‫َّحي ِْم‬ ِ ْ‫بِس ِْم هّللا ِ الرَّح‬

ِ ‫مـن الر‬
Arabic Grammar Rules for Madeenah Book One

The three vowel markings ُ ‫ْال َح َر َك‬

ُ ‫ات الثَّالثَة‬
-ِ kasrah ٌ‫َكس َْرة‬ hdhamma -ُ ٌ ‫ض َّمة‬
َ -َ fathah ٌ ‫فَ ْت َحة‬
)i( (u) (a)

Sukoon ْ - ‫ُس ُك ْو ٌن‬

shaddah -ّ ‫َش َّدة‬

ٌ

ُ ‫التَّ ْن ِوي‬
at-tanween:‫ْن‬

(an) - fathataan -ً ‫فَ ْت َحتا َ ِن‬

(un) - dhammataan ِ َ‫ض َّمت‬
-ٌ ‫ان‬ َ
(in) kasrataan ٍ- ِ َ‫َكس َْرت‬
- ‫ان‬
When vowel markings are doubled at the end of a word they are called
‫( تَ ْن ِوي ٌْن‬tanween). The additional vowel at the end of a word represents a
‫( ْن‬noon saakinah). The ‫ ْن‬is not written but is only pronounced. e.g.
‫ ٌ َمس ِْجد‬- ‫َمس ِْج ُد ْن‬
ٌ ‫َكلِ َم‬
The Arabic language is made up of ‫ات‬ (words) and these words are
of three types they are known as:

Particle/Letter -ٌ ْ‫َحر‬
‫ف‬ Action/Verb - ‫فِ ْع ٌل‬ Noun - ‫اِ ْس ٌم‬
to -‫إِلى‬ went,/to go َ َ‫َذه‬
-‫ب‬ ٌ ‫بَي‬
house -‫ْت‬

1
He went to a house :ceSenten ‫ت‬ َ َ‫ َذه‬:ُ ‫ْال ُج ْملَة‬
ٍ ‫ب إِلَى بَ ْي‬
ْ ِ‫( ا‬noun):
The table below shows the properties of an ‫س ٌم‬

Examples Translation Properties

ٌ ‫ طَالِبَة‬، ٌ‫طَالِب‬
،‫ـــــان‬
ِ َ‫ طَالِب‬، ٌ‫طَـــــالِب‬
ٌ‫طُاَّل ب‬
ٌ ‫ بَي‬، ٌ‫طَالِب‬
‫ْت‬ Intellect, non-intellect
‫ب‬‫ الطَّالِ ُـ‬، ٌ‫طَالِب‬
Masculine, feminine ٌ َّ‫ ُم َؤن‬،ٌ‫ُم َذ َّكر‬
‫ث‬
Singular, dual, plural ‫ َج ْم ٌع‬،‫ ُمثَنَّى‬،‫ُم ْف َر ٌد‬
‫ َغ ْي ُر َعاقِ ٍل‬،ٌ‫َعاقِل‬
Indefinite, definite
ِ ‫ َمع‬،ٌ‫نَ ِك َرة‬
ٌ ‫ْرفَة‬

ٌ‫نَ ِك َرة‬ is when an ism is indefinite or not specific, it is general i.e., the
ism ٌ‫كتَاب‬
ِ ‘a book’ this can be any book from the different types of
books.

‫ْرفَة‬
ِ ‫ ٌ َمع‬is when an ism is definite or specific, it is not general i.e., the
ism ُ‫كتَاب‬ ِ ‫‘ ْال‬the book’ or ‫‘ ِكتَابُ ُم َح َّم ٍد‬Muhammad’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

ِ َ‫ طَالِب‬means ‘two students’ this is done by adding ‫ان‬
two i.e., the ism ‫ان‬ ِ
(alif and noon)at the end of an ism.

An ism can be ‫ل‬

ٌ ِ‫ َعاق‬possess intellect such as humans, angels and jinns or
it can be ‫َغ ْي ُر َعاقِ ٍل‬ possess no intellect such as animals, objects, trees
e.t.c.

ٌ ْ‫( أَص‬Asl) origin of an ism is that it carries ‫ان‬

The ‫ل‬ ِ َ‫ضـ َّمت‬
َ ٌ- ‘two
dhammas’ (tanween) on the last letter of the word. The tanween
generally is also a sign showing that the ism is ٌ‫رة‬
َ ‫( نَ ِك‬indefinite), however
there is an exception to this because you will find that Arabic male names
َ ،‫ ُم َح َّم ٌد‬accept tanween but they are ‫ْرفَة‬
such as ٌ‫عبَّاس‬ ِ ‫( ٌ َمع‬definite).
The tanween is the Arabic indefinite article corresponding to the English
‘a’/ ‘an’.

2
 )١( ‫س األَ َّو ُل‬
‫ال َّدرْ ُـ‬

This is a house ٌ ‫هَذ َْا بَي‬

‫ْت‬

Letter to bring to attention or alert ٌ ْ‫ َحر‬-ْ‫هَا‬

‫ف لِلتَّ ْنبِ ْي ِه‬

‫ف لِلتَّ ْنبِ ْي ِه‬

ٌ ْ‫ َحر‬is a letter that is used to alert or to bring to attention the
person who is being addressed and it is mostly connected to ‫س َما ُء‬ ْ َ‫أ‬
َ ‫اإل َش‬
‫ار ِة‬ ِ (nouns of indication).
noun of indication َ ‫ اِ ْس ُم اإلِ َش‬-‫َذ ْا‬
‫ار ِة‬
‫ هَ َذ ْا‬is pronounced as ‫هَا َذا‬, but it is written without the first alif.

َ ‫اإل َش‬
The ‫ار ِة‬ ِ ‫ 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
ٌ ‫‘ َر ْأ‬opinion’ or ‫‘ ِع ْل ٌم‬knowledge’.
have meaning such as ‫ي‬

This is beneficial knowledge ‫هَ َذ ْا ِع ْلمٌ نَافِ ٌع‬

The table below shows the properties of the )‫(هَ َذ ْا‬ َ ‫اإل َش‬
‫ار ِة‬ ِ ‫اِ ْس ُم‬
Indicates,points to ‫ارةُ إِلَى‬ َ ‫اإل َش‬ ِ
the near ُ‫ْالقَ ِريْب‬
The masculine ‫ْال ُم َذ َّك ُر‬
the singular ‫ْال ُمفُ َر ُد‬

3
 َ ‫اإل َش‬
The ‫ار ِة‬ ِ ‫ اِ ْس ُم‬is ‫ْرفَة‬
ِ ‫( ٌ َمع‬definite).
It can be used to indicate or point to those possessing intellect ‫َعاقِ ٌل‬ or
ٍ ِ‫ َغ ْي ُر َعاق‬.
things that do not possess intellect ‫ل‬
Interrogative or Questioning Noun ‫ اِ ْس ٌم إِ ْستِ ْفهَا ٌم‬-‫َما‬
The Interrogative Noun ‘‫’ َما‬ is used to ask a question about something
ٍ ِ‫ َغ ْي ُر َعاق‬and it always comes at the
that does not possess intellect ‫ل‬
beginning of a sentence. When a word comes at the beginning of a
ُ ‫ص ْدر ُْال‬
sentence it is called in Arabic ‫ج ْملَةِـ‬ َ .

?What is this ‫َما هَ َذا ؟‬

‫اإل ْستِ ْفهَ ِام‬

ِ ُ‫ هَ ْم َزة‬، ‫اإل ْستِ ْفهَ ِام‬
ِ ‫ف‬ ُ ْ‫ َحر‬-َ‫أ‬
Particle/Letter of interrogation or questioning or also known as the
Interrogative Hamzah.

The ‫ام‬ِ َ‫اإل ْستِ ْفه‬

ِ ُ‫ هَ ْم َزة‬comes 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 ‫ْت؟‬ٌ ‫أَ هَ َذا بَي‬

?Is this a boy ‫أَ هَ َذا َولَ ٌد؟ـ‬

Letter of answer or reply ‫ب‬ ُ ْ‫ َحر‬-‫نَ َع ْم‬

ٍ ‫ف َج َوا‬
Letter/particle of answer and negation ‫ب ِو نَفِ ٍي‬ ُ ْ‫ َحر‬-‫ال‬
ٍ ‫ف َج َوا‬
The particle of reply ‫ نَ َع ْم‬is used to reply to a question with affirmation
whereas the particle ‫ ال‬is used to reply to a question with negation.

?Is this a pen ‫أَ هَ َذا قَلَ ٌم؟‬

Yes this is a pen .‫هَ َذا قَلَ ٌم‬،‫نَ َع ْم‬

4
 ?Is this a shirt ‫أَ هَ َذا قَ ِميْصٌ ؟‬
.No, this is a pen ‫هَ َذا قَلَ ٌم؟‬،‫ال‬

Noun of interrogation/questioning ‫اإل ْستِ ْفهَ ِام‬

ِ ‫َم ْن – اِ ْس ُم‬
This interrogative noun is used to ask a question about those who possess
intellect ‫َعاقِ ٌل‬

?Who is this man ‫َم ْن هَ َذاال َّر ُج ُل؟ـ‬

Question mark ‫اإل ْستِ ْفهَ ِام‬

ِ ُ ‫ عَاَل َمة‬-‫؟‬

5
 ‫س الثَانِي‬
‫) ال َّدرْ ُـ‬٢(

Noun of indication/pointing َ ‫اإل َش‬

‫ار ِة‬ َ ِ‫َذل‬
ِ ‫اِ ْس ُم‬-‫ك‬
This is a house and that is a mosque ‫ك َمس ِْج ٌد‬ ٌ ‫هَذا بَي‬
َ ِ‫ْت َو َذل‬

‫ك‬َ ِ‫ َذل‬is a noun of indication it is used to indicate/point to objects or people

that are distant or far. ‫ك‬ َ ِ‫ َذل‬can be broken down into three parts:
Noun of indication ‫شار ِة‬ ِ ‫ اِ ْس ُم‬-‫َذا‬
َ ‫اإل‬
The laam is for the far/distant ‫ِل – اَلال ُم لِ ْلبُ ْع ِد‬
Particle of address ٌ‫ف ِخطَاب‬
ٌ ْ‫ َحر‬-‫ك‬
َ
Some of the grammarians say that the ‘‫’ك‬
َ particle of address also
indicates upon far/distant and the ‘‫’ل‬
ِ shows upon even more or
increased furtherness/distance.
The letter/particle of address ‘‫’ك‬
َ is used if the person or objectwe are
addressing is masculine.

َ ِ‫ َذل‬:
The table below shows the properties of ‫ك‬

Indicates,points to ‫ارةُ إِلَى‬ َ ‫اإل َش‬

ِ
The far/distant ْ
‫البَ ِع ْي ُد‬
The masculine ‫ْال ُم َذ َّك ُر‬
the singular ‫ْال ُمفُ َر ُد‬

َ ‫اإل َش‬
All the ‫ار ِة‬ ِ ‫ أَ ْس َما ُء‬nouns of indication are ‫ْرفَة‬
ِ ‫ ٌ َمع‬definite.
َ ِ‫ َذل‬is pronounced ‫ك‬
‫ك‬ ‫ َذالِ َـ‬but is written without the alif.

6
 َ ‫اإل َش‬
Some of the grammarians say that the ‫ار ِة‬ ِ ‫ أَ ْس َما ُء‬have three levels
‫ب‬ ُ
َ ِ‫ثالث َم َرات‬ :

For the near/close ِ ‫هَ َذا – لِلقَ ِر ْي‬

‫ب‬
For the far/distant ‫ لِ ْلبَ ِع ْي ِد‬-‫ك‬
َ ِ‫َذل‬
For the middle between near and far ‫ لِ ْل َوس ِـ‬-‫اك‬
‫ْط‬ َ ‫َذ‬

‫ال يَجْ تَ ِم ُع هَا لِلتَ ْنبِ ْي ِه َوال ُم ْالبُ ْع ِد‬

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;
َ ِ‫هَا َذل‬-this is wrong ‘‫’ٌ خطَأ‬.
‫ك‬ َ

7
 ُ ِ‫س الثَال‬
‫ث‬ ‫) ال َّدرْ ُـ‬٣(

Definite Particle )al( ‫ْف‬ ٌ ْ‫ َحر‬- ْ‫اَل‬

ٌ ‫ف تَ ْع ِري‬

The definite particle ْ‫ اَل‬is prefixed to an ism which is ٌ‫( نَ ِك َرة‬indefinite)

and it causes it to become ‫ْرفَة‬ ِ ‫( ٌ َمع‬definite), and it also causes the
tanween at the end to be dropped. The definite particle (al) corresponds
to the English ‘the’.

.This is a doctor ٌ‫هَ َذا طَبِيْب‬

.The doctor is sitting ٌ‫الطَّبِيْبُ َجالِس‬
The Arabic alphabet consists of 28 letters. Of these 14 are called Solar
Letters ‫ف ال َّش ْم ِسيَّة‬ ْ , and the other 14 are called Lunar Letters
ُ ‫ُ ال ُحر ُْو‬
‫ف ْالقَ َم ِريَّة‬ُ ‫ُ ال ُحر ُْو‬ ْ .
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).

When ْ‫ ال‬is prefixed to an ism beginning with a Solar Letter the laam of
‘al’ is not pronounced but is written, and the first letter of the ism takes a
shaddah –ّ. For example, ُ‫اَل َّش ْمس‬ (ash-shamsu).

When ْ‫ اَل‬is prefixed to an ism beginning with a Lunar Letter the laam of
‘al’ is pronounced and written. For example, ‫ر‬ ُ ‫( اَ ْلقَ َم‬al-qamaru).

ِ ْ‫ هَ ْم َزةُ ْال َوص‬the

In the definite particle ْ‫( اَل‬al) the َ‫( ا‬a) is known as ‫ل‬
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 ٌ ِ‫ الَّطَالِبُ َجالِسٌ َو ْال ُمدَرِّسُ َواق‬:ٌ‫ِمثَال‬
‫ف‬
8
teacher is standing, (wa l-mudarrisu…).

ِ ُ ‫ْال ُج ْملَة‬
ُ ‫اإل ْس ِميَّة‬

‫ْال َخبَ ُر‬ ْ

‫ُ ال ُم ْبتَ َدأ‬

ِ ‫ ُ اَ ْل ُج ْملَة‬is a beneficial sentence (ٌ‫) ُج ْملَة ٌ ُمفِ ْي َدة‬, and it is made up

‫ُاإل ْس ِميَّة‬
of 2 parts known as ‫ر‬ ُ َ‫( ا َْل ُم ْبتَ َدأ ُ َو ْال َخب‬al-mubtada wa l-khabar).
‫اَ ْل ُم ْبتَ َدأ‬
(1) ‫ اَ ْل ُم ْبتَ َدأـ‬is from the Arabic word ‫إل ْبتِ َدا ُء‬
ِ َ‫ ا‬meaning the beginning or
starting, and from its origin is that it comes at the beginning of the
sentence.

(2) ‫ اَ ْل ُم ْبتَ َدأ‬is an ism that is the subject of talk or discussion.

(3) ‫ اَ ْل ُم ْبتَــ َدأ‬is ‫ع‬ ْ ُ‫( َمرْ ف‬marfoo’) meaning it takes a dhammah or
ٌ ‫ــو‬
dhammataan on the last letter of the ism.

(4) ‫ اَ ْل ُم ْبتَ َدأ‬in its ‫ل‬

ٌ ْ‫( أص‬origin) precedes ‫( اَ ْل َخبَ ُر‬the khabar).
(5) ‫ اَ ْل ُم ْبتَ َدأ‬in its ‫ل‬
ٌ ْ‫( أص‬origin) is ‫ْرفَة‬
ِ ‫( ٌ َمع‬definite).
‫اَ ْل َخبَ ُر‬

ُ َ‫ اَ ْل َخب‬is that which comes after ‫ اَ ْل ُم ْبتَ َدأ‬in its ‫( أصْ ٌل‬origin).
(1) ‫ر‬

9
(2) ‫اَ ْل َخبَ ُر‬ gives information or news about ‫اَ ْل ُم ْبتَ َدأ‬, and by which it
completes a benefit with ‫اَ ْل ُم ْبتَ َدأـ‬.
ُ َ‫ اَ ْل َخب‬in its ‫( أصْ ٌل‬origin) is ٌ‫( نَ ِك َرة‬indefinite).
(3) ‫ر‬

ُ ‫ اَ ْل َخبَــ‬is ‫ع‬
(4) ‫ر‬ ْ ُ‫( َمرْ ف‬marfoo’) meaning it takes a dhammah or
ٌ ‫ــو‬
dhammataan on the last letter of the ism.

ِ ‫اَ ْل ُج ْملَة‬
ُ ‫ُاإل ْس ِميَّة‬

.The mosque is near ٌ‫اَ ْل َمس ِْج ُد قَ ِريْب‬

‫اَ ْل َخبَ ُر‬ ‫اَ ْل ُم ْبتَ َدأ‬

10
 ‫) اَل َّدرْ سُ الرَّابِ ُع‬٤(

Particle of Jarr - ِّ‫ف ْال َجر‬

ُ ْ‫َحر‬

-From‫ِم ْن‬ -On/Above‫َعلَى‬ In -‫فِ ْي‬

ِّ‫ف ْال َجر‬

ُ ْ‫َحر‬
)1( ِّ‫ف ْال َجر‬
ُ ْ‫َحر‬ is a Letter/Particle that enters upon an ism only.

َ ‫ف ْال‬
(2) ِّ‫جـ ر‬ ُ ْ‫ َحر‬changes the state of the ism to ‫( َمجْـ ر ُْو ٌر‬majroor),
meaning the ism takes kasrah/kasrataan on the last letter.

َ ‫ف ْال‬
(3) ِّ‫جر‬ ُ ْ‫ َحر‬can 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 َجر‬

ُ ْ‫َحر‬ ٌ ‫َمرْ فُ ْو‬
‫ع‬

ِ ‫ِف ْي ْالبَ ْي‬

‫ت‬ ُ ‫اَ ْلبَي‬
‫ْت‬
‫َمجْ ر ُْو ٌر‬

Muhammad is in the house ِ ‫ُم َح َّم ٌد فِ ْي ْالبَ ْي‬

‫ت‬

11
 Noun of Questioning for Place ِ ‫أي َْن – اِ ْس ٌم اِ ْستِ ْفهَا ٌم لِ ْل َم َك‬
‫ان‬
ِ ‫اِ ْس ٌم اِ ْستِ ْفهَا ٌم لِ ْل َم َك‬
‫ان‬ is an ism which is used to ask a question about the
whereabouts of someone/something.

?Where is the book ‫أي َْن ْال ِكتَابُ ؟‬

?It is on the desk/table ِ َ‫هُ َو َعلَى ْال َم ْكت‬

‫ب؟‬

ِ َ‫ض ِم ْير ُْال ُم ْنف‬

‫ص ُل‬ َّ ‫اَل‬

I -‫أنَا‬ ِ ‫أ ْن‬
You -‫ت‬ َ ‫أ ْن‬
You-‫ت‬ It/She-‫ي‬
َ ‫ِه‬ He/It-‫هُ َو‬

ِ َ‫ض ِم ْير ُْال ُم ْنف‬

‫ص ُل‬ َّ ‫اَل‬-Detached Pronoun
(1) ُ‫صل‬ِ َ‫ض ِم ْير ُْال ُم ْنف‬
َّ ‫ اَل‬is a type of ism that is used to indicate upon the
ٌ‫( َغا ِءب‬Absent), or the ٌ‫( ُم َخاطَب‬Addressed), or the ‫( ُمتَ َكلِّ ٌم‬Speaker).

ِ َ‫ض ِم ْير ُْال ُم ْنف‬

(2) ُ‫صل‬ َّ ‫ اَل‬you can begin a sentence with it.

ِ َ‫ض ِم ْير ُْال ُم ْنف‬

(3) ُ‫صل‬ َّ ‫ اَل‬is a type of a ‫ُم ْبتَ َدأ‬

ِ َ‫ض ِم ْير ُْال ُم ْنف‬

(4) ُ‫صل‬ َّ ‫ اَل‬is ‫ْرفَة‬
ِ ‫( ٌ َمع‬definite).

12
5) The dhameer ‫ هُ َو‬and ‫ي‬َ ‫ ِ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’.

?Where is ‘Aaisha ‫أي َْن َعا ِء َشة ُ؟‬

She is in the room ‫ِه َي فِ ْي ْال ُغرْ فَ ِة‬
?Where is the watch ‫أي َْن السَّا َعة ُ؟‬
It is on the bed ‫ِه َي َعلَى الس َِّري ِْر‬

ِ َ‫ْال ُم ْنف‬
The table below shows the properties of ‫صلَة‬ َّ ‫( ُ ال‬the
‫ض َما ِء ُر‬
Detached Pronouns):

‫َع َد ٌد‬ ٌ‫ِج ْنس‬ ‫يَ ُدلُّ َعلَى‬ ِ َ‫ض ِم ْير ُْال ُم ْنف‬
‫ص ُل‬ َّ ‫اَل‬
Number Gender Indicates upon Detached Pronoun
‫ْال ُم ْف َر ُد‬ ‫ْال ُم َذ َّك ُر‬ The Absent- ُ‫ْال َغا ِءب‬ It/He -‫هُ َو‬
)1( Male
ُ‫ث ْال ُم ْف َر َدة‬
ُ َّ‫ْال ُم َؤن‬ The Absent- ُ ‫ْال َغا ِءبَة‬ She/It -‫ي‬
َ ‫ِه‬
)1( Female
ُ‫ْال ُم ْف َرد‬ ‫ْال ُم َذ َّكر‬ The Addressed- ُ‫ْال ُم َخاطَب‬ َ ‫أ ْن‬
You-‫ت‬
)1( Male
ُ‫ث ْال ُم ْف َر َدة‬
ُ َّ‫ْال ُم َؤن‬ The Addressed-ُ ‫ْال ُم َخاطَبَة‬ You ِ ‫أ ْن‬
-‫ت‬
)1( Female
‫ْال ُم ْف َر ُد‬ ‫ْال ُم َذ َّك ُر‬ The Speaker- ‫ْال ُمتَ َكلِّ ُم‬ I/Me - ‫أنَا‬
)1( ُ َّ‫َو ْال ُم َؤن‬
‫ث‬

13
 ٌ ‫َم ْمنُ ْو‬
ِ ْ‫ع ِم َن الصَّر‬
‫ف‬

ُ‫َح ْم َزة‬ ‫َمرْ يَ ُم‬ ِ َ‫ف‬

ُ ‫اط َمة‬

‫ف‬ ٌ ‫َم ْمنُ ْو‬

ِ ْ‫ع ِم َن الصَّر‬ (Prevented from Tanween) is a Term that is used
for a particular group of nouns which do not accept tanween and when
ٌ ‫( َمجْ ر ُْو‬kasra) they take Fathah.
they are in a state of ‫ر‬
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 ‫ف‬ ِ ‫اَ ْل َعلَ ِميَّة ُ َم َع التَّّأْنِ ْي‬
ٍ ِ‫ث بِ َغي ِْر أل‬
This category contains Female Names which do not accept tanween but
there is a condition 'ٌ‫شرْ ط‬
َ ' for 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 with regards to their femininity.

ُ ‫التَّأنِي‬
Femininity-‫ْث‬ -‫َم ْعن َِويٌّ َو لَ ْف ِظ ٌّي‬
(In)Meaning and Wording

ٌّ ‫لَ ْف ِظ‬
9in wo
-Wording)In(‫ي‬ -Meaning)In( ٌّ‫َم ْعنَ ِوي‬

ُ ‫طَ ْل َحة‬،ُ‫َح ْم َزة‬ ُ‫ز ْينَب‬،

َ ‫َمرْ يَ ُم‬ ِ َ‫ف‬،ُ ‫آ ِمنَة‬
ُ ‫اط َمة‬

14
The ‫َمرْ ب ُْوطَة‬ ‫ة‬
(Round Taa) is a letter that is added at the end of an ism
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.

The origin of nouns ending with the ‫( َمرْ ب ُْوطَة‬Round Taa) is only to‫ة‬
distinguish the feminine from the masculine. And you will mostly find
ٌ َ ‫صف‬
that with the ‫ات‬ ِ (Adjectives) i.e. ‫ َك ِر ْي َمة‬/‫( ٌ َك ِر ْي ٌم‬Generous, Noble).

The Verb/Action -ُ‫اَ ْلفِ ْعل‬

‫ْالفِ ْع ُل األ ْم ُر‬ ُ ‫ار‬

‫ع‬ ِ ‫ض‬َ ‫اَ ْلفِ ْع ُل ْال ُم‬ ِ ‫ْال ِف ْع ُل ْال َم‬
‫اض ْي‬

The Command Verb The Present Verb The Past Verb

!Write)you(- ْ‫ا ُ ْكتُب‬ He Writes- ُ‫يَ ْكتُب‬ َ َ‫َكت‬

He Wrote-‫ب‬

ِ ‫التَّع‬
ُ ‫ْري‬
The Definition :‫ْف‬

ِ ‫ان الَّ ِذيْ قَب َْل َز َم‬

‫ان‬ ِ ‫ث َوقَ َع فِ ْي ال َّز َم‬ ِ ‫الفِ ْع ُل ْال َم‬
ٍ ‫ َما َد َّل َعلَى َح َد‬-‫اض ْي‬
.‫التَّ َ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 ‫أي َْن َعبَّاسٌ ؟‬
He went to the head teacher ْ َ‫ب إِل‬
‫ىال ُم ِدي ِْر‬ َ َ‫َذه‬

For every action we have a doer or the one who performs the action. In
ُ ‫( اَ ْلفَا َع‬al-faa’il).
Arabic the doer of the action is called ‫ل‬

ِ ‫التَّع‬
ُ ‫ْري‬
The Definition:‫ْف‬

.ُ‫ع ْال َم ْذ ُك ْو ُر قَ ْبلَهُ ِف ْعلُه‬

ُ ‫اإل ْس ُم ْال َمرْ فُ ْو‬ ِ َ‫اَ ْلف‬
ِ ‫اع ُل هُ َو‬
ِ َ‫( اَ ْلف‬the Doer) is an ism which is ‫ع‬
‫اع ُل‬ ُ ‫ ْال َمرْ فُ ْو‬takes dhammah or
dhammataan on the last letter and mentioned before it is its ‫ل‬ ٌ ‫ فِ ْع‬verb.
ٌ ‫َمرْ فُ ْو‬
‫ع‬

Haamid went to the mosque ‫ب َحا ِم ٌد إِلَى ْال َمس ِْج ِـد‬
َ َ‫َذه‬

‫َمجْ ر ُْو ٌر‬ ِ َ‫فِ ْع ُل ْالف‬

‫اع ُل‬
‫اض‬
ٍ ‫َم‬

You will find that ِ َ‫ اَ ْلف‬is not always apparent after

‫اع ُل‬ َ َ‫ َذه‬.
‫ب‬ the verb
That is because in the past-tense verbs for the Male Absent if ‫ل‬ ُ ‫اع‬ ِ َ‫ اَ ْلف‬is
not apparent then the ‫ر‬ٌ ‫ض ِم ْي‬َ (pronoun) '‫( 'هُ َو‬He) will be ‫اع ُل‬ ِ َ‫اَ ْلف‬. And
this dhameer is known as ‫ر‬ ُ ِ‫ض ِم ْي ُر ْال ُم ْستَت‬
َّ ‫( اَل‬The Hidden Dhameer), you
will not see it in writing or pronounce it even though it is there.

?Where is Muhammad ‫أي َْن ُم َح َّم ٌد؟‬

ِ ‫ْال َمس‬
He left from the mosque ‫ْج ِـد‬ ‫َخ َر َج ِم َن‬

16
 The four signs of an ism

)٤(‫اإلس ِْم‬
ِ ‫ات‬ُ ‫َعال َم‬

-ٍ ِ- ِّ‫ْال َجر‬ ِّ‫ف ْال َجر‬

ُ ‫ُحر ُْو‬ ْ‫ال‬ ً- ٍ– ٌ– ‫تَ ْن ِوي ٌْن‬

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 ‫أ ْس َما ٌء‬
ٌ ‫( أ ْف َعا‬verbs) and ‫ف‬
(nouns) and the ‫ل‬ ٌ ‫( ُحر ُْو‬particles).
ٌ ‫( تَ ْن ِوي‬tanween).
(1) The first sign is that the ism accepts ‫ْن‬

(2) The second sign is that ْ‫( اَل‬alif and laam) can enter upon the ism.
(3) The third sign is that ِّ‫ف ْال َجر‬
ُ ‫( ُحر ُْو‬particles of jarr) can enter upon
the ism.

(4) The fourth sign is that the ism can take ِّ‫ْال َجر‬ (kasrah/kasrataan) on
the last letter.

ْ‫ال‬ ‫تَ ْن ِوي ٌْن‬

Muhammad prayed in the mosque ‫صلَّى فِ ْي ْال َمس ِْج ِـد‬

َ ‫ُم َح َّم ٌد‬

َ ‫اَ ْل‬
)kasrah( ِّ‫جر‬ ِّ‫ف ْال َجر‬
ُ ْ‫َحر‬

17
 ُ‫س ْال َخا ِمس‬
‫) ال َّدرْ ُـ‬٥(

َ ‫ُ اَ ِإل‬
‫ضافَة‬

‫اف إِلَ ْي ِه‬

ٌ ‫ض‬َ ‫ُم‬ ٌ ‫ض‬
‫اف‬ َ ‫ُم‬

‫ُم َح َّم ٍد‬ ُ‫ِكتَاب‬

ِ ، ِّ‫ف ْال َجـ ر‬

‫اإل ْسـ ُم‬ ِ ْ‫السـ َمي ِْن َعلَى تَقـ ِدي ِْر َحـ ر‬
ْ ‫ ِه َي نِ ْسـبَة ٌ بَي َْن‬:ُ ‫ضـافَة‬َ ‫اإل‬ ِ
.‫اف إِلَ ْي ِه‬
ٌ ‫ض‬ َّ
َ ‫اإل ْس ُم الثانِ ْي يُ َس َّمى ُم‬ ٌ ‫ض‬
ِ ‫اف َو‬ َ
َ ‫األ َّو ُل يُ َس َّمى ُم‬

‫ضافَة‬
َ ‫ُ اإل‬
ِ (al-idhaafah) is a relationship between two nouns with a hidden
particle of jarr, the first noun is called ‫اف‬ٌ ‫ض‬ َ ‫( ُم‬mudhaaf) and the second
noun is called ‫ه‬ِ ‫اف إِلَ ْي‬
ٌ ‫ض‬َ ‫( ُم‬mudhaaf ilaih).

.ُ‫ْصه‬ ِ ‫َاف أَ ْو تَ ْخ‬

َ ‫صي‬ ِ ‫ْريْفَ ْال ُمض‬
ِ ‫ضافَة ُ تُفِ ْي ُد تَع‬ ِ ‫هَ َذ‬
َ ‫ااإل‬
This Particular idhaafah gives benefit by giving ٌ ‫ْر ْيـ‬
‫ـف‬ ِ ‫( تَع‬to make
definite) to the mudhaaf or ٌ‫صيْص‬ ِ ‫( تَ ْخ‬to narrow down/particularise).
Meaning, if the ‫ه‬ ِ ‫اف إِلَ ْي‬
ٌ ‫ض‬ َ ‫ ُم‬is ‫ْرفَة‬ِ ‫( ٌ َمع‬definite) then the ‫اف‬ ٌ ‫ض‬ َ ‫ ُم‬will
ِ ‫ َمع‬, if the ‫اف إِلَ ْي ِه‬
become ‫ْرفَة‬ ٌ ‫ض‬َ ‫ ُم‬is ٌ‫( نَ ِك َرة‬indefinite) then the ‫اف‬ٌ ‫ض‬ َ ‫ُم‬
will be particularised or not so general but it will not be ‫ْرفَة‬ ِ ‫( َمع‬definite).
‫اف إِلَ ْي ِه‬
ٌ ‫ض‬َ ‫ُم‬ ٌ ‫ض‬
‫اف‬ َ ‫ُم‬

This is the teacher’s book ِ ‫هَ َذا ِكتَابُ ْال ُم َد‬

‫رِّس‬

ٌ ‫ْرفَة‬
ِ ‫َمع‬ ٌ ‫ْرفَة‬
ِ ‫َمع‬
18
The Idhafaah construction has a ِّ‫ف ْال َجر‬
ُ ْ‫ َحر‬which is omitted/hidden.
This ‫ف ْال َج ّر‬ُ ْ‫ َحر‬gives meaning to the Idhaafah, there are 3 different
ِّ‫ف ْال َجر‬ ُ ‫ ُحر ُْو‬that an Idhaafah can have, (1) ‫( فِ ْي‬in), ‫( ِم ْن‬from/part of)
and )‫(ل‬ ِ ‫( الال ُم‬for/belonging to).
At the moment we have only taken one meaning of the Idhaafah the ‫الال ُم‬
)‫(ل‬ِ ِّ‫ف ْال َجر‬ ُ ْ‫ َحر‬which has the meaning of, for/belonging to/possession.
So when we say ‫ح َّم ٍد‬ َ ‫ ِكتَابُ ُم‬it literally means, ‘the book belongs to
Muhammad or Muhammad’s book (‫ح َّم ٍد‬ َ ‫) ِكتَابٌ لِ ُم‬.

)‫ف ْال َجرِّ (الالم‬

ُ ْ‫َحر‬

‫ُم َح َّم ٍد‬ ُ‫ِكتَاب‬

‫اف إِلَيِ ِه‬

ُ ‫ض‬ َ ‫ْال ُم‬ ُ ‫ض‬
‫اف‬ َ ‫اَ ْل ُم‬
Always – ‫ر‬ ٌ ‫َدا ِء ًما َمجْ ر ُْو‬ Does not accept tanween – ‫ال يُنَ ِّو ُن‬
Majroor
Does not accept alif laam – ْ‫ال يَقبَ ُل ال‬

‫ان ْالبَ ِع ْي ِد‬

ِ ‫ار ِة لِ ْل َم َك‬
َ ‫اإل َش‬ َ َ‫هُن‬
ِ ‫ اِ ْس ُم‬-)over there( -‫اك‬
َ َ‫ هُن‬is a noun which is used to indicate/point to a place that is distant or
‫اك‬
far.
?Where is Muhammad’s book ‫أَي َْن ِكتَابُ ُم َح َّم ٍد؟‬:ٌ‫ِمثَال‬
َ َ‫ب هُن‬
It is on the table over there ‫اك‬ ِ َ‫هُ َو َعلَى ْال َم ْكت‬

ِ ‫ف ْال َم َك‬
)ُ‫ان (ي َُجرُّ َما بَ ْع َده‬ ِ ‫اِ ْس ُم ْال َم َك‬
ُ ْ‫ظَر‬/‫ان‬ )under( َ ْ‫تَح‬
-‫ت‬

ِ ‫ اِ ْس ُم ْال َم َك‬is a noun of place and the ism that follows it is majroor.
‫ان‬
The bag is under the table ِ َ‫ت ْال َم ْكت‬
‫ب‬ َ ْ‫ْال َحقِ ْيبَة ُ تَح‬

19
 ُ‫يَا َعبَّاس‬

‫ ْال ُمنَا َدى‬- ُ‫َعبَّاس‬ ‫ف النِّ َدا ِء‬

ُ ْ‫ َحر‬-‫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 ُمنَا َدى‬ ‫ ْال ُمنَا َدى‬,
we will study 3 for now.
‫ْال ُمنَا َدى‬

َ ‫ يَا ُم َح َّم ُد‬:‫) اَ ْل ُم ْف َر ُد ْال َعلَ ُم‬١(

َ ،‫حا ِم ُد‬،
The first type is when we call ُ‫عبَّاس‬
somebody by their name i.e. O Muhammad!, Haamid!, ‘Abbaas!, and so
.on

The second type is ،ُ‫ َر ُجـ ل‬،‫أسـتَا ُذ‬ ُ ‫) النَّ ِك َرةُ ْال َم‬٢(
ْ ‫ يَــا‬:ُ‫قصـ ْو َدة‬
when we call somebody and we intend a particular or specific person i.e.
.O Teacher!, Man!, and so on

The third type is when the one َ ‫بِ ْن‬،‫ يَا َع ْب َد اللَّ ِه‬:‫اف‬
‫ت َخالِ ٍد‬ ُ ‫ض‬َ ‫) اَ ْل ُم‬٣(
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 ‫ ُمنَا َدى‬end in
one dhamma, not tanween. As for the third type then the Mudhaaf will be
ٌ‫( َم ْنص ُْوب‬take Fathah on the last letter).
The words ‫ اِ ْس ٌم‬and ‫ اِب ٌْن‬begin with hamzatu l-wasl. When preceded by a
word the kasrah (ِ-) is dropped in pronunciation, i.e.
ِ ‫الل طَالِبُ ْال ُم َد‬
‫رِّس‬ ِ ‫ َوا ْس ُم الطَّبِ ْي‬، ٌ‫رِّس طَبِيْب‬
ٍ ِ‫ َواب ُْن ب‬،‫ب بِال ٌل‬ ِ ‫اِب ُْن ْال ُم َد‬.

20
 ‫) ال َّدرْ سُ السَّا ِد ُـ‬٦(
‫س‬

This is an iron ٌ‫هَ ِذ ِه ِم ْك َوة‬

Letter to bring to attention or alert ٌ ْ‫ َحر‬-ْ‫هَا‬

‫ف لِلتَّ ْنبِ ْي ِه‬

‫ف لِلتَّ ْنبِ ْي ِه‬

ٌ ْ‫ َحر‬is a letter that is used to alert or to bring to attention the
person who is being addressed and it is mostly connected to ‫س َما ُء‬ ْ َ‫أ‬
َ ‫اإل َش‬
‫ار ِة‬ ِ (nouns of indication).
Noun of Indication َ ‫اإل َش‬
‫ار ِة‬ ِ ‫اِ ْس ُم‬ ‫ِذ ِه‬
‫هَ ِذه‬is pronounced as ‫ هَا ِذ ِه‬but it is written without the first alif.

َ ‫اإل َش‬
The ‫ار ِة‬ ِ ‫ 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 ٌ‫اع َدة‬
ِ َ‫‘ ق‬principle’ orٌ ‫صي َْحة‬
ِ َ‫‘ ن‬advice’.
.This advice is beneficial -ٌ ‫صي َْحة ٌ نَافِ َعة‬
ِ َ‫هَ ِذ ِه ن‬
The table below shows the properties of ‫هَ ِذ ِه‬.

Indicates,points to ‫ارةُ إِلَى‬ َ ‫اإل َش‬ ِ

the near ُ‫ْالقَ ِريْب‬
the feminine ‫ث‬ ُ َّ‫اَ ْل ُم َؤن‬
the singular or (non-intelligent ‫ْال ُمفُ َر ُد‬
plurals)

َ ‫اإل َش‬
The ‫ار ِة‬ ِ ‫ اِ ْس ُم‬is ‫ْرفَة‬
ِ ‫( ٌ َمع‬definite).
It can be used to indicate or point to those possessing intellect ‫َعاقِ ٌل‬ or
ٍ ِ‫ َغ ْي ُر َعاق‬.
things that do not possess intellect ‫ل‬

21
-Generally words ending in ‫( ة‬taa marboota) are regarded as feminine so
َ ‫اإل َش‬
when we indicate to them we use the ‫ار ِة هَ ِذ ِه‬ ِ ‫اِ ْس ُم‬. However there
are exceptions to this, (refer to lesson 4 under ‘types of femininity’).
.This is a car and this is a bike َ ‫َّارةٌ َوهَ ِذ ِـه َدر‬
ٌ ‫َّاجة‬ َ ‫هَ ِذ ِه َسي‬: ‫ِمثَا ٌل‬

-Body parts that are in pairs are regarded as feminine.

This is an ear and this is an eye ‫هَ ِذ ِه أ ُذ ٌن َوهَ ِذ ِـه َعي ٌْن‬:‫ِمثَا ٌل‬

-Also words which are particular to females are regarded as feminine.

This is the engineer’s ‫ت اإل َم ِام‬ ِ ‫ت ْالمُهَ ْن ِد‬
ُ ‫س َوهَ ِذ ِه بِ ْن‬ ْ ‫هَ ِذ ِه‬:ٌ‫ِمثَال‬
ُ ‫أخ‬
.sister and this is the imaam’s daughter

Particle of Jarr (for, belongs to, ) ِّ‫ف ْال َجر‬

ُ ْ‫ َحر‬- ‫ِل‬

The particle of jarr‫ل‬

ِ enters upon an ism and causes it to take ُّ‫اَ ْل َجر‬
(kasrah).

.Whose is this? This belongs to Yaasir‫ر‬

ٍ ‫اس‬
ِ َ‫لِي‬ ‫لِ َم ْن هَ ِذ ِه؟ هَ ِذ ِه‬
‫َمجْ ر ُْو ٌر‬

All Praise belongs to Allaahِ ‫اَ ْل َح ْم ُد هّلِل‬

Note that the word ُ ‫ هّللَا‬becomes ِ ‫ هّلِل‬by just dropping the alif and no laam
will need to be added to the word.

22
 ‫)ال َّدرْ سُ السَّابِ ُع‬٧(

Noun of Indication َ ‫اإل َش‬

‫ار ِة‬ َ ‫تِ ْل‬
ِ ‫ اِ ْس ُم‬-‫ك‬
.This a doctor and that is a nurse ٌ ‫رِّضة‬ َ ‫هَ ِذ ِه طَبِ ْيبَة ٌ َوتِ ْل‬
َ ‫ك ُم َم‬

َ ‫تِ ْل‬is a noun of indication it is used to indicate/point to objects or people

‫ك‬
that are distant/far and feminine. ‫ك‬ َ ‫تِ ْل‬can be broken down into three parts:
Noun of indication ‫شار ِة‬ ِ ‫ اِ ْس ُم‬-‫تِ ْي‬
َ ‫اإل‬
The laam is for the far/distant ‫ِل – اَلال ُم لِ ْلبُ ْع ِد‬
Particle of address ٌ‫ف ِخطَاب‬
ٌ ْ‫ َحر‬-‫ك‬
َ
Some of the grammarians say that the ‘‫’ك‬
َ particle of address also
indicates upon far/distant and the ‘‫’ل‬
ِ shows upon even more or
increased furtherness/distance.
The letter/particle of address ‘‫’ك‬
َ is used if the person or objectwe are
addressing is masculine.

َ ‫تِ ْل‬
The table below shows the properties of‫ك‬ :
Indicates,points to ‫ارةُ إِلَى‬ َ ‫اإل َش‬
ِ
The far/distant ْ
‫البَ ِع ْي ُد‬
The feminine ‫ث‬ ُ َّ‫اَ ْل ُم َؤن‬
The singular ‫ْال ُمفُ َر ُد‬

َ ‫اإل َش‬
All the ‫ار ِة‬ ِ ‫ أَ ْس َما ُء‬nouns of indication are ‫ْرفَة‬
ِ ‫ ٌ َمع‬definite.
The letter ْ‫ ي‬in ‫ تِ ْي‬is dropped when joined to the
laam and kaaf and the laam takes a sukoon ‫تِ ْلك‬.
23
 ‫ار ِة لِ ْلبَ ِع ْي ِد‬َ ‫اإل َش‬ ِ ‫ار ِة لِ ْلقَ ِر ْي‬
ِ ‫ب أ ْس َما ُء‬ َ ‫أ ْس َما ُء اإلِ َش‬
‫َذلِ َك َحا ِم ٌد‬ ‫هَ َذا ُم َح َّم ٌد‬

ُ‫تِ ْل َك َز ْينَب‬ ُ ‫هَ ِذ ِه آ ِمنَة‬

ْ ‫اَإل‬
Al-I’raab- ُ‫ع َراب‬

ِ ‫التَّع‬
ُ ‫ْري‬
:‫ْف‬

‫اخلَـ ِة َعلَ ْيهَا‬ ِ ‫الف ْال َع َوا ِمـ‬

ِ ‫ـل ال َّد‬ ِ ِ‫اخـ ِر ْال َكلِ ِم ِال ْخت‬
ِ ‫ تَ ْغيِ ْيـ ُر أَ َو‬:‫ـو‬
َ ‫ـرابُ هُـ‬ َ ‫اإل ْعـ‬
ِ
.ً‫لَ ْفظا ً أَ ْ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.

‫اإلس ِْم‬ ُ ‫َح‬

ِ ‫االت‬ ِ ‫اإل ْع َرا‬
‫ب األصْ لِيَّة‬ ِ ‫ات‬ُ ‫ب ُ َعال َم‬
ِ ‫اإل ْع َرا‬
ِ ‫ع‬ ُ ‫أَ ْن َوا‬
The cases of the The origin signs of ‘Iraab Types of ‘Iraab
ism
ٌ ‫َمرْ فُ ْو‬
‫ع‬ ٌ- /-ُ ‫اَل َّر ْف ُع‬
ٌ‫َم ْنص ُْوب‬ -ً / َ- ُ‫اَلنَّصْ ب‬
‫َمجْ ر ُْو ٌر‬ ٍ- / ِ- ُّ‫اَ ْل َجر‬

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

24
example of active elements are the ٌ ‫( ُحر ُْو‬letters/particles).
‫ف‬ The active
ُ ‫( اَ ْل َعا ِم‬al-‘aamil) in Arabic and the plural is ‫اَ ْل َع َوا ِم ُل‬.
element is called ‫ل‬

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 ِد ْيرًا‬not apparent. This part will be explained in more depth later.

The table above illustrates types of I’raab and its origin signs.

‫( ال َّر ْف ُع‬ar-raf’u) is when the end or last letter of a word takes a dhammah
or dhammataan ُ ‫ ْالبَ ْي‬/ ‫ت‬
‫ت‬ ٌ ‫بَ ْي‬

ُ‫(النَّصْ ب‬an-nasbu) is when the end or last letter of a word takes a fatha
or fathataan َ ‫ ْالبَ ْي‬/ ً‫بَ ْيتا‬
‫ت‬
ُّ‫( ْال َجر‬al-jarru) is when the end or last letter of a word takes a khasrah or
khasrataan ِ ‫ ْالبَ ْي‬/ ‫ت‬
‫ت‬ ٍ ‫بَ ْي‬

Also when an ism is in the state of ‫( ال َّر ْف ُع‬ar-raf’u) it is called ‫ع‬

ٌ ‫َمرْ فُ ْو‬
(marfoo’).

When an ism is in the state of ُ‫( النَّصْ ب‬an-nasbu) it is called ٌ‫َم ْنص ُْوب‬
mansoob).

When an ism is in the state of ُّ‫ْال َجر‬ (al-jarru) it is called ‫َمجْ ر ُْو ٌر‬
(majroor).
) ‫ْال َعا ِم ُل‬ )
‫َم ْفع ُْو ٌل بِ ِه‬
‫اإل ْس ُم َمجْ ر ُْو ٌر‬
ِ ٌ‫َم ْنص ُْوب‬ ٍ ‫فِ ْع ُل َم‬
‫اض‬

25
Zayd slaughtered the chicken ِ ‫اجة َ بِال ّسِ ِّك ْين‬
َ ‫ ذ َبَ َح َز ْي ٌد ال َّد َج‬:ٌ‫ِمثَال‬
with the knife.
) ‫ف ْال َج ِّر ) ْال َعا ِم ُل‬
ُ ْ‫َحر‬

ِ َ‫ْالف‬
ٌ ‫اع ُل مَرْ فُ ْو‬
‫ع‬
The example above shows the three types of I’raab , ٌ ‫ َمرْ فُ ْو‬the
‫ َز ْي ٌد‬is ‫ع‬
‫( َعا ِم ٌل‬active element) which is causing it to be ‫ع‬ ٌ ‫ َمرْ فُ ْو‬is the ‫ِف ْع ُل‬
‫اض‬
ٍ ‫( َم‬past tense verb) ‫اجة‬ َ ‫ ال َّد َج‬, ‫ َ َذبَ َح‬is ٌ‫ َم ْنص ُْوب‬the ‫( َعا ِم ٌل‬active
element) which is causing it to be ٌ‫ُوب‬ ْ ‫ َم ْنص‬is the‫اض‬ ٍ ‫( فِ ْع ُل َم‬past tense
verb) ‫س ِّكيْن‬
ِّ ‫ ال‬,‫( ِ َذبَ َح‬knife) is ‫ َمجْ ر ُْو ٌر‬the ‫( َعا ِم ٌل‬active element) which
is causing it to be ‫ر‬ ٌ ‫ َمجْ ر ُْو‬is the )‫ب‬ ِ ( ِّ‫ف ْال َجر‬ ُ ْ‫ َحر‬.
The words which fall into the definition of I’raab as mentioned above are
known in Arabic as ٌ‫ُمع َْرب‬ (mu’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
which take ُ‫اإل ْع َراب‬
ِ (al-I’raab), as mentioned above. The words which
fall into this category are called ‫ي‬ٌّ ِ‫( َم ْبن‬mabni).

ِ ‫ب ْال َع َوا ِم ِـل ال َّد‬

.‫اخلَ ِـة َعلَ ْيهَا‬ ِ ‫ َما ال يَتَ َغيَّ ُر‬: ِ‫ْف ْال َم ْبنِ ّي‬
ِ َ‫آخ ُرهُ بِ َسب‬ ُ ‫ْري‬
ِ ‫تَع‬
Definition of ‫ي‬ٍّ ِ‫( َم ْبن‬mabniyy): That which it’s ending doesn’t change
because of the active elements entering upon it.

The definition explains that words which are ‫ َم ْبنِ ّي‬their endings do not
change because of the ‫ل‬
ٌ ‫( َع َوا ِم‬active 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

26
will be in the position or state of ُّ‫جر‬ ْ ُ‫النَّصْ ب‬،ُ‫ ال َّر ْفع‬due to their place
َ ‫ال‬،
in the sentence. This point will be elaborated upon later.

..... ‫َم ْبنِ ٌّي َعلَى‬ ‫ٌ أ ْمثِلة‬ ‫ع ْالبِنَا ِء‬

ُ ‫أ ْن َوا‬
……Built upon Examples Types of Al-binaa
‫َم ْبنِ ٌّي َعلَى ُس ُك ْو ٍن‬ ْ ،‫َم ْن‬
‫ فِ ْي‬،‫ نَ َع ْم‬،‫هذا‬ -ْ -‫ُس ُك ْو ٌن‬
‫ض َّم ٍة‬َ ‫َم ْبنِ ٌّي َعلَى‬ ُ ‫ َحي‬،‫نَحْ ُن‬
‫ْث‬ ُ- -ٌ ‫ض َّمة‬َ
‫َم ْبنِ ٌّي َعلَى فَ ْت َح ٍة‬ ‫ت‬َ ‫ أ ْن‬،‫ب‬ َ َ‫ َذه‬،‫أي َْن‬ -َ - ٌ ‫فَ ْت َحة‬
‫ هَ ُؤال ِء َم ْبنِ ٌّي َعلَى َكس َْر ٍة‬،‫ ِل‬،‫ت‬ ِ ‫ أ ْن‬،‫هَ ِذ ِه‬ -ِ -ٌ ‫َكس َْرة‬
The table above shows that words which are‫ َم ْبنِ ٌّي‬can fall into four types
of endings which do not change due to the ‫ل‬ٌ ‫ َع َوا ِم‬entering upon them,
rather they are fixed or built upon that particular ending. There are four
َ ‫َكس‬
possible endings, ‫ْرة‬ ،‫ فَ ْت َحة‬،‫ض َّمة‬
َ ،‫ ُس ُك ْو ٌن‬.

‫اف إِلَ ْي ِه‬

ٌ ‫ض‬ ٌ ‫ض‬
َ ‫اف ُم‬ َ ‫ُم‬

?Whose book is this ‫ ِكتَابُ َم ْن هذا؟‬:‫ِمثَا ٌل‬

‫َم ْبنِ ٌّي َعلَى ُس ُك ْو ٍن‬

The above example shows that the word ‫ َم ْن‬is ‫ه‬ِ ‫اف إلَ ْي‬
ٌ ‫ض‬َ ‫ ُم‬and we
know that the mudhaaf ilaih is always majroor (takes kasrah), however
ٍ ‫( َم ْبنِ ٌّي َعلَى ُس ُك ْو‬built upon a sukoon) so the
the word ‫( َم ْن‬who) is ‫ن‬
ending will always show a sukoon even though it is in the position or
state of ِّ‫ْال َجر‬ (al-jarr) due to its place in the sentence. So the ‫َعا ِم ٌل‬

27
(active element) does not affect the ending of a word that is ‫َم ْبنِ ٌّي‬
(mabni).

‫) ال َّدرْ ُـ‬٨(
‫س الثا ِم ُن‬

ْ (Badal-al)
‫البَ َد ُـل‬-

‫ْال َخبَ ُر‬ ‫ْال ُم ْبتَ َدأ‬

.This man is a trader ِ َ‫ه َذا ال َّر ُج ُل ت‬

.ٌ‫اجر‬

ُ ‫ْالبَ َد‬
)al-badal(‫ل‬

In the above example the ism ‫ ال َّر ُج ُل‬is grammatically known as ‫ْالبَ َد ُـل‬
(al-badal), it used in a sentence in order to give ‫ك ْي ٌد‬ ِ ‫( تَ ْو‬emphasis) and
ٌ َ‫( بَي‬clarity or explanation) to the word that precedes it. So in the above
‫ان‬
example the ism ‫ل‬ ُ ‫ ال َّر ُج‬is giving emphasis and clarity to the word ‫هَ َذا‬, it
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’ '‫هَ َذا‬
‫'ج ِد ْي ٌد‬.
َ It would be understood that the book is new and if I was to
ِ ‫ْال‬
mention the book in my sentence I would say in Arabic, ُ‫كتاب‬ ‫هَ َذا‬
‫ َج ِديِ ٌد‬. By mentioning ْ
' ُ‫'ال ِكتاب‬, I have put a ‫ِزيَا َدة‬ ٌ (extra or additional

28
word in the sentence which is known as ‫( ْالبَ َد ُل‬al-badal). It is important
to note here that if I were to say in Arabic, ‘ ُ‫كتاب‬ ِ ‫ ’هَ َذا ْال‬this would not
be considered to be a complete or beneficial sentence. To make it a
ٌ َ‫( َخب‬khabar), as shown in the example
beneficial sentence we must add a ‫ر‬
above. The subject of ‫ ْالبَ َد ُـل‬and the types of al-badal will be covered
later on inshaallaah.

‫اإل ْس ُم ْال َمقص ُْو ُر‬

ِ ‫اإل ْس ُم ْال َمقص ُْو ُر‬
ِ

The teacher is from .‫اَ ْل ُمــ دَرِّسُ ِم ْن أَ ْم ِر ْي َكا َو الطَّالِبُ ِم ْن إِ ْن َك ْلتَــ َّرا‬
.America and the student is from England

ْ َ‫ْال ُم ْست‬
.Hamid went to the hospital.‫شفَى‬ ‫ب إِلَى‬
َ َ‫َحا ِم ٌد َذه‬

‫اإل ْس ُم ْالمَقص ُْو ُر‬

ِ
ٌ ِ‫آخ ُرهُ أَل‬
ٌ ‫ف الَ ِز َمة ٌ َم ْفتُ ْو َحة‬ ِ ٌ‫اإل ْس ُم ْال َمقص ُْو ُر هُ َو ا ْس ٌم ُمع َْرب‬ ِ ‫التَّع‬
ُ ‫ْري‬
ِ :‫ْف‬
ِ ‫َما قَ ْبلَهَا َو تُقَ َّد ُر َعلَ ْي ِه َج ِم ْي ُع ْال َح َر َكا‬
.‫ت‬

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.

The words ‫ ُم ْستَ ْشفَى‬،‫إِ ْن َك ْلتَرَّا‬،‫ ُم ْو َسى‬،‫ أَ ْم ِر ْي َكا‬all end with an binding alif
or the letter ‫ ى‬which looks like the letter ‫( ي‬ya) except that it doesn’t
have the two dots but it is pronounced as an alif. Also the ismul-maqsoor
َ ‫( ُمع‬mu’rab) it takes ُ‫( اَ ِإل ْع َراب‬al-I’raab) but the I’raab is ‫تَق ِد ْي ٌر‬
is ٌ‫ْرب‬
(taqdeer) not apparent. The examples above illustrate this, the ismul-
maqsoor (nouns ending with the binding alif at the end) are preceded by
ِّ‫ف ْال َجر‬
ُ ‫ ُحر ُْو‬but the change caused by the ِّ‫ف ْال َجر‬ُ ‫ ُحر ُْو‬is not apparent,
the case of ُّ‫جر‬ َ ‫( اَ ْل‬al-jarr) cannot be seen. The Ismul-maqsoor falls into

29
one of the categories or types of words where the I’raab is ‫( تَق ِد ْيرًا‬please
refer back to the definition of I’raab).

30