‫ﻴ ِﻢ‬‫ﺮ ِﺣ‬ ‫ﻤـ ِﻦ ﺍﻟ‬‫ﺮﺣ‬ ‫ﺴ ِﻢ ﺍﻟﹼﻠ ِﻪ ﺍﻟ‬

 ‫ِﺑ‬

Arabic Grammar Rules for Madeenah Book One

The three vowel markings

ُ ‫ﺕ ﺍﻟﺜﱠﻼﺛﹶﺔ‬
 ‫ﺮﻛﹶﺎ‬ ‫ﺤ‬
 ‫ﺍﹾﻟ‬

kasrah ِ - ‫ﺮﹲﺓ‬ ‫ﺴ‬

 ‫ﹶﻛ‬ hdhamma -ُ ٌ‫ﺔ‬‫ﺿﻤ‬
 fathah َ- ٌ‫ﺔ‬‫ﺘﺤ‬‫ﹶﻓ‬
(i) (u) (a)

Sukoon
-ْ ‫ﻮ ﹲﻥ‬ ‫ﺳ ﹸﻜ‬

shaddah
-ّ ‫ﺪﹲﺓ‬ ‫ﺷ‬

at-tanween: ‫ﻦ‬ ‫ﻳ‬‫ﻨ ِﻮ‬‫ﺘ‬‫ﺍﻟ‬

(an) - fathataan -ً ‫ﺘﹶﺎ ِﻥ‬‫ﺘﺤ‬‫ﹶﻓ‬

(un) - dhammataan ٌ- ‫ﺎ ِﻥ‬‫ﻤﺘ‬ ‫ﺿ‬



(in) - kasrataan ٍ - ‫ﺎ ِﻥ‬‫ﺮﺗ‬ ‫ﺴ‬

 ‫ﹶﻛ‬
When vowel markings are doubled at the end of a word they are called
‫ﻦ‬ ‫ﻳ‬‫ﻨ ِﻮ‬‫ﺗ‬ (tanween). The additional vowel at the end of a word represents a ‫ﻥ‬
‫ﹾ‬
(noon saakinah). The ‫ﹾﻥ‬ is not written but is only pronounced. e.g.

‫ﺪ ﹾﻥ‬ ‫ﺠ‬
ِ‫ﺴ‬
 ‫ﻣ‬ -ٌ ‫ﺴﺠِﺪ‬
 ‫ﻣ‬

1
The Arabic language is made up of ‫ﺕ‬
 ‫ﺎ‬‫ﹶﻛِﻠﻤ‬ (words) and these words are
of three types they are known as:

Letter/Particle -‫ﻑ‬
 ‫ﺮ‬ ‫ﺣ‬ Verb/Action - ‫ﻌ ﹲﻞ‬ ‫ِﻓ‬ Noun - ‫ﻢ‬ ‫ﺳ‬ ‫ِﺍ‬
to -‫ﺇِﱃ‬ to go/,went -‫ﺐ‬
 ‫ﻫ‬ ‫ﹶﺫ‬ house -‫ﺖ‬
 ‫ﻴ‬‫ﺑ‬

ceSenten: He went to a house ‫ﺖ‬

ٍ ‫ﻴ‬‫ﺑ‬ ‫ﺐ ِﺇﻟﹶﻰ‬
 ‫ﻫ‬ ‫ ﹶﺫ‬:ُ ‫ﻤﻠﹶﺔ‬ ‫ﺠ‬
 ‫ﺍﹾﻟ‬
The table below shows the properties of an ‫ﻢ‬ ‫ﺳ‬ ‫( ِﺍ‬noun):

Examples Translation Properties

ٌ‫ﺔ‬‫ ﻃﹶﺎِﻟﺒ‬،‫ﻃﹶﺎِﻟﺐ‬ Masculine, feminine
‫ﺚ‬
‫ﻧ ﹲ‬‫ﺆ‬ ‫ﻣ‬ ،‫ﻣ ﹶﺬ ﱠﻛﺮ‬
‫ﺏ‬
 ‫ ﹸﻃﻠﱠﺎ‬،ِ‫ﺎﻥ‬‫ ﻃﹶﺎِﻟﺒ‬،‫ﻃﹶﺎِﻟﺐ‬ Singular, dual, plural
‫ﻊ‬ ‫ﻤ‬ ‫ﺟ‬ ،‫ﻰ‬‫ﻣﹶﺜﻨ‬ ،‫ﺮﺩ‬ ‫ﻣ ﹾﻔ‬
‫ﺖ‬
 ‫ﻴ‬‫ﺑ‬ ،‫ﻃﹶﺎِﻟﺐ‬ Intellect, non-intellect
‫ﺎِﻗ ٍﻞ‬‫ﺮ ﻋ‬ ‫ﻴ‬‫ ﹶﻏ‬،‫ﺎِﻗﻞﹲ‬‫ﻋ‬
‫ﺐ‬
 ‫ ﺍﻟﻄﱠﺎِﻟ‬،‫ﻃﹶﺎِﻟﺐ‬ Indefinite, definite
ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ ،‫ﺮﺓﹲ‬ ‫ﻧ ِﻜ‬

‫ﺮﹲﺓ‬ ‫ﻧ ِﻜ‬ is when an ism is indefinite or not specific, it is general i.e., the ism
‫ﺏ‬ ‫ﺎ‬‫‘ ِﻛﺘ‬a book’ this can be any book from the different types of books.

ٌ ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ is when an ism is definite or specific, it is not general i.e., the ism
‫ﺏ‬
 ‫ﺎ‬‫‘ ﺍﹾﻟ ِﻜﺘ‬the book’ or ‫ﻤ ٍﺪ‬ ‫ﺤ‬
 ‫ﻣ‬ ‫ﺏ‬
 ‫ﺎ‬‫‘ ِﻛﺘ‬Muhammad’s book’, here the book is
a particular book not just any book in general.

An ism in the Arabic language can be ‫ﻰ‬‫ﻣﹶﺜﻨ‬ (dual) meaning it shows upon

two i.e., the ism ‫ﻥ‬

ِ ‫ﺎ‬‫ ﻃﹶﺎِﻟﺒ‬means ‘two students’ this is done by adding ‫ﺍ ِﻥ‬
(alif and noon)at the end of an ism.

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An ism can be ‫ﻞ‬
‫ﺎِﻗ ﹲ‬‫ ﻋ‬possess intellect such as humans, angels and jinns or
it can be ‫ﻞ‬
ٍ ‫ﺎِﻗ‬‫ﺮﻋ‬ ‫ﻴ‬‫ ﹶﻏ‬possess no intellect such as animals, objects, trees e.t.c.

The ‫ﻞ‬
‫ﺻﹲ‬
 ‫( ﹶﺃ‬Asl) origin of an ism is that it carries ‫ﺎ ِﻥ‬‫ﻤﺘ‬ ‫ﺿ‬
 ٌ- ‘two dhammas’
(tanween) on the last letter of the word. The tanween generally is also a
sign showing that the ism is ‫ﺮ ﹲﺓ‬ ‫ﻧ ِﻜ‬ (indefinite), however there is an
exception to this because you will find that Arabic male names
such as ‫ﺱ‬
 ‫ﺎ‬‫ﻋﺒ‬ ،‫ﻤﺪ‬ ‫ﺤ‬
 ‫ﻣ‬ accept tanween but they are ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ (definite).
The tanween is the Arabic indefinite article corresponding to the English
‘a’/ ‘an’.

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 (١)‫ﻭ ﹸﻝ‬ ‫ﺱ ﺍ َﻷ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫ﺍﻟ‬

This is a house ‫ﺖ‬

 ‫ﻴ‬‫ﺑ‬ ‫ﻫ ﹶﺬﹾﺍ‬

Letter to bring to attention or alert  ‫ﺮ‬ ‫ﺣ‬ -‫ﻫ ﹾﺎ‬

‫ﻴ ِﻪ‬‫ﻨِﺒ‬‫ﺘ‬‫ﻑ ﻟِﻠ‬

‫ﻴ ِﻪ‬‫ﻨِﺒ‬‫ﺘ‬‫ﻑ ﻟِﻠ‬
 ‫ﺮ‬ ‫ﺣ‬ is a letter that is used to alert or to bring to attention the

person who is being addressed and it is mostly connected to ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻹﺷ‬

ِ‫ﺍ‬ ‫ﺎ ُﺀ‬‫ﺳﻤ‬ ‫ﹶﺃ‬
(nouns of indication).

noun of indication ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻢ ﺍ ِﻹﺷ‬ ‫ﺳ‬ ‫ ِﺍ‬-‫ﹶﺫﹾﺍ‬

‫ﻫ ﹶﺬﹾﺍ‬ is pronounced as ‫ﺎﺫﹶﺍ‬‫ﻫ‬, but it is written without the first alif.

The ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻢ ﺍ ِﻹﺷ‬ ‫ﺳ‬ ‫ ِﺍ‬is 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 ‫ﻱ‬
 ‫ﺭﹾﺃ‬ ‘opinion’ or ‫ﻢ‬ ‫‘ ِﻋ ﹾﻠ‬knowledge’.

This is beneficial knowledge ‫ﻊ‬ ‫ﺎِﻓ‬‫ﻢ ﻧ‬ ‫ﻫ ﹶﺬﹾﺍ ِﻋ ﹾﻠ‬

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The table below shows the properties of the (‫ﺬﹾﺍ‬
‫ﻫ ﹶ‬ ) ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻢ ﺍ ِﻹﺷ‬ ‫ﺳ‬ ‫ِﺍ‬

Indicates,points to ‫ﺭ ﹸﺓ ِﺇﻟﹶﻰ‬ ‫ﺎ‬‫ﺍ ِﻹﺷ‬

the near
‫ﺐ‬
 ‫ﻳ‬‫ﺍﹾﻟ ﹶﻘ ِﺮ‬
The masculine
‫ﺮ‬ ‫ﻤ ﹶﺬ ﱠﻛ‬ ‫ﺍﹾﻟ‬
the singular
‫ﺩ‬ ‫ﺮ‬ ‫ﻤ ﹸﻔ‬ ‫ﺍﹾﻟ‬

The ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻹﺷ‬

ِ‫ﺍ‬ ‫ﻢ‬ ‫ﺳ‬ ‫ ِﺍ‬is ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ (definite).
It can be used to indicate or point to those possessing intellect ‫ﻋﺎِﻗ ﹲﻞ‬ or

things that do not possess intellect ‫ﻞ‬

ٍ ‫ﺎِﻗ‬‫ﺮﻋ‬ ‫ﻴ‬‫ ﹶﻏ‬.
Interrogative or Questioning Noun ‫ﻡ‬ ‫ﺎ‬‫ﺳِﺘ ﹾﻔﻬ‬ ‫ﻢ ِﺇ‬ ‫ﺳ‬ ‫ ِﺍ‬-‫ﺎ‬‫ﻣ‬
The Interrogative Noun ‘‫ﺎ‬‫’ﻣ‬ is used to ask a question about something

that does not possess intellect ‫ﺎِﻗ ٍﻞ‬‫ﺮﻋ‬ ‫ﻴ‬‫ﹶﻏ‬ and it always comes at the
beginning of a sentence. When a word comes at the beginning of a
sentence it is called in Arabic ‫ﻤﹶﻠ ِﺔ‬
‫ﺠ‬ ‫ﺍﹾﻟ‬‫ﺪﺭ‬ ‫ﺻ‬
.

What is this? ‫ﻫﺬﹶﺍ ؟‬ ‫ﺎ‬‫ﻣ‬

 ‫ﺮ‬ ‫ﺣ‬ -‫ﹶﺃ‬

‫ﺎ ِﻡ‬‫ﺳِﺘ ﹾﻔﻬ‬ ‫ﺰ ﹸﺓ ﺍ ِﻹ‬ ‫ﻤ‬ ‫ﻫ‬ ، ‫ﺎ ِﻡ‬‫ﺳِﺘ ﹾﻔﻬ‬ ‫ﻑ ﺍ ِﻹ‬
Particle/Letter of interrogation or questioning or also known as the
Interrogative Hamzah.

The ‫ﺎ ِﻡ‬‫ﺳِﺘ ﹾﻔﻬ‬ ‫ﺰ ﹸﺓ ﺍ ِﻹ‬ ‫ﻤ‬ ‫ﻫ‬ comes 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.

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 Is this a house? ‫؟‬‫ﻴﺖ‬‫ﺑ‬ ‫ﻫﺬﹶﺍ‬ ‫ﹶﺃ‬
Is this a boy? ‫؟‬‫ﻭﹶﻟﺪ‬ ‫ﻫﺬﹶﺍ‬ ‫ﹶﺃ‬

Letter of answer or reply ‫ﺏ‬

ٍ ‫ﺍ‬‫ﺟﻮ‬ ‫ﻑ‬
 ‫ﺮ‬ ‫ﺣ‬ -‫ﻢ‬ ‫ﻌ‬ ‫ﻧ‬

Letter/particle of answer and negation ‫ﻧ ِﻔ ٍﻲ‬ ‫ﺏ ِﻭ‬

ٍ ‫ﺍ‬‫ﺟﻮ‬ ‫ﻑ‬
 ‫ﺮ‬ ‫ﺣ‬ - ‫ﻻ‬

The particle of reply ‫ﻢ‬ ‫ﻌ‬ ‫ﻧ‬ is used to reply to a question with affirmation
whereas the particle ‫ ﻻ‬is used to reply to a question with negation.

Is this a pen? ‫؟‬‫ﻫﺬﹶﺍ ﹶﻗﹶﻠﻢ‬ ‫ﹶﺃ‬

Yes this is a pen .‫ﻢ‬ ‫ﻫﺬﹶﺍ ﹶﻗﹶﻠ‬ ،‫ﻌﻢ‬ ‫ﻧ‬

Is this a shirt? ‫؟‬‫ﻴﺺ‬ ‫ﻤ‬

ِ ‫ﹶﻗ‬ ‫ﻫﺬﹶﺍ‬ ‫ﹶﺃ‬
No, this is a pen. ‫ﻢ؟‬ ‫ﻫﺬﹶﺍ ﹶﻗﹶﻠ‬ ،‫ﻻ‬

Noun of interrogation/questioning ‫ﺎ ِﻡ‬‫ﺳِﺘ ﹾﻔﻬ‬ ‫ﻢ ﺍ ِﻹ‬ ‫ﺳ‬ ‫ﻦ – ِﺍ‬ ‫ﻣ‬

This interrogative noun is used to ask a question about those who possess
intellect ‫ﺎِﻗ ﹲﻞ‬‫ﻋ‬

Who is this man? ‫ﺟﻞﹸ؟‬ ‫ﺮ‬ ‫ﻦ ﻫﺬﺍ ﺍﻟ‬ ‫ﻣ‬

Question mark ِ ‫ﻬﺎﻡ‬ ‫ﺳِﺘ ﹾﻔ‬ ‫ﺔ ُ ﺍ ِﻹ‬‫ﻋﻠﹶﺎﻣ‬ -‫؟‬

6
 ‫ﺱ ﺍﻟﺜﹶﺎﻧِﻲ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫( ﺍﻟ‬٢)

Noun of indication/pointing ‫ﺭ ِﺓ‬ ‫ﻢ ﺍﻹِﺷﺎ‬ ‫ﺳ‬ ‫ ِﺍ‬-‫ﻚ‬

 ‫ﹶﺫِﻟ‬

This is a house and that is a mosque ‫ﺪ‬ ‫ﺠ‬

ِ‫ﺴ‬ ‫ﻣ‬ ‫ﻚ‬
 ‫ﻭ ﹶﺫِﻟ‬ ‫ﺖ‬
 ‫ﻴ‬‫ﺑ‬ ‫ﺬﺍ‬‫ﻫ‬

‫ﻚ‬
 ‫ ﹶﺫِﻟ‬is a noun of indication it is used to indicate/point to objects or people
that are distant or far. ‫ﻚ‬
 ‫ ﹶﺫِﻟ‬can be broken down into three parts:

Noun of indication ‫ﺭ ِﺓ‬ ‫ﻢ ﺍﻹِﺷﺎ‬ ‫ﺳ‬ ‫ ِﺍ‬-‫ﺫﹶﺍ‬

The laam is for the far/distant ‫ﺒ ِﻌ ِﺪ‬‫ﻡ ِﻟ ﹾﻠ‬ ‫ِﻝ – ﺍﹶﻟﻼ‬

Particle of address ‫ﺏ‬

 ‫ﻑ ِﺧﻄﹶﺎ‬
 ‫ﺮ‬ ‫ﺣ‬ -‫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 object we are
addressing is masculine.

7
The table below shows the properties of ‫ﻚ‬
 ‫ ﹶﺫِﻟ‬:
Indicates,points to ‫ﺭ ﹸﺓ ِﺇﻟﹶﻰ‬ ‫ﺎ‬‫ﺍ ِﻹﺷ‬
The far/distant
‫ﺪ‬ ‫ﻴ‬‫ﺒ ِﻌ‬‫ﺍﹾﻟ‬
The masculine
‫ﺮ‬ ‫ﻤ ﹶﺬ ﱠﻛ‬ ‫ﺍﹾﻟ‬
the singular
‫ﺩ‬ ‫ﺮ‬ ‫ﻤ ﹸﻔ‬ ‫ﺍﹾﻟ‬

All the ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻹﺷ‬

ِ‫ﺍ‬ ‫ﺎ ُﺀ‬‫ﺳﻤ‬ ‫ ﹶﺃ‬nouns of indication are ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ definite.

‫ﻚ‬
 ‫ ﹶﺫِﻟ‬is pronounced ‫ﻚ‬
 ‫ ﺫﹶﺍِﻟ‬but is written without the alif.

Some of the grammarians say that the ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻹﺷ‬

ِ‫ﺍ‬ ‫ﺎ ُﺀ‬‫ﺳﻤ‬ ‫ ﹶﺃ‬have three levels
‫ﺐ‬
 ‫ﺍِﺗ‬‫ﻣﺮ‬ ‫ﺙ‬
‫ ﺛﻼ ﹸ‬:

For the near/close ‫ﺐ‬

ِ ‫ﻳ‬‫ﻫﺬﹶﺍ – ﻟِﻠ ﹶﻘ ِﺮ‬

For the far/distant ‫ﻴ ِﺪ‬‫ﺒ ِﻌ‬‫ ِﻟ ﹾﻠ‬-‫ﻚ‬

 ‫ﹶﺫِﻟ‬

For the middle between near and far ‫ﻂ‬

ِ ‫ﺳ‬ ‫ﻮ‬ ‫ ِﻟ ﹾﻠ‬-‫ﻙ‬ ‫ﺫﹶﺍ‬

‫ﻌ ِﺪ‬ ‫ﺒ‬‫ﻡ ﺍﹾﻟ‬ ‫ﻻ‬‫ﻴ ِﻪ ﻭ‬‫ﻨِﺒ‬‫ﺘ‬‫ﺎ ﻟِﻠ‬‫ﻊ ﻫ‬ ‫ﺘ ِﻤ‬‫ﺠ‬

 ‫ﻳ‬ ‫ﻻ‬
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;
‫ﻚ‬
 ‫ﺎ ﹶﺫِﻟ‬‫ﻫ‬-this is wrong ‘‫ﺧ ﹶﻄﺄﹲ‬ ’.

8
 ‫ﺚ‬
‫ﺱ ﺍﻟﹶﺜﺎِﻟ ﹸ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫( ﺍﻟ‬٣)

(al) Definite Particle ‫ﻒ‬

 ‫ﻳ‬‫ﻌ ِﺮ‬ ‫ﺗ‬ ‫ﻑ‬
 ‫ﺮ‬ ‫ﺣ‬ -‫ﹶﺍ ﹾﻝ‬

The definite particle ‫ ﹶﺍ ﹾﻝ‬is prefixed to an ism which is ‫ﺮﹲﺓ‬ ‫ﻧ ِﻜ‬ (indefinite)
and it causes it to become ٌ ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ (definite), 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. َ ‫ﻫﺬﹶﺍ‬

ٌ ْ ِ

The doctor is sitting. ٌَِ ‫ﺐ‬

 ‫ﻴ‬‫ﺍﻟ ﱠﻄِﺒ‬
The Arabic alphabet consists of 28 letters. Of these 14 are called Solar
Letters ُ ‫ﺔ‬‫ﺴﻴ‬
ِ ‫ﻤ‬ ‫ﺸ‬
 ‫ﻑ ﺍﻟ‬
 ‫ﻭ‬ ‫ﺮ‬ ‫ﺤ‬
 ‫ﺍﹾﻟ‬, and the other 14 are called Lunar Letters

ُ ‫ﺔ‬‫ﻤ ِﺮﻳ‬ ‫ﻑ ﺍﹾﻟ ﹶﻘ‬

 ‫ﻭ‬ ‫ﺮ‬ ‫ﺤ‬
 ‫ ﺍﹾﻟ‬.
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 ‫ﻝ‬
‫ ﺍ ﹾ‬is 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, ‫ﺲ‬
 ‫ﻤ‬ ‫ﺸ‬
 ‫( ﺍﹶﻟ‬ash-shamsu).

When ‫ﻝ‬
‫ ﹶﺍ ﹾ‬is prefixed to an ism beginning with a Lunar Letter the laam of
‘al’ is pronounced and written. For example, ‫ﺮ‬ ‫ﻤ‬
 ‫( ﹶﺍﹾﻟ ﹶﻘ‬al-qamaru).

In the definite particle ‫( ﹶﺍ ﹾﻝ‬al) the ‫( ﹶﺍ‬a) is known as ‫ﺻ ِﻞ‬

 ‫ﻮ‬ ‫ﺰ ﹸﺓ ﺍﹾﻟ‬ ‫ﻤ‬ ‫ﻫ‬ the
Connecting Hamzah. If it is not preceded by a word it will be

9
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 ‫ﻒ‬

 ‫ﺍِﻗ‬‫ﺱ ﻭ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﺲ ﻭ‬
 ‫ﺎِﻟ‬‫ﺐ ﺟ‬
 ‫ ﺍﱠﻟﻄﹶﺎِﻟ‬:‫ِﻣﺜﹶﺎ ﹲﻝ‬
teacher is standing, (wa l-mudarrisu…).

ُ ‫ﺔ‬‫ﺳ ِﻤﻴ‬ ‫ﻤﻠﹶﺔ ُ ﺍ ِﻹ‬ ‫ﺠ‬

 ‫ﺍﹾﻟ‬

‫ﺮ‬ ‫ﺒ‬‫ﺨ‬
 ‫ﺍﹾﻟ‬ ُ ‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬‫ﻤ‬ ‫ﺍﹾﻟ‬

ُ ‫ﺔ‬‫ﺳ ِﻤﻴ‬ ‫ﻤﻠﹶﺔ ُﺍ ِﻹ‬ ‫ﺠ‬

 ‫ ﹶﺍﹾﻟ‬is a beneficial sentence (‫ﺪﹲﺓ‬ ‫ﻴ‬‫ﻣ ِﻔ‬ ٌ‫ﻤﻠﹶﺔ‬ ‫ﺟ‬ ), and it is made up of
2 parts known as ‫ﺮ‬ ‫ﺒ‬‫ﺨ‬  ‫ﺍﹾﻟ‬‫ﺃ ُ ﻭ‬‫ﺘﺪ‬‫ﺒ‬‫ﻤ‬ ‫( ﺍَﹾﻟ‬al-mubtada wa l-khabar).

‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬‫ﻤ‬ ‫ﹶﺍﹾﻟ‬

(1) ‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬‫ﻤ‬ ‫ ﹶﺍﹾﻟ‬is from the Arabic word ‫ﺍ ُﺀ‬‫ﺑِﺘﺪ‬‫ﹶﺍ ِﻹ‬ meaning the beginning or
starting, and from its origin is that it comes at the beginning of the
sentence.

(2) ‫ﺪﺃ‬
 ‫ﺘ‬‫ﺒ‬‫ﻤ‬ ‫ ﹶﺍﹾﻟ‬is an ism that is the subject of talk or discussion.

(3) ‫ﺪﺃ‬
 ‫ﺘ‬‫ﺒ‬‫ﻤ‬ ‫ ﹶﺍﹾﻟ‬is ‫ﻉ‬
 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬ (marfoo’) meaning it takes a dhammah or dhammataan
on the last letter of the ism.

(4) ‫ﺪﺃ‬
 ‫ﺘ‬‫ﺒ‬‫ﻤ‬ ‫ ﹶﺍﹾﻟ‬in its ‫ﺻ ﹲﻞ‬
 ‫( ﺃ‬origin) precedes ‫ﺮ‬ ‫ﺒ‬‫ﺨ‬
 ‫( ﹶﺍﹾﻟ‬the khabar).

(5) ‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬ ‫ﻤ‬

 ‫ ﹶﺍﹾﻟ‬in its ‫ﺻ ﹲﻞ‬
 ‫( ﺃ‬origin) is ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ (definite).

10
‫ﺮ‬ ‫ﺒ‬‫ﺨ‬
 ‫ﹶﺍﹾﻟ‬

(1) ‫ﺮ‬ ‫ﺒ‬‫ﺨ‬

 ‫ ﹶﺍﹾﻟ‬is that which comes after ‫ﺪﺃ‬ ‫ﺘ‬‫ﺒ‬‫ﻤ‬ ‫ ﹶﺍﹾﻟ‬in its ‫ﺻ ﹲﻞ‬
 ‫( ﺃ‬origin).

(2) ‫ﺮ‬ ‫ﺒ‬‫ﺨ‬

 ‫ﹶﺍﹾﻟ‬ gives information or news about ‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬‫ﻤ‬ ‫ﹶﺍﹾﻟ‬, and by which it

completes a benefit with ‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬ ‫ﻤ‬

 ‫ﹶﺍﹾﻟ‬.
(3) ‫ﺮ‬ ‫ﺒ‬‫ﺨ‬
 ‫ ﹶﺍﹾﻟ‬in its ‫ﺻ ﹲﻞ‬
 ‫( ﺃ‬origin) is ‫ﺮ ﹲﺓ‬ ‫ﻧ ِﻜ‬ (indefinite).

(4) ‫ﺮ‬ ‫ﺒ‬‫ﺨ‬

 ‫ ﹶﺍﹾﻟ‬is ‫ﻉ‬
 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬ (marfoo’) meaning it takes a dhammah or dhammataan
on the last letter of the ism.

ُ ‫ﺔ‬‫ﺳ ِﻤﻴ‬ ‫ﻤﻠﹶﺔ ُﺍ ِﻹ‬ ‫ﺠ‬

 ‫ﹶﺍﹾﻟ‬

The mosque is near. ‫ﺐ‬

 ‫ﻳ‬‫ﹶﻗ ِﺮ‬ ‫ﺪ‬ ‫ﺠ‬
ِ‫ﺴ‬
 ‫ﻤ‬ ‫ﹶﺍﹾﻟ‬

‫ﺮ‬ ‫ﺒ‬‫ﺨ‬
 ‫ﹶﺍﹾﻟ‬ ‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬‫ﻤ‬ ‫ﹶﺍﹾﻟ‬

11
 ‫ﻊ‬ ‫ﺍِﺑ‬‫ﺱ ﺍﻟﺮ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫( ﺍﹶﻟ‬٤)

Particle of Jarr -‫ﺮ‬ ‫ﺠ‬

 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬

From-‫ﻦ‬
 ‫ِﻣ‬ On/Above-‫ﻋﻠﹶﻰ‬
 In -‫ﻲ‬ ‫ِﻓ‬

‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬

(1) ‫ﺮ‬ ‫ﺠ‬

 ‫ﺍﹾﻟ‬ ‫ﻑ‬
 ‫ﺮ‬ ‫ﺣ‬ is a Letter/Particle that enters upon an ism only.

(2) ‫ﺮ‬ ‫ﺠ‬

 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬ changes the state of the ism to ‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻣ‬ (majroor), meaning
the ism takes kasrah/kasrataan on the last letter.

(3) ‫ﺮ‬ ‫ﺠ‬

 ‫ﺍﹾﻟ‬ ‫ﻑ‬
 ‫ﺮ‬ ‫ﺣ‬ can 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.

‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬ ‫ﻉ‬
 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬

‫ﺖ‬
ِ ‫ﻴ‬‫ﺒ‬‫ﻲ ﺍﹾﻟ‬ ‫ِﻓ‬ ‫ﺖ‬
 ‫ﻴ‬‫ﺒ‬‫ﹶﺍﹾﻟ‬

‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬

 ‫ﻣ‬

12
 Muhammad is in the house ‫ﺖ‬
ِ ‫ﻴ‬‫ﺒ‬‫ﻲ ﺍﹾﻟ‬ ‫ﺪ ِﻓ‬ ‫ﻤ‬ ‫ﺤ‬
 ‫ﻣ‬

or PlaceNoun of Questioning f ‫ﻤﻜﹶﺎ ِﻥ‬ ‫ﻡ ِﻟ ﹾﻠ‬ ‫ﺎ‬‫ﺳِﺘ ﹾﻔﻬ‬ ‫ﻢ ِﺍ‬ ‫ﺳ‬ ‫ﻦ – ِﺍ‬ ‫ﻳ‬‫ﺃ‬
‫ﻤﻜﹶﺎ ِﻥ‬ ‫ﻡ ِﻟ ﹾﻠ‬ ‫ﺎ‬‫ﺳِﺘ ﹾﻔﻬ‬ ‫ﻢ ِﺍ‬ ‫ﺳ‬ ‫ِﺍ‬ is an ism which is used to ask a question about the
whereabouts of someone/something.

Where is the book? ‫؟‬‫ﺎﺏ‬‫ﻦ ﺍﹾﻟ ِﻜﺘ‬ ‫ﻳ‬‫ﺃ‬

It is on the desk/table? ‫ﺘﺐِ؟‬‫ﻤ ﹾﻜ‬ ‫ﻋﻠﹶﻰ ﺍﹾﻟ‬ ‫ﻮ‬ ‫ﻫ‬

‫ﺼ ﹸﻞ‬
ِ ‫ﻨ ﹶﻔ‬‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﻴﺮ‬‫ﻀ ِﻤ‬
 ‫ﺍﹶﻟ‬

I -‫ﺎ‬‫ﺃﻧ‬ You -‫ﺖ‬

ِ ‫ﻧ‬‫ﺃ‬ You -‫ﺖ‬
 ‫ﻧ‬‫ﺃ‬ She/It-‫ﻲ‬
 ‫ِﻫ‬ He/It -‫ﻮ‬ ‫ﻫ‬


‫ﺼ ﹸﻞ‬
ِ ‫ﻨ ﹶﻔ‬‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﻴﺮ‬‫ﻀ ِﻤ‬
 ‫ﺍﹶﻟ‬-Detached Pronoun

(1)‫ﺼ ﹸﻞ‬
ِ ‫ﻨ ﹶﻔ‬‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﻴﺮ‬‫ﻀ ِﻤ‬
 ‫ ﺍﹶﻟ‬is a type of ism that is used to indicate upon the ‫ﺏ‬
 ‫ﻏﹶﺎ ِﺀ‬
(Absent), or the ‫ﺐ‬  ‫ﺎ ﹶﻃ‬‫ﻣﺨ‬ (Addressed), or the ‫ﻢ‬ ‫ﺘ ﹶﻜﱠﻠ‬‫ﻣ‬ (Speaker).

(2) ‫ﻞ‬
‫ﺼﹸ‬
ِ ‫ﻨ ﹶﻔ‬‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﻴﺮ‬‫ﻀ ِﻤ‬
 ‫ ﺍﹶﻟ‬you can begin a sentence with it.

13
(3) ‫ﻞ‬
‫ﺼﹸ‬
ِ ‫ﻨ ﹶﻔ‬‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﻴﺮ‬‫ﻀ ِﻤ‬
 ‫ ﺍﹶﻟ‬is a type of a ‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬‫ﻣ‬

(4) ‫ﻞ‬
‫ﺼﹸ‬
ِ ‫ﻨ ﹶﻔ‬‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﻴﺮ‬‫ﻀ ِﻤ‬
 ‫ ﺍﹶﻟ‬is ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ (definite).

5) The dhameer ‫ﻮ‬ ‫ﻫ‬ and ‫ﻲ‬ ‫ ِ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? ‫ﺔ ُ؟‬‫ﺎ ِﺀﺷ‬‫ﻦ ﻋ‬ ‫ﻳ‬‫ﺃ‬

She is in the room ‫ﺮﹶﻓ ِﺔ‬ ‫ﻐ‬ ‫ﻲ ﺍﹾﻟ‬ ‫ﻲ ِﻓ‬ ‫ِﻫ‬

Where is the watch? ‫ﺔ ُ؟‬‫ﺎﻋ‬‫ﻦ ﺍﻟﺴ‬ ‫ﻳ‬‫ﺃ‬

It is on the bed ‫ﻳ ِﺮ‬‫ﺴ ِﺮ‬

 ‫ﻋﻠﹶﻰ ﺍﻟ‬ ‫ﻲ‬ ‫ِﻫ‬

14
The table below shows the properties of ُ ‫ﺼﻠﹶﺔ‬
ِ ‫ﻨ ﹶﻔ‬‫ﻤ‬ ‫ﺍﹾﻟ‬ ‫ﺭ‬ ‫ﺎ ِﺀ‬‫ﻀﻤ‬
 ‫( ﺍﻟ‬the Detached
Pronouns):

‫ﺩ‬ ‫ﺪ‬ ‫ﻋ‬ ‫ﺲ‬

 ‫ﻨ‬‫ِﺟ‬ ‫ﻋﻠﹶﻰ‬ ‫ﺪ ﱡﻝ‬ ‫ﻳ‬ ‫ﺼ ﹸﻞ‬
ِ ‫ﻨ ﹶﻔ‬‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﻴﺮ‬‫ﻀ ِﻤ‬
 ‫ﺍﹶﻟ‬
Number Gender Indicates upon Detached Pronoun
‫ﺩ‬ ‫ﺮ‬ ‫ﻤ ﹾﻔ‬ ‫ﺮ ﺍﹾﻟ‬ ‫ﻤ ﹶﺬ ﱠﻛ‬ ‫ﺍﹾﻟ‬ The Absent- ‫ﺏ‬
 ‫ﺎ ِﺀ‬‫ﺍﹾﻟﻐ‬ He/It -‫ﻮ‬ ‫ﻫ‬
(1) Male
‫ﺩ ﹸﺓ‬ ‫ﺮ‬ ‫ﻤ ﹾﻔ‬ ‫ﺚ ﺍﹾﻟ‬
‫ﻧ ﹸ‬‫ﺆ‬ ‫ﻤ‬ ‫ﺍﹾﻟ‬ The Absent- ُ ‫ﺔ‬‫ﺎ ِﺀﺑ‬‫ﺍﹾﻟﻐ‬ She/It -‫ﻲ‬ ‫ِﻫ‬
(1) Female
‫ﺩ‬ ‫ﺮ‬ ‫ﻤ ﹾﻔ‬ ‫ﻤ ﹶﺬﻛﱠﺮ ﺍﹾﻟ‬ ‫ﺍﹾﻟ‬ The Addressed- ‫ﺐ‬
 ‫ﺎ ﹶﻃ‬‫ﻤﺨ‬ ‫ﺍﹾﻟ‬ You -‫ﺖ‬
 ‫ﻧ‬‫ﺃ‬
(1) Male
‫ﺩ ﹸﺓ‬ ‫ﺮ‬ ‫ﻤ ﹾﻔ‬ ‫ﺚ ﺍﹾﻟ‬
‫ﻧ ﹸ‬‫ﺆ‬ ‫ﻤ‬ ‫ﺍﹾﻟ‬ The Addressed-ُ ‫ﺔ‬‫ﻃﺒ‬
‫ﺎ ﹶ‬‫ﻤﺨ‬ ‫ﺍﹾﻟ‬ You -‫ﺖ‬
ِ ‫ﻧ‬‫ﺃ‬
(1) Female
‫ﺩ‬ ‫ﺮ‬ ‫ﻤ ﹾﻔ‬ ‫ﺮ ﺍﹾﻟ‬ ‫ﻤ ﹶﺬ ﱠﻛ‬ ‫ﺍﹾﻟ‬ The Speaker- ‫ﻢ‬ ‫ﺘ ﹶﻜﱢﻠ‬‫ﻤ‬ ‫ﺍﹾﻟ‬ I/Me - ‫ﺎ‬‫ﺃﻧ‬
(1)
‫ﺚ‬
‫ﻧ ﹸ‬‫ﺆ‬ ‫ﻤ‬ ‫ﺍﹾﻟ‬‫ﻭ‬

15
 ‫ﻑ‬
ِ ‫ﺮ‬ ‫ﺼ‬
 ‫ﻦ ﺍﻟ‬ ‫ﻉ ِﻣ‬
 ‫ﻮ‬ ‫ﻨ‬‫ﻤ‬ ‫ﻣ‬

‫ﺰ ﹸﺓ‬ ‫ﻤ‬ ‫ﺣ‬ ‫ﻢ‬ ‫ﻳ‬‫ﺮ‬ ‫ﻣ‬ ُ‫ﺔ‬‫ﻓﹶﺎ ِﻃﻤ‬

‫ﻑ‬
ِ ‫ﺮ‬ ‫ﺼ‬
 ‫ﻦ ﺍﻟ‬ ‫ﻉ ِﻣ‬
 ‫ﻮ‬ ‫ﻨ‬‫ﻤ‬ ‫ﻣ‬ (Prevented from Tanween) is a Term that is used for a
particular group of nouns which do not accept tanween and when they are
in a state of ‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻣ‬ (kasra) 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 ‫ﻒ‬

ٍ ‫ﻴ ِﺮ ﺃِﻟ‬‫ﻐ‬ ‫ﺚ ِﺑ‬
ِ ‫ﻴ‬‫ﺘ ﹾﺄِﻧ‬‫ﻊ ﺍﻟﱠ‬ ‫ﻣ‬ ُ ‫ﺔ‬‫ﻌﹶﻠ ِﻤﻴ‬ ‫ﹶﺍﹾﻟ‬
This category contains Female Names which do not accept tanween but
there is a condition '‫ﻁ‬
‫ﺮ ﹲ‬ ‫ﺷ‬ ' 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.

16
 Femininity-
ُ ْ ِ ‫ا‬

(In)Wording-

ِ ْ َ (In)Meaning- ‫ي‬
 !ِ "َ #ْ $َ -
ِ ْ َ ‫ي َو‬
 !ِ "َ #ْ $َ
(In)Meaning and Wording

ُ ‫ﺔ‬‫ ﹶﻃ ﹾﻠﺤ‬،‫ﺰﺓﹸ‬ ‫ﻤ‬ ‫ﺣ‬ ‫ﺐ‬

 ‫ﻨ‬‫ﻳ‬‫ﺯ‬ ،‫ﻳﻢ‬‫ﺮ‬ ‫ﻣ‬ ُ ‫ﺔ‬‫ﻓﹶﺎ ِﻃﻤ‬،ُ ‫ﺔ‬‫ﺁ ِﻣﻨ‬

The ‫ﻮﻃﹶﺔ‬ ‫ﺑ‬‫ﺮ‬ ‫ﻣ‬ ‫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 ‫ﻮﻃﹶﺔ‬ ‫ﺑ‬‫ﺮ‬ ‫ﻣ‬ ‫(ﺓ‬Round Taa) is only to
distinguish the feminine from the masculine. And you will mostly find
that with the ‫ﺕ‬
 ‫ﺻﻔﹶﺎ‬
ِ (Adjectives) i.e. ٌ‫ﺔ‬‫ﻳﻤ‬‫ ﹶﻛ ِﺮ‬/‫ﻢ‬ ‫ﻳ‬‫( ﹶﻛ ِﺮ‬Generous, Noble).

17
 The Verb/Action-‫ﻞ‬
‫ﻌ ﹸ‬ ‫ﹶﺍﹾﻟ ِﻔ‬

‫ﺮ‬ ‫ﻣ‬ ‫ﻌ ﹸﻞ ﺍﻷ‬ ‫ﺍﹾﻟ ِﻔ‬ ‫ﻉ‬

 ‫ﺎ ِﺭ‬‫ﻤﻀ‬ ‫ﻌ ﹸﻞ ﺍﹾﻟ‬ ‫ﹶﺍﹾﻟ ِﻔ‬ ‫ﻲ‬ ‫ﺿ‬
ِ ‫ﺎ‬‫ﻌ ﹸﻞ ﺍﹾﻟﻤ‬ ‫ﺍﹾﻟ ِﻔ‬

The Command Verb The Present Verb The Past Verb

(you)Write!-‫ﺐ‬
 ‫ﺘ‬‫ﹸﺍ ﹾﻛ‬ He Writes-‫ﺐ‬
 ‫ﺘ‬‫ﻳ ﹾﻜ‬ He Wrote-‫ﺐ‬
 ‫ﺘ‬‫ﹶﻛ‬

The Definition:‫ﻒ‬
 ‫ﻳ‬‫ﻌ ِﺮ‬ ‫ﺘ‬‫ﺍﻟ‬

.‫ﺘ ﹶﻜﱡﻠ ِﻢ‬‫ﺎ ِﻥ ﺍﻟ‬‫ﺯﻣ‬ ‫ﺒ ﹶﻞ‬‫ﻱ ﹶﻗ‬

 ‫ﺎ ِﻥ ﺍﱠﻟ ِﺬ‬‫ﺰﻣ‬ ‫ﻲ ﺍﻟ‬ ‫ﻊ ِﻓ‬ ‫ﻭﹶﻗ‬ ‫ﺙ‬
ٍ ‫ﺪ‬ ‫ﺣ‬ ‫ﻋﻠﹶﻰ‬ ‫ﺩ ﱠﻝ‬ ‫ﺎ‬‫ ﻣ‬-‫ﻲ‬ ‫ﺿ‬
ِ ‫ﺎ‬‫ﻌ ﹸﻞ ﺍﹾﻟﻤ‬ ‫ﺍﻟ ِﻔ‬
The Past Verb-that which indicates upon an event/happening taking place
in the time which is before the time of speaking/conversation.
Where is Abbaas? ‫؟‬‫ﺎﺱ‬‫ﻋﺒ‬ ‫ﻦ‬ ‫ﻳ‬‫ﺃ‬

He went to the head teacher ‫ﻳ ِﺮ‬‫ﺐ ﺇﱃ ﺍ ﹸﳌ ِﺪ‬

 ‫ﻫ‬ ‫ﹶﺫ‬

For every action we have a doer or the one who performs the action. In
Arabic the doer of the action is called ‫ﻞ‬
‫ﻋ ﹸ‬ ‫( ﹶﺍﹾﻟﻔﹶﺎ‬al-faa’il).

The Definition:‫ﻒ‬
 ‫ﻳ‬‫ﻌ ِﺮ‬ ‫ﺘ‬‫ﺍﻟ‬

.‫ﻪ‬ ‫ﻌﹸﻠ‬ ‫ﻪ ِﻓ‬ ‫ﺒﹶﻠ‬‫ﺭ ﹶﻗ‬ ‫ﻮ‬ ‫ﻤ ﹾﺬ ﹸﻛ‬ ‫ﻉ ﺍﹾﻟ‬

 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻤ‬ ‫ﻢ ﺍﹾﻟ‬ ‫ﺳ‬ ‫ﻮ ﺍ ِﻹ‬ ‫ﻫ‬ ‫ﹶﺍﹾﻟﻔﹶﺎ ِﻋ ﹸﻞ‬

‫( ﹶﺍﹾﻟﻔﹶﺎ ِﻋ ﹸﻞ‬the Doer) is an ism which is ‫ﻉ‬

 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻤ‬ ‫ ﺍﹾﻟ‬takes dhammah or
dhammataan on the last letter and mentioned before it is its ‫ﻞ‬ ‫ﻌ ﹲ‬ ‫ ِﻓ‬verb.

18
 ‫ﻉ‬
 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬

Haamid went to the mosque ‫ﺠ ِﺪ‬

ِ‫ﺴ‬ ‫ﻤ‬ ‫ﺪ ِﺇﻟﹶﻰ ﺍﹾﻟ‬ ‫ﺎ ِﻣ‬‫ﺐ ﺣ‬
 ‫ﻫ‬ ‫ﹶﺫ‬

‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬

 ‫ﻣ‬ ‫ﻌ ﹸﻞ ﺍﹾﻟﻔﹶﺎ ِﻋ ﹸﻞ‬ ‫ِﻓ‬
‫ﺽ‬
ٍ ‫ﺎ‬‫ﻣ‬

You will find that ‫ﻞ‬

‫ ﹶﺍﹾﻟﻔﹶﺎ ِﻋ ﹸ‬is not always apparent after the verb ‫ﺐ‬
 ‫ﻫ‬ ‫ ﹶﺫ‬. That
is because in the past-tense verbs for the Male Absent if ‫ ﹶﺍﹾﻟﻔﹶﺎ ِﻋ ﹸﻞ‬is not
apparent then the‫ﺮ‬ ‫ﻴ‬‫ﺿ ِﻤ‬
 (pronoun) '‫ﻮ‬ ‫ﻫ‬ ' (He) will be ‫ﹶﺍﹾﻟﻔﹶﺎ ِﻋ ﹸﻞ‬. And this
dhameer is known as ‫ﺮ‬ ‫ﺘِﺘ‬‫ﺴ‬
 ‫ﻤ‬ ‫ﺮ ﺍﹾﻟ‬ ‫ﻴ‬‫ﻀ ِﻤ‬
 ‫( ﺍﹶﻟ‬The Hidden Dhameer), you will not
see it in writing or pronounce it even though it is there.

Where is Muhammad? ‫؟‬‫ﻤﺪ‬ ‫ﺤ‬

 ‫ﻣ‬ ‫ﻦ‬ ‫ﻳ‬‫ﺃ‬

He left from the mosque ‫ﺠ ِﺪ‬

ِ‫ﺴ‬
 ‫ﻤ‬ ‫ﻦ ﺍﹾﻟ‬ ‫ﺝ ِﻣ‬
 ‫ﺮ‬ ‫ﺧ‬

19
 The four signs of an ism

(٤)‫ﺳ ِﻢ‬ ‫ﺕ ﺍ ِﻹ‬

 ‫ﺎ‬‫ﻼﻣ‬‫ﻋ‬

-ٍ ِ- ‫ﺮ‬ ‫ﺠ‬
 ‫ﺍﹾﻟ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﻭ‬ ‫ﺮ‬ ‫ﺣ‬ ‫ﺍ ﹾﻝ‬ -ً –ٍ –ٌ ‫ﻦ‬ ‫ﻳ‬‫ﻨ ِﻮ‬‫ﺗ‬

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 ‫ﺎ ٌﺀ‬‫ﺳﻤ‬ ‫ﺃ‬
(nouns) and the ‫ﻝ‬
‫ﺎ ﹲ‬‫( ﺃ ﹾﻓﻌ‬verbs) and ‫ﻑ‬
 ‫ﻭ‬ ‫ﺮ‬ ‫ﺣ‬ (particles).

(1) The first sign is that the ism accepts ‫ﻦ‬

 ‫ﻳ‬‫ﻨ ِﻮ‬‫ﺗ‬ (tanween).

(2) The second sign is that ‫ﻝ‬

‫( ﹶﺍ ﹾ‬alif and laam) can enter upon the ism.

(3) The third sign is that ‫ﺮ‬ ‫ﺠ‬

 ‫ﺍﹾﻟ‬ ‫ﻑ‬
 ‫ﻭ‬ ‫ﺮ‬ ‫ﺣ‬ (particles of jarr) can enter upon the
ism.
(4) The fourth sign is that the ism can take ‫ﺮ‬ ‫ﺠ‬
 ‫( ﺍﹾﻟ‬kasrah/kasrataan) on the
last letter.
‫ﺍ ﹾﻝ‬ ‫ﻦ‬ ‫ﻳ‬‫ﻨ ِﻮ‬‫ﺗ‬

Muhammad prayed in the mosque ‫ﺠ ِﺪ‬

ِ‫ﺴ‬
 ‫ﻤ‬ ‫ﻲ ﺍﹾﻟ‬ ‫ﺻﻠﱠﻰ ِﻓ‬
 ‫ﺪ‬ ‫ﻤ‬ ‫ﺤ‬
 ‫ﻣ‬

(kasrah)‫ﺮ‬ ‫ﺠ‬
 ‫ﹶﺍﹾﻟ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬

20
 ‫ﺲ‬
 ‫ﺎ ِﻣ‬‫ﺱ ﺍﹾﻟﺨ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫( ﺍﻟ‬٥)

ُ ‫ﺎﻓﹶﺔ‬‫ﹶﺍ ِﻹﺿ‬

‫ﻑ ﺇﻟﻴ ِﻪ‬
 ‫ﺎ‬‫ﻣﻀ‬ ‫ﻑ‬
 ‫ﺎ‬‫ﻣﻀ‬

‫ﻤ ٍﺪ‬ ‫ﺤ‬
 ‫ﻣ‬ ‫ﺏ‬
 ‫ﺎ‬‫ِﻛﺘ‬

‫ﻰ‬‫ﺴﻤ‬
 ‫ﻳ‬ ‫ﻭ ﹸﻝ‬ ‫ﻢ ﺍ َﻷ‬ ‫ﺳ‬ ‫ ﺍ ِﻹ‬،‫ﺠﺮ‬
 ‫ﻑ ﺍﹾﻟ‬
ِ ‫ﺮ‬ ‫ﺣ‬ ‫ﻳ ِﺮ‬‫ﻘ ِﺪ‬‫ﻋﻠﹶﻰ ﺗ‬ ‫ﻴ ِﻦ‬‫ﻤ‬ ‫ﺴ‬ ‫ﻦ ﺍﻟ‬ ‫ﻴ‬‫ﺑ‬ ٌ ‫ﺔ‬‫ﺴﺒ‬
 ‫ﻲ ِﻧ‬ ‫ ِﻫ‬:ُ ‫ﺎﻓﹶﺔ‬‫ﺍ ِﻹﺿ‬
.‫ﻴ ِﻪ‬‫ﻑ ِﺇﹶﻟ‬
 ‫ﺎ‬‫ﻣﻀ‬ ‫ﻰ‬‫ﺴﻤ‬  ‫ﻳ‬ ‫ﻲ‬ ‫ﻢ ﺍﻟﺜﱠﺎِﻧ‬ ‫ﺳ‬ ‫ﺍ ِﻹ‬‫ﻑ ﻭ‬
 ‫ﺎ‬‫ﻣﻀ‬

ُ ‫ﺎﻓﹶﺔ‬‫(ﺍ ِﻹﺿ‬al-idhaafah) is a relationship between two nouns with a hidden

particle of jarr, the first noun is called ‫ﻑ‬  ‫ﺎ‬‫ﻣﻀ‬ (mudhaaf) and the second
noun is called ‫ﻴ ِﻪ‬ ‫ﻑ ِﺇﹶﻟ‬
 ‫ﺎ‬‫ﻣﻀ‬ (mudhaaf ilaih).

.‫ﻪ‬ ‫ﺼ‬
 ‫ﻴ‬‫ﺼ‬
ِ‫ﺨ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ﻑ ﹶﺃ‬
ِ ‫ﻀﺎ‬
 ‫ﻤ‬ ‫ﻒ ﺍﹾﻟ‬
 ‫ﻳ‬‫ﻌ ِﺮ‬ ‫ﺗ‬ ‫ﺪ‬ ‫ﻴ‬‫ﺗ ِﻔ‬ ُ ‫ﺎﻓﹶﺔ‬‫ﻫﺬﹶﺍﺍ ِﻹﺿ‬

This Particular idhaafah gives benefit by giving ‫ﻒ‬

 ‫ﻳ‬‫ﻌ ِﺮ‬ ‫ﺗ‬ (to make definite)
to the mudhaaf or ‫ﺺ‬
 ‫ﻴ‬‫ﺼ‬ ِ‫ﺨ‬  ‫ﺗ‬ (to narrow down/particularise). Meaning, if
the ‫ﻴ ِﻪ‬ ‫ﻑ ِﺇﹶﻟ‬
 ‫ﺎ‬‫ﻣﻀ‬ is ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ (definite) then the ‫ﻑ‬
 ‫ﺎ‬‫ﻣﻀ‬ will become ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ , if the
‫ﻴ ِﻪ‬‫ﻑ ِﺇﹶﻟ‬
 ‫ﺎ‬‫ﻣﻀ‬ is ‫ﺮﹲﺓ‬ ‫ﻧ ِﻜ‬ (indefinite) then the ‫ﻑ‬  ‫ﺎ‬‫ﻣﻀ‬ will be particularised or not
so general but it will not be ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ (definite).

21
 ‫ﻴ ِﻪ‬‫ﻑ ِﺇﹶﻟ‬
 ‫ﺎ‬‫ﻣﻀ‬ ‫ﻑ‬
 ‫ﺎ‬‫ﻣﻀ‬

This is the teacher’s book ‫ﺱ‬

ِ ‫ﺭ‬ ‫ﺪ‬ ‫ﻤ‬ ‫ﺏ ﺍﹾﻟ‬
 ‫ﺎ‬‫ﻫﺬﹶﺍ ِﻛﺘ‬

‫ﻌ ِﺮﹶﻓ ﹲﺔ‬ ‫ﻣ‬ ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬

The Idhafaah construction has a ‫ﺮ‬ ‫ﺠ‬
 ‫ﺍﹾﻟ‬ ‫ﻑ‬
 ‫ﺮ‬ ‫ﺣ‬ which is omitted/hidden.
This ‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬ gives meaning to the Idhaafah, there are 3 different
‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﻭ‬ ‫ﺮ‬ ‫ﺣ‬ that an Idhaafah can have, (1) ‫ﻲ‬ ‫( ِﻓ‬in), ‫ﻦ‬ ‫( ِﻣ‬from/part of) and
‫ﻡ‬ ‫( )ﻝِ( ﺍﻟﻼ‬for/belonging to).
At the moment we have only taken one meaning of the Idhaafah the ‫ﻡ‬ ‫ﺍﻟﻼ‬

(‫ﺮ ) ِﻝ‬ ‫ﺠ‬ ‫ﻑ ﺍﹾﻟ‬ ‫ﺮ‬ ‫ﺣ‬ which has the meaning of, for/belonging to/possession.
So when we say ‫ﺪ‬ ٍ ‫ﻤ‬ ‫ﺤ‬
 ‫ﻣ‬ ‫ﺏ‬
 ‫ﺎ‬‫ ِﻛﺘ‬it literally means, ‘the book belongs to
Muhammad or Muhammad’s book (‫ﺪ‬ ٍ ‫ﻤ‬ ‫ﺤ‬
 ‫ﻤ‬ ‫ﺏ ِﻟ‬
 ‫ﺎ‬‫) ِﻛﺘ‬.

(‫ﺮ )ﺍﻟﻼﻡ‬ ‫ﺠ‬

 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬

‫ﻤ ٍﺪ‬ ‫ﺤ‬
 ‫ﻣ‬ ‫ﺏ‬
 ‫ﺎ‬‫ِﻛﺘ‬

‫ﻑ ِﺇﹶﻟِﻴ ِﻪ‬
 ‫ﺎ‬‫ﻤﻀ‬ ‫ﺍﹾﻟ‬ ‫ﻑ‬
 ‫ﺎ‬‫ﻤﻀ‬ ‫ﹶﺍﹾﻟ‬
Always – ‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻣ‬ ‫ﺎ‬‫ﺍﺀﺋﻤ‬‫ﺩ‬ Does not accept tanween – ‫ﻮ ﹸﻥ‬ ‫ﻨ‬‫ﻳ‬ ‫ﻻ‬
Majroor
Does not accept alif laam – ‫ﺒ ﹸﻞ ﺍ ﹾﻝ‬‫ﻘ‬‫ﻻ ﻳ‬

22
 ‫ﻴ ِﺪ‬‫ﺒ ِﻌ‬‫ﻤﻜﹶﺎ ِﻥ ﺍﹾﻟ‬ ‫ﺭ ِﺓ ِﻟ ﹾﻠ‬ ‫ﺎ‬‫ﻢ ﺍ ِﻹﺷ‬ ‫ﺳ‬ ‫ ِﺍ‬-(over there) -‫ﻙ‬ ‫ﺎ‬‫ﻫﻨ‬

‫ﻙ‬ ‫ﺎ‬‫ﻫﻨ‬ is a noun which is used to indicate/point to a place that is distant or

far.
Where is Muhammad’s book? ‫ﻤﺪٍ؟‬ ‫ﺤ‬ ‫ﻣ‬ ‫ﺏ‬
 ‫ﺎ‬‫ﻦ ِﻛﺘ‬ ‫ﻳ‬‫ﹶﺃ‬:‫ِﻣﺜﹶﺎ ﹲﻝ‬
It is on the table over there ‫ﻙ‬ ‫ﺎ‬‫ﻫﻨ‬ ‫ﺐ‬
ِ ‫ﺘ‬‫ﻤ ﹾﻜ‬ ‫ﻋﻠﹶﻰ ﺍﹾﻟ‬ ‫ﻮ‬ ‫ﻫ‬

(‫ﻩ‬ ‫ﺪ‬ ‫ﻌ‬ ‫ﺑ‬ ‫ﺎ‬‫ﺮ ﻣ‬ ‫ﺠ‬

 ‫ﻳ‬) ‫ﻤﻜﹶﺎ ِﻥ‬ ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ ﹶﻇ‬/‫ﻤﻜﹶﺎ ِﻥ‬ ‫ﻢ ﺍﹾﻟ‬ ‫ﺳ‬ ‫ِﺍ‬ (under) -‫ﺖ‬
 ‫ﺤ‬
 ‫ﺗ‬

‫ﻤﻜﹶﺎ ِﻥ‬ ‫ﻢ ﺍﹾﻟ‬ ‫ﺳ‬ ‫ ِﺍ‬is a noun of place and the ism that follows it is majroor.

The bag is under the table ‫ﺐ‬

ِ ‫ﺘ‬‫ﻤ ﹾﻜ‬ ‫ﺖ ﺍﹾﻟ‬
 ‫ﺤ‬
 ‫ﺗ‬ ُ ‫ﺔ‬‫ﻴﺒ‬‫ﺤ ِﻘ‬
 ‫ﺍﹾﻟ‬

‫ﺱ‬
 ‫ﺎ‬‫ﻋﺒ‬ ‫ﺎ‬‫ﻳ‬

‫ﻯ‬‫ﺎﺩ‬‫ﻤﻨ‬ ‫ ﺍﹾﻟ‬-‫ﺱ‬
 ‫ﺎ‬‫ﻋﺒ‬ ‫ﺍ ِﺀ‬‫ﻨﺪ‬‫ﻑ ﺍﻟ‬
 ‫ﺮ‬ ‫ﺣ‬ -‫ﺎ‬‫ﻳ‬

Abbaas- The one being called O- Particle of calling

The particle ‫ﺎ‬‫ﻳ‬ (O!) 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
known as ‫ﻯ‬‫ﺎﺩ‬‫ﻤﻨ‬
 ‫( ﺍﹾﻟ‬the one being called). There are 5 types of ‫ﻯ‬‫ﺎﺩ‬‫ﻤﻨ‬ ‫ﺍﹾﻟ‬, we
will study 3 for now.

23
 ‫ﻯ‬‫ﺎﺩ‬‫ﻤﻨ‬ ‫ﺍﹾﻟ‬

The first type is when we call ‫ﺱ‬

 ‫ﺎ‬‫ﻋﺒ‬ ،‫ﺎ ِﻣﺪ‬‫ﺣ‬،‫ﺪ‬ ‫ﻤ‬ ‫ﺤ‬
 ‫ﻣ‬ ‫ﺎ‬‫ ﻳ‬:‫ﻢ‬ ‫ﻌﹶﻠ‬ ‫ﺍﹾﻟ‬‫ﺮﺩ‬ ‫ﻤ ﹾﻔ‬ ‫( ﹶﺍﹾﻟ‬١)
somebody by their name i.e. O Muhammad!, Haamid!, ‘Abbaas!, and so
on.

The second type is when we ،‫ﺟﻞﹸ‬ ‫ﺭ‬ ،‫ﺎ ﹸﺫ‬‫ﺳﺘ‬ ‫ﺎ ﺃ‬‫ ﻳ‬:‫ﺩ ﹸﺓ‬ ‫ﻮ‬ ‫ﺼ‬
 ‫ﻘ‬‫ﺮ ﹸﺓ ﺍﹾﻟﻤ‬ ‫ﻨ ِﻜ‬‫( ﺍﻟ‬٢)
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 ‫ﺎِﻟ ٍﺪ‬‫ﺖ ﺧ‬

 ‫ﻨ‬‫ِﺑ‬،‫ﺪ ﺍﻟﱠﻠ ِﻪ‬ ‫ﺒ‬‫ﻋ‬ ‫ﺎ‬‫ ﻳ‬:‫ﻑ‬
 ‫ﺎ‬‫ﻤﻀ‬ ‫( ﹶﺍﹾﻟ‬٣)
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 ‫ﻯ‬‫ﺎﺩ‬‫ﻣﻨ‬ end in
one dhamma, not tanween. As for the third type then the Mudhaaf will be
‫ﺏ‬
 ‫ﻮ‬ ‫ﺼ‬
 ‫ﻨ‬‫ﻣ‬ (take Fathah on the last letter).

The words ‫ﻢ‬ ‫ﺳ‬ ‫ ِﺍ‬and ‫ﻦ‬ ‫ﺑ‬‫ ِﺍ‬begin with hamzatu l-wasl. When preceded by a
word the kasrah (ِ-) is dropped in pronunciation, i.e.

.ِ‫ﺭﺱ‬ ‫ﺪ‬ ‫ﻤ‬ ‫ﺐ ﺍﹾﻟ‬

 ‫ﻦ ﺑِﻼ ٍﻝ ﻃﹶﺎِﻟ‬ ‫ﺑ‬‫ﺍ‬‫ ﻭ‬،‫ﺐ ﺑِﻼﻝﹲ‬
ِ ‫ﻴ‬‫ﻢ ﺍﻟ ﱠﻄِﺒ‬ ‫ﺳ‬ ‫ﺍ‬‫ ﻭ‬، ‫ﺐ‬
 ‫ﻴ‬‫ﺱ ﹶﻃِﺒ‬
ِ ‫ﺭ‬ ‫ﺪ‬ ‫ﻤ‬ ‫ﻦ ﺍﹾﻟ‬ ‫ﺑ‬‫ِﺍ‬

24
 ‫ﺱ‬
 ‫ﺎ ِﺩ‬‫ﺱ ﺍﻟﺴ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫( ﺍﻟ‬٦)

This is an iron ‫ﻮﹲﺓ‬ ‫ﻫ ِﺬ ِﻩ ِﻣ ﹾﻜ‬

Letter to bring to attention or alert  ‫ﺮ‬ ‫ﺣ‬ -‫ﻫ ﹾﺎ‬

‫ﻴ ِﻪ‬‫ﻨِﺒ‬‫ﺘ‬‫ﻑ ﻟِﻠ‬

‫ﻴ ِﻪ‬‫ﻨِﺒ‬‫ﺘ‬‫ﻑ ﻟِﻠ‬
 ‫ﺮ‬ ‫ﺣ‬ is a letter that is used to alert or to bring to attention the

person who is being addressed and it is mostly connected to ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻹﺷ‬

ِ‫ﺍ‬ ‫ﺎ ُﺀ‬‫ﺳﻤ‬ ‫ﹶﺃ‬
(nouns of indication).

Noun of Indication ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻢ ﺍ ِﻹﺷ‬ ‫ﺳ‬ ‫ِﺍ‬ ‫ِﺫ ِﻩ‬

‫ﻫﺬِﻩ‬ is pronounced as ‫ﺎ ِﺫ ِﻩ‬‫ ﻫ‬but it is written without the first alif.

The ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻢ ﺍ ِﻹﺷ‬ ‫ﺳ‬ ‫ ِﺍ‬is 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 ‫ﺪ ﹲﺓ‬
 ‫‘ ﻗﹶﺎ ِﻋ‬principle’ orٌ‫ﺔ‬‫ﻴﺤ‬‫ﺼ‬
ِ ‫ﻧ‬ ‘advice’.
This advice is beneficial. -ٌ‫ﺔ‬‫ﺎِﻓﻌ‬‫ﺔٌ ﻧ‬‫ﻴﺤ‬‫ﺼ‬
ِ ‫ﻧ‬ ‫ﻫ ِﺬ ِﻩ‬

The table below shows the properties of ‫ﺬ ِﻩ‬

ِ ‫ﻫ‬ .

Indicates,points to ‫ﺭ ﹸﺓ ِﺇﻟﹶﻰ‬ ‫ﺎ‬‫ﺍ ِﻹﺷ‬

the near
‫ﺐ‬
 ‫ﻳ‬‫ﺍﹾﻟ ﹶﻘ ِﺮ‬
the feminine
‫ﺚ‬
‫ﻧ ﹸ‬‫ﺆ‬ ‫ﻤ‬ ‫ﹶﺍﹾﻟ‬
the singular or (non-intelligent
plurals)
‫ﺩ‬ ‫ﺮ‬ ‫ﻤ ﹸﻔ‬ ‫ﺍﹾﻟ‬

25
The ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻹﺷ‬
ِ‫ﺍ‬ ‫ﻢ‬ ‫ﺳ‬ ‫ ِﺍ‬is ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ (definite).
It can be used to indicate or point to those possessing intellect ‫ﺎِﻗ ﹲﻞ‬‫ﻋ‬ or

things that do not possess intellect ‫ﻞ‬

ٍ ‫ﺎِﻗ‬‫ﺮﻋ‬ ‫ﻴ‬‫ ﹶﻏ‬.

-Generally words ending in‫( ﺓ‬taa marboota) are regarded as feminine so

when we indicate to them we use the ‫ﺬ ِﻩ‬
ِ ‫ﻫ‬ ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻢ ﺍ ِﻹﺷ‬ ‫ﺳ‬ ‫ِﺍ‬. However there
are exceptions to this, (refer to lesson 4 under ‘types of femininity’).
This is a car and this is a bike. ٌ‫ﺟﺔ‬ ‫ﺍ‬‫ﺩﺭ‬ ‫ﻫ ِﺬ ِﻩ‬ ‫ﻭ‬ ‫ﺭﹲﺓ‬ ‫ﺎ‬‫ﺳﻴ‬ ‫ﻫ ِﺬ ِﻩ‬ : ‫ِﻣﺜﹶﺎ ﹲﻝ‬

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

an ear and this is an eye This is ‫ﻦ‬ ‫ﻴ‬‫ﻋ‬ ‫ﻫ ِﺬ ِﻩ‬ ‫ﻭ‬ ‫ﻫ ِﺬ ِﻩ ﺃ ﹸﺫ ﹲﻥ‬ :‫ِﻣﺜﹶﺎ ﹲﻝ‬

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

This is the engineer’s sister
and this is the imaam’s daughter.
‫ﺎ ِﻡ‬‫ﺖ ﺍﻹﻣ‬
 ‫ﻨ‬‫ﻫ ِﺬ ِﻩ ِﺑ‬ ‫ﻭ‬ ‫ﺱ‬
ِ ‫ﻨ ِﺪ‬‫ﻬ‬ ‫ﻤ‬ ‫ﺖ ﺍﹾﻟ‬
 ‫ﺧ‬ ‫ﻫ ِﺬ ِﻩ ﺃ‬ :‫ِﻣﺜﹶﺎ ﹲﻝ‬

Particle of Jarr (for, belongs to, ) ‫ﺮ‬ ‫ﺠ‬

 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬ - ‫ِﻝ‬

The particle of jarr‫ﻝ‬

ِ enters upon an ism and causes it to take ‫ﺮ‬ ‫ﺠ‬
 ‫ﹶﺍﹾﻟ‬
(kasrah).

Whose is this? This belongs to Yaasir. ‫ﺎ ِﺳ ٍﺮ‬‫ﻫ ِﺬ ِﻩ ِﻟﻴ‬ ‫ﻫ ِﺬﻩِ؟‬ ‫ﻦ‬ ‫ﻤ‬ ‫ِﻟ‬

‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬

 ‫ﻣ‬

26
 All Praise belongs to Allaah ‫ﺪ ِﻟﹼﻠ ِﻪ‬ ‫ﻤ‬ ‫ﺤ‬
 ‫ﹶﺍﹾﻟ‬

Note that the word ‫ﻪ‬ ‫ ﺍﹶﻟﹼﻠ‬becomes ‫ ِﻟﹼﻠ ِﻪ‬by just dropping the alif and no laam
will need to be added to the word.

27
 ‫ﻊ‬ ‫ﺎِﺑ‬‫ﺱ ﺍﻟﺴ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫(ﺍﻟ‬٧)

Noun of Indication ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻢ ﺍ ِﻹﺷ‬ ‫ﺳ‬ ‫ ِﺍ‬-‫ﻚ‬

 ‫ِﺗ ﹾﻠ‬

This a doctor and that is a nurse. ٌ‫ﺔ‬‫ﺮﺿ‬ ‫ﻤ‬ ‫ﻣ‬ ‫ﻚ‬

 ‫ﻭِﺗ ﹾﻠ‬ ٌ‫ﺔ‬‫ﻴﺒ‬‫ﻫ ِﺬ ِﻩ ﹶﻃِﺒ‬

‫ﻚ‬
 ‫ ِﺗ ﹾﻠ‬is a noun of indication it is used to indicate/point to objects or people
that are distant/far and feminine. ‫ﻚ‬  ‫ِﺗ ﹾﻠ‬can be broken down into three parts:

Noun of indication ‫ﺭ ِﺓ‬ ‫ﻢ ﺍﻹِﺷﺎ‬ ‫ﺳ‬ ‫ ِﺍ‬-‫ﻲ‬ ‫ِﺗ‬

The laam is for the far/distant ‫ﻌ ِﺪ‬ ‫ﺒ‬‫ﻡ ِﻟ ﹾﻠ‬ ‫ِﻝ – ﺍﹶﻟﻼ‬

Particle of address ‫ﺏ‬

 ‫ﻑ ِﺧﻄﹶﺎ‬
 ‫ﺮ‬ ‫ﺣ‬ -‫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 object we are
addressing is masculine.

28
The table below shows the properties of ‫ﻚ‬
 ‫ِﺗ ﹾﻠ‬:
Indicates,points to ‫ﺭ ﹸﺓ ِﺇﻟﹶﻰ‬ ‫ﺎ‬‫ﺍ ِﻹﺷ‬
The far/distant
‫ﺪ‬ ‫ﻴ‬‫ﺒ ِﻌ‬‫ﺍﹾﻟ‬
The feminine
‫ﺚ‬
‫ﻧ ﹸ‬‫ﺆ‬ ‫ﻤ‬ ‫ﹶﺍﹾﻟ‬
The singular
‫ﺩ‬ ‫ﺮ‬ ‫ﻤ ﹸﻔ‬ ‫ﺍﹾﻟ‬

All the ‫ﺭ ِﺓ‬ ‫ﺎ‬‫ﻹﺷ‬

ِ‫ﺍ‬ ‫ﺎ ُﺀ‬‫ﺳﻤ‬ ‫ ﹶﺃ‬nouns of indication are ٌ‫ﻌ ِﺮﻓﹶﺔ‬ ‫ﻣ‬ definite.

The letter‫ﻱ‬
 in ‫ﻲ‬ ‫ ِﺗ‬is dropped when joined to the laam and kaaf and the
laam takes a sukoon ‫ِﺗﻠﹾﻚ‬.

‫ﻴ ِﺪ‬‫ﺒ ِﻌ‬‫ﺭ ِﺓ ِﻟ ﹾﻠ‬ ‫ﺎ‬‫ﺎ ُﺀ ﺍ ِﻹﺷ‬‫ﺳﻤ‬ ‫ﺐ ﺃ‬

ِ ‫ﻳ‬‫ﺭ ِﺓ ِﻟ ﹾﻠ ﹶﻘ ِﺮ‬ ‫ﺎ‬‫ﺎ ُﺀ ﺍ ِﻹﺷ‬‫ﺳﻤ‬ ‫ﺃ‬
‫ﺪ‬ ‫ﻚ ﺣﺎ ِﻣ‬
 ‫ﹶﺫِﻟ‬ ‫ﺪ‬ ‫ﻤ‬ ‫ﺤ‬
 ‫ﻣ‬ ‫ﻫﺬﹶﺍ‬
‫ﺐ‬
 ‫ﻨ‬‫ﻳ‬‫ﺯ‬ ‫ﻚ‬
 ‫ِﺗ ﹾﻠ‬ ُ ‫ﺔ‬‫ﻫ ِﺬ ِﻩ ﺁ ِﻣﻨ‬

29
 Al-I’raab-‫ﺍﺏ‬‫ﻋﺮ‬ ‫ﺍﹶﻹ‬

:‫ﻒ‬
 ‫ﻳ‬‫ﻌ ِﺮ‬ ‫ﺘ‬‫ﺍﻟ‬

.‫ﺮﹰﺍ‬‫ﻘ ِﺪﻳ‬‫ﻭ ﺗ‬ ‫ﺎ ﹶﻟﻔﹾﻈﹰﺎ ﹶﺃ‬‫ﻴﻬ‬‫ﻋﹶﻠ‬ ‫ﺍ ِﺧﹶﻠ ِﺔ‬‫ﺍ ِﻣ ِﻞ ﺍﻟﺪ‬‫ﻌﻮ‬ ‫ﻑ ﺍﹾﻟ‬

ِ ‫ﺧﺘِﻼ‬ ‫ﺍ ِﺧ ِﺮ ﺍﹾﻟ ﹶﻜِﻠ ِﻢ ِﻻ‬‫ﺮ ﹶﺃﻭ‬ ‫ﻴ‬‫ﻐِﻴ‬ ‫ﺗ‬ :‫ﻮ‬ ‫ﻫ‬ ‫ﺏ‬
 ‫ﺍ‬‫ﻋﺮ‬ ‫ﺍ ِﻹ‬

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.

‫ﺳ ِﻢ‬ ‫ﺕ ﺍ ِﻹ‬
 ‫ﺎﻻ‬‫ﺣ‬ ُ ‫ﺔ‬‫ﺻِﻠﻴ‬
 ‫ﺏ ﺍﻷ‬
ِ ‫ﺍ‬‫ﻋﺮ‬ ‫ﺕ ﺍ ِﻹ‬
 ‫ﺎ‬‫ﻼﻣ‬‫ﺏ ﻋ‬
ِ ‫ﺍ‬‫ﻋﺮ‬ ‫ﻉ ﺍ ِﻹ‬
 ‫ﺍ‬‫ﻧﻮ‬‫ﹶﺃ‬
The cases of the ism The origin signs of ‘Iraab Types of ‘Iraab
‫ﻉ‬
 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬ ٌ- /-ُ ‫ﻊ‬ ‫ﺮ ﹾﻓ‬ ‫ﺍﹶﻟ‬
‫ﺏ‬
 ‫ﻮ‬ ‫ﺼ‬
 ‫ﻨ‬‫ﻣ‬ -ً / َ- ‫ﺐ‬
 ‫ﺼ‬
 ‫ﻨ‬‫ﺍﹶﻟ‬
‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻣ‬ ٍ- / ِ- ‫ﺮ‬ ‫ﺠ‬
 ‫ﹶﺍﹾﻟ‬

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 ‫ﻑ‬
 ‫ﻭ‬ ‫ﺮ‬ ‫ﺣ‬ (letters/particles). The active
element is called ‫ﻞ‬
‫ﺎ ِﻣ ﹸ‬‫( ﹶﺍﹾﻟﻌ‬al-‘aamil) in Arabic and the plural is ‫ﺍ ِﻣ ﹸﻞ‬‫ﻌﻮ‬ ‫ﹶﺍﹾﻟ‬.

The definition also mentions that the change of a word can be apparent or
not apparent. What is meant by ‫ ﹶﻟﻔﹾﻈﹶﺎ‬apparent change is when the vowel
markings at the end of a word can be pronounced and when the vowel

30
markings at the end of a word cannot be pronounced then the change
is‫ﺍ‬‫ﻳﺮ‬ ‫ﺪ‬
ِ ‫ﻘ‬‫ ﺗ‬not apparent. This part will be explained in more depth later.

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

‫ﻊ‬ ‫ﺮ ﹾﻓ‬ ‫( ﺍﻟ‬ar-raf’u) is when the end or last letter of a word takes a dhammah or
dhammataan ‫ﺖ‬
 ‫ﻴ‬‫ﺒ‬‫ ﺍﹾﻟ‬/ ‫ﺖ‬
 ‫ﻴ‬‫ﺑ‬

‫ﺐ‬
 ‫ﺼ‬ ‫ﻨ‬‫( ﺍﻟ‬an-nasbu) is when the end or last letter of a word takes a fatha or
fathataan ‫ﺖ‬
 ‫ﻴ‬‫ﺒ‬‫ ﺍﹾﻟ‬/ ‫ﺘﹰﺎ‬‫ﺑﻴ‬

‫ﺮ‬ ‫ﺠ‬
 ‫( ﺍﹾﻟ‬al-jarru) is when the end or last letter of a word takes a khasrah or
khasrataan ‫ﺖ‬
ِ ‫ﻴ‬‫ﺒ‬‫ ﺍﹾﻟ‬/ ‫ﺖ‬
ٍ ‫ﻴ‬‫ﺑ‬
Also when an ism is in the state of ‫ﻊ‬  ‫ﺮ ﹾﻓ‬ ‫( ﺍﻟ‬ar-raf’u) it is called ‫ﻉ‬
 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬
(marfoo’).
When an ism is in the state of ‫ﺐ‬
 ‫ﺼ‬
 ‫ﻨ‬‫ﺍﻟ‬ (an-nasbu) it is called ‫ﺏ‬
 ‫ﻮ‬ ‫ﺼ‬
 ‫ﻨ‬‫ﻣ‬
mansoob).
When an ism is in the state of ‫ﺮ‬ ‫ﺠ‬
 ‫( ﺍﹾﻟ‬al-jarru) it is called ‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻣ‬ (majroor).
( ‫ﺎ ِﻣ ﹸﻞ‬‫) ﺍﹾﻟﻌ‬
‫ﻮ ﹲﻝ ِﺑ ِﻪ‬ ‫ﻌ‬ ‫ﻣ ﹾﻔ‬
‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻣ‬ ‫ﻢ‬ ‫ﺳ‬ ‫ﺏ ﺍ ِﻹ‬  ‫ﻮ‬ ‫ﺼ‬  ‫ﻨ‬‫ﻣ‬ ‫ﺽ‬
ٍ ‫ﺎ‬‫ﻌ ﹸﻞ ﻣ‬ ‫ِﻓ‬

Zayd slaughtered the chicken ِ‫ﻴﻦ‬‫ﺴ ﱢﻜ‬

 ‫ﺟﺔ َ ﺑِﺎﻟ‬ ‫ﺎ‬‫ﺪﺟ‬ ‫ﺪ ﺍﻟ‬ ‫ﻳ‬‫ﺯ‬ ‫ﺢ‬ ‫ﺑ‬َ ‫ ﺫ‬:‫ِﻣﺜﹶﺎ ﹲﻝ‬
with the knife.
( ‫ﺎ ِﻣ ﹸﻞ‬‫) ﺍﹾﻟﻌ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬

‫ﻉ‬
 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬ ‫ﺍﹾﻟﻔﹶﺎ ِﻋ ﹸﻞ‬

31
The example above shows the three types of I’raab , ‫ﺪ‬ ‫ﻳ‬‫ﺯ‬ is ‫ﻉ‬
 ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬ the
‫ﺎ ِﻣ ﹲﻞ‬‫( ﻋ‬active element) which is causing it to be ‫ﻉ‬  ‫ﻮ‬ ‫ﺮﹸﻓ‬ ‫ﻣ‬ is the ‫ﺽ‬ ٍ ‫ﺎ‬‫ﻌ ﹸﻞ ﻣ‬ ‫ِﻓ‬
(past tense verb) ‫ﺢ‬  ‫ﺑ‬‫ ﹶﺫ‬, َ ‫ﺔ‬‫ﺎﺟ‬‫ﺪﺟ‬ ‫ ﺍﻟ‬is ‫ﺏ‬  ‫ﻮ‬ ‫ﺼ‬
 ‫ﻨ‬‫ﻣ‬ the ‫ﺎ ِﻣ ﹲﻞ‬‫( ﻋ‬active element)
which is causing it to be ‫ﺏ‬  ‫ﻮ‬ ‫ﺼ‬
 ‫ﻨ‬‫ﻣ‬ is the ‫ﺽ‬ٍ ‫ﺎ‬‫ﻌ ﹸﻞ ﻣ‬ ‫( ِﻓ‬past tense verb) ‫ﺢ‬ ‫ﺑ‬‫ ﹶﺫ‬,
ِ ‫ﻦ‬‫ﺴ ﱢﻜﻴ‬
 ‫( ﺍﻟ‬knife) is ‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻣ‬ the ‫ﺎ ِﻣ ﹲﻞ‬‫( ﻋ‬active element) which is causing it to
be ‫ﺭ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﺠ‬
 ‫ﻣ‬ is the (‫ﺏ‬
ِ ) ‫ﺮ‬ ‫ﺠ‬ ‫ﻑ ﺍﹾﻟ‬
 ‫ﺮ‬ ‫ﺣ‬ .
The words which fall into the definition of I’raab as mentioned above are
known in Arabic as ‫ﺏ‬
 ‫ﺮ‬ ‫ﻌ‬ ‫ﻣ‬ (mu’rab).

‫ﺎ ُﺀ‬‫( ﺍﹾﻟِﺒﻨ‬al-binaa)

‫ﺎ ُﺀ‬‫( ﺍﻟِﺒﻨ‬al-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 ‫ﺏ‬
 ‫ﺍ‬‫ﻋﺮ‬ ‫( ﺍ ِﻹ‬al-I’raab), as mentioned above. The words which

fall into this category are called   "ِ ْ $َ (mabni).

.‫ﺎ‬‫ﻴﻬ‬‫ﻋﹶﻠ‬ ‫ﺍ ِﺧﹶﻠ ِﺔ‬‫ﺍ ِﻣ ِﻞ ﺍﻟﺪ‬‫ﻌﻮ‬ ‫ﺐ ﺍﹾﻟ‬

ِ ‫ﺒ‬‫ﺴ‬
 ‫ﻩ ِﺑ‬ ‫ﺮ‬ ‫ﺮ ﺁ ِﺧ‬ ‫ﻴ‬‫ﻐ‬ ‫ﺘ‬‫ﻳ‬ ‫ﺎ ﻻ‬‫ﻣ‬: ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻤ‬ ‫ﻒ ﺍﹾﻟ‬
 ‫ﻳ‬‫ﻌ ِﺮ‬ ‫ﺗ‬

Definition of ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ (mabniyy): That which it’s ending doesn’t change
because of the active elements entering upon it.

The definition explains that words which are ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ their endings do not
change because of the ‫ﺍ ِﻣ ﹲﻞ‬‫ﻋﻮ‬ (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

32
will be in the position or state of ‫ﺮ‬ ‫ﺠ‬
 ‫ﺍﹾﻟ‬،‫ﺼﺐ‬
 ‫ﻨ‬‫ﺍﻟ‬،‫ﺮ ﹾﻓﻊ‬ ‫ ﺍﻟ‬due to their place in
the sentence. This point will be elaborated upon later.

..... ‫ﻋﻠﹶﻰ‬ ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ ٌ‫ﻣﺜِﻠﺔ‬ ‫ﺃ‬ ‫ﺎ ِﺀ‬‫ﻉ ﺍﹾﻟِﺒﻨ‬

 ‫ﺍ‬‫ﻧﻮ‬‫ﺃ‬
Built upon…… Examples Types of Al-binaa
‫ﻮ ٍﻥ‬ ‫ﺳ ﹸﻜ‬ ‫ﻋﻠﹶﻰ‬ ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ ‫ﻲ‬ ‫ ِﻓ‬،‫ﻌﻢ‬ ‫ﻧ‬ ،‫ ﻫﺬﺍﹾ‬،‫ﻣﻦ‬ -ْ -‫ﻮ ﹲﻥ‬ ‫ﺳ ﹸﻜ‬
‫ﻤ ٍﺔ‬ ‫ﺿ‬
 ‫ﻋﻠﹶﻰ‬ ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ ‫ﺚ‬
‫ﻴ ﹸ‬‫ﺣ‬ ،‫ﺤﻦ‬
 ‫ﻧ‬ -ُ -ٌ‫ﻤﺔ‬ ‫ﺿ‬

‫ﺤ ٍﺔ‬
 ‫ﺘ‬‫ﻋﻠﹶﻰ ﹶﻓ‬ ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ ‫ﺖ‬
 ‫ﻧ‬‫ ﺃ‬،‫ﻫﺐ‬ ‫ ﹶﺫ‬،‫ﻳﻦ‬‫ﺃ‬ -َ - ٌ‫ﺔ‬‫ﺘﺤ‬‫ﹶﻓ‬
‫ﺮ ٍﺓ‬ ‫ﺴ‬
 ‫ﻋﻠﹶﻰ ﹶﻛ‬ ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ ‫ﻻ ِﺀ‬‫ﻫﺆ‬ ،ِ‫ ﻝ‬،ِ‫ﻧﺖ‬‫ ﺃ‬،ِ‫ﻫ ِﺬﻩ‬ -ِ -ٌ‫ﺓ‬‫ﺴﺮ‬
 ‫ﹶﻛ‬

The table above shows that words which are‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ can fall into four types
of endings which do not change due to the ‫ﻞ‬ ‫ﺍ ِﻣ ﹲ‬‫ﻋﻮ‬ entering upon them,
rather they are fixed or built upon that particular ending. There are four
possible endings, ‫*َة‬+
ْ ‫َآ‬ ،.َ/ْ 0َ ،.12
َ ،ٌ‫!ْن‬4ُ 5
ُ .

‫ﻴ ِﻪ‬‫ﻑ ِﺇﹶﻟ‬
 ‫ﺎ‬‫ﻣﻀ‬ ‫ﻑ‬
 ‫ﺎ‬‫ﻣﻀ‬

Whose book is this? ‫ﻦ ﻫﺬﺍ؟‬ ‫ﻣ‬ ‫ﺏ‬

 ‫ﺎ‬‫ ِﻛﺘ‬:‫ِﻣﺜﹶﺎ ﹲﻝ‬

‫ﻮ ٍﻥ‬ ‫ﺳ ﹸﻜ‬ ‫ﻋﻠﹶﻰ‬ ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬

The above example shows that the word ‫ﻦ‬ ‫ﻣ‬ is ‫ﻴ ِﻪ‬‫ﻑ ﺇﹶﻟ‬
 ‫ﺎ‬‫ﻣﻀ‬ and we know
that the mudhaaf ilaih is always majroor (takes kasrah), however the word

33
‫ﻦ‬ ‫ﻣ‬ (who) is ‫ﻮ ٍﻥ‬ ‫ﺳ ﹸﻜ‬ ‫ﻋﻠﹶﻰ‬ ‫ﻲ‬ ‫ﺒِﻨ‬‫ﻣ‬ (built upon a sukoon) so the ending will

always show a sukoon even though it is in the position or state of ‫ﺮ‬ ‫ﺠ‬
 ‫( ﺍﹾﻟ‬al-
jarr) due to its place in the sentence. So the ‫ﺎ ِﻣ ﹲﻞ‬‫( ﻋ‬active element) does
not affect the ending of a word that is ‫ﻲ‬
 ‫ﺒِﻨ‬‫ﻣ‬ (mabni).

34
 ‫ﻦ‬ ‫ﺱ ﺍﻟﺜﺎ ِﻣ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫( ﺍﻟ‬٨)

(al-Badal)-‫ﺪﻝﹸ‬
 ‫ﺒ‬‫ﺍﹾﻟ‬

‫ﺮ‬ ‫ﺒ‬‫ﺨ‬
 ‫ﺍﹾﻟ‬ ‫ﺃ‬‫ﺘﺪ‬‫ﺒ‬‫ﻤ‬ ‫ﺍﹾﻟ‬

This man is a trader. .‫ﺮ‬ ‫ﺎ ِﺟ‬‫ﺟ ﹸﻞ ﺗ‬ ‫ﺮ‬ ‫ﻫﺬﹶﺍ ﺍﻟ‬

(al-badal) ‫ﻝ‬
‫ﺪ ﹸ‬ ‫ﺒ‬‫ﺍﹾﻟ‬

In the above example the ism ‫ﻞ‬

‫ﺟ ﹸ‬ ‫ﺮ‬ ‫ ﺍﻟ‬is grammatically known as ‫ﺪ ﹸﻝ‬ ‫ﺒ‬‫( ﺍﹾﻟ‬al-
badal), it used in a sentence in order to give ‫ﺪ‬ ‫ﻴ‬‫ﻮ ِﻛ‬ ‫ﺗ‬ (emphasis) and ‫ﺎ ﹲﻥ‬‫ﺑﻴ‬
(clarity or explanation) to the word that precedes it. So in the above
example the ism ‫ﻞ‬
‫ﺟ ﹸ‬ ‫ﺮ‬ ‫ ﺍﻟ‬is giving emphasis and clarity to the word ‫ﻫﺬﹶﺍ‬ , 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’ ‫ﻫﺬﹶﺍ‬ '
'‫ﺪ‬ ‫ﻳ‬‫ﺟ ِﺪ‬ . 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,‫ﺪ‬

 ‫ﺟ ِﺪِﻳ‬ ‫ﺏ‬
 ‫ﻫﺬﹶﺍ ﺍﹾﻟﻜِﺘﺎ‬ .
By mentioning '‫ﺏ‬
 ‫'ﺍﹾﻟﻜِﺘﺎ‬, I have put a ٌ ‫ﺓ‬‫ﺎﺩ‬‫( ِﺯﻳ‬extra or additional word in

the sentence which is known as ‫ﺪ ﹸﻝ‬ ‫ﺒ‬‫( ﺍﹾﻟ‬al-badal). It is important to note

35
here that if I were to say in Arabic, ‘‫ﻫﺬﹶﺍ ﺍﹾﻟﻜِﺘﺎﺏ‬ ’ this would not be
considered to be a complete or beneficial sentence. To make it a
beneficial sentence we must add a ‫ﺮ‬ ‫ﺒ‬‫ﺧ‬
 (khabar), as shown in the example
above. The subject of ‫ﻝ‬
‫ﺪ ﹸ‬ ‫ﺒ‬‫ ﺍﹾﻟ‬and the types of al-badal will be covered later
on inshaallaah.

‫ﺭ‬ ‫ﻮ‬ ‫ﺼ‬

 ‫ﻘ‬‫ﻢ ﺍﹾﻟﻤ‬ ‫ﺳ‬ ‫ﺍ ِﻹ‬ ‫ﺭ‬ ‫ﻮ‬ ‫ﺼ‬
 ‫ﻘ‬‫ﻢ ﺍﹾﻟﻤ‬ ‫ﺳ‬ ‫ﺍ ِﻹ‬

The teacher is from America .‫ﺮﺍ‬ ‫ﺘ‬‫ﻧ ﹶﻜ ﹾﻠ‬‫ﻦ ِﺇ‬ ‫ﺐ ِﻣ‬

 ‫ﻭ ﺍﻟﻄﱠﺎِﻟ‬ ‫ﻳﻜﹶﺎ‬‫ﻣ ِﺮ‬ ‫ﻦ ﹶﺃ‬ ‫ﺱ ِﻣ‬
 ‫ﺭ‬ ‫ﺪ‬ ‫ﻤ‬ ‫ﹶﺍﹾﻟ‬
and the student is from England.

Hamid went to the hospital. .‫ﺸﻔﹶﻰ‬

 ‫ﺘ‬‫ﺴ‬
 ‫ﻤ‬ ‫ﺐ ِﺇﻟﹶﻰ ﺍﹾﻟ‬
 ‫ﻫ‬ ‫ﺪ ﹶﺫ‬ ‫ﺎ ِﻣ‬‫ﺣ‬

‫ﺭ‬ ‫ﻮ‬ ‫ﺼ‬

 ‫ﻤﻘ‬ ‫ﻢ ﺍﹾﻟ‬ ‫ﺳ‬ ‫ﺍ ِﻹ‬

ٌ‫ﺔ‬‫ﻮﺣ‬ ‫ﺘ‬‫ﻣ ﹾﻔ‬ ٌ‫ﺔ‬‫ﻒ ﹶﻻ ِﺯﻣ‬

 ‫ﻩ ﹶﺃِﻟ‬ ‫ﺮ‬ ‫ﺏ ﺁ ِﺧ‬
 ‫ﺮ‬ ‫ﻌ‬ ‫ﻣ‬ ‫ﻢ‬ ‫ﺳ‬ ‫ﻮ ﺍ‬ ‫ﻫ‬ ‫ﺭ‬ ‫ﻮ‬ ‫ﺼ‬  ‫ﻘ‬‫ﻢ ﺍﹾﻟﻤ‬ ‫ﺳ‬ ‫ ﺍ ِﻹ‬:‫ﻒ‬
 ‫ﻳ‬‫ﻌ ِﺮ‬ ‫ﺘ‬‫ﺍﻟ‬
.‫ﺕ‬ِ ‫ﺮﻛﹶﺎ‬ ‫ﺤ‬  ‫ﻊ ﺍﹾﻟ‬ ‫ﻴ‬‫ﺟ ِﻤ‬ ‫ﻴ ِﻪ‬‫ﻋﹶﻠ‬ ‫ﺭ‬ ‫ﺪ‬ ‫ﺗ ﹶﻘ‬ ‫ﻭ‬ ‫ﺎ‬‫ﺒﹶﻠﻬ‬‫ﺎ ﹶﻗ‬‫ﻣ‬

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 ‫ﺸﻔﹶﻰ‬

 ‫ﺘ‬‫ﺴ‬
 ‫ﻣ‬ ،‫ﺍ‬‫ﺘﺮ‬‫ﻧ ﹶﻜ ﹾﻠ‬‫ِﺇ‬،‫ﻰ‬‫ﻮﺳ‬ ‫ﻣ‬ ،‫ﻳﻜﹶﺎ‬‫ﻣ ِﺮ‬ ‫ ﹶﺃ‬all 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 is ‫ﺏ‬

 ‫ﺮ‬ ‫ﻌ‬ ‫ﻣ‬
(mu’rab) it takes ‫ﺏ‬
 ‫ﺍ‬‫ﻋﺮ‬ ‫( ﹶﺍ ِﻹ‬al-I’raab) but the I’raab is ‫ﺮ‬ ‫ﻳ‬‫ﻘ ِﺪ‬‫( ﺗ‬taqdeer) not
apparent. The examples above illustrate this, the ismul-maqsoor (nouns

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ending with the binding alif at the end) are preceded by ‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﻭ‬ ‫ﺮ‬ ‫ﺣ‬ but
the change caused by the ‫ﺮ‬ ‫ﺠ‬
 ‫ﻑ ﺍﹾﻟ‬
 ‫ﻭ‬ ‫ﺮ‬ ‫ﺣ‬ is not apparent, the case of ‫ﺮ‬ ‫ﺠ‬  ‫( ﹶﺍﹾﻟ‬al-
jarr) cannot be seen. The Ismul-maqsoor falls into one of the categories
or types of words where the I’raab is ‫ﺍ‬‫ﻳﺮ‬‫ﻘ ِﺪ‬‫ﺗ‬ (please refer back to the
definition of I’raab).

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