Oral-Written Continuum and Casual (Slank) –
Informal Continuum in Arabic: Discourse
Analysis
Syamsudin
Lecturer of UIN Maulana Malik Ibrahim MALANG
Mahfuza Al Ana
Graduate of STIBA MALANG
Abstract: Language is very important for human life as
a means of communication to express something about
feeling or getting information from one to another person.
Arabic is one of languages that have the higher position in
the world after English that is the international language.
Arabic is principally divided into two kinds namely Fushah
and Amiyah.
There were two problems investigated in this study namely
1) What are the characteristics of the written – formal
language in Arabic? 2) What are the characteristics of the
casual (slank) – informal language in Arabic? In answering
the problems, the writer did library study and field study by
asking some informants in Islamic boarding school of
Zainul Hasan Genggong.
From the analysis of the data, there are a lot of
characteristics of written – formal and casual – informal
language in Arabic. The characteristic of written – formal
language in Arabic is analized in terms of Isim, Fiil and
Harf. While casual – informal language in Arabic is analized
in terms of Egyptian Style, Arabian Style and Students of
Model Islamic Boarding School of Zainul Hasan
Genggong Style. Both written – formal
and casual –
informal language in Arabic have different characteristics
depending on the usage and the style in the sentence
/
sentences. In written – formal Arabic, Isim have
several
characteristics that found in the sentence, and it will be
1
2
difference with the characteristics of Fiil and Huruf / Harf.
For examples: Isim can be signed by harakat tanwin
( ً ً
ً
ً ً) in the last of word = ً‫ فَا ِطْي َمة‬, can be signed by al (‫ال‬
) in front of the word = ‫الر ُج ًُ ل‬
َّ . And fiil can be prefixed by one of harfu
ziyadah in front of the word such as: ‫ً ا‬,‫ً ن‬,‫ً ي‬,‫ ت‬. Not only in written –
formal Arabic have difference characteristics with others but also in
casual – informal Arabic. Egytian style have some characteristics and
different with the Arabian and the students of Model Islamic
Boarding school of Zainul Hasan Genggong. For examples: Egyptian
pronounce leter ‫ ث‬ ‫ =ً )ثالثة( = ت‬talatah, pronounce harokat fathah ( ً ًَ
) ً e = ( ‫ =ً ) ايه‬eeh. And Arabian pronounce leter ‫ ق‬ ‫ً ء‬,‫ )وقف( = ا‬
wa-if, pronounce leter ‫ ج‬ g = (‫ ً )جنب‬ ganba.
The writer realizes that this thesis still lacks of perfection, therefore,
she needs criticism to make it better. She also hopes this thesis will be
continued by other / future researchers.
Key Words: formal-written and casual – informal language
INTRODUCTION
Language is very important for human life as a
means of communication to express something about
feeling or getting information from one to other persons.
Without language people difficult to communicate with
the others. There will be no interaction among the
members of society if there is no means of
communication called language. According to Lyons
(1984:5) that language and society are so intertwined that
there is no human being who does not depend upon
language, and language is purely human and noninstinctive method of communicating ideas, emotions and
desire by means of voluntary produced symbol. From this
statement the writer concludes that language is so
Syamsudin, Oral-Written Continuum and Casual (Slank ) 3
important to human being / society to make them
understand each other in communication.
In this era there are lot of number of languages in
the word such as: Indonesian language, English,
Mandarin, Japan, French, and Arabic and so on. The
Writer thinks that Arabic is an important language,
because it is the second International language after
English, and officially, Arabic is used as the formal
language for 20 countries in Asia and Africa, the formal
language in United Nations, the formal language in
Islamic organizations such as Mu’tamar Al-Islamiyah;
Rabitah Allam Islami; and The International Islamic
Organizations located in Jakarta: Organisasi Islam
International (OII), the formal language in Islamic
International Conferences in which Indonesia is the
Member, and as International communicative language in
religion; economics, culture and political factors. Besides,
it is also the prime language for Moslems because it is a
Holy Quran language. Now day Arabic is often used in
competitions of speech at several organizations for
examples: LDNU, Fatayat, in Islamic Boarding School
etc. So that Moslems have to learn more about Arabic in
order to add their knowledge and open minded of Arabic.
On the other hand, anybody needs to understand this
language in order not to be late instead other people that
clever in Arabic. Besides, the writer thinks that Arabic
should also be learned In Indonesia because the religion
of Indonesian approximately 90% is Islam. Therefore, it is
will be better if Arabic also to be learned in Indonesia.
Besides the types, Language also has styles
namely are formal and informal languages style. Formal
speech / style occur in social context such as formal,
4
serious, often official in some sense such us: a formal job
interview, meeting an important dignitary, and standing
before a court of law. In Arabic formal speech is called
“Fushah”. While informal speech / style occur in casual,
relaxed social setting in which speech is spontaneous,
rapid, and uncensored by the speaker. For examples:
chatting with close friends and interacting in an intimate
or family environment or in similar relaxed setting. In
Arabic informal speech is called “Amiyah”.
Not all people in Arab and also others people who
stay in other countries know and understand about oralwritten in Arabic, formal and informal style in Arabic.
Sometimes people only understand the oral but do not
understand the written, understand the casual but do not
understand the formal, and on the contrary, know the
written not in oral, know the formal not in casual. These
reasons make writer think that it is the interesting to
discuss because it gives many advantages especially for
Moslems in order to understand about these oral-written
and casual-formal language in Arabic. It is also necessary
to note here that Arab-Indonesia relationship is setting
better so it is important for Indonesians to develop better
communication especially in Arabic.
PROBLEMS AND OBJECTIVES
From the background above, the problem
statements of this study, dealing with comparing of oralwritten continuum and Casual (Slank)-Formal Continuum
in Arabic as mentions above are formulated in form of
questions as follows: (1) What are the typical
characteristics of the written – formal language in Arabic?
(2) What are the typical characteristics of the casual –
Syamsudin, Oral-Written Continuum and Casual (Slank ) 5
informal language in Arabic?. Based on the problems,
then, the objectives are: (1) to describe the typical
characteristics of the written – formal language in Arabic
and (2) to describe the typical characteristics of the casual
– informal language in Arabic
SIGNIFICANCE
The writer hopes that the result of this research will give
benefit to:
1. General people
This study can be used for people who want to
know more or deeper their own Arabic,
especially oral-written continuum and casual
(slank)-formal continuum in this language
(Arabic). They can read it to remember about
this.
2. The students.
The research of this study can be used by the
student who study Arabic to enrich their
knowledge about this language, so they can get
more knowledge and its will be better than
before so that they can use both this language
well.
3. The teachers or lecturers
The teachers or lectures who teaches Arabic to
add knowledge about this language and to
make easier in learning or teaching method
and also memories about the lesson that have
been gotten when they studied at school and so
on. Besides, it also for developing studies on
6
discourse analysis across different languages
and culture.
REVIEW OF THE RELATED LITERATURE
Theoretical Review
1. Language
There are several perceptions dealing with
language based on their own opinion, therefore, sometime
definition is different from one person and other person.
According to Sapir (1921:8); “language is a purely
human an non-instinctive method of communicating
ideas, emotions and desires by means of voluntarily
produced symbols. While in Oxford advanced Learners
Dictionary of Current English” that language is human
and non-instinctive method of communicative ideas,
feeling and desires by means of system of sounds and
sounds symbols. (1987:473
Lyon, in his book “Language and Linguistics an
Introduction” quotes some definitions of language as
follows:
“ One of the most important fact about language
is that there is in general, no connection between
words and the situations in which they are used
such that occurrence of particular words is
predictable, as habitual behaviour is predictable,
from the situations themselves.” (Professor of
linguistics, University of Sussex 1984).
“A language is a system of arbitrary vocal
symbols by means of which a social group co-
Syamsudin, Oral-Written Continuum and Casual (Slank ) 7
operates.” (In their outline of linguistic analysis
Bloch & trager wrote, 19424: 5)
In his (Essay on language), Hall (1968:158), tell
us that language is “the institution whereby humans
communicate and interact with each other by means of
habitually used oral-auditory arbitary symbols.” In other
hand, Robins (1979:19-14) states that languages are
“symbol system … almost wholly based on pure or
arbitary convention” Furthermore, Chomsky in Syntactic
Structure (1957: 13) states “from now on I will consider a
language to be a set (finite or infinite) of sentences, each
finite in length and constructed out of a finite set of
element.
From several definition above, the writer conclude
that language is a system of communication that used by
society (social member) to express something, feeling,
ideas and desire by means of voluntary of symbol.
a.
Types of Language (oral >< written Language)
There are two types of language that are used by
human being / the society as means of communication
those are spoken / oral and written languages. Spoken /
oral language is utterances in the form of sound (speech,
telling, story etc). While the written language is utterance
in the written form (novel, short story, etc).
According to Lyon (1984:13-14) he states that
“the structures of written sentences upon identifiable
distinction of shape; the structure of spoken sentences
upon identifiable distinction of sounds”. He also says that
“The spoken language is used for a wider range of
8
purposes that the written and writing serves as a
functional substitute for speech only in situations which
make
vocal-auditory
communication
impossible,
unreliable or inefficient”.
Tannen (1982) states that the idea that writing is in
some way ‘freestanding’, whereas speech is more closely
tied to its context, has come under attack as an
oversimplification by discourse analysis
In other hand, McCARTY, in his book “Discourse
Analysis for Language Teacher”. (1994:149) writes:
“…Spoken ‘language in action’ where language is used to
accompany actions being performed by the speakers, is
also typically heavily context – dependent and many show
a high frequency of occurrence of deictic words such as
this one, over there, near you and bring that here, which
can only be decoded in relation to where the speakers are
at the time of speaking.”
“…written text such as essays, reports, instructions and
letters do tend to be more freestanding and to contain
fewer deictic expression, written texts may still encode a
high degree of shared knowledge between reader and
writer and be just as opaque as conversational
transcripts…”
b. Language styles (Formal >< informal language)
Beside types, language also has styles, language
styles such us: formal and informal language. Formal
language also called standard language while informal
language called non-standard language.
“The clearest case of formal speech occurs in
social context that are formal, serious, often official in
some sense, in which you the speaker must watch your
Syamsudin, Oral-Written Continuum and Casual (Slank ) 9
language and in which the manner of saying something is
regarded as socially important. These contexts would
include a formal job interview, meeting an important
dignitary, and standing before a court of law.
Informal speech in our use of that term occurs in casual,
relaxed social setting in which speech is spontaneous,
rapid, and uncensored by the speaker. Social settings for
this style of speech would include chatting with close
friends and interacting in an intimate or family
environment or in similar relaxed settings. (Akmajian,
Demers and Harnish, 1979:183)
Furthermore, Shiddiqi, August 6, 2010. Creative
Commons Attribution-ShareAlike License,
Article
http://EzineArticles.com/?expert=Anis_Siddiqi
Source:
Following is a list of some of the main differences
between informal and formal writing:
Informal: May use colloquial words/expressions (kids,
guy, awesome, a lot, etc.)
Formal: Avoid using colloquial words/expressions
(substitute with children, man/boy, wonderful, many, etc.)
Informal: May use contractions (can't, won't, shouldn't,
etc.).
Formal: Avoid contractions (Write out full words cannot, will not, should not, etc.).
10
Informal: May use first, second, or third person.
Formal: Write in third person (except in business letters
where first person may be used).
Informal: May use clichés (loads of, conspicuous by
absence, etc.)
Formal: Avoid clichés (use many, was absent, etc.)
Informal: May address readers using second person
pronouns (you, your, etc)
Formal: Avoid addressing readers using second person
pronouns (use one, one's, the reader, the reader's, etc.)
Informal: May use abbreviated words (photo, TV, etc)
Formal: Avoid using abbreviated words (use full versions
- like photograph, television, etc.)
Informal: May use imperative voice (e.g. Remember....)
Formal: Avoid imperative voice (use Please refer to.....)
Informal: May use active voice (e.g. we have notice
that.....)
Formal: Use passive voice (e.g. It has been noticed
that....)
Informal: May use short and simple sentences.
Syamsudin, Oral-Written Continuum and Casual (Slank ) 11
Formal: Longer and more complex sentences are
preferred (short simple sentences reflects poorly on the
writer)
Informal: Difficulty of subject may be acknowledged and
empathy shown to the reader.
Formal: State your points confidently and offer your
argument firm support.
2. Arabic
Arabic is one of language that has the higher
position in the world after English that is the International
language. Besides, Arabic also used in several important
Things such as: organizations and Conferences.
Ansori, in his Thesis, “Pembudayaan Bahasa Arab
di Pondok Pesantren “Nurul Haromain” Desa Ngroto
Kecamatan
Pujon
Kabupaten
Malang:
Telaah
Penumbuhan Biah Arabiyyah (Lingkungan Kearaban)”,
(1995: 2) says:
“Bahasa Arab telah resmi digunakan sebagai
“bahasa penghubung” antar bangsa, karena bahasa
Arab merupakan: (1) Bahasa resmi bagi 20 negara
di Benua Asia dan Afrika, (2) bahasa resmi di
lingkungan Perserikatan Bangsa-Bangsa, (3)
bahasa resmi dalam organisasi- organisasi Islam
internasional, seperti Muktamar Al- Islamiyah,
Rabitah allam Islami, dan Organisasi Islam
Internasional (OII) yang berpusat di Jakarta, (4)
bahasa resmi dalam konferensi-konferensi Islam
12
Internasional yang Indonesia menjadi anggotanya,
(5) Sebagai bahasa penghubung antar negara
Indonesia dan negara-negara Arab, karena pada
zaman yang dewasa ini hubungan antar bangsa
Indonesia dan bangsa-bangsa Arab semakin
meningkat dan luas baik di bidang agama,
ekonomi, pendidikan, kebudayaan dan politik
(Ansori, 1995:2).”
Officially Arabic is used as International
communicative language because: 1) It is the formal
language for 20 countries in Asia and Africa, 2) It is the
formal language in United Nations, 3) It is the formal
language in Islamic organizations such as Mu’tamar AlIslamiyah; Rabitah Allam Islami; and The International
Islamic Organizations located in Jakarta: Organisasi Islam
International (OII), 4) the formal language in Islamic
International Conferences in which Indonesia is the
Member, 5) and as International communicative language
in religion; economics, culture and political factors.
Beside the International language, Arabic also has
the function like others language. In this case, Raqib
(2004:4) writes
“… bahasa Arab memiliki fungsi sebagai alat
komunikasi, transfer, dan menyatakan seseorang
baik secara lisan maupun tulisan. Sesuatu yang
ditransfer biasa berupa pemikiran, pengertian,
perilaku dan kesenangan atau secara global yang
ditransfer adalah pemikiran (Roqib, 2004:4).”
“Arabic has the functions as communication
devise, transfer, and gives statement either
Syamsudin, Oral-Written Continuum and Casual (Slank ) 13
oral/spoken or written. Usually transfers about
thinking, understanding, behavior and happiness
or globally transferred is thinking. (Roqib,
2004:4)”
Many people especially the students know that
Arabic is divided into two kinds those are Fushah and
Amiyah.
Fiddaroini, in his thesis Pengembangan Pendidikan
Bahasa Arab states: “… bahasa Arab ada dua macam,
yaitu bahasa Arab Fusha dan 'Amiyah.”
Arabic is divided into two kinds, those are Fusha and
‘Amiyah.
Furthermore, beside the kinds of Arabic, It is also
has steps or stages. The Arabic stages such as: the classic
Arabic, the formal Arabic and the casual/informal Arabic.
Fakhrurrazi says:
1.
Bahasa Arab Klasik atau Bahasa Arab Al Qur-an
lebih mengacu secara spesifik
pada grammar dan
penggunaan Al Qur-an hingga sampai pada masa
kekhalifahan
2.
Bahasa Arab Formal Kontemporer lebih mengacu
secara spesifik pada grammar
bahasa Arab dan
penggunaannya pada abad ke-20.
3.
Bahasa Arab ‘Amiyyah atau Spoken Arabic
mengacu pada bentuk bahasa Arab yang
digunakan
14
dalam percakapan sehari-hari.
1.
The classic Arabic or Al quran Arabic is
specifically referring to the grammar and
he usage of
Al quran into the Khalifah period.
2.
The contemporary formal Arabic is specifically
referring to the Arabic grammar
and the usage during
the 20th centuries
3.
The spoken Arabic / casual Arabic is referring to
the Arabic form which is used in
daily habit.
a. Arabic Alphabet
From Wikipedia, the free encyclopedia defines
that The Arabic alphabet ( Arabic:
‫’أجبديةً عربية‬abjadiyyah
‘arabiyyah) or Arabic abjad is the script used for writing
several languages of Asia and Africa, such as Arabic and
Urdu.
1) Consonants
 Collation
There are two main collating sequences for the
Arabic alphabet:
a. The original abjadī order
(‫)أجبدي‬,
used for
numbering, derives from the order of the
Phoenecian alphabet, and is therefore similar to
the order of other Phoenician-derived
alphabets, such as the Hebrew alphabet
Syamsudin, Oral-Written Continuum and Casual (Slank ) 15
b. The hijāʼī
(‫ )هجائي‬or alphabaʼi order shown in
the table below, used where lists of names and
words are sorted, as in phonebooks, classroom
lists, and dictionaries, groups letters by
similarity of shape.
 Primary letter
The Arabic alphabet has 28 basic letters.
Contextual forms
Phonemic
Isolate
Nam Translit
Value
Middl Beginnin e
d
.
End
(IPA)
e
g
‫ا‬
‫ـا‬
‫ـا‬
‫ا‬
ʾalif
ʾ/ā
various,
including
/aː/
‫ب‬
‫ـب‬
‫ـبـ‬
‫بـ‬
bāʾ
b
/b/, also
/p/ in
some
loanwords
‫ت‬
‫ـت‬
‫ـتـ‬
‫تـ‬
tāʾ
t
/t/
‫ث‬
‫ـث‬
‫ـثـ‬
‫ثـ‬
ṯāʾ
ṯ
/θ/
‫ج‬
‫ـج‬
‫ـجـ‬
‫جـ‬
ǧīm
ǧ (also [ dʒ~ʒ~ɡ
j)
]
16
‫ح‬
‫ـح‬
‫ـحـ‬
‫حـ‬
ḥāʾ
ḥ
/ħ/
‫خ‬
‫ـخ‬
‫ـخـ‬
‫خـ‬
ḫāʾ
ḫ (also
kh, x)
[ x~χ ]
‫د‬
‫ـد‬
‫ـد‬
‫د‬
dāl
d
/d/
‫ذ‬
‫ـذ‬
‫ـذ‬
‫ذ‬
ḏāl
ḏ (also
dh, ð)
/ð/
‫ر‬
‫ـر‬
‫ـر‬
‫ر‬
rāʾ
r
/r/
‫ز‬
‫ـز‬
‫ـز‬
‫ز‬
zāy
z
/z/
‫س‬
‫ـس‬
‫ـسـ‬
‫سـ‬
sīn
s
/s/
‫ش‬
‫ـش‬
‫ـشـ‬
‫شـ‬
šīn
š (also
sh)
/ʃ/
‫ـصـ‬
‫صـ‬
ṣād
ṣ
/sˁ/
‫ـضـ‬
‫ضـ‬
ḍād
ḍ
/dˁ/
‫ص‬
‫ض‬
‫ـ‬
‫ص‬
‫ـ‬
Syamsudin, Oral-Written Continuum and Casual (Slank ) 17
‫ض‬
‫ط‬
‫ـط‬
‫ـطـ‬
‫طـ‬
ṭāʾ
ṭ
/tˁ/
‫ظ‬
‫ـظ‬
‫ـظـ‬
‫ظـ‬
ẓāʾ
ẓ
[ ðˁ~zˁ ]
‫ع‬
‫ـع‬
‫ـعـ‬
‫عـ‬
ʿayn
ʿ
/ʕ/
‫غـ‬
/ɣ/ (/ɡ/ in
many
loanwords
ġ (also
ghain
, <‫ >ج‬is
gh)
normally
used in
Egypt)
‫غ‬
‫ـغ‬
‫ـغـ‬
‫ف‬
‫ـف‬
‫ـفـ‬
‫فـ‬
fāʾ
f
/f/, also
/v/ in
some
loanwords
‫ق‬
‫ـق‬
‫ـقـ‬
‫قـ‬
qāf
q
/q/
‫ك‬
‫ـك‬
‫ـكـ‬
‫كـ‬
kāf
k
/k/
18
‫ل‬
‫ـل‬
‫ـلـ‬
‫لـ‬
lām
l
/l/, (/lˁ/ in
Allah
only)
‫م‬
‫ـم‬
‫ـمـ‬
‫مـ‬
mīm
m
/m/
‫ن‬
‫ـن‬
‫ـنـ‬
‫نـ‬
nūn
n
/n/
‫ه‬
‫ـه‬
‫ـهـ‬
‫هـ‬
hāʾ
h
/h/
‫و‬
‫ي‬
‫ـو‬
‫ـي‬
‫ـو‬
‫ـيـ‬
 Modified letter
‫و‬
/w/ / /uː/
/ /au/,
sometime
w/ū/
wāw
s /u/, /o/
aw
and /oː/
in
loanwords
‫يـ‬
/j/ / /iː/ /
/ai/,
sometime
y/ī/
s /i/, /e/
ay
and /eː/
in
loanwords
yāʾ
Syamsudin, Oral-Written Continuum and Casual (Slank ) 19
The following are not individual letters, but rather
different contextual variants of some of the Arabic letters.
Conditional forms
Phonemic
Name Translit. Value
Isolated Final Medial Initial
(IPA)
‫ـآ‬
‫آ‬
ʾalif
madda
‫آ‬
‫ـآ‬
‫ة‬
‫ـة‬
ʾāt
h or
aṭūaram t / h / ẗ
‫ى‬
‫ـى‬
ʾalif
maqṣūra
ʾā
ā/ỳ
/ʔaː/
/a/, /at/
/aː/
 Gemination
Gemination is doubling of a consonant. Instead of
writing the letter twice, as in English, Arabic places a Wshaped sign called šadda, or shadda, above it. (The
generic term for such diacritical signs is harakat). When a
shadda is used on a consonant which also takes a kasra (a
dash below the consonant indicating that it takes a short
/i/ as its vowel), the kasra may be written between the
consonant and the šadda rather than in its normal place.
General
Name Transliteration
Unicode
0651
tّ ًّ
šadda (consonant doubled)
 Nutation
20
Nunation (the Arabic term is
‫تنوين‬, tanwīn) is the
addition of a final -n to a noun or adjective. The vowel
before it indicates grammatical case. In written Arabic
nunation is indicated by doubling the vowel diacritic at
the end of the word. There are three of these vowel
diacritics, and the signs indicate, from left to right, the
endings -un (nominative case), -an (accusative), and -in
(genitive). The sign t‫ ـ‬e yet iy
ysno mo ttss s
‫ ا‬iy w sot ys m tc ʼalif ‫ً (ـا‬
,) ً‫(ة‬
tāʼ marbūṭa)‫ ً اتءً مربوطة‬or
stand-alone
ً‫(ء‬
hamza‫مهزة‬t ). An alif should always be written
unless the word ends in tāʼ marbūṭa, hamza or is a diptote,
even though the -un, -an, or -in is not written. Nunation is
used only in formal Arabic (including Modern Standard
Arabic); it is absent in everyday spoken Arabic, and many
Arabic textbooks introduce even standard Arabic without
these endings.
Symbol
ً‫ـً ـً ـ‬
Transliteration -un -in -an
2.
Vowel
 Short Vowel
Short vowels can be included in cases where word
ambiguity could not easily be resolved from context
alone, or simply wherever they might be considered
Syamsudin, Oral-Written Continuum and Casual (Slank ) 21
aesthetically pleasing.Short vowels may be written with
diacritics placed above or below the consonant that
precedes them in the syllable, called harakat. All Arabic
vowels, long and short, follow a consonant; in Arabic,
words like "Ali" or "alif", for example, start with a
consonant: ʻAliyy, ʼalif.
Short vowels
Name Trans. Value
(fully vocalised text)
064E
tّ◌
fatḥa
a
/a/
064F
tّ◌
ḍamma
u
/u/
0650◌
Kasra
i
/i/
 Long vowel
A long a following a consonant other than a
hamza is written with a short a sign on the consonant plus
an ʾalif after it; long i is written as a sign for short i plus a
yāʾ; and long u as a sign for short u plus a wāw. Briefly, aʾ
= ā, iy = ī and uw = ū. Long a following a hamza may be
represented by an ʾalif madda or by a free hamza followed
by an ʾalif.
Long vowels
(fully vocalised
Name
Trans. Value
text)
064E 0627
‫◌ّا‬
fatḥa ʾalif (‫)ـا‬
ā
/aː/
22
064E 0649
‫◌ّى‬
fatḥa ʾalif maqṣūra
(‫)ـى‬
ā / aỳ
/a/
064F 0648
‫◌ّو‬
ḍamma wāw
ū / uw
(‫)ـو‬
/uː/
0650 064A
‫◌ّي‬
kasra yāʾ
ī / iy (‫ )ـي‬/iː/
In unvocalized text (one in which the short vowels
are not marked), the long vowels are represented by the
vowel in question: ʾalif, ʾalif maqṣūra (or yeh), wāw, or
yāʾ. Long vowels written in the middle of a word of
unvocalised text are treated like consonants with a sukūn
(see below) in a text that has full diacritics. Here also, the
table shows long vowel letters only in isolated form for
clarity.
Combinations ‫ وا‬and ‫ يا‬are always pronounced wā
and yā respectively, the exception is when t ‫وا‬is the verb
ending, where ʾalif is silent, resulting in ū.
Long vowels
(unvocalised
text)
Name
0627
‫ا‬
(implied fatḥa) ʾalif
ā
/aː/
0649
(implied fatḥa) ʾalif
ā / aỳ
/a/
Trans. Value
Syamsudin, Oral-Written Continuum and Casual (Slank ) 23
‫ى‬
maqṣūra
0648
‫و‬
(implied ḍamma) wāw
ū / uw /uː/
064A
‫ي‬
(implied kasra) yāʾ
ī / iy /iː/
 Diphthongs
The diphthongs [ai] and [au] are represented in vocalised
text as follows:
Diphthongs
(fully vocalised text)
Name
064E 064A
‫◌ّي‬
fatḥa yāʾ
064E 0648
‫◌ّو‬
Trans. Value
Ay
/ai/
fatḥa wāw Aw
/au/
 Vowel omission
An Arabic syllable can be open (ending with a
vowel) or closed (ending with a consonant).


open: CV [consonant-vowel] (long or short vowel)
closed: CVC (short vowel only)
24
When the syllable is closed, we can indicate that
the consonant that closes it does not carry a vowel by
marking it with a diacritic called sukūn (tْt) to remove any
ambiguity, especially when the text is not vocalized. A
normal text is composed only of series of consonants;
thus, the word qalb, "heart", is written qlb. The sukūn
indicates where not to place a vowel: qlb could, in effect,
be read qalab (meaning "he turned around"), but written
with a sukūn over the l and the b (tْ‫ ْقلب‬t ios ysno co s ,)
tcs form qVlb. This is one step down from full
vocalization, where the vowel a would also be indicated
by a fatḥa: tْ‫ق ْلب‬.
The Quran is traditionally written in full
vocalization. Outside of the Qur’an, putting a sukūn
above a yāʼ (representing [iː]), or above a wāw
(representing [uː]) is extremely rare, to the point that yāʼ
with sukūn will be unambiguously read as the diphthong
[ai], and wāw with sukūn will be read [au]. For example,
the letters m-w-s-y-q-ā (‫ موسيقى‬m tc os ʼalif maqṣūra at
the end of the word) will be read most naturally as the
word mūsīqā ("music"). If one were to write a sukūn
above the wāw, the yāʼ and the ʼalif, one would get
tْ ‫موسيْق‬
‫ى‬
ْ mc ic myenc ws osoc oe ,*mawsaykāy (note
however that the final ʼalif maqṣūra, because it is an ʼalif,
never takes a sukūn). The word, entirely vocalized, would
be written as ‫ موسيقى‬ocs veoos i e snn se myenc co s sy .
sukūn sign above the final ʼalif maqṣūra, but instead a
miniature ʼalif above the preceding qaf consonant, which
is a valid Unicode character but most Arabic computer
fonts cannot in fact display this miniature ʼalif as of 2006.
Syamsudin, Oral-Written Continuum and Casual (Slank ) 25
No sukūn is placed on word-final consonants,
even if no vowel is pronounced, because fully vocalised
texts are always written as if the ʼiʻrāb vowels were in
fact pronounced. For example, ʼAḥmad zawǧ šarr,
meaning “Ahmed is a bad husband”, for the purposes of
Arabic grammar and orthography, is treated as if still
pronounced with full ʼiʻrāb, i.e. ʼAḥmadu zawǧun šarrun
with the complete desinences.
General
Name
Unicode
Translit.
Phonemic
Value (IPA)
Ø
/aː/
0652
tْ ◌
ّ
Sukūn
(no vowel with this
consonant letter or
diphthong with this
long vowel letter)
0670
tّ◌
ʾalif
above
ā
The sukūn is also used for transliterating words
into the Arabic script. The Persian word ‫ (ماسک‬mâsk,
from the English word "mask"), for example, might be
written with a sukūn above the ‫ﺱ‬ty e es to tcot tcsos e
‫ ک‬sy ymsn eyesc wstmsss tcot nsttso osc tcs.
3. Numerals
Arabic numerals are written from right to left,
though the units are always right-most, and the highest
value left-most, just as with Western "Arabic numerals".
Telephone numbers are read from left to right.
26
Western
Central Eastern/Indian
(Maghreb, Europe) (Mideast) (Persian, Urdu)
0
٠
٠
1
١
١
2
٢
٢
3
٣
٣
4
٤
۴
5
٥
۵
6
٦
۶
7
٧
٧
8
٨
٨
9
٩
٩
b. Arabic Grammar (Nahwu)
Nahwu is the grammatical Arabic that used in
the formal Arabic.
Adnan, in his book “ Nahwu Praktis Ikhtisar Alfiyah
Ibnu Malik” (2004:1) quotes some definitions of Nahwu
as follows:
According to Suyuti in his book “ Al-Bahjah AlMadliyah Fi Syarh al-alfiyah defines:
ً ً‫اصحً ة‬
ًِ ‫فً ً بًِِ هً ذًَ ًَ واتً ـُ ًَ ه‬
ًُ ‫اخًَ رً ً اْل ًَ كً لِ ًِ مً ً اِ ًْ عً َرابً َوبِناَءً ً ًَ وًَ مايً ـًُْ عً َر‬
ًِ ً‫فً ً بًِِ هً ً اًََ و‬
ًُ ‫مً اًَ يً ـُ ًْ عً َر‬
ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً‫الَل‬
ً ِ‫اعً ت‬
ًْ ‫ًَ و‬
A knowledge to define changes and states of word
(mu’rab and mabni), also to know whether a word is
Syamsudin, Oral-Written Continuum and Casual (Slank ) 27
included to verb with good or bad letter (shahih or
mu’tal akhir).
In contrast, others scientists of Nahwu says:
ً‫اتً ً اْ ًَ لعً َرً بًِ يًَِّ ة‬
ًِ ‫اخ ًِ رً اً لْ ًَ كً لِ ًَ م‬
ًِ ‫الً ً اًََ و‬
ًِ ‫ثً ًَ ع ًْ نً ً اَ ًْ حًَ و‬
ًُ ‫ح‬
ًَ ‫ً فًَ ـ ًُ ه ًَ وً ًِ عًْ ل ًُ مً يً ـًُْ ب‬:‫ح ًُ و‬
ًْ َّ‫اعًْ ل ًُ مً الً ن‬
ًِ ‫ًَ وً اًََّ م‬
ً‫ً فًَ ـ ًَ ه ًَ ذا‬.‫ابً ًَ واً لًْ بِنً اًَِ ء‬
ًِ ‫ثً ً اْ ًِ ل ًْ عً َر‬
ًُ ‫اتً ًِ م ًْ نً ًَ حًْ ي‬
ًِ ‫ثً ًَ ع ًِ نً ً اْل ًَ كً لِ ًَ م‬
ًُ ‫ح‬
ًَ ‫ً اْ ً لعًِْ ل ًُ مً يً ـًُْ ب‬
ِ ًِ ‫فً ً ح‬
ِ ‫ىً بً ـ ًْ ع ًَ دً اِنْتِظَ ًِ ام َه‬
ِِ
ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً ً.‫اً فً اْ ً جُ ًْ مً لًَِ ة‬
َ ًْ َ‫الً تَـً ْرً كًْ يً بِ ًِ هاً ً ا‬
َ ً ً‫ً اْ ًَ لعً َرً بًِ يًَّ ة‬
ً ً ً ً ً ً ً ًDefinition of Nahwu is a science of last status of
word in point of view of change and state (mu’rab and
mabni). This studies last of words after being combined
in a sentence; nominal or verbal (ismiyah/ismiyah).
c. Kinds of Arabic
1. Fusha
According to Yaqub defines:
“Bahasa Arab fusha adalah bahasa yang digunakan dalam
al Qur-an, situasi-situasi resmi, penggubahan puisi,
penulisan prosa dan juga ungkapan-ungkapan pemikiran
(tulisan-tulisan ilmiah). Secara umum bahasa ini dapat
diklasifikasikan dalam dua tingkatan, yaitu Bahasa Arab
Klasik yang digunakan dalam bahasa al Qur-an dan
Bahasa Arab Standar Modern yang digunakan dalam
bahasa ilmiah.”
“Fusha is Arabic that used in Alquran, formal situation,
changing poetry, writing prose, and also the expression of
thinking (scientific writing). In common, it is can be
classified in the two stages those are classical Arabic
28
which is used in Alquran and modern standard Arabic that
used in scientific language.”
In the other hand, Ghazawi (Sabah Ghazzawi: 1992,
2).writes :
“Bahasa Arab Fusha dikenal dengan bahasa Arab baku
atau standar dan banyak yang menyebutnya sebagai
bahasa Arab klasik (classical Arabic), bahkan ada yang
menyebutnya sebagai Bahasa Arab Standar Modern.”
“Fusha known familiar as standard Arabic and many
people calls as (classical Arabic), moreover, it is also
called Modern Standard Arabic.”
From some definition above the writer concludes that
Fusha is Arabic that used in the formal situation such as:
Al quran, speech, writing and so on.
2. Amiyah
According to Yaqub, he states:
“Bahasa ‘amiyyah atau yang sering dikenal dengan alLahjah adalah bahasa yang digunakan dalam urusanurusan biasa (tidak resmi), dan yang diterapkan dalam
keseharian (istilah familiarnya bahasa gaul; yarab,,).
Bahasa ini tidak lain adalah bahasa yang digunakan dalam
percakapan sehari-hari.”
“Amiyyah (al-lahjah) is Arabic that used in the informal
situation, and it is also used in daily habit (casual, slank in
Arabic).”
Syamsudin, Oral-Written Continuum and Casual (Slank ) 29
Furhermore, Arsyad (2003:3) writes that:
“Bahasa Arab 'Amiyah dikenal dengan bahasa Arab
yaumiah (harian) bahkan suqiyah (pasaran), dan ada juga
yang menyebutnya dengan bahasa Arab kolukwial atau
dialek lisan setempat.”
“Amiyah known as Arabic yaumiyah (casual) or suqiah
(slank) and it is also called collogue Arabic or dialect in
every country.”
From some statements above the writer concludes
that Amiyah is Arabic that used in the informal situation.
B.
Theoretical Conclusion
From the theory above, the writer concludes that
Arabic divided into 2 kinds those are fusha and amiyah.
Fusha is Arabic that used in the formal situation such as:
Al-Quran, Speech, poetryprose and so on. While Amiyah
is Arabic that used in the informal situation such as
conversation in daily activity, casual, slank and so on.
Fusha is divided into 2 steps, first is classical
Arabic which used in Al-quran. Abd second is modern
standard Arabic that used in scientific Arabic.
Amiyah is Arabic that not follows the structure of
the grammatical Arabic, it is depend on dialect of people
who live in their own countries, because each countries
30
has different dialect with other countries.
RESEARCH METHODOLOGY
In this chapter, the
about method of research
method includes: type of
collection, credibility and
analysis.
writer would like to discuss
in this study. The research
research, data sources, data
dependability and also data
A.
Type of Research
In this study, the writer applies the descriptive
qualitative research method. It is the research method that
intended to analyze the typical characteristics between
oral >< written language and formal >< casual language
in Arabic. She chooses this research method because it is
describing the data obtained from the informants and
library.
B.
Data Sources
In composing this study, the writer takes the data
from the several books that related with the problems
statement as the data sources in this study. Besides, the
writer also gathered data from some informants. She
recorded the information from informants and she made
transcription of them. She recorded the information from
informants and she makes transcription of it. The data
sources taken from the books/library research are as
follows:
1.
Nahwu Praktis ( Ikhtisar Alfiyah Ibnu Malik) by
A. Yazid Adnan Quthny,
S.HI, 2004.
Syamsudin, Oral-Written Continuum and Casual (Slank ) 31
2.
Belajar Bahasa Amiyah: 27/7/2010/16 Sya’ban
1431 H/ Hits: 346 by Muhammad Syauqi Hafiz.
3.
Perbedaan Bahasa Arab Fushah dengan Bahasa
Arab Amiyah :
http://fakhrurrazi.com: posted: 0406-2009
4.
BAHASA ARAB_Bahasa Sasaran: Dari Amiyah
ke Fusha: by Saidun Fiddaroini: posted 25-07-2010
The data Sources taken from the speakers/informants
living in Islamic boarding school of Zainul Hasan
Genggong are as follows:
1.
Data collected from daily speakers of Arabic in
Islamic boarding school of Zainul Hasan
Gengong.
2.
Data collected from native speakers from Egypt
and Arab Saudi that visited in Islamic boarding
school of Zainul Hasan Genggong.
C.
Data Gathering
The data of the study were gathered in the
following steps. First the writer tried to find books used as
sources of data in the library, in Islamic boarding school
and in her house and also browsing internet. The writer
read the books and the result of browsing internet used as
the sources of data again and again until understand the
contain of the books also result of browsing internet,
especially related to the problem of the study then she
asked the informants about Fushah >< Amiyah,
oral><written language in Arabic. The method of
collecting data by the researcher such as observation and
interview some informants that living in Islamic boarding
32
school. And the last she arranged the data in accordance
and related with the problem of the study.
D.
Data Analysis
After collecting the data, the researcher continues
analyzing the data in following steps:
1.
Reading the data or article got from internet and
books
2.
Choosing the data teach fushah >< amiyah, oral
written language in Arabic
3.
Rereading the data have been choosen
4.
Analysing the typical characteristics of oral ><
written language, formal >< casual language in Arabic
5.
Drawing conclusion
FINDING AND INTERPRETATION
In this chapter, the writer would like to present the
analysis of data: Written – formal language in Arabic and
casual – informal language in Arabic.
A. Written - Formal Language in Arabic
1. Isim
a) Isim ‘Alam
1)
‫ً ُمَ َّمد‬
ُ ‫( َق َّ َام‬Qoma Muhammadun) =
Muhammad stood
 ‫ ُُمَ َّمد‬refers to the name of person. Name of
person is including isim ‘alam, it is read/wrote
tanwin un (
ًّ )ttin the last of word. It for
Syamsudin, Oral-Written Continuum and Casual (Slank ) 33
mudzakkar (‫ ً ) مذكر‬because this word is name
of male person (masculine)
2)
ِ َ‫( جاتً ً ف‬Ja’at fatiimatun) = Fatimah came
ً‫اطْي َمة‬
ْ َ
ِ َ‫ف‬t refers to the name of person. Name
 ً‫اطْي َمة‬
of person is including isim ‘alam, it is
ّ ً )ttin the last of
word. It for muannats (‫)مؤنث‬tbecause this
read/wrote tanwin un (
word is name of female person (feminine)
3)
‫( اَ ُك ُل ًُ رزًّا‬Akulut ruzzan) = I eat rice
‫ ُرزَّّا‬t refers to Isim ‘alam because it is the
name of thing, name of thing is including isim
‘alam. It is read / written tanwin an ( ًّ
ً) in
the last of word. It for mudzakkar (‫)مذكر‬t
because there is no ta’ marbutoh ( ‫ ) ة‬in the
last of word. Usually the characteristics of
muannats such as: is ta’ marbutoh
( ‫) ة‬, alif maqshuroh (‫ ) ى‬and alif mamdudah
( ‫) اء‬, in the last of word.
34
4)
ً‫ً َمَلَّة‬
َ ُ‫اَقْـَرا‬
(Aqro’u majallatan) = I read
magazine
 ً‫ ََمَلَّة‬t refers to Isim ‘alam because it is
the name of thing, name of
thing is including
isim ‘alam. It is read / written tanwin an ( ًّ
the
ً) in
last of word. It for muannats (‫ً )مؤنث‬
because there is ta’ marbutoh (
‫ة‬
) in the last
of word. Usually the characteristics of muannats
such as: is
ta’ marbutoh (
‫) ة‬, alif maqshuroh
( ‫ ) ى‬and alif mamdudah ( ً‫) اء‬, in
the last of
word.
5)
ً‫بً بَِقلَم‬
ُ ُ‫( اَ ْكت‬Aktubu biqolamin) = I write with pen
 ً‫ ً بَِقلَم‬refers to Isim ‘alam because it is the name
of thing, name of thing is including isim ‘alam. It
is read / written tanwin in ( ًّ
ً) in the last of
word because there is harfu jar in front of of the
word, therefore it must be harokat kasrah. It for
mudzakkar (‫)مذكر‬tbecause there is no ta’
marbutoh (
‫ ) ة‬in the last of word. Usually the
Syamsudin, Oral-Written Continuum and Casual (Slank ) 35
characteristics of muannats such as: is ta’
marbutoh (‫)ة‬, alif maqshuroh ( ً‫ى‬
) and alif
mamdudah ( ‫) اء‬, in the last of word.
6)
ً‫ً الر ُج ُل‬
َّ َ‫( َجاء‬Ja’a ar-rojulu) = a man came
‫ل‬
ً ‫الر ُج‬
َّ trefers to Isim ‘alam because it is the name
ُ
of thing, name of thing is including isim ‘alam. It
is added by al ta’rif (‫ )ال‬in front of the word
because it as the specific word. However, the
harokat of the last word is dhommah
( ًُّ ً).
7)
ِ ‫( اَ ْذه‬Adzhabu ila al-madrrosati) = I go
ً‫در َس ِة‬
َ ‫ىلً الْ َم‬
ُ َ
َ ‫بً ا‬
to school
 ‫س ًِ ة‬
َ ‫در‬
َ ‫ ً الْ َم‬refers to Isim ‘alam because it is the
name of thing, name of thing is including isim
36
‘alam. It is read / written kasrah ( ًِّ
ً) in the last
of word because there is harfu jar in front of of the
word, therefore it must be harokat kasrah. It is not
read / written tanwin because there is al ta’rif (‫)ال‬
in front of the word because it as the specific
word. It for muannats (‫)مؤنث‬tbecause there is ta’
marbutoh (
‫ ) ة‬in the last of word. Usually the
characteristics of muannats such as: is ta’
‫) ة‬, alif maqshuroh ( ً‫ ) ى‬and alif
mamdudah ( ً‫) اء‬, in the last of word.
marbutoh (
b) Isim Isyarah
1)
ً‫اً كِتً اَب‬
ً ‫ ( ًَ ه ًَ ذ‬hadza kitabun) = this is a book
 ‫ذا‬
ًَ ‫ ًَ ه‬refers to isim isyarah because it indicates to
assign the near. It is mudzakkar because it for the
masculine word.
‫( ًَ ه ًَ ذا‬hadza) = this  for mudzakkar (masculine),
mufrad (singular)
ً‫( َه َذ ِان‬hadzaani) = these  for mudzakkar
(masculine),mutsanna (dual)
ًِ‫( َه ُؤلًَِ ء‬ha’ulaa’i) = these  for mudzakar
(masculine), jamak (plural)
Syamsudin, Oral-Written Continuum and Casual (Slank ) 37
2)
‫( َه ِذًِ هً ََمَلًَّ ة‬hadzihi majallatun) = this is a book
 ‫ َه ِذًِ ه‬refers to isim isyarah because it indicates to
assign the near. It is muannats because it for the
femimine word.
ً‫( َه ِذ ِه‬hadzihi) = this for muannats (feminine),
mufrad (singular)
‫( هتان‬hataani) = these  for muannats (feminine)
mutsanna (dual)
‫( َه ُؤلَء‬ha’ulaa’i) = these  for muannats
(feminine) jamak (plural)
3)
ِ
ً‫كً قَـلَم‬
َ ‫( َذل‬dzalika qolamun) = that is a pen
‫ك‬
ًَ ِ‫ َذل‬t refers to isim isyarah because it indicates
to assign the far. It is mudzakkar because it for the
masculine word.
ِ
ً‫ك‬
َ ‫( َذل‬dzalika) = that  for mudzakkar
(masculine), mufrad (singular)
‫( ذانك‬dzanika) = those for mudzakkar
(masculine), mutsanna (dual)
ً‫ك‬
َ ِ‫‘( أُولَئ‬ula’ika) = those  for mudzakkar
(masculine), jamak (plural)
4)
ً‫ً َمَلَّة‬
َ‫ك‬
َ ‫( تِْل‬tilka majallatun) = that is magazine
38
‫ك‬
ًَ ‫ ً تِْل‬refers to isim isyarah because it indicates
to assign the far. It is muannats because it for the
feminine word.
ً‫ك‬
َ ‫( تِْل‬tilka) = that  for muannats (feminine),
mufrad (singular)
t‫ك‬t‫ن‬t‫( تا‬taanika) = those  for muannats (feminine),
mutsanna (dual)
ً‫ك‬
َ ِ‫‘( أُولَئ‬ulaiaka) = those  for muannats
(feminine), jamak (plural)
c) Isim Maushul
ِ َّ ‫جاءً الْمد ِر‬
1) َ‫سً الْ ِف ْق ً ه‬
ُ ‫سً الذ ْيً يَ ْد ُر‬
ُ َُ َ َ
(Ja’al mudarrisu alladzii yadrusul fiqha)
= the teacher (male) who teaches Fiqh is coming
‫ي‬
ًْ ‫ اً لَّ ِذ‬refers to isim maushul because it is
collecting two sentences to be one sentence. This
sentence is from two sentences:
ِ ‫ اَلْمد ِرسً ي ْدر‬these sentences
ِ
ً‫س‬
ُ ‫ َجاءًَ الْ ُم َدر‬and ‫سً الْف ْق ًَ ه‬
ُ ُ َ ُ َُ
are collected to be one sentence therefore these
ِ
sentences become  ‫يً يَ ْد ُرسً الْ ِف ْق ًَ ه‬
ْ ‫َجاءً الْ ُم َد ِرسً الَّذ‬
ُ
ُ
َ
It is mudzakkar because it indicates to the
masculine word.
It is mufrad because it indicates to the singular.
ِ ‫انً الَّ َذ ِانً ي ْدرس‬
ِ ‫جاءً الْم َد ِرس‬
2) ‫انً الْ ِف ْق ًَ ه‬
َُ َ
َ ُ ََ
Syamsudin, Oral-Written Continuum and Casual (Slank ) 39
(ja’ati al-mudzarrisaani alladzaani yadrusaani alfiqha)
= two teachers (male) who teach Fiqh are coming
 ‫ان‬
ًِ ‫ الَّ َذ‬refers to isim maushul because it is
collecting two sentences to be one sentence. This
sentence is from two sentences:
ِ ‫ جاءً الْم َد ِرس‬and ‫ان الْ ِف ْق ً ه‬
ِ
ً‫ان‬
ًِ ‫ اً لْ ُم َد ِر َس‬these
َ ً ‫ان يَ ْد ُر َس‬
َ ُ ََ
sentences are collected to be one sentence
therefore these sentences become 
ِ ‫انً الَّ َذ ِانً ي ْدرس‬
ِ ‫الْم َد ِرس‬
ً‫انً الْ ِف ْق َه‬
َُ َ
َ ُ
ًَ‫ً ً َجاء‬
It is mudzakkar because it indicates to the
masculine word.
It is mutsanna because it indicates to the
dual/double.
3) ‫َجاءًَ الْ ُم َد ِر ُس ْو َنً الَّ ِذيْ َنً يَ ْد ُر ُس ْو َنً الْ ِف ْق ًَ ه‬
(ja’a al-mudarrisuuna alladzina yadzrusuuna alfiqha)
= the teachers (male) who teach Fiqh is coming
‫ن‬
ًَ ْ‫ ً الَّ ِذي‬refers to isim maushul because it is
collecting two sentences to be one sentence. This
sentence is from two sentences:
‫ جاءً الْم َد ِرسو ًَ ن‬and ‫ الْ ِف ْقه‬t‫الف ْقه‬tْ ‫ يدْرس ْون‬t‫ ْالمدرس ْون‬these
ُْ ُ َ َ
sentences are collected to be one sentence
therefore these sentences become
ِ
ِ
 ‫س ْو َنً اً لْ ِف ْق ًَ ه‬
َ ‫ً َجاءت‬
ُ ‫ً جاءً الْ ُم َد ِر ُس ْو َنً الَّذً يْ َنً يَ ْد ُر‬
َ
َ
40
It is mudzakkar because it indicates to the
masculine word.
It is jamak because it indicates to the plural.
ِ
َّ ِ
4) ‫سً الْ ِف ْق ًَ ه‬
ُ ‫َجاءَتً الْ ُم َدر َسةًُ ال ِ ِْتً تَ ْد ُر‬
(ja’at al-mudarrisatu allaty tadrusu al-fiqha)
= the teacher (female) who teaches Fiqh is coming
‫ِت‬
ً َِّ‫ ً ال‬refers to isim maushul because it is
ْ
collecting two sentences to be one sentence. This
senten is from two sentences: ‫س‬
ً ‫ َجاءتً الْ ُم َد ِر‬tand
َ
ُ
ِ
ِ
‫سً الْف ْقه‬
ُ ‫سً ت ْد ُر‬
ُ ‫ اَلْ ُم َدر‬collected be one sentence
therefore these sentences become
ِ
 ‫سةًُ الَِِّتً تَ ْد ُرسً الْ ِف ْق ًَ ه‬
َ ‫َجاءتً الْ ُم َد ِر‬
ُ
ْ
َ
It is muannats because it indicates to the
feminine word.
It is mufrad because it indicates to the singular.
ِ
ِ ‫انً تَ ْدرس‬
ِ ِ
5) ‫انً الْ ِف ْق ًَ ه‬
َ ُ َ‫َجاءَتً الْ ُم َد ِر َستَانً الَّت‬
(ja’at al-mudarrisaati allataani tadrusaani al-fiqha)
= two teachers (female) who teach Fiqh are
coming
‫الَّتان‬t refers to isim maushul because it is
collecting two sentences to be one sentence. This
ِ ‫جاء‬
sentence is from two sentences: ‫ان‬
ًِ َ‫تً الْ ُم َد ِر َست‬
َ
َ
Syamsudin, Oral-Written Continuum and Casual (Slank ) 41
ِ ‫تَ ْدرس‬
and ‫انً الْ ِف ْق ًَ ه‬
َُ
ِ َ‫ الْم َد ِرست‬collected be one
ً‫ان‬
َ ُ
sentence therefore these sentences become 
ِ
ِ ‫انً تَ ْدرس‬
ِ ِ
ً‫انً الْ ِف ْق َه‬
َ ُ َ‫َجاءَتً الْ ُم َد ِر َستَانً الَّت‬
It is muannats because it indicates to the
feminine word.
It is mutsanna because it indicates to the dual
(double).
ِ
ِ ُ ‫تً الْم َد ِر َس‬
6) ‫ِتً يَ ْد ُر ْس َنً الْ ِف ْق ًَ ه‬
ُ َ‫َجاء‬
ْ َّ‫اتً الال‬
(Ja’at al-mudarrisaatu allaaty yadrusna al-fiqha)
= Two teachers (female) who teach Fiqh coming

ِ
ً‫ِت‬
ْ َّ‫ ً الال‬refers to isim maushul because it is
collecting two sentences to be one sentence. This
ْ ‫جاءت‬t
sentence is from two sentences: t‫المدرسات‬t
and
ًَّ َ‫ات يَ ْد ُر ْس َنً الْ ِف ْقه‬
ًُ ‫ الْ ُم َد ِر َس‬collected be one sentence
ِ ‫جاء‬
therefore these sentences become  ً‫ت‬
ََ
ِ ُ ‫الْم َد ِر َس‬
ّ ًَ ‫ِتً يَ ْد ُر ْس َنً الْ ِف ْق َه‬
ُ
ْ َّ‫اتً الال‬
 It is muannats because it indicates to the
feminine word.
 It is jamak because it indicates to the plural.
d) Isim Dhomir
1)
ِ ِ ِ ُ ‫( أ َََن‬ana muslimun, diini al ً‫ِنً اْ ِإل ْسالَ ُم‬
َ ْ‫ً دي‬،‫ً م ْسلم‬
Islam)
= I am a Moslem, my religion is Islam
42
 ‫ََن‬
ًَ ‫ أ‬is dhomir rafa’ because it indicates to the
subject. It for singular
feminine
masculine or
 ‫ِن‬
ً ِْ‫ ِدي‬indicates to isim dhomir nashab
َ
because it indicates to the object, and ‫ي‬
ًْ can
not stand alone (dependent word) without any
word
connecting with this dhomir.
2)
ِ ‫( ََننً مسلِمو َن‬nahnu muslimuuna,
ً‫ً ديْـنًُ ـنَاً اْ ِإل ْسالَ ُم‬،
ُْ ْ ُ ُ ْ
diinunaa al-Islam)
= We are Moslems, our religion is Islam
‫ن‬
ًُ ‫ ََْن‬is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
 ‫ ِديْـنُـنَا‬indicates to isim dhomir nashab
because it indicates to the object, and t‫ نا‬can not
stand alone (dependent) without any word
connecting
with this dhomir.
3)
ِ ِ ‫( أَنْت‬anta muslimun,
ً‫كً اْ ِإل ْسالَ ُم‬
َ ُ‫ً ديْـن‬،‫ً م ْسلم‬
ُ َ
diinunka al-Islam)
= You are a Moslem, your religion is Islam
(male)
‫ت‬
ًَ ْ‫ أَن‬is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
Syamsudin, Oral-Written Continuum and Casual (Slank ) 43
‫ك‬
ًَ ُ‫ ِديْـن‬indicates to isim dhomir nashab
because it indicates to the object, and t‫ ك‬can
not stand alone (dependent) without any word
connecting
with this dhomir.
4)
ِ ِ ً ‫ت‬
ِ
ِ ُ‫ً ديـن‬،
ً‫كً اْ ِإل ْسالَ ُم‬
ْ ‫ً م ْسل َمة‬
ُ ْ‫( أَن‬anti muslimatun,
diinuki al- Islam)
= You are a Moslem, your religion is Islam
(female)
‫ت‬
ًِ ْ‫ أَن‬is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
‫ك‬
ًِ ُ‫ ِديْـن‬indicates to isim dhomir nashab
because it indicates to the object, and ‫ك‬
ًِ can
not stand alone (dependent) without any word
connecting
with this dhomir.
5)
‫ً اَهللًُ يـَ ْر ََحُ ُك َما‬،‫ان‬
ًِ ‫( أَنْـتُ َماً ُم ْسلَ َم‬antumaa muslimaani,
Allahu yarhamukumaa)
=You are Moslems, your religion is Islam
(male/female, dual)
 ‫ أَنْـتُ َما‬is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
 ‫ك َما‬
ُ ُ‫ يـَ ْر ََح‬indicates to isim dhomir nashab
because it indicates to the
object, and
44
َ‫ ُكمً ا‬can not stand alone (dependent) without
any word connecting with this dhomir.
6)
ً‫َحُ ُك ْم‬
ًَ ‫ً اَهللًُ يـَ ْر‬،‫( أَنْـتُ ْمً ُم ْسلِ ُم ْو ًَ ن‬antum muslimuuna,
Allahu yarhamukum)
=You are Moslems, your religion is Islam
(male, plural)
 ‫ أَنْـتُ ًْ م‬is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
 ‫ك ًْ م‬
ًَ ‫ يـَ ْر‬indicates to isim dhomir nashab
ُ ُ‫َح‬
because it indicates to the
object, and
ً‫ ُك ْم‬can not stand alone (dependent) without
any word connecting with this dhomir.
7)
ً‫َحُ ُك َّن‬
ًَ ‫ً اَهللًُ يـَ ْر‬، ً‫ُتً ُم ْسلِ َمات‬
َّ ُ ‫( أَنْـ‬antunna muslimaatun,
Allahu yarhamukunna)
=You are Moslems, your religion is Islam
(female, plural)
 ‫ُت‬
ًَّ ُ ‫ أَنْـ‬is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
‫ن‬
ًَّ ‫َحُ ُك‬
ًَ ‫ يـَ ْر‬indicates to isim dhomir nashab
because it indicates to the
object, and
Syamsudin, Oral-Written Continuum and Casual (Slank ) 45
ً‫ ُك َّن‬can not stand alone (dependent) without
any word connecting with this dhomir.
8)
ًَ ‫ً اَهللًُ يـَ ْر‬، ً‫( ُه َوً ُم ْسلِم‬huwa muslimun, Allahu
ُ‫َحًُ ه‬
yarhamuhu)
= He is a Moslem, his religion is Islam (male,
singular)
‫ ُه ً و‬t is dhomir rafa’ because it indicates to
َ
the subject. It for singular
feminine
masculine or
 ُ‫َحًُ ه‬
ًَ ‫ يـَ ْر‬indicates to isim dhomir nashab
because it indicates to the
object, and ‫ه‬
ًُ
can not stand alone (dependent) without any
word
connecting with this dhomir.
9)
ِ
ِ
ً‫اً السالَ ُم‬
َّ ‫ً علَْيـ َه‬،
َ ً‫( ه َيً ُم ْسل َمة‬hiya muslimatun,
‘alaiha as-salamu)
= She is a Moslem, her religion is Islam
(female, singular)
‫ي‬
ً ‫ ِه‬t is dhomir rafa’ because it indicates to
َ
the subject. It for singular
feminine
masculine or
46
 ‫ َعلَْيـ َها‬indicates to isim dhomir nashab
because it indicates to the
object, and ‫ها‬
can not stand alone (dependent) without any
word
connecting with this dhomir.
10) ‫اً السالَ ًُ م‬
ًِ ‫( ُمهَاً ُم ْسلِ َم‬humaa muslimaani,
َّ ‫ً علَْي ِه َم‬،
َ ‫ان‬
‘alaihimaa as-salam)
= They are Moslems, their religion is Islam
(male/female, dual/double)
‫ ُمهَا‬t is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
because it indicates to the
object, and
 ‫ َعلَْي ِه َما‬indicates to isim dhomir nashab
‫ ِمهَا‬can not stand alone (dependent) without any
word
connecting with this dhomir.
ِ
11) ‫ً السالًَُ م‬
َّ ‫ً علَْي ِهم‬،
َ ‫( ُه ْمً ُم ْسل ُم ْو ًَ ن‬hum muslimuuna,
ُ
‘alaihimu as-salam)
= They are Moslems, their religion is Islam
(male, plural)
‫ ُه ًْ م‬t is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
 ‫ َعلَْي ِه ً م‬indicates to isim dhomir nashab
ُ
because it indicates to the
object, and
Syamsudin, Oral-Written Continuum and Casual (Slank ) 47
ً‫ ِه ُم‬can not stand alone (dependent) without
any word connecting with this dhomir.
ِ
12) ‫ً السالًَُ م‬
ًَّ ‫ً علَْي ِه َّن‬،
َ ً‫( ُه َّنً ُم ْسل َمات‬hunna muslimaatun,
‘alaihinna as-salam)
= They are Moslems, their religion is Islam
(female, plural)
‫ن‬
ًَّ ‫ ً ُه‬is dhomir rafa’ because it indicates to
the subject. It for singular
feminine
masculine or
because it indicates to the
object, and
‫ن‬
ًَّ ‫ َعلَْي ِه‬t indicates to isim dhomir nashab
‫ ِه ًَّ ن‬can not stand alone (dependent) without
any word connecting with this dhomir.
e) Isim Istifham
1) ‫ً م ِريْضً ؟‬
َ ْ‫َّن‬
َ ‫( َهلً أ‬Hal anta mariidun?) = are
َ‫ت‬
you sick?
ْ
ِ ‫ً أ َََن ًِ ِف‬،َ‫( ل‬laa, ana fi shihhatin?) = no, I am
ً‫ً ص َّحة‬
ْ
fine
‫ل‬
tْ ‫ه‬tis isim istifham because it is an
introgative word, so that the first sentence is
the introgative sentence, while the second is
the answering.
48
2)
‫بً ؟‬
ُ ُ‫( َماذَاً تَكْت‬madza tatubu?) = what do you
write?
ً‫بً ِر َسالَة‬
ُ ُ‫( أَ ْكت‬aktubu risalatun) = I write the
letter
 ‫ً ً َماذَا‬introgative sentence, while the second
is the answering. is isim istifham because it is
an introgative word, so that the first sentence
is the in
3)
‫ً ه َذاً ؟‬
َ‫ب‬
َ َ‫(ً َم ْنً َكت‬man kataba hadza?) = who
wrote this?
‫بً َه َذا‬
ًَ َ‫ََحَ ُدً َكت‬
ْ ‫( أ‬ahmadu kataba hadza) = Ahmad
wrore this
ًّْ ‫ َم ْن‬is isim istifham because it is an
introgative word, so that the first sentence is
the introgative sentence, while the second is
the answering.
4)
ُِ ‫َيً قَـلَم‬
‫بً ؟‬
ُّ ‫( أ‬ayyu qolamin tuhibbu?) = which
ُّ ‫ً ُت‬
pen do you like
ً‫َس َوِد‬
ُّ ‫( أ ُِح‬uhibbu qolamal ustadzi) = I
ْ ‫بً قَـلَ َمً اْأل‬
like the techer’s pen
 ‫َي‬
ًُّ ‫ ً أ‬is isim istifham because it is an
introgative word, so that the first sentence is
the introgative sentence, while the second is
the answering.
Syamsudin, Oral-Written Continuum and Casual (Slank ) 49
5)
‫بً ؟‬
ُ ‫( َم ََتً تَ ًْ ذ َه‬mata tadzhabu?) = when will you
go?
‫بً َغدا‬
ُ ‫( أَ ْذ َه‬adzhabu ghodan) = I will go
tomorrow
‫َت‬
ًَ ‫ ً َم‬is isim istifham because it is an
introgative word, so that the first sentence is
the introgative sentence, while the second is
the answering.
6)
ِ
‫تً ؟‬
َّ ‫اً َت‬
َ ًَ‫( ل َماذ‬limadza ta’akhhorta) = why do
َ ‫َخ ْر‬
you come late?
‫ً م ْزَد َِحًَ ة‬
ُ ‫( الطَّ ِريْ ُق‬attariqu muzdahimatun) = the
road was traffic
‫ ً لِ َماذَا‬is isim istifham because it is an
introgative word, so that the first sentence is
the introgative sentence, while the second is
the answering.
7)
ِ ْ‫( ِِلً سأَل‬lima sa’alta dzalika?) = why do
‫كً ؟‬
َ ‫تً ذَل‬
َ َ َ
ask that?
ً‫( َح ِقْيـ َقةً لًَ أَفْـ َه ُم‬haqiotun, laa afham) = really, I
do not understand
tَ‫ ً ًِ ِل‬is isim istifham because it is an
introgative word, so that the first sentence is
50
the introgative sentence, while the second is
the answering.
8)
ِ
‫ً ه َذاً الْ َقلَ ُمً ؟‬
َ ‫( ل َم ْن‬liman hadza al-qolam?) =
Whose pen is this?
ً‫ََحَ ِد‬
ْ ‫( َه َذاً قَـلَ ُمً أ‬hadza qolamu ahmadi) = This is
Ahmad’s pen
‫ن‬
ًْ ‫ ً لِ َم‬is isim istifham because it is an
introgative word, so that the first sentence is
the introgative sentence, while the second is
the answering.
2. Fiil
a) Fiil Madhy
1)
ً‫ص َل‬
ْ ‫( َد َخ َلً اْل َف‬dakhola al-fashla) = he came in the
class  male, singular
‫ل‬
ً ‫ ً َد َخ‬is fiil madhy because it indicates to
َ
the verb (past) using dhomir huwa
( ً‫)ه َو‬
ُ , it is
signed by all the leter in the word are
wrote/read fathah
( ًَّ ً), and there is no one of harfu ziyadah
that suffixes this word, therefore it is fiil
madhy using dhomir huwa (
ً‫) ُه َو‬.
Syamsudin, Oral-Written Continuum and Casual (Slank ) 51
2)
ً‫ص َل‬
ْ ‫( َد َخالًَ اْل َف‬dakholaa al-fashla) = they came in
the class  male, dual
َ‫ال‬
ً ‫ َد َخ‬t is fiil madhy because it indicates to
the verb (past) using dhomir huma for
feminine ( َ‫) ُمهً ا‬, it is signed by all the leter in
the word are wrote/read fathah, and there is
one of harfu ziyadah that suffixes this word
that is alif ( ً‫) ا‬, therefore it is fiil madhy using
dhomir huma
( َ‫) ُمهً ا‬.
3) ‫ل‬
t‫ص‬
ْ ‫اْلف‬t‫( دخل ْوا‬dakholuu al-fashla)
= they came in the class  male, plural
‫دخل ْوا‬t is fiil madhy because it indicates to the
verb (past) using dhomir hum (t‫) ه ْم‬, it is
signed by the last are suffixed leter waw sukun
and alif
(t‫ا‬t‫) ْو‬, therefore it is fiil madhy using dhomir
hum (t‫) ه ْم‬.
ْ ‫( دخل‬dakholat al-fashla)
4) ‫ل‬
t‫ص‬
ْ ‫اْلف‬t‫ت‬
= she came in the class  male, singular
‫ت‬
tْ ‫دخل‬t is fiil madhy because it indicates to
the verb (past) using dhomir hiya (t‫) هى‬, it is
signed by there is one of harfu ziyadah that
ْ ),
suffixes this word that is ta’ sukun (t‫ت‬
therefore it is fiil madhy using dhomir hiya( ).
5) ‫ل‬
t‫ص‬
ْ ‫اْلف‬t‫( دخلتا‬dakholtaa al-fashla)
= they came in the class  female, dual
52
t‫دخلتا‬t is fiil madhy because it indicates to the
verb (past) using dhomir huma for feminine
(t‫) هما‬, it is signed by there are harfu ziyadah
that suffix this word that is ta’ fathah and alif
(t‫) تا‬, therefore it is fiil madhy using dhomir
huma for feminine (t‫) هما‬.
6) ‫ل‬
t‫ص‬
ْ ‫اْلف‬t‫( دخ ْلن‬dakholna al-fashla)
= they came in the class female, plural
t‫دخ ْلن‬t is fiil madhy because it indicates to the
verb (past) using dhomir hunna (t‫) ه َّن‬, it is
signed by there is one of harfu ziyadah that
suffixes this word that is nun fathah (t‫) ن‬,
therefore it is fiil madhy using dhomir hunna
(t‫) ه َّن‬.
7)
ً‫ص َل‬
ْ ‫تً اْل َف‬
َ ‫( َد َخ ْل‬dakholta al-fashla)
= you came in the class  male, singular
‫ت‬
ًَ ‫ َد َخ ْل‬is fiil madhy because it indicates to
the verb (past) using dhomir anta
( ً‫ت‬
َ ْ‫) اَن‬, it is
signed by there is one of harfu ziyadah that
suffixes this word that is ta fathah ( ً‫ت‬
َ ),
therefore it is fiil madhy using dhomir anta
( ً‫ت‬
َ ْ‫) اَن‬.
8)
ً‫ص َل‬
ْ ‫( َد َخ ْلتُماًَ اْل َف‬dakholtumaa al-fashla)
= you came in the class  male/female, dual
Syamsudin, Oral-Written Continuum and Casual (Slank ) 53
َ‫خ ْلتُمً ا‬
َ ‫ ً َد‬is fiil madhy because it indicates to
the verb (past) using dhomir antuma
( َ‫) اَنْـتُمً ا‬,
it is signed by there are harfu ziyadah that
suffix this word tuma ( َ‫) ُُتً ا‬, therefore it is fiil
madhy using dhomir antuma
9)
( ًَ‫) اَنْـتُما‬.
ً‫ص َل‬
ْ ‫( َد َخ ْلتُ ْمً اْل َف‬dakholtum al-fashla)
= you came in the class  male, plural
 ‫خ ْلتُ ًْ م‬
َ ‫ َد‬t is fiil madhy because it indicates to
the verb (past) using dhomir antum ( ً‫) اَنْـتُ ْم‬, it
is signed by there are harfu ziyadah that suffix
this word tum (
ً‫) ُْت‬,
therefore it is fiil madhy
using dhomir antum (
ً‫) اَنْـتُ ْم‬.
ِ
10) ‫ل‬
ً ‫ص‬
ْ ‫( َد َخ ْلتً اْل َف‬dakholti al-fashla)
َ
= you came in the class  female, singular
 ‫لت‬
ًِ ‫ ً َد َخ‬is fiil madhy because it indicates to
ِ ْ‫) اَن‬, it is
the verb (past) using dhomir anti ( ً‫ت‬
signed by there is one of harfu ziyadah that
ِ ),
suffixes this word that is ta kasrah ( ً‫ت‬
therefore it is fiil madhy using dhomir anti
ِ ْ‫) اَن‬.
( ً‫ت‬
54
11) ‫ل‬
ً ‫ص‬
َّ ُ ‫( َد َخ ْل‬dakholtunna al-fashla)
ْ ‫ُتً اْل َف‬
َ
= you came in the class  female, plural
 ‫ُت‬
ًَّ ُ ‫ ً َد َخ ْل‬is fiil madhy because it indicates to
the verb (past) using dhomir antunna ( ً‫ُت‬
َّ ُ ‫) اَنْـ‬,
it is signed by there are harfu ziyadah that
suffix this word tunna ( ً‫ن‬
َّ ُ‫) ت‬, therefore it is
fiil madhy using dhomir antunna ( ً‫ُت‬
َّ ُ ‫) اَنْـ‬.
12) ‫ل‬
ً ‫ص‬
ْ ‫تً اْل َف‬
ُ ‫( ًَ د َخ ْل‬dakholtu al-fashla)
َ
= I came in the class  male / female,
singular
‫ت‬
ًُ ‫ ً َد َخ ْل‬is fiil madhy because it indicates to
the verb (past) using dhomir ana
( ً‫) اَ ََن‬, it is
signed by there is one of harfu ziyadah that
suffixes this word that is ta dhommah ( ًّ
ُ
therefore it is fiil madhy using dhomir ana
( ‫) اَ ًَ َن‬.
13) ‫ل‬
ً ‫ص‬
ْ ‫( َد َخ ْلناًَ اْل َف‬dakholnaa al-fashla)
َ
= we came in the class  male / female,
dual/plural
ً),
Syamsudin, Oral-Written Continuum and Casual (Slank ) 55
 َ‫خ ْلنً ا‬
َ ‫ َد‬is fiil madhy because it indicates to
the verb (past) using dhomir nahnu ( ً‫ن‬
ُ ‫) ََْن‬, it
is signed by there are harfu ziyadah that suffixt
this word these are nun and alif fathah ( ًَ‫) َن‬,
therefore it is fiil madhy using dhomir nahnu (
ً‫) ََْن ُن‬.
b) Fiil Mudharik
ِ‫بً ُم َّمدً ً ا‬
1) ‫ىلً اْمل ْد َر َس ًِ ة‬
َُ ًُ ‫يَ ْذ َه‬
َ
َ
(Yadzhabu muhammadun ila al-madrosati)
= Muhammad goes to school
‫ب‬
ً ‫ يَ ْذ َه‬is fiil mudharik because it indicates
ُ
to the verb (present) using dhomir huwa
( ‫ُه ًَ و‬
), it is signed by there is one of harfu ziyadah
prefixes this word that is ya fathah ( ‫ي‬
ًَ ) the
second leter is read/written sukun
( ّ ًْ )
and the last later of word is read dhommah ( ّ
ًُ
), therefore it is fiil mudharik using dhomir
huwa ( ‫) ُه ً و‬.
َ
ِ‫ُم َّمدً وآدمً ي ْذهباَ ِنً ا‬
2) ‫ىلً اْمل ْد َر َسة‬
َ َ َ َ َُ
َ
َ
56
(Muhammadun wa Adamun yadzhabani ila almadrosati)
= Muhammad and Adam go to school
‫ن‬
ًِ َ‫ يَ ْذ َهبا‬is fiil mudharik because it indicates
to the verb (present) using dhomir huma for
dual masculine
( َ‫) ُمهً ا‬, it is signed by there is
one of harfu ziyadah prefixes this word that is
ً‫ي‬
َ ), the second leter is
read/written sukun ( ّ
ًْ ) and the last later are
ya fathah (
suffixed by alif and nun kasrah
( ‫ان‬
ًِ ) therefore it is fiil mudharik using
dhomir huma ( َ‫ ) ُمهً ا‬for masculine.
ِ‫ُم َّمدً وآدمً ً وً إِد ِريسً ي ْذهبـونً ا‬
3) ‫ىلً اْمل ْد َر َس ًِ ة‬
َ ْ ُ َ َ ْ ْ َ َ َ َُ
َ
َ
(Muhammadun wa Adamun wa Idrisun
yadzhabuuna ila al-madrosati)
= Muhammad, Adam and Idris go to school
‫ن‬
ًَ ‫ يَ ْذ َهبُـ ْو‬is fiil mudharik because it indicates
to the verb (present) using dhomir hum for
plural masculine
( ‫) ُه ًْ م‬, it is signed by there is
one of harfu ziyadah prefixes this word that is
ً‫ي‬
َ ), the second leter is
read/written sukun ( ًّْ ) and the last later are
ya fathah (
Syamsudin, Oral-Written Continuum and Casual (Slank ) 57
suffixed by wau sukun and nun fathah (
ً‫) ْو َن‬
therefore it is fiil mudharik using dhomir hum
( ‫ ) ُه ًْ م‬for masculine.
ِ‫بً خ ِد ْْيةً ً ا‬
4) ‫ىلً اْمل ْد َر َس ًِ ة‬
َ َ ًُ ‫تَ ْذ َه‬
َ
َ
(Tadzhabu Khodijatun ila al-madrosati)
= Khodijah goes to school
‫ب‬
ً ‫ تَ ْذ َه‬is fiil mudharik because it indicates
ُ
to the verb (present) using dhomir hiya (
ً‫) ِه َى‬,
it is signed by there is one of harfu ziyadah
prefixes this word that is ta’ fathah (
second leter is read/written sukun
ً‫ت‬
َ ) the
( ّ ًْ ً) and the last later of word is read
dhommah ( ً ّ
ًُ ً ), therefore it is fiil mudharik
using dhomir hiya ( ً‫) ِهى‬.
َ
ِ‫خ ِد ْْيةً ً ً وً عائِشةً ت ْذهباَ ِنً ا‬
5) ‫ىلً اْمل ْد َر َس ًِ ة‬
َ َ َ َ َ َ َ
َ
َ
(Khodiijatun wa ‘Aaisyatun tadzhabani ila almadosati)
= Khodijah and ‘Aisyah go to school
‫ن‬
ًِ َ‫ تَ ْذ َهبا‬is fiil mudharik because it indicates
to the verb (present) using dhomir antumaa for
dual masculine /feminine ( َ‫) اَنْـتُمً ا‬, it is signed
58
by there is one of harfu ziyadah prefixes this
ً‫ت‬
َ ), the second leter
is read/written sukun ( ّ
ًْ ) and the last later
are suffixed by alif and nun kasrah ( ‫ان‬
ًِ )
word that is ta’ fathah (
therefore it is fiil mudharik using dhomir
antumaa ( ً‫اَنْـتُما‬
) for masculine.
ِ‫اطمةً ي ْذهْبً ا‬
ِ َ‫ً خ ًِ د ْْيةً ً ً وً عائِ َشةً ً ً و ف‬
6) ‫ىلً اْمل ْد َر َس ًِ ة‬
ْ
َ
َ
َ
َ
َ َ َ َ َ
َ
َ
(Khodijatun wa ‘ Aisyatun wa Fatimatun
tadzhabanaa ila al-madosati)
= Khodijah, ‘Aisyah and Fatimah go to school
‫ْب‬
ًَ ْ ‫ ً يَ ْذ َه‬is fiil mudharik because it indicates
to the verb (present) using dhomir hunna for
plural feminine (
ً‫) ُه َّن‬, it is signed by there is
one of harfu ziyadah prefixes this word that is
(‫ي‬
ًَ ), the second leter is
read/written sukun ( ًّْ ) and the last later is
suffixed by nun fathah and ( ً‫) َن‬, and before
ya’ fathah
the last read/written sukun, therefore it is fiil
mudharik using dhomir hunna (
feminine.
ِ‫ت ْذهبً ا‬
7) ‫ىلً اْمل ْد َر َس ًِ ة‬
ُ َ َ
َ
َ
(Tadzhabu ila al-madrosati)
ً‫ ) ُه َّن‬for
Syamsudin, Oral-Written Continuum and Casual (Slank ) 59
= you go to school (singular, masculine)
 ً‫تَ ْذ َهب‬t is fiil mudharik because it indicates
ُ
to the verb (present) using dhomir anta (
ً‫ت‬
َ ْ‫اَن‬
), it is signed by there is one of harfu ziyadah
prefixes this word that is ta’ fathah ( ‫ت‬
ًَ ) the
second leter is read/written sukun
( ّ ًْ ) and the last later of word is read
dhommah ( ّ
ًُ ), therefore it is fiil mudharik
using dhomir anta (
ً‫ت‬
َ ْ‫) اَن‬
ِ‫ت ْذ ً هباَ ِنً ا‬
8) ‫ىلً اْمل ْد َر َس ًِ ة‬
َ َ
َ
َ
(Tadzhabaani ila al-madrosati)
= You go to school (dual, masculine or
feminine)
tّ‫تذْهبان‬t is fiil mudharik because it indicates
to the verb (present) using dhomir antuma for
dual masculine /feminine (
‫) اَنْـتُ َما‬, it is signed
by there is one of harfu ziyadah prefixes this
(‫ت‬
ًَ ), the second leter
is read/written sukun ( ّ
ًْ ) and the last later
are suffixed by alif and nun kasrah ( ‫ان‬
ًِ )t
word that is ta’ fathah
therefore it is fiil mudharik using dhomir
antuma (
‫ ) اَنْـتُ َما‬for masculine/feminine.
60
ِ‫ت ْذهبـونً ا‬
9) ‫ىلً اْمل ْد َر َس ًِ ة‬
َ َ َُْ َ
َ
(Tadzhabuna ila al-madrosati)
= You go school (plural, masculine or
feminine)
‫ن‬
ًَ ‫ ً تَ ْذ َهبُـ ْو‬is fiil mudharik because it indicates
to the verb (present) using dhomir antum for
plural masculine/feminine
( ‫) اَنْـتُ ًْ م‬, it is signed
by there is one of harfu ziyadah prefixes this
ً‫ت‬
َ ), the second leter
is read/written sukun ( ًّْ ) and the last later
are suffixed by wau sukun and nun fathah ( ً‫ْو َن‬
)ttherefore it is fiil mudharik using dhomir
antum ( ‫ ) اَنْـتُ ًْ م‬for masculine/feminine.
word that is ta’ fathah (
ِ‫ت ْذهبِْيً ا‬
10) ً‫ىلً اْمل ْد َر َس ِة‬
َْ َ َ
َ
َ
(Tadzhabiina ila al-madrosati)
= You go to school (singular, feminine)
 ‫ْي‬
ًَ ْ ِ‫ تَ ْذ َهب‬is fiil mudharik because it indicates
to the verb (present) using dhomir anti for
ِ ْ‫) اَن‬, it is signed by there
singular feminine ( ً‫ت‬
is one of harfu ziyadah prefixes this word that
ً‫ت‬
َ ), the second leter is
read/written sukun ( ًّْ ) and the last later is
is ta’ fathah (
Syamsudin, Oral-Written Continuum and Casual (Slank ) 61
suffixed by ya sukun and nun fathah ( t‫) يْن‬,
therefore it is fiil mudharik using dhomir anti
ِ ْ‫ ) اَن‬for feminine.
( ً‫ت‬
ِ‫ت ْذهباَ ِنً ا‬
11) ً‫ىلً اْمل ْد َر َس ِة‬
َ َ
َ
َ
(Tadzhabaani ila al-madrosati)
=You go to school (dual, masculine/feminine)
ّ
ًِ ‫ ً تَ ْذ َهباَ ِن‬is fiil mudharik because it
indicates to the verb (present) using dhomir
antuma for dual masculine /feminine ( َ‫) اَنْـتُمً ا‬,
it is signed by there is one of harfu ziyadah
ً‫ت‬
َ ), the
second leter is read/written sukun ( ًّْ ) and
prefixes this word that is ta’ fathah (
the last later are suffixed by alif and nun
ً‫ ) ِان‬therefore it is fiil mudharik using
dhomir antuma ( َ‫ ) اَنْـتُمً ا‬for masculine or
kasrah (
feminine.
ِ‫ً ت ْذهْبً ا‬
ً‫ىلً اْمل ْد َر َس ِة‬
َْ َ َ
َ
َ
(Tadzhabna ila al-madrosati)
12)
= You go to school (plural, feminine)
 t‫تذْهبْن‬t is fiil mudharik because it indicates to
the verb (present) using dhomir antunna for
dual feminine (
ً‫ُت‬
َّ ُ ‫) اَنْـ‬, it is signed by there is
one of harfu ziyadah prefixes this word that is
62
ً‫ت‬
َ ), the second leter is
read/written sukun ( ًّْ ) and the last later is
ta’ fathah (
suffixed by nun fathah
( ‫) ًَ ن‬, and before the last read/written sukunt
( ًّْ ), therefore it is fiil mudharik using
dhomir antunna ( ‫ُت‬
ًَّ ُ ‫ ) اَنْـ‬for feminine.
ِ‫اَ ْذهبً ا‬
13) ‫ىلً اْمل ْد َر َس ًِ ة‬
ُ َ
َ
َ
(Adzhabu ila al-madrosati)
= I go to school (singular, masculine/feminine)
‫ب‬
ً ‫ ً اَ ْذ َه‬is fiil mudharik because it indicates
ُ
to the verb (present) using dhomir ana ( َ‫َن‬
ً َ‫) ا‬, it
is signed by there is one of harfu ziyadah
prefixes this word that is alif fathah ( َ‫ ) ً ا‬the
second leter is read/written sukun ( ًّْ
) and
the last later of word is read dhommah ( ّ
ًُ ),
therefore it is fiil mudharik using dhomir ana (
َ‫) اَ ً َن‬
ِ‫ن ْذهبً ا‬
14) ‫ىلً اْمل ْد َر َس ًِ ة‬
ُ َ َ
َ
َ
(Nadzhabu ila al-madrosati)
Syamsudin, Oral-Written Continuum and Casual (Slank ) 63
= we go to school (dual or plural, masculine or
feminine)
‫ب‬
ً ‫ ً نَ ْذ َه‬is fiil mudharik because it indicates
ُ
to the verb (present) using dhomir nahnu for
dual or plural, masculine or feminine (
ً‫) ََْن ُن‬,
it is signed by there is one of harfu ziyadah
prefixes this word that is nun fathah ( ً‫َن‬
) the
second leter is read/written sukun ( ً ًْ
) and
the last later of word is read dhommah ( ًّ
ُ ً),
therefore it is fiil mudharik using dhomir
nahnu (
ً‫) ََْن ُن‬.
c) Fiil ‘Amr
ِ ‫اِ ْعمل‬
1) ‫ك‬
ًَ ِ‫ً آل ِخَرت‬
َْ
(I’mal li akirotika)
Work / do for your future life [akhirat]!
(Singular, male)
‫ل‬
ً ‫اِ ْع َم‬t is fiil ‘amr because it indicates to the
ْ
verb (future) using dhomir anta ( ً‫ت‬
َ ْ‫) اَن‬, it is
signed by there is none of harfu ziyadah
prefixes or suffixes this word, the second leter
is read/written sukun ( ًّْ
ً) and the last later
64
of word is also read sukun ( ًّْ
is fiil ‘Amr
ً), therefore it
using dhomir anta ( ‫ت‬
ًَ ْ‫) اَن‬
ِ ‫اِ ْعمً لِي‬
2) ‫ك‬
ًِ ِ‫ً آل ِخَرت‬
ْ َ
(I’maly li akhirotiki)
Work / do for your future life [akhirat]!
(Singular, female)
‫ي‬
ً ِ‫ ً اِ ْع َمل‬is fiil ‘amr because it indicates to the
ْ
verb (future) using dhomir anti (
ِ ْ‫) اَن‬, it is
ً‫ت‬
signed by there is one of harfu ziyadah
suffixes this word that ya sukun ( ًّْ
ً), the
second leter is read/written sukun ( ّ
ًْ ً) and
before the last later of word is also read kasrah
( ًِّ ً), therefore it is fiil ‘Amr
ِ ْ‫) اَن‬
anti ( ً‫ت‬
using dhomir
ِ َ‫اِ ْعمال‬
3) ‫ً آل ِخَرتِ ُك َما‬
َ
(I’malaa li akhirotikumaa)
Work / do for your future life [akhirat]! (Dual,
male and female)
Syamsudin, Oral-Written Continuum and Casual (Slank ) 65
 َ‫ال‬
ً ‫اِ ْع َم‬t is fiil ‘amr because it indicates to the
verb (future) using dhomir antuma ( َ‫) اَنْـتُمً ا‬, it
is signed by there is one of harfu ziyadah
suffixes this word that alif ( ً‫) ا‬, the second
leter is read/written sukun ( ًّْ
) and before
the last later of word is also read fathah ( ًَّ ً),
therefore it is fiil ‘Amr using dhomir antuma
( ًَ‫) اَنْـتُما‬
ِ ‫اِ ْعملُو‬
4) ‫اً آل ِخَرتِ ُك ًْ م‬
َْ
(I’maluu li akhirotikum)
Work / do for your future life [akhirat]!
(Plural, male)
 ‫ ً اِ ْع َملُ ْوا‬is fiil ‘amr because it indicates to the
verb (future) using dhomir antum (
ً‫) اَنْـتُ ْم‬, it is
signed by there is one of harfu ziyadah
‫ْوا‬
), the second leter is read/written sukun ( ّ ًْ )
suffixes this word that wau sukun and alif (
and before the harfu ziyadah of word is also
66
ًُّ ), therefore it is fiil ‘Amr
using dhomir antum ( ‫) اَنْـتُ ًْ م‬
read dhammah (
ِ ‫اِ ْعم ْلن‬
5) ‫ً آل ِخَرتِ ُك ًَّ ن‬
َ َ
(I’malna li akhirotikunna)
Work / do for your future life [akhirat]!
(Plural, female)
‫ن‬
ًَ ‫ ً اِ ْع َم ْل‬is fiil ‘amr because it indicates to the
verb (future) using dhomir antunna (
ً‫ُت‬
َّ ُ ‫) اَنْـ‬, it
is signed by there is one of harfu ziyadah
ً‫) َن‬, the
second leter is read/written sukun ( ّ
ًْ ً) and
suffixes this word that nun fathah (
before the harfu ziyadah of word is also read
sukun ( ًّْ
ً), therefore it is fiil ‘Amr
dhomir antunna ( ‫ُت‬
ًَّ ُ ‫) اَنْـ‬
3.
Harf
a) Harfu jar (‫جار‬
َ
1)
‫)حرف‬
tّ
ًِ ِّ ‫ً الس َم ِاء‬
َّ ‫نـََزَلً اْملطَ ُار ًِ م َن‬
َ
(nazalal matoru minassama’i)
= the rain fall from the sky
using
Syamsudin, Oral-Written Continuum and Casual (Slank ) 67
‫ن‬
tْ ‫م‬t is harfu jar because it make the
isim/word after it tobe harokat kasrah
2) ‫بً اِ َىلً الْ َم ْد َر َس ًِ ة‬
ُ ‫اَ ْذ َه‬
( adzhabu ill madrosaty)
= I go to school
 ‫ىل‬
ًَ ِ‫ا‬t is harfu jar because it make the
isim/word after it tobe harokat kasrah
3)
ْ ‫عن‬t‫اْالسْتاذ‬t‫( ي ْرجع‬yarji;ul
t‫المدْرسة‬t
ustadzu ‘anil madrosati)
= The teacher returns home from the
school.
t‫ن‬
ًِ ‫ َع‬t is harfu jar because it make the
isim/word after it tobe harokat kasrah
4)
ِ َ‫ً علَىً اْ ِلق ْرط‬
ً‫اس‬
َ ‫ب‬
ُ ُ‫( اَ ْكت‬aktubu ‘alal qirtosy)
I write on the paper
t‫ َعلَى‬t is harfu jar because it make the
isim/word after it tobe harokat kasrah
5)
ِِ
ً‫ص ِل‬
ْ ‫( ً الت ْلمْي ُد ًِ فً الْ َف‬at- tilmiidu fil fasly)
= The student is in the class (male)
t ‫ف‬
ً ِ ً is harfu jar because it make the
isim/word after it tobe harokat kasrah
6)
‫بً ِبلْ َقلَم‬
ُ ُ‫( اَ ْكت‬aktubu bil qolami)
68
I write by pen
‫ب‬
ًِ is harfu jar because it make the
isim/word after it tobe harokat kasrah
ِ ِ ‫( اَ ْذهبً اِىلً الْم‬adzhabu ilal
ً‫َّعلِْي ِم‬
ْ ‫در َسةً لتـ‬
َ َ َ ُ َ
7)
madrosati litta’liim)
I go to school for study
‫ل‬
ًِ is harfu jar because it make the
isim/word after it tobe harokat kasrah
b) Harfu qosam (‫قسم‬
ِ ‫هللً –ً َات‬
ِ ‫وهللاًِ –ً ِب‬
ً‫هلل‬
َ
‫)حرف‬
= curse, oath
(tallahi), (Billahi), wallahi
‫و‬,
ًَ
ِ t‫ ت‬are harfu qosam because these are
ً‫ب‬,
indicate to the curse or oath
c) Huruf athof
(‫)حرف العطف‬
1) t‫ن‬
ًَ ‫ً حس‬
َ ‫ً م َح ُّّ ًَ مد ًَ و‬
ُ ‫ ( َجاء‬jaa’a Muhammadun wa
َ
َ
Hasanun)
(Muhammad and Hasan are coming)
t‫و‬t(=and) is huruf athof because it indicates
to the conjunction.
2) t‫ً حسنً كل ّْبً اَْوً قِطا‬
َ (dhoroba Hasanun
َ ‫ضر‬
َ ‫ب‬
َ
kalban aw qiton)
َ
َ
Syamsudin, Oral-Written Continuum and Casual (Slank ) 69
(Hasan strikes the dog or the cat)
‫و‬tْ ‫ا‬t(=or) is huruf athof because it indicates to
the conjunction.
3)
ِ ُ ‫اً شاءً هللا‬
ً‫ت‬
َ ‫ً ُثًَّ شْئ‬
ُ َ َ ‫( َم‬masya Allah tsumma syi’ta)
(From desire of gsod then desire of you)
 َّ‫ُث‬
ًُ ً(=then) is huruf athof because it indicates
to the conjunction.
B. Casual – Informal Language in Arabic
1) Egyptian Style
a) ‫ايً بىنً قمً واقرأً كتابك‬
Yabni um wa’ra’ kitâba
(hai baby, stand up and read the book!)
 The structure of this sentence is following
the standard Arabic. It is from the sentence ًِ‫اي‬
ًَ
ً‫ك‬
ً ِْ‫( ً ب‬ya ibny qum waqro’
َ َ‫ىنً ً قُ ًْ مً ًَ واً قْرْأً ً ً ً كِتً اًَ ب‬
kitaabaka)
tPronounce ‫ ق‬ ‫ً ء‬, ًْ‫ ا‬in this sentence.
b) ‫سبحانً هللاً ايهً اللىً جابكً هنا‬
Subhanallah. Eeh elle gabak hina
(Oh my god, how he can come here)
70
 The structure is not following the standard
Arabic. Some the standart Arabic words are
changed such as:
ً‫ف‬
َ ‫ َكْي‬‫ايه ً اللى‬
ًُ ‫ يَ ْذ َه‬ ‫جابك‬
‫ب‬
The standard Arabic of this :
‫ً هنا‬
ُ‫ب‬
ُ ‫يَ ْذ َه‬
ِ ً ً‫حا ًَ ن‬
ً‫ف‬
ًَ ‫ًُ سًْ ب‬
َ ‫هللاً ً َكًْ ي‬
(subhanallahi, kaifa yadzhabu huna)
- The harokat of the last words are read
sukun; it can be found in the word :
ِ‫هللا‬,
ً ‫ ايه‬, ‫جابك‬
- Pronounce harokat fathah ( tt( et ; it can be
found in the word ‫( ايه‬ayah)  e (eeh)
- Pronounce harokat kasrah ( ًِّ
)  e ; itcan
be found in yhe word ‫( اللى‬illy)  (elle)
- Pronounce leter ‫ ج‬g, it is can be found in
word ‫( جابك‬gabak)
- Pronounce harakat dhammah  kasrah ( ًّ
ُ
), it can be found in word t‫(هنا‬huna)  (hina)
c) ‫احناً اكثرً منً ثالثة‬
Ihna aktar min talâtah
(we are more than three persons)
Syamsudin, Oral-Written Continuum and Casual (Slank ) 71
 The structure is not following the standard
Arabic. The standart Arabic
‫ً احنا‬
word is changed: ‫ن‬
ًُ ‫ََْن‬
The standard Arabic sentence of this  ً‫ن‬
ًْ ‫ََْن ُنً اَ ْكثَـ ًْ رً ًِ م‬
tt‫الًَ ثًَِ ة‬
ً َ‫( ً ث‬nahnu aktsar
min tsalatsati)
 Pronounce leter ‫ ث‬ ta, it is can be found in
word ‫الًَ ثًَِ ة‬
ً َ‫( ً ث‬talatah)
The last harokat of the word are read sukun; it
can be found in the word ‫ اكثر‬and ‫ثالثة‬
d) ‫ايً رئيسً اَنً جاىً اه‬, ‫مشً َنئم‬
Ya rayyis ana gay aho, misy nayim
Hei mr, I am coming, I am not sleeping
 The structure is not following the standard
Arabic. Several standard Arabic words are
changed such as:
ً‫س‬
َ ‫ لَْي‬‫ً مش‬
‫ اَنم‬.‫ً َنئم‬
ً‫ ايً استاذ‬‫ً ايً رئيس‬
ً‫ اجيع‬‫ً جاىً اه‬
The standard Arabic word of this:
ُ‫( اُ ْستَا ً ذ‬ya ustad ‘ajii’u laysa
ً‫س اََنَُم‬
ًَ ‫لَْي‬, ‫ً ايًَ اَ ِجْي ًُ ع‬
anaamu)
72
 The last harokat of the word are read sukun; it
can be found in the words:
‫مش‬, .‫َنئم‬, ‫ايً رئيس‬
Pronounce leter hamzah ‫ء‬‫(ً ي‬y); pronounce
‫( ر‬ro)t  ra
It is found in the word ‫( ايً رئيس‬ya ro’iis ya
rayyis)
 Pronounce leter hamzah ‫ج‬g , it can be found
in the word
ً‫( ً جاىً اه‬jai ahu) 
gay aho.
 Pronounce harokat dhammah (
be found in the word ‫جاىً اه‬
e)
ًُّ )t  o it can
‫احناً حً نصلً الظهرً سواءً وهللا‬
(ihnah nusholl duhr sawa’ wallah)
Suwer, we pray dhuhur together
 The structure is not following the standard
Arabic. Several standard Arabic words is changed
such as: ‫ن‬
ًُ ‫ََْن‬
‫ً احناً ح‬, ً‫اعة‬
َ .‫ً سواء‬
َ َ‫َج‬
The standard Arabic of this: ً‫ظُّ ًْ ه ًِ ر‬
ً ‫ص ًِ لً ال‬
ًَ ُ‫ً ََْن ًُ نً ً ن‬,ِ‫هللا‬
ً ‫ً ًَ و‬
tt ً‫اعة‬
َ َ‫( ََج‬wallahi nusholly ad-dhuhri jama’atan)
 The last harokat of word are read sukun; it can
be found in the word
Syamsudin, Oral-Written Continuum and Casual (Slank ) 73
‫احناً ح‬, ‫نصل‬, ‫الظهر‬, ‫سواء‬, ‫وهللا‬
 Pronounce leter hamzah ‫ج‬g , it can be found
in the word ‫الظهر‬
2) Arab Saudi (Arabian) Style
a) ‫حال‬.……‫عايزكً دىً الوقت‬
“Aizak dil wa-ti…. Haalan!”
(I want to meet you now)
The structure of this sentence is not following
the standart Arabic. Some of standard Arabic
words are changed such as: ً‫اُِرً يْ ُدً اَ ْنً اَنْظُرَك‬
,
‫ اْلَ ًَ ن‬ ‫حال‬.……‫دىً الوقت‬
َ
 ‫عايزك‬
The standard Arabic sentence of this  ً‫اُِريْ ُدً اَ ْن‬
ً‫( اَنْظَُرَكً اْلَ َن‬uriidu an anduroka al-ana)
 The last harokat of the word is read sukun; it
can be found in the word ‫عايزك‬
Leter ‫ ق‬is not read it can be found in the word
‫دىً الوقت‬
b)
‫أَنً وقفً هناً جنبً احليطة‬
“Ana wa-if hina ganbal heytoh”
(I stand here, beside the wall)
74
The structure of this sentence is not following
the standart Arabic. Several of standard Arabic
words are changed such as: ً‫ ً اَقُم‬
ُ
‫ً ً ً اْحلَائِط‬ ‫ً احليطة‬
‫أَنً وقف‬
The standart Arabic sentence of this  ًَ‫اَقُ ً مً ًُ هنً ا‬
ُ
ً‫بً اْحلَائِط‬
ًَ ِ‫( ًَ جً ن‬aqumu janiba al-ha’iti)
 The last harokat of the words are read sukun;
it can be found in the word
 - Pronoun leter ‫ق‬
‫ وقف‬and ‫احليطة‬
 ‫ء‬, ً‫ ا‬it can be found in
the word ‫وقف‬
- Harokat dhommah is read kasrah, it can be
found in the word
‫( ًُ هنا‬huna)  hina
- Pronoun leter
‫ج‬
 g, harokat kasrah
sukun ; it can be found in the
word
ِ
ً‫ب‬
َ ‫ًَ جً ن‬
(janina)  ganba
- Pronoun harokat fathah e ; it can be found
in the word ‫( احليطة‬al-
haitotun)
heytoh
c)
‫ازىً بتفهمً الدرسً وأنتً َنئم‬
“Izzay bi tifhim eddars wenta nayyim?”

Syamsudin, Oral-Written Continuum and Casual (Slank ) 75
(How can you understand the lesson if you
always sleep)
The structure of this sentence is not following
the standard Arabic. The are s ome of standard
Arabic words are changed such as:
ً‫ف‬
َ ‫ َكْي‬ ‫ازى‬
‫ َستَـ ْف َه ًُ م‬ ‫بتفهم‬
ً‫ تَناَ ُم‬‫ً َنئم‬
The standart Arabic sentence of this  ً‫ف‬
َ ‫َكْي‬
ً‫سً اِ َذاً تَناَ ُم ًِ مَررا‬
َ ‫( َستَـ ْف َه ُمً الد َّْر‬kaifa satafhamu ad-darsa
idza tanamu miroron)
 The last harokat of the words are read sukun; it
can be found in the word ‫ازى‬,
‫بتفهم‬, ‫ الدرس‬and
‫َنئم‬
 - Pronoun ‫ ا‬ e ; it can be found in the word
‫( وأنت‬wa anta)  (wenta)
- Pronoun ‫ ء‬ y ; it can be found n the word
‫( َنئم‬na’im)  (nayyim)
d)
‫هنروحً اجامعةً بكرةً الصبح‬
“Haneruh el gam’ah bukroh”
(we will go to campus early morning
tomorrow)
76
The structure of this word is not following
the standard Arabic. There are some of the
standard Arabic words and sentences are
changed such as:
ِ ‫ َسنَ ْذ َهب‬‫هنروح‬
ً‫ً اىلً اْمل ْد َر َس ِة‬
ً ً
ُ
َ
َ
ً‫صباحا‬
َ  ‫الصبح‬
‫ بَ ِكْيـرا‬ ‫بكرة‬
ً‫ َمعا‬ ‫اجامعة‬
The standard Arabic sentence of this  ً‫صباحا‬
َ
ِ ‫( َسنَ ْذ َهب‬sanadzhabu ila
ً‫ً اىلً اْمل ْد َر َس ًِ ة َمعاً بَ ِكْيـراً َغدا‬
ُ
َ
َ
al-madrosati shobahan bakiron ghodan)
- Word ً‫ َغدا‬is not written in the Arabian style.
 The last harokat of the words are read
sukun; it can be found in the word
‫هنروح‬,
‫اجامعة‬, ‫ بكرة‬and ‫الصبح‬
 Prounce leter ‫ ج‬g, harokat fathah is read
sukun; it can be found in the word ‫( اجامعة‬aljamaah)  ‘el-gam’ah
e)
‫أَنً ماً عنديشً فلوس‬
“Ana ma indis fulus”
(I do not have money)
Syamsudin, Oral-Written Continuum and Casual (Slank ) 77
The structure of this sentence is not
following the standard Arabic.
There is of standard Arabic word is changed:
‫ عندي‬ ‫عنديش‬
The standard Arabic sentence of this  ً‫َنًَ ًَ ما‬
ً َ‫ً أ‬
ً‫يً فًُ ـً لُ ًْ وس‬
ًْ ‫( ًِ عًْ ن ًِ د‬ana ma ‘indi
fulusun)
 The last harokat of words are read sukun,
it can be found in the word ‫‘(عنديش‬indisy) and
‫( فلوس‬fulus)
3) Model Islamic Senior High School of Zainul
Hasan Genggong
a)
ِ
ً‫ىل‬
َّ ‫( اُنْظُْرً ا‬undhur ilayya)
= look at me!
 The structure of this sentence is
following the standard Arabic depends
on the Arabic grammar
 All the harokat are read completely.
b)
ِ ‫( اَ ْذه‬adzhabu ila al ً‫در َس ِة‬
َ ‫ىلً الْ َم‬
ُ َ
َ ‫بً ا‬
madrosati)
= I go to school
 The structure of this sentence is
following the standard Arabic depends
on the Arabic grammar
 The last harokat of the word are
read sukun it can be found in the word:
78
ِ ‫الْم‬
ً‫ب‬
َ َ
ُ ‫( اَ ْذ َه‬adzhabu)  (adzhab), ‫در َس ً ة‬
(al-madrosati)  (al-madrosah).
c)
ِ ‫( لًَ اَفْـهمً َكلَم‬la afhamu kalamaki)
ً‫ك‬
َ َُ
= I do not understand your speak
 The structure of this sentence is
following the standard Arabic depends
on the Arabic grammar
 The last harokat of the word is read
sukun; it can be found in the word ‫اَفْـ َه ً م‬
ُ
(afhamu)  (afham)
 The harokat fathah before the last
word is read dhommah; it can be found
in the word ‫ك‬
ًِ ‫( َكلَ َم‬kalamaki)
ِ ‫( َكلَم‬kalamaki)  (kalamuki)
ً‫ك‬
َ
d)
ً‫( اَ ْستَعِْيـ ُرً نـَ ْع َل‬asta’iru na’la)
= borrow your sandal
 The structure of this sentence is
following the standard Arabic depends
on the Arabic grammar
 The last harokat of the word are
read sukun; it can be found in the word
ً‫( اَ ْستَعِْيـ ُر‬asta’iru)  (asta’ir), ‫( نـَ ْع ًَ ل‬na’la)
 (na’el)
Syamsudin, Oral-Written Continuum and Casual (Slank ) 79
e)
ُ‫( جاَءًَ اْلُ ْستاًَ ذ‬ja’a al-ustadzu)
= the teacher (male) came
 The structure of this sentence is
following the standard Arabic depends
on the Arabic grammar.
 Pronoun ‫ ذ‬ ‫د‬, and the harokat of
the last word is read sukun it can be
found in the word ُ‫ستاًَ ذ‬
ْ ُ‫( اْل‬al-ustadzu)
 (al-ustad)
f)
ً‫( قُ ِمىً ايًَ اُ ْخ َِت‬qumy ya ukhty)
= wake up please! (For female)
 The structure of this sentence is
following the standard Arabic depends
on the Arabic grammar.
 Pronoun ‫ق‬
‫ ك‬and it can be
found in the word ‫( قُ ِمى‬qumy)
(kumy)
d)
ً‫ً عة‬
َ ‫ص ِلً الظُّ ِر‬
َ َ‫ً َجا‬
َ ُ‫( ا‬usholly ad-dhuhri
jama’atan)
 The structure of this sentence is
following the standard Arabic depends on
the Arabic grammar.
80
 - Pronounce ‫ص‬
ًَ (sho)so ;it can be
found in the word ‫ل‬
ًِ ‫ص‬
َ ُ‫ا‬
(usholli) 
(usolli)
- Pronounce ‫ظ‬
in the word
 ‫ ;ض‬it can be found
ً‫( الظُّ ِر‬ad-dhuhri)  (ad-
duhri)
‫ ع‬ ‫ ; ء‬it can be found
in the word ً‫ً عة‬
َ َ‫( ََجا‬jama’atan) 
- Pronounce
(jama- atan)
e)
‫( ثَالَثَةًَ اَايًَّ م‬tsalatsata ayyamin)
= three days
 The structure of this sentence is
following the standard Arabic depends on
the Arabic grammar.
 - Pronounce ‫ث‬
ًَ (tsa)‫س‬
ً (sa) ;it can be
found in the wordt
َ
َ‫( ثَالَثًَ ة‬tsalatsata)  (salasata)
 The last harokat of the word is read
sukun; it can be found in the word ً‫اَايَّم‬
(ayyamin)  (ayyam)
CONCLUSION
Syamsudin, Oral-Written Continuum and Casual (Slank ) 81
- Written – Formal in Arabic
1. Isim
Some characteristics of Isim that found in the
sentence such as:
a) Isim Alam
-
Can be signed by harakat tanwin ( ً ً ً)
in the last of word
-
Can be signed by al (‫ال‬
) in front of
the word
-
Can be signed by harakat kasrah ( ً ًِ ) in
the last of word
Can be signed by the adding
letter/harfu jer (leter that can make
harakat kasrah) in the front of the
word, therefore the isim is locatet after
harfu jar.
b) Isim Isyarah
- Mabni (unchanging / unchanged), must
be memorized.

‫ ًَ ه ًَ ذا‬ ‫ان‬
ًِ ‫ َه َذ‬ ‫َه ُؤلًَِ ء‬
= (for
masculine)
hadza  hadzani  ha-ula-i

ً‫ َه ِذ ِه‬ ‫ هتان‬ ‫( = َه ُؤلَء‬for
feminine)
hadzihi  hataani  ha-ula-i
82

ِ
ً‫ك‬
ًَ ِ‫( = أُولَئ‬for
َ ‫ ذَل‬ ‫ ذانك‬ ‫ك‬
masculine)
Dzalika  dzanika  u-la-ika

ً‫ك‬
ًَ ِ‫ ً اتًَ ن‬ ‫ك‬
ًَ ِ‫( = أُولَئ‬for
َ ‫ تِْل‬ ‫ك‬
feminine)
Tilka  taanika  u-la-ika
c) Isim Maushul
- Mabni (unchanging / unchanged), must
be memorized.

ً‫ الَّ ِذ ْي‬‫ان‬
ًِ ‫ً الَّ َذ‬ ‫( = الَّ ِذيْ ًَ ن‬for
masculine)
Alladzi  alladzaani  alladiina

ً‫ الَِّ ِْت‬ ‫ الَّتَان‬ ‫ِت‬
ًْ َِّ‫( = الال‬for
feminine)
Allaty  allataani  allaaty
d) Isim Dhomir
- Mabni (unchanging / unchanged), must
be memorized.
No
Dhomir Rofa’
Dhomir
Nashab
1 ‫( ً ه ً و‬huwa)
‫( ً ه‬hu)
2
3
4
َُ
َ‫( ًُ مهً ا‬huma)
‫( ًُ ه ًْ م‬hum)
‫( ًِ ه ًَ ى‬hiya)
ُ
‫( ًُ ك ًَ ما‬kuma)
‫( ًُ ه ًْ م‬hum/him)
‫( ًِ ه‬hi)
Syamsudin, Oral-Written Continuum and Casual (Slank ) 83
5
6
7
8
9
10
11
12
13
14
‫(ً ًُ مهَا‬huma)
‫( ًُ ه ًَّ ن‬hunna)
ًَ ْ‫( ً اًَ ن‬anta)
‫ت‬
‫( ًُ ك ًَ ما‬kuma)
‫( ًِ ه ًَّ ن‬hinna)
ً‫( ً اَنًْ ـً تُ ْم‬antum)
ًِ ْ‫( ً اًَ ن‬anti)
‫ت‬
ً‫( ًُ ك ْم‬kum)
‫( ًِ ك‬ki)
‫( ً اَنًْ ـً تُ ًَ ما‬antuma)
َ‫( ً اَنًْ ـً تُمً ا‬antuma)
ًَّ ُ ‫( ً اَنًْ ـ‬antunna)
‫ُت‬
َ‫( ً اَ ً َن‬ana)
‫( ًَْ َن ًُ ن‬nahnu)
ً‫( َك‬ka)
‫( ًُ ك ًَ ما‬kuma)
‫( ًُ ك ًَ ما‬kuma)
ً‫( ًُ ك َّن‬kunna)
ًْ (…i)
‫ي‬
ً‫( ََن‬naa)
e) Isim istifham
- Mabni (unchanging / unchanged), must
be memorized.
ً‫هل‬/
َ َ‫ً أ‬
 ‫ماذَا‬/‫ا‬
َ ‫َم‬





(a, hal): what
(ma, madza): what
‫م ْنً ذَا‬/
َ ‫( َم ًْ ن‬man, mandza): who
ًُّ ‫( أ‬ayyu, ayyah): which
ُ‫أَيًَّ ة‬/ ‫َي‬
ًَ ‫( َم‬mata): when
‫َت‬
‫( أَيْ ًَ ن‬aina): where
84
 ً‫ف‬
َ ‫( َكْي‬kaifa): how
 ‫ك ًْ م‬
َ (kam): how
 ‫لِ َماذَا‬/ ‫( لِ َما‬lima, limadza): why
 َ‫( ًِ ِل‬lima) : why
 ‫( لِ َم ًْ ن‬liman): whose
2. Fiil
The characteristics of Fiil which found in the
sentence:
a) Fiil Madhy
- Can be suffixed by dhomir rofa’
mutaharrik
- Can be suffixed by ta’ ta’nist
sakinah (‫ت‬
-
)  leter ta’ (‫ ) ت‬that
indicates to the doer (feminine)
Can be connected by ya’
mukhotobah (‫ي‬
)  leter ya’ (‫) ي‬
that indicates to the second person /
listener (feminine)
b) Fiil Mudhorik
- Can be prefixed by one of harfu
ziyadah (‫ )حرفً زايدة‬or the adding
leter such as: ‫ً ا‬,‫ً ن‬,‫ً ي‬,‫ت‬
Syamsudin, Oral-Written Continuum and Casual (Slank ) 85
-
Can be suffixed by dhomir rafa’
mutaharrik
c) Fiil Amr
- Indicates to the imperative word
- Can be suffixed by dhomir rafa’
mutaharrik
3. Harf
- Harf is not has the specific characteristics
except memorized.
a) Harfu Jar



ً‫ ( ِم ْن‬min )= from
ًَ ِ‫ ( ا‬ilaa) = to
‫ىل‬
‫‘ (ً َع ًْ ن‬an) = from
‫‘ ( َعلى‬alaa) = on
ً ِ ( fii) = in
‫ف‬
ًِ (bi) = with
‫ب‬
 ً‫( ِل‬li) = possession



b) Harfu Qosam



ً‫ ( َو‬wa)
ًِ (bi)
‫ب‬
ًَ (ta)
‫ت‬
c) Harfu Athof
86
 ً‫( و‬and)
 ً‫( او‬or)
 ً‫( ُث‬then)
- Casual – Informal Language in
Arabic
1. Egyptian Style
a) The structure is not following the standard
Arabic
b) Sometime, some the standard Arabic
words are changed depend on
their style.
c) In pronounciation :
Pronounce leter: ً‫ج‬
g
‫ ا‬ ًe
‫ ث‬‫ت‬
‫ ظ‬‫ض‬
‫ذ‬‫د‬
Pronoun harakat: ( ً ًَ ) and
( ًِّ )  e
2. Arabian Style
a) The structure is not following the standard
Arabic
b) Sometime, some the standard Arabic
words are changed depend on
their style.
Syamsudin, Oral-Written Continuum and Casual (Slank ) 87
c) In pronounciation :
Sometime in the last of word are read
ًّْ )
Leter ‫ ق‬are not read
sukun (
3. Student’s of Zainul Hasan Islamic
Boarding School Style
a) The structure is following the standard
Arabic
b) In pronounciation :
- Sometime word by word in thw
sentence are read completely.
- Sometime in the last of words are read
sukun ( ًّْ
-
)
Pronounce leter :
‫ ع‬ ً‫ ا‬or ‫ً ء‬
‫ ق‬‫ك‬
‫ ظ‬‫ً ض‬
‫ذ‬‫د‬
88