ
َّ
[١٤َ‫ََعلمتَنفسَ َّماََأحَضت‬١٣َ‫ٱجلنةََأزلفت‬
َّ
ُّ ‫ََوَٱ‬١٧ََ‫ََوَٱ ََّّللََإذاَعسعس‬١٦ََ‫َٱجلوارََٱلكنَّس‬١٥ََ‫]فَلَٓأقسمََ َباخلنَّس‬
[١٨َ‫لصبحََإذاَتنفس‬
116
َّ
َ‫ََوماَهو‬٢٣ََ‫َولقدَرءاهَبَاألفقََٱلمبني‬٢٢َ‫ََوماَصاحبكمَبمجنون‬٢١َ‫َ ُّمطاعَث َّمَأمني‬٢٠َ‫ََذيَق َّوةََعندََذيَٱلعرشََمكني‬١٩َ‫]إن ۥهََلقولََرسولَكريم‬
َّ
ٓ
ٓ
َٰ ِّ
َٰ
ََ‫ََوماَتشاءون‬٢٨ََ‫َلمنَشاءَمنكمَأنَيستقيم‬٢٧ََ‫ّلَذكرَللعلمني‬
َ ‫ََإنَه َوَإ‬٢٦ََ‫َفأينََتذهبون‬٢٥َ‫ََوماَه َوَبقولََشيطنَ َّرجيم‬٢٤َ‫لَعَٱلغيبََبضنني‬
ٓ َّ
َٰ ُّ َّ ٓ
َ‫إ‬
َ [٢٩ََ‫ّلَأنَيشاءََٱّللََربَٱلعلمني‬
Notice that the first 14 ayaat all end in a ْ‫ ت‬sound. The central theme of this passage is the events of the
Day of Judgement. There is a sudden switch in the rhyme scheme in ayaat 15-18, accompanied by a switch
in the theme. These ayaat end in ‫ س‬and they all include descriptions of cosmic occurrences that happen in
this life. The last set of ayaat all end in ‫ ن‬and central theme in this passage is that of revelation.
Look at ‫ سورةَالضىح‬and pay attention to the rhyme schemes. What do you notice about the contents as
the scheme changes?
ٓ
َّ
َّ
ُّ
‫َولسوفََيعطيكََر ُّبكََفتَ ى‬٤َ‫ألول‬
َٰ ‫ََوَٱَّللََإذاَس‬١َ‫ىح‬
َٰ ‫ََماَو َّدعكَر ُّبكَوماَق‬٢َ‫َج‬
َ‫ََألمََيدكََيتيما‬٥ََ‫ض‬
ََٰ ‫نَٱ‬
َ ‫كَم‬
َ ‫لخرةََخِّيَل‬
َ ‫ََول‬٣َ‫َل‬
ََٰ ‫وَٱلض‬
ٓ
ّ
ِّ
َّ ََ٨َ‫أغن‬
َّ ‫ََو‬١٠َ‫لسآئلََفَلَتنهر‬
َّ ‫َو‬٩َ‫أماَٱَّلتيمََفَلَتقهر‬
َّ ‫أماَٱ‬
ََٰ ‫ٓاّلَفهد‬
َ ‫َووجدكََض‬٦َ‫ى‬
ََٰ ‫فَاو‬
١١َ‫أماَبنعمةََر ِّبكََفحدث‬
‫ََووجدكَََعئَلَف ََٰ ف‬٧َ‫ى‬
Think of a surah or a set of passages that you have read in which you noticed a sudden change in the
rhyme scheme. What do you notice about the contents of the passages?
W ORD O RDER AND R HYMING
There are cases in the Quran the word order is altered, allowing the ayah to rhyme with the surrounding
ayaat. Compare the two passages below.
َّ
َّ ‫َوألقََماَِفَيمينكَتلقفَماَصنع ٓواََۖإ َّنماَصنعواََكيدََ َٰسحرَۖوّلََيفلحََٱ‬٦٨َ‫لَع‬
ََ‫لساحر‬
ََٰ ‫أل‬
َ ‫قلناَّلََتفَإنكََأنتََٱ‬
َٰ ِّ َّ
َّ
َّ ‫َفألقََٱ‬٦٩َ‫ت‬
ََ‫لَأنَءاذنََلكمَۖإن ۥه‬
َ ‫َقالََءامنتمَلََقب‬٧٠َ‫وس‬
ََٰ ‫بَهرونَوم‬
َ ‫لسحرةََس َّجداَقال ٓواََءامناَبر‬
ََٰ ‫حيثََأ‬
َٰ
َّ ِّ
ِّ ‫لكبِّيكمَٱ ََّّليَعلَّمكمَٱ‬
ََ‫لسحرََۖفلق ِّطع َّنَأيديكمَوأرجلكمَ ِّمنَخلفَوألصلبنكم ِفََجذوعََٱ َّنلخل‬
ُّ ٓ ُّ َّ
َ ٧١َ‫ق‬
ََٰ ‫نَأين َاَأش َدَعذاباَوأب‬
َ ‫وَلعلم‬
117
‫َٰ َٰ‬
‫َّ ِّ َٰ‬
‫َٰ‬
‫فألقََٱ َّ‬
‫بَٱلعلمنيََ‪َ٤٧‬ر ِّ َ‬
‫لسحرةََسجدينَ‪ََ٤٦‬قال ٓواَءامناَبر َ‬
‫لَأنَءاذنََلكمَۖ‬
‫وسَوهرونََ‪َ٤٨‬قالََءامنتمَلََقب َ‬
‫بَم‬
‫َٰ‬
‫ِّ َّ‬
‫إنَّ ۥهََلكبِّيكمَٱ ََّّليَعلَّمكمَٱ ِّ‬
‫نَأيديكمَوأرجلكمَ ِّمنَخلفَوألصلبنكمَ‬
‫لسحرََفلسوفََتعلمونََۖألق ِّطع ََّ‬
‫ٓ‬
‫أمجعنيََ‪َ٤٩‬قالواََّلَضِّيََۖإنَّاَإ َٰ‬
‫َلَر ِّبناَمنقلبونَ‪٥٠‬‬
‫‪.‬موسى ‪ is mentioned before‬هارون ‪. Notice also that‬ى ‪Notice that in the first passage, all ayaat end in a‬‬
‫‪ is mentioned before‬موسى ‪. In this passage,‬ن ‪Notice also that in the second passage, all ayaat end in a‬‬
‫‪. The words are ordered such that they maintain the rhyme of the surrounding passage.‬هارون‬
‫‪There is a difference in opinion among scholars regarding word order in the Quran as it pertains to‬‬
‫‪rhyming. The two opinions are as follows:‬‬
‫‪1. Word order in the Quran can be shifted solely for the purpose of maintaining the rhyme scheme‬‬
‫‪2. There is always something in the context of a passage that makes a certain word order more‬‬
‫‪suitable. Word order is never shifted only for the purpose of rhyming.‬‬
‫ّ‬
‫َّ‬
‫طهَقدمَهارونَلَعَ‬
‫َ‬
‫ذكرَناهاَِفَأكثَ َ َمنَمَناسَبةَ َِفَسورةَ َ‬
‫بالنسَبَةَ َلـ"هارونَوموس" َو"موسَوهارون" َ َ‬
‫َ‬
‫َّ‬
‫موسَ(هارونَوموس)َويفَالشعراءَ(ر ِّ‬
‫ذهبواَإَلَأنهَقدمَموسَلَعَهارونَِفَ‬
‫َ‬
‫بَموسَوهارون)‪َ.‬وقَسَ َمَ‬
‫َّ‬
‫بَآياتَهاَِفَاألَلَفََ(الفاصلةَالقرآنية)َويفَالشعراءَ‬
‫القرآنَ ََّيةََباعَتبارََأنََسورةَطهَأَغَلَ َ‬
‫طهََلواصَلََالفاصلةََ َ‬
‫ً‬
‫طهَتكررَ َذكرَ َهارونَ َكثِّيا َوجعلَهَ َاللَ َتعاَلَ‬
‫ََّ‬
‫يهَهكذا‪َ.‬احلقيقةَ َِفَهاتَنيَ َالسورتَنيَ َ َنَلحَظَ َِفَسورةَ َ‬
‫ً‬
‫املثالَِفَطهَقال‪:‬‬
‫رشيكاَملوسَِفَاَلبليَغََولمَيذكَرََهذاَِفَالشعراء‪َ.‬لَعَسبيلََ َ‬
‫يْأمۡ ِّريْ‪ ْ٣٢‬ك ۡيْ‬
‫{وْٱ ۡجعلْ ِّليْو ِّز ٗير ِّ‬
‫اْم ۡنْأ ۡه ِّليْ‪َٰ ْ٢٩‬ه ُرونْأ ِّخيْ‪ْ ْ٣٠‬ٱ ۡشد ُْۡدْ ِّب ِّهْۦْٓأ ۡز ِّريْ‪ْ ْ٣١‬وأ ۡش ِّر ۡكهُْفِّ ٓ‬
‫ص ٗيراْ‪ْ}٣٥‬‬
‫نُس ِّبحكْكثِّ ٗيراْ‪ْ ْ٣٣‬ون ۡذ ُكركْكثِّ ً‬
‫يراْ‪ِّ ْ ْ٣٤‬إنَّكْ ُكنتْبِّناْب ِّ‬
‫بْأنتْوأ ُخوكْْبِّ َٰايتِّيْوَلْتنِّياْفِّيْذ ِّۡك ِّريْ‪ْْ ٤٢‬ٱ ۡذهبْا ْٓإِّل َٰىْفِّ ۡرع ۡونْإِّنَّ ْهُۥْطغ َٰىْ‪ْ٤٣‬فقُوَلْْلهُْۥْق ۡو َٗلْ‬
‫{ٱ ۡذه ْۡ‬
‫افْأنْي ۡف ُرطْعل ۡينآْأ ۡوْأنْي ۡطغ َٰىْ‪}٤٥‬‬
‫لَّيِّ ٗناْلَّعلَّ ْهُۥْيتذ َّك ُرْأ ۡوْي ۡخش َٰىْ‪ْ٤٤‬قاَلْْربَّنآْإِّنَّناْنخ ُ‬
‫ُّ‬
‫ََّ‬
‫كَ‬
‫ي‬
‫هاَباَلثَنَيَةَ‪{َ:‬قالَْْلْتخاف ۖٓا ْٓ ِّإنَّنِّيْمع ُكمآْأ ۡسم ُعْوأر َٰىْ‪ْ٤٦‬ف ۡأتِّياْهُْفقُوَلْٓ ِّإنَّاْر ُ‬
‫سوَلْر ِّبكْفأ ۡر ِّس ۡلْمْعناْبنِّ ٓ‬
‫وحي ْإِّل ۡينا ْٓأ َّنْ‬
‫س َٰل ُْم ْعل َٰى ْم ِّن ْٱتَّب ْع ْٱ ۡل ُهد َْٰٓ‬
‫ى ْ‪ْ ٤٧‬إِّنَّا ْق ۡد ْأ ُ ِّ‬
‫نْربِّ ۖٓك ْوْٱل َّ‬
‫ْج ۡئ َٰنك ْْبِّاي ٖة ِّ‬
‫ْم َّ‬
‫إِّ ۡس َٰ ٓر ِّءيل ْوَل ْتُعذ ِّۡب ُه ۡۖٓم ْق ۡد ِّ‬
‫ٱ ۡلعذابْْعل َٰىْمنْكذَّبْوتولَّ َٰىْ‪}٤٨‬‬
‫نْربُّ ُكم َٰ‬
‫ِّيْأ ۡعط َٰىْ ُك َّل‬
‫اْي ُموس َٰىْ‪ْ٤٩‬قالْْربُّناْٱلَّذ ْٓ‬
‫َحىتَخَطابََفرعونََاكنََلهَماَلَعَسبيلََ ََّ‬
‫اَلثَ َنيَةَ‪{َ:‬قالْفم َّ‬
‫ش ۡيءٍ ْخ ۡلق ْهُۥْث ُ َّمْهد َٰىْ‪ْ}٥٠‬‬
‫{قالُواْإ ۡن َٰ َٰ‬
‫ىْ‪}٦٣‬‬
‫ض ُكمْبِّ ِّس ۡح ِّرهِّماْوي ۡذهباْبِّط ِّريقتِّ ُْك ُمْٱ ۡل ُم ۡثل َْٰ‬
‫انْأنْي ُۡخ ِّرجا ُك ِّ‬
‫مْم ۡنْأ ۡر ِّ‬
‫ٓ ِّ‬
‫ْهذ ِّنْل َٰس ِّح َٰر ِّنْي ُِّريد ِّ‬
‫ً‬
‫يقْص ۡد ِّريْوَلْينط ِّل ُقْ ِّلسا ِّنيْفأ ۡر ِّس ۡلْ ِّإل َٰى َٰ‬
‫ض ُْ‬
‫َ‬
‫اف‬
‫يْذ ۢن ‪ٞ‬بْفأخ ُ‬
‫ِفَالشعراءَمرةَقالََ{وي ِّ‬
‫ْه ُرونْ‪ْْ١٣‬ول ُه ۡمْعل َّ‬
‫ونْ‪ْ١٤‬قالْْك َّ ۖٓ‬
‫َّلْفْٱ ۡذهباْبِّْ َٰايتِّن ۖٓا ْٓإِّنَّاْمع ُكمْ ُّم ۡست ِّمعُونْ‪ْ١٥‬ف ۡأتِّياْفِّ ۡرع ۡونْفقُ ٓ‬
‫بْٱ ۡل َٰعل ِّمينْْ‬
‫وَلْإِّنَّاْر ُ‬
‫سولُْر ِّ‬
‫أنْي ۡقتُلُ ِّ‬
‫يْ ِّإ ۡس َٰ ٓر ِّءيلْ‪ }١٧‬فقط‪َ َ.‬‬
‫‪ْ١٦‬أ ۡنْْأ ۡر ِّس ۡلْمعناْب ِّن ٓ‬
‫‪118‬‬
‫ُّ‬
‫َّ‬
‫ْمن‬
‫وابلايق َ‬
‫َك َالالكمَ َمَ َع َموس َواخلَطابَ َ َموَجَهَ َإََل َموس َ{قالْ ْل ِّئ ِّن ْٱتَّخ ۡذتْ ْ ِّإ َٰل ًها ْغ ۡي ِّري َْل ۡجعلنَّك ِّ‬
‫ٱ ۡلم ۡس ُجونِّينْْ‪}٢٩‬‬
‫َلْح ۡول ْهُۥْٓإِّ َّن َٰ‬
‫ْهذاْل َٰس ِّح ٌرْع ِّل ‪ٞ‬يمْ‪ْ}٣٤‬لمَيقَلََ"ساحَرَانَ"‪َ.‬‬
‫{قالْْ ِّل ۡلم ِّ‬
‫ً‬
‫إضافةَإَلَمََلحَظَ َةَأَخَ َرى‪َِ،‬فَسورةََطهَتبدأََالسورةََبـ(طه)َفيهاَحرفََمنَحروفََهارونََ(اهلاء)َلَيَسََ‬
‫َ‬
‫فيهاَحرفَ َمنَحروفَ َمَوسَويفَالشعراءَ َتبدأَ َبـ(طسم)َفيهاَحرفَ َمنَحروفَ َموسَوليسَ َفيهاَمنَ‬
‫حروفََهارونَ‪َ،‬هذاَكَمََلحَظَ َةََعَ َّمَةَ‪َ .‬‬
‫ملساتَبيانيةَ‪َ-‬فاضلَصالحَالسامرايئ َ‬
‫‪119‬‬
CHAPTER 11
‫الطباق واملقابلة‬
I NTRODUCTION
There is an Arabic expression that goes as such:
ُ ِّ
ُ
‫األشياء‬
‫بِ ِضدها تعرف‬
Things are known by their opposites.
This is the principal upon which the concepts of ‫ الطباق واملقابلة‬are built.
➢ ‫ الطباق‬is the juxtaposition of two contrasting ideas.
➢ ‫ املقابلة‬is the juxtaposition of a series of contrasting ideas.
In simple terms, it is the placement of ideas side-by-side for the purpose of contrasting.
Ideas are made clearer and more emphatic when contrasted with their opposites.
‫الطباق‬
Let us begin by studying ‫الطباق‬. There are two types of ‫طباق‬. They are:
➢ ‫ طباق اإلجياب‬- the juxtaposition of contrasting ideas in a positive sentence
➢ ‫ طباق السلب‬- the juxtaposition of contrasting ideas in a negative sentence
C ONTRASTING I DEAS - ‫طباق اإلجياب‬
‫ طباق اإلجياب‬is the juxtaposition of two contrasting ideas in a sentence that is not grammatically negated.
‫ طباق اإلجياب‬can happen between two ‫ أسماء‬or between two ‫ أفعال‬or between two ‫حروف‬. Take a look at
the following examples.
َ
ُ ُ
َ َ
١٨ … ۚ‫َوَت َسبُ ُهم أيقاظا َوهم ُرقود‬
120
And you think they are awake while they are deep asleep...
َ َ َ َ َ َ ُ ُ َّ َ َ
٤٣ ‫حك َوأبكى‬
‫وأنهۥ هو أض‬
And that He is the one who causes [people] to laugh and causes [people] to cry.
َ
َ
َ
َ
٢٨٦ … ۚ‫…ل َها َما ك َسبَت َو َعلي َها َما ٱكت َسبَت‬
It will have the consequences of what it gained and will bear the burden of what it earned.
Notice that in the three examples above, the first case of ‫ طباق‬is between ‫أسماء‬, the second is between ‫أفعال‬
and the third is between ‫حروف‬.
‫طباق السلب‬
‫ طباق السلب‬is when the contrast occurs between a word and its negated version. Take a look at the
following examples.
َ ُ َ َ
َّ َ َ ُ َ َ َ َ
١٠٨… ‫ّلل‬
ِ ‫يستخفون ِم َن ٱ َّنل‬
ِ ‫اس وَل يستخفون ِمن ٱ‬
They hide from the people and they do not hide from Allah...
َ
ُ َ َ ََ
١٥٠… ‫… فَل تشوهم َوٱخشو ِن‬
...so do not fear them, but fear Me…
‫املقابلة‬
The only difference between ‫ اإلطباق‬and ‫ املقابلة‬is that ‫ اإلطباق‬is the juxtaposition of two things, whereas
‫ املقابلة‬is the juxtaposition of a series of things. Take a look at the following examples.
َ ُ ‫ َو َص َّد َق باحل‬٥ ‫فَأَ َّما َمن أَع َطى َوٱ َّت َق‬
َ ُ ‫ َو َك َّذ َب باحل‬٨ ‫غن‬
َ َ‫ َوأَ َّما َمن ََب َل َوٱست‬٧ ‫ِّسى‬
َ ُ‫ِّسهُۥ لِلي‬
ُ ِّ َ‫ فَ َسنُي‬٦ ‫سن‬
٩ ‫سن‬
ِ
ِ
ِ
َ
ِّ
ُ
َ
ُ
َ
ُ
َ
ُ
١٠ ‫فسنيِّسهۥ لِلعِّسى‬
121
As for the one who gave and had taqwa and believed in the best, then We will make the path
to ease easy for him. As for the one who was stingy and considered himself free of need and
denied the best, then we will make the path to hardship easy for him.
There are four contrasts in the ayah above:
‫اليِّسى والعِّسى‬
‫صدق وكذب‬
‫اتق واستغن‬
‫أعطى و َبل‬
َ ُ
َ ُ َ َ َ
َ
َ ُ َ َ ٓ َ
٨٢ ‫كسبُون‬
ِ ‫فليضحكوا ق ِليَل َولَبكوا كثِريا ج َزا َء بِما َكنوا ي‬
So let them laugh a little and cry a lot as a compensation for what they used to ear.
There are two contrasts in the ayah above:
‫قليَل وكثريا‬
‫فليضحكوا ولبكوا‬
‫ ط ب ق‬in family III means “to contrast”.
‫ ق ب ل‬in family III means “to face” or “to compare”. The image is that of a series of the
different elements being compared facing each other or paralleling each other.
‫ و ج ب‬in family IV means “to be positive”. ‫ طباق اإلجياب‬is named as such because there is
no negation involved.
‫ س ل ب‬in family I means “to be negative. ‫ طباق السلب‬is named as such because it involves
grammatical negation.
122
‫‪ in the ayaat below‬طباق‪/‬مقابلة ‪Find the cases of‬‬
‫‪.1‬‬
‫‪.2‬‬
‫‪.3‬‬
‫‪.4‬‬
‫َّ َ َ ُ‬
‫َّ ُ َ َ‬
‫ُ‬
‫َ‬
‫َ‬
‫َ‬
‫َّ َ َ َّ ُ‬
‫ول ِإَل‬
‫اْلَلغ ۚ َواللـه يعل ُم َما تب ُدون َو َما تكتُ ُمون ‪٩٩‬‬
‫ما لَع الرس ِ‬
‫َ َّ ُ‬
‫َ َ َ َ ُ ُّ َ ً َ ُ َ َ ٌّ َّ ُ‬
‫َ َ َ َ َ َ ُ َ ً َ ُ َ َ ٌ َّ ُ‬
‫َ ُ ُ ُ ٌ َّ ُ‬
‫ُ َ ََ ُ‬
‫َتبوا شيئا وهو َش لكم ۚ واللـه‬
‫ك ِتب عليك ُم ال ِقتال َوه َو كره لكم ۚ وعَس أن تكرهوا شيئا وهو خري لكم ۚ وعَس أن ِ‬
‫َ َ َ َ َ َ َ‬
‫يعل ُم َوأنتُم َل تعل ُمون ‪٢١٦‬‬
‫َ َ َ َ ُّ ُ ُ ٌ َ َ َ ُّ ُ ُ ٌ َ َ َّ َّ َ َ َّ ُ ُ ُ ُ َ َ َ ُ َ َ َ ُ َ ُ ُ‬
‫َ َ َ َ ُ ُ َ ُُ َ‬
‫اَّلين اسودت وجوههم أكفرتم بعد إِيمانِكم فذوقوا العذاب بِما كنتم تكفرون ‪١٠٦‬‬
‫يوم تبيض وجوه وتسود وجوه ۚ فأما ِ‬
‫َ‬
‫َ َ ُ ُ َ َ ُ َ َ َ ُ ُ َ َ َ َ َ ٍّ َ َ ُ ُ‬
‫َّ َ َ َ َّ ُ َ َ َّ َ َ ُ َّ َّ َ‬
‫ول ُذوقُوا َع َذ َ‬
‫ـه فَق ٌ‬
‫ري َو ََن ُن أغ ِنيَ ُ‬
‫اب احل َ‬
‫اَّلين قالوا ِإن الل‬
‫األ‬
‫م‬
‫ه‬
‫ل‬
‫ت‬
‫ق‬
‫و‬
‫وا‬
‫ال‬
‫ق‬
‫ا‬
‫م‬
‫ب‬
‫ت‬
‫ك‬
‫ن‬
‫س‬
‫ق‬
‫ن‬
‫و‬
‫يق‬
‫ر‬
‫ري‬
‫غ‬
‫ب‬
‫اء‬
‫ي‬
‫نب‬
‫ۚ‬
‫اء‬
‫ق‬
‫ح‬
‫لقد س ِمع اللـه قول ِ‬
‫ِ‬
‫ِ ِ‬
‫ِ ِ ِ‬
‫‪١٨١‬‬
‫‪.5‬‬
‫َ‬
‫َ َ َ َ ُ َ َ َّ‬
‫ََ ََ َ‬
‫ُ َ َ‬
‫َ َ َ َ َ َ ُ َ َّ‬
‫ك أَ ََّل يَ َّز ََّّك ‪َ ٧‬وأَ َّما َمن َج َ‬
‫َل ت َصدى ‪ ٦‬وما علي‬
‫أ َّما َم ِن استغن ‪ ٥‬فأنت‬
‫نت عنه تلَّه ‪١٠‬‬
‫اء َك يَس ََع ‪َ ٨‬وه َو َيَش ‪ ٩‬فأ‬
‫‪.6‬‬
‫َ ُّ َ ُ َّ َّ َ َ َ‬
‫َ َ َ َ َ َ َ ُّ‬
‫َ ُ َ‬
‫الظلُ َ‬
‫احلَم ُد للَّـه َّاَّلي َخلَ َق َّ‬
‫الس َم َ‬
‫األ‬
‫و‬
‫ات‬
‫او‬
‫م‬
‫ل‬
‫ع‬
‫ج‬
‫و‬
‫ض‬
‫ر‬
‫ين كف ُروا بِ َر ٍّبِ ِهم يع ِدلون ‪١‬‬
‫اَّل‬
‫ِ ِ ِ‬
‫ات وانلور ۚ ثم ِ‬
‫ِ‬
‫ِ‬
‫‪123‬‬
‫الطباق واملقابلة‬
‫املقابلة‬
‫الطباق‬
contrast between a series
of things
contrast between two
elements
‫طباق اإلجياب‬
juxtaposing two
contrasting things
‫طباق السلب‬
juxtaposing
something with its
negated version
124
CHAPTER 12
‫أسلوب احلكيم‬
I NTRODUCTION
‫ أسلوب احلكيم‬is rejecting the premise of a question and answering it in an unexpected way so as to
redirect the thought process of the questioner. The use of ‫ أسلوب احلكيم‬gives the questioner a real sense
of perspective.
‫ أسلوب‬means “literary style”. ‫ أسلوب احلكيم‬literally means “the style of the wise,” because
refusing to operate within the unsound premises of the question of a questioner is wise.
‫ أسلوب احلكيم‬IN T H E Q UR ’ AN
‫ أسلوب احلكيم‬is used often in the Quran. Take a look at the following examples.
َ
ُ َ ٓ َُ َ
َ َ َ ‫َ َ َ ذ َ َ َ ُ َ َ ٓ َ َ َ َ ٓ ُ َ َ َ َ َ َ َٰٓ َ ُ َ َ َ َ ذ‬
ُ َ
‫ِف أنف ِس ِهم َوعتَو عتُ ّوا ك ِبريا‬
‫وا‬
‫كَب‬
‫ت‬
‫س‬
‫ٱ‬
‫د‬
‫ق‬
‫نزل علينا ٱلمل ِئكة أو نرى ربناۗ ل‬
ِ ‫۞وقال ٱ‬
ِ
ِ
ِ ‫َّلين َل يرجون لِقاءنا لوَل أ‬
َ ُ ََُ َ
ُ ‫ون حجرا ذَّم‬
ُ ِّ َ َ َ ُ َ َ َ َٰٓ َ َ َ َ َ َ َ
٢٢ ‫جورا‬
‫جر ِمي ويقول‬
ِ
ِ ‫ يوم يرون ٱلملئِكة َل بشى يومئِذ للم‬٢١
And those who do not expect to meet us said, “Why were angels not sent down on us or why do
we not see our Master?” They have certainly become arrogant within themselves and have become
greatly insolent! The day on which they will see the angels, there will be absolutely no good news
for the criminals on that day, and they [the angels] will say “A complete restriction [on good]!”
Rather than operating within the bounds of the question and giving a list of reasons as to why angels have
not been sent down or why humans do not get see their God, Allah informs of the reality of the day on
which humans will come in contact with angels [at death] and of the reality of the day on which humans
will meet their lord [the Day of Judgement].
125
‫َ ُ َ َ َ َ ُ ُ َ ُ َ ٓ َ َ ُ ِّ َ َ َ َ َ َ‬
‫َ ُ‬
‫قرب َ‬
‫ي َوٱلَتَ َم َوٱل َم َسكي َوٱبن ٱ ذ‬
‫َ‬
‫يلۗ َو َما تف َعلوا‬
‫ب‬
‫لس‬
‫ل‬
‫ين وٱ‬
‫ِ ِ‬
‫ِ‬
‫ِ ِ‬
‫ِ‬
‫يسَلونك ماذا ين ِفقونۗ قل ما أنفقتم من خري ف ِللو ِِل ِ‬
‫من َخري فَإ ذن ٱ ذ َ‬
‫ّلل بِ ِۦه َع ِليم ‪٢١٥‬‬
‫ِ‬
‫ِ‬
‫‪They ask you what they should spend. Say, “Whatever you spend, then it should be for the‬‬
‫‪parents, relatives, orphans, the needy, and travelers. And whatever you do of good, then no‬‬
‫‪doubt, Allah is knowing of it.‬‬
‫‪Allah answers this question in such a way so as to shift focus from what should be spent toward who the‬‬
‫‪recipients of the spending should be. The answer also highlights the idea that no matter the amount, Allah‬‬
‫‪sees it and will reward for it.‬‬
‫َ َ ِّ َ َ‬
‫ذ ُ‬
‫َ َُ َ َ‬
‫ُ ُ َ‬
‫ُُ َ‬
‫َ ََ ُ ذ‬
‫ُّ َ َ ُ‬
‫َ‬
‫َ‬
‫ورها‬
‫{يسألونك ع ِن ال ِهل ِة قل ِِه موا ِقيت ل ِلن ِ‬
‫اس واحلج وليس ال َِب بِأن تأتوا اْليوت ِمن ظه ِ‬
‫َ‬
‫ذ‬
‫َ‬
‫ُ‬
‫ذ‬
‫َّ َ ُ ُ ُ َ‬
‫ََ ذ ذ َ ذَ َ ُ ُ َ‬
‫حون}‬
‫اْليُوت ِمن أب َوابِ َها َواتقوا اّلل لعلكم تف ِل‬
‫كن ال َِب م ِن اتَق وأتوا‬
‫ول ِ‬
‫قال اإلمام القرطيب ‪ -‬رمحه اهلل ‪ : -‬هذا مما سأل عنه الهود واعرتضوا به انليب ‪ -‬صىل اهلل عليه‬
‫وسلم ‪ -‬فقال معاذ ‪ -‬ريض اهلل عنه ‪ : -‬يا رسول اهلل إن الهود تغشانا ويكرثون مسأتلنا عن‬
‫ً‬
‫الهلة‪ ،‬فما بال اهلالل يبدو دقيقا ثم يزيد حىت يستوي ويستدير ثم ينتقص حىت يعود كما اكن؟‬
‫فأنزل اهلل هذه اآلية‪ ،‬وقيل‪ :‬إن سبب نزوهلا سؤال قوم من املسلمي انليب ‪ -‬صىل اهلل عليه وسلم‬
‫ عن اهلالل وما سبب َّماقه وكماهل وخمالفته حلال الشمس‪ ،‬قاهل ابن عباس و قتادة والربيع‬‫وغريهم‬
‫‪Look at the following ayaat. Observe how the questions are being addressed. Discuss your‬‬
‫‪observations with your partner.‬‬
‫ذ َ‬
‫ُ َ َ‬
‫وحۗ قُل ٱ ُّلر ُ‬
‫وح ِمن أَ َ ِّ َ َ ٓ ُ ُ ِّ َ‬
‫لم ِإَل ق ِليال ‪٨٥‬‬
‫َويَسئَلونك َع ِن ٱ ُّلر ِ‬
‫مر رّب وما أوتِيتم من ٱل ِع ِ‬
‫ِ‬
‫ِ‬
‫َٓ َ‬
‫ََ َُ َ َ‬
‫فصفا ‪ ١٠٦‬ذَل تَ َرى ف َ‬
‫ك َعن ٱجلبَال َف ُقل يَنس ُف َها َر ِّّب نَسفا ‪َ ١٠٥‬فيَ َذ ُر َها قَااع َص َ‬
‫يها ِع َوجا َوَل أمتا ‪١٠٧‬‬
‫ويسئلون‬
‫ِ‬
‫ِ‬
‫ِ ِ ِ‬
‫‪126‬‬
‫َُ َ َ َ‬
‫ُ‬
‫َ َُ َ َ‬
‫ذ‬
‫َ ٌ َ ٌ َََ ُ ذ‬
‫ك َعن اْلَمر َوال َ‬
‫اس َوإث ُم ُه َما أَك َ ُ‬
‫ۗ‬
‫يسألون‬
‫َب ِمن نف ِع ِه َما ۗ َويَسألونك َماذا‬
‫لن‬
‫ل‬
‫ع‬
‫ف‬
‫ا‬
‫ن‬
‫م‬
‫و‬
‫ري‬
‫ب‬
‫ك‬
‫م‬
‫ث‬
‫إ‬
‫ا‬
‫م‬
‫يه‬
‫ف‬
‫ل‬
‫ق‬
‫س‬
‫ي‬
‫م‬
‫ِ ِ ِ‬
‫ِ‬
‫ِ ِ‬
‫ِ ِ ِ ِ‬
‫ِ‬
‫ِ‬
‫ُ ُ َ ُ‬
‫َ َ َ َ َ َُّ ُ ذ ُ َ ُ ُ َ ََ ذ ُ َََ ذ َ‬
‫ات لعلكم تتفك ُرون ‪٢١٩‬‬
‫ين ِفقون ق ِل العفو ۗ كذلِك يب ِي اللـه لكم اآلي ِ‬
‫َ َُ َ َذ َ َ ُ ّ‬
‫َ َ ُ‬
‫ََ‬
‫ُ ُ‬
‫ُ َُ َ‬
‫ََ ُ‬
‫َ َ ذ‬
‫ُ ُ‬
‫َ َ‬
‫ُ َ‬
‫ذ‬
‫جلون ‪١٤‬‬
‫ار يفتنون ‪ ١٣‬ذوقوا ِفتنتكم هـذا ِ‬
‫يسألون أيان يوم ا ِ‬
‫اَّلي كنتم بِ ِه تستع ِ‬
‫ين ‪ ١٢‬يوم هم لَع انل ِ‬
‫ِل ِ‬
‫‪127‬‬
CHAPTER 13
‫اتلهكم‬
I NTRODUCTION
Sarcastic irony is a literary device that involves the deliberate use of language that sharply contrasts
expectation or reality. Sarcastic irony is used in various ways in the Quran. Below are the categories of
sarcastic irony that we will explore:
1. Using a ‫ فعل‬Ironically
2. Using an ‫ اسم‬Ironically
3. Irony in Questions
4. Irony in ‫األمر وانليه‬
5. Irony in Praise
Sarcastic irony can be used for various purposes. It can be used to communicate displeasure, to insult,
to cause feelings of regret, to make a more emphasized assertion to the truth, or to mock an idea.
Let us look at examples from each of the categories of sarcastic irony listed above then let us
understand why it is used in each instance.
U SING A ‫ فعل‬I R ONICALLY
َ َ َ ْ َ َ َ ‫ََِ ذ‬
ُ
٣ ‫اب أ رِل ٍم‬
‫ّش ٱ ر‬
ٍ ‫َّلين كفروا برعذ‬
‫… وب ر‬
...and give the ones who disbelieve the good news of a great punishment.
َٰ َ َٰ َ ُ ُ َ ‫ذ‬
َ ُ ُ َ ْ ُ َ َ َ ُ َ َٰ َ َ َ ْ ُ َ َ َ ‫ُ ُ ْ ذ‬
ُ
َ
٢٣ ‫يم‬
‫ح‬
‫جل‬
‫ٱ‬
‫َل‬
‫إ‬
‫ط‬
‫م‬
‫وه‬
‫هد‬
‫ٱ‬
‫ف‬
‫ّلل‬
‫ٱ‬
‫ون‬
‫د‬
‫ن‬
‫م‬
٢٢
‫ون‬
‫َّلين ظلموا وأزوجهم وما َكنوا يعبد‬
‫ص‬
‫۞ٱحّشوا ٱ ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر ر‬
‫ر ر‬
‫ر‬
Gather the ones who oppressed along with what their kind and what they used to worship other
than Allah, then guide them to the path of the fire.
128
َ ُ ْ ُ َ ُ ‫َ ُِ َ ُذ‬
٣٦ ‫ار َما َكنوا يَف َعلون‬
‫هل ثوب ٱلكف‬
Have the disbelievers been rewarded for what they used to do?
The ayaat above show three cases in which a positive ‫ فعل‬is used in a negative way, sarcastically.
Normally, ‫ تبشري‬is used with jannah, ‫ هداية‬leads to jannah, and ‫ ثواب‬is given in exchange for good deeds.
Here, however, the ‫ أفعال‬are paired with the opposite of that which is expected. The usage of these ‫أفعال‬
carries the following implications:
1. Expresses that those who rejected the prospect for real ‫ هداية‬,‫تبشري‬, and ‫ ثواب‬will have this alternate
“‫ هداية‬,‫تبشري‬, and ‫”ثواب‬
2. Expresses anger and displeasure of their rejection in a scathing way
3. Highlights the fact that they are choosing the opposite of what they ought to be choosing by
mentioning that opposite.
4. Highlights the fact that there is an alternative to what they choose
U SING AN ‫ اسم‬I RONICALLY
ُّ َ ِ َ َ
َ ُ َٰ َ َ
َ ُُ َ َ ُ ََ
َ ُ ِ َ ُ َ ُّ ٓ ‫ُ ذ ذ ُ َ ُّ َ ذ‬
َ ُ َٓ
‫ّشبون‬
‫ ف ر‬٥٣ ‫ فم رالون رمنها ٱلطون‬٥٢ ‫ أل ركلون رمن شجر من زقوم‬٥١ ‫ثم إرنكم أيها ٱلضالون ٱلمكذبون‬
َ ُ َٰ َ َ
ِ ‫ َ َٰه َذا نُ ُزل ُ ُهم يَو َم ٱ‬٥٥ ‫ون ُش َب ٱلهيم‬
َ ‫َعلَي ره رم َن ٱل‬
٥٦ ‫ين‬
‫دل‬
‫ّش‬
‫ف‬
‫ب‬
٥٤
‫يم‬
‫م‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
Then no doubt you lost deniers, you will most certainly be eating from a tree of zaqqum. Then you
will be filling your stomachs with it. Then you will be drinking some scalding water on top of that.
Then you will be drinking like thirsty camels. This is their hospitality on the day of recompense.
ُ
َ ‫َمتََٰع قَليل ُث ذم َمأ َوى َٰ ُهم َج َه ذن ُمۖ َوب‬
١٩٧ ‫ئس ٱل رم َهاد‬
‫ر‬
‫ر‬
It is a small enjoyment, then their place of refuge is the fire, and what a terrible resting place.
As with the examples in the previous section, the words ‫ مأوى‬,‫نزل‬, and ‫ رمهاد‬, which are generally positive
words, are used in a negative context sarcastically. The rhetorical effects of this usage are similar to the
effects listed for the examples in the previous section.
َ ُ َ ْ ُ َ
ُ ُ َ َ َ َٰ َ ُ ُ َ ُ َ َ َ َ َ َ
٦٣ ‫نطقون‬
‫قال بل فعل ۥه ك ربريهم هذا فسئلوهم رإن َكنوا ي ر‬
He said, “Rather, this chief of theirs did it, so ask them if they can utter.”
129
Ibrahim (AS) uses the human pronoun (‫ )هم‬for idols, which would normally be referred to using the
singular feminine pronoun as is customary for inanimate plurals. He does so sarcastically to mock the idea
that human and even superhuman traits are attributed to a slab of stone.
I RONY IN Q UES TIONS
‫ََ َ َ َ َ ُ ذ‬
َ ُ َ َ ْ ُ َ َ َ ُ ُ َ َٰ َ َ
ُ ‫ين ٱ ذَّتَ ُذوا ْ من ُدون ٱ ذّلل قُر َبانًا َءال َه َةۖ بَل َضلُّوا ْ َع‬
َ ‫َّل‬
‫فلول ن‬
٢٨ ‫فَتون‬
‫نهمۖ وذلرك رإفكهم وما َكنوا ي‬
‫َصه ُم ٱ ر‬
‫ر‬
‫ر‬
‫ر ر‬
Then why didn’t the ones they took as mediators other than Allah help them? Rather, they
became lost from them. That is their falsehood and their fabrications.
The sarcasm in the question posed in the ayah above provokes thought. It is meant to help those who are
being questioned understand the folly of their thought. The sarcasm also serves to ridicule the very idea of
taking idols as intercessors.
ُ َ َ ََ
َ ‫أَم أَنَا َخري ِمن َ َٰه َذا ٱ ذَّلي ُه َو‬
ُ ‫اد يُب‬
‫ك‬
‫ي‬
‫ل‬
‫و‬
‫ني‬
‫ه‬
‫م‬
٥٢ ‫ني‬
‫ر‬
‫ر‬
‫ر‬
Or am I not better than this one who is lowly and can hardly articulate?
In the quote above, Pharoah uses sarcasm to ridicule Musa (AS) and to demonstrate the absurdity (in his
perception) of a “lowly” person being followed and given precedence over an “ultimate” ruler.
َ ُ‫ََِٓ ذ‬
ُ َ ُ ٌّ َ َ َ َ ُ َ َ َ
َ ‫لَقۖ َو َما ٓ أَنتُم ب ُمعجز‬
٥٣ ‫ين‬
‫ه‬
‫ۥ‬
‫ن‬
‫إ‬
‫ّب‬
‫ر‬
‫و‬
‫ي‬
‫إ‬
‫ل‬
‫ر‬
‫۞ويستنبئونك أحق هوۖ ق ر‬
‫ر ر ر‬
They ask you, “Is it really true?” Say, “Yes, by my master it is most definitely true and you will
not at weaken (the faith) in the slightest!”
The question that the disbelievers pose to the Prophet ‫ ﷺ‬is nothing more than a form a mockery and
denial. In asking the question, they meant only to belittle and show their disdain for the ideas with which
he came.
I RONY IN ‫األمر وانليه‬
ٓ َ ُ َ َ َ ُ َٰ َ َٰ َ ْ ُ َ
ِ َ َ‫َف َع َق ُروا ْ ٱ ذنلاقَ َة َو َعتَوا ْ َعن أ‬
َ ‫رسل‬
َ ُ َ َ ُ
٧٧ ‫ني‬
‫مر رب رهم َوقالوا يص رلح ٱئترنا برما ت رعدنا رإن كنت رمن ٱلم ر‬
‫ر‬
Then they slaughtered the she-camel and were insolent regarding their Master’s command and
they said, “Salih, bring us what you are promising us if you really are from those who are sent!”
130
The sarcastic request of the people of Salih for a punishment was their way of mocking him and showing
their skepticism and unwillingness to follow him.
َ ُ َ ْ ُ َ
ُ ُ َ َ َ َٰ َ ُ ُ َ ُ َ َ َ َ َ َ
٦٣ ‫نطقون‬
‫قال بل فعل ۥه ك ربريهم هذا فسئلوهم إرن َكنوا ي ر‬
He said, “Rather, this chief of theirs did it, so ask them if they are able to speak!”
The command that Ibrahim (AS) issues is a thought provoking challenge that is meant to get his people to
think about the helplessness of their idols.
I RONY IN P RAI SE
There are cases in which praise is given sarcastically to insult and to convey one’s disdain, as in the ayah
below. In this ayah, the children of Israel refer to Jesus as “the prophet of Allah.” They did not believe in
his prophethood, but they referred to him this way while boasting that they had succeeded in killing him
as a form of scorn.
َٰ َ َ ُ ُ َ َ َ َ ُ ُ َ َ َ َ ‫َ َ َ َ َ ُ َ ذ‬
ْ ََُ َ ‫َ ذ ذ‬
ََ
َ
َُ َ ِ ُ
َ َ َ ََ ‫ذ‬
‫َّلين ٱختلفوا‬
‫كن شبه لهمۖ و رإن ٱ ر‬
‫ّلل وما قتلوه وما صلبوه ول ر‬
‫وقول ر رهم رإنا قتلنا ٱلم رسيح رعيَس ٱبن مريم رسول ٱ ر‬
َ ُ ََُ ََ ِ ‫ذ َِ َ ذ‬
َُ َ ُ ِ َ َ
١٥٧ ‫وه يَ رقينا‬
‫لم رإل ٱتباع ٱلظنۖ وما قتل‬
ٍ ‫رفي ره ل رِف شك منهۖ ما لهم بر رهۦ رمن رع‬
And their saying, “No doubt WE killed the Messiah, Jesus, the son of Mary, the prophet of
Allah”...
َ ُ َ َ َ َ ‫ُ ذ‬
ُ ‫كر‬
٤٩ ‫يم‬
‫ذق إرنك أنت ٱلع رزيز ٱل ر‬
Taste! No doubt, YOU are the mighty and the noble!
Take a look at the following ayaat. What kind of sarcasm/irony is being used? Why do you think it is
being used in this context? What effect does this usage have?
ُ ُّ
َ
ُ ْ
ُ ََٓ َ ْ ُ
َ َ َ ُ ُ ْ ُ َ َ َ ‫تل ذ‬
ُ َٰ َ َٰ َ ُ َ ُ َٰ َ ُ ُ ُ َ َ َ
َ ْ َ‫كم ف‬
‫رجعوا وراء‬
ۖ‫اتل رم ُسوا نورا‬
‫يوم يقول ٱلمن رفقون َوٱلمن رفق ر ر‬
‫وركم رقيل ٱ ر‬
‫َّلين ءامنوا ٱنظرونا نقت ربس رمن ن ر‬
‫ذ‬
َ
ُ ‫لع َذ‬
َ ‫مح ُة َو َ َٰظه ُرۥهُ من قبَله ٱ‬
ُ َ‫ّلُ ب‬
ُ َ
َ ‫اب بَاطنُ ُهۥ فيه ٱ ذلر‬
١٣ ‫اب‬
‫ُض َب بَين ُهم ب ر ُسور ۥ‬
‫ر ر ر رر‬
‫ر ر ر‬
‫ف ر‬
َٰ َ ُ ُ
ََ
َ ‫ِذ‬
‫ذ‬
ُ ِ ُ َٓ َ َ ُ ْ ُ َ
ِ ِ َ ُ ْ ُ َ َ ‫َع َع‬
ُ ُ
َ ‫ص دق‬
َ
٢٣ ‫ني‬
‫ّلل رإن كنتم ر ر‬
‫َو رإن كنتم رف ريب مما ن ذزنلَا َٰ ر‬
‫ون ٱ ر‬
‫بدنا فأتوا برسورة من مث رل رۦه وٱدعوا شهداءكم من د ر‬
ََ َ
َ َ َ َ
َ َٓ ‫َ َ ِ َ ذ‬
َ ََ
‫َ َ َ َٰ َ ُ َ ذ‬
‫َ ُ ْ ذُ ذ‬
٣٢ ‫اب أ رِلم‬
‫ذ‬
‫ع‬
‫ب‬
‫ا‬
‫ن‬
‫ت‬
‫ئ‬
‫ٱ‬
‫و‬
‫أ‬
‫ء‬
‫ا‬
‫م‬
‫لس‬
‫ٱ‬
‫ن‬
‫م‬
‫ة‬
‫ار‬
‫ج‬
‫ح‬
‫ا‬
‫ن‬
‫ي‬
‫ل‬
‫ع‬
‫ر‬
‫مط‬
‫ندك فأ‬
‫ر‬
‫ر‬
‫َو رإذ قالوا ٱللهم رإن َكن هذا هو ٱلَق رمن رع ر‬
‫ر‬
‫ر‬
ٍ
‫ر‬
‫ر‬
131
‫َذَ ُ ُ ِ َ ََ َ َ َ َُ َ ََُِ َ ذ َ‬
‫ذُ َ َ ُ ُ ُ ذ‬
‫ُ‬
‫َ َ َ َ ُ َُ َ َ َ َ َ َ َ ُ‬
‫يديَكم‬
‫أ‬
‫أل‬
‫ي‬
‫ٱ‬
‫م‬
‫ك‬
‫ري‬
‫ب‬
‫ك‬
‫ل‬
‫ه‬
‫ۥ‬
‫ن‬
‫إ‬
‫ۖ‬
‫م‬
‫ك‬
‫ّل قبل أن ءاذن ل‬
‫قال ءامنتم ۥ‬
‫ن‬
‫ع‬
‫ط‬
‫ق‬
‫ۖ‬
‫ون‬
‫م‬
‫عل‬
‫ت‬
‫ف‬
‫و‬
‫س‬
‫ل‬
‫ف‬
‫حر‬
‫لس‬
‫ٱ‬
‫م‬
‫ك‬
‫م‬
‫ل‬
‫ع‬
‫َّل‬
‫ر‬
‫ر‬
‫ر‬
‫ر‬
‫َ‬
‫َ‬
‫ُ‬
‫َٰ‬
‫َ‬
‫َ َ َِذ ُ‬
‫ُ َ ُ ِ‬
‫مجع َ‬
‫َ‬
‫ني ‪٤٩‬‬
‫َوأرجلكم من رخلف َوألصلبنكم أ ر‬
‫ُ ُ َ َٰ‬
‫َ َ ُ ُ َ َ َ َٰ َ َٰ َ‬
‫ُ‬
‫ص دق َ‬
‫ني ‪٣٨‬‬
‫ويقولون م‬
‫َت هذا ٱ َلوعد إرن كنتم ر ر‬
‫َ‬
‫ذ َٓ‬
‫ُ ُ َ َٰ‬
‫َ َ َٰ ذ َ ذ ُ َ ُ ْ ُ َ َٰ َ ُ‬
‫َذ َ َ ُْ َ َ ُ ُ ُ َ َ ُُ ُ ِ‬
‫صدق َ‬
‫ني ‪٦٤‬‬
‫أمن يبدؤا ٱخللق ث ذم ي رعيدهُۥ َومن يرزقكم م َن ٱلسما رء َوٱأل ر‬
‫ّللۖ قل هاتوا برهنكم رإن كنتم ر ر‬
‫رضۖ أءرّل مع ٱ ر‬
‫‪132‬‬

133
ICON GUIDE
The icons in this book will help you locate particular kinds of information that may be of use to you. Use
the guide below as an aid.
This icon appears when an anecdote or example is used to make a concept easier to
comprehend.
This icon draws attention to key points in the lesson.
This icon indicates the rhetorical implication of a structure or concept.
This icon highlights balagha-specific terminology, going into the root origins of all
terms so as to facilitate understanding and memorization.
This icon marks drill, activities, and discussion questions that serve to solidify the concept
at hand.
This icon marks the beginning of a relevant reading extracted
from an outside source.
This icon appears at the end of each chapter, indicating the start of a brief
summary of the material covered in the chapter.
134
‫البالغة‬
‫علم البيان‬
135
Creative devices by means of which an idea
can be made clear and easy to understand.
Expressions that engage the audience
mentally and stimulate the imagination.
‫علم المعاني‬
The art of crafting audience and contextappropriate speech.
‫الخبر واإلنشاء‬
‫علم البديع‬
Devices that beautify speech, making it
appealing to the ears and the heart.
‫الجناس‬
‫التشبيه‬
‫اإليجاز‬
‫االستعارة‬
‫السجع‬
‫الطباق والمقابلة‬
‫اإلطناب‬
‫الحقيقة والمجاز‬
‫الكناية‬
‫أسلوب الحكيم‬
‫التقديم والتأير‬
‫التهكم‬
‫البالغة‬
‫علم البيان‬
The art of crafting audience and contextappropriate speech.
‫علم البديع‬
Devices that beautify speech, making it
appealing to the ears and the heart.
136
Creative devices by means of which an idea
can be made clear and easy to understand.
Expressions that engage the audience
mentally and stimulate the imagination.
‫علم المعاني‬
‫الخبر واإلنشاء‬
‫الجناس‬
‫التشبيه‬
‫اإليجاز‬
‫االستعارة‬
‫السجع‬
‫الطباق والمقابلة‬
‫اإلطناب‬
‫الحقيقة والمجاز‬
‫الكناية‬
‫أسلوب الحكيم‬
‫التقديم والتأير‬
‫التهكم‬
137
409