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Transcripts of Dream Qur An Arabic Lesson
Transcripts of Dream Qur An Arabic Lesson
DREAM INTENSIVE 1
3 Kinds of ARABIC:
1. Street Arabic
Different Arabic in different places. Pronunciation of words that changes
in different places
(ex: when people pronounce “Water”)
2. Fus-Ha
New Proper Arabic (official), like in newspaper
3. Ancient Arabic Language
Old Proper Arabic 1400 years ago, used in Al-Qur’an. Way richer than Fus-
Ha, Arabic gets
shrinker as time went by.
ISM
4 Properties of ISM:
1. Status
2. Number
3. Gender
4. Type
I. STATUS
RAF’: Doer of the Fi’l
Example:
Student was sleeping in the classroom → Identify the fi’l first: sleeping.
Student do the act of
sleeping, so it is Raf’
Allah created the earth → Fi’l: created, so the word Allah is the Raf’
My car broke down → Fi’l: Broke down, so car is the Raf’. “My” only explains of
who the car
belongs to.
The messenger of Allah taught us the Qur’an → Fi’l: Taught, so the messenger is
the Raf’.
Another example:
My dad ate an apple yesterday outside the house quickly out of hunger.
“My” is not NASB, because it does not explain the details of the Fi’l.
Memorize RUNAJI
MOSLEM CHART
##QUICK RECAP##
4 properties of ISM:
1. Status
2. Number
3. Gender
4. Type
STATUS (4 lessons):
1. Forms of Status (R, N, J)
2. How to tell status (page #6 – MEMORIZE)
a. By ending sounds (u/un R, a/an N, i/in J)
b. By ending combinations → look for them first
i. 2 (pair) combinations
Aani 2R, Ayni 2NJ
ii. 3 or more (plural) combinations → only for people that have
minds/intellectual and
are able to communicate (humans, jins, angels)
Oona 3R, Eena 3NJ
Q: Then… How about “eena” in alameena (world), that’s not people!
Why?
Because Allah wants us to translate it as “world of people”
iii. 3 combos of Female
Aatun 3R, Aatin 3NJ
Light version does not like “nun” sound. That’s why in moslem chart all “tanwin” in
singular form are
got rid of, and “nun” in pair and plural forms are taken out.
The normal form of word in Arabic is heavy. If it’s light, then something fishy
must be going on
there, cause it’s not normal.
4. FLEXIBILITY
Arab names can get heavy ending sound all the time and are fully flexible, but
not for immigrants.
Non-arabs can only get light ending sound and are partly flexible.
Example:
ARABS (Fully Flexible):
Solihun, Solihan, Solihin
Muhammadun, Muhammadan, Muhammadin
NON-ARABS:
Maryamu, Maryama, Maryama
Ibrahimu, Ibrahima, Ibrahima
Yusufu, Yusufa, Yusufa
NAME of PLACES (also treated like non-arabs):
Yathribu, Yathriba, Yathriba
Makatu, Makata, Makata
Exception: Madinnah is fully flexible (with un/an/in ending sounds), because
the meaning of
Madinnah is “city”, originated from “city of the prophet”
Type of Flexibility:
1. Fully Flexible (Muhammad) → All of page #6 → UN/AN/IN endings
2. Partly Flexible: Places, Non-Arabs (Yusuf) → U/A/A endings
3. Non-Flexible (Musa) → No change at all
‘Aalim = people who knows. Umar is considered as ‘aalim in the qur’an when he knew
that there is
only 1 god (Allah), and Muhammad is His messenger. ‘aalim is not literally a
knowledgeable people,
but people who knows.
Broken plural cannot be learned through prediction, it can only be learned through
vocab.
Example: Ajnihatun is a broken plural of wings, although it looks like muslimatun
Kaafirun has 3 plural word options (1 regular and 2 broken):
Kaafiruuna (regular), Kuffaarun (broken), Kafaratun (broken) → all of them mean
“disbelievers”
II. NUMBER
Plural
1. Masc. Plural (oona, eena), page #6 → can be used to talk about men and women
altogether
2. Fem. Plural (aatun, aatin), page #6 → can only be used to talk about women
3. Broken Plurals → When the singular word is broken in the plural version
(e.g. masjid → masaajid)
a. Human BPs can be treated as “she”
e.g. Rusulun (broken plural of Raasulun) guided people. They/She were
honest.
b. Non-human BPs must be treated as “she”
4. Plural because the ARABS SAID SO
e.g. Qawm (nation), Naas (people), Qarn (generation).
III. GENDER
Masculine vs. Feminine
FEMININE:
Real vs. Fake
Real is biologically feminine like mom, sister, etc. so we will not talk about it.
Fake Feminine:
1. Many words that end with:
Al only has problem with “tanween”, so it’s not correct to say that Al makes a word
light.
Because the light version of Muslimoona is Muslimoo,
but the Al version of it will stay as Al Muslimoona.
7 kinds of proper:
1. Words with JI (Al)
2. Proper names
e.g. Musa, Ibrahim, etc.
Not only a person’s name but anything, including name of a cat, turtle, car
(if you name it).
3. The one being called
If you specifically call someone, even if the word is actually common, e.g.
Boy! Dude!
Yaa Allah, Yaa Ahmad
4. Pronouns (page #18)
He, You, etc.
5. Ism Ishaarah (pointer words)
This, that, these, etc.
6. Ism Mowsool
Alladzii, maa, man
7. The word before “of” if the word after “of” is proper
FRAGMENTS
MUHDAF & MUDHAF ILAIH (IDHOFA)
House of Allah → Book is Mudhaf, the word Allah is Mudhaf Ilaih
The religion of Islam → Religion is Mudhaf, Islam is Mudhaf Ilaih
Allah’s Book → Book of Allah → Book is Mudhaf, the word Allah is Mudhaf Ilaih
His Pen → Pen of His → Pen is Mudhaf, His is Mudhaf Ilaih
Owner of the Day of Judgement → Owner is Mudhaf, the Day has 2 jobs, as Mudhaf
Ilaih and
Mudhaf, Judgement is Mudhaf Ilaih
Rules
1. Mudhaf has to be: Light and No JI (Al)
2. Mudhaf Ilaih has to be: Jarr
3. Mudhaf (M) & Mudhaf Ilaih (MI) are always next to each other, cannot be long
distance.
e.g. #1
Messenger of Allah
e.g. #2
Master of the Throne
e.g. #3
In the name of Allah
e.g. #4
Master of the worlds of people
e.g. #5
NOT A MUDHAF-MUDHAF ILAIH, REMEMBER THE RULES (MUDHAF → NO AL)
e.g. #6
YUSUFA IS JARR, REMEMBER THE FLEXIBILITY OF NON-ARABS (YUSUFU, YUSUFA, YUSUFA). IF
IT
POSSIBLY A MUDHAF-MUDAHF ILAIH, THEN IT IS M+MI
DOESN’T MATTER IF THE MUDHAF IS JARR, BECAUSE MUDHAF CAN BE RAF’, NASB OR JARR
Exercise page #23
Other Examples:
e.g. #1
Master of the Day of Judgement. Yaumi is double agents, as Mudhaf and Mudhaf Ilaih.
e.g. #2
Define the Status/Number/Gender/Type!
Rabbi : J1M?
Al’Alameena : J3MP
To answer the “?”:
Because the Mudhaf Ilaih is PROPER, then the Mudhaf will be PROPER as well.
e.g. #3
Deenu : R1M?
Qawmin : J3MC
Because the Mudhaf Ilaih is COMMON, then the Mudhaf will be COMMON as well.
And the Properties of this idhofa is drived by the Mudhaf, which is R1MC
HARF Of JARR
Ba, Ta, Kaf, Lam, Waw, Min, Fii, ‘An, ‘Alaa, Hattaa, Ilaa
Any word after the HARF above should be JARR
So, we now understand that there are 2 conditions of a word to become Jarr:
1. Mudhaf Ilaih
2. Harf of Jarr
HARF Of NASB
(talk about
“They” “Both of them” “He”
people who are
Hum / Him Humaa / Himaa Hu / Hi Attached (N/J)
not here)
Hunna Humaa Hiya Independent (R)
(talk about
“You all” “Both of you” “You”
people who are
Kum Kumaa Ka Attached (N/J)
here)
Antunna Antumaa Anti Independent (R)
(myself)
“We” “I”
Naa Ni / ii Attached (N/J)
*Sometimes when attached version of Nahnu (Naa) attached in “Inna” (Harf of Nasb),
instead of
“Innanaa”, it will be merged into just “Innaa”
Example is in the surah “Certainly we, we sent down the quran and we will guard it”
Hum & him are used depending on the word comes before it.
e.g. Robbuhum, Robbahum and Robbihim
Other examples:
Binaa → attached pronoun Naa in Jarr status → Jarr majroor
Innanaa → attached pronoun Naa in Nasb status → Ismu inna
Robbunaa → attached pronoun Naa in Jarr status as Mudhaf Ilayh → Mudhaf + Mudhaf
Ilayh
Type:
Proper : Names, Al (JI), Pronouns, Pointers, Mowsool, Calling someone, Mudhaf is
Proper when
Mudhaf Ilayh is Proper
Pronouns:
1. Independent Pronouns alwas RAF’
2. Attached Pronouns always NASB / JARR
a. When attached to Harf of Jarr → Jarr
b. When attached to ISM → Jarr (M.I.)
c. When attached to Harf of Nasb → Nasb
Additional Note: “Allahumma” is not a pronoun attached to the word Allah. It’s just
a special &
specific way to call to Allah, like “Yaa Allah”
Example #1:
Bi : Harf of Jarr
Ismi : Majroor
Ismi : Mudhaf
Allaahi : Mudhaf Ilaih
Allaahi : J1MP (Noun)
Alrahmaani : J1MP (Adj-1)
Alraheemi : J1MP (Adj-2)
Example #2:
Lillaahi : Jaar + Majroor
Allaahi : J1MP
Rabbi : Light & No Al (Mudhaf)
Al’Alameena : Jarr (Mudhaf Ilaih)
Rabbi : J1MP (Proper because of the Al’Alameena)
Rabbil’Alameena : J1MP (the Properties of idhofa follow the Mudhaf)
Al Rahmaani : J1MP
Al Raheemi : J1MP
Maaliki : Mudhaf
Yawmi : Mudhaf Ilaih
Yawmi : Mudhaf
Al Deeni : Mudhaf Ilaih
Maaliki : J1MP (Proper because the 2nd chain of Mudhaf Ilaih on Al
Deeni is proper)
Maaliki Yawmi Aldeeni : J1MP (Properties of the Mudhaf define the whole M+MI
chains’)
Since many of the words and fragments after the word “Allahi” has the same
properties, then the
rest of the words and fragments are adjectives (Sifat) for the word “Allah” (as
Noun / Mowsoof).
So that, the meaning is Allah is described with Rabbil Alameena (adj-1), Arrahmaani
(adj-2),
Arraheemi (adj-3), Maaliki Yawmiddeeni (adj-4).
So in the Qur’an, you can have multiple ayats but actually it’s still 1 sentence!
*Side Notes → This is how you say “Allah” (right) and “Lillaah” (left).
You took one off but you’re saying more.
Another example of a long M&MI chains
The Properties of the whole chains (idhofa) are defined by the word “dzikru” as the
first Mudhaf,
except for the Type which is defined by the last Mudhaf Ilaih in the chains. Since
Pronoun “Ka” is
Proper, then the whole chains become Proper.
Other examples:
Hadzal Qur’aan → This Qur’an
There is still no “is” on above sentence, because the AL is not right after the
pointer.
If it’s right after, then put the “is” there.
SENTENCE
When a word does not connect with a fragment, then there will be “IS” between them.
This is the
invisible “IS” in the Arabic.
Min affected Robbi (Harf of Jarr), and Robbi affected Kum (Mudhaf-Mudhaf Ilaih).
Alhaqqu is disconnected with the fragment, then there is an “IS” after Alhaqqu.
Meaning: The truth is from your Master
SENTENCE:
1. Break in the chain
2. Independent pronouns are all start of a sentence
##QUICK RECAP##
What we’ve learned so far:
Meanings:
All above examples are for “He” (Fi’l that ends with “a”) E.g. Nasara
If you add “t” at the end of the word, the meaning will be “She” (for a Fi’l that
ends with “at”) E.g.
Nasarat
If you add an “alif” at the end of the word, the meaning will be “Both of them”
(for a Fi’l that ends
with “aa”). E.g. Nasaraa
From the “She” version, if you add “fathah” and “alif” at the end of the word, the
meaning will be
“Both of them (f)” (for a Fi’l that ends with “ataa”). E.g. Nasarataa
From the “He” version, if you change the “a” to “oo” (with a “waw” and silent
“alif), the meaning will
be “They” (for a Fi’l that ends with “oo”). E.g. Nasaruu
The combination of “waw” and “alif” is an easy indication of this Plural FI’L
version in any surahs in
the Qur’an. Because a light version of Plural ISM Muslimoona will be Muslimoo and
end with waw
(no alif). The alif is very important to differentiate.
If the harakat at the end of the word is made silent with “sukun” and you add “na”
after it, the
meaning will be “They (f)” (For a Fi’l that ends with “na”). E.g. Nasarna
Try to replace the word “Nasara” with “Qaatala”, and rhyme them with each pronoun
it associates!
Then they will be like this:
Notice that:
Huwa Nasara sounds similar to Humaa Nasaraa
Hunna Nasarna sounds similar to Nahnu Nasarnaa
Humaa Nasarataa sounds similar to Anta Nasarta
BUT THEY’RE DIFFERENT
Homework → Master the Fi’l versions for each Pronoun (singular, pair, plural, 1st,
2nd & 3rd
persons)!
When you read Arabic in the Quran, basically the words will be Ism, Past Fi’l,
Present Fi’l, and Harf.
##QUICK RECAP##
The meaning when a FI’L begins and ends with:
A/U :I
NA/NU : WE
YA/YU : HE
Y + AANI : BOTH OF THEM
Y + OONA : THEY
Y + NA : THEY (F)
TA/TU : YOU
T + AANI : BOTH OF YOU
T + OONA : ALL OF YOU
T + NA : ALL OF YOU (F)
TA/TU : SHE
T + EENA : YOU (F)
DAY 11 – 12 Oct 2020
Q & A Day 1
There are 2 disconnections, but the 1st connection is where the “IS”. No matter how
many
disconnections of fragments after it, it is irrelevant to put another “IS” after
that.
Dzuu is a crazy word, it’s always mudhaf. Dzuu is Raf’, Dzaa is Nasb, and Dzii is
Jarr.
The example shows that Dzuu as a Mudhaf can be a Sifa (adjective) too, for Wajhu.
Other than 2 reasons why a word can be Nasb, Nasb is also used in a sentence to
describe “!!!!!!”
Surat Al-Lahab is also the example of “!!!!!!” caused by the Nasb status.
‘Amiluu comes from “Hum ‘Amiluu” meaning “They did”. And the last word becomes Nasb
because
of it’s the details of the act.
BAYYINAH DREAM INTENSIVE QUR’AN ARABIC LESSON
DREAM INTENSIVE 2
NAHW: GRAMMAR
SHARF: MORPHOLOGY
If you have a plural (by meaning), and it doesn’t have a combination but instead
has an ending
sound, IT HAS TO BE A BROKEN PLURAL
The quantity in Broken Plural are way more than a word in the chart (<10),
e.g. 7 ears of grain in Surat Yusuf (about Yusuf’s King dream) and Al-Baqarah
(about charity)
DAY 3 – 18 Oct 2020
GENDER
ISM
We know that Haadzaa become Nasb because of Inna, and ‘Aduwwun doesn’t have AL so
it is not
connected to the haadzaa, thus it is not a Musyarun Ilaih. But Why ‘Aduwwun is in
Raf’ form?
Because when a word is not affected by anything to make it Nasb or Jarr, then the
DEFAULT will be
RAF’
So there is the object of the oath – whatever comes after the “wau”
and subject of the oath – the thing you actually want to say
For example, in Surat Al-Asr: I swear by time (object), human beings are in loss
(subject)
Quran adds another extra reason: Object becomes proof of the Subject.
Allah uses time as a proof that human beings are always losing, since we cannot
gain time but only
losing it.
e.g. Robbussamaawaati wal ardhi (The master of the sky and the earth) → 1 mudaf, 2
mudaf ilaih
And note that this “wau” can connect words in long distance.
E.g. #1
YES, there is an outside DOER because it meets the Rules, even though the Outside
Doer is Plural
and the pronoun being replaced is Singular, because NUMBER doesn’t matter. What
only matter is
the GENDER, although in Qur’an there are also examples that these 2 words don’t
match in Gender
but still can be replaced, which will be a later discussion. E.g.:
So the meaning is “THE MUSLIMS HELPED”
E.g. #2
E.g. #3
Mudhaf-Mudhaf Ilaih of Rasulullaah is in Raf’ form, and it’s after the FI’L in Huwa
version.
Meaning: “The Messenger of Allah said”
E.g. #5
The word “Allaahu” is in Raf’ form, and it’s after the FI’L in Huwa version.
Even if the word “Allaahu” is placed at the end of the sentence, it will still
replace the “He” in
“Kholaqa”.
Meaning: “And Allah created the sky and the earth with purpose”
E.g. #6
The word “Allaahu” is in Raf’ form, and it’s after the FI’L in Huwa version.
Remember the attached pronoun “Kum” is also placed after the FI’L.
Meaning: “Allah helped you all at the Badr”
E.g. #7
##QUICK RECAP##
1. A/U =I
2. NA/NU = We
3. YA/YU = He (1M)
4. YA/YU + AANI = Both of Them (2M)
5. YA/YU + OONA = They (3M)
6. YA/YU + NA = They (3F)
7. TA/TU = You (1M)
8. TA/TU + AANI = Both of you (2M) / Both of you (2F) / Both of them (2F)
9. TA/TU + OONA = All of you (3M)
10. TA/TU + NA = All of you (3F)
11. TA/TU = She (1F)
12. TA/TU + EENA = You (1F)
“Jadzaa” is Huwa version of FI’L meaning “He rewarded”. Although it’s in past
tense, it can also be
translated as “May He reward”. The past tense is just showing how a number of du’as
are stated.
The word “Allaahu” is in Raf’ form and it’s after the FI’L, so it can replace the
“He”.
So the meaning is: “May Allah reward you with goodness”
Memorize pg. 45 & 47!!!
PRESENT TENSE
Normal version = Yansuru; Yansuraani; Yansurna
Light version = Yansura; Yansuraa; Yansurna
Lightest version = Yansur; Yansuraa; Yansurna
: You’re sad
: Don’t be sad
##Vocab##
: You study
: You struggle
: You teach
: You learn
: You listen
Q #2
Translate this!
This actually comes from “Antum Nasartum” with an attached pronoun “Haa”
All past tenses in page 39 remains the same when being attached with pronouns,
except “Antum
Nasartum”. The Arabs (in the BBQ) decided to add “oo” after the “tum” for coolness.
So the meaning of above sentence is “you all helped her”
This also applies to any FI’L (both past & present) in “antum” version, which ends
with “tum”
Q #3
So, from above explanation, we recall that the attached pronoun “Ka” is in Nasb
form.
Q #4
Q #5
“Yarfa’u” means “he raises”. But the “he” got replaced by “Ibrahiimu” (as the
outside doer).
In this Ayat, “Isma’il” appears at the end of the ayat in Raf’ status.
Meaning that Isma’il is also in fact the doer of this act, replacing the “He” in
“He raises” as well.
So the meaning of this ayat will be: “Ibrahim and Ismail raise the foundations from
the house”.
Notice that all of the words have the same SHAPE, except “Sami’a”.
It does not belong there, because it has a different shape with the other words.
Notice that all of the words have the same CONTENTS, by having ﻡ ﻝ ﻉin each of
them.
In Example #2 every word has different SHAPE, but same CONTENTS.
In example #1 every word has different CONTENTS but same SHAPE.
Memorize!!
BAYYINAH DREAM INTENSIVE QUR’AN ARABIC LESSON
DREAM INTENSIVE 3
Akhbara : He informed
Yukhbiru : He informs / He will inform
Ikhbaaran : To inform
Asyrafa : He honored
Yusyrifu : He honors / He will honor
Isyraafan : To honor
A’lana : He announced
Yu’linu : He announces
I’laanan : To announce
E.g. #2
means “one who does syirk”, that’s where you get the word “Musyrik”
from.
HOMEWORK
Get super solid memorization of past tense (pg. 33) and Present Tense (pg. 39) for
below words!!
Hint: “Aslama” is for Past Tense and “Yuslimu” is for Present Tense.
E.g.
We recognize that this is a past tense, and we know that this is in “Anta” version.
Let’s change it
back to Huwa version to be able to recognize the entire family (Past, Present and
Masdar):
The sentences highlighted in red are the sentences that you cannot add
“something/someone”
right after the act/verb.
These red verbs are called Intransitive. And, Transitive is exactly the opposite
(when you are able to
add someone/something right after the act).
Intransitives are usually words that affect you (yourself) directly, like something
actually happened
to you. Your action and the impact of your action was first and foremost on you.
And your action is
not directive towards someone/something.
Transitives are actions pointing outwards, which affect something/someone else.
Notice that the last letter is off limits because the last letter will change based
on what we’ve
learned on pg. 33 (Past Tense Chart)
CAN PASSIVE PAST TENSES HAVE OUTSIDE DOER?
IT CAN HAVE OUTSIDE DONE TO
Example:
“Zaydun helped”
MEMORIZE!!
FIRST FAMILY – ACTIVE LINE
POP QUIZ
1. R3MC
2. J1MC → J1FC (Broken Plural)
3. N1MC
4. NJ3FP
5. RNJ1FP → RNJ1MP (Alif Maqsoora doesn’t always make a word Feminine)
A person being taught is ISM MAF’OOL. But it can be in any status in a sentence.
Example:
The person being taught sleeps during the class (Raf’) → doing the act of sleeping
POP QUIZ
1. HOJ, HOJ → HOJ & HON (long distance), The “La" in Lahafidziina is not HOJ (If it
was, it would’ve
been “Li” not “La”. It’s the “La” for emphasizing)
2. MMI
3. HOJ, MMI → HOJ & Mawsoof Sifah (J1MP)
4. Mawsoof Sifah (N1MC)
1. Before Lafii
2. After Anaa (Robbukum & Al-a’la is Mawsoof Sifah with R1MP, meaning: “I am Your
Supreme/Highest Master”)
3. After Wallaahu
4. After Assaa’atu
DAY 5 – 5 Nov 2020
1st FAMILY: ASLAMA (AF’ALA)
Note for Amr, only Aslama family can have “a”/fathah on the helper alif in “Aslim”
We’re now done for the 1st FAMILY, the ASLAMA family.
Which means actually in formal Arabic the name of the 1st FAMILY (Aslama) is called
the family of:
And the name of the 2nd FAMILY (‘Allama) is called the family of:
FAMILY is the SHAPE explained in the SARF concept, in which the ROOT LETTERS are
the CONTENTS.
This comes from the Aslama (Af’ala) family with the original Huwa version: A’mana
Arabs don’t want the hiccups, so they made it like this instead: Aamana
So does its Masdar, which was made without hiccups: iimaanan (instead of i’maanan)
This is one of the examples of irregularities which will be discussed in later
topic.
Sometimes in Quran the hiccups are totally removed to become:
Aamana Yuuminu iimaanan Fahuwa Muuminuun
Note that any ROOT LETTERS can be put in any FAMILY. But WHY?
What does the SHAPE/FAMILY do to the meaning?
When things come from the certain family, NOT ALWAYS but MANY TIMES:
1. ASLAMA (AF’ALA)
Things happen to something/someone else (transitive), and it happens
immediately/altogether.
2. ‘ALLAMA (FA’ALA)
Things happen to something/someone else (transitive), and it happens
overtime/process.
3. JAAHADA (FAA’ALA)
One side is struggling against another side, some kind of conflict (1 v 1).
Let’s take example for number 1 & 2 above from this root letters:
(Knowledge)
In ASLAMA family becomes:
Note that the meanings in both family above have something to do with their root
letters →
knowledge.
→ “He Fought”
→ “He Argued”
→ “He debated”
→ “He consulted”
is used as opposed to
Both of them means “She locked”. But some scholars say that the ALLAMA family was
used in this
Surat to reflect many doors/locks to be locked (not done immediately/altogether),
to prevent Yusuf
from escaping the Minister’s wife.
In Surat Al-Munafiqoon:
Because their PRESENT TENSE starts with “YU” and have “I” sound in the middle:
1. The present tenses start with and has (i) sound on the 2nd last letter
( letter)
2. All ISM FAA’ILs in all the big 8 families have “MU” beginning and
3. The ISM FAA’IL is made by taking the from the present tense and putting
there instead
along with tanween at the end.
5. The PRESENT passive (2nd word in line two) in all families is always dominated
by U-U-A sounds,
and keep the last letter.
6. The ISM MAF’OOL is a copy of #5 except with a instead of and a tanween at the
end.
7. The commands for ASLAMA, ‘ALLAMA and JAHAADA families can be made quickly by
using the
10. Quick way to make forbidding FI’L for family is to take the
command and add an
extra
And Here are the last 3 families in the 3rd GROUP, find their similarities
(Starts with “I” followed by sukoon and the rests are fathah).
Additional Notes:
Not an ISM because it is light with no GOOD REASON. (Not a proper names of places,
partly flexible,
mudaf-mudaf ilaih, one being called and not an absolute no)
Not a PAST TENSE because the ending sound doesn’t match with PAST TENSE chart
It could be a PRESENT TENSE since it begins with Alif.
Not a COMMAND because command should be in lightest form (sukoon).
That’s why the meaning of above sentence is: “We worship only You”
be
And from the lightest version, we can convert it to command and become
By the way this is not a command to Allah, the context tells us we use a command
form to beg Allah.
Side Note: “Ihdi” cannot be present tense because present tense’ “Alif” always come
with a
“Hamzah” on top of it.
QUIZ
Determine the family of the word being given by UNAK, fill in the family number.
→ 4
→ 2
→ 10
→ 7
→ 5
HOMEWORK!! TAKE ANY ROOT LETTERS AND YOU SHOULD BE ABLE TO COMFORTABLY PUT THEM
IN ANY SHAPES/FAMILIES
That being said, you can have exactly same words in PAST TENSE form but have
different words in
PRESENT TENSE form, and vice versa.
For instance, in Surat Al-Fatihah, which family does “Na’budu” come from?
VS
(To worship) (To become a slave)
Or, example of the same letters in PAST TENSE, but different in PRESENT TENSE:
VS
(He calculated) (He assumed)
You will have to open ARABIC DICTIONARY to get the answer right (ARATOOLS.com or
ALMAANY.com)
So the full list of the families above (incl. Masdar, Ism Faa’il, Ism Maf’ool and
their passive lines):
This family does not have passive line (intransitive), just like “Inqalaba” in
one of the previous Big
families. The meaning itself sounds so passive that it doesn’t make sense to
make passive line of
these words.
- Except for Karuma Family, in which the ISM FAA’IL can be generated by inserting
the root letters
into
But because it sounds so lame, the ARABS thousands of years ago changed it to:
is a PRESENT TENSE because of the “Ya” beginning and “Oona”
ending in
lightest form (that we don’t know the reason yet).
Bring this word back to Huwa version: , and check is there any PRESENT
TENSE in certain
family.
It matches with , so SARF-wise this word comes from the TA’ALLAMA family.
But also sounds like from the family. So which one is it?
And from the Dictionary we know that this word is actually from the
family.
And because the Harf of Lightest makes the word after it lightest, it became
But where does come from?
Btw, that’s why when we congratulate someone having a new baby we call it
So from the full SARF lines we know that is the passive form of in
lightest form.
Analysis #2
from the KARUMA family, means “He came close”. But in the IQTARABA
family it becomes
That’s why has a hyperbolic meaning: “They held on tight/for dear life”
Analysis #3
Ya beginning + Oona ending is an easy give away that this is a PRESENT TENSE.
&
To determine which family does this word come from, let’s check it through the
Dictionary
(ARATOOLS or ALMAANY) and search for the root letters as the keyword.
From the Dict. we know that this come from the family.
Command FI’L:
or
Since it can perfectly match with IQTARABA and INQALABA families.
The rule is if you see a “ta” in the word, it will definitely be IQTARABA.
But if you see no “ta”, then it is INQALABA.
at the beginning of the FI’L will turn it into a question. So basically above
examples are 2 words.
Exercise Section 2 no #7
Since the 2 “nun” are together, we can comfortably say that with a “shadda”, and it
becomes:
At the end of the surat Allah brought us so close to those people that He made us
feel like we are
those people – we’re on that ship and we are begging Allah.
This is like the Qur’an is changing the camera angles time to time; First the
camera sees you close
enough and it sees the land and the sea (2nd person), then the camera shows that
the ship is going
far and further away. Then there’s a drone view when the ship is tossing and
turning because of the
rough wind (3rd person). Then there’s a zoomed-in camera and it shows your own
hands praying and
begging for Allah’s mercy (1st person).
The Iltifaat in these 2 ayats is the switch from Past tense to Present tense.
The past tense was used to describe that the action was only done once, by mistake.
Because in
language, past tense refers to something that happens once.
And the present tense in another ayat, can mean that the action is done over and
over again
(multiple times), on purpose.
The root letters means “knowledge”. So each family with these root
letters has
something to do with knowledge. In each family, the word knowledge has been
transformed, and a
new meaning has been created.
If you want to know the very basic meaning of a group of root letters, then you
should go to the
small family, because the small family is the base meaning (basic meaning of these
3 letters).
The small families which we learned 2nd, are actually the starting point.
E.g. SMALL FAMILIES ASLAMA ‘ALLAMA TA’ALLAMA ISTAGHFARA
1.
He knew / He He tried to
find
found out He informed He taught He learned out / He
inquired
2.
He died He killed
3.
He sat He seated
4.
He/It came He/It brought
down down
5.
He heard He made
somebody listen
6.
7.
He made
He understand somebody
understand
8.
He made
He felt
someone feel
E.g. SMALL FAMILIES ASLAMA ‘ALLAMA TA’ALLAMA
ISTAGHFARA
9.
He made
He was safe He totally
someone safe /
He surrendered surrendered
10.
He committed
He slaughtered
genocide
11.
He totally locked
He locked
up
OBSERVATIONS:
A LOT OF TIMES (NOT ALWAYS):
1. In the SMALL Families, it could be that something is about you. But in the
ASLAMA family it
pushes the meaning to somebody else → become extra transitive.
E.g. #1 He knew vs. He informed
Knowledge came to you in “He knew”, but you gave knowledge to somebody else
in “He
informed”. In a sense that it is directed towards you in SMALL families, but
then it got
pushed out to somebody else in the ASLAMA family.
E.g. #2 He died vs. He killed
You push the death to somebody else in “he killed”.
2. The word from one family can totally mean different things/meanings too.
E.g. #9 He made someone safe / He surrendered
So one meaning of is “He made someone safe”, and the other meaning
is “He
surrendered”.
3. The shadda in ‘ALLAMA family can intensify the word from both SMALL or
ASLAMA family.
Scholars of Balagha also argue that the shadda can have the effect of
talking about
something happening multiple times, just like the letter is happening
multiple times
(repetition).
E.g. #6 He killed → He massacred
Because of the repetition of killings
E.g. #10 He slaughtered → He committed genocide
Repetitions of slaughtering, this is the word used in the Quran for Fir’aun
when he was
slaughtering the children of Israelites (hundreds of thousands of people
slaughtered).
E.g. #11 He locked → He totally locked up
Repetition of locking somethings, this is the word used in the Quran for
Yusuf A.S. story.
E.g. #1 He informed → He taught
Repetition of informing somethings to someone in certain period of time is
called teaching.
So the multiplicity of the act of informing is captured in the shadda and
that’s the
fundamental component of teaching, repeating yourself. And the philosophy
of teaching is
captured inside the ‘ALLAMA family.
NASARA
FORBIDDING
SAMI’A
FORBIDDING
FATAHA
FORBIDDING
DOROBA
FORBIDDING
HASIBA
FORBIDDING
KARUMA
FORBIDDING
ASLAMA
FORBIDDING
‘ALLAMA
FORBIDDING
JAAHADA
FORBIDDING
TA’ALLAMA
FORBIDDING
TASAA’ALA
FORBIDDING
INQALABA
FORBIDDING
IQTARABA
FORBIDDING
ISTAGHFARA
FORBIDDING
HOMEWORK!! DEFINE WHICH FAMILY ARE THESE WORDS FROM SURAT AL-MUNAFIQOON.
GENERATE ALL 6 COMMANDS & FORDBIDDINGS FROM THEM.
→ ASLAMA
→ SAMI’A
(Be careful)
DAY 10 – 22 Nov 2020
ANALYSIS ON SURAT AL-BAQARAH:221
2 different families were used for a same group of root letters in this surat:
Remember that the switch from SMALL family to ASLAMA family can push the meaning to
someone
else (extra transitive).
In the first word, Allah commands men to not marry idolatrous women. Men are being
commanded
that “you have the choice and the responsibility to marry someone rightly”.
In the second word, Allah commands men (again) not to marry someone off to
idolatrous men. Allah
put the responsibility on every man of the household and told them “Don’t you make
them marry a
musyrik man, and don’t you allow for that to happen”
In both words, Allah implies the responsibility of man in the household to not
marry musyrik women
and to not marry the women in the family off to musyrik men.
Now you know why are you learning the families in SARF, because each of them
doesn’t mean the
same thing.
is a past tense.
If this word is combined with PRESENT TENSE afterwards, it will have a meaning of
Past continuous.
Something that happened in the past, but it kept on happening.
Analysis #2
Analysis #3
is a lightest HARF which makes the FI’L after it become lightest (including
the “Tasma’”)
Analysis #5
Analysis #6
HOMEWORK!! Read all 9 days’ transcript from Intensive 1 and read the full analysis
of Surat Al-
Munafiqoon:1
BAYYINAH DREAM INTENSIVE QUR’AN ARABIC LESSON
DREAM TEXT BOOK SECTION 1 – NAHW
5 SPECIAL ISMs
These ISMs are special because of their LIGHT FORMS. Instead of just getting rid of
the tanween,
each of them has an additional letter to it to prolong the sound.
→ Possessor of
→ Mouth of
DAY 2 – 1 Dec 2020
POP QUIZ (PRONOUN)
1. I? Ana √
2. She? Hiya √
3. Both of them? Huma √
4. You all? Antum √
5. You women? Antunna √
5 SPECIAL ISMs
→ Father
RAF’
NASB
JARR
“My Father”
Here’s the tricky one. When attached pronoun of being added after this
special ism, we can’t
tell anymore whether the ism is in Raf’, Nasb or Jarr form, because the last
harakat gets eaten up by
the sound of the attached pronoun. So basically this attached pronoun makes the
word before it
become non-flexible. Only the context will tell you whether it’s in Raf’, Nasb or
Jarr form.
And it is after the word which is a Past Tense in Hiya form meaning “she
was destroyed”. This
is a valid Outside Doer situation. And remember that Body Parts in Pair gets
treated as Singular
Feminine, which is why the Hiya form was used.
Special ISM #2
→ Brother
RAF’
NASB
JARR
“This is my brother”
The same situation appears again in Surat Yusuf where we cannot identify the status
of this special
ISM because the last harakat gets eaten up by the sound of the attached pronoun.
Remember that Non Arabs-Names are Partly Flexible, that’s why after the HoJ the
word “Yusuufa”
is still in Jarr form even though it cannot show it.
And also remember that Human Broken Plural can be treated as 1F or 3Reality, in
this case is
1F/3M.
Special ISM #3
→ Possessor of
RAF’
NASB
JARR
This special ISM doesn’t have Heavy form; hence it is always in Light form, because
this special ISM
is always act as Mudhaf.
But we also know that is an IDHAFA fragment (ISM + Pronoun) meaning “My
father”
How to tell the difference between these 2 conditions?
If the word after it is JARR, then we know it’s the LIGHT FORM
e.g.
But If the word after it is not JARR, then we know on its own it’s already an
IDHAFA fragment (My
father)
POP QUIZ (PRONOUN)
1. They? Hum √
2. He? Huwa √
3. You two? Antuma √
4. Them ladies? Hunna √
5. You Mariam? Anti √
has another PLURAL form, and they also always act as Mudhaf, hence always in
Light form.
Plural (BP)
RAF’
NASB
JARR
Note that even though it is written “Uuluu”, the Arabs decided that the first “waw”
should be
ignored when you say it.
CHAPTER 2 TEXTBOOK
Every ISM has 4 Properties, i.e. STATUS, NUMBER, GENDER and TYPE.
Instead of saying STATUS, from now on we will call it:
Instead of saying NUMBER, from now on we will call it:
When you find a sentence with no FI’L, then the word should be in RAF’ status. That
is why the RAF’
is also known as the Default status. Because there is no reason for the ISM to be
put in another
status.
e.g. #1
“Alhamdu” is in RAF’ status because there is no FI’L in the sentence.
So if there is no FI’L, there will be no FAA’IL.
In other words, we can say that RAF’ happens for 2 main reasons:
1. It serves as the FAA’IL
2. Default status, when there is no reason to change it because there is no
FI’L.
e.g. #2
Both words are in RAF’ status because there is no FI’L. And because there is no
FI’L, we have to look
for a reason why the word “Allaahu” should be anything other than RAF’, which there
isn’t one, so
it’s RAF’. The same goes for “Akbaru”, it has no reason to be anything other than
RAF’, and it’s not a
detail, so it’s RAF’.
Instead of saying in RAF’ status, from now on we will call it:
This is actually from the ISM MAF’OOL from the FATAHA family, with root letters
RAFA’A
For example in
We can say that the word “Alhamdu” is in RAF’ status, or is Marfoo’.
So, RAF’ is a status. But Marfoo’ is label of a word in that status.
e.g. #1
Since there is no FI’L and no FA’IL in this sentence, there will be no details.
e.g. #2
Allah created the skies and the earth with purpose/justice
First step is identify the FI’L → and identify the FAA’IL → the word
And the rest of the sentence will be the DETAILS in NASB status, although if we
break it down
fragment by fragment you can see JARR MAJROOR at the end but act as the DETAILS of
the
sentence.
e.g. #3
Since the rest of the sentence is MAF’OOL, now you can identify the MAF’OOL →
So in this sentence you have FI’L, FAA’IL (Outside & Inside) and MAF’OOL.
e.g. #4
Identify the FI’L → and identify the FAA’IL → Huwa (inside FAA’IL)
So the MAF’OOL →
SO, WHAT’S THE DIFFERENCE BETWEEN MANSOOB AND MAF’OOL SINCE BOTH OF THEM ARE
DETAILS?
Example of a word as FAA’IL and ISM FAA’IL at the same time in a sentence (Surat
Yusuf:70)
We’ve learned that there are 2 main reasons for a word to be in JARR status, when
it got beat up by:
1. Mudhaf (and it acts as its Mudaf Ilayh)
2. Harf of Jarr
In addition to the above, a word can also be in JARR status because it acts as a
FOLLOWER.
In Arabic, FOLLOWER →
Like an Adjective that follows its Noun.
e.g. #1
The HoJ “bi” makes the word after it (“ismi”) MAJROOR, which then acts as a Mudaf
for the word
“Allahi” so that it also become MAJROOR.
But the words “Arrahmaani” & “Arrahiimi” are MAJROOR because they act as Sifah and
are matching
their Mowsoof, the word “Allahi”. Sifah acts as a FOLLOWER of its Mowsoof.
There are other FOLLOWERS like Sifah, and Sifah is one of them.
e.g. #2
We know that the word “Assamaawaati” is MAJROOR because it acts as Mudaf Ilayh. But
“Alardhi” is
MAJROOR because of the “waw”, meaning “and” (not the “waw” from HoJ).
The job of this “waw” is to make the next word follow the same status as the word
before it. So
“Alardhi” became MAJROOR because it is a FOLLOWER of “Assamaawaati”.
So in other words we can say that is a secondary reason why a word is MAJROOR.
e.g. #3
“Certainly I, I have clung to my Master and your Master”
These are words of Musa AS when he spoke to Fir’aun and his armies when they were
threatening to
kill Musa AS.
The “waw” here is also not a HoJ, but a “waw” which means “and”. That’s why the
word “Robbikum”
is MAJROOR, following the status in the word “Robbii”.
This ayat means My God has authority over me and over you as well.
LIGHT VS HEAVY
Default form (starting point) of an ISM is Heavy form.
Discussions of Light and Heavy are still under the subject of STATUS (sub-topic).
Discussions of Light & Heavy when a word has an → irrelevant
Because the main reason we learn the Light form is to find the Mudhaf (out of 3
other reasons), and
when a word has an on it, then it’s not going to be a Mudhaf (become
irrelevant).
That’s why when there’s an on a word, then we don’t really care about the Light
and Heavy
questions anymore.
+ word ends with tanween = X
+ word ends with =√
FLEXIBILITY
Same as Light & Heavy, Flexibility is also a sub-topic under STATUS.
3 forms of Flexibility:
1. Fully-Flexible
2. Partly-Flexible
3. Non-Flexible
Instead of saying Fully-Flexible, from now on we will call it:
(ISM MOWSOOL)
The ones who (f) / the ladies who The one who /
which (f)
Aside from what we’ve learned so far, there are additional groups of ISMs that are
Partly-Flexible.
Those are ISMs used to describe Comparative/Color/Disability.
To identify this type of ISM, the pattern will be similar like:
→ Starts with and the next letter has a sookoon (note that this is not a
FI’L)
Physically disabled
Can’t Talk / Mute
(Broken leg,
missing arm, etc.)
All of the ISMs above are Partly-Flexible.
But for Comparative ISM, if you add an before it, it will become Fully-
Flexible, and the meaning
will change to Superlative.
The addition of also works for ISMs for Color & Disability, meaning it will become
Fully-Flexible
too, but the meaning stays unchanged. It will only change the TYPE from Common to
Proper.
e.g. #6
“The most authoritative of all rulers”
e.g. #7
“In the most beautiful of forms”
And as a side note, all Partly-Flexible words that got changed into Fully-Flexible
through 2 ways
mentioned above, the meaning also got changed to Superlative. But, you should pay
more attention
to Superlative words since they also have feminine form which has not been taught
by Ustadh.
Question on how to differentiate as FI’L & Comparative
Let’s take a look at the duality of this word’s meaning in Surat Al-Baqarah
Both meaning make sense when you only look at the words.
But if you go further to the rest of the ayat:
You’ll see that the word is MANSOOB. From this you know that in this
ayat cannot be
an ISM, because an ISM cannot make another ISM MANSOOB (it can only make another
ISM MAJROOR
as its MUDHAF ILAYH).
But a FI’L can make an ISM MANSOOB as its MAF’OOL. Then you know that
has to be the
MAF’OOL of the FI’L.
So the correct translation of this ayat is:
“Certainly I, I know the unseen of the skies and the earth”
Therefore, in identifying this type of word, you need to look at the whole context,
not only the word
on its own.
So the rest of the Prophets’ names will be Partly-Flexible due to this rule, i.e.
Non-Arab Names.
But there’s 1 exception to this rule: 3-letter names with sookoon on the middle
letter are Fully-
Flexible (even if they are Non-Arab Names)
e.g. Exception of Partly-Flexible Non-Arab Names: 3-letter names with sookoon on
the middle
(become Fully-Flexible)
And other times you have girl names like “Aisyah”, “Fatimah”, “Zaynab” & “Widaad”
that cannot be
converted into boy names, or you simply don’t find the boy name version of them.
This is called
Unique Names, and they are Partly-Flexible.
Conversely, there are also boy names that you’re not able to turn them into girl
names like “Nu’maan”,
“Uthmaan”, “Ubaydah” & “Thalhah”. These are also Unique Names, hence Partly-
Flexible.
e.g. #2 Inconvertible (Unique) Girl Names: Partly Flexible
The exception of the 3-letter names with sookoon on the middle letter also applies
to this category.
But then why (Egypt) is valid for this exception but still treated as
Partly-Flexible?
“Don’t I alone own the Kingdom of Egypt and these rivers, they flow from under me?”
We know that the word “Misra” used here is MAJROOR because it serves as MUDAF
ILAYH, but it
cannot show its status because it’s Partly-Flexible.
e.g. # Fully-Flexible used in the Qur’an (Musa AS’ speech) after Fir’aun’s
was drowned and the
Israelites had escaped into the desert
From elimination process, we know that the word “Ihbitoo” is a COMMAND form in
DOROBA family.
In this scene, the Israelites were ungrateful of the food (manna wasalwa) and their
overall condition
in the desert, hence they requested Musa AS to ask Allah to give them other kind of
foods they used
to eat back in the day when they were still being enslaved in Egypt. And this was
how Musa AS
answered their ungrateful request.
e.g. #1
So from on we will say: “Rasoolu” MUDHAF, “Lafdzul Jalaalah” MUDHAF ILAYH
e.g. #2
From now on we will say: “Inna” HARFUN NASB, “Lafdzul Jalaalah” ISMUHAA
e.g. #3
From now on we will say: “Li” JARR, “Al‘alamiina” MAJROOR
e.g. #4
From now on we will say: “Fii” JARR, “Yuusufa” MAJROOR
e.g. #5
From now on we will say: “’An” JARR, “Annabai” MAJROOR; “Annabai” MAWSOOF,
“Al’adziimi”
SIFAH
e.g. #6
From now on we will say: “Inna” HARFUN NASB, “Al insaana” ISMUHAA; “Fii” JARR,
“Husrin”
MAJROOR
Side note about Oath: 4 ways of saying “I swear by Allah”
Oath
Oath by Allah (said by Ibrahim AS when he was being made fun of by his
fellow villagers who
worship idols while he was talking about there is only 1 God)
“The scriptures
of Ibrahim and Musa”
What interesting is, in Jewish tradition you’ve got the Old Testament/Taurat which
is made up of 5
books. And, the afterlife is almost nowhere in the books, like it’s not there.
Which is epic! Because Allah says that this was already given in the scriptures of
Ibrahim AS and Musa
AS. Allah says it’s there, but when you read what they have with them, it’s not
there.
And when you study Musa AS in the Qur’an, he’s always talking about the afterlife.
But when you
study Musa AS in the Bible, he’s almost never talking about the afterlife. It’s
crazy! Like they removed
most of the discussions about the afterlife from that entire story. And Allah
brings it back.
That’s why Allah says , because “inna” means there’s no doubt about it. And
afterwards, Allah
also uses in the same ayat to even emphasize it more. Because some people were
like “really??”
yes really, this truly is in the earliest scriptures.
So that’s why Allah used and together (2 stressors) in the same ayat.
But what exactly the main purpose of 2 stressors being used together in the same
ayat?
To get the idea on its purpose, take a look at this example of Q & A dialogue:
Now if you pay attention to above things when you’re studying the Qur’an, it tells
you who you’re
talking to and what they’re thinking.
Further in Balagha studies, when you’re learning the grammar, you’ll also learn
what does an ayat tells
you about the audience and the thinking of somebody. And you’re supposed to figure
out to whom
Allah is talking to from the way Allah is talking in the Qur’an.
As though Analogy
e.g. He’s fast as though he’s a
rabbit
Because Reason
This is Harf of Nothing, the meaning is still “However”, but no grammatical impact
to the word after
it.
As mentioned before, one of the meanings of is “so that”, but there’s also
Light Harf for Present
Tense which has the same meaning, i.e. meaning “so that”.
So what’s the difference between these two? Let’s take a look at below examples in
the Qur’an.
e.g. #1
The translation would simply be: “So that you will have taqwa”
e.g. #2
In this ayat, Allah wants us to do fasting ……… you will have taqwa.
Since this HoN has 3 meanings, the translation will have to look at 3
possibilities:
“So that you will have taqwa”
“Hopefully you will have taqwa”
“Maybe you will have taqwa”
So since this HoN have 3 meanings that it is not a guarantee if you do fasting then
you will have taqwa.
Unlike the Light Harf which indicates a guarantee by only having a “so that” as
its meaning.
Doesn’t matter what surat in the Qur’an, it’s talking about one of the things above
from surat Al-Asr.
So Surat Al-Asr is like a seed and the rest of the Quran is the tree.
SPECIAL MUDHAF
Words that always appear as MUDHAF but do not necessarily create the meaning of
belonging/possession
Almost sound like (since they don’t make any sense on their own), but
they’re not.
e.g. #1
under the tree in front of the tree after
the tree
Notice the rules of above examples. They still follow the rules of IDHAFA, but
there’s no “of” in the
translations, since SPECIAL MUDHAF does not create the meaning of
belonging/possession.
e.g. #3
From under the tree
Notice that the Special Mudhaf got beat up by the HoJ and became
MAJROOR.
e.g. #4
Gardens, from right underneath her/them the rivers flow
→ Before them
e.g. in Ar-Rum:4
There are some SPECIAL MUDHAFs that are not TIME or PLACE (not DHARF).
They can be in any STATUS and can be Light or Heavy. When they are Heavy, they’re
just normal
words. But when they are Light, they’re pretty much always MUDHAF.
DAY 10 – 11 Dec 2020
POP QUIZ (PRONOUN RECOGNITION)
1. Hi? He
2. Hu? He
3. X
4. X
5. Him? They
6. X
7. Ka? You
8. X
9. Hum? They
10. Na? We
11. Ha? She
12. X
13. Na? We
14. Ka? You
15. Him? They
16. X
17. X
18. Nahnu? We
19. Him? They
20. X
→ X
Instead, the LIGHT FORM of the above SPECIAL ISMs are:
→ √
LIGHT FORM OF SPECIAL ISM #1
Singular →
Singular →
Singular →
Singular →
Singular →
GENDER
Default gender of an ISM is Masculine.
There are 6 categories of feminine words.
1. Biologically Feminine (mother, sister, cow)
And remember that COMPARATIVE ISM can also be made SUPERLATIVE by making it a
MUDHAF
(aside from adding an “al”)
→ Comparative
“Bigger”
→ Superlative
“Biggest”
→ Superlative
“The biggest of the homes”
e.g. #1
“He made the words of those who disbelieve the lowest”
e.g. #2
“The lowest of the low”
e.g. #3 3 Superlative ISMs in Surat At-Tiin. Notice how Allah owns grammar and
speech.
QUR’AN DISCUSSIONS
can also mean “closer” and can also mean “the closest”
So this is the life that is closest to you right now, because there is also a life
that is a little bit further
away (akhirat). And you’re too immersed in this closest life, that it makes you
don’t think further
away.
HOMEWORK!! Sharpen your ears to recognize PRESENT TENSE and its FAA’IL
e.g. #1
“he is greater testimony-wise”
Which we can then translate the meaning as: He is greater in terms of testimony.
e.g. #2
“I am bigger age-wise”
Which we can then translate the meaning as: I am bigger in terms of/when it comes
to age, which
simply means that “I am older”.
e.g. #3
“I am more than you children-wise”
Which simply means “I have more kids than you”
GENDER (CONTINUED)
Continuation of 6 categories of feminine words:
3. Body Parts in Pairs
e.g. #1
“between their hands”
Instead of saying “in front of you”, sometimes in the Qur’an Allah described
something that is right
in front of you as something that are “between your hands”, to illustrate
something that is so close
to you (in your face) which is impossible to ignore. Because “in front of you”
could also be far away
from you.
is shin (part of leg below the knee). This word sometime used to
describe the level of pain
being endured/experienced by someone, e.g. in Surat Al-Qiyamat
e.g. #2
“The shin intertwined with the shin”
e.g. #3
“He turns around on both his heels”
This phrase is used to describe a 180° turn, meaning to show your back to the
enemy and gearing
up to take off running in retreat. This phrase is used multiple times in the
Qur’an for somebody
who wants to retreat and run from the enemy like a coward. It’s also used for
people who wanted
to leave Islam, because they were too scared to be moslems who had many enemies
at that time.
“That is how your Master has selected you and will be teaching you from the
interpretation of all kinds
of speech and He will complete His favor on you, and He will complete his Favor on
the family of Yaqub,
just as He had completed it on both your fathers from before, Ibrahim and Ishaq”
The word “Qablu” in this ayat acts like a Brat → Non-Flexible and pretend that it
is in RAF’ form.
Whenever you find SPECIAL MUDHAF in this condition (Non-Flexible), that is actually
the proof that
its MUDHAF ILAYH has been taken away. So it is definitely not a MUDHAF for the word
“Ibrahiima”.
The effect of HoJ “’ala” is continuing from “abawayka” all the way to “Ibrahiima”
and “Ishaaqa”. So
they’re not MAJROOR because of being MUDHAF ILAYH.
Therefore, it would be grammatically incorrect if we say that “Qablu” is the MUDHAF
of “Ibrahiima”.
And if we say that this “Qablu” is a MUDHAF for “Ibrahiima” the meaning will change
too!
“He had completed it on both your fathers from before Ibrahim & Ishaq”
Which also makes no sense, because there is no mysterious father before Ibrahim and
Ishaq. In this
ayat, Allah favors Ibrahim and Ishaq, not favors fathers before them.
GENDER (CONTINUED)
A bit of Review and Additional Notes on ISMs for Comparative, Superlative, Color &
Disability
related to Gender
Remember that one of the signs that a word is feminine is when it ends with
(alif mamdooda) or
(alif maqsoora). Actually that clue is mostly/pretty much for below categories
(mostly, not all):
(alif mamdooda) → ISMs for Color and Disability (body defects) e.g.
black (f)
GENDER
ISM
Masculine Feminine
Comparative
Additional Notes on Feminine Plural and the Secret Code for Less than 10
Feminine Plural Adjective (3F SIFAH) is a sign of a Noun (MAWSOOF) that is
quantified less than 2
digits, or less than 10.
This is a secret code decided from ancient Arabs BBQ thing ☺
So if the SIFAH (adjective) used to describe the MAWSOOF (noun) is Feminine Plural
(3F), then the
MAWSOOF (noun) would also be considered as Feminine Plural (3F), no longer
considered as Singular
Feminine (1F).
When this happens, this is actually a secret code that the MAWSOOF being described
is quantified
less than 2 digits, or less than 10.
That’s why a 3F SIFAH is a sign of less than 10 MAWSOOF.
So when a NHBP is considered as 3F instead as 1F, that means the BP is less than
10.
In other words, NHBP usually have 1F Adjectives. But if you want to limit their
meaning to less than
10, then you can give them a 3F Adjective.
In this surat, Allah mentions so many of their sins, and their response is as if
they say “Ok fine we’ll go
to hell but it’ll be limited days”, but they didn’t limit it too much because they
kind of realized of their
many sins being mentioned.
In this surat, Allah mentions lesser of their sins, and their response is as if
they say “Ok fine we’ll go to
hell but it’ll be only less than 10 days”. They are more confident in this Surat
then they are in Surat Al-
Baqarah.
Ramadhan is 30 days, but how come in this surat the fasting is described as less
than 10 days?
That’s because this ayat of fasting is not talking about Ramadhan, but it’s talking
about the revelation
of fasting before Ramadhan given to Musa AS and the Jews in the old scriptures
which used to be
limited days. It was the middle 3 days of the month and Monday and Thursday in each
week, which
was limited to up to 9 days of the month.
That’s why Allah said “fasting was made mandatory on you just like it was on those
who came before
you”. Which means the law that Allah gave to the people of Musa AS was exactly the
same fasting
rules we used to have up until Ramadhan came. Ramadhan came, then the rules changed
to 30 days
in a month.
But the STATUS of this Honorary ISM will be defined by adding “at
heart” before the ,
or
Since + FI’L Mudhari’ can be considered an Idea (Masdar) and therefore an ISM,
And the STATUS of this Honorary ISM is → Jarr at heart (not actual Jarr)
So the fragments breakdown is as follows:
“Min” JARR, “Qabli” MAJROOR;
“Qabli” MUDHAF, “An Ya’tiya” MUDHAFUN ILAYHI FII MAHALLI JARR
REVIEW ON 4 PROPERTIES OF ISM (INCL. THE ADDITIONAL NEW STUFFS)
1. STATUS
1.1. Forms of Status:
e.g.
- Absolutely Not
e.g.
1.3. Flexibility:
Fully-Flex. (ending sounds and combos, both light and heavy)
Partly-Flex. (u → R; a → N; a → J):
a. Foreign Names
b. Places
c. Comparatives (but when you add AL or when they are Mudhaf → Fully-Flex &
Superlative).
Colors & Body Defects/Disability (+ AL or when they are Mudhaf → Fully-
Flex.)
2. NUMBER
2.1. Singular (ending sounds)
Pair (aani, ayni, ayni)
Plural (oona, eena, eena) → people only
Fem. Plural (aatun, aatin, aatin) → people or things
2.2. Plural because the Arabs said so: Qawm, Naas, Qarn (ending sounds)
2.3. Broken Plurals (Human → 1F or 3Reality; Non Human → 1F or 3F if less than
10)
3. GENDER
Masculine vs. Feminine
Fake Feminine:
3.1. Word ends with
→ Most words
→ Fem. Superlative. Also if it’s a 3-letter word with the 4th being
→ Fem. Colors and Females with Body Defects/Disabilities
3.2. Fem. Because the Arabs said so on pg. 36 Textbook
3.3. Broken Plurals (re-read rules from above)
3.4. Body parts in pairs pg. 35 Textbook
4. TYPE
Common vs. Proper
Proper:
4.1. AL on words (hates tanween, doesn’t hate ‘noon’ on combinations)
4.2. Names
4.3. Pronouns
4.4. Pointers (with AL they are fragment, without AL they create ‘is’)
4.5. ISM Mowsool
4.6. The one being called → becomes light no AL
If the one being called is a Mudhaf → becomes Nasb
e.g. #2 that (you fem.) → Pointing at something far (1M), talking to you
fem. (1F)
e.g. #3 that (you ladies) → Ponting at something far (1M), talking to you
ladies (3F)
This was used in the story of Yusuf AS, when the Minister’s wife was talking to her
friends (all women)
to get their attention and pointing at Yusuf AS.
This concept doesn’t apply to the 1st and 2nd row of the above table, because you
simply don’t need
to get someone’s extra attention to point something nearby.
ISM MOWSOOL
The ones who / those who The two who The one
who / which
The ones who (f) / the women who The two who (f) The one who
(f) / which (f)
Let’s observe:
He helped → Sentence
He helps → Sentence
The one who helped → Not a Sentence, the “He” as the DOER got
removed
The one who helps → Not a Sentence, the “He” as the DOER got
removed
From above observation, can take a FI’L which is on its own a sentence,
and turn it into a
Fragment (less than a sentence).
Therefore, never call the DOER. Because if you do, then you’re talking
about a sentence,
meanwhile it’s a Fragment.
This type of Fragment is called:
1 They Me
3 He You
4 All of you Me
6 They You
7 He All of you
8 They Them
9 We All of you
10 I Him
5 We You
6 They Him
Both of them (f) / Both
7 -
of you / Both of you (f)
NO. QUESTIONS DOER DETAIL
9 He All of you
10 He Him
is one of 6 SPECIAL MUDHAFs that is NOT DHARF (time & place). It means
“everything”.
But as a MUDHAF, it can have different meanings, depending on its MUDHAF ILAYH.
If the MUDHAF ILAYH is:
- Singular & Common (1C) → each and every
- Singular & Proper (1P) → the entire / the whole
- Plural & Proper (3P) → all of the
By observing the meanings above, it seems like in English the meaning when MI is 1C
(each/every) &
3P (all of) are very similar. For example, “each worshipper” and “all of the
worshippers”.
However, in Arabic there is a difference between these 2:
- Each worshipper (MI: 1C) → General, Incomplete: More will be said in
the sentence about
the MI
- All of the worshippers (MI: 3P) → Specific, Complete: More doesn’t have to be
said
But then the Hamzah got removed and the sookoon was shifted and replaced the dommah
on the
attached pronoun. So it looks like the 2 words that were previously separated
become merged into
just 1 word:
e.g. #1 →
Just to sound cool by putting sookoon in the middle.
e.g. #2 →
Sometimes the Arabs also used to replace certain vowel letter with other vowel
letter just to make
things flow smoother.
This is because the wives of Rasulullah SAW are special category of human beings.
They are like the
mothers of the believers. Allah put guidance for them that are just so unique to
them.
Why “Ahadin” was used instead of its Feminine version while this ayat is talking
about the wives of
Rasulullah SAW?
Because the Feminine version will only be used when it serves as a Mudhaf.
3 َ يْسئُلون
ك They You
4 َ ُتعِ لُ مونُ ه
ن All of you Them (f)
When َ ُهنis used for Non-Humans e.g. dogs, skies, idols (Ibrahim AS’ story), etc.,
it means that the
speaker wants to make a really big deal out of something e.g.:
It is used to express how important and massive the skies are, for us to appreciate
it;
It is used to express the closeness between a hunter and his dog;
It is used to express Ibrahim AS’ anger towards the idols, as if they are living
things.
CHAPTER 4 – ISM IN ACTION
Review on IDHAFA
Take a look on below cases, identify the difference and its impact:
ل ُأمَُةالر
ُ َِسَْ و Fragment → The nation of the messenger
ُ ُأمَ َُةالر
َلَهَِ َِذ ه
َِ سَْ و Fragment → This nation of the messenger
Recall that for a Mudhaf to be Musyaarun Ilayh, place the Pointer at the end of the
Idhafa.
This is because a Mudhaf cannot have an ال, but in the other hand a Musyaarun Ilayh
needs an ال
(because if it has no الit will be a sentence, no longer a fragment).
Note:
1. Keep in mind that Pronouns, Pointers and Ism Mowsool can never be a Mawsoof or a
Mudhaf.
2. Names of Allah are not considered as Mawsoof Sifah (even though they match in
all 4 properties)
e.g. #1 وُهَو السِ مْ يُ َعالعِ لْ يَُ م and He is the Hearing, the Knowing
e.g. #2 يَْ و َيحِ ميَْ دَي
َُحِ َالغدن
ٌّ ِ هل
م
and Allah is Free of need, Praiseworthy
The main reason that these names cannot be a Mawsoof Sifah fragment is because
they are all
adjectives. The other reason is this is actually part of Badal lesson. Meaning
that each of the
example above is actually a merged version of 2 sentences, for example in e.g.
#1, the breakdown
is: “and Allah is Free of Need and Allah is Praiseworthy”.
So َ
األْعلىis actually Masc. with root letters of: ََع ََلَ و
Which makes the original version of it is: و
َُ َاألْعل
Recall that there are 3 vowel letters in Arabic that are cousins, related to
harakaat that comes before
each of them:
َ ـا → َـ → اor ىَـ
يِ َ→ ـَْ ِ ـ َـ
ِ → ي
ي
ـُ َْ و → ُ َـ → و
َاألْع َل ُ و, the Arabs decided to replace the “waw” with
“alif” just to have
So instead of being written as
it sound better/smoother with the harakaat before it, so that it became: َ األْعلى
And that’s why even though this word ends with Alif Maqsoora, it is actually
Masculine according to
its original version of the word, and therefore this is a legit fragment of Mawsoof
Sifah.
3
ُُيحاِ وُ َر ه He Him
HOMEWORK!! Start Memorizing Surat Al-Juma’ah and Recognize Words & Fragments in it.
Question Hour
Analysis on Surat Al-Hud:81
Surat Toha:63
َْ إin this ayat is not a HoN. It’s actually an ancient Egyptian’s language in
saying “yes”.
The ن
Surat Hud:64
ِهلال
َ َ َُهِ ذَِهناقت
In this ayat, َ َهِ ذِ هis put before َِ ناقُت َ هلالbecause it is a sentence, not a fragment of
Ism Isyaarah &
Musyaarun Ilayh.
Surat Saad:1
َالذْ كِ ر
ِ آَنِذ
ِ َي وْ الُقْ ر
َِ ْ الُقْ ر الذْ كَِ ر, and that’s why it’s
Majroor.
ِ َ ِذ يis an Idhafa and also act as the Sifah of آن
Surat Al-Ahzab:13
*Notes on no. 9
Whenever a pronoun attached to a Past Tense with َ أْ نتُ ْ مas Faa’il, a
َْوgets added before attaching the
pronoun. If the Faa’il was “They”, it would’ve been ُ عِ لُ مْ َو هmeaning “they knew him”.
This rule is unique to Past Tense with أْ نتُ َْ مas Faa’il.
e.g. in the Qur’an
ثِ قْ فتُ َُ مَْ وُ هَْ م آتْ يتُ َُ مَْ وهَُ ن ِجْئتُ َُ مَْ وَنا قَت ْ لتُ َُ مَْ وُهَْ م
َ طلْ قتُ َُ مَْ وه
ُن
You all killed them You all You all
gave them (f) You all found them You all divorced
came/approached us
them (f)
In short, below are the endings of a Past Tense with “They” and “You all/All of
you” as Faa’il:
They → ـُ ْ وا or ـْ وا
You all → تُ َْ م or تُ ُ مْ وا
Review on ISMUL ISYAARAH related to Number
ُّ َأُ ْ َّولِئك
ََالرُس ُ ل
Recall that ُّ لَُُ الرسis a NHBP which can be treated as 1F or 3R. One way to find out
how it’s being
treated is by looking at its Ismul Isyaarah. So the 2 possibilities and their
hidden meanings are:
1F ُ س
→ َل ُّ ِتْ لك
ُ َالر → More quantity of
messengers (compared to 3R)
3R → َل ُّ َأُ ْ َّولِئك
ُ َُالرس → Lesser quantity of
messengers (compared to 1F)
This is a rhetorical meaning (Balagha) which will not be shown in the Qur’an
translations, but
Arabic/Qur’an students will know the difference.
CONNECTOR LETTERS
In Arabic it’s called: ف ْ َفالع
َِ ُ ُ حُ رْ و طmeaning “letters of joining”, or connector
letters.
They can carry over the STATUS of the ISMs they’re connecting to.
The most common example of connector letter is the َو, meaning “and”.
َُ ِانَافتْ حنَالَكفْت ً حَاُّ مِ بْ يًنَاِ ليْ غِ فَر َ لك ه َمْ نَ َْذ َِنبَكَ ومَاتاخرَ وُيِ تمَ ِ نْ عمتٗهَ علْيك
ِ َّٰلَالمَاتقدم
صً رَاعِ زيًْ زا
ْ َّٰلَالن
ُ َركهُ طَاُّ مْستِ قْ يً مَا ويْ ن
صصَرك
ً َصرا
ِ ويْ هِدَيك
Recall that the Light Harf َِ لmakes a Present Tense after it Light, that’s why َِ ليْ غ
ِفرis light.
But then the Light effect is being carried over by َ وand makes Present Tenses
after it to become Light
as well (highlighted in red). So, in summary there are some Present tenses that
are connected:
صَ ر
So that He forgives And He completes
And He guides And He helps
Now we know that aside from carrying over a Status of an ISM, the connector
letters (َ وin this case)
can also carry over whatever effect was going on before. But why is this
important?
That means in this case, the “so that” has to be thought about every single time
since the effect is
being carried on.
And so now we know translation-wise, that these ayats are saying:
“So that He forgives, and so that He completes, and so that He guides, and so that
He helps.”
Question Hour
Comparative ISM as a Mudhaf
Comparative ISM
ْ أ
َ ظلُ مَ أْ كثُ ر ُظل
م
َأْ كبُ ر
Worse More
Greater
- The Honorary ISM can also be formed from َ أْ ن+ FI’L MADHI (not only Fi’l
Mudhaari’)
- Any Special Mudhaf can form an Idhafa fragment with this Honorary ISM (not only َل
ِ
)قْ ب
Additional notes, َُ مْ رسِ لْينis ISM MAF’OOL from ASLAMA family, with Fi’l
Madhi “Arsala”
Plural Pair
Singular
RAF’
َْ أْ يِ د
يدا ي
يَُ د Light
NASB
ََْ يد أْ يِد ي
ي
َيد Light
َْن أْيد
َِ يدي
َيد Heavy
JARR
َْ أْ يِ د
َْ يد ي
ي
يَِ د Light
Notice that the RAF’ and JARR (for both heavy & light) forms of this word look the
same.
There are some words in Arabic that are like this, we’ll get to that later.
َت
ِ ِ َتَو ْ القِنِتْيَنَو ْ القِنت صِد ق صِ دِقْيَنَو ال ه
ِ َتَو ْ الُ مْؤ ِ مِنْيَنَو ْ الُ مْؤ ِ من َتَو ال ه
….ت
ّٰۤ
َِ َو ال ه صىم
Indeed, the Muslim men and Muslim Women, the believing men and believing women,
the obedient
men and obedient women, the truthful men and truthful women, the patient men and
patient women,
the humble men and humble women, the charitable men and charitable women, the
fasting men and
fasting women
Notice how the effect of َِان is carried on to so many words by using the
َو as ف
َ حرَفعط. It’s
connecting a series of ISMs and they all carry the same Status: Nasb.
When labeling these words, every word after each َ وis labeled as َْ مْ عُطْ وَفعل سِ لِ مْين
ْ َىالُ م
Jumlah Ismiyyah can have a FI’L in it, and so does a Jumlah Fi’liyyah which can
have an ISM in it. In
recognizing which type of sentence we’re looking at, we need to know who’s in
charge in that
sentence, is it an ISM-based or FI’L based.
A. Mubtada ُمْبتَدأ
B. Khabar خبَ ر
C. Muta’alliq bil Khabar ُمتعِ لَقبالخبَ ر
Jumlah Imsiyyah should always have a Mubtada.
It can have multiple parts, i.e. multiple Mubtada, Khabar and Muta’alliq bil Khabar
in 1 sentence.
Or it can have at least 2 parts, but important to note again that the Mubtada is
always have to be
there, i.e. Mubtada & Khabar, or Mubtada & Muta’alliq bil Khabar.
What is going to happen sometimes in the Qur’an is they are not in order.
Sometimes the order is Mubtada –Muta’alliq bil Khabar – Khabar, or Muta’alliq bil
Khabar – Mubtada
– Khabar, or even only a Khabar – Mubtada pattern.
We have to be able to spot which part is which, in order to recognize them
completely in a sentence.
Question Hour
Connector Letter in Surat Saad:12
ْ
ُْ رعْ وُ َنذ ََتقْبلُ هْ َم قْ وُ َم ُن ْ وَحَو عاَد َو ِف
َْ كذ ب َو َّالْ وتاِ د
The nation of Nuh before them lied and ‘Aad (also lied) and Fir’aun the possessor
of pegs (also lied)
Notice that the ف
َ (و) حرَفعطcarry over the Raf’ Status from قْ وَُ مto every word after
it.
And since َ قْ وُ َم ُن ْ وحis an Outside Faa’il, so the words after ف
َ حرَفعطwill also
be added to the
meanings as the Doer.
Difference between a Taabi’ and the word after a Connector Letter (Ma’toof)
Sifah follows (is a Taabi’ of) Mawsoof in 4 Properties
Mushaarun Ilayh follows (is a Taabi’ of) Ismul Isyaarah in 4 Properties
A Ma’toof Follows something before “wa” in Status only
َف → So
َْ م
ن → Whoever
Rules of Mubtada:
1. Usually it must be PROPER
2. Either they should be RAF’, or NASB because of HoN
If you see a HoN, then the HoN and its ISM together are the Mubtada
e.g. #1 ِ أُ ْ و
ََآلءََك ُهُ ََم الُ مْ فِ لُ حْ ون Those people, they are the successful ones
K َM2 َM1
There are 2 Mubtadas in this example, a Pointer and an Independent Pronoun.
Notice that:
- “Those people” and “they” are not chained to each other, that’s why they don’t
fall into one
Mubtada bucket.
- “They” doesn’t explain anything about “those people”, that’s why it is not a
Khabar.
- “The successful ones” is the information of “those people” and “they”, that’s
why it falls into a
Khabar bucket.
e.g. #2 ََِإَنهلََالُهََو الرزاُ ق
Certainly Allah, He is The Provider
K M2 M1
Notice that:
- “Certainly Allah” is a fragment of HoN + its ISM, that’s why it falls under
Mubtada bucket.
- “He” is not explaining anything about “Allah”, it’s only repeating the word
“Allah” with a
pronoun. And also, “He” is not grammatically connected / chained to
“Certainly Allah”, that’s
why it falls under another Mubtada bucket (M2).
- “The Provider” is an information about Allah, and therefore it falls under a
Khabar bucket.
5. You can have multiple Mubtada, and you can identify them by common sense.
Rules of Khabar:
1. It is usually RAF’. It is NASB only for a special reason.
e.g. #1 َصدُْ وِ ر
ُّ هلََالعِ ليََم ِ بذاَِتال
ُ
MBK K M
e.g. #2 ََالْ نساََنلِ فَي ُ خْسر
َِ ِإن
MBK M
e.g. #3 ِ الحْ مُ دِ ه
َََِّلل
MBK M
e.g. #4 ِإَنهلََالِ عْ ندََُهِ عْ لُ َم الساعَِ ة Certainly Allah, only He has the knowledge of the
hour
M MBK M
When MBK is put/moved forward, special meaning of “only” is added to the meaning.
Question Hour
َساجُ د
ِ مَ ساجد م
ِ مَ ساجد م
ِ م
R N J
َُُأسب
ََح هلال → I declare Allah perfect
ِهلال
َ ََُ ِ → ُأسب
سْبحانI declare like I declare nothing else, the perfection of Allah!
ُ َح
Notice that َُ ُأسِ ب سْبحان,
ُ is a MASDAR (idea) of the FI’L ح
And in Arabic, sometimes the Masdar is added to a Detail, to create this type of
meaning.
So the “perfection” is mentioned as a FI’L, and it’s mentioned again as a MASDAR.
This is an advanced Grammar called MAF’OOL MUTLAQ. This is something we will do in
sentence
structure, under JUMLAH FI’LIYYAH topic.
So, the complete translation is as below:
سالً ما
And Ibrahim AS responded with:
َسالم
We’ve learned in grammar that when a word is NASB, that means there must be a
reason for it to be
NASB. And one of the reasons is because there is a FI’L before it.
So the complete sentence said by the angels with an unsaid FI’L would be:
َ(ُنسِ لُ مَك َ)سالً ما → (We extend/offer) you peace
And also, from what we’ve learned so far, we know that:
FI’L is stuck in time (temporary), while ISM is not stuck in time (permanent)
FI’L has a Doer (specified/ limited doer), while ISM has no Doer (not
specified/limited to a doer)
ْ كذب
ََتالقْ وُ م → Feminine → The nation lied (more
people)
2. When a NHBP is treated as 3F (indicated by its SIFAH) then it means the quantity
is less than 10
ً 1 → أياً مَاُ مباركَ ةF (Usual) → Blessed days
ُ ?
The “Ya” with a shadda on it which is added at the end of the word is called “Ya
An-Nisbah”. This
“Ya” makes a Partly-Flex. word into a regular Arabic word (Fully-Flex.). The
purpose of this “Ya” is to
make an adjective of the noun. That’s why we see َ مِكيةas a SIFAH.
e.g. Egypt vs. Egyptian
RAF’ NASB
JARR
Egypt (place)
َ ِ مسُْ رَ ِمْسر ُْ ِمس ر
َِمْسر
Egyptian (person)
َي
ٌّ ِمسِْ رًّيا ِمسِْ ر
َِمسِْ ري
Review on Special Meaning of “Only” when an MBK is moved forward before the Mubtada
ِإَنهلََالِ عْ ندََُهِ عْ لُ َم الساعَِ ة
M MBK M
َ َِإن
هلال → Certainly Allah → Mubtada (M)
ْ خزاِئَُنالسماوات ض
َ َِواألْ ر →
Chain of Idhafa and
Harf Athf-Ma’toof →M
Recall that a Mubtada is supposed to be at the beginning of the sentence. When an
MBK is earlier
than the Mubtada, then a special meaning of “only” is added into the meaning:
َْ هلَالِ ل
َُ ََبارك
- َ َباركis Past Tense (Fi’l Maadhi) from Jaahada Family.
- The َ كin َ َباركis not an attached Pronoun but part of the root letters: ََبَر ك
- In classical Arabic, Fi’l Maadhi is also used to make a prayer/du’a. So instead
of being translated
as “He blessed”, َ َباركis translated as “may He bless”.
- Some Fi’l come packaged with a HoJ. In this case, َ َباركcomes packaged with HoJ َل
- َ نفعis Fi’l Maadhi from Fataha Family, means “He benefited”. Since in this case
is used as a du’a,
it’s translated as: “may He benefit”.
So the complete sentence is translated as:
“May Allah bless me and all of you by means of the wise Qur’an, and may He benefit
me and all of
you by means of the ayaat and the wise reminder”
HOMEWORK!! Identify and Underline all PRESENT TENSES in Surat Al-Jumu’ah & Al
Munafiqoon
ح
َُ ُِيسب → “Yusabbihu” FI’LUN MUDHAARI’; FAA’ILUHU “Maa”
→ Meaning: “Yusabbihu” is Present Tense; Its Doer is “Maa”
e.g. ِ الحْ مُ دِ ه
َََِّلل
MBK M
Recall that MBK is the additional/extra information about the Khabar. So there is
actually a Khabar
here that has not been mentioned. It could be َواِقع
(existence), َحٌّ ق (right), َ (ِ مْ لownership /
ك
property) and many other possibilities. In short, there are multiple Khabar that
are possible between
“Alhamdu” and “Lillaah”.
So aside from being too obvious, the reason a Khabar not present is because there
are maybe more
than 1 Khabar is possible. To include all the possibilities, not mentioning any 1
of them is better.
Because if you mention any one of them then you definitely excluded all the others.
But if you didn’t
mention any of them, the readers can fill in the Khabar based on his analysis of
what is possible to be
included. And sometimes Allah wants the readers/reciters of His words to wonder how
to fill in that
blank. So Allah creates curiousity in the way He speaks.
So generally when you find a M-MBK sentence, the absence of Khabar could mean that
there are
multiple possible Khabar (informations) to fill in, or sometimes it’s just too
obvious that it didn’t have
to be said.
Question Hour
Why َ خْيرin Arabic is translated as “better” when it doesn’t look like other
comparative ISMs?
Comparative
َخْيرَ شٌّ ر خْي
ر
Better Worse
َالخيُْ رَ الشُّ ر ُْخي
ال ر
Superlative The best The worst
These 2 comparatives are not written like other comparatives, because they are
exceptions. The
Arabs just wanted to make it simpler in saying these words. However, the way to
make them
Superlative is still the same.
َُهو → Mubtada → Even though it’s Raf’, but it’s not an information of
the 1st Mubtada
العِتْ يَُ م → Khabar → Recall that Names of Allah are not Mawsoof
Sifah, even though they match
in all 4 properties. This is because both
of them are adjectives, separate
Quality of Allah.
Analysis on Surat Al-Qalam:34
Note that even though َِ عندis in Nasb form, it can’t be the Ism of َ
ِإنbecause Special Mudhaf of
Time and Place (Dharf) can never be the victim of HoN (it can only be the victim of
HoJ). Recall that
the default Status of a Dharf is Nasb. So the grammatical analysis is as follows:
َِْ ِان
َٱلْ نساَن ِ لرِبِ ََهلكُن ْ وَ د
َوِانََُهعلَىذِ لََك لشِ هْيد
ََالخيِْ ََر لشِ دْيدْ ب
ِ وِانََُهِ لُ ح
ََذ
َِاَنربُ هْ َم ِبِ هْ ََم يْ ومى لخِبْير
*Words with the same color are chained/connected to each other. Different color
means break in the chain.
RED → Mubtada
BLUE → MBK
GREEN → 2nd MBK (َ يْ ومis considered as Special Mudhaf of Time and
Place-Dharf)
YELLOW → Khabar
Recall that typically a Mubtada is supposed to be Proper. But here you see ُيسًْ راis
the Mubtada but it
is Common, which means this is not a typical situation (unusual).
Later on we’ll learn that a Mubtada can be Common, but that’s only when it comes
with Harf ل, like
ً ِإََِنلْ لُ متِ قْيَنمف
in اَز ا
But in this ayat there’s no ل, it’s َمع. And a Mubtada that comes with Special Mudhaf
is supposed to
be Proper.
HOMEWORK!! Do the last homework with correct grammatical analysis and figure out
how to
correctly say it in Arabic
ََذ ِ لََك ُهََو الُ خْسراَُنالُ مِبْ يَُنوالضالاَُل لعِ ظْ يُ م That, he is in obvious great loss and great
K M M misguidance
Recall that Harf Athf " "وconnects the words to what came before them (words with
same Status or
effect), which means the additional words are still connected to the Khabar.
Therefore, they are still
fall under one bucket, i.e. Khabar.
From this example, now we know that Harf Athf also creates connection (aside from
other fragments
like Jar Majroor, idhafa, etc.).
Let’s review things a bit. In the Intensives, we’ve learned that Raf’ is the Doer.
Actually, this statement
is only applicable and correct for Jumlah Fi’liyyah. Because in Jumlah Ismiyyah,
Raf’ has nothing to
do with Doer. This is because there’s no Doer in Jumlah Ismiyyah. And in order to
have a Doer, you’ve
got to have an action. And to have an action, you’ve got to have a Fi’l. But the
moment you have a Fi’l,
it will be Jumlah Fi’liyyah.
In short, what Raf’ does in Jumlah Ismiyyah is totally different with what Raf’
does in Jumlah Fi’liyyah.
That’s why in the example of Jumlah Ismiyyah above, both Mubtada and the MBK are
all in Raf’ Status
but each of them is not a Doer.
Raf’ in Jumlah Ismiyyah is a way to recognize either the word is the Mubtada or the
Khabar. Except, a
Mubtada can also be Nasb because of a HoN affecting it.
We’ve learned that we can have multiple Mubtada. Now. Let’s take a look at below
example for
multiple Khabar.
َهلََالغُف ْ ور
ُ َوََ وهلََُالغُف ْ ور و
K M
But if the 2 Khabar were connected to each other, they will go in one Khabar
bucket, e.g.:
Surat An-Naba’:31-34
ً ِاَن ِ لْ لُ متِ قْيَنمف
ََ–ازا٣١َ
َ–حَدآىَقواْع ناًبا٣٢َ
َ–وكواِ عَباْتراًبا٣٣َ
ًوكأ
َ–سَاِد هاًقا٣٤َ
Even though they are not in the same ayat, they are still connected grammatically
to become 1
sentence.
Let’s try to find out the Khabar through this “premature” translation of the ayat:
“Certainly, success, garden and great vines and beautiful spouses and cups that are
splashing are for
the people of taqwa.”
We can say that the red words are descriptions of Jannah, so let’s substitute it
for ease.
“Certainly Jannah is _______ for the people of taqwa.”
M K MBK
The blank (Khabar) can be filled in with: created, waiting, a gift, Allah’s mercy,
reward, etc.
There are so many possible Khabar, that writing any 1 of them would have limited
the meaning. So
Allah did not mention the Khabar because there are too many possible Khabar.
And notice that in this ayat the Mubtada was delayed and the MBK was early (before
the Mubtada).
Recall that this reversed sequence creates a special meaning of “only”.
So the hidden meanings of the translation would be:
“Certainly Jannah is created/waiting/a gift/Allah’s mercy/reward only for the
people of taqwa.”
َِْاَلَح ْ مُ دِ ه
َََِّلل
َMBK M
َ ْ ِّلل
ِِه
ََاَلَح ْ مَُ د
M MBK
You use “Lillaahilhamd” when you’re confronting someone, as in “It is only to Allah
all praise and
gratitude belongs!”
But when you’re speaking naturally when there’s no
argument/disagreement/confrontation, you
would just say “Alhamdulillah”, like the way you say it in Surat Al-Fatihah.
Al-Fatihah came for all humanity, and Allah knows that even though they deny it,
there’s something
inside their hearts that will never confront the reality of “Alhamdulillah”. So Al-
Fatihah doesn’t even
establish an argument, as if there’s no argument at all, as in “All praise and
gratitude is to Allah”. Some
scholars describe Al-Fatihah as Surat of Fitrah, the surat of human nature. And in
the nature of human
being, there’s no argument that praise and gratitude only belongs to Allah. So you
don’t have to stress
the “only” and go out of your way to emphasize it, because it’s already there.
But ‘Ied is not a place of confrontation so why we say “Lillaahilhamd” out loud?
There’s a history why Rasulullah SAW taught us to say “Lillaahilhamd” out loud and
take a different
road, turns and go different ways to the ‘Ied prayer than the normal road we
usually take.
People of Mecca used to worship idols, multiple gods, angels and even demons. They
worshipped and
praised all of them. And when finally Mecca was freed from all of the syirik,
Rasulullah SAW and the
muslims had to proclaim out loud and go to streets they’ve never gone through
before, so that all
society of Mecca (who were used to do syirik) hear “Today Allah is Greater than
everything you have
ever worshipped, and today all praise and gratitude only belongs to Allah!”.
The reversed sequence was used by Rasulullah SAW because of the confrontation he
had with the
society who did syirik. So when we say “Lillaahilhamd” in ‘Ied prayer, we’re
reminding ourselves of the
victory of Rasulullah SAW over all of syiriks. So powerful.
This is why we learned Jumlah Ismiyyah and its sequencing, because it changes your
view of your
religion completely. Allah said in the Qur’an that He sent the Qur’an in clear
Arabic speech. Not only
it makes the message clear, it makes our understanding clear, but it also makes it
clear that it could
only have been from Allah. And It makes it clear that this is not just a religion,
but this is the truth.
Question Hour
What is the connection between َ مَفاًز اand ق
َ َ حَ دإِٓ ىin Surat An-Naba’:31 & 32?
ًازَاحَدآىَقَو اْع ناًبَاَو كواِ عَباْتراًبَاَو كأ
ََن
ً ِاَن ِ لْ لُ متِ قْي مف سَاِد هاًَقا
M MBK
It was explained before that all words that appear in Nasb Status in this sentence
are the Mubtada
because of the HoN and Harf Athf that connect one word to another.
ً مفand َحَدآىق. So what is the
connection between
But notice that there is no Harf Athf in between ازا
those 2 words that makes َ حَدآىقalso appear in Nasb Status?
Houses with large gardens are usually associated with houses owned by successful
people. Homes are
beautiful because of the gardens inside them.
Allah said in this ayat, right after “success” is the “gardens”.
As if success is many things, but Allah was being more specific that He started to
describe it with
gardens, and then followed by vineyards, and so on.
ً مفand
So, َ حَدآى ازاare in the same Nasb Status not because of Mawsoof-Sifah or Harf
Athf, but
ق
ً مفfurther. So there are indeed
other kinds of
because َ حَدآىقis a BAYAAN, which is clarifying ازا
followers (TAABI’) as we will learn it later.
Notice that all words in e.g. #3 are match in all 4 properties, creating a chain of
Mawsoof-Sifah-Sifah.
It is definitely not a complete sentence but more like only a Topic.
Notice that in e.g. #1 & e.g. #2 the invisible “is” appear at the the first contact
between Mubtada-
Khabar.
َِإَنهلََالُهََو الرزاُ ق
ِ ِإَنهلََالُهََو ُذ ْ َو الُقو
َتَ ِإَنهلََالُهََو الرزاُ َقُذ ْ َو الُقوَِتالمِ تْ يُ ن ت
َُ ِإَنهلََالُهََو المِتْ ي
ن
Explanation of specific style in Surat Adz-Dzaariyaat
In the Qur’an, different Surats have different styles. The Qur’an has its own
divine music. Allah has His
own style of speech, His owns style of rhyme, His own style of word play.
And what Allah does in this Surat, He mentions things that come in pairs. Sky was
paired with earth, a
pair of Jaar Majroors as 2 MBK and a pair of words as Mawsoof-Sifah in the Khabar
bucket, the same
warnings were paired, a pair of acquisitions of rebellious people to every Allah’s
messenger, a pair of
Allah’s instructions towards rebellious people, a pair of Allah’s creations (jin &
human being), a pair of
Allah’s fundamental qualities/attributes (continual provider and possessor of
power), a pair of 2
groups of people who did wrong, a pair of punishments i.e. Hellfire & Judgement
Day. This is so far
beyond poetries.
Mubtada and MBK can be considered as a Khabar for the whole sentence
We’ve previously discussed and learned below example.
ِإَنهلََالِ عْ ندََُهِ عْ لُ َم الساعَِ ة Certainly Allah, the knowledge of the hour is only
with Him.
M MBK M
If we pretend that the the words "َ "ِ إَنهلالis not there, all we have
left is:
َِعْ ندََُهِ عْ لُ َم الساعِ ة The knowledge of the hour is only with Him.
M MBK
Notice that we can consider this as a Jumlah Ismiyyah by itself, since it has its
own Mubtada and
MBK. And another way to think of it is, this Jumlah Ismiyyah acts as a Khabar fo
the whole sentence,
in which if we break it down, this Khabar consists of a Mubtada & a MBK.
5 َ ثبْ ت
ناك Nahnu (We)
Ka (You)
We …. you
ْ ب
َْ ب َالعلِ مْينِ ََضر
ِ ْ فِ للهِ ه ََّالْ رِ َبالسموَِتور
ِ ََٱلحْ مُ ََد ر
Sifah #2 Sifah #1 M ََMawsoof
MBK
َت
ِ → ِفَىالسموJarr Majroor → MBK 2
ْ
ُوله
َّا
ِ ََالِ كبِْ رياُ ََء ِفَىالسموَِتوْ لْ ر
َض
MBK 2 M MBK 1
What is interesting about the ayat is the placement of the early MBK 1, that
creates extra meaning of
“only”, just for MBK 1. The ayat is then translated as:
“Only for Him there is greatness in the skies and the earth.”
Imagine if, the MBK 2 was also early (along with MBK 1), then the translation would
be:
“Greatness is only for Him in the skies and the earth.”
This would be wrong, because the meaning would be the greatness for Allah is
limited to the skies and
the earth. It is as if that He is great but only in the skies and the earth.
We know that it is true that the greatness is only for Him, but the greatness
itself is not limited only
to the skies and the earth.
The fact is, there’s more beyond the skies and the earth that Allah didn’t tell us
about, i.e. the unseens.
So His greatness goes beyond even what we can think of in the skies and the earth.
And this is why the MBK 2 is still placed at the end, because He did not even limit
His greatness to the
skies and the earth, Subhanallah.
Muqaddam (sooner than expected)
We’ve learned enough examples of MBK or Khabar that is placed early before the
Mubtada.
If MBK or Khabar are sooner than expected, we call them َُ مقدم.
e.g. #1 ْ ُله
ََََالحْ مُ د
َM MBK
This example is a situation of:
Early MBK → ُمتعِ لَقبالخبَر ُ مقدَ م
Delayed Mubtada → َُمْبتدَأُ مؤخر
e.g. #2 َإََنِف ْ َيَذ ِ لََك لِ عْبرًََةِ لْ لُ مْؤ ِ مِنْين
MBK 2 MBK 1
Question Hour
Attached Pronoun " "أناon words end with "َ َ"ى
ََُ نْ ح + ُهدى
Attached pronoun ُهدَىَنا → ن “Our
guidance”
ُ يْ د
َعْ ويْتُل َْ وَ يْ خفىَ ي خفى
ْي
َ َْ
ُلو
يْت ْع
و
ْ يه
ِ دَ ُيزِ كْ ي ِد
Notice that they all end with vowel letters like َ ى,وand ي.
And these are their Normal forms, and in above example all of their Faa’il is َُهو.
ْ ِإََنلُ كْ ََمِف ْ ي
ًَََاألْ نعِ اََم لِ عْبرة
MBK 2
MBK 1
M
How can we define whether the Mubtada is Muakhar or not, since a part of the
Mubtada is at the
beginning and a part of it is at the end of the sentence?
Even if َِ إنis in the beginning that doesn’t mean that the Mubtada is in the
beginning, because َِ إنis
only a Harf. And a Harf is always secondary, unlike ISM or FI’L which are the main
thing. This means
that a Harf cannot decide the Mubtada, and in this case it is the ISM itself that
decides the Mubtada.
And keep in mind that Jumlah Ismiyyah is an ISM-based sentence, that’s why ISM
plays important
role here. If the ISM is delayed, then the Mubtada is delayed.
Therefore, in this example the labels are as follows:
Delayed Mubtada → َُمْبتدَأُ مؤخر
Early MBK 1 → ُمتعِ لَقبالخبَر ُ مقدَ م
Early MBK 2 → َُمتعِ لَقبالخبَر ُ مقدم
DAY 26 – 8 Jan 2021
INTRODUCTION TO JUMLAH FI’LIYYAH
Note that this is a different approach of this concept, JUMLAH FI’LIYYAH is made up
of 4 parts:
A. Action َِف َْ عل
B. Doer َفاِ عل
C. Detail َ( مْ فُعولin Nasb form)
D. Muta’alliq bil Fi’l (ُ متعِ لَقِ بالِ فْ علonly Jaar Majroor, can’t be Special
Mudhaf)
FI’L in Jumlah Fi’liyyah
All kinds of FI’L can be used in Jumlah Fi’liyyah, i.e. PAST TENSE, PASSIVE PAST
TENSE, PRESENT TENSE,
PASSIVE PRESENT TENSE, COMMAND or FORBIDDING.
Whenever you see any FI’L in Arabic, It is a Jumlah Fi’liyyah.
This doesn’t apply to Jumlah Ismiyyah, we cannot say that whenever we see an ISM
it’s a Jumlah
Ismiyyah.
e.g. #3 َُ َنصرُ كُ م
َهلَالِ ببْد ر
َعلَ نصر → َِْ ف َْ
ِف عل
َفاِ عل→َُ هلال عل
ِفا
َمْ فُعول ُ
→ َكْ م
الِ فْ علَ ِببْد ر
→ عل ُ متعِ لَقِب
ْ ِل
ِب ف
َق
عِ ا
ُمت ل
The NORMAL ORDER of a Jumlah FI’LIYYAH is: FI’L – FAA’IL – MAF’OOL – MUTA’ALLIQ BIL
FI’L (MBF).
But just like in Jumlah Ismiyyah, the order/sequence of these labels can be
anywhere in the sentence,
except: An outside FAA’IL must be AFTER the FI’L.
And, sometimes an extra meaning of “only” can be created too when the MBF is
muqaddam.
e.g. #5 آمنَاِ بِ ََهَو علْ يِ ََهتوكْ لَنا We believed in Him, and only on Him we relied
F & Fa MBF MBF F & Fa
Notice that there are actually 2 Jumlah Fi’liyyah in above example, separated by
the Harf Athf.
And Notice that the MBF in the 2nd Jumlah Fi’liyyah is muqaddam, that’s why the
meaning “only” was
created.
Notice that the MBF in the 1st sentence is not muqaddam, because we also believed
in the Qur’an,
prophets, the angels, devils, heaven, and so many other things. But when it comes
to relying, we don’t
rely on many things. We only rely on Allah alone.
َآدم → Maf’ool
َِمْ َنُتراب → Jarr Majroor of J. Fi’liyyah → MBF (can no longer be
labeled as MBK)
The purpose of referring again the Mubtada (as a pronoun) in a Jumlah Fi’liyyah
Take a look at the difference between the two examples below.
ََُّٰلال
خلق ه Allah created.
َّٰلَالخلق
ََُ ه Allah, He created.
The most common reason in doing so is the principal in Arabic called:
ََّٰلال
ُ خلق ه Allah created. → This is an answer to a Question: “Who
created?”
َّٰلَالخلق
ََُ ه Allah, He created. → This is a response to a wrong fact: “Fulan
created!”
We can say that the 1st
example is an answer responding to a curiosity, while the
2nd one is actually
responding to a false idea/allegation.
This is as if someone doesn’t know, you should tell them a Jumlah Fi’liyyah.
But if someone knows the wrong thing or giving credit to the wrong source, you
should respond to
them with a Jumlah ismiyyah.
َالرْح َم َُنعلَم الُق ْ رآن The most Loving & Caring, He taught the Qur’an.
This is a sentence responding to a false allegation.
The meaning would be different if “Ar-rahmaan” was placed as the Faa’il:
َعلََم الرْح َم َُنالُق ْ رآن The most Loving & Caring taught the Qur’an.
Which would only be a response to a curiousity of “Who taught the Qur’an?”.
POP QUIZ (PAST TENSE FAA’IL & MAF’OOL RECOGNITION)
NO. QUESTIONS DOER )َ (فاِع ل DETAIL )َ (مْ فُعول
Question Hour
No significant questions were asked.
Now we’re getting more advanced in labeling a Jumlah Fi’liyyah, and new terms are
coming.
In order to understand this concept, let’s take a look at an English example below.
Why → ُمفعوَلله
ً ِ إْ سِتْ غwas
added as a Maf’ool Mutlaq to further emphasize the act that as if he greatly asked
for forgiveness
like he’s never done it before.
َِ مفعوَلِف ْ ي.
RECAP
Details of:
Who and What → َمفعوَلِبِ ه e.g. Attached Pronoun on a Fi’l
When and Where → َمفعوَلِف ْ يِ ه e.g. Dharf in J. Fi’liyyah like َ تْح
عَ د,َقْ وق,ََت
ْ َب
How → َمفعوَلحال e.g. –ly words like quickly
(adverbs)
Why → ُمفعوَلله e.g. Reason
Stress/Extra Impact → ْ مفعوَل ُ م طلق e.g. Masdar of the same Fi’l /
similar meaning Masdar
ً نصَر نor عْ وًنا( نصَر عْ وًَناis
a different
like صرا
word
but it has the same meaning
i.e. “help”).
Surat Al Fajr has many good examples of Maf’ool Mutlaq being used in the Qur’an.
1 َ وتْأُ كُلْ و
ضارع ن
ِ ُم Antum (All of
you)
And all of you.…
2 َ وتُ ِ حبُّْ و
ضارع ن
ِ ُم Antum (All of
you)
And all of you like..
3* َض
ُ ُد كَِتٱألْ رماضَ ض ماض ْل
َِتر
ُدٱأ
ك
ُ ٱألْ ر
The earth..
4 ََِبعذابَُهأحد
ُ ضارع ُيعذ
ِ ُ مَ أحد ُم
One will…
*ت َ
َِ ُدكwas actually َُْدكت. The kasrah was there just to connect it with the next word
and make them
flow smoother, pronounciation-wise.
Question Hour
Review on Surat Al-Jumu’ah:4
Observations:
- Harf Athf "َ "وin "َّٰلال
ُ "و هconnects previous sentence to an entire new sentence.
In English, we
start a new sentence with a Capital letter. So the purpose of this Harf Athf is
just continuing the
conversation, not connecting the words grammatically.
- Notice that all of the words in "َ َِْ مْ ّٰلَالُذ َو اْ لف
ِظ اْ ي اَل َل
ْ لعِظلع
ِ ُ "و ه ضmatch in all
4 Properties, R1MP. And when
they match, we usually call them Mawsoof-Sifah. But in Jumlah Ismiyyah cases like
this, the
Mubtada’ will be separated with the Khabar. It wouldn’t be make sense to label
these words as a
chain of Mawsoof-Sifah-Sifah fragment, because they will all go in one bucket,
i.e. Mubtada’
(without a Khabar), which would be falsely translated as an incomplete part of
speech: “And Allah
the possessor of the great favor…”. Therefore, it makes more common sense to
consider them as
a Mubtada’ and Khabar, which then translated as “And Allah is the possessor of
the great favor.”
Main difference between Khabar and MBK
We’ve done enough to differentiate these two through grammar.
Let’s look at an example in Surat Al-Qadr:3 so that we know the difference by
common sense.
Notice that:
- All of the words are chained together, which means that they’ll all go in one
bucket.
- It also means that this is a big fat fragment, not a sentence.
- But If this was Jumlah Ismiyyah, there is no Raf’, which means no Mubtada’.
- And If this was Jumlah Fi’liyyah, there is no Fi’l.
This means that our actions are the understood invisible Fi’l before the ََنالرِح يَِْ م
ِ َّٰلَِال الرْح م
َِبسِْ م ه.
So we can say that this fragment is the Muta’alliq bil Fi’l (of whatever I’am
doing). Which means that
actually the Fi’l was the actual sentence, and “bismillah” is what completes it.
This is so beautiful because from both grammar and philosophical point of view,
everything we do is
incomplete until we complete it with this Muta’alliq bil Fi’l, i.e. ََنالرِح يَِْ م
ِ
َّٰلَِال الرْح م
َِبسِْ م ه.
So everything we do has to be related to the name of Allah.
That’s why ََنالرِح يَِْ م
ِ َّٰلَِال الرْح م
َِبسِْ م هis only a fragment because our actions
complete it.
And if our actions come after the “bismillah”, let’s say for example:
ُ َّٰلَِال الرْح مِ ََنالرِح يَِْ ََم أْ قَر أ
َِبسِْ م ه
Then the MBF is Muqaddam (before the Fi’l) and an extra meaning can be created. So
that we can
translate this as “It is only by the blessing of the name of Allah, The Most Loving
and Caring, that I can
read”.
So Allah purposely made it incomplete, because our action is actually the Fi’l (the
rest of the Jumlah
Fi’liyyah), and our action speak louder than the word for the action itself. And if
Allah did mention the
Fi’l, e.g. ُ أْ قَر أbefore the “bismillah”, then we would only be able to use
“bismillah” when we are
reading, not any other actions we do in our daily life. So the Fi’l was also
purposely not there to avoid
limitation in saying “bismillah” in everything we do.
ْ ب ََ
الديِْ ن٤ََ
ِ ِ اْ لحْ مُ دِ ه َالعلِ مْين٢ََالرْح مِ َنالرِ حيِْ م٣َََمِ لِ َكيْ وِ م
ِ ََِّلََلر
M
MBK
Grammatical connections by line color:
RED : Jaar Majroor
BLUE : Mudhaf – Mudhaf Ilayh
GREEN : Mowsoof – Sifah #1
YELLOW : Mowsoof – Sifah #2
PURPLE : Mowsoof – Sifah #3
PINK : Mowsoof – Sifah #4
َن ُ كَنا
َُ نْ حَُ أنَاُ ك ْن
ح
ْنت Masc./Fem. 1st PERSON
“We were”
“I was”
e.g. #1 َ
كانَ اسُ َم كاََنُهو → كان
e.g. #2 كاُن ْ َو اَ اسُ َم كاُن ْ وَاُهْ م → َو
ا
ْكاُن
So this is just like finding the inside Doer of a Fi’l, but for َ كانwhat we’re
looking for is not the Inside
Doer but the Inside Ism. Same concept, different stickers.
Let’s try an example from the Qur’an.
e.g. #3 ْ ََُّٰلََالغف
ُ كان ه َوً رَارِ حْ يً ما Allah was forgiving, loving
and caring.
K K M
Notice that the Khabar are in Nasb Status (unlike the usual Jumlah Ismiyyah we’ve
learned). This is
because whenever you find َ كانas the Mubtada, the Khabar has to be in Nasb status.
It’s kind of like
the Details, but we don’t call it a Detail since this is a Jumlah Ismiyyah. They
are simply called the
Khabar of َكان. So if we get rid of َ كانfrom this sentence, the Khabar would go back to
their normal
Status again (Raf’) as shown in below example.
e.g. #4 ْ ُّٰلََالغف
رِ وََر
َحْيرِ حْيمُ ه
م َ
َوََر Allah is forgiving, loving and caring.
K K M
Let’s try another example (not from the Qur’an).
Notice that without َكان, the Khabar is in normal state: Raf’ Status. But if there is َ
كان, the Khabar will
be in Nasb Status.
َّٰلََّالل
ُ ْ ارَاِ بْئَس مثل َِّٰلَِال و ه
ْ لْ َم يحِْ مُلْ وهَاكمثِ ل ً اَر يحِْ ماَُل ْسف َُالقْ وِ َم الِ ذْيَنكذبُْ وَاِ بايت ه
ِ َالِ حم
ْ َي ْ هد
َِىالقْ وَم ال ه
ظِ لِ مْين٥ََ
1. Chain of Mudhaf-Mudhaf Ilayh & Mawsoof-Sifah fragments as a Khabar.
2. Mudhaf-Mudhaf Ilayh, Raf’ Status as a Mubtada’.
3. Fi’l Mudhaari’ from Dhoroba family, Faa’il Huwa & Maf’ool (its type will be
defined by the meaning).
4. Fi’l Maadhi from ‘Allama family, Faa’il Hum, and a chain of Jaar Majroor &
Mudhaf-Mudhaf Ilayh
fragments as the MBF, or to be more specific: Maf’oolun Bihi fii Mahallin
Nasb (It’s in fact a Maf’ool
Bihi and it’s where Nasb was supposed to be/expected).
Qur’an Time
Surat Al-Baqarah:177
َّاِلَِلوْ اليْ وِ م
َبولِ كنَ ْ الِبَر َ مْ َنامَن ِب ه
ِ ْ َاوُ جْ وهُ كْ َم ِقبل َقوْ المْ غِ ر
ِ َالمْ شِ ر
ْ لْيس ُ َالِبراْ َن ُتوُّل ْ و
ّٰۤ
َِ َّْالِ خِ َر وْ الملىكِ َة وْ الِ كت َب والنِبّٖ يََۚن واتَى ْ الماَل علَى ُ حِبّٖ َه ذِ وَى ْ الُقْ ربَى وْ اليتمى
َِ ۚ َالرقا ََۚة
َبواقاَم الصلوَةواتَىالزكو وْ الُ مْ وُف ْ ون
ِ فى ِ وْ المسِ كْيَنواْبَنالسِبْ ي
ّٰۤ
َِلوالس اىِ لْيَنو
ّٰۤ
َََۚا ّٰۤ ّٰۤ
َصِبِ رْيََنِفَى ْ البْأس اِ َء والضر اِ َء وِ حْيَن ْ البْأِ َس ُاولىَك الِ ذْين ِبعْ هِ دِ هْ َم ِاذَا عاهدُْ و وال ه
ّٰۤ
ْ ولىَكُهُ م ُ
“Goodness is one who believes in Allah, the Last Day, the angels, the Book, and
the prophets and he
gave money against his love of it to the closest of relatives, orphans, and to
those who can’t help
themselves/the needy, those who are stuck in travel/transits, those who ask for
help, and those who
have chains around their neck, and he establish the prayers and gives zakat, they
fullfil their promises
whenever they make them, and those who are PATIENT in poverty and hardship and
during battle.
Those are the ones who who have been true, and it is those who are the righteous”
If we look at the grammar of the ayat, all of the Khabar are in Raf’ form all the
way down describing
what goodness is. But suddenly one Khabar appears in Nasb form out of nowhere:
َ ِ َْالبأ
ّٰۤ ّٰۤ
ْ َىالبْأس اِ َء والضر اِ َء وِ حْين س
ْ ِصِبِ رْيَنف
وال ه
Let’s say that you have a list of things and then 1 thing is more important than
all the others, in which
if that’s not there, none of the other things matters (that 1 thing is above all
else).
What the ancient Arabs would do is that they would have all of the things in Raf’
status but then
suddenly Nasb just to highlight it.
In this ayat, it became Nasb out of nowhere. But unfortunately this is not shown in
the translation.
Until now we’ve only learned 6 reasons of why a word is Nasb, but there are
actually 16 in total, and
this is one of them. Each one of these helps us appreciate the tone Allah is using,
the stress Allah is
using, how Allah wants us to pay attention to something over the other things. And
we can tell which
one is emphasized/stressed like that just because we’re paying attention to the
Grammar of the ayat.
K
e.g. #2 َ ُ َََََََِم َنت
ََََََال
ّٰل خلقنا ْ راب
ُه
*Disclaimer: This example is not from the Qur’an
MBF F, Fa & M. Bihi M
J. Fi’liyyah
K
Notice that the Jaar Majroor inside the bucket is classified as
Muta’alliq bil Fi’l (MBF), not
Muta’alliq bil Khabar (MBK), because the Jaar Majroor is already part
of the Jumlah Fi’liyyah.
So, even though Lafdzul Jalaalah at the beginning of the sentence is
part of Jumlah Ismiyyah,
the Jaar Majroor that is already inside the bucket of Jumlah
Fi’liyyah cannot be classified as
MBK.
َََََا
e.g. #3 ِإنَََافتْح ن لَََََك فْت ً حََََاُ مِبْ يًَنا
Sifah - M. Mutlaq MBF F & Fa M
J. Fi’liyyah
K
Surat Al-Fath:1
This is also another example of Jaar Majroor inside the bucket of
Jumlah Fi’liyyah, which is
then classified as MBF instead of MBK. And notice that there’s a
Maf’ool Mutlaq in the
sentence, followed by its sifah.
َِإياََك نْ عُب ُ د
Maf’ool Bihi Muqaddam
Fi’l & Faa’il
And from here on, we know that this is a Jumlah Fi’liyyah which translated as:
“Only You, we worship”.
َُ وَِإياَكنْستِ عْ ي
Now let’s look at the rest of the words in this ayat: ن
The Harf Athf َ وwas there just to connect the sentences, in this case it connects 2
Jumlah Fi’liyyah.
The اك
َ ِ َإيin this sentence has the same concept with the previous one i.e. Maf’ool
Bihi Muqaddam.
َ نْستِ عْ يُ نis a Fi’l Mudhaari’ with نْح َُ نas the Faa’il.
This is an irregular Fi’l from Istaghfara Family, with root letters َع َو ن
Fi’l Mudhaari’ Fi’l Maadhi
Family ِاْستْ غفَ ر يْستْ غفَُِ ر
Original َُ يْستْ عِ و
نَ ِاْستْ عون ن
Became َُ يْستِ عْ ي
َ ِاْست ن
عان
Recall that in Arabic, vowel letters ( )َو َايoften got replaced one another just to
have the word sounds
better & flow smoother. In this case, the " "وgot replaced with " "اin
Fi’l Maadhi, and got replaced
again with " "يin Fi’l Mudhaari’. This is advanced Sarf which will be learned later
on.
There are 4 things usually happen in Istaghfara Family. It is either asking,
wanting, trying or extreme.
َُ نْستِ عْ يit means that we are asking for help, or it could also mean we are
wanting for help, or
So in ن
trying to get your help and extremely trying really hard to get it.
By observing above comparison of the examples, the reasons for using Jumlah
Ismiyyah when we
could have actually used Jumlah Fi’liyyah are:
- When you used J. Ismiyyah, you mentioned the muslim both as the topic and as the
Doer;
- When you used J. Fi’liyyah, you mentioned the muslim only as the Doer;
- So J. Ismiyyah is used to stress on the muslim far more!
- J. Ismiyyah is used to prove someone wrong, and done to suggest only and only.
It’s as if: “It’s the
muslims who helped, not the musyrikin!”
- It suggests someone who didn’t qualify like X did;
- To talk to someone who needs to be assured. It’s as if: “The muslims, they did
help, don’t be in
doubt, they did that!”
e.g.
ْ إَنب
طَشرِبَََك لشِ دْيََد إنََُهُهََو ُيْ بِ دَُئَو ُيِ عْ يَُد وُهََو الغُف ْ وَُ ََرالودُْ وَُدُذ ْ َو اْ لعْ رِ ََش المِ جْ يَُد فعاَلِلمَايُِ رْ يُ د
K K K K
K M K M M K M
إنَُههَُ و → The RAF’ َ ُهوis not new information, so it’s
another Mubtada’
2nd
وُهَو الغُف ْ وَُ ر → The 2 RAF’ الغُف ْ وَُ رis new information, so it’s the Khabar
nd
Question Hour
Analysis of Surat Al-Fath:9
صيًْ ال٩ََ
ِ ِلَُتْؤ ِ مُن ْ وَاِ ب ه سْ وِ لِ ََهوُتعِ زُ رْ وَُهوُتوِقُ رْ وَُهوُتسِ َب ُ حْ وَُهُب ْ كرًَةوا
ُ ّاِل َِل
ور
ِلُتْؤ ِم ُن ْ وا َِ . Faa’il أْ نتَُْ م.
→ Fi’l in light version because of the Light Harf ل
ّاِلَِلورُس ْ وِ لَِ ه
ِب ه → Jaar Majroor as MBF. Harf Athf chains these 2 words, so
the whole chain is MBF.
َُوُتعِ زُ رْ وه → Fi’l in light version because of the Harf Athf carries over the
effect from ِ لُتْؤ ِم نُْ وا.
Faa’il أْ نتَُْ م, Maf’ool Bihi َُه.
َُوُتوقُِ رْ وه → Fi’l in light version because of the same reason. Faa’il أْ نتَُْ م,
Maf’ool Bihi َُه.
وُتسِ بُ حْ َُوه → Fi’l in light version because of the same reason. Faa’il أْ نتَُْ م,
Maf’ool Bihi َُه.
ًَ صي
ِ ُب ْ كرًَةوا ْال → Means “morning and evening” in Nasb form, Maf’ool Fiihi.
Pronoun as a Break for Mawsoof-Sifah Chain
Compare these 2 examples:
e.g. #2 َض
ِ ِ فِ َللهِ ََهالحْ مُ ََد ر َباألْ ر
ِ َبالسماواَِتور
Chain of Idhafah as Sifah M
Jaar Majroor & Mawsoof
MBK
َُ هhas the same all 4 properties with الغُف ْ وَُ رand الرِح
يَُ م,
ْ but they are not
Notice that in e.g. #1, the word ّٰلال
chained together as Mawsoof Sifah in the same bucket, only because of َ ُهوbreaks
them.
However, in e.g. #2, the word ّٰلال
َُ هhas the same all 4 properties with ض
َ َْباألر
ِ
َبالسماواَِتو ر
ِ رand they
are chained together as Mawsoof Sifah in the same bucket, even though there is الحْ م
َُدin between and
it doesn’t break the chain.
Why? This happens because unlike any other ISM, a Pronoun is a kind of break you
cannot get over.
This happens in Surat Al-Ikhlas which we’ll learn some more about it later.
َّٰلال
ُ →
1 و هst Raf’, Mubtada’
ى
َ ََّليْ هِ د → Fi’l Mudhaari’ with negation, Faa’il Huwa. Jumlah Fi’liyyah
starts.
َ اْ لقْ وَم الظهِلِم ي
ْن → Mawsoof Sifah in Nasb status, Maf’ool Bihi.
Khabar
Qur’an Time
Surat Al-A’la:16-17
ْ َرْ ون
ُّ دْ نياُ ِ بْ َلُتْؤ ث
الحيوَةالدني
لُّ ا
ْ وَة َ ١٦ََ
َالحي ا Instead, you people prefer worldly life
ْ ِاَنب
طَشرِ بََك لشِ دْيد١٢َََ
K M
ك
َ طَشرِ بْ ِاَنب → Chain of Inna + Ismu Inna and 2 Idhafa, as
Mubtada’
لشِ دْيد → Lam of Emphasis + Next Raf’ and new
information, as Khabar
ْ ََالغُف ْ وُ ر
ْ وُهو الودُْ وُ د١٤ََ
ََ
K K M
ْ َو العْ رِ ش
المِ جْ يُ دْ ُ ذ
ُي
جْ د ِ ََا ََلم١٥ََ
K K
شَ ِ ُذ َو اْ لعْ ر → Idhafa fragment in Raf’, and another new thing we learn
about Allah, as Khabar #3
اْ لمِ جْ يُ د → Next Raf’ and yet another name of Allah, as Khabar #4
َحيْۚ ط٢٠ََ
ِ ََمْ َنوَر آَِئ ِ هْ ََم ُّ م
ِ ّٰلال
ُو ه
K MBK M
َّٰلال
ُو ه → Harf Athf and 1st Raf, as Mubtada’
ْ
ِم َنوَر آَِئ ِ هَْ م →A chain of Jaar Majroor and Idhafa (Special Mudhaf + Ism),
as MBK Muqaddam
ْۚط
َ ُّم ِح ي → Next Raf’ and new information, as Khabar Muakkhar
َ → ِف ْ َيلْ وَح مْح ُف ْ وA chain of Jaar Majroor & Mawsoof-Sifah, as MBK
ظ
JUMLAH ISMIYYAH Pt. 8
Continued - Notes on what we have learned about JUMLAH ISMIYYAH:
5. Sequence/Order
b. The Natural Order is Mubtada’ (usually Proper or Common for special reason),
Khabar (usually
Common or Proper for special reason) and MBK. Any change to this order
creates special
meanings like “ONLY”.
JUMLAH FI’LIYYAH Pt. 3
Notes on what we have learned about JUMLAH FI’LIYYAH
1. The most important quality of a JF is that the FI’L is first and the FAA’IL is
somewhere after it or
inside it, NEVER BEFORE IT.
e.g. شَّٰى لَالِع باِ دَِهاْ لُ علمآَُ ء
َِإنمَايْ خ ه
ِ إنماis not ِ إن+َََما. It’s another kind of Harf which have no grammatical impact,
meaning “only”.
يْ خشىis Fi’l Mudhaari’ with Faa’il َُهو, which means we should look for an outside
Faa’il.
ْ الُعلمآَُ ءis the outside Faa’il because it’s after & Raf’.
Lafdzul Jalaalah ّٰلالَ هis Maf’ool Bihi.
“From among His slave, only truly the knowledgeable people fear Allah”
2. JF has 4 parts:
a. The Fi’l (Past, Present, Passive Past, Passive Present, Command, Forbid);
b. The Faa’il or Naa’ibul Faa’il ( نائَبالفاعلDoer or Vice-Doer);
c. The Maf’ool (Bihi, Feehi, Haal, Lahoo, Mutlaq, Ma’ahoo ُ;)معه
d. Muta’alliq Bil Fi’l (always a Jaar Majroor).
3. Sequence/Order:
a. The normal order is: Fi’l with inside Faa’il or Faa’il right after, followed
by Maf’ool, followed by
Muta’alliq Bil Fi’l.
b. When this order is disturbed, there are Special Meanings created like “only”.
َ لْيسis conjugated as Past Tense but it means “he is not” (instead of “he was
not”).
And because it’s already translated as if it’s a Present Tense, it has no Present
Tense form.
Just like َكان, it starts the same as َ ُهََو نصرin the Past Tense chart, but it will be
totally different
starting from َ ُهنonwards.
It should’ve been َ لْ يْسنif the inside Faa’il was َُهن. But we can’t have 2 sookoons
together in Arabic. So
the َ يgot removed because vowel letters are considered weak in Arabic.
To get to know all of it, we’ll have to memorize its chart.
PLURAL PAIR
SINGULAR
ُ ُهَْ َم لْ ي
سْ واُهمَالْيساَ ُهََو لْيس سا
ْي
َا
ُهل
م وا
ْ س
Masc.
“They are not” “Both of them are not” “He
is not” 3rd
PERSON
“They (f) are not” “Both of them (f) are not” “She
is not”
ستَُْ م
َْ َم أْ نتَُْ َم لأْ نُتمَالْ سُتَم اَ أْ نََتلْست
ا
سُت
ْل
َا
ُتْ م
أن َُْ
َم
ْ ل
أنت Masc.
“You all are not” “Both of you are not” “You
are not” 2nd
PERSON
“You all (f) are not” “Both of you (f) are not” “You
(f) are not”
َُ نْ ح
َنلْسَناَُ أنَالْست َن
ْسا
َن
ل
Masc./ 1st
“We are not” “I
am not” Fem. PERSON
Question Hour
The Purpose of MBK Muqaddam in Surat Al-Buruj:20
مْ َنوَر آىِ هْ ََم ُّ مِ حيْۚ ط٢٠ََ
ََ
ِ ّٰلال
ُو ه “And Allah have them
surrounded even from behind them”
K MBK Muqaddam M
Recall that MBK Muqaddam can create special meaning of “only”, but not in this
ayat. There are
different functions when something is Muqaddam, each has its own purpose.
POP QUIZ from Surat Al-Munaafiqoon:4 & 7 (Sentence Breakdown)
ُهَو ُ مْ سلَِ م
الرُ جَُل ُ مْ سَِلم
He is a muslim
The man is a muslim
لْيَس ُ مْ سِ لًَ َم ا
He is not a muslim
لْيَسِبُ مْ سلَِ م
He is definitely not a muslim
ِمان
َِ ُهمَاُ مْ سل
َِمان
ِ الَن ُ مْ سل
ِ الرُ ج
Both of them are muslims
Both of the men are muslims
ْن
َِ لْيسَاُ مْ سِلمي
Neither of them are muslims
َلْيسَاِ بُ مْ سِلميِْ ن
Neither of them are muslims at all
َُهْ َم ُ مْ سِ لُ مْ ونَ الرجاَُل ُ مْ سِ لُ مْ ون ون
ْ
ُل
ْ ِ م
ُ س
َم
ْ م
ُه
ِ
They are muslims The men are muslims
َلْ يُس ْ وَاُ مْ سِلِم ْين
They are not muslims
َلْ يُس ْ وَاِ بُ مْ سِلِم ْين
They are definitely not muslims
المْ رأَُةُ مْ سِلمَ ة ِهََي ُ مْ سِلمَ ة
She is a muslim The woman is a muslim
ًلْيسََْت ُ مْ سِلمَ ة
She is not a muslim
لْيسََْتِبُ مْ سِلمَ ة
She is definitely not a muslim
تان
َِ تان ُهمَاُ مْ سِلم
َِ تاَن ُ مْ سِلم
ِ المْ رأ
Both of them are muslim women Both of the women are muslims
ْن
َِ لْيستَاُ مْ سِلمتي
Neither of them are muslim women
ْن
َِ لْيستَاِبُ مْ سِلمتي
Neither of them are muslim women at all
ِمات
َ ِمات ُهَن ُ مْ سل
َ الِنساُ َء ُ مْ سل
They are muslim women The women are muslims
ِمات
َ لْسَن ُ مْ سل
They are not muslim women
ِمات
َ لْسَنِبُ مْ سل
They are definitely not muslim women
أْ نَت ُ مْ سلَِ م
You are a muslim
لْسَت ُ مْ سِ لً َم ا
You are not a muslim
لْسَتِبُ مْ سلَِ م
You are definitely not a muslim
َِ أْ نُتمَاُ مْ سل
ِمان
Both of you are muslims
َِ لْ سُتمَاُ مْ سِلمي
ْن
Neither of you are muslims
َلْ سُتمَاِ بُ مْ سِلميِْ ن
Neither of you are muslims at all
َأْ نتُ ْ َم ُ مْ سِ لُ مْ ون
All of you are muslims
َ لْ ستُ ْ َم ُ مْ سِلِم ي
ْن
None of you are muslims
َلْ ستُ ْ َم ِبُ مْ سِلِم ْين
None of you are muslims at all
أْ نَِتُ مْ سِلمَ ة
You are a muslim woman
ًلْ سَِتُ مْ سِلمَ ة
You are not a muslim woman
لْ سَِتِبُ مْ سِلمَ ة
You are definitely not a muslim woman
ِ أْ نُتمَاُ مْ سِلم
َتان
Both of you are muslim women
َلْ سُتمَاُ مْ سِلمتيِْ ن
Neither of you are muslim women
َِ لْ سُتمَاِبُ مْ سِلمتي
ْن
Neither of you are muslim women at all
َ أْ نُتَن ُ مْ سل
ِمات
All of you are muslim women
َ لْ سُتَن ُ مْ سل
ِمات
None of you are muslim women
َ لْ سُتَن ِ بُ مْ سل
ِمات
None of you are muslim women at all
أنَاُ مْ سلَِ م
I am a muslim
لْس ُت َ ُ مْ سِ لً َم ا
I am not a muslim
لْس ُت َ ِ بُ مْ سلَِ م
I am definitely not a muslim
أنَاُ مْ سِلمَ ة
I am a muslim woman
ًلْس ُت َ ُ مْ سِلمَ ة
I am not a muslim woman
لْس ُت َ ِ بُ مْ سِلمَ ة
I am definitely not a muslim woman
ِمان
َِ نْح َُن ُ مْ سل
We are both muslims
ْن
َِ لْسنَاُ مْ سِلمي
Neither of us are muslims
َلْسنَاِبُ مْ سِلميِْ ن
Neither of us are muslims at all
َتان
ِ نْح َُن ُ مْ سِلم
We are both muslim women
َلْسنَاُ مْ سِلمتيِْ ن
Neither of us are muslim women
ْن
َِ لْسنَاِبُ مْ سِلمتي
Neither of us are muslim women at all
ن
َ نْح َُن ُ مْ سِ لُ مْ و
We are muslims
ْن
َ لْسنَاُ مْ سِلِم ي
We are not muslims
َلْسنَاِ بُ مْ سِلِم ْين
We are definitely not muslims
ِمات
َ نْح َُن ُ مْ سل
We are muslim women
ِمات
َ لْسنَاُ مْ سل
We are not muslim women
ِمات
َ لْسنَاِ بُ مْ سل
We are definitely not muslim women
In Laysa sentences, sometimes a Ba comes on the Khabar. But even though it’s a Jaar
Majroor, it’s still
going to be the Khabar (not MBK). Note that this only happens in Laysa sentences.
This Ba is called Ba Za’ida, meaning “Extra Ba”. It’s still a HoJ but its purpose
is to put more stress on
the negation (stronger negation).
And, even though the Khabar becomes Jarr because of the HoJ Ba, the Khabar is Fii
Mahalli Nasb
(where Nasb was supposed to be).
e.g. ْن
َ َّٰلََالِ بأْح كِ َم الحاِ كِ مي
ُ ألْيس ه “Isn’t Allah the
greatest of all judges?!”
K M
ََّٰلال
ُ ألْيس ه → Lafdzul Jalaalah is the ََ اسَم لْيَس & لْيس.اسَم لْيسtogether as the
Mubtada’
And أmakes the whole sentence into Question.
َِبأْح كِ َم الحاِكِم ْين → Ba Za’ida in Laysa sentence. Jaar Majroor chained to a Mudhaf-
Mudhaf Ilayh
as the Khabar. The Khabar is in Jarr status
because of the Ba Za’ida.
Qur’an Time
Why is there no “bismillaah” in the beginning of Surat At-Taubat?
Because this Surat is completing the Sunnah of the punishments of Allah.
Because it’s the Surat of the pause of Allah’s mercy on Jews, Christians, Meccans
and the Empire
leader. Umar bin Khattab used to say that this Surat came with a sword out of its
sheath – ready to
kill. This Surat came for that purpose, but still there’s an incredible mercy from
Allah in it.
The Surat doesn’t begin with “bismillaahirrahmaanirrahiim” but at the end of the
Surat Allah mentions
that Rasulullah SAW is rahiim.
This is because Allah gave a mercy to Rasulullah SAW that was never given to
anybody before. Never
was punishment paused before. So even in the way Allah punished the Quraisy, was a
mercy through
Rasulullah SAW that had never ever happened before.
And this Surat is something to celebrate because it’s the last time in the history
of humanity that the
mercy of Allah will be paused because Rasulullah SAW is the last messenger. So when
Allah paused
His mercy for the last time, it’s because He made His messenger specially merciful.
When Rasulullah SAW came to Mecca, there are groups of people who had direct
communications
with Rasulullah SAW. Allah sent the Meccans Surats describing the nation of Nuh,
Saleh, Shoaib, Musa,
Hud, etc. Allah talked about His Sunnah (refer to above explanation).
But Allah added something to His sunnah He had never added before, because He sent
the messenger
like He had never sent before, Rasulullah SAW. Allah sent Rasulullah SAW as َ ( رْح
مًَةللعالِم ْينAllah’s act
of love and care for all nations).
In Surat At-Taubat, Allah says: “Go and travel freely in the land for 4 months, and
if you were to make
taubat it is better for you. When the sacred months are done, then execute the
musyrikin whenever
you may find them, and grab them, and surround them, and waiting to ambush them.”