‫ِب ْس ِم ه‬
‫الر ِحي ِْم‬
َّ ‫مـن‬
َّ ِ‫اّلل‬
ِ ‫الر ْح‬
Arabic Grammar Rules for Madeenah Book One
ُ ‫ْال َح َركَاتُ الثَّالثَة‬
The three vowel markings
kasrah
- ‫َك ْس َرة‬
ٌُ- ٌ ‫ض َّمة‬
َ
- ‫فَتْ َحة‬
fathah
mmmhddh
(i)
(u)
(a)
Sukoon
shaddah
ٌْ -
‫س ُك ْون‬
ُ
ٌ‫ ه‬-
‫شدَّة‬
َ
ُ ‫الت َّ ْن ِوي‬
at-tanween:‫ْن‬
ٌ-
(an) - fathataan
(un)
-
- ‫ان‬
َ
ِ َ‫ض َّمت‬
dhammataan
(in)
-
‫فَتْ َحتا َ ِن‬
kasrataan
- ‫ان‬
ِ َ‫َك ْس َرت‬
When vowel markings are doubled at the end of a word they are called
‫( تَ ْن ِويْن‬tanween). The additional vowel at the end of a word represents a
‫( ْن‬noon saakinah). The ‫ ْن‬is not written but is only pronounced. e.g.
‫ َم ْس ِجدُ ْن‬- ‫َم ْس ِجد‬
‫َك ِل َمات‬
The Arabic language is made up of
of three types they are known as:
rhPreL/alcarraP -
‫َح ْرف‬
to -‫إِلى‬
bLre/nliaPA
oanrtlr/ e/
1
(words) and these words are
- ‫فِ ْعل‬
-‫َب‬
َ ‫ذَه‬
- ‫اِ ْسم‬
m/uoa -‫بَيْت‬
Noun
‫َب إِلَى َبيْت‬
َ ‫ ذَه‬:ُ ‫ْال ُج ْملَة‬
Latanran: ea oanr r/ h m/uoa
The table below shows the properties of an
Examples
َ ،‫طا ِلب‬
َ
‫طا ِلبَة‬
ُ ،‫ان‬
َ ،‫طا ِلب‬
َ
‫ط َّالب‬
ِ َ‫طا ِلب‬
َ
‫ بَيْت‬،‫طا ِلب‬
َّ ،‫طا ِلب‬
َ
‫ب‬
ُ ‫الطا ِل‬
‫( اِ ْسم‬noun):
Translation
Masculine, feminine
Singular, dual, plural
Intellect, non-intellect
Indefinite, definite
Properties
‫ ُم َؤنَّث‬،‫ُمذَ َّكر‬
‫ َج ْمع‬،‫ ُمثَنَّى‬،‫ُم ْف َرد‬
َ ،‫عاقِل‬
‫عاقِل‬
َ ‫غي ُْر‬
َ
ٌ ‫ َم ْع ِرفَة‬،‫نَ ِك َرة‬
‫ نَ ِك َرة‬is when an ism is indefinite or not specific, it is general i.e., the
ism ‫‘ ِكتَاب‬a book’ this can be any book from the different types of
books.
ٌ ‫ َم ْع ِرفَة‬is when an ism is definite or specific, it is not general i.e., the
ism ‫اب‬
ُ َ‫‘ ْال ِكت‬the book’ or ‫اب ُم َح َّمد‬
ُ َ‫‘ ِكت‬Muhammad’s book’, here the
book is a particular book not just any book in general.
An ism in the Arabic language can be ‫( ُمثَنَّى‬dual) meaning it shows upon
َ means ‘two students’ this is done by adding ‫ان‬
two i.e., the ism ‫ان‬
ِ ‫طا ِل َب‬
ِ
(alif and noon)at the end of an ism.
An ism can be ‫عاقِل‬
َ possess intellect such as humans, angels and jinns or
it can be
e.t.c.
َ
‫عاقِل‬
َ ‫غي ُْر‬
possess no intellect such as animals, objects, trees
The ‫صل‬
ْ َ‫( أ‬Asl) origin of an ism is that it carries ‫ان‬
َ ٌ- ‘two
ِ َ‫ض َّمت‬
dhammas’ (tanween) on the last letter of the word. The tanween
generally is also a sign showing that the ism is ‫( نَ ِك َرة‬indefinite), however
there is an exception to this because you will find that Arabic male names
such as ‫عبَّاس‬
َ ،‫ ُم َح َّمد‬accept tanween but they are ٌ ‫( َم ْع ِرفَة‬definite).
The tanween is the Arabic indefinite article corresponding to the English
‘a’/ ‘an’.
2
(١)‫س األ َ َّو ُل‬
ُ ‫الد َّْر‬
‫َهذَاْ ٌتْي‬
This is a house
‫ َح ْرف ِللت َّ ْن ِب ْي ِه‬-ْ‫َها‬
carraP r/ APene r/ hrranre/n /P h/aPr
‫ َح ْرف ِللت َّ ْنبِ ْي ِه‬is a letter that is used to alert or to bring to attention the
person who is being addressed and it is mostly connected to ‫ء‬
ُ ‫أَ ْس َما‬
ِ‫َارة‬
َ ‫اإلش‬
ِ (nouns of indication).
noun of indication
ِ‫َارة‬
َ ‫اإلش‬
ِ ‫ اِ ْس ُم‬-ْ‫ذَا‬
ْ‫ َهذَا‬is pronounced as ‫هَاذَا‬, but it is written without the first alif.
The ِ‫َارة‬
َ ‫اإلش‬
ِ ‫ اِ ْس ُم‬is used to point or indicate to people, animals, objects
things which can be felt or touched and can also indicate to things that
have meaning such as ‫‘ َرأْي‬opinion’ or ‫ع ْلم‬
ِ ‘knowledge’.
emeo eo AanaieLeh/ bn/o/amea
The table below shows the properties of the )ْ‫هذَا‬
َ (
ِ‫َارة‬
َ ‫اإلش‬
ِ ‫اِ ْس ُم‬
‫َارة ُ ِإلَى‬
َ ‫اإلش‬
ِ
‫ْب‬
ُ ‫ْالقَ ِري‬
‫ْال ُمذَ َّك ُر‬
ُ‫ْال ُمفُ َرد‬
Indicates,points to
the near
The masculine
the singular
The ِ‫َارة‬
َ ‫اإلش‬
ِ
‫َهذَاْ م ْلعٌ نَافِع‬
‫ اِ ْس ُم‬is ٌ ‫( َم ْع ِرفَة‬definite).
3
It can be used to indicate or point to those possessing intellect
َ .
things that do not possess intellect ‫عاقِل‬
َ ‫غي ُْر‬
‘‫’ َما‬
or
‫ اِ ْسم إِ ْستِ ْف َهام‬-‫َما‬
Interrogative or Questioning Noun
The Interrogative Noun
‫عاقِل‬
َ
is used to ask a question about something
َ and it always comes at the
that does not possess intellect ‫عاقِل‬
َ ‫غي ُْر‬
beginning of a sentence. When a word comes at the beginning of a
sentence it is called in Arabic ‫ج ْملَ ِة‬
ُ ‫ص ْد ُر ْال‬
َ .
What is this?
‫َما َهذَا ؟‬
‫اإل ْس ِت ْف َه ِام‬
ُ ‫ َح ْر‬-َ ‫أ‬
ِ ُ ‫ ه َْمزَ ة‬، ‫اإل ْستِ ْف َه ِام‬
ِ ‫ف‬
Particle/Letter of interrogation or questioning or also known as the
Interrogative Hamzah.
The ‫ام‬
ِ ‫اإل ْستِ ْف َه‬
ِ ُ ‫ ه َْمزَ ة‬comes at the beginning of the sentence as do all the
nouns or particles of questioning. It can be used to ask a question about
those possessing intellect as well as the things that do not possess
intellect.
Is this a house?
Is this a boy?
‫ف َج َواب‬
ُ ‫ َح ْر‬-‫نَعَ ْم‬
Letter of answer or reply
Letter/particle of answer and negation
‫أَ َهذَا بَيْت؟‬
‫أَ َهذَا َولَد؟‬
‫ف َج َواب ِو نَ ِفي‬
ُ ‫ َح ْر‬- ‫ال‬
‫ نَ َع ْم‬is used to reply to a question with affirmation
whereas the particle ‫ ال‬is used to reply to a question with negation.
The particle of reply
Is this a pen?
nao rmeo eo h san
4
‫أَ َهذَا قَلَم؟‬
.‫ َهذَا قَلَم‬،‫نَ َع ْم‬
Is this a shirt?
No, this is a pen.
Noun of interrogation/questioning
‫أَ َهذَا قَ ِميْص؟‬
‫ َهذَا قَلَم؟‬،‫ال‬
‫اإل ْستِ ْف َه ِام‬
ِ ‫َم ْن – اِ ْس ُم‬
emeo enraPP/ehreha n/un eo uoam r/ hob h tuaore/n hA/ur rm/oa om/ s/ooaoo
enra//aLr
‫عاقِل‬
َ
Who is this man?
‫ََّّرل َاذَه‬
‫َم ْن ؟ل ا‬
Question mark
‫اإل ْستِ ْف َه ِام‬
َ -‫؟‬
ِ ُ ‫ع َال َمة‬
5
‫س الثَانِي‬
ُ ‫) الد َّْر‬٢(
‫َّ ْة َع َِّاُمس‬-‫ذَ ِل َك‬
Noun of indication/pointing
‫هَذا بَيْت َوذَ ِل َك َم ْس ِجد‬
This is a house and that is a mosque
‫ ذَ ِل َك‬is a noun of indication it is used to indicate/point to objects or people
that are distant or far. ‫ك‬
َ ‫ ذَ ِل‬can be broken down into three parts:
Noun of indication
ِ‫شارة‬
َ ‫اإل‬
ِ ‫ اِ ْس ُم‬-‫ذَا‬
The laam is for the far/distant
‫ِل – اَلال ُم ِل ْلبُ ْع ِد‬
Particle of address
َ ‫ َح ْرف ِخ‬-‫َك‬
‫طاب‬
Some of the grammarians say that the
indicates upon far/distant and the
increased furtherness/distance.
The letter/particle of address
addressing is masculine.
‘َ’
‘ِ’
‘َ’
particle of address also
shows upon even more or
is used if the person /P /AoaLr we are
The table below shows the properties of ‫ك‬
َ ‫ذَ ِل‬:
‫َارة ُ إِلَى‬
َ ‫اإلش‬
ِ
ُ‫ْالبَ ِع ْيد‬
‫ْال ُمذَ َّك ُر‬
ُ‫ْال ُمفُ َرد‬
Indicates,points to
The far/distant
The masculine
the singular
All the ِ‫َارة‬
َ ‫اإلش‬
ِ
‫ أَ ْس َما ُء‬nouns of indication are ‫ َم ْع ِرفَة‬definite.
‫ ذَ ِل َك‬is pronounced ‫ ذَا ِل َك‬but is written without the alif.
6
Some of the grammarians say that the ِ‫َارة‬
َ ‫اإلش‬
ِ
ُ
‫ب‬
:
َ ِ‫ثالث َم َرات‬
‫ أَ ْس َما ُء‬have three levels
For the near/close
‫ب‬
ِ ‫َهذَا – ِللقَ ِر ْي‬
For the far/distant
‫ ِل ْلبَ ِع ْي ِد‬-‫ذَ ِل َك‬
For the middle between near and far
‫ ِل ْل َو ْس ِط‬-‫اك‬
َ َ‫ذ‬
‫ع هَا ِللتَ ْنبِ ْي ِه َوال ُم ْالبُ ْع ِد‬
ُ ٌِ ‫ال يَ ْجتَ ِم‬
The particle of alert/bringing to attention and the laam indicating upon
the distant or far will never come together in a noun of indication i.e;
‫هَاذَ ِل َك‬-this is wrong ‘‫’ أطخ‬.
7
ُ ‫س الثَا ِل‬
‫ث‬
ُ ‫) الد َّْر‬٣(
(al) Definite Particle
The definite particle
‫ َح ْرف ت َ ْع ِريْف‬-‫اَ ْل‬
‫ اَ ْل‬is prefixed to an ism which is ‫( نَ ِك َرة‬indefinite)
become ‫ع ِرفَة‬
ْ ‫( َم‬definite), and it also causes the
and it causes it to
tanween at the end to be dropped. The definite particle (al) corresponds
to the English ‘the’.
This is a doctor.
‫َهذَا ٌبتْب‬
The doctor is sitting.
َّ ‫ا‬
‫ْب اُرا‬
ُ ‫لطبِي‬
The Arabic alphabet consists of 28 letters. Of these 14 are called Solar
َّ ‫ف ال‬
ُ ‫ش ْم ِسيَّة‬
ُ ‫ ْال ُح ُر ْو‬, and
ُ ‫ف ْالقَ َم ِريَّة‬
ُ ‫ ْال ُح ُر ْو‬.
Letters
the other 14 are called Lunar Letters
In the articulation of the Solar Letters the tip or the blade of the tongue is
involved in the pronunciation. The tip or the blade of the tongue does not
play any part in the articulation of the Lunar Letters, (refer to lesson 3,
pg.19 Madinah bk.1).
ْ is prefixed to an ism beginning with a Solar Letter the laam of
When ‫ال‬
‘al’ is not pronounced but is written, and the first letter of the ism takes a
‫– ه‬. For example,
shaddah ٌ
َّ ‫اَل‬
‫س‬
ُ ‫ش ْم‬
(ash-shamsu).
ْ َ‫ ا‬is prefixed to an ism beginning with a Lunar Letter the laam of
When ‫ل‬
‘al’ is pronounced and written. For example, ‫ر‬
ُ ‫( اَ ْلقَ َم‬al-qamaru).
ْ َ‫( ا‬al) the َ ‫( ا‬a) is known as ‫ص ِل‬
In the definite particle ‫ل‬
ْ ‫ ه َْمزَ ة ُ ْال َو‬the
Connecting Hamzah. If it is not preceded by a word it will be
pronounced with the vowel marking ٌَ- (fathah). If it is preceded by a
word it is dropped in pronunciation, though remains in writing.
The student is sitting and the
‫َواقِف‬
teacher is standing, (wa l-mudarrisu…).
8
َ َّ‫ ال‬:‫ِمثَال‬
‫س‬
ُ ‫طا ِل‬
ُ ‫ب َجا ِلس َو ْال ُمدَ ِ هر‬
ُ ‫اإل ْس ِميَّة‬
ِ ُ ‫ْال ُج ْملَة‬
‫ْال َخبَ ُر‬
ٌُ ‫ْال ُم ْبتَدَأ‬
ٌُ ‫ُاإل ْس ِميَّة‬
ِ ‫ اَ ْل ُج ْملَة‬is a beneficial sentence )‫( ُج ْملَة ُم ِف ْيدَة‬, and it is made
up of 2 parts known as ‫ر‬
ُ َ‫( ا ٌَ ْل ُم ْبتَدَأ ُ َو ْال َخب‬al-mubtada wa l-khabar).
‫اَ ْل ُم ْبتَدَأ‬
(1) ‫ ا َ ْل ُم ْبتَدَأ‬is from the Arabic word ‫ء‬
ُ ‫ اَ ِإل ْبتِدَا‬meaning the beginning or
starting, and from its origin is that it comes at the beginning of the
sentence.
(2) ‫ ا َ ْل ُم ْبتَدَأ‬is an ism that is the subject of talk or discussion.
(3) ‫ ا َ ْل ُم ْبتَدَأ‬is ‫( َم ْرفُ ْوع‬marfoo’) meaning it takes a dhammah or
dhammataan on the last letter of the ism.
(4) ‫ ا َ ْل ُم ْبتَدَأ‬in its ‫صل‬
ْ ‫( أ‬origin) precedes ‫( اَ ْل َخبَ ُر‬the khabar).
(5) ‫ ا َ ْل ُم ْبتَدَأ‬in its ‫صل‬
ْ ‫( أ‬origin) is
‫( َم ْع ِرفَة‬definite).
‫اَ ْل َخبَ ُر‬
(1) ‫ر‬
ْ ‫( أ‬origin).
ُ َ‫ اَ ْل َخب‬is that which comes after ‫ اَ ْل ُم ْبتَدَأ‬in its ‫صل‬
(2)
‫اَ ْل َخبَ ُر‬
gives information or news about
completes a benefit with ‫ا َ ْل ُم ْبتَدَأ‬.
9
‫اَ ْل ُم ْبتَدَأ‬,
and by which it
(3) ‫ر‬
ْ ‫( أ‬origin) is ‫( نَ ِك َرة‬indefinite).
ُ ‫ اَ ْل َخ َب‬in its ‫صل‬
(4) ‫ر‬
ُ َ‫ اَ ْل َخب‬is ‫( َم ْرفُ ْوع‬marfoo’) meaning it takes a dhammah or
dhammataan on the last letter of the ism.
ُ ‫ُاإل ْس ِميَّة‬
ِ ‫ا َ ْل ُج ْملَة‬
The mosque is near.
‫اَ ْل َم ْس ِجدُ ٌليْب‬
‫اَ ْل َخبَ ُر‬
‫ا َ ْل ُم ْبتَدَأ‬
10
‫الرا ِب ُع‬
َّ ‫س‬
ُ ‫( اَلد َّْر‬٤)
rhPreL/a /i thPP
ْ ‫ِم‬
From-‫ن‬
-‫ف ْال َج ِ هر‬
ُ ‫َح ْر‬
On/Above-‫علَى‬
َ
nn
-‫فِ ْي‬
‫ف ْال َج ِ هر‬
ُ ‫َح ْر‬
)1( ‫ج ِ هر‬
َ ‫ْال‬
‫ف‬
ُ ‫َح ْر‬
is a Letter/Particle that enters upon an ism only.
(2) ‫ر‬
‫ف ْال َج ِ ه‬
ُ ‫ َح ْر‬changes the state of the ism to ‫( َم ْج ُر ْور‬majroor),
meaning the ism takes kasrah/kasrataan on the last letter.
(3) ‫ر‬
‫ف ْال َج ِ ه‬
ُ ‫ َح ْر‬can have many meanings and its meaning is not known
or complete until it enters upon a sentence. Then its exact meaning is
known from the context of the sentence.
‫ف ْال َج ِ هر‬
ُ ‫َح ْر‬
‫ت‬
ِ ‫فِ ْي ْالبَ ْي‬
‫َم ْرفُ ْوع‬
ُ‫اَ ْلبَيْت‬
‫َم ْج ُر ْور‬
Muhammad is in the house
‫ت‬
ِ ‫ُم َح َّمد فِ ْي ْالبَ ْي‬
‫ان‬
ِ ‫أيْنَ – اِ ْسم اِ ْستِ ْف َهام ِل ْل َم َك‬
e/un /i fuaore/nene i/P r/hLa
11
‫ان‬
ِ ‫اِ ْسم اِ ْستِ ْف َهام ِل ْل َم َك‬
is an ism which is used to ask a question about the
whereabouts of someone/something.
‫اب؟‬
ُ َ‫أيْنَ ْال ِكت‬
Where is the book?
‫ب؟‬
ِ َ‫علَى ْال َم ْكت‬
َ ‫ُه َو‬
It is on the desk/table?
‫ص ُل‬
ِ َ‫اَلض َِّمي ُْر ْال ُم ْنف‬
I -‫أنَا‬
You -‫ت‬
ِ ‫أ ْن‬
You -‫ت‬
َ ‫أ ْن‬
nrltma-‫ي‬
َ ‫ِه‬
ُ
He/It -‫ه َو‬
‫ص ُل‬
ِ َ‫اَلض َِّمي ُْر ْال ُم ْنف‬-Detached Pronoun
‫ص ُل‬
ِ َ‫ اَلض َِّمي ُْر ْال ُم ْنف‬is a type of ism that is used to indicate upon the
َ ‫( ُمخَا‬Addressed), or the ‫( ٌَم لكع‬Speaker).
‫َاءب‬
ِ ‫( غ‬Absent), or the ‫طب‬
(1)
ُ ‫ص‬
(2) ‫ل‬
ِ َ‫ اَلض َِّمي ُْر ْال ُم ْنف‬you can begin a sentence with it.
ُ ‫ص‬
(3) ‫ل‬
ِ َ‫ اَلض َِّمي ُْر ْال ُم ْنف‬is a type of a ‫ُم ْبتَدَأ‬
ُ ‫ص‬
(4) ‫ل‬
ِ َ‫ اَلض َِّمي ُْر ْال ُم ْنف‬is
‫( َم ْع ِرفَة‬definite).
ُ and ‫ي‬
5) The dhameer ‫ه َو‬
َ ‫ ِه‬can be used for those who possess intellect
and things that do not possess intellect. If they are used for the latter they
will have the meaning ‘it’.
12
Where is ‘Aaisha?
‫اءشَة ُ؟‬
ِ ‫ع‬
َ َ‫أيْن‬
She is in the room
‫ي فِ ْي ْالغُ ْرفَ ِة‬
َ ‫ِه‬
Where is the watch?
‫عة ُ؟‬
َّ ‫أيْنَ ال‬
َ ‫سا‬
It is on the bed
The table below shows the properties of ُ
Detached Pronouns):
‫س ِري ِْر‬
َّ ‫علَى ال‬
َ ‫ي‬
َ ‫ِه‬
‫صلَة‬
َّ ‫( ال‬the
ِ ‫ض َم‬
ِ َ‫اء ُر ْال ُم ْنف‬
‫عدَد‬
َ
‫ِج ْنس‬
‫َيدُ ُّل ملع‬
‫ص ُل‬
ِ َ‫اَلض َِّمي ُْر ْال ُم ْنف‬
Number
Gender
Indicates upon
Detached Pronoun
ُ‫ْال ُم ْف َرد‬
‫ْال ُمذَ َّك ُر‬
The Absent-
‫ب‬
ُ ‫َاء‬
ِ ‫ْالغ‬
ُ َّ‫ْال ُم َؤن‬
ُ ‫ث ْال ُم ْف َردَة‬
The Absent-
‫ْال ُمذَ َّكر‬
ُ َّ‫ْال ُم َؤن‬
ُ ‫ث ْال ُم ْف َردَة‬
(1)
(1)
ُ‫ْال ُم ْف َرد‬
(1)
(1)
ُ‫ْال ُم ْف َرد‬
(1)
nrlea
-‫ُه َو‬
ُ ‫َاءبَة‬
ِ ‫ْالغ‬
She/It
-‫ي‬
َ ‫ِه‬
The Addressed-
َ ‫ْال ُمخَا‬
‫ب‬
ُ ‫ط‬
You
-‫ت‬
َ ‫أ ْن‬
The Addressed-ُ
َ ‫ْال ُمخَا‬
‫طبَة‬
You
-‫ت‬
ِ ‫أ ْن‬
The Speaker-
‫ْال ُمتَ َك ِله ُم‬
I/Me
- ‫أنَا‬
eh/a
Female
eh/a
dh/aea
‫ْال ُمذَ َّك ُر‬
ُ َّ‫َو ْال ُم َؤن‬
‫ث‬
13
‫ف‬
ِ ‫ص ْر‬
َّ ‫َم ْمنُ ْوع ِمنَ ال‬
ُ ‫َح ْمزَ ة‬
َ ‫اط َمة‬
ِ َ‫ف‬
‫َم ْريَ ُم‬
‫ف‬
ِ ‫ص ْر‬
َّ ‫َم ْمنُ ْوع ِمنَ ال‬
(Prevented from Tanween) is a eaPd that is used
for a particular group of nouns which do not accept tanween and when
they are in a state of ‫ر ْور‬
ُ ‫( َم ْج‬kasra) they take Fathah.
This particular group of nouns further divides up into many categories
and from them is the category known in the Arabic language as:
Female Names Without Alif
‫اَ ْلعَلَ ِميَّة ُ َم َع ه‬
‫ث ِبغَي ِْر أ ِلف‬
ِ ‫الت هٌ ٌَأْنِ ْي‬
This category contains Female Names which do not accept tanween but
there is a condition '‫ 'ش َْرط‬for them not accepting tanween and that is,
that the names are made up of more than 3 letters. This category of
names is divided up into into 3 types oerm regards to their femininity.
ُ ‫التَّأنِي‬
Femininity-‫ْث‬
(In)Wording-‫ظي‬
ِ ‫لَ ْف‬
َ ،ُ‫َح ْمزَ ة‬
ٌُ ‫ط ْل َحة‬
(In)Meaning-
‫َم ْعنَ ِوي‬
‫َب‬
ُ ‫زَ ْين‬،‫َم ْر َي ُم‬
14
-‫َم ْعنَ ِوي َو لَ ْف ِظي‬
(In)Meaning and Wording
en o/9
ٌُ ‫اط َمة‬
ِ َ‫ف‬، ٌُ ‫ِآمنَة‬
‫ة‬
َ ‫( َم ْربُ ْو‬Round Taa) is a letter that is added at the end of an ism
The ‫طة‬
and it signifies femininity of a word.
The diagram above shows that there are 3 categories of femininity in
female names without alif:
1) In wording and meaning - names which are feminine in their
wording i.e. they end in taa marboota and in their meaning i.e. they
are names which are used for females.
2) In meaning - names which are used for females but not feminine in
wording.
3) In wording - names which are feminine in wording but not
meaning, they are names which are used for males.
‫ة‬
َ ‫( َم ْربُ ْو‬Round Taa) is only to
The origin of nouns ending with the ‫طة‬
distinguish the feminine from the masculine. And you will mostly find
that with the ‫صفَات‬
ِ (Adjectives) i.e.
‫ َك ِر ْي َمة‬l‫( َك ِريْم‬Generous, Noble).
ُ ‫اَ ْل ِف ْع‬
The Verb/Action-‫ل‬
‫األم ُر‬
ْ ‫ْال ِف ْع ُل‬
ُ‫ارع‬
َ ‫اَ ْل ِف ْع ُل ْال ُم‬
ِ ‫ض‬
‫اض ْي‬
ِ ‫ْال ِف ْع ُل ْال َم‬
The Command Verb
The Present Verb
The Past Verb
(you)Write!- ْ‫ا ُ ْكتُب‬
He Writes-‫ب‬
ُ ُ ‫َي ْكت‬
He Wrote-‫ب‬
َ َ‫َكت‬
The Definition:‫ْف‬
ُ ‫الت َّ ْع ِري‬
َّ ‫علَى َحدَث َوقَ َع فِ ْي‬
‫ان‬
َ ‫ َما دَ َّل‬-‫اض ْي‬
ِ ‫ال ِف ْع ُل ْال َم‬
ْ ‫ان الَّذ‬
ِ ‫ِي قَ ْب َل زَ َم‬
ِ ‫الز َم‬
.‫الت َّ َكلُّ ِم‬
The Past Verb-that which indicates upon an event/happening taking place
in the time which is before the time of speaking/conversation.
15
Where is Abbaas?
‫عبَّاس؟‬
َ َ‫أيْن‬
He went to the head teacher
ْ ‫َب ِر‬
‫يُر َمليْل‬
َ ‫ذَه‬
For every action we have a doer or the one who performs the action. In
ُ ‫ع‬
Arabic the doer of the action is called ‫ل‬
َ ‫( اَ ْلفَا‬al-faa’il).
The Definition:‫ْف‬
ُ ‫الت َّ ْع ِري‬
.ُ‫اإل ْس ُم ْال َم ْرفُ ْوعُ ْال َم ْذ ُك ْو ُر قَ ْبلَهُ فِ ْعلُه‬
ِ ‫اَ ْلفَا ِع ُل ُه َو‬
‫( اَ ْلفَا ِع ُل‬the Doer) is an ism which is ‫ع‬
ُ ‫ ْال َم ْرفُ ْو‬takes dhammah or
dhammataan on the last letter and mentioned before it is its ‫عل‬
ْ ‫ ِف‬verb.
‫َم ْرفُ ْوع‬
Haamid went to the mosque
‫امد ِإلَى ْال َم ْس ِج ِد‬
ِ ‫َب َح‬
َ ‫ذَه‬
‫َم ْج ُر ْور‬
‫اَ ْلفَا ِع ُل‬
‫فِ ْع ُل ْالفَا ِع ُل‬
‫َماض‬
‫َب‬
َ ‫ذَه‬.
ُ ‫ اَ ْلفَا ِع‬is
That is because in the past-tense verbs for the Male Absent if ‫ل‬
not apparent then the ‫ض ِميْر‬
َ (pronoun) '‫( ' ُه َو‬He) will be ‫اَ ْلفَا ِع ُل‬. bnd
this dhameer is known as ‫ر‬
ُ ِ‫( اَلض َِّمي ُْر ْال ُم ْستَت‬The Hidden Dhameer), you
You will find that
is not always apparent after the verb
will not see it in writing or pronounce it even though it is there.
Where is Muhammad?
He left from the mosque
16
‫أيْنَ ٌَد امله‬
‫خ ََر َج ِمنَ ْال َم ْس ِج ِد‬
The four signs of an ism
)٤(‫اإل ْس ِم‬
َ
ِ ُ‫عال َمات‬
ٌ- ٌِ - ‫ْال َج ِ هر‬
‫ف ْال َج ِ هر‬
ُ ‫ُح ُر ْو‬
– ٌ– ‫ت َ ْن ِويْن‬
ٌ- ٌ
ْ
‫ال‬
There are 4 signs by which an ism is known, and you will not find these
signs entering upon the verbs or particles/letters, so they are specific to
the nouns. These 4 signs can be used to distinguish between the
(nouns) and the ‫عال‬
َ ‫( أ ْف‬verbs) and ‫( ُح ُر ْوف‬particles).
‫أ ْس َماء‬
(1) The first sign is that the ism accepts ‫ويْن‬
ِ ‫( تَ ْن‬tanween).
ْ َ‫( ا‬alif and laam) can enter upon the ism.
(2) The second sign is that ‫ل‬
(3) The third sign is that
the ism.
‫ف ْال َج ِ هر‬
ُ ‫( ُح ُر ْو‬particles of jarr) can enter upon
(4) The fourth sign is that the ism can take
the last letter.
‫ْال َج ِ هر‬
ْ
‫ال‬
Muhammad prayed in the mosque
‫تَ ْن ِويْن‬
‫صلَّى فِ ْي ْال َم ْس ِج ِد‬
َ ‫ُم َح َّمد‬
(kasrah)‫ر‬
‫ا َ ْل َج ِ ه‬
17
(kasrah/kasrataan) on
‫ف ْال َج ِ هر‬
ُ ‫َح ْر‬
‫س‬
ِ ‫س ْالخ‬
ُ ‫َام‬
ُ ‫) الد َّْر‬٥(
ٌُ ‫ضافَة‬
َ ‫اَ ِإل‬
‫ضاف ِرتْل‬
َ ‫ُم‬
‫ضاف‬
َ ‫ُم‬
‫ُم َح َّمد‬
‫اب‬
ُ َ‫ِكت‬
‫اإل ْس ُم‬
ِ ‫علَى تَق ِدي ِْر َح ْر‬
َ ‫اإل‬
َ ‫ي نِ ْسبَة بَيْنَ ال ْس َمي ِْن‬
ِ ،‫ف ْال َج ِ هر‬
ِ
َ ‫ ِه‬:ُ ‫ضافَة‬
.‫ضاف ِإلَ ْي ِه‬
َ ‫س َّمى ُم‬
َ ‫س َّمى ُم‬
َ ُ‫اإل ْس ُم الثَّا ِن ْي ي‬
َ ُ‫األ َ َّو ُل ي‬
ِ ‫ضاف َو‬
ٌُ ‫ضافَة‬
َ ‫اإل‬
ِ (al-idhaafah)
is a relationship between two nouns with a
hidden particle of jarr, the first noun is called ‫ضاف‬
َ ‫( ُم‬mudhaaf) and the
second noun is called ‫إِلَ ْي ِه‬
‫ضاف‬
َ ‫( ُم‬mudhaaf ilaih).
.ُ‫صه‬
ِ ‫ض‬
َ ‫ْف ْال ُم‬
َ ‫ااإل‬
ِ ‫اف أَ ْو ت َ ْخ‬
َ ‫ص ْي‬
َ ‫ضافَة ُ ت ُ ِف ْيدُ تَ ْع ِري‬
ِ َ‫َهذ‬
This Particular idhaafah gives benefit by giving
‫تَ ْع ِريْف‬
(to make
‫صيْص‬
ِ ‫( تَ ْخ‬to narrow down/particularise).
Meaning, if the ‫ضاف ِإلَ ْي ِه‬
َ ‫ ُم‬is ‫( َم ْع ِرفَة‬definite) then the ‫ضاف‬
َ ‫ ُم‬will
become ‫ع ِرفَة‬
ْ ‫ َم‬, if the ‫ضاف إِلَ ْي ِه‬
َ ‫ ُم‬is ‫( نَ ِك َرة‬indefinite) then the ‫ضاف‬
َ ‫ُم‬
will be particularised or not so general but it will not be ‫ع ِرفَة‬
ْ ‫( َم‬definite).
‫ضاف إِلَ ْي ِه‬
‫ضاف‬
َ ‫ُم‬
َ ‫ُم‬
definite) to the mudhaaf or
This is the teacher’s book
‫اب ْال ُمدَ ِ هر ِس‬
ُ َ‫َهذَا ِكت‬
‫ٌ ْفلعم‬
18
‫َم ْع ِرفَة‬
The Idhafaah construction has a ‫ج ِ هر‬
َ ‫ْال‬
‫ف‬
ُ ‫ َح ْر‬which is omitted/hidden.
‫ف ْال َج هر‬
ُ ‫ َح ْر‬gives meaning to the Idhaafah, there are 3 different
‫ف ْال َج ِ هر‬
ُ ‫ ُح ُر ْو‬that an Idhaafah can have, (1) ‫( فِ ْي‬in), ‫( ِم ْن‬from/part of)
and ‫( )ِ( الال ُم‬for/belonging to).
At the moment we have only taken one meaning of the Idhaafah the ‫الال ُم‬
)‫ف ْال َج ِ هر ( ِل‬
ُ ‫ َح ْر‬which has the meaning of, for/belonging to/possession.
So when we say ‫ح َّمد‬
ُ َ‫ ِكت‬it literally means, ‘the book belongs to
َ ‫اب ُم‬
Muhammad or Muhammad’s book )‫ح َّمد‬
َ ‫( ِكتَاب ِل ُم‬.
This
)‫ف ْال َج ِ هر (الالم‬
ُ ‫َح ْر‬
‫ٌَد امل‬
‫ُت‬
َ ‫ُم‬
‫اف إِلَيِ ِه‬
ُ ‫ض‬
َ ‫ْال ُم‬
Always – ‫ر ْور‬
ِ َ‫د‬
ُ ‫اءما َم ْج‬
‫اف‬
ُ ‫ض‬
َ ‫اَ ْل ُم‬
Does not accept tanween
Majroor
Does not accept alif laam
– ‫ال يُن ه َِو ُن‬
ْ ‫ال َيقبَ ُل‬
– ‫ال‬
‫ان ْالبَ ِع ْي ِد‬
َ ‫ُهن‬
َ ‫اإلش‬
ِ ‫ اِ ْس ُم‬-)/haP rmaPa( -‫َاك‬
ِ ‫َارةِ ِل ْل َم َك‬
‫َاك‬
َ ‫ ُهن‬is a noun which is used to indicate/point to a place that is distant or
far.
Where is Muhammad’s book?
It is on the table over there
‫اب ُم َح َّمد؟‬
ُ َ‫أَيْنَ ِكت‬:‫ِمثَال‬
‫َاك‬
َ ‫ب ُهن‬
ِ َ‫علَى ْال َم ْكت‬
َ ‫ُه َو‬
َ l‫ان‬
)ُ‫ان (يُ َج ُّر َما َب ْعدَه‬
ُ ‫ظ ْر‬
ِ ‫ف ْال َم َك‬
ِ ‫اِ ْس ُم ْال َم َك‬
(under)
-‫ت‬
َ ‫تَ ْح‬
‫ان‬
ِ ‫ اِ ْس ُم ْال َم َك‬is a noun of place and the ism that follows it is majroor.
‫ب‬
َ ‫ْال َح ِق ْيبَة ُ تَ ْح‬
ِ َ ‫ت ْال َم ْكت‬
ema Ahe eo unmaP rma rhA/a
19
‫َّاس‬
ُ ‫عب‬
َ ‫َيا‬
‫ ْال ُمنَادَى‬-‫َّاس‬
ُ ‫عب‬
َ
‫ف ال ِنهدَا ِء‬
ُ ‫ َح ْر‬-‫يَا‬
Abbaas- The one being called
O- Particle of calling
The particle ‫( يَا‬O!) is used when we want to call somebody and the
person we are calling is the ism which comes after this particle and it is
ْ (the one being called). There are 5 types of
known as ‫ال ُمنَادَى‬
we will study 3 for now.
‫ ْال ُمنَادَى‬,
‫ْال ُمنَادَى‬
The first type is when we call ‫َّاس‬
ِ ‫ َح‬،ُ‫ َيا ُم َح َّمد‬:‫) ا َ ْل ُم ْف َرد ُْال َعلَ ُم‬١(
ُ ‫عب‬
َ ،ُ‫امد‬
somebody by their name i.e. O Muhammad!, Haamid!, ‘Abbaas!, and so
on.
The second type is
،ُ‫ َر ُجل‬،ُ‫ يَا أ ْستَاذ‬:ُ‫ص ْودَة‬
ُ ‫) النَّ ِك َرة ُ ْال َمق‬٢(
when we call somebody and we intend a particular or specific person i.e.
O Teacher!, Man!, and so on.
َّ َ‫ع ْبد‬
The third type is when the one
‫ت خَا ِلد‬
َ ‫بِ ْن‬،ِ‫اّلل‬
ُ ‫ض‬
َ ‫) ا َ ْل ُم‬٣(
َ ‫ يَا‬:‫اف‬
being called is mudhaaf i.e. O ‘Abdallaahi!, O Daughter of Khaalid!,
and so on.
It is important to note that the first and the second types of ‫ ُمنَادَى‬end in
one dhamma, not tanween. As for the third type then the Mudhaaf will be
‫ص ْوب‬
ُ ‫( َم ْن‬take Fathah on the last letter).
The words ‫سم‬
ْ ِ‫ ا‬and ‫ اِبْن‬begin with hamzatu l-wasl. When preceded by a
word the kasrah (ٌ-)
ِ is dropped in pronunciation, i.e.
َّ ‫ َوا ْس ُم‬، ‫طبِيْب‬
َ ‫ َواب ُْن بِالل‬،‫ب بِالل‬
َ ‫اِب ُْن ْال ُمدَ ِ هر ِس‬
.‫ب ْال ُمدَ ِ هر ِس‬
ُ ‫طا ِل‬
ِ ‫الطبِ ْي‬
20
‫ِس‬
َّ ‫س ال‬
ُ ‫ساد‬
ُ ‫) الد َّْر‬٦(
‫َه ِذ ِه ِم ْك َوة‬
This is an iron
‫ َح ْرف ِللت َّ ْنبِ ْي ِه‬-ْ‫َها‬
carraP r/ APene r/ hrranre/n /P h/aPr
‫ َح ْرف ِللت َّ ْنبِ ْي ِه‬is a letter that is used to alert or to bring to attention the
person who is being addressed and it is mostly connected to ‫ء‬
ُ ‫أَ ْس َما‬
ِ‫َارة‬
َ ‫اإلش‬
ِ (nouns of indication).
ِ‫َارة‬
َ ‫اإلش‬
ِ ‫اِ ْس ُم‬
Noun of Indication
‫ِذ ِه‬
‫ َهذِه‬is pronounced as ‫ هَا ِذ ِه‬but it is written without the first alif.
The ِ‫َارة‬
َ ‫اإلش‬
ِ ‫ اِ ْس ُم‬is used to point or indicate to people, animals, objects
things which can be felt or touched and can also indicate to things that
have meaning such as ‫عدَة‬
ِ ‫‘ قَا‬principle’ orٌ ‫َص ْي َحة‬
ِ ‫‘ ن‬advice’.
-ٌ ‫َص ْي َحة ٌ نَافِعَة‬
ِ ‫َه ِذ ِه ن‬
This advice is beneficial.
The table below shows the properties of ‫ه ِذ ِه‬
َ .
‫َارة ُ ِإلَى‬
َ ‫اإلش‬
ِ
‫ْب‬
ُ ‫ْالقَ ِري‬
ُ َّ‫اَ ْل ُم َؤن‬
‫ث‬
ُ‫ْال ُمفُ َرد‬
Indicates,points to
the near
the feminine
the singular or (non-intelligent
plurals)
The ِ‫َارة‬
َ ‫اإلش‬
ِ
‫ اِ ْس ُم‬is ٌ ‫( َم ْع ِرفَة‬definite).
It can be used to indicate or point to those possessing intellect
َ .
things that do not possess intellect ‫عاقِل‬
َ ‫غي ُْر‬
21
‫عاقِل‬
َ
or
‫( ة‬taa marboota) are regarded as feminine so
when we indicate to them we use the ‫ه ِذ ِه‬
َ ِ‫َارة‬
َ ‫اإلش‬
ِ ‫اِ ْس ُم‬. However there
-Generally words ending in
are exceptions to this, (refer to lesson 4 under ‘types of femininity’).
ٌ ‫َّارة َو َه ِذ ِه دَ َّرا َجة‬
َ ‫ َه ِذ ِه‬: ‫ِمثَال‬
َ ‫سي‬
This is a car and this is a bike.
-Body parts that are in pairs are regarded as feminine.
‫عيْن‬
َ ‫ َه ِذ ِه أذُن َو َه ِذ ِه‬:‫ِمثَال‬
nm rmeo eo hn adaemeo eo hn ahP h
-Also words which are particular to females are regarded as feminine.
This is the engineer’s
‫ِب ْنتُ اإل َم ِام‬
sister and this is the imaam’s daughter.
ْ ‫ َه ِذ ِه‬:‫ِمثَال‬
‫أختُ ْال ُم َه ْند ِِس َو َه ِذ ِه‬
Particle of Jarr (for, belongs to, )
‫ف ْال َج ِ هر‬
ُ ‫ َح ْر‬- ‫ِل‬
The particle of jarr‫ل‬
ِ enters upon an ism and causes it to take
(kasrah).
Whose is this? This belongs to Yaasir.
‫اَ ْل َج ُّر‬
‫ِل َم ْن َه ِذ ِه؟ َه ِذ ِه ِليَا ِسر‬
‫َم ْج ُر ْور‬
All Praise belongs to Allaah
ِ‫اَ ْل َح ْمدُ ِ هّلل‬
‫ ا َ ه‬becomes ِ‫ ِ هّلل‬by just dropping the alif and no laam
Note that the word ُ‫ّلل‬
will need to be added to the word.
22
‫سا ِب ُع‬
َّ ‫س ال‬
ُ ‫)الد َّْر‬٧(
‫َّ ْة َع َِّاُمس‬-‫تِ ْل َك‬
Noun of Indication
َ ‫َه ِذ ِه‬
‫ضة‬
َ ‫طبِ ْيبَة َوتِ ْل َك ُم َم ِ هر‬
This a doctor and that is a nurse.
‫ ِت ْل َك‬is a noun of indication it is used to indicate/point to objects or people
that are distant/far and feminine. ‫ك‬
َ ‫ ِت ْل‬can be broken down into three parts:
Noun of indication
ِ‫شارة‬
َ ‫اإل‬
ِ ‫ اِ ْس ُم‬-‫تِ ْي‬
The laam is for the far/distant
‫ِل – اَلال ُم ِل ْلبُ ْع ِد‬
Particle of address
َ ‫ َح ْرف ِخ‬-‫َك‬
‫طاب‬
Some of the grammarians say that the
indicates upon far/distant and the
increased furtherness/distance.
The letter/particle of address
addressing is masculine.
‘َ’
‘ِ’
particle of address also
shows upon even more or
is used if the person /P /AoaLr we are
The table below shows the properties of
‫تِ ْل َك‬:
‫َارة ُ إِلَى‬
َ ‫اإلش‬
ِ
ُ‫ْالبَ ِع ْيد‬
ُ َّ‫اَ ْل ُم َؤن‬
‫ث‬
ُ‫ْال ُمفُ َرد‬
Indicates,points to
The far/distant
The feminine
The singular
All the ِ‫َارة‬
َ ‫اإلش‬
ِ
‘َ’
‫ أَ ْس َما ُء‬nouns of indication are ‫ َم ْع ِرفَة‬definite.
‫ي‬
ْ in ‫ تِ ْي‬is dropped when joined to the laam and kaaf and the
laam takes a sukoon ‫تِ ْلك‬.
The letter
23
ِ‫َارة‬
ِ ‫َارةِ ِل ْل َق ِر ْي‬
َ ‫اإلش‬
َ ‫اإلش‬
ِ ‫ب أ ْس َما ُء‬
ِ ‫أ ْس َما ُء‬
‫ِل ْلبَ ِع ْي ِد‬
‫ذَ ِل َك ٌٌُل‬
‫َهذَا ٌَد امل‬
‫ب‬
ُ ‫َه ِذ ِه ِآمنَة‬
َ ‫تِ ْل َك ُيْن‬
b/-I’raab-‫اب‬
ُ ‫اَإلع َْر‬
:‫ْف‬
ُ ‫الت َّ ْع ِري‬
‫علَ ْي َها‬
ُ ‫اإلع َْر‬
ِ ‫الف ْالعَ َو ِام ِل الد‬
ِ ِ‫اخ ِر ْال َك ِل ِم ِال ْخت‬
ِ ‫ تَ ْغيِي ُْر أَ َو‬:‫اب ُه َو‬
َ ‫َّاخلَ ِة‬
ِ
َ
.‫لَ ْفظا أ ْو تَق ِديْرا‬
The Definition:
The I’raab is: Changing of the endings of the words because of the
changing of the active elements entering upon them (the change is)
apparent or not-apparent.
‫اإل ْس ِم‬
ِ ُ‫َحاالت‬
The cases of the ism
‫َم ْرفُ ْوع‬
‫ص ْوب‬
ُ ‫َم ْن‬
‫َم ْج ُر ْور‬
ٌُ ‫ص ِليَّة‬
ُ ‫أَ ْن َوا‬
ْ ‫ب األ‬
ِ ‫اإلع َْرا‬
ِ ‫اإلع َْرا‬
َ ‫ب‬
ِ ُ‫عال َمات‬
ِ ‫ع‬
The origin signs of ‘Iraab
ٌ- /- ٌُ
ٌ- / ٌَ
ٌ- / ٌِ
Types of ‘Iraab
‫لر ْف ُع‬
َّ َ‫ا‬
‫ب‬
ُ ‫ص‬
ْ َّ‫اَلن‬
‫اَ ْل َج ُّر‬
The above definition for I’raab mentions the ending of words changing
what is meant by this is the changing of vowel markings that are on the
end or last letter of a word. It also mentions that it is the active elements
that enter upon a word that cause the change at the ending of a word, an
example of active elements are the ‫ر ْوف‬
ُ ‫( ُح‬letters/particles). The active
ُ ‫ام‬
element is called ‫ل‬
ِ َ‫( اَ ْلع‬al-‘aamil) in Arabic and the plural is ‫اَ ْلعَ َو ِام ُل‬.
24
The definition also mentions that the change of a word can be apparent or
not apparent. What is meant by َ ‫ لَ ْفظا‬apparent change is when the vowel
markings at the end of a word can be pronounced and when the vowel
markings at the end of a word cannot be pronounced then the change
is‫ تَق ِديْرا‬not apparent. This part will be explained in more depth later.
The table above illustrates types of I’raab and its origin signs.
‫الر ْف ُع‬
َّ (ar-raf’u) is when the end or last letter of a word takes a dhammah
ُ‫ ْالبَ ْيت‬l ‫بَ ْيت‬
or dhammataan
‫ب‬
ُ ‫ص‬
ْ َّ‫( الن‬an-nasbu) is when the end or last letter of a word takes a fatha
or fathataan
‫ت‬
َ ‫ ْالبَ ْي‬l ‫بَ ْيتا‬
‫( ْال َج ُّر‬al-jarru) is when the end or last letter of a word takes a khasrah or
khasrataan
‫ت‬
ِ ‫ ْالبَ ْي‬l ‫بَ ْيت‬
Also when an ism is in the state of
(marfoo’).
When an ism is in the state of
mansoob).
‫الر ْف ُع‬
َّ (ar-raf’u) it is called ‫َم ْرفُ ْوع‬
‫ب‬
ُ ‫ص‬
ْ َّ‫( الن‬an-nasbu) it is called ‫ص ْوب‬
ُ ‫َم ْن‬
When an ism is in the state of
(majroor).
‫ْال َج ُّر‬
(al-jarru) it is called
‫َم ْفعُ ْول ِب ِه‬
‫اإل ْس ُم َم ْج ُر ْور‬
ُ ‫َم ْن‬
ِ ‫ص ْوب‬
hdm o/huemraPam rma
‫َم ْج ُر ْور‬
) ‫ام ُل‬
ِ ‫) ْال َع‬
‫ِف ْع ُل َماض‬
ٌِ ‫س ِ هك ْين‬
‫ ذ َبَ َح زَ ْيد الدَّ َجا َجة َ ِبال ِ ه‬:‫ِمثَال‬
LmeLban
with the knife.
) ‫ام ُل‬
ِ ‫) ْال َع‬
‫ف ْال َج ِ هر‬
ُ ‫َح ْر‬
25
‫ْالفَا ِع ُل َم ْرفُ ْوع‬
‫ زَ يْد‬is ‫ َم ْرفُ ْوع‬the
‫امل‬
ِ ‫ع‬
َ (active element) which is causing it to be ‫ َم ْرفُ ْوع‬is the ‫فِ ْع ُل‬
‫( َماض‬past tense verb) ‫ ذَبَ َح‬, َ ‫ الدَّ َجا َجة‬is ‫ص ْوب‬
ِ ‫ع‬
ُ ‫ َم ْن‬the ‫امل‬
َ (active
element) which is causing it to be ‫ص ْوب‬
ُ ‫ َم ْن‬is the ‫( فِ ْع ُل َماض‬past tense
verb) ‫ح‬
‫( ال ِ ه‬knife) is ‫ َم ْج ُر ْور‬the ‫امل‬
ِ ‫ع‬
َ (active element) which
َ ‫ذَ َب‬, ِ ‫س ِ هكيْن‬
is causing it to be ‫ر ْور‬
ُ ‫ َم ْج‬is the )‫ب‬
ِ ( ‫ف ْال َج ِ هر‬
ُ ‫ َح ْر‬.
The example above shows the three types of I’raab ,
The words which fall into the definition of I’raab as mentioned above are
known in Arabic as ‫ع َرب‬
ْ ‫( ُم‬mu’rab).
‫( ْالبِنَا ُء‬al-binaa)
‫( البِنَا ُء‬al-binaa) are words which do not show change in their endings and
they are considered by the grammarians to be the opposite of words
‫اب‬
ُ ‫اإلع َْر‬
ِ (al-I’raab), as mentioned above.
fall into this category are called ‫ب‬
َ ‫( ٌبْن‬mabni).
which take
The words which
.‫علَ ْي َها‬
ِ ‫ب ْال َع َو ِام ِل الد‬
ِ ‫ َما ال يَتَغَي َُّر‬: ِ ‫ي‬
ِ َ‫سب‬
ُ ‫تَ ْع ِري‬
َ ‫َّاخلَ ِة‬
َ ‫آخ ُرهُ ِب‬
‫ْف ْال َم ْبنِ ه‬
Definition of ‫ي‬
‫( َم ْبنِ ه‬mabniyy): That which it’s ending doesn’t change
because of the active elements entering upon it.
The definition explains that words which are
‫ي‬
‫ َم ْب ِن ه‬their endings do not
change because of the ‫امل‬
ِ ‫ع َو‬
َ (active elements) entering upon them, but
rather they are built upon one ending which doesn’t change at all.
However, these words can grammatically have a place in I’raab but they
ْ ‫ب‬
will be in the position or state of ‫ر‬
ُ ‫ص‬
ْ َّ‫الن‬،‫الر ْف ُع‬
ُّ ‫ال َج‬،
َّ due to their place
in the sentence. This point will be elaborated upon later.
26
..... ‫علَى‬
َ ‫َم ْب ِني‬
‫أمثِلة‬
ْ
Built upon……
Examples
‫َاء‬
ُ ‫أ ْن َوا‬
ِ ‫ع ْالبِن‬
Types of Al-binaa
‫س ُك ْون‬
‫ فِ ْي‬،‫ نَ َع ْم‬،ْ‫ هذا‬،‫ ٌْ َم ْن‬ُ ‫علَى‬
َ ‫َم ْبنِي‬
ُ ‫ َحي‬،‫ٌُ ن َْح ُن‬‫ض َّمة‬
‫ْث‬
َ ‫علَى‬
َ ‫َم ْبنِي‬
‫علَى فَتْ َحة‬
‫ت‬
َ ‫ أ ْن‬،‫َب‬
َ ‫َم ْبنِي‬
َ ‫ ذَه‬، َ‫ ٌَ أيْن‬‫علَى َك ْس َرة‬
ِ ‫ َهؤ‬،‫ ِل‬،ِ‫ أ ْنت‬،‫ ٌِ َه ِذ ِه‬َ ‫ُالء َم ْبنِي‬
-‫س ُك ْون‬
ُ
- ‫ض َّمة‬
َ
- ‫فَتْ َحة‬
- ‫َك ْس َرة‬
The table above shows that words which are ‫ َم ْبنِي‬can fall into four types
of endings which do not change due to the ‫امل‬
ِ ‫ع َو‬
َ entering upon them,
rather they are fixed or built upon that particular ending. There are four
possible endings, ‫ولس‬
ْ ُ
،‫ عمْدم‬،‫ َ امم‬،‫ة َ ْسك‬
َ .
‫ضاف إِلَ ْي ِه‬
َ ‫ضاف ُم‬
َ ‫ُم‬
Whose book is this?
‫اب َم ْن هذا؟‬
ُ َ‫ ِكت‬:‫ِمثَال‬
‫س ُك ْون‬
ُ ‫علَى‬
َ ‫َم ْبنِي‬
ْ ‫ َم‬is ‫ضاف إلَ ْي ِه‬
The above example shows that the word ‫ن‬
َ ‫ ُم‬and we
know that the mudhaaf ilaih is always majroor (takes kasrah), however
ْ ‫( َم‬who) is ‫س ُك ْون‬
the word ‫ن‬
ُ ‫علَى‬
َ ‫( َم ْبنِي‬built upon a sukoon) so the
ending will always show a sukoon even though it is in the position or
state of
‫ْال َج ِ هر‬
‫امل‬
ِ ‫ع‬
َ
is ‫َم ْبنِي‬
(al-jarr) due to its place in the sentence. So the
(active element) does not affect the ending of a word that
(mabni).
27
‫الثام ُن‬
ِ ‫س‬
ُ ‫) الدَّ ْر‬٨(
ُ َ‫ْالبَد‬
)h/-lhmh/(-‫ل‬
‫ْال َخبَ ُر‬
This man is a trader.
‫ْال ُم ْبتَدَأ‬
.‫اجر‬
َّ ‫هذَا‬
ِ َ‫الر ُج ُل ت‬
ُ َ‫ْال َبد‬
(al-badal) ‫ل‬
‫الر ُج ُل‬
َّ is grammatically known as ‫ْال َبدَ ُل‬
(al-badal), it used in a sentence in order to give ‫( ت َ ْو ِكيْد‬emphasis) and
‫( بَيَان‬clarity or explanation) to the word that precedes it. So in the above
ُ ‫الر ُج‬
example the ism ‫ل‬
َّ is giving emphasis and clarity to the word ‫ َهذَا‬, it
In the above example the ism
is telling us that the one being indicated to is ‘the man’.It can also be
understood that the badal is the same the thing as the word which
precedes it, i.e. the man is the one being indicated to and the one being
indicated to is the man.
Another example can be used to explain this, if I had a book in my hand
which I was indicating to and I said to my teacher, ‘this is new’
'‫ َج ِديْد‬.
It would be understood that the book is new and if I was to
mention the book in my sentence I would say in Arabic,
‫ َج ِديِد‬.
‫' َهذَا‬
ْ I have put a ٌ
By mentioning '‫تاب‬
ُ ‫'ال ِك‬,
‫تاب‬
ُ ‫َهذَا ْال ِك‬
‫( ِزيَادَة‬extra or additional
‫( ْال َبدَ ُل‬al-badal). It is important
to note here that if I were to say in Arabic, ‘‫مُت‬
َ ‫ ’؟لَّ َّْر‬this would not
word in the sentence which is known as
be considered to be a complete or beneficial sentence. To make it a
َ (khabar), as shown in the example
beneficial sentence we must add a ‫خبَر‬
above. The subject of
later on inshaallaah.
‫ ْالبَدَ ُل‬and the types of al-badal will be covered
28
‫ص ْو ُر‬
ُ ‫اإل ْس ُم ْال َمق‬
ِ
‫ص ْو ُر‬
ُ ‫اإل ْس ُم ْال َمق‬
ِ
َّ
The teacher is from
.‫ب ِم ْن ِإ ْن َك ْلت َ َّرا‬
ُ ‫الطا ِل‬
America and the student is from England.
‫س ِم ْن أَ ْم ِر ٌِ ْي َكا َو‬
ُ ‫اَ ْل ُمدَ ِ هر‬
.‫َب ِإلَى ْال ُم ْستَ ْشفَى‬
ِ ‫َح‬
َ ‫امد ذَه‬
Hamid went to the hospital.
‫ص ْو ُر‬
ُ ‫اإل ْس ُم ْال َمق‬
ِ
‫آخ ُرهُ أَ ِلف الَ ِز َمة َم ْفت ُ ْو َحة‬
ِ ‫ص ْو ُر ُه َو ا ْسم ُم ْع َرب‬
ُ ‫اإل ْس ُم ْال َمق‬
ُ ‫الت َّ ْع ِري‬
ِ :‫ْف‬
.ِ‫علَ ْي ِه َج ِم ْي ُع ْال َح َر َكات‬
َ ‫َما قَ ْبلَ َها َو تُقَد َُّر‬
Definition: al-ismul-maqsoor, it is an ism mu’rab which has an
inseparable or binding alif on its end and the letter before it takes a fatha
and all the vowel markings on it are not apparent.
‫ ُم ْست َ ْش َفى‬،‫ ِإ ْن َك ْلت َ َّرا‬،‫سى‬
َ ‫ ُم ْو‬،‫ أَ ْم ِر ْي َكا‬all end with an binding alif
or the letter ‫ ى‬which looks like the letter ‫( ي‬ya) except that it doesn’t
The words
have the two dots but it is pronounced as an alif. Also the ismul-maqsoor
is ‫ع َرب‬
ُ ‫( اَ ِإلع َْر‬al-I’raab) but the I’raab is ‫تَق ِديْر‬
ْ ‫( ُم‬mu’rab) it takes ‫اب‬
(taqdeer) not apparent. The examples above illustrate this, the ismulmaqsoor (nouns ending with the binding alif at the end) are preceded by
‫ف ْال َج ِ هر‬
ُ ‫ ُح ُر ْو‬but the change caused by the ‫ف ْال َج ِ هر‬
ُ ‫ ُح ُر ْو‬is not apparent,
the case of ‫ر‬
ُّ ‫( اَ ْل َج‬al-jarr) cannot be seen. The Ismul-maqsoor falls into
one of the categories or types of words where the I’raab is ‫( تَق ِديْرا‬please
refer back to the definition of I’raab).
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