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Hadith 1:
ﻢﱠﺳ و ﮫْﯿ ﻋ ﷲ ﻰﱠ ﺻ ﷲ لﻮُﺳ ر لﺎﻗ : لﺎﻗ ﮫُْ ﻨ ﻋ ﷲ ﻲ ِﺿ ر ﺮِﺑﺎ ﺟ: ﻦ ﻋ
" لﺎ ﻤﱢﺸﻟ ْﺎﺑ ﻞُﺄﻛ ْ ﯾ نﻄﺎ
ْﯿﱠﺸﻟا ﱠنﻓﺈ لﺎ ﻤ ﱢﺸﻟﺎﺑ اُﻮﻛﺄ ْ ﺗ ﻻ". ﻢﻠﺴﻣ هاور
1st sentence
(Ruwiya) = hidden passive verb past tense.
3n = from, harf jarr,
jabir = majroor
(radiyallahu 3nh) = jumlah mu3tarida.
2nd sentence:
qal = verb + doer/agent (hidden 'he'
3rd sentence:
qal = verb
rasulullah = (mudaf + mudaf ilayh) = fa3el
(sallallahu alyh wa sallam) = Jumlah mu3tarida.
4th sentence:
La ta2kuluu: verb nahy + fa3el (damir)
bi = harf jarr
alShimaal = majrur
5th sentence:
Fa = fa isti2nafiya
inna = harf mushabbah bilFe3l
alShytaan = ism inna
Ya2kul = fe3l + fa3el (hidden huwa)
bi = harf jarr.
Alshimaal = majruur.
6th sentence:
rawa = verb
hu = maf3ool bih object
Muslim = fa3el
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TRANSLATION:
Jabir (may Allah be pleased with him) reported Allah's Messenger (may peace be upon him) having said:
Do not eat with your left hand, for the Satan eats with his left hand.
The fa of sabab is used to indicate that something will cause/lead to such and such. The fa of ta'lil is used
to indicate that the reason for the mentioned hukm is such and such. There is a clear difference
between the two, based on the clear difference between ta'lil and sabab in language and in usul.
In this hadith, the shaytan eating with his left is not the effect of your eating with the left, i.e. your
eating with your left does not cause shaytan to eat with his left. Rather the reason why we are asked to
not eat with our left is because shaytan eats with his left.
Question:
ر ْﺻ َﻌﻠِ ن ﱢذُ دَﻘ َﻓ مُ ﺎًﻣِﺎﻧ لازَ ﻻَ
Please translate the sentence and also tell me the use of د َﻘ َﻓh ere.
Answer:
This faa also has the additional task of telling us why to do something (sababiyyah).
’
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" : مﱠ ﺳ و ﮫﯾ ﻋ ﷲ ﻰﱠ ﺻ ﷲ لو ُﺳ ر لﺎﻗ : لﺎﻗ ﮫ ْﻧ ﻋ ْ ﷲ ﻲ ِﺿ ر ة ر ْﯾ ر ُھ ﻲﺑ ْن ﻋ
فﯾ ِﻌ ﱠﺿﻟا ن ِﻣ ْؤﻣﻟا ن ِﻣ ﷲ ﻰ ﱡب ﺣ و ر ْﯾ ﺧ ﱡي ِوﻘﻟا ...
ن ِ"ﻣ.
ْؤ(ﻣمﻟﻠا ﺳﻣ هاو)ر
On (the authority of) Abu hurayrah may Allah be pleased with him; he said: the prophet may Allah give
blessing to him and upon him be peace said: A strong believer is better and more beloved to Allah than a
weak believer. Narrated (by) Muslim
I would translate as "From Abu Hurayra; he said...". Those translations which go with on the authority of
are being loose (linguistically) since there is no 'on' ('ala) here nor any mention of authrotiy...probably in
order to convey the right meaning given the context. I don't think there is a need for that though
This hadith mentions that Allah SWT loves the genus of strong believers - this is similar to the example
given in the third last line above in the picture.
I think it's worth keeping in mind that even in English the definite can be a reference to the genus. As
such i think that the translation containing the definite article "the" can still refer to the genus in
translation.
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ﻋ ﱡرﺎﻤﻟاو ﺮﯿ ِﺒ ﻜْﻟا ﻰ ﻋ ﺮﯿ ِﻐ ﱠﺼﻟا ﻢﱢﺴ ُﯾ " : ﻢﱠ ﺳ و ﮫْﯿ ﻋ ﷲ ﻰﱠ ﺻ ﷲ لﻮُﺳ ر لﺎﻗ
ﻢﻠﺴﻣو يرﺎﺨﺒﻟا هاور يأ ﮫﯿﻠﻋ ﻖﻔﺘﻣ) ." ﺮﯿ ِﺜ ﻜﻟا ﻰ ﻋ ﻞﯿِﻘْﻟاو ﺪ ِﻋﺎﻘﻟا
- ﻢﱢﺴ ُﯾ Fel
- ﺮﯿ ِﻐ ﱠﺼFaail ﻟ
- ﺮﯿ ِﺒ ﻜْﻟا ﻰ ﻋmutalliq jaar majroor
- ﺪ ِﻋﺎﻘﻟا ﻰ ﻋ ﱡرﺎﻤﻟاو maatoof 1
." ﺮﯿ ِﺜ ﻜﻟا ﻰ ﻋ ﻞﯿِﻘْﻟاو maatoof 2
This hadith was discussed at some length a few months ago and here are some important comments
and answers to the question - Why Mudhaari was used for Amr (command).
I can't comment on the Hadith but on the use of mudare for amr. It illustrates its an expectation where
it should be a matter of fact. The Muslim eats with his right hand. That's the same as saying that this is a
It's a normal jumla fi'liyyah with a normal mudhari, but the khabr it benefits is in the meaning of an
imperative.
Using the khabr to intend insha' (khabr and insha' being the two types of *meanings* sentences benefit)
is common in Arabic, and particularly in the primary texts since their context is that of law-giving. In the
Qur'an for instance,
"Women who are divorced wait, keeping themselves apart, three courses" (2:228) which is a informative
sentence intending a command; and
"None touch it save the purified" (56:79) i.e. the Quran; which is an informative sentence intending a
prohibition (and the main evidence for the prohibition of touching the Qur'an without wudu).
This discussion is beyond nahw and sarf though. You'll come across it in the other sciences of Arabic, or
in the discussion on language in usul.
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Nabeel Alkhalidy
This is discussed in the balagha books and scholars mention that the mudari can be used for the
meaning of a command. This command is done in a subtle manner and shows more respect to the
addressed. Some scholars even go to the extent of assuming a Laam Al Amr, but even in English we
might use the present tense to indicate an amr. e.g a teacher walk in class and finds students standing in
the classroom and says "students are to be sitting down in their chairs when the teacher walks in" it's
less direct than saying " sit down!". Also another point is that the speaker needs to be in a position of
authority to use this type of command.
Mudhaari is being used to show an expectation in this hadith and thus the hadith is often translated as
using "should/shall". So using Faraz's translation and modifying it, we have:
Rasool Allah (Peace and blessings be upon him) said: "The young (lit. small) SHOULD give salam to the
old (lit. big/large); the walking one to the sitting one; the small (in number/group) to the many". [Agreed
upon (ie Bukhari and Muslim narrated)]
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Narrated Anas (May Allah be pleased with him), from Prophet (Blessings and peace be upon him), he
said, "The deceased follows three things, his family, his wealth and his deeds. Two (of them) will return.
One (of them) will remain, his family and his wealth will return but his deeds will remain"
(hope u'd understand my inconvenience with translation)
I think the first line should be "Three things follow the deceased", instead of "The deceased follows
three things." Thalaathatun is marfoo'.
So is "ahluhu, wa maaluhu, wa 'amaluhu" badal kulli min al kulli or atf al-bayan? Sorry I can't read this
bit clearly from the image.
Shafiul Basically, the picture says that the "ahluhu, wa maaluhu, wa 'amaluhu", could be called BOTH atf
ul bayaan or Badal ul Kul. And this is true in most cases.
All badal ul kul are atf ul bayaan but not vice versa.
2. An 3amil hypothetically can be brought before both the mubdal minhu and Badal and this will not
affect the meaning or construction of the sentence.
The above two conditions are not true for Atf ul bayaan.
Tabia / Yatbau = To walk in the footsteps literally, though this could be metaphorical.
Ittaba3a = To obey
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Dr Abdur Rahim further expounds on the difference between Badal and Atf ul Bayaan:
نﺎَﯿَﺒﻟا ﻒﻄ
ْ َﻋو ل َﺪَﺒﻟا
Grammarians say that any instance of atf al-bayan can also be badal al-kulli also except
in the following cases:
In atf al-bayaan both the elements should either be ma"rifah or nakirah. If they differ in
this regard, the second element is badal, not atf al-bayaan,
In some cases, atf al-bayaan is an integral part of the sentence, and cannot be omitted,
e.g.:
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Narrated Anas (May Allah be pleased with him), from Prophet (Blessings and peace be upon him), he
said, "The deceased follows three things, his family, his wealth and his deeds. Two (of them) will return.
One (of them) will remain, his family and his wealth will return but his deeds will remain"
(hope u'd understand my inconvenience with translation)
I think the first line should be "Three things follow the deceased", instead of "The deceased follows
three things." Thalaathatun is marfoo'.
So is "ahluhu, wa maaluhu, wa 'amaluhu" badal kulli min al kulli or atf al-bayan? Sorry I can't read this
bit clearly from the image.
Shafiul Basically, the picture says that the "ahluhu, wa maaluhu, wa 'amaluhu", could be called BOTH atf
ul bayaan or Badal ul Kul. And this is true in most cases.
All badal ul kul are atf ul bayaan but not vice versa.
2. An 3amil hypothetically can be brought before both the mubdal minhu and Badal and this will not
affect the meaning or construction of the sentence.
The above two conditions are not true for Atf ul bayaan.
Tabia / Yatbau = To walk in the footsteps literally, though this could be metaphorical.
Ittaba3a = To obey
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Narrated Anas (May Allah be pleased with him), from Prophet (Blessings and peace be upon him), he
said, "The deceased follows three things, his family, his wealth and his deeds. Two (of them) will return.
One (of them) will remain, his family and his wealth will return but his deeds will remain"
(hope u'd understand my inconvenience with translation)
I think the first line should be "Three things follow the deceased", instead of "The deceased follows
three things." Thalaathatun is marfoo'.
So is "ahluhu, wa maaluhu, wa 'amaluhu" badal kulli min al kulli or atf al-bayan? Sorry I can't read this
bit clearly from the image.
Shafiul Basically, the picture says that the "ahluhu, wa maaluhu, wa 'amaluhu", could be called BOTH atf
ul bayaan or Badal ul Kul. And this is true in most cases.
All badal ul kul are atf ul bayaan but not vice versa.
2. An 3amil hypothetically can be brought before both the mubdal minhu and Badal and this will not
affect the meaning or construction of the sentence.
The above two conditions are not true for Atf ul bayaan.
Tabia / Yatbau = To walk in the footsteps literally, though this could be metaphorical.
Ittaba3a = To obey
Dr Abdur Rahim further expounds on the difference between Badal and Atf ul Bayaan:
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ﻮﺧأ ﻦifﯿﺴ
Here, هﻮﺤ ﺧ
ﺳ لﺑﻼ .
ُ ﻟأا isﺮﻓﺎomitted, the sentence has no meaning.
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Whoever builds for Allah a mosque, Allah will build for him a house in jannah. Narrated (by) Muslim.
Yeah, precisely. It would be "Muslim narrated it", but that sounds archaic/lame in English. But the point
of the exercise is for us to master translation, not contextual english norms (lol) so i try to indicate both
the actual translation but also what would be a more conventional english understanding, where
possible.
I would translate it as "Muslim narrated it", at least for the purpose of our exercise, because the phrase
"narrated by Muslim" implies that the Arabic verb being translated is passive - which is not the case.
Moreover, ه و is a complete sentence, whereas, Narrated by Muslim is not.
Can we do mubtada khabr instead of jaza & shart? So "man...masjidan" mubtada and the rest khabr?
Man is mawsoof and 'bana...masjidan' is sifah? I think that's how I learnt but need to check.
Then, 'man' would be 'man mawsul'. And it'd be translated, "Who built for Allah a mosque, for him Allah
made a house in the jannah'. If 'man' is a 'man lishshart', the translation will be a meaningful one. If
'man' means conditions, the verbs will always have a futuristic meaning despite the use of fe3l madi.
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ﺬَﺧَ و ﻪِﻨﯿِﻤَ ﻲﻓ ﻪ َﻠ َﻌ َﺠَﻓ ﺮﺮﻳِ َﺣ ﺬَﺧَ ﻢﻠﺳو ﻪﯿﻠﻋ ﷲ ﻰﻠﺻ ﻪ ّﻠﻟا لﻮ ُﺳَر ﱠنِ :لﺎﻗ ﻪﻨﻋ ﷲ ﻲﺿر ﺐﻟﺎط ﻲﺑأ ﻦﺑ ﻲﻠﻋ ﻦﻋ
ﻲﺋﺎﺴﻨﻟاو دواد ﻮﺑأو ﺪﻤﺣأ هاو)ر " ﻲﺘﻣﱠ ُ رُﻮُﻛذ ﻰ َﻠ َﻋ مَاَﺮﺣ ﻦَْﻳﺬھ نِ " :لﺎﻗ ﱠﻢُ ﻪَِﺎ ﻤِﺷ ﻲﻓ ﻪ َﻠ َﻌ ََﺠﻓ ﺒَ)ھ.َذ
Ali ibn Abi Talib, may Allah be pleased with him, said: The Messenger of Allah, peace be upon him took sllk and placed t into
his right (hand) and took gold and placed it into his left (hand), then said: these two are haram upon the males of my
nation . From Ahmed Abu Dawud.
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Q&A DrVaniya.com
Question
Assalaamu ‘alaikum
1
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DrVaniya.com
Answer
The word is a maSdar , and maSdars usually remain
unchanged.
Note that in the following Hadiith , the mubtada' is
feminine, but the khabar « » has unchanged:
.« – – »
(end reply)
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" ﺔﻨﱠ ﺠﻟا ضﺎ ر ﻦ ِﻣ ﺔﺿ ْور يﺮﺒﻨ ِﻣو ﻲﺘﯿ ﻦﯿ ﺎﻣ
Ma: Ma almawsul
byn: mudaf
baity: (mudaf+mudaf ilaih) ma3tuf 3alaih
w : harf 3tf
minbary: (mudaf + mudaf ilaih) ma3tuf
baity wa minbary : mudaf ilaih
'bayna byti wa minbari': silah
'ma byn byty wa minbary': (Mawsul+silah) mubtada
rawda : khabr
mn : hrf jr (min at-tab3idiyya)
riyad alJannah: (mudaf+ mudaf ilaih): majrur
and the full sentence is maqolah ... mafool bhi for the verb qala
Rawdah is the Khabar - Khabar is conveying information about the subject. What comes
after IS is the Khabar.
Translation:
That which is between my house and my pulpit is a garden from the gardens of
Paradise.
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.(ﻢﻠﺴﻣ هاور) ." ﺎﮭْﯿ ﻋ اﻮُﺴِْ ﺠﺗ ﻻو رﻮ ُﺒ ُﻘﻟا ﻰ اﻮﺼﱡ
ﺗُ ﻻ " : ﻢﱠ ﺳ و ﮫْﯿ ﻋ ﷲ ﻰﱠ ﺻ ﷲ لﻮُﺳ ر لﺎﻗ
The Prophet (SAW) said, "Do not pray to the graves. And do not sit on
them." Muslim narrated it.
ﻞﻌﻓ :لﺎﻗ
فﺎﻀﻣ ﻞﻋﺎﻓ : لﻮﺳر
ﮫﯿﻟا .م : ﷲ
باﺮﻋﻻا ﻦﻣ ﺎﮭﻟ ﻞﺤﻣ ﻻ ) ﺔﺿﺮﺘﻌﻣ ﺔﻠﻤﺟ : ﻢﱠ ﺳ و ﮫْﯿ ﻋ ﷲ ﻰﱠ )ﺻ
: ﮫﺑ لﻮﻌﻔﻣ ﮫﻟﻮﻘﻣ
ﻖﻠ ﺘﻣ روﺮﺠﻣ و رﺎﺟ واﻮﻟا ﻞﻋﺎﻓ موﺰﺠﻣ عرﺎﻀﻣ ﺔﯿﮭﻨﻟا ﻻ :رﻮﺒﻘﻟا ﻰﻟا اﻮﻠﺼﺗ ﻻ
ﻞﻌﻓ
ﯿﻠﻄﻋ ف
ﮫﻒ ﻋ فﻮﺮﻄﻌﺣﻣ ﺔ: وﯿﻠﻌ ﻓ ﺔﻠﻤﺟ
ﻖﻌﻠ ﺘﻣ روﺮﺠﻣو رﺎﺟ واﻮﻟا ﻞﻋﺎﻓ موﺰﺠﻣ عرﺎﻀﻣ ﻞﻌﻓ ﺔﯿﮭﻨﻟا ﻻ : ﺎﮭﯿﻠﻋ اﻮﺴﻠﺠﺗ ﻻ
ﻞﻌﻓ
فﻮﻄﻌﻣ ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ
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: ﻢ ﱠ وﺳَ ﮫْﯿ َ ﻋ ﷲ ﻰﱠ ﺻ َ ﷲ لﻮُﺳ َر ﺖْﻟ َﺄ َﺳ " :لﺎﻗ ﮫﻨﻋ ﷲ ﻲﺿر دﻮ ُﻌ ْﺴ َﻣ ﻦﺑ ﷲ ﺪْﺒ َﻋ ﻦ َﻋ
ﻦْﯾَﺪِاﻮ ﻟا ﱡﺮﺑِ " :لﺎﻗ ﱞيأ ﱠﻢﺛُ : ﺖﻗْﻠُ ."ﺎ َﮭ ِﺘ ْ ﻗ َو ﻰَ ﻋ ُةﻼﺼﱠ
ﻟا " :لﺎﻗ ﷲ ﻰﻟإ ﱡﺐ َﺣَ ﻞ َﻤ َﻌْﻟا يَ
.(ﮫﯿﻠﻋ ﻖﻔﺘ)ﻣ ." ﷲ ﻞﯿ ِﺒ َﺳ ﻲﻓ دﺎ َﮭِﺠ " ﻟا :لﺎﻗ ﱞيأ ﱠﻢﺛُ : ﺖﻗْﻠُ ."
ﻞﯿﻀ ﺗ ﻢﺳا- ﺣأ. ...ﮫﯿﻟإ فﺎﻀﻣ- ﻌﻔﻟا... فﺎﻀﻣ ﻮھ و اﺪﺘﺒﻣ ﻊﻓر ﻞﺤﻣ ﻲﻓ مﺎﮭﻔﺘﺳإ فﺮﺣ- يأ
وﺮﺠﻣ.ﮫﻟﻼ ﻟا ﻢﺳا- ...رﺎﺟ- ﻰﻟإ. ..ﺮﺒﺧ ﻊﻓر ﻞﺤﻣ ﻲﻓ
- ﻗ ... رﺎﺟ- ﻠﻋ اﺪﺘﺒﻣ- ﻼﺼﻠﻟ. ... ﻮھ هﺮﯾﺪﻘﺗ ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ. ﺮﺼﻧ بﺎﺑ ﻦﻣ ﻰﺿﺎﻣ ﻞﻌﻓ-لﺎﻗ
ول ﺮﺎﻗ لﺒﺧ لﮫﻠﻮﻤﻘﺟﻣ ﺔﮫﺒﯿﻤﺷﺳ رإ ﺔوﻠﺮﻤﺠﺟﻣ رﺎﺟ- ﮭﺘﻗو ﻰﻠﻋ...ﮫﯿﻟإ فﺎﻀﻣ- ﺎھ ﺮﯿﻤﺿ...فﺎﻀﻣ ﻮھ و.زروﺮﺠﻣ
ibn is Naat thats why hamzatulwasl is dropped + masood (name )is masculine
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( ﺚﯾﺪﺤﻟا يور )
ﮫﻨﻋ ﷲ ﻲﺿر دﻮﻌﺴﻣ ﻦﺑ ﷲﺪﺒﻋ ﻦﻋ
روﺮﺠﻣ ورﺎﺟ
تﻮﻌﻨﻣ ﮫﯿﻟا م م :ﷲ ﺪﺒﻋ
فﺎﻀﻣ + ﺖﻌﻧ :ﻦﺑ
ﮫﯿﻟا م :دﻮﻌﺴﻣ
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aHabbu l- amali ilaa l-Llaahi al-Salaatu alaa waqti-haa thumma birru l-waalidayni thumma l-jihaadu fi
” “
sabii lillaah.
ن ْﯾ د اوْا ﱡر = idhaafah ma3nawiyyah because it is masdar. Idhaafah lafziyyah can be formed from mushtaq
only.
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Messenger of Allah (Pbuh) said that the best of you is the one who learns the
Quran and teaches it. (Al-Bukhari)
ta"allama l-qur'aana ... is Silatu l-mawSuul, laa maHalla la-haa fii l-i"raab.
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َﺪ ِﺟﺴﺎ ﻤﻟا ﻢُﻛ َ ﺎﺴَ ﻧِ اﻮﻌَﻨْﻤﺗَ ﻻ ":ﻢﻠﺳو ﮫﯿﻠﻋ ﷲ ﻰﻠﺻ ﷲ لﻮﺳر لﺎﻗ
.(دواد ﻮﺑأ هاور) ." ﱠﻦُﮭ ﻟَ ﺮْﯿ َﺧ ﱠﻦ ُﮭ ُﺗﻮ ُﯿ ُﺑو
ﺘﻔﻟا ﻰﻠﻋ ﻲﻨﺒﻣ ضﺎﻣ ﻞﻌﻓ -لﺎﻗ
ﺎﻀﻤﻟا ﻮھ و ﺔﻤﻀﻟﺎﺑ عﻮﻓﺮﻣ ﻞﻋﺎﻔﻟا-لﻮﺳر
ﺮﺴﻜﻟا هﺮﺟ ﺔﻣﻼﻋ و روﺮﺠﻣ ﮫﯿﻟإ فﺎﻀﻣ -ﷲ
ﺘﻔﻟا ﻰﻠﻋ ﻲﻨﺒﻣ ضﺎﻣ ﻞﻌﻓ-ﻰ ﺻ
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TIP: When classifying the Waaw as atf, see if the either sides of
the waaw match, i.e. the left and right sides of the waaw
should have the SAME STRUCTURE (Jumlah Ismiyyah - Jumlah
Ismiyyah, Mufrad - Mufrad, Jumlah Feliyah - Jumlah Feliyah).
Translation:
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ﮫﯿﻠﻋ ﻖﻔﺘ)ﻣ ." ما َﺮ َﺤﻟا ﺪﺠﺴﻤﻟا ﱠﻻإ ُهاَﻮ ِﺳ ﺎ َﻤﯿ ِﻓ ةﻼ َﺻ ﻒْﻟَ ﻦ ِﻣ ﺮْﯿ َﺧ اَﺬَھ يِﺪ ِﺠ ْﺴ َﻣ ﻲﻓ ة).ﻼ َﺻ
:ﺾ
ماﻌﺮﺤﺑ ﻞﻟا ﺪﯿﻀ
ﺠﺴﺗﻔﻤ ﻞﻟا ﻻﯿإﻀ هﻔاﺗ ﻢﻮﺳﺳ ﺎا ﺮﻤﺒﯿﺧﻓ ة ﻼ: ﺻ
ﻦﻣ ﺮﯿﺧ ﺮﯿﺧ ﻒ ﻟ
ﺮﺒﺧ ﻖﻠﻌﺘﻣ روﺮﺠﻣ ورﺎﺟ : ةﻼﺻ ﻒﻟ ﻦﻣ
: هاﻮﺳ ﺎﻤﯿﻓ
ﺮﺟ فﺮﺣ :ﻲﻓ
ﮫﻨﻣ ﻲﻨﺜﺘﺴﻣ ﮫﻟﻮﺻﻮﻣ : ﺎﻣ
ﻲﻨﺜﺘﺴﻣ ﺎﻨﺜﺘﺳا لﻮﺻﻮﻤﻟاﺔﻠﺻ :هاﻮﺳ
ﻘﺘﺴﻣ فﺮظ روﺮﺠﻣ ورﺎﺟ
its mutalAq is mahzoof
ﻲﻨﺜﺘﺴﻣ ﺎﻨﺜﺘﺳا فﺮﺣ ﮫﻨﻣ ﻰﻨﺜﺘﺴﻣ : ماﺮﺤﻟا ﺪﺠﺴﻤﻟا ﻻإ هاﻮﺳﺎﻣ
تﻮﻌﻨﻣ : ﺪﺠﺴﻤﻟا
ﺖﻌﻧ : ماﺮﺤﻟا
ﻲﺎﻧﻧﺛﺛﺗﺗﺳﺳﻣا ::ﻻدﺟﺳﻣﻟا
تﻌﻧ : مارﺣﻟا
ارﻋﻹا نﻣ ﺎﮭﻟ لﺣﻣ ﻻ لوﺻوﻣﻟا ﺔﻠﺻ
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ﺖُْﻗو ." رﺎﱠﻟا ﻞ َﺧ َد ﺌْﯿَﺷ ّ ﺎِ كِﺮ ْﺸُ تﺎ َﻣ ﻦ َﻣ" : ﻢﻠﺳو ﮫﯿﻠﻋ ﷲ ﻰﻠﺻ ﷲ لﻮﺳر لﺎﻗ :لﺎﻗ ﮫﻨﻋ ﷲ ﻲﺿر دﻮُﻌ ْﺴ َﻣ ﻦْﺑ ﷲ ﺪْﺒَﻋ ﻦ َﻋ
.(ﻢﻠﺴﻣو يرﺎﺨﺒﻟا هاور) .ﺔﱠﺠﻟا ﻞ َﺧَد ﺎﺌْﯿَﺷ ّ ﺎِ كِﺮ ْﺸُ ﻻ تﺎَﻣ ﻦ َﻣ :ﺎَ
ضﺎﻣ ﻞﻌﻓ- ﺎﻣ ﺔﯿطﺮﺸﻟأ ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ ﺮﺒﺧ- ﺌ ْﯿَﺷ ّ ﺎِ كِﺮ ْﺸُ تﺎَﻣ أﺪﺘﺒﻣ ﻊﻓر ﻞﺤﻣ ﻰﻓ نﻮﻜﺴﻟا ﻰﻠﻋ ﻲمﻨزﺒﻣ ﺎﺟ طﺮﺷ ﻢﺳا--ﻦﻣ
ﻞﻋﺎﻔﻟا و ﺔﻤ ﻟا ﮫﻌﻓر ﺔﻣﻼﻋ و عﻮﻓﺮﻣ عرﺎﻀﻣ ﻞﻌﻓ-كﺮﺸﯾ ﻮھ هﺮﯾﺪﻘﺗ ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ طﺮﺸﻟا ﻞﻌﻓ مﺰﺟ ﻞﺤﻣ ﻲﻓ ﺢﺘﻔﻟا ﻰﻠﻋ ﻲﻨﺒﻣ
ﺮﺘﺘﺴﻣ ﺮﯿﻤﺿ
ﺢﺘﻔﻟا ﻰ ﻋ ﻲﻨﺒﻣ ضﺎﻣ ﻞﻌﻓ - ﺧد طﺮﺸﻟا باﻮﺟ مﺰﺟ ﻞﺤﻣ ﻰﻓ ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ- ﺎﻨﻟا ﺧد ﺰﯿﻤﺗ- ﺌﯿﺷ نﺎﻘﻠﻌﺘﻣ روﺮﺠﻣ و رﺎﺟ - ﺎﺑ
ﻠﻋﺎﻓ و ضﺎﻣ ﻞﻌﻓ- ﻠﻗ ﻒﻄﻋ – و بﻮﺼﻨﻣ ﮫﺑ لﻮﻌﻔﻣ-رﺎﻨﻟا ﻮھ هﺮﯾﺪﻘﺗ ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ
ﻟﻮﻘﻣ-ﺔﱠﺠﻟا ﻞ َﺧَد ﺌْﯿَﺷ ّ ﺎِ كِﺮ ْﺸُ ﻻ تﺎَﻣ ﻦ َﻣ ﺪﯿﻛﻮﺘﻠﻟ ﻞﺼﻔﻨﻣ ﺮﯿﻤ-ﺿ
ﺎﻧأ
ضﺎﻣ ﻞﻌﻓ- ﺎ ﺔﯿطﺮﺸﻟأ ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ ﺮﺒﺧ- ﺌ َْﯿﺷ ّ ﺎِ كِﺮ ُْﺸ ﻻ تَﺎﻣ أﺪﺘﺒﻣ ﻊﻓر ﻞﺤﻣ ﻰنﻮﻓ ﻜﺴﻟا ﻰﻠﻋ ﻲﻨﺒﻣ مزﺎﺟ طﺮﺷ ﻢﺳا--ﻦﻣ
و ﺔﻤﻀﻟا ﮫﻌﻓ ﺔﻣﻼﻋ و عﻮﻓﺮﻣ عرﺎﻀﻣ ﻞﻌﻓ- ﺮﺸﯾ ﻲﻔﻧ-ﻻ ﻮھ هﺮﯾﺪﻘﺗ ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ طﺮﺸﻟا ﻞﻌﻓ مﺰﺟ ﻞﺤﻣ ﻲﻓ ﺢﺘﻔﻟا ﻰﻠﻋ ﻲﻨﺒﻣ
ضﺎﻣ ﻞﻌﻓ - ﺧ طﺮﺸﻟا باﻮﺟ مﺰﺟ ﻞﺤﻣ ﻰﻓ ﺔﯿﻠﻌﻓ ﺔﻠﻤ - ﻨﺠﻟا ﻞﺧد ﺰﯿﻤﺗ- ﺌﯿﺷ نﺎﻘﻠﻌﺘﻣ روﺮﺟ و رﺎﺟ- ﺎﺑ ﺮﺘﺘﺴﻣ ﺮﯿﻤﺿ ﻞﻋﺎﻔﻟا
ﻮﺼﻨﻣ ﮫﺑ لﻮﻌﻔﻣ-ﺔﻨﺠﻟا ﻮھ هﺮﯾﺪﻘﺗ ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ ﺢﺘﻔﻟا ﻰﻠﻋ ﻲﻨﺒﻣ
ﻒﻄﻋ فﺮﺣ :و
ﻞﻋﺎﻓﺎﺑ ﻞﻌﻓ :ﺎﻧأ ﺖﻠﻗ
ﻲﻈﻔﻟ ﺪﯿﻛﻮﺗ :ﺎﻧأ
ﮫﺑ لﻮﻌﻔﻣ ﮫﻟﻮﻘﻣ ﺔﯿﻤﺳا ةﺎﻤﺟ: ﺔﻨﺠﻟا ....تﺎﻣ ﻦﻣ
بﻮﺼﻨﻣ ﻼﺤﻣ فﻮﻄﻌﻣ ﺔﯾﺮﺒﺧ ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ =ﮫﺑ لﻮﻌﻔﻣ _
ﻞﻋﺎﻓ+
ﻞﻌﻓ
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:ﺎﺌﯿﺷ ﺎﺑ كﺮﺸﯾ ﻻ تﺎﻣ ﻦﻣ
أﺪﺘﺒﻣ مزﺎﺟ طﺮﺷ ﻢﺳا :ﻦﻣ
مﺰﺟ ﻞﺤﻣ ﻲﻓ طﺮﺷ ضﺎﻣ ﻞﻌﻓ :تﺎﻣ
ﺐﺼﻧ ﻞﺤﻣ ﻲﻓ ﮫﯿﻟﺎﺣ ﮫﻠﻤﺟ :ﺎﺌﯿﺷ ﺎﺑ كﺮﺸﯾ ﻻ
ﺔﯿﻓﺎﻨﻟا :ﻻ
ھ ﻂﺑار ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ عرﺎﻀﻣ ﻞﻌﻓ :كﺮﺸﯾ
ﻞﻌﻓ ﻖﻠﻌﺘﻣ روﺮﺠﻣ رﺎﺟ : ﺎﺑ
ﮫﺑ لﻮﻌﻔﻣ: ﺎﺌﯿﺷ
Translation:
The Prophet (SAW) said: He who dies associating anything with Allah will enter the Fire . And I said,
“ ”
"He who dies without associating anything with Allah will enter Jannah."
The ana is for emphasis of the pronoun in qultu, and the sentence (wa qultu ana) is to differentiate
between the statement of the Prophet (saw) and the statement of the narrator.
al-naar and al-jannah are maf'ul bihi, not dharf makan. 1. Dakhala (to enter) is a fi'l muta'adi therefore
takes maf'ul bihi which would be the placed entered;
2. The role of dharf makan is very different to that of maf'ul bihi in the jumla fi'lliya. The latter is the
object of the act, whereas the former is the place in which/where the act takes place (hence called
maf'ul fihi). In most cases the different will be clear, but sometimes, like in this case, I can understand
how both may seem to apply, but there's still a clear difference in meaning, which is that if al-naar was
dharf makan the meaning would be, "he will enter (something) at/in the fire", but if is maf'ul bihi the
meaning is, "he will enter the fire".
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Dakhala is laazim or muta'adi and could have a direct object ( e,g,dakhaltu Albayt) or an indirect object (
the ayah- Udkhuloo fil silmi kaafaah). If you look at the slide below Al ghurfah is a mafool bihi and bayt is
mafool feehi. When the harf jaar fee is used as an indirect object then that which is entered is not
physical e,g entering Islam.
رﺎﻧﻟ لﺧد
Is
ﮫﺑ لوﻌﻔﻣ
????
omitting the harf jar in some verbs is something done by the arabs ( Sama'i) and we cant do it to any
verb. Another verb that the arabs sometime omitted the harf jar is Shakara, which sometimes takes
direct object or with the harf Jaar Laam. The Mafool Fihi is in the second sentence i.e. the place in which
the entering took place. Ghurfah is the mafool bihi. You notice that when the Mafool bihi is converted to
a mafool fihi the word takes the harf jar. when the tharf makan is mahdood ( confined to a specific
place) then by necessity it needs a harf Jar. This is discussed in the Hidayah.
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ﻰﻟإ ﻲُِدﻮَُ ﺪ ِﺎَ ﻗ ﻲﻟ ﺲْﯿَ ! ﷲ لﻮُﺳ َر ﺎﯾ :لﺎ-َﻘ ﻰ َﻓ َﻤ ْﻋَ ﻞ ُﺟ َر ﻢ ﱠ وﺳَ ﮫْﯿَ ﻋ ﷲ ﻰﱠ َﺻ ﱠﻲِﱠﻟا ﻰَ :لﺎَﻗ ﮫْﻨَﻋ ﱢﷲ ﻲ ِﺿ َر ة َﺮْﯾ َھﺮُ ﻲﺑأ ﻦ َﻋ
ﻊ َﻤ ْﺴَ ﻞَھ " : لﻘَﻓ هﺎَﻋَد ﻰَّو ﺎﱠﻤَﻓ .ﮫَ ﺺ ﱠﺧ َﺮَﻓ . ﮫِْ ﯿَ ﻲ ﻲﻓ ﱢ َﺼُ نَ ﮫَ ﺺ ﱢﺧ َﺮُ نَ ﻢﻠﺳو ﮫﯿﻠﻋ ﷲ ﻰﻠﺻ ﷲ لﻮُﺳ َر لﺄَﺴَﻓ .ﺪ ِﺠﺴﻤﻟا
(ﻢﻠﺴﻣ هاور) " ﺐ ﺟ ِ ﺄﻓ " :لﺎﻗ .ﻢََﻌ :لﺎﻗ ." ءَاﺪﱢﻟا
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Translation:
A blind man came to the Prophet (peace be upon him) and said, O Messenger of Allaah, I have no guide “
to lead me to the mosque, and he requested the Messenger of Allaah to permit him to pray in his
”
house, and he allowed him that. But when he turned away, he called out to him and said, Can you hear “
the call (to prayer)? He said, Yes. He said, Then answer it.
” “ ” “ ”
My i'rab of it would be: harf atf, fi'l, fa'il, muta'alliq, jarr, majroor
ﻒ
ﺔﯾﻄﺮﺒﻋﺧ فﺔ
ﯿﻠﺮﻌﻓ ﺔﺣ :ﻠفﻤﺟ :ﺪﺠﺴﻤﻟا ﻰﻟإ ﻲﻧدﻮﻘﯾ ﺪﺋﺎﻗ ﻲﻟ ﺲﯿﻟ ﷲ لﻮﺳر ﺎﯾ لﺎﻗ
ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ ﻞﻌﻓ :لﺎﻗ
ﺔﯿﺋﺎﺸﻧا ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ :ﺪﺠﺴﻤﻟا ....ﺎﯾ
ﮫﺑ لﻮﻌﻔﻣ ﺐﺼﻧ ﻞﺤﻣ ﻲﻓ ﮫﻟﻮﻘﻣ
باﺮﻋﻹا ﻦﻣ ﮫﻟ ﻞﺤﻣ ﻻ نﻮﻜﺴﻟا ﻰﻠﻋ ﻰﻨﺒﻣ ءاﺪﻨﻟا فﺮﺣ:ﺎﯾ
بﻮﺼﻨﻣ فﺎﻀﻣ ىدﺎﻨﻣ: لﻮﺳر
ﮫﯿﻟا .م :ﷲ
ﺺﻗﺎﻧ ﻞﻌﻓ : ﺲﯿﻟ
ﺐﺼﻧ ﻞﺤﻣ ﻲﻓ مﺪﻘﻣ ﺲﯿﻟ ﺮﺒﺧ روﺮﺠﻣو رﺎﺟ :ﻲﻟ
ﺮﺧﺆﻣ ﺲﯿﻟ ﻢﺳا:ﺪﻋﺎﻗ
ﺮﺖﻌﺘﺘﺴﻧ ﻊﻣ ﻞﻓﻋر ﻞﺎﺤﻓ عرﻣ ﻲﺎﻀ
ﻓ ﺔﯿﻣ ﻞﻠﻌﻌﻓ ﺔﻓ ﻠ:ﻲﻤﻧﺟ: ﺪدﺠﻮﻘﯾﺴ ﻤﻟا ﻰﻟإ ﻲﻧدﻮﻘﯾ
ﮫﺑ .م +ﺔﯾﺎﻗﻮﻟا نﻮﻧ :ﻲﻧ
ﻞﻌﻓ ﻖﻠﻌﺘﻣ روﺮﺠﻣو رﺎﺟ :ﺪﺠﺴﻤﻟا ﻰﻟإ
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(ﺺﺧﺮﯾ ل) ﮫﺑ لﻮﻌﻔﻣ ﺐﻔﻧ ﻞﺤﻣ ﻲﻓ دﺮﻔﻣ/ رﺪﺼﻣ ﻞﯾوﺄﺘﺑ ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ +نأ:ﮫﺘﯿﺑ ﻲﻓ ﻲﻠﺼﯾ نأ
( لﻮﺻﻮﻣ فﺮﺣ ) لﺎﺒﻘﺘﺳا و ﺐﺼﻧ و ﺔﯾرﺪﺼﻣ فﺮﺣ :نأ
( ﮫﻠﻣ )- ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ بﻮﺼﻨﻣ عرﺎﻀﻣ ﻞﻌﻓ :ﻲﻠﺼﯾ
ﻞﻌﻓ ﻖﻠﻌﺘﻣ روﺮﺠﻣو رﺎﺟ :ﮫﺘﯿﺑ ﻲﻓ
ﮫﯿﻟا فﺎﻀﻣ فﺎﻀﻣ :ﮫﺘﯿﺑ
:ﮫﻟ ﺺﺧﺮﻓ
ﯿﺒﺴﺒ ﻟا :ف
ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ ضﺎﻣ ﻞﻌﻓ :ﺺﺧر
ﻞﻌﻓ ﻖﻠﻌﺘﻣ روﺮﺠﻣو رﺎﺟ :ﮫﻟ
:هﺎﻋد ﻰﻟو ﺎﻤﻠﻓ
ﻒﻄﻋ فﺮﺣ :ف
( ﺐﺼﻧ ﻞﺤﻣ ﻲﻓ ﺔﯿﻨﯿﻨﺤﻟا ﺎﻤﻟ ) مزﺎﺟ ﺮﯿﻏ طﺮﺷ ﻢﺳا :ﺎﻤﻟ
ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ طﺮﺸﻟا ﻞﻌﻓ ﺮﺟ ﻞﺤﻣ ﻲﻓ ضﺎﻣ ﻞﻌﻓ :ﻰﻟو
باﺮﻋﻹا ﻦﻣ ﺎﮭﻟ ﻞﺤﻣ ﻻ طﺮﺸﻟا باﻮﺟ ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ :هﺎﻋد
ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ ضﺎﻣ ﻞﻌﻓ
ﮫﺑ. م :ه
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َﺣ ﻮﻖُﮭﻓَﻔﺘ ﺮﻣ)َﻜ ."
( ﮫما َﯿﺮﻠ ﻋ َْﺳ با َ َﺮﺷ ﱡﻞُﻛ " :لﺎﻗ ﻢﱠَﻠﺳ َو ﮫْﯿ َﻠ َﻋ ﷲ ﻰﱠﻠﺻ
َ ﻲ ِﺒﱠﻨﻟا ﻦﻋ ﺎْﮭﻨ َﻋ ﷲ ﻲ ِﺿ َر َﺔﺸ ِﺋﺎ َ ﻋ ﻦ َﻋ
ةﺪﺋاز ﺎﻓ :ف
ﺮﺒﺧ ﻲﻓ ﺔﻌﻗاو ﺎﻔﻟا
ﺮﺒﺧ ﻊﻓر ﻞﺤﻣ ﻲﻓ ﺔﯾﺮﺒﺧ ﺔﯿﻤﺳا ﺔﻠﻤﺟ :ماﺮﺣ ﻮھ
:
ﺮﺪﺧﺘﺒﺒﻣ :مﻮاﺣھﺮ
Translation:
Comments by author:
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Translation:
"None of you truly believes until he loves for his brother what he loves for
himself."
* ردﺻﻣﻟا . ن ِﻣ آ :رﻣﻷا . ن ِﻣؤﯾ :عرﺎﺿﻣﻟا . ( ن ﻣْ :ﮫﻠﺻأ) ن: نﻣآ ِﻣؤﻣ : ل ِﻋﺎﻔﻟا مﻣ ْﺳِ . نﺎﻣﯾإ
* (يأ :(ﻰﱠ ﺣ: لوﻘﺗ .ﻰ ِ:
2- ة و ْﮭﻘْا ب ر ْ ﺷ ﻰ ﱠﺣ ر ِظ. ْﻧِ
3- س ر ﺟْا ﻊ ﻣ ْ ﺳ ﻰ ﱠﺣ ل ْﺻﻔﻟا ن ِﻣ ج ُر. ْﺧ ﻻ
( بو ُﺻﻧﻣ " ﻰ ﱠ ﺣ " د ْﻌ ُع ِرﺎﺿﻣﻟا ل ْ)ﻌ.ِﻔﻟا
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ﻲﻔﻧ فرﺣ :ﻻ
عرﺎﺿﻣ لﻌﻓ :نﻣؤﯾ
فﺎﺿﻣ وھ و لﻋﺎﻓ :دﺣأ
ﮫﯾﻟا فﺎﺻﻣ :مﻛ
لﺎﺣ بﺻﺑ لﺣﻣ ﻲﻓ ﺔﻠﻣﺟﻟا ﮫﺑﺷ رورﺟﻣ و رﺎﺟ :ﮫﺳﻔﻧﻟ ... .ﻰﺗﺣ
( ﻻإ ﻰﻧﻌﻣﺑ ﺔﯾﺋﺎﻧﺛﺗﺳﻻا ﻲﺗﺣ ) رﺟ فرﺣ :ﻰﺗﺣ
رﺗﺗﺳﻣ لﻋﺎﻓ ةرﻣﺿﻣﻟا نﺄﺑ بوﺻﻧﻣ عرﺎﺿﻣ لﻌﻓ :بﺣﯾ
'ﻲﺗﺣ'ب رﺟ لﺣﻣ ﻲﻓ بﺣﯾ نأ :لوؤﻣﻟا ردﺻﻣﻟا
لﻌﻓ قﻠﻌﺗﻣ رورﺟﻣ و رﺎﺟ :ﮫﯾﺧﻷ
ﮫﻟوﺻوﻣ :ﺎﻣ
بارﻋﻹا نﻣ ﺎﮭﻟ لﺣﻣ ﻻ لوﺻوﻣﻟاﺔﻠﺻ ﺔﯾرﺑﺟ ﺔﯾﻠﻌﻓ ﺔﻠﻣﺟ :ﮫﺳﻔﻧﻟ بﺣﯾ
رﺗﺗﺳﻣ لﻋﺎﻓ عرﺎﺿﻣ لﻌﻓ : بﺣﯾ
لﻌﻓ قﻠﻌﺗﻣ رورﺟﻣ رﺎﺟ :ﮫﺳﻔﻧﻟ
ﻔﻧ- ﻻ
ﻤﻀﻟا ﮫﻌﻓر ﺔﻣﻼﻋ و عﻮﻓﺮﻣ عرﺎﻀﻣ ﻞﻌﻓ-ﻦﻤﺌﯾ
ﺎﻀﻣ ﻮھو ﺔﻤﻀﻟا ﮫﻌﻓر ﺔﻣﻼﻋو عﻮﻓﺮﻣ ﻞﻋﺎﻓ -ﺪﺣأ
ﻓﺟﺎﺿ
فﺮﻷﺎﺣﺑ ﺮ -ﻰ
ﺟﺘ ﻞﺣﺤ ﻣ ﻰﻓ ﺐطﺎﺨﻣ ﺮﯿﻤﺿ- ﻢﻛ
ھ هﺮﯾﺪﻘﺗ ﺔﺤﺘﻔﻟا ﮫﺒﺼﻧ ﺔﻣﻼﻋ و ﻰﺘﺣ ﺪﻌﺑ ةﺮﻤﻀﻣ نﺄﺑ بﻮﺼﻨﻣ عرﺎﻀﻣ ﻞﻌﻓ -ﺐﺤﯾ
ﺟ فﺮﺣ-ل
ﺎﻀﻣ ﻮھ و ﺎﯿﻟا هﺮﺟ ﺔﻣﻼﻋو روﺮﺠﻣ ﻢﺳا -ﻲﺧأ
ﺎﻣ : ﮫﺑ لﻮﻌﻔﻣ ﺐﺼﻧ ﻞﺤﻣ ﻲﻓ نﻮﻜﺴﻟا ﻰﻠﻋ ﻲﻨﺒﻣ لﻮﺻﻮﻣ ﻢﺳا
ﻻ ل ﺻﻮﻤﻟا ﺔﻠﺻ ﺔﻠﻤﺠﻟا ﻮھ و ..ﻮھ هﺮﯾﺪﻘﺗ ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ ﺔﻤﻀﻟا ﮫﻌﻓرﺔﻣﻼﻋ و عﻮﻓﺮﻣ عرﺎﻀﻣ ﻞﻌﻓ -ﺐﺤﯾ
باﺮﻋﻹا ﻦﻣ ﺎﮭﻟ ﻞﺤﻣ
ﻓﺎﺿﻹﺎﺑ ﺮﺟ ﻞﺤﻣ ﻲﻓ ﺮﯿﻤﺿ ﺎﮭﻟا روﺮﺠﻣ ﻢﺳا – ﺲﻔﻧ- ﺟ فﺮﺣ- -
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Hatta in a jar Jaar according the Basran school but according to the Kuffan school it gives direct
Nasb to word after it without an estimation of An al masdariyah. According to the second
opinion it doesn't act like a harf Jar so the question of where is its muta'laq is not valid. Hatta is
known as a harf Ghaayah , a harf used for an end point and along with this is a harf Jaar (
according to the Basrans). It's not a pure harf jaar and I wouldn't worry about where the
muta'alaq is. best way to understand it is to keep in mind that it has the meaning of until.
Just wanted to add that Hatta and what follows does not give information about the verb
yu'minu but indicates the condition when the negation of the verb yu'minu ends.
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·
ﻰﯿﻠﱠﻋﺘ ﺣ ﻖ ﻢﻔُﺘﻛُﻣﺪ) ﺣ ."ُﻦ ﻦ ِﯿﻣ ْﺆﯾﻌُﻤ ﻻْﺟ " ِﺪﻟوو ﮫ ْوﯿ ﻠهﻋِﺪِﻟ ا ﷲ
ِس:لﺎﺎﱠﻨﻗﻟا و ﻢﱠ هﻠﺳ ﮫْﯿ ﻟﱢﻲِ ِﺒﱠﺐﱠﻨﻟﺣا ﻦأ ن)ﻋ.ﻮ ﮫُْﻛ ﻨ ﻋ ﷲ ﻲ ِﺿ ر ﺲﻧ ْﻦ ﻋ
و ﻦﻰِﱠﻣﻠ ﺻ
· ﻲﻔﻧ فﺮﺣ :ﻻ
عﻮﻓﺮﻣ عرﺎﻀﻣ ﻞﻌﻓ :ﻦﻣﺆﯾ
فﺎﻀﻣ ﻮھ و ﻞﻋﺎﻓ :ﺪﺣ
ﮫﯿﻟا فﺎﻀﻣ :ﻢﻛ
لﺎﺣ ﺐﺼﻧ ﻞﺤﻣ ﻲﻓ ﺔﻠﻤﺠﻟا ﮫﺒﺷ روﺮﺠﻣ و رﺎﺟ :ﻦﯿﻌﻤﺟ .....ﻰﺘﺣ
( ﻻإ ﻰﻨﻌﻤﺑ ﺔﯿﺋﺎﻨﺜﺘﺳﻻا ﻰﺘﺣ ) ﺮﺟ فﺮﺣ :ﻰﺘﺣ
or
ﻰﻟإ ﻰﻨﻌﻤﺑ ﺔﯿﺋﺎﻐﻟا ﻰﺘﺣ
ﻰﺘ'ﺣ ﺪﻌﺑ ﺎﺑﻮﺟو ةﺮﻤﻀﻤﻟا ن ﺑ ﺔﺤﺘﻔﻟﺎﺑ بﻮﺼﻨﻣ ﺺﻗﺎﻧ عرﺎﻀﻣ ﻞﻌﻓ :نﻮﻛ
( ﻞﻀﻔﻣ ) نﺎﻛ ﻢﺳا "ﺎﻧ " ﺮﺘﺘﺴﻣ ﺮﯿﻤﺿ و
'ﻰﺘﺣ 'ب ﺮﺟ ﻞﺤﻣ ﻲﻓ لوﺆﻤﻟا رﺪﺼﻤﻟا =نﻮﻛ ن
ﻌﺑ ﻞﯿﻀﻔﺗ -نﺎﻛ ﺮﺒﺧ بﻮﺼﻨﻣ ﻞﯿﻀﻔﺗ ﻢﺳا :ﺐﺣ
ﺐﺣ ﺑ ﻖﻠﻌﺘﻣ روﺮﺠﻣو رﺎﺟ :ﮫﯿﻟ
ﺐﺣ ﺑ ﻖﻠﻌﺘﻣ روﺮﺠﻣو رﺎﺟ ﮫﯿﻠﻋ فﻮﻄﻌﻣ :هﺪﻟاو ﻦﻣ
ﺮﺟ فﺮﺣ :ﻦﻣ
فﺎﻀﻣ ﻮھ و ﮫﯿﻠﻋ ﻞﻀﻔﻣ :ﺪﻟاو
ﮫﯿﻟا فﺎﻀﻣ: ه
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* دَ َوﻟ:ا ﻊ ْﻣ َﺟﻟاو ﻰَْﻧ ُﻷاو ر َﻛ ﱠذﻟا ﻰَ ﻋ قَْطُ . ر ﯾَِﻛ مﻛَ نرﯾﺎ ِﻐ َﺻ د َﺣﻷ دُِو نَﻣ .ﱡلُﻛ
None of you will truly believe until I am more beloved to him than his father, his
children and all of mankind." (Bukhaari, Muslim and others).
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ه َﺎﺴﺪْﻟﻨ ِﺎﻋ َ ﺟَو ﱡﻲﺎ َ ِﻤُﻨﯿﮭ ِﻋَﻤﱠﺘ ﻟاﷲ َﺣ َﻦر ﱢﻰْﺑ عﻠ ََﻋﺮ ﻦْﻗ.ْﻷﺑا ﻦﺪ َﺴﺣَ َﻢﺤﮭُﻟا ْﻢﻨ ِﱠﻣﻠ ﺳ
ﺲﻲِﺑﺿِﺎ َ ﺖ َْوﻠﱠ ﺒﮫ َﻗ ْﺎﯿََﻋﻣ ﺪ ﷲَﻟ
َﻮْﻟ ﻰا ﻦﱠﻠ َِﺻﻣ ةﱡﻲَﺮ ِﺒ َﱠﺸﻨﻟَاﻋ ﻞ ﻲﱠﺒ ﻟَﻗ : ﱠنلﺎإ ﻗَ:. لﮫْﺎﷲَﻘﻨ
َﻓﻋ لﷲﻮ ُﻲﺳ َِرﺿ ﮫ َْرﯿَإ ة ﺮََﺮْﯾﻈ َﻨﺮ َﻓُھ ﻲﺑِ ﻦ َﻋ
ﻢ َﺣ ْﯾﺮُ ﻻ ﻢ َﺣ ْﯾﺮَ ﻻ ﻦ َﻣ " : لﻘﺎَﻓَ ﻢﻠﺳو ﮫﯿﻠﻋ ﷲ ﻰﻠﺻ ".
ﻒﻄﻋ فﺮﺣ :ف
ﻒﻄﻋ فﺮﺣ :ف
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ﻞﻌﻓ :ﺮﻈﻧ
ﻌﻓ ﻖﻠﻌﺘﻣ روﺮﺠﻣو رﺎﺟ :ﮫﯿﻟإ
ﻞﺤﺣﻋﺎﺮﻓ ﮫﯾ ﻻﯿﻟا ﻢف
ﺣﺎﺮﻀ
ﯾ ﻻﻣ ف
ﺎﻀﻣ :ﷲ لﻮﺳر
ﻦﻣ :لﺎﻘﻓ
ﺐﯿﻘﻌﺘﻟاو ﺐﯿﺗﺮﺘﻟا ﺪﯿﻔﯾ ﻒﻄﻋ فﺮﺣ :ف
ﻮھ هﺮﯾﺪﻘﺗ ﺮﺘﺘﺴﻣ ﻞﻋﺎﻓ ضﺎﻣ ﻞﻌﻓ :لﺎﻗ
ﮫﻟﻮﻘﻣ ﮫﺑ لﻮﻌﻔﻣ ﺐﺼﻧ ﻞﺤﻣ ﻲﻓ ﺔﯾﺮﺒﺧ ﺔﯿﻤﺳا ﺔﻠﻤﺟ :ﻢﺣﺮﯾ ...ﻦﻣ
ﻦﯿﻠﻌﻓ ﻢﯾﺰﺠﺗ - طﺮﺷ ﻢﺳا ﺪﺘﺒﻣ :ﻦﻣ
ﺒﺧ ﻊﻓر ﻞﺤ ﻲﻓ ﺔﯾﺮﺒﺧ ﺔﯿﻠﻌﻓ ﺔﻠﻤﺟ :ﻢﺣﺮﯾ ﻻ ﻢﺣﺮﯾ ﻻ
ﻲﻔﻧ فﺮﺣ :ﻻ
طﺮﺷ ﻞﻌﻓ موﺰﺠﻣ عرﺎﻀﻣ ﻞﻌﻓ :ﻢﺣﺮﯾ
ﻲﻔﻧ فﺮﺣ :ﻻ
طﺮﺷ باﻮﺟ موﺰﺠﻣ لﻮﮭﺠﻣ عرﺎﻀﻣ ﻞﻌﻓ :ﻢﺣﺮﯾ
ﻟﻮﻘﻣ ﮫﺑ لﻮﻌﻔﻣ ﺐﺼﺑ ﻞﺤﻣ ﻲﻓ :ﻢﺣﺮﯾ ﻻ ....ﻞﺒﻗ لﺎﻗ
Translation:
Abu Hurayrah said, "The Prophet of Allah kissed Hasan ibn 'Ali while Aqra' ibn Habis Al Tameemi
was sitting nearby. Aqra' said, 'I have ten children and have never kissed one of them.' The
Prophet looked at him and said, 'Those who show no mercy will be shown no mercy.'"
* ﻊ ْﻣ َﺟﻟاو ﻰَْﻧ ُﻷاو ر َﻛ ﱠذﻟا ﻰََﻋقَْ طُ . ر ِﯾَﻛ مَ نﺎ َﻛ رﯾ ِﻐ َﺻ د َﺣﻷ دُِو ن َﻣ ﱡل ُﻛ :. دََوﻟا
Response from admin of Dr Abdur Rahim regarding the word "al walad"
"The word 'walad' can be used to signify plural as well as singular - as explained by the Shaykh
in the lexical notes for this word in Hadiith #17.
Al-Fayyuumiyy (raHimahu llaah) the great grammarian has also given the use of walad in 'al-
MiSbaaH al-Muniir'.
The Shaykh recommends this dictionary which contains lexical and grammatical notes, aayaat
and aHaadiith to explain meanings."
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the whole section will be total badal. If you divide it up each......will be partial.
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Translation:
Islam is built on five [pillars]: testifying that there is no deity worthy of worship
except Allah and that Muhammad is the Messenger of Allah, establishing the
Salaah (prayer), paying the Zakah (obligatory charity), making the Hajj (pilgrimage)
to the House, and fasting in Ramadan.
1- ﺔ ََﺳ ﺔَ ﺎِﻣ ل ْﺑ َﻗ دﺟﺳﻣﻟا اذھ ﻲ.ﻧُ
* ردﺻﻣﻟا . مﻘﯾِ ُ / مَﺎَﻗ: ًد ِﻣﺎ َﺣ س ﱢردﻣﻟا مَﺎَﻗ / د ِﻣﺎﺣ مَﺎﻗ) مَﺎﻗِ و ).ﺔ َﻣَﺎﻗِ
ْ َ :ﻰَآ:
* عرﺎﺿﻣﻟاو .ﻰ َط ﻋ ءَﺎ ﯾِ : ردﺻﻣﻟاو . تآ : رﻣﻷا . ﻲﺗؤﯾ.
* ردﺻﻣﻟا موُﺻَ / مﺎ َﺻ: م ﺎَِﺻ َو . م ْو َﺻ
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ُﻮﺲﺳ
لﻔﺎﻗﺘ ﻣ)ﷲ◌ ل ."
ﻖ َر ِنطَﺎَﻌ ﮫُْﻟﻨا َﺖﻋ ﷲﯿ ة َﻮ َر ْﻋ ةََﱠﺪﺮﻟْا ﺔﯾ َُﺑَﺮ ُﺎھ َ ﺟﻲَِوﺑِ: ﻦﺰ" ﻋَِﺋﺎ َﻨ ﱡدَرﺠﻟ :ا عﺲ
ﺸﻤْ ﻲَﺗو ِﺿ ﻢِﻠﯾﺴﺮﻤﻟاﻤ ﻟ ﻰا ةَُﻠ َدﻋﺎ ِﯿ َﻋﻢِﻠوَﺴ ﻤﻟما َﻼ ﱡﻖﺴﱠ
ﺒﺎَﱢْﺗاﻤو َﺧ ﺾ َﺣﻟا
ﮫﯿﻠ)ﻋ
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* ﻲﺷﻟا ﻊ َﺑ ﱠ: ِ عَﺎﺑﱢ ِ :ردﺻﻣﻟا . ﻊِﺑﱠ َﯾ عرﺎﺿﻣﻟا .ه َ ا َر َو رﺎ. َﺳ
* ةَُزﺎ َﻧ َﺟ:ﻟزا َﻧ َﺟﻣ ﺎﮭﻟا ﻌ. ﱡﻣد ُﺟر َﯾ. :تعﱢرﻣﺎ.ﻟﺿ
* د َر: د َر : رِدﺋﺎﺻ ا ﻣﻟا . بﺎ َﺟ.َ
* رﻣﻷا . بﯾُِﺟ / بﺎ ﺟ َ :َ ﺔ َﺑﺎ َﺟِ :ردﺻﻣﻟا . بِﺟأ.
* ة َو ْﻋد:َا ك َد ْﻧ ِﻋ اُو ﻛ ْﺄ َﯾِ مُﮭ َﺗ َْﺑ ط اذإ : سﺎﱠﻟا ت ْو َﻋ َد :ل."ﺎَوﻘﺗﻋ َد" ردﺻﻣ.
* ل ِﻋﺎَﻔﻟا م ﺳ
ْ ِ . سﺎ ط َ ُﻋ ردﺻﻣﻟاو . س ِط ْﻌ َﯾ / س: َسط َﻋ ِطﺎ َﻋ.
* ﮫﻟ لﺎﻗ : س ِطﺎ َﻌﻟا ت ﱢﻣ:تﺷ ﯾ ِﻣ ْﺷَﺗ :ردﺻﻣﻟا . ت ﱢﻣَﺷُ :عرﺎﺿﻣﻟا . ﷲ كُﻣ َﺣ. ْر َﯾ
Translation:
4) Accepting an invitation,
5) Responding to the sneezer [i.e., to say: `Yarhamuk-Allah (may Allah bestow His
Mercy on you),' when the sneezer praises Allah].''
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