A Simplified Arabic Grammar

A simplified Arabic grammar
CONTENTS PAGE
Introduction to Syntax .......................................... 4
Some important terms .......................................... 7
PART ONE: THE WORD AND THE SENTENCE ‫ اﻟﻜﻠﻤﺔ و اﻟﻜﻼم‬11
The utterance ‫ اﻟﻠﻔﻆ‬.................................... 11
The Word ‫ اﻟﻜﻠﻤﺔ‬................................... 12
The Noun ‫ اﻻﺳﻢ‬.................................... 14
The Definite and Common nouns ‫ اﳌﻌﺮﻓﺔ و اﻟﻨﻜﺮة‬........................... 16
Personal pronouns ‫ اﻟﻀﻤﺎﺋﺮ‬.................................. 17
The proper noun ‫ اﻟﻌﻠﻢ‬..................................... 19
The demonstrative pronoun ‫ اﻻﺳﻢ اﻻﺷﺎرة‬............................ 19
The relative pronoun ‫ اﻻﺳﻢ اﳌﻮﺻﻮل‬........................... 20
‫ اﳌﻌﺮف ﺑﺎل‬............................... 22
‫ اﳌﻀﺎف اﱃ ﻣﻌﺮﻓﺔ‬........................ 22
The noun in the vocative ‫ اﳌﻨﺎدى‬................................... 23
The particle ‫ اﳊﺮف‬................................... 27
Prepositions ‫ اﳊﺮوف اﳉﺎرة‬............................ 28
The Phrase and the Sentence ‫ اﳌﺮﻛﺐ اﻟﻨﺎﻗﺺ و اﻟﺘﺎم‬.................... 32
Some common governing words ‫ﺑﻌﺾ اﻟﻌﻮاﻣﻞ‬............................. 44
‫ اﳊﺮوف اﳌﺸﺒﻬﺔ‬.......................... 44
‫اﻻﻓﻌﺎل اﻟﻨﺎﻗﺼﺔ‬........................... 48
‫ اﳊﺮوف اﻟﻨﺎﺻﺒﺔ‬.......................... 53
‫ اﳊﺮوف اﳉﺎزﻣﺔ‬........................... 56
The Incomplete Sentence ‫اﳌﺮﻛﺐ اﻟﻨﺎﻗﺺ‬............................ 61
The adjectival phrase ‫ اﳌﺮﻛﺐ اﻟﺘﻮﺻﻴﻔﻰ‬......................... 61
The genitive/possessive phrase ‫ اﳌﺮﻛﺐ اﻻﺿﺎﰱ‬........................... 68
The demonstrative phrase ‫ اﳌﺮﻛﺐ اﻻﺷﺎرى‬.......................... 72
The compound/numerical phrase ‫ اﳌﺮﻛﺐ اﻟﺒﻨﺎﺋﻰ‬............................ 74
The indeclinable phrase ‫ ﻣﺮﻛﺐ ﻣﻨﻊ اﻟﺼﺮف‬....................... 76
Distinguishing marks of a Noun and a Verb ‫ ﻋﻼﻣﺎت اﻻﺳﻢ و اﻟﻔﻌﻞ‬........... 78
1
PART TWO: THE DECLINABLE & INDECLINABLE NOUN

..................................................................................................
‫ اﳌﻌﺮب و اﳌﺒﲎ‬.......................................................................... 80
What is I’raab? ‫ ﻣﺎ اﻻﻋﺮاب‬............................... 81
The Cases ‫ اﳊﺎﻻت‬.................................. 82
Def. of Al mu’rab and Al mabny ‫اﳌﻌﺮب و اﳌﺒﲎ‬............................ 84
The indeclinable nouns ‫ اﻻﲰﺎء اﳌﺒﻨﻴﺔ‬............................. 88
‫ اﳌﺒﲎ ﻋﻠﻰ اﻟﻔﺘﺢ‬.......................... 88
‫ اﳌﺒﲎ ﻋﻠﻰ اﻟﻜﺴﺮ‬......................... 91
‫ اﳌﺒﲎ ﻋﻠﻰ اﻟﻀﻢ‬.......................... 93
‫ اﳌﺒﲎ ﻋﻠﻰ اﻟﺴﻜﻮن‬....................... 97
‫اﻟﻀﻤﺎﺋﺮ‬
101
‫اﻻﲰﺎء اﳌﻮﺻﻮﻟﺔ‬
104
‫اﲰﺎء اﻻﻓﻌﺎل‬
107
Interjections ‫اﲰﺎء اﻻﺻﻮات‬
109
The Declinable noun ‫اﻻﲰﺎء اﳌﻌﺮﺑﺔ‬
114
The Partially inflected noun ‫ﻏﲑ اﳌﻨﺼﺮف‬
115
The nine aspects or causes ‫اﻻﺳﺒﺎب اﻟﺘﺴﻌﺔ‬
115
The Fully inflected noun ‫اﳌﻨﺼﺮف‬
127
Sentences located in the vicinity of governed words ‫اﳉﻤﻞ اﻟﱴ ﳍﺎ ﳏﻞ ﻣﻦ اﻻﻋﺮاب‬135
Sentences which are independent ‫اﳉﻤﻞ اﻟﱴ ﻻ ﳏﻞ ﳍﺎ ﻣﻦ اﻻﻋﺮاب‬
136
2
‫‪A simplified Arabic grammar‬‬
‫‪PART THREE: FURTHER DISCUSSION ON THE NOUN‬‬

‫ﻣﺒﺤﺚ آﺧﺮ ﻋﻠﻰ اﻻﺳﻢ‬
‫‪138‬‬
‫‪The Feminine noun‬‬ ‫اﻻﺳﻢ اﳌﺆﻧﺚ‬
‫‪139‬‬
‫‪The Broken plural‬‬ ‫ﲨﻊ اﻟﺘﻜﺴﲑ‬
‫‪143‬‬
‫‪The restricted & unrestricted plural‬‬ ‫ﲨﻊ اﻟﻘﻠﺔ و اﻟﻜﺜﺮة‬
‫‪143‬‬
‫‪The plural of a plural‬‬ ‫ﲨﻊ اﳉﻤﻊ‬
‫‪144‬‬
‫‪The collective noun‬‬ ‫اﺳﻢ اﳉﻤﻊ‬
‫‪145‬‬
‫‪The Relative adjective‬‬ ‫اﻻﺳﻢ اﳌﻨﺴﻮب‬
‫‪147‬‬
‫‪The Diminutive form‬‬ ‫اﻻﺳﻢ اﳌﺼﻐﺮ‬
‫‪150‬‬
‫‪The Root which starts with a meem‬‬ ‫اﳌﺼﺪر اﳌﻴﻤﻰ‬
‫‪153‬‬
‫‪Ismul‬‬ ‫‪Masdar‬‬
‫‪...........................................................................................‬‬
‫اﺳ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻢ اﳌﺼ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺪر‬
‫‪...........................................................................................15‬‬
‫‪4‬‬
‫‪Al‬‬ ‫‪masdarus‬‬ ‫‪sanaa’ee‬‬
‫‪...........................................................................................‬‬
‫اﳌﺼـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺪر اﻟﺼـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻨﺎﻋﻰ‬
‫‪...........................................................................................15‬‬
‫‪5‬‬
‫‪The Construed or adapted masdar‬‬ ‫اﳌﺼﺪر اﳌﺆول‬
‫‪155‬‬
‫‪3‬‬
The Numerals and Ordinals ‫اﻟﻌﺪد اﻻﺻﻠﻰ و اﻟﱰﺗﻴﱮ‬

158
PART FOUR:
165
Those words which are always marfoo’ ‫اﳌﺮﻓﻮﻋﺎت‬
165
‫اﻟﻔﺎﻋﻞ‬
166
‫ﻧﺎﺋﺐ اﻟﻔﺎﻋﻞ‬
169
‫اﳌﺒﺘﺪا‬
172
‫اﳋﱪ‬
175
‫ﺎ‬‫اﺳﻢ ﻛﺎن و اﺧﻮا‬
177
‫اﺳﻢ اﻓﻌﺎل اﳌﻘﺎرﺑﺔ‬
177
‫اﺳﻢ ﻣﺎ و ﻻ‬
181
‫ﺎ‬‫ﺧﱪ إن و اﺧﻮا‬
183
‫ﺧﱪ ﻻ ﻟﻨﻔﻰ اﳉﻨﺲ‬
186
‫اﳌﻀﺎرع اﳌﻄﻠﻖ‬
188
Those words which are always mansoob ‫اﳌﻨﺼﻮﺑﺎت‬
188
‫اﳌﻔﻌﻮل ﺑﻪ‬
189
Where omitting the governing agent is possible
189
Where discarding the governing agent is compulsory:
190
4
‫‪Pre-occupation‬‬ ‫اﻻﺷﺘﻐﺎل‬
‫‪190‬‬
‫‪The vocation noun‬‬ ‫اﳌﻨﺎدى‬
‫‪191‬‬
‫اﻻﺳﺘﻐﺎﺛﺔ‬
‫‪194‬‬
‫اﻟﻨﺪﺑﺔ‬
‫‪195‬‬
‫‪Abbreviation‬‬ ‫اﻟﱰﺧﻴﻢ‬
‫‪196‬‬
‫‪Specification‬‬ ‫اﻻﺧﺘﺼﺎص‬
‫‪196‬‬
‫‪Encouragement‬‬ ‫اﻻﻏﺮاء‬
‫‪197‬‬
‫‪To warn‬‬ ‫اﻟﺘﺤﺬﻳﺮ‬
‫‪197‬‬
‫اﳌﻨﺼﻮب ﻋﻠﻰ ﻧﺰع اﳋﺎﻓﺾ‬
‫‪198‬‬
‫اﳌﻨﺼﻮب ﻋﻠﻰ اﳌﺪح و اﻟﺬم‬
‫‪199‬‬
‫اﳌﻔﻌﻮل اﳌﻄﻠﻖ‬
‫‪200‬‬
‫اﳌﻔﻌﻮل ﻟﻪ‬
‫‪202‬‬
‫اﳌﻔﻌﻮل ﻣﻌﻪ‬
‫‪203‬‬
‫اﳌﻔﻌﻮل ﻓﻴﻪ‬
‫‪203‬‬
‫اﳊﺎل‬
‫‪206‬‬
‫اﻟﺘﻤﻴﻴﺰ‬
‫‪208‬‬
‫‪5‬‬
Exemption ‫اﳌﺴﺘﺜﲎ‬
210
Those words which are always majroor ‫ﺮورات‬‫ا‬
218
Those words which are always majzoom ‫ﺰوﻣﺎت‬‫ا‬
218
The conditional noun ‫اﻻﲰﺎء اﻟﺸﺮﻃﻴﺔ‬
219
Apposites: Those words which are indirectly governed ‫اﻟﺘﻮاﺑﻊ‬
222
Emphasis ‫اﻟﺘﺎﻛﻴﺪ‬
222
The adjective ‫اﻟﺼﻔﺔ‬
227
The explicative apposition ‫ﻋﻄﻒ اﻟﺒﻴﺎن‬
228
The appositional substitute ‫اﻟﺒﺪل‬
230
Apposition by conjunction ‫ﻋﻄﻒ ﲝﺮف‬
233
PART FIVE: THE CAUSITIVE AGENTS ‫اﻟﻌﻮاﻣﻞ‬

.................................................................................................. 23
5
Those particles which govern the noun
236
Those particles which govern the verb
239
‫أن اﳌﻘﺪرة‬
239
The verb ‫اﻻﻓﻌﺎل اﻟﻌﺎﻣﻠﺔ‬
245
The verbs of praise and blame ‫اﻓﻌﺎل اﳌﺪح و اﻟﺬم‬
250
6
The forms expressive of surprise & wonder ‫ﺻﻴﻎ اﻟﺘﻌﺠﺐ‬

254
How to negate the positive
257
How to distinguish the present tense from the future
258
The governing nouns ‫اﻻﲰﺎء اﻟﻌﺎﻣﻠﺔ‬
260
‫اﻻﲰﺎء اﻟﺸﺮﻃﻴﺔ‬
260
‫اﲰﺎء اﻻﻓﻌﺎل‬
260
‫اﺳﻢ اﻟﻔﺎﻋﻞ‬
260
‫اﺳﻢ اﳌﻔﻌﻮل‬
262
‫اﳌﺼﺪر‬
263
‫اﺳﻢ اﻟﺘﻔﻀﻴﻞ‬
264
‫اﻟﺼﻔﺔ اﳌﺸﺒﻬﺔ‬
270
‫اﺳﻢ اﳌﺒﺎﻟﻐﺔ‬
274
‫اﳌﻀﺎف‬
277
‫اﲰﺎء اﻟﻜﻨﺎﻳﺔ‬
278
‫اﺳﻢ اﻟﺘﺎم‬
280
7
‫‪PART SIX: THE NON-CAUSATIVE PARTICLES‬‬ ‫اﳊﺮوف اﻟﻐﲑ‬

‫‪282‬اﻟﻌﺎﻣﻠﺔ‬
‫اﺣﺮف اﻟﺘﻨﺒﻴﻪ ‪1‬‬
‫‪282‬‬
‫اﺣﺮف اﻻﳚﺎب ‪2‬‬
‫‪283‬‬
‫ﺣﺮﻓﺎ اﻟﺘﻔﺴﲑ ‪3‬‬
‫‪284‬‬
‫اﺣﺮف اﻟﺘﺤﻀﻴﺾ ‪4‬‬
‫‪285‬‬
‫اﺣﺮف اﻟﺘﻨﺪﱘ ‪5‬‬
‫‪286‬‬
‫ﺣﺮف ﻣﺎ اﳌﺼﺪرﻳﺔ ‪6‬‬
‫‪286‬‬
‫ﺣﺮف ﻗﺪ ‪7‬‬
‫‪286‬‬
‫ﺣﺮﻓﺎ اﻻﺳﺘﻔﻬﺎم ‪8‬‬
‫‪287‬‬
‫ﺣﺮف ﻛﻼ ‪9‬‬
‫‪288‬‬
‫ﻧﻮﻧﺎ اﻟﺘﻮﻛﻴﺪ ‪10‬‬
‫‪289‬‬
‫ﺣﺮف ل ‪11‬‬
‫‪289‬‬
‫اﻟﺘﻨﻮﻳﻦ ‪12‬‬
‫‪291‬‬
‫ﻣﺎ ‪ -‬ﻣﺎ دام ‪13‬‬
‫‪292‬‬
‫ﻟﻮ ﻻ و ﻟﻮ ﻣﺎ ‪14‬‬
‫‪292‬‬
‫‪8‬‬
‫اﺣﺮف اﻟﺸﺮط ‪15‬‬

‫‪293‬‬
‫اﺣﺮف اﻟﻌﻄﻒ ‪16‬‬
‫‪294‬‬
‫اﻻﺣﺮف اﻟﺰاﺋﺪة ‪17‬‬
‫‪298‬‬
‫‪9‬‬
PREFACE TO FIRST EDITION

‫ﺑﺴﻢ اﷲ اﻟﺮﲪﻦ اﻟﺮﺣﻴﻢ‬
‫ان اﳊﻤﺪ ﷲ ﳓﻤﺪﻩ و ﻧﺴﺘﻌﻴﻨﻪ و ﻧﺴﺘﻐﻔﺮﻩ و ﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ ﺷﺮور‬
‫اﻧﻔﺴﻨﺎ و ﻣﻦ ﺳﻴﺎت اﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪﻩ اﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ و ﻣﻦ ﻳﻀﻠﻞ‬
‫ﻓﻼ ﻫﺎدى ﻟﻪ و اﳊﻤﺪ ﷲ اﻟﺬى ﻫﺪاﱏ ﳓﻮ ﻫﺬا و ﻻ ﻧﻔﻌﻞ اﻻ ﻣﺎ ﻳﺮﻳﺪ‬
‫و ﺻﻠﻰ اﷲ و ﺑﺎرك ﻋﻠﻰ ﺳﻴﺪﻧﺎ و ﻣﻮﻻﻧﺎ ﳏﻤﺪ رﺳﻮل اﷲ و ﺧﲑﺗﻪ ﻣﻦ‬
‫ﺧﻠﻘﻪ ﺧﺎﰎ اﻟﻨﺒﻴﲔ و اﺷﺮف اﳌﺮﺳﻠﲔ اﻣﺎ ﺑﻌﺪ‬
This compilation is an attempt to facilitate students of Darul
Ulooms especially who experience some difficulty in
understanding the Urdu textbooks pertaining to Arabic grammar.
It will also, Insha Allah, serve as an easy guide for others
interested in this subject.
This book has basically been compiled as an aid to the student.

In other words, if the student experiences any difficulty in
studying Arabic grammar, then he\she may take recourse to it to
try and solve his\her problem.
If it is deemed appropriate to adopt this treatise as a textbook to

be included in the syllabus, then the teacher should use his\her
discretion as to what should or should not be taught in the first
year of studies. As it stands this compilation is not suitable for
the first year of Arabic. Certain sections or subjects could be
excluded and be taught in the second year.
Undoubtedly some errors may be found herein. Please do not

hesitate in rectifying them and also in informing the compiler so
that due consideration may be given in future editions – if Allah
so wills.
10
The reader is requested to remember the compiler in his\her

Duas. May Allah accept this work as a means of salvation for
him, his parents, his teachers and for all those who are near and
dear to him. May He also guide you thereby towards ultimately
understanding His Book and the Sunnah of His beloved servant
Muhammed ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬. ‫آﻣﲔ‬
Hassen S Dockrat
Darul Uloom, Azaadville.
12 Rajab 1416 – 4 December 1995
PREFACE TO THIRD1 EDITION

Alhamdulillah, this book finds itself in its third edition. The
compiler takes this opportunity to thank all those well-meaning
friends and students who brought certain errors to his notice and
offered their invaluable suggestions. May Allah reward them
abundantly.
The following have been given particular attention in this

edition:
1. Typographical and, in some cases, factual errors
corrected
2. Some additional notes included.
3. Where possible, cross-references given.
4. Placing of i’raab on words – especially in Part One – to
facilitate beginners.
1
The author hereby apologizes to all those who purchased the second edition
of this book for the many typographical, and in some cases, factual errors
appearing therein. The fact of the matter is that this edition had been
reproduced without our permission and consequently not under our
supervision. The factual errors are, however, the sole responsibility of the
author. The author once more begs your indulgence for the inconvenience
caused.
11
It is hoped that this edition be a fault-free one. If, however,

more errors are found, please do not hesitate in informing the
compiler.
H. S. Dockrat
19 Zul Hijjah 1422 - 4 March 2002
Acknowledgements
‫ﻣﻦ ﻟﻢ ﻳﺸﻜﺮ اﻟﻨﺎس ﻟﻢ ﻳﺸﻜﺮ اﷲ‬
I would like to express my special thanks and gratitude to the
following:
Moulana Ebrahim Kadwa Moulana Zahier Ragie
Moulana Moosa Patel Ahmed Dockrat
Moulana Muhammed Dadabhay Mrs. F. Cajee
Moulana Rafick Motara Mrs. Z. Patel
‫ﻓﺠﺰاﻫﻢ اﷲ ﺧﲑ اﳉﺰاء‬
12
‫ﺑﺴﻢ اﷲ اﻟﺮﲪﻦ اﻟﺮﺣﻴﻢ‬

INTRODUCTION TO SYNTAX
1. DEFINITION:
Literally, the term NAHW means “to intend” and
“towards”:
Technically, it is that branch of knowledge which directs
one towards placing the correct diacritical points {‫}اﻋـﺮاب‬
on the last letter of a word and shows how to join (many)
words in the formation of a complete sentence.
2. SUBJECT MATTER:
In this study the word {‫}اﻟﻜﻠﻤ ــﺔ‬and the sentence
{‫}اﻟﻜﻼم‬will be discussed.
3. OBJECT:
The primary purpose of this study is to gain
proficiency in Arabic grammar to ultimately
understand the Holy Quraan and the Ahaadeeth and
thereby to earn the pleasure of Almighty Allah.
4. OTHER NAMES:
This science is also called ‫ﻋﻠﻢ اﻻﻋﺮاب‬.
5. A BRIEF HISTORY OF THE CODIFICATION OF

NAHW:
It is generally believed that Abul Aswad Ad du’ali
{rahmatullahi Alaih}, on the recommendation of
Sayyidina Ali {Radiyallahu Anhu}, formally set the
wheel of the codification of NAHW into motion.
13
The obvious reason for this was that Islam had

conquered foreign lands, resulting in the Arabic
language being adulterated by these foreign tongues.
Thus, to preserve the pristine purity of the language,
it was felt that attention had to be given to the
preservation of the Arabic language. Sayyidina Ali
{Radhiyallahu Anhu} had himself commenced the
task but, due to his hands being tied in other matters,
requested Abul Aswad {Rahmatullahi Alaih}, tutor
of his two sons Hasan and Husain (Radhiyallahu
Anhuma} to propel the task.
6. SOME WELL-KNOWN SCHOLARS OF ARABIC

GRAMMAR:
1. Khalil ibn Ahmed Al Basry {D. 160 A.H.}.
2. Amr ibn Uthman, better known as Seebwayh {D. 177
A.H.}. He is regarded as the Imaam of the scholars of
Nahw in Basrah. He was a pupil of Khalil. He wrote the
first codified book of Nahw called “al Kitaab”.
3. Ali ibn Hamzah, better known as Al Kisaai {D. 189
A.H.}. An Imaam in the field of Qiraat also. He wrote
books on both subjects. He was among the leading Ulema
of Kufa.
4. Yahya ibn Ziyaad Al Farra {D. 207 A.H.}. A Kufa’ite
who studied under Al Kisaai. He wrote a number of books
on the numerous linguistic sciences.
7. THE BASRA’ITES AND THE KUFA’ITES:

During the latter stages of your studies you will come across
the terms “Al Basriyyeen” and “Al Koofiyyeen”. These
pertain to the two schools of thought in the field of
grammar. Both these schools have contributed
tremendously to the establishment of this science.
However, it must be pointed that the credit for laying the
foundation and the construction of this knowledge goes to
14
the Basra’ites. The Kufa’ites only added to this structure.

In fact the Kufa’ites only gained momentary prominence
due to political circumstances. Later on, though, their
interpretations were given a secondary status. Hence,
latter-day grammatists such as Ibn Malik, Ibn Hisham, Al
Zamakhshary, etc. have relied only on the Basra’ite school
and made mention of the Kufa’ite school only to highlight
certain differences of opinion.
15
8. SOME IMPORTANT TERMS:The student is advised to

acquaint himself\herself with the following terms before proceeding
any further:
1.
‫اَﻟْ َﻜﻠِ َﻤﺔ‬ The word.
2.
‫اَﻟْ َﻜﻼَم‬ The sentence.
3.
‫اَ ِﻻ ْﺳﻢ‬ The noun.
4.
‫اَﻟْ ِﻔ ْﻌﻞ‬ The verb {A word which denotes some
action}
5.
‫اَ ْﳊَْﺮف‬ The particle {Examples: of, in, upon, to,
etc}
6.
‫ﻛﺮ‬ ‫اَﻟْ ُﻤ َﺬ‬ Masculine.
7.
‫ﺚ‬‫اَﻟْ ُﻤ َﺆﻧ‬ Feminine.
8.
‫اﺣﺪ‬ ِ ‫اَﻟْﻮ‬ One; Singular.
َ
9.
‫ﺜْﻨِﻴَﺔ‬‫اَﻟﺘ‬ Dual.
10.
‫اَ ْﳉَ ْﻤ ُﻊ‬ Plural.
11.
‫اَ ْﳉَ ْﻤ ُﻊ‬ Sound plural, i.e. when the sequence of the
letters in a singular noun does not change in
ِ ‫اﻟﺴ‬
‫ﺎﱂ‬ ‫ُﻣـ ْـﺆِﻣ ٌﻦ‬
 the plural form, e.g. {singular}
‫{ ُﻣ ْﺆِﻣﻨُـ ْﻮ َن‬plural}.
16
12.
‫اَ ْﳉَ ْﻤ ُﻊ‬ Broken plural, i.e. when the sequence of
the letters of a singular noun changes in the
‫ﺴﺮ‬ ‫اﻟْ ُﻤ َﻜ‬ ‫ـﺎب‬ ِ
plural form, e.g. ٌ َ‫{ ﻛﺘ‬singular} ‫ـﺐ‬
ٌ ُ‫ُﻛﺘ‬
{plural}.
◌َ
13.
‫اَ ْﳊََﺮَﻛﺎت‬ The short vowels, i.e. {fatha},
◌{dhamma}, ◌ِ {kasra}. E.g. ‫ب‬ ِ ‫ب‬ ‫ب‬

ُ ُ َ. A
letter with such a sign is called ‫ﺮك‬‫ﻣﺘَ َﺤ‬.
ُ
‫ف‬
ُ ‫اَ ْﺣ ُﺮ‬ The long vowels, i.e. ‫ى‬ ‫ا و‬. E.g. ‫ِﰉ‬
ْ ‫ﺑَﺎ ﺑـُ ْﻮ‬
14.
‫ﺔ‬‫اﻟْﻌِﻠ‬
15.
‫ـْﻨ ِﻮﻳْﻦ‬‫اَﻟﺘ‬ Nunnation, i.e. when the short vowels are
written double, e.g. ٍ ٌ ◌. ً A letter with
such a sign is called ‫ﻮن‬ ‫ﻣﻨَـ‬.

ُ
16.
‫ﺴﺎﻛِﻦ‬ ‫اَﻟ‬ When a letter is devoid of any short vowel
{harkah}. The sign used to indicate this is
ْ e.g. ‫ن‬
◌, ْ ِ‫ا‬. This sign is called ‫ُﺳ ـ ُﻜ ْﻮن‬
{sukoon}.
17.
‫ ْﺸ ِﺪﻳْﺪ‬‫اَﻟﺘ‬ A mark, i.e. ◌ّ which indicates that a letter
should be pronounced twice though it is
written only once, e.g. ‫ب‬ ‫ـﺐ = َر‬
َ ْ‫{ َرﺑ‬rabba}.
A letter with such a sign is called ‫د‬‫ﺸﺪ‬ َ ‫ ُﻣ‬.
17
18.
‫اَ ِﻻ ْﻋَﺮاب‬ The diacritical points. This term refers to
the changes brought on the last letter of a
ِ ‫}اَﻟْﻌﻮ‬.
word by the governing words {‫اﻣــﻞ‬ َ َ
The signs or marks by which these changes
take place are called ‫َﺣَﺮَﻛــﺎت‬ and ‫ف‬
ُ ‫اَ ْﺣـ ُـﺮ‬
‫ــﺔ‬‫اﻟْﻌِﻠ‬. Thus, it is a broad concept
incorporating the Harkaat {◌ُ ◌ِ ◌َ } and
the Hurooful Illat {‫ا‬ ‫}ي و‬. If the last

letter of the word bears a Harkah then it
will be said that the word has been rendered
ْ ِ‫إِ ْﻋ َـﺮاب ﺑ‬.
‫ﺎﳊََﺮَﻛـﺔ‬ And if the word is rendered
any of the Hurooful Illat it will be said that
ْ ِ‫ﺑ‬
the word has been rendered ‫ﺎﳊﺮف‬ ِ
َ ‫ ا ْﻋَﺮاب‬.
19.
‫اَﻟْ َﻌ ِﺎﻣﻞ‬ A governing word, i.e. it affects another
word by rendering it any of the above
i’raab.
20.
‫اَﻟْ َﻤ ْﻌ ُﻤ ْﻮ ُل‬ A word governed or affected by the
governing word, e.g. ‫ ِﰱ اﻟْ َﻤ ْﺴ ِـﺠ ِﺪ‬. In this
example, the particle “‫ ” ِﰱ‬has governed the
ْ
ِ ‫ ”اﻟْﻤﺴ ِﺠ‬by rendering it a kasra.
noun “‫ﺪ‬
َْ
18
21.
‫اَ ْﳊَﺎﻻَت‬ The cases, i.e. a word with a fatha on the
last letter will be said to be ‫ﺼـﺐ‬
َ ‫َﺣﺎﻟَـﺔُ اﻟﻨ‬ or
‫ﺼ ْـﻮب‬
ُ ‫{ َﻣْﻨ‬Accusative case}; a word with a
dhamma on the last letter will be said to be
‫ﺮﻓْـﻊ‬‫َﺣﺎﻟَـﺔُ اﻟ‬ or ‫َﻣ ْﺮﻓُـ ْـﻮع‬ {Nominative case}; a
word with a kasra on the last letter will be
said to be ‫ﺮ‬‫اﳉَـ‬
ْ ُ‫َﺣﺎﻟَـﺔ‬ or ‫َْﳎـ ُـﺮْور‬ {Genetive
case}; and a letter with a sukoon on the last
letter will be said to ‫اﳉَـ ْـﺰم‬
ْ ُ‫َﺣﺎﻟَـﺔ‬ or ‫َْﳎـ ُـﺰْوم‬
{Vowelless}.
22.
‫اَﻟْ ُﻤ ْﻌَﺮب‬ The declinable word, i.e. a word which
accepts all the i’raab, e.g. ‫اَﻟﺮﺟـﻞ‬
َ ُ ّ , ‫ اَ ّﻟﺮ ُﺟ ُـﻞ‬,
‫اَ ّﻟﺮ ُﺟ ِﻞ‬
23.
‫اَﻟْ َﻤْﺒ ِﲎ‬ The indeclinable word, i.e. a word that
remains constant on one particular i’raab,
ِ ‫{ اَْﻣ‬Yesterday}.
e.g. ‫ﺲ‬
19
PART ONE
‫اَﻟْ َﻜﻠِ َﻤﺔُ َو اﻟْ َﻜﻼَ ُم‬

THE WORD AND THE SENTENCE
CHAPTER ONE
1. THE UTTERANCE: ُ ‫ ْﻔ‬‫اَﻟﻠ‬

‫ﻆ‬
This is an articulation which comprises of letters, irrespective of
whether it constitutes a meaning or not. If it does contain a
meaning it is termed ‫ﺿ ْـﻮع‬
ُ ‫ اَﻟْ َﻤ ْﻮ‬which means “the stipulated or
If not, it is termed ‫ اَﻟْﻤ ْﻬﻤـﻞ‬which means “the
coined utterance”.
َ ُ
disregarded utterance”.
‫ﺎب‬ ِ
Examples of the former: ٌ َ‫ ﻛﺘ‬, ‫َزﻳْ ٌﺪ‬
Examples of the latter: ٌ ِ‫ ﺑَﺎﺗ‬, ‫َدﻳْـٌﺰ‬
‫ﻚ‬
Since language and grammar concerns meaningful utterances
our discussion will therefore be based solely on the former, i.e.
al maudhoo’.
2. THE MEANINGFUL UTTERANCE ُ‫ﺿ ْﻮع‬ ُ ‫ ْﻔ‬‫اَﻟﻠ‬

ُ ‫ﻆ اﻟ َْﻤ ْﻮ‬
There are two types of meaningful utterances:
1. ‫ اَﻟْ ُﻤ ْﻔَﺮد‬or ‫ اﻟﻜﻠﻤﺔ‬i.e. a word.
20
2.
ُ ‫ﻛـ‬‫ اَﻟْ ُﻤَﺮ‬i.e.
‫ﺐ‬ a group of words. A complete or incomplete
sentence.
Examples of the former: ‫ ﻋﻠﻢ‬, ‫ ﻗﻠﻢ‬, ‫ ﻛﺮاﺳﺔ‬, ‫ ﰱ‬, ‫ﻛﺘﺐ‬
Examples of the latter:
‫ـ ْﻠ ِﻤْﻴ ُﺬ اﻟْ ُﻤ ْﺠﺘَ ِﻬ ُﺪ‬‫{ اَﻟﺘ‬The hardworking student}
‫ـ ْﻠ ِﻤْﻴ ُﺬ ُْﳎﺘَ ِﻬ ٌﺪ‬‫{ اَﻟﺘ‬The student is hardworking).
3. THE WORD ‫اﻟﻜﻠﻤﺔ‬

There are three types of words:
1. ‫اِ ْﺳ ٌﻢ‬ {noun}
2. ‫ﻓِ ْﻌ ٌﻞ‬ {verb}
3. ‫ف‬ ٌ ‫َﺣ ْﺮ‬ {particle}
1. The ISM is that KALIMAH which is independent of other

words in conveying its meaning and is devoid of any of the three
tenses.
Examples: ‫ِﻣ ْﺮ َﺳ ٌﺎم‬ {pencil}
‫ ٌﻢ‬‫ُﻣ َﻌﻠ‬ {teacher}
‫ﺖ‬ٌ ‫ﺑِْﻨ‬ {girl}
2. The FI’L is that KALIMAH which is independent of other

words in conveying its meaning but it does contain a tense.
21
Examples: ‫ﺼَﺮ‬َ َ‫ﻧ‬ {He helped}
‫ﺼ ُﺮ‬
ُ ‫ﻳَـْﻨ‬ {He is helping or he will help}
3. The HARF is that KALIMAH which is dependent on either an

ISM or FI’L or sometimes both in conveying its meaning. It
does not contain any tense.
Examples: ‫َو‬ {and; by; with}
ُ‫ ﰒ‬- ‫ف‬

َ {then}
‫ِ ْﰱ‬ {in}
‫َﻛ ْﻰ‬ {so that}
The following are examples of the collective usage of all three:

a. ‫ﺐ اﻟْ َﻮﻟَ ُﺪ اِ َﱃ اﻟْ َﻤ ْﺴ ِﺠ ِﺪ‬
َ ‫ذَ َﻫ‬ {The boy went to the Masjid.}
‫ﻓﻌﻞ اﺳﻢ ﺣﺮف اﺳﻢ‬

ِ ‫ﻋﺒ َﺪ‬
ِ ‫ت اﻟْﺒِْﻨﺖ ِﰱ اﻟْﺒـﻴ‬
‫ﺖ‬
b. َْ ُ ََ {The girl prayed at home.}
‫ﻓﻌﻞ اﺳﻢ ﺣﺮف اﺳﻢ‬

Exercise:
Identify the ISM, FI’L and HARF in the following sentences:
ِ
a. ‫ﺼ ِﻞ‬ْ ‫ـ ْﻠﻤْﻴ ُﺬ ِﰱ اﻟْ َﻔ‬‫{ﻗَـَﺮاَ اﻟﺘ‬The student read in the class}
ِ
َ ْ  ‫ﺐ ﻓَﺎﻃ َﻤﺔُ اﻟ‬
b. ‫ﺪرس‬
ُ ُ‫ﺗَ ْﻜﺘ‬ {Fatima is writing the lesson.}
c. ِ‫ﺪة‬َ‫ﻀ‬َ ‫ﺖ اﻟْ َﻘﻠَ َﻢ َﻋﻠَﻰ اﻟْ ِﻤْﻨ‬ ُ ‫ﺿ ْﻌ‬

َ ‫{ َو‬I placed the pen on the desk.}
22
CHAPTER TWO
INTRODUCTION:
Since students generally study other primaries and readers
concurrently with Arabic grammar, it is deemed appropriate to
briefly touch upon some aspects of the ISM and the HARF in the
following pages to facilitate the student in comprehending those
books. Both will be elaborated on at a later stage, Insha Allah.
The FI’L, however, since it being the major subject of
ِ ‫ﺼـﺮ‬
‫ف‬ ِ
discussion in etymology and morphology {
ْ  ‫ }ﻋ ْﻠ ُـﻢ اﻟ‬which,
due to it being an integral part of grammar and therefore
generally discussed exclusively and simultaneously with NAHW,
has thus been omitted from this book.
THE NOUN. ‫اَ ِﻻ ْﺳ ُﻢ‬

A. Basically, the ISM is of two types:
ِ ‫ﺬ‬ ‫{ اِﺳـﻢ اﻟـ‬The concrete noun}:
‫ات‬
1.
ُْ That noun which denotes
a thing and not a quality or state. It is self-existent and not
attached to anything else.
Examples: ‫إٍﻧْ َﺴﺎ ٌن‬ ‫َزﻳْ ٌﺪ‬

‫س‬ٌ ‫ﻓَـَﺮ‬ {horse} ‫َﺷ َﺠٌﺮ‬ {tree}
ِ
‫آﺧ ٌﺬ‬ {taker} ‫ُﻣ ْﻌ ٍﻄﻰ‬ {giver}, etc.
23
2. ‫اِ ْﺳ ُـﻢ اﻟْ َﻤ ْﻌـﲎ‬ {The abstract noun}: That noun which denotes a
quality or state. It is attached to another.
Examples: ‫َﺳ َﻮ ٌاد‬ {black} ‫ﺎض‬

ٌ َ‫ﺑَـﻴ‬ {white}
‫اَ ْﺧ ٌﺬ‬ ِ
{to take}
ٌ‫ا ْﻋﻄَﺎء‬ {to give}
‫ﺾ‬ ِ
Thus, in the example ُ َ‫اَ ْﳉ َـﺪ ُار اَﺑْــﻴ‬ the first noun is an ISMUS
ZAAT and the second noun is an ISMUL MA’NA.
B. As far as its origin is concerned the ISM is of three types:

1. ‫ﺼ َـﺪ ُر‬
ْ ‫اَﻟْ َﻤ‬ {The root noun}: That noun from which many
words are derived.
Examples: ‫ﺼٌﺮ‬
ْ َ‫ﻧ‬ {To help} ٌ‫ِﻋﺒَ َﺎدة‬ {To worship}
2. ‫اَﻟْ ُﻤ ْﺸـﺘَ ُﻖ‬ {The derivative noun}: That noun which is derived
from a MASDAR.
ِ َ‫ﻧ‬
‫ﺎﺻٌﺮ‬ ‫ﺼ ْﻮٌر‬
Examples: {helper} ُ ‫َﻣْﻨ‬ {The helped}
‫ﺼٌﺮ‬
َ ‫َﻣْﻨ‬ {Place or time of help}
‫ﺼٌﺮ‬ ِ
َ ‫ﻣْﻨ‬ {Instrument for helping}
24
3. ‫اَ ْﳉَ ِﺎﻣ ُـﺪ‬ {The primary noun}: That noun which is neither
derived from another word nor is any word derived from it.
‫س‬ ِ ِ ٍ ‫َﻏ‬
Examples:
ٌ ‫َﻣ ْـﻦ ا ْﲰَﺎﻋْﻴ ُـﻞ َر ُﺟ ٌـﻞ ﻓَـ َـﺮ‬ ‫ـﺎق‬ {crowing
of a crow}
Five lettered nouns such as ‫{ ﺳ َﻔﺮﺟﻞ‬quince} etc.
ٌَْ َ
Note: Masdar is an ismul ma’na and mushtaq and jamid are both
ismus zaat.
C. THE DEFINITE AND COMMON NOUNS

ِ ‫اَﻟْﻤ ْﻌ ِﺮﻓَﺔُ و اﻟﻨ‬
ُ‫ﻜ َﺮة‬ َ َ
ُ‫ اَﻟْ َﻤ ْﻌ ِﺮﻓَـﺔ‬is that noun which denotes a specific and distinctive
entity. There are seven types of ُ‫{اَﻟْ َﻤ ْﻌ ِﺮﻓَﺔ‬definite nouns}:-

1. ‫ﺿ َـﻤﺎﺋُِﺮ‬
َ {Personal pronouns}: These are those words which
refer to the speaker, the second and third persons.
Examples: ِ ْ‫اَﻧْﺖ اَﻧ‬
‫{ اَﻧَﺎ‬I} ‫ﺖ‬ َ {You} ‫{ ُﻫ َﻮ‬He, It} ‫{ ِﻫ َﻰ‬She, It}
There are two types of ‫ﺿ ِﻤ ْﲑ‬

َ :
A. ِ ‫اَﻟﻈ‬
‫ اَﻟﺒَـﺎ ِرُز‬/ ‫ـﺎﻫ ُﺮ‬ {The independent pronoun}: That dhameer
which is distinct and has its own exclusive form. It is either
ِ ‫ }ﻣْﻨـ َﻔ‬from another word or attached to it { ‫ﺼﻞ‬
detached { ‫ﺼﻞ‬ ِ ‫}ﻣﺘ‬.
ٌ ُ ٌ ُ
Examples: ‫ﺪ‬ٌ َ‫{ َﻫ َﻮ َوﻟ‬Detached} ‫ت‬
ُ ‫ﺼ ْﺮ‬
َ َ‫{ ﻧ‬Attached}
25
Learn the following: -

ِ ‫ﻤ ْﻴـﺮ اﻟْﺒﺎ ِرُز اﻟْﻤ ْﻨـ َﻔ‬
‫ﺼ ُﻞ‬ ِ
ُ َ ُ ‫اَﻟﻀ‬
THE INDEPENDENT PRONOUN IN ITS DETACHED
FORM
‫ﺐ‬ ِ ِ ‫ﺣ‬
THIRD PERSON
ٌ ‫َﻏﺎﺋ‬ SECOND PERSON ‫ﺎﺿٌﺮ‬ َ
‫ُﻫ َﻮ‬ HE, IT
‫ﺖ‬ َ ْ‫اَﻧ‬
YOU
MASCULINE
‫ُﳘَﺎ‬ THEY {DUAL}

‫اَﻧْـﺘُ َﻤﺎ‬ YOU {DUAL}
‫ُﻫ ْﻢ‬ THEY {PLURAL}

‫اَﻧْـﺘُ ْﻢ‬ YOU {PLURAL}
‫ِﻫ َﻰ‬ SHE, IT

‫ﺖ‬ ِ ْ‫اَﻧ‬ YOU
FEMININE
‫ُﳘَﺎ‬ THEY {DUAL}

‫اَﻧْـﺘُ َﻤﺎ‬ YOU {DUAL}
‫ﻦ‬ ‫ُﻫ‬ THEY {PLURAL

‫ﱳ‬
 ُ ‫اَﻧْـ‬ YOU {PLURAL}
FIRST PERSON {SPEAKER} {‫ﻢ‬‫ﻜﻠ‬

َ َ‫}ﻣﺘ‬ ٌ ُ
َ‫اَﻧَﺎ‬
I
‫َْﳓ ُﻦ‬ WE
26
ِ ‫ﻤ ْﻴـﺮ اﻟْﺒﺎ ِرُز اﻟْﻤﺘ‬

‫ﺼ ُﻞ‬ ِ
ُ َ ُ ‫اَﻟﻀ‬
THE INDEPENDENT PRONOUN IN ITS ATTACHED
FORM
‫ﺐ‬ ِ ِ ‫ﺣ‬
THIRD PERSON
ٌ ‫َﻏﺎﺋ‬ SECOND PERSON ‫ﺎﺿٌﺮ‬ َ
‫ ُه‬... HIS, ITS, HIM
‫ َك‬... YOUR, YOU
MASCULINE
‫ ُﳘَﺎ‬... THEIR, THEM

{DUAL}
‫ ُﻛ َﻤﺎ‬... YOUR {DUAL}
‫ ُﻫ ْﻢ‬... THEIR, THEM

{PLURAL}
‫ ُﻛ ْﻢ‬... YOUR {PLURAL}
َ‫ﻫﺎ‬...
HER, ITS
‫ ِك‬... YOUR, YOU
FEMININE
‫ ُﳘَﺎ‬... THEIR, THEM

{DUAL}
‫ ُﻛ َﻤﺎ‬... YOUR {DUAL}
‫ﻦ‬ ‫ ُﻫ‬... THEIR, THEM

{PLURAL
‫ﻦ‬ ‫ ُﻛ‬... YOUR {PLURAL}
FIRST PERSON {SPEAKER} {‫ﻢ‬‫ﻜﻠ‬

َ َ‫}ﻣﺘ‬ ٌ ُ
* ‫ ْى‬... MY, ME
‫ﻧَﺎ‬... OUR, US
* This dhameer is sometimes prefixed with a “‫ ”ن‬to safeguard

the i’raab of the last letter of the preceding FI’L and HARF.
‫ﱏ ُزﺑَـْﻴـ ٌـﺮ‬ ِ َ َ‫ﻧ‬.
Example:
ْ ‫ﺼ َـﺮ‬ If the “‫ ”ن‬had not been mentioned the
sentence would have read: ‫ﺼـ ِﺮ ْى ُزﺑَـْﻴـ ٌـﺮ‬

َ َ‫ﻧ‬. This is totally incorrect
since the verb in the past tense is always constant {‫}ﻣْﺒ ِـﲎ‬, i.e. its
ْ َ
27
i’raab does not change under any circumstances. This “‫ ”ن‬is
called: ‫اﻟﻮﻗﺎﻳﺔ‬ ‫ﻧﻮن‬. Wiqayah means “to protect.”
Other examples: ‫ﻟَْﻴﺘَِ ْﲎ‬ {Would that I…}
‫ﲎ‬ ِ
ْ ‫َﻛﺎَﻧ‬ {As if I…}
B. ‫ﻀ ِـﻤْﻴـ ُﺮ اﻟْ ُﻤ ْﺴــﺘَﺘَـ ُﺮ‬

 ‫اَﻟ‬ {The implied pronoun}: That dhameer
which is not visible but implied.
Examples: ‫ ُﻫ َـﻮ‬and ‫ ِﻫ َـﻰ‬are implied or concealed in the verbs
َ ‫ﺖ – َﺷ ِﺮ‬
‫ب‬ ْ َ‫{ َﺷ ِﺮﺑ‬He drank} and {She drank}.
This subject will Insha Allah, be discussed in greater detail later
on. (P.101)
2. ‫اَﻟْ َﻌﻠَـ ُـﻢ‬ {The proper noun}: That ism which refers to a
specified person, place or thing.
Examples: ‫ﻜﺔُ َزْﻣَﺰُم‬ ‫َزﻳْ ٌﺪ َﻣ‬
ِ‫{ اِ ْﺳﻢ اْ ِﻻ َﺷﺎرة‬The demonstrative pronoun}:

3.
َ ُ That noun which
is used to demonstrate or point out at something or someone.
28
SHOWING NEARNESS SHOWING DISTANCE

‫ﻟﻠﻘﺮﻳﺐ‬ ‫ﻟﻠﺒﻌﻴﺪ‬
‫ﻫ َﺬا‬ ‫ﻚ‬ ِ
THIS َ ‫ذﻟ‬ THAT
THESE {DUAL} THOSE {DUAL}
‫ﻫ َﺬ ِان‬ ‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬ َ ِ‫َذاﻧ‬
‫ﻚ‬ ‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬
MASCULINE

‫ﻫ َﺬﻳْ ِﻦ‬ ‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ و اﳉﺮ‬ َ ِ‫َذﻳْﻨ‬
‫ﻚ‬ ‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ و اﳉﺮ‬
‫ﻫﺆﻻَِء‬ُ THESE {PLURAL} َ ِ‫اُوﻻَﺋ‬
‫ﻚ‬ THOSE {PLURAL}
ِ
ِ‫ﻫﺬﻩ‬ THIS َ ‫ﺗِْﻠ‬
‫ﻚ‬ THAT
ِ َ‫ﻫﺎﺗ‬
‫ﺎن‬ َ ‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬ َ ِ‫ﺗَﺎﻧ‬
‫ﻚ‬ ‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬
َ ِ‫ﺗَـْﻴﻨ‬
FEMININE
‫ﲔ‬ِ ْ ‫َﻫﺎﺗَـ‬ ‫ﻚ‬

‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ و اﳉﺮ‬ ‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ و اﳉﺮ‬
‫ﻫﺆﻻَِء‬ ُ THESE {PLURAL} َ ِ‫اُوﻻَﺋ‬
‫ﻚ‬ THOSE {PLURAL}
Examples:
‫ﻚ اﻟْ َﻮﻟَﺪ‬ ِ ِ
◌ُ َ ‫{ ذﻟ‬That boy} ◌ٌ ‫ﺎرة‬‫ﻚ ﺳﻴ‬
َ َ َ ‫{ ﺗ ْﻠ‬That is a car}
‫{ ﻫ َﺬ ِان اﻟْ َﻮﻟَ َﺪ ِان‬These two boys} ‫ﺎن‬
ِ َ‫راﺟﺘ‬ ‫ﺪ‬ ‫ﺎن اﻟ‬
َ
ِ َ‫{ ﻫﺎﺗ‬These two bicycles}
َ
ِ {These are girls}
‫ﺎت‬
ٌ َ‫ﻫﺆﻻَء ﺑَـﻨ‬ ُ ‫ﻻوﻻَ ُد‬
ْ ْ‫ﻚ ا‬ َ ِ‫{ اُوﻻَﺋ‬Those children}
‫ﺻ ْـﻮ ُل‬ ِ
4. ُ ‫{ اَﻻ ْﺳ ُـﻢ اﻟْ َﻤ ْﻮ‬The relative pronoun}: Those nouns which
have to be connected or related to the sentence following it.
29
‫ ِﺬ ْى‬‫اَﻟ‬ He who; who; that; which; that which;
‫ َﺬ ِان‬‫*اَﻟﻠ‬ Those who; who; that; which … {DUAL}

‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬
MASCULINE
‫ َﺬﻳْ ِﻦ‬‫*اَﻟﻠ‬
Those who; who; that; which … {DUAL}
‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ و اﳉﺮ‬
‫ ِﺬﻳْ َﻦ‬‫اَﻟ‬ Those who; who; that; which … {PLURAL}
‫ِ ْﱴ‬‫اَﻟ‬ She who; who; that; which; that which;

ِ َ‫ﺘ‬‫اَﻟ‬
‫ﺎن‬ Those who; who; that; which … {DUAL}
‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬
ِ ْ ‫ﺘَـ‬‫اَﻟ‬
‫ﲔ‬
Those who; who; that; which …
‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ و اﳉﺮ‬
{DUAL}
FEMININE
‫ﺗِ ْﻰ‬‫اَﻻ‬ Those who; who; that; which … {PLURAL}
‫َﻮاﺗِ ْﻰ‬‫اَﻟ‬ Those who; who; that; which …

{PLURAL}
‫َﻣﺎ‬ That; which; what {generally used with
Common
non humans}.
pl. & both genders
‫َﻣ ْﻦ‬ He; she; who; whom {generally used with

humans}
i.e. sing. dual,
– ‫اَ ْل‬
ُ‫ﺔ‬‫ى اَﻳ‬
 َ‫ا‬
These will be discussed at a later stage,
Insha Allah. (See page 96 and 104)
Sing.
‫ذُ ْو‬
30
Examples:
ِ
◌َ ‫اﺟﺘَـ َﻬﺪ‬ْ ‫ﺬى‬‫{ َﳒَ َﺢ اﻟْ َﻮﻟَ ُﺪ اﻟ‬The boy who worked hard passed}.
ِ
ْ ‫ﺬﻳْ َﻦ‬‫{ اَﻟ‬Those who worked hard passed}.
‫اﺟﺘَـ َﻬ ُﺪ ْوا َﳒَ ُﺤ ْﻮا‬
ُ‫{ اَﷲُ ﻳَـ ْﻌﻠَ ُﻢ َﻣ ْﻦ ﻳَـ ْﻌﺒُ ُﺪﻩ‬Allah knows who worships Him}.
* The particle ‫اَ ْل‬ does not appear before the above
ُ‫اَﻻَ ْﲰَـﺎء‬
ُ‫ﺻ ْـﻮﻟَﺔ‬
ُ ‫ اﻟْ َﻤ ْﻮ‬except the two masculine dual forms. This is so that
one may discern between the dual masculine and plural
masculine.
ِ ‫ف‬
‫ب اَ ْل‬ ِ ‫ اَﻟْﻤﺤﻠّـﻰ‬That noun which is prefixed
ُ ‫ﺮ‬‫ اَﻟْ ُﻤ َﻌـ‬or ‫ب اَ ْل‬
5.
َُ
with the definite article ‫{ اَ ْل‬The}.
ِ
Examples: ‫ـﱮ‬  ِ‫{ اَﻟﻨ‬The prophet} ‫ﺮ ُﺟ ُـﻞ‬‫{ اَﻟ‬The man} ‫ـﺎب‬ُ َ‫{ اّﻟْﻜﺘ‬The
book}.
6. ‫ـﺎف اِﱃ َﻣ ْﻌ ِﺮﻓَ ٍـﺔ‬

ُ ‫ﻀ‬ َ ‫اَﻟْ ُﻤ‬ By this is meant that ٍ‫( اِ ْﺳـﻢ ﻧَ ِﻜـﺮة‬Common
َ ُ
noun) which is related to any of the above five definite nouns in
such a way that the second noun i.e. the ma’rifa owns or
possesses the first i.e. the nakirah.
Examples: ‫ﻚ‬َ ُ‫ﻛِﺘَﺎﺑ‬ {Your book}.
‫ﺎب َزﻳْ ٍﺪ‬

ُ َ‫ﻛﺘ‬
ِ {Zaid’s book}
ِ
.. ‫ﺬى‬‫ب اﻟ‬
ْ ُ ‫ﻛِ َﺖا‬ {The book of the person who ..}
31
‫ﺮ ُﺟ ِﻞ‬‫ﺎب ﻫ َﺬا اﻟ‬ ِ

ُ َ‫{ ﻛﺘ‬This man’s book}
‫ـ ْﻠ ِﻤْﻴ ِﺬ‬‫ﺎب اﻟﺘ‬ ِ
ُ َ‫{ ﻛﺘ‬The student’s book}.
7. ‫اَﻟْ ُﻤﻨَـﺎدى‬ {The noun in the vocative}. That ism which follows
an interjection {‫}ﺣﺮف ﻧِﺪاء‬.
Examples:
ُ‫ﻳَﺎ اﷲ‬ {O Allah!}
‫ َﻬﺎ اْ ِﻻﻧْ َﺴﺎ ُن‬‫ﻳَﺎ اَﻳـ‬ {O man!, O human!}
‫ﻳَﺎ َر ُﺟ ُﻞ‬ {O man!}
NOTES : -
1. In each of the above mentioned seven definite nouns you
would have noticed that a specific entity was denoted.
2. If an ism pertains to any unspecified entity then such an ism
ِ ‫اِﺳﻢ اﻟﻨ‬.
is called ِ‫ﻜﺮة‬
َ ْ ُ
Exercise
Which of the following nouns are marifa and which are nakirah?
If the former then mention what type it is.
ِ - ٌ‫ﻗَـﻠَْﻨﺴﻮة‬
ٌ‫ َوْرَدة‬- ‫ ِﻣ ْﺮ َﺳ ٌﺎم‬- ‫ﻤ ٌﺪ‬ َ‫ ُﳏ‬- ‫ﺮ ُﺳ ْﻮ ُل‬‫ اَﻟ‬- ِ‫ﻫﺬﻩ‬ َُ
ِ
ٌ‫ َﺪة‬‫ َﺳﻴ‬- ُ‫ اَﻻُ ْﺳﺘَﺎذ‬- ‫ﺮ ُﺟ ِﻞ‬‫ ﻗَـﻠَ ُﻢ اﻟ‬- ‫ﺬﻳْ َﻦ‬‫ اَﻟ‬- ٌ‫ﺎﺣﺔ‬ ِ
َ ‫ﻔ‬ ‫ ﺗُـ‬- ‫ﻛﺘَﺎﺑـُ َﻬﺎ‬
SOME IMPORTANT POINTS TO REMEMBER:
1. The particle ‫ اَ ْل‬is called ‫ﻌ ِﺮﻳْـﻒ‬ْ ‫ ﻻَ ُم اﻟﺘـ‬or ‫ﻌ ِﺮﻳْـﻒ‬ْ ‫ف اﻟﺘـ‬
ُ ‫ َﺣ ْـﺮ‬in
Arabic. It is generally translated as “the” in English.
32
‫ﺎب‬ ِ
Example: ُ َ‫اَﻟْﻜﺘ‬ {The book}.
2. The ismun nakirah generally gets a tanween { ٍ ٌ◌

ً }. This
tanween is called ‫ـْﻨ ِﻜ ْـﲑ‬‫ ﺣـﺮف اﻟﺘ‬and is generally translated
as “a” or “an” in English.
ٌ ‫ت‬
Example: ‫اب‬ َ ‫ِك‬ {“A book” or “book”}.
3. Sometimes a tanween appears on an ‫{ اِﺳـﻢ اﻟْ َﻌﻠـﻢ‬proper

noun} also, such as in ‫ﺪ‬ٌ ‫ َزﻳْـ‬, ‫ َﻋ ْﻤ ٌـﺮو‬,‫ ﳏﻤـ ٌﺪ‬etc. In this case
the tanween will be called ‫ﻤﻜ ْـﲔ‬ ِ ‫ ﺗﻨـﻮﻳﻦ اﻟﺘ‬i.e. that tanween
which shows the ism to be an ‫ﺳـﻢ اﻟْﻤ ْﻌـﺮب‬ ِ
َ ُ ُ ْ ‫ا‬. This tanween
will not be translated. (See p291)
4. The ismul alam is generally not prefixed with the particle
ِ ‫ اَ ِﻻﺑــﺮ‬would be incorrect. However,
“‫”ال‬. Thus to say ‫اﻫْﻴﻢ‬ ْ ُ َ
in some proper nouns such as ‫ـﲔ‬
ُ ْ ‫ـﺎس اَ ْﳊَ َﺴـ ُـﻦ اَ ْﳊُ َﺴـ‬
ُ ‫ـ‬‫اَﻟْ َﻌﺒ‬
ُ ‫اَ ْﳊَـﺎ ِر‬,
‫ث‬ etc. this would be correct since these names were
originally meant to be adjectives and not proper nouns.
On the other hand, those names which have been
ِ ‫( ﻣﺼ‬pl. of ‫ )ﻣﺼ َـﺪر‬such as the names
‫ـﺎد ُر‬
converted from ََ ُ ْ َ
‫ـﺎس َزﻳْـ ٌﺪ َﻋ ْﻤ ٌـﺮو‬ ِ َ‫ ﻓ‬etc,. will not be prefixed with the
ٌ َ‫ﻀ ٌـﻞ اﻳ‬
ْ
particle at all.
33
5. When prefixed with “‫ ”ال‬an ism will never get a tanween.
Thus, ‫ اَﻟْ َﻔـﺮس‬and ‫ اَﻟْ َﻘﻠَـﻢ‬are both incorrect. They aught to be

ٌَ ٌ
read without the tanween.
6. When ‫ ال‬appears before an ism commencing with any of
ِ ‫ﻤ‬‫ف اﻟﺸ‬
the letters of shams {ُ‫ﺔ‬‫ﺴـﻴ‬ ْ ُ ‫ }اَ ْﳊُ ُـﺮْو‬then the ‫ ل‬of ‫ال‬
shall not be read or spoken independently. It must not be
pronounced at all. Example: ‫ﺮ ُﺟ ُـﻞ‬‫اَﻟ‬ {Arrajulu, not Al
rajulu}.
The opposite applies to the letters of qamar { ‫ف‬
ُ ‫اَ ْﳊــﺮو‬ ُُْ
ُ‫ﺔ‬‫}اﻟْ َﻘ َﻤ ِﺮﻳ‬
‫ﺎب‬ ِ
Example: ُ َ‫{ اَﻟْﻜﺘ‬Al Kitabu, not Akkitabu}.
The letters of shams are:
‫ ن‬,‫ ل‬,‫ ظ‬,‫ ط‬,‫ ض‬,‫ ص‬,‫ ش‬,‫ س‬,‫ ز‬,‫ ر‬,‫ ذ‬,‫ د‬,‫ ث‬,‫ت‬
7. When one word ends with a sukoon { ◌
ْ } and another
begins with it then the meeting of these two is called
ِ ْ ‫ﺴـﺎﻛِﻨَـ‬ ‫اِ ْﺟﺘِﻤـﺎعُ اﻟ‬.
‫ﲔ‬ َ In this case the first sukoom will be
changed into a kasra.
For example, ُ ْ‫ اُﻧ‬will be read ‫ﺼـ ِﺮ اﻟْ َﻮﻟَ َـﺪ‬
‫ﺼ ْـﺮ اﻟْ َﻮﻟَ َـﺪ‬ ُ ْ‫اُﻧ‬. The ُ‫َﳘْ َـﺰة‬
‫ﺻـﻞ‬ ْ ‫ اﻟْ َﻮ‬i.e. the conjunctive or connecting hamza before the
◌ْ ‫ ل‬will be disregarded {not discarded}.
34
Exercise 1
Show which of the following nouns are ‘masdar’, ‘mushtaq’ or
‘jamid’.
‫ب‬ ٌ ‫ ﺑـُْﺮﺗَـ َﻘ‬, ‫ اَﻻَ َﺳ ُﺪ‬, ‫ ُﻣ ْﺆِﻣ ٌﻦ‬, ‫ َﻣ ْﺴ ِﺠ ٌﺪ‬, ‫ﻓَـْﺘ ٌﺢ‬
ٌ ‫ َﻋ ْﻘَﺮ‬, ‫ﺎل‬
‫ب‬ ِ ِ
ٌ ‫ﺿ ْﺮ‬
َ , ‫ﺐ‬ ٌ َ‫ اَْرﻧ‬, ‫ﻰ‬ ‫ ُﻛ ْﺮﺳ‬, ‫ﺟ َﺪ ٌار‬
Exercise 2
Find the mistakes in the following words and explain why you
think they are wrong:
‫ ﺑَ ِﺸْﻴـ ُﺮ‬, ‫ اَﻻَ ْﲪَ ُﺪ‬, ُ‫اﺳﺔ‬َ ‫ﺮ‬‫ ُﻛ‬, ‫ﺎب‬
ِ
ٌ َ‫ اَﻟْﻜﺘ‬, ‫ﺰﻳْ ُﺪ‬‫اَﻟ‬
‫ اَﻟْ ِﻘ ْﺮُد‬, ‫ﺎس‬
ُ ‫ﻨ‬ ‫ﻟ‬‫ا‬
َ , ‫ار‬
ٌ ‫ﺪ‬
َ ‫ﺟ‬ِ , ‫ اَﻟْﻨﺤﻮ‬, ‫اَﻟْﺒِْﻨﺖ‬
ُْ َ ُ
35
THE PARTICLE ‫ف‬

ُ ‫اَ ْﳊَْﺮ‬
Essentially, there are two types of harf:
1. ‫{ اَﻟْ َﻌ ِﺎﻣ ُﻞ‬The effective or causative or governing particle}.
2. ‫{ َﻏْﻴـ ُـﺮ اﻟْ َﻌ ِﺎﻣـﻞ‬The non-effective or non causative or non
governing particle}.
1. ‫ اﻟﻌﺎﻣـﻞ‬is that particle which causes a real change in the

word following it. Hence, in the sentence ‫ـﺖ‬ ِ ‫ َزﻳـ ٌﺪ ِﰱ اﻟْﺒـﻴ‬, the
َْ ْ
particle ‫ ﰱ‬has created a tangible {visible} change in the word
‫ اﻟﺒﻴـﺖ‬by rendering it a kasra { ِ‫} ــ‬. However, in the example

‫ـﺖ ﻟِ ُﻤ ْﻮﺳــﻰ‬
ُ ‫ﻗُـ ْﻠـ‬, though the particle ◌ِ ‫ ل‬is a causative noun or
governing agent, its effect is intangible {invisible}. This means
that though one does not see a kasra on the word ‫ ﻣﻮﺳـﻰ‬the word
will still be said to be ‫ ﺣﺎﻟـﺔ اﳉـﺮ‬or ‫ﳎـﺮور‬. Thus, the particle ‫ِل‬
renders it a latent kasra { ٌ‫رة‬‫ﻛﺴﺮةٌ ﻣ َﻘﺪ‬

َ ُ َ ْ َ }.
There are many types or classes of governing particles. Most of
them will be discussed, Insha Allah, shortly. However, it is
deemed appropriate to mention the most common type now to
facilitate you, the student.
36
PREPOSITIONS
‫اﳊﺮوف اﳉﺎرة‬
These huroof totaling 17, only affect the noun and render it a
kasra. This noun is thereafter called ‫ﺠﺮْور‬
ْ ‫ اَﻟْﻤ‬.
ُُ َ
‫ﺣﺮف اﳉﺮ‬ Meaning Examples
‫ب‬ِ with, in,

through,
at,
‫ﺖ ﺑَِﺰﻳْ ٍﺪ‬ُ ‫َﺧَﺮ ْﺟ‬
{I left with
Zaid}.
because
‫ﺖ ﺑِِﻪ‬ُ ‫ﺻ ْﻠ‬ َ ‫َو‬
I reached the
principal
‫اﻟْ ُﻤ ِﺪﻳْـَﺮ‬ through him}.
‫ت‬ by {for taking ِ‫ﺗَﺎ اﷲ‬ {By Allah!}

َ an oath}
‫َك‬ like, as, as
good as.
‫َﻛَﺰﻳْ ٍﺪ‬ {Like Zaid}.
‫َﻛ َﺠ ِﺪﻳْ ٍﺪ‬ {As good as

new}
‫ِل‬ for, on behalf
of, because of,
‫ﺖ ﻟَِﺰﻳْ ٍﺪ‬ ُ ‫ﻗُ ْﻤ‬
{I stood for
Zaid}.
for the sake
of, due to …
‫ﺖ ﻟَِﺰﻳْ ٍﺪ‬ ُ ‫َﺷ َﻔ ْﻌ‬
{I interceded
on Zaid’s
behalf}.
{He passed
ِ‫َﳒﺢ ِﻻﺟﺘِﻬ ِﺎدﻩ‬ due to his
َ ْ ََ hard work}.
‫َو‬ by {for taking ِ‫و اﷲ‬ {By Allah!}
an oath}, َ
many a …
‫ت‬ُ ْ‫ﺎب ﻗَـَﺮا‬ ٍ َ‫و ﻛِﺘ‬ {Many a book
{same as ‫ب‬ ‫} ُر‬ َ I have read}.
‫ُﻣ ْﺬ – ُﻣْﻨ ُﺬ‬ since, from,
ago.
‫ُﻣْﻨ ُﺬ َﺷ ْﻬ ٍﺮ‬ {For a month,
Since a
37
‫ُﻣْﻨ ُﺬ اْﻵ َن‬ month}

{From now}.
‫ُﻣ ْﺬ اﻟْﻴَـ ْﻮِم‬ {As from
today}.
َ‫َﺧﻼ‬ ‫ب‬ُ ‫ﻼ‬‫َﺟﺎءَ اﻟﻄ‬

except, save, {All the
besides. students came
‫َﺧﻼَ َزﻳْ ٍﺪ‬ besides Zaid}.
‫ب‬
 ‫ُر‬
many a …
‫ب ﻗَﺎ ِر ِئ‬  ‫ُر‬
{Many
reciter of the
a
‫اﻟْ ُﻘ ْﺮ ِان َو اﻟْ ُﻘ ْﺮا ُن‬ Quraan is

cursed by it}.
ُ‫ﻳَـ ْﻠ َﻌﻨُﻪ‬
‫ﺎﺷﺎ‬
َ ‫َﺣ‬ ‫ب‬ُ ‫ﻼ‬‫َﺟﺎءَ اﻟﻄ‬
except, save,
besides.
‫ﺎﺷﺎ َزﻳْ ٍﺪ‬ َ ‫َﺣ‬
‫ِﻣ ْﻦ‬ from, of,
some, among,
‫ﺶ‬ٍ ْ‫َر ُﺟ ٌﻞ ِﻣ ْﻦ ﻗُـَﺮﻳ‬ {A
of/from
man
the
any.
‫ َﻌ ِﺎم‬‫اَ َﻛ َﻞ ِﻣ َﻦ اﻟﻄ‬ Quraish
tribe}.
‫َﻣﺎ ِﻣ ْﻦ اَ َﺣ ٍﺪ‬ {He ate some
food}.
‫َﺳَﺮ َق ﻧُ ِﻜ َﻞ‬ {Anyone who
has stolen
shall be
punished}.
‫َﻋ َﺪا‬ same as َ‫َﺧ ـﻼ‬
and ‫ﺎﺷﺎ‬
َ ‫ﺣ‬َ
38
‫ِ ْﰱ‬ in,
among,
within,
‫ﻓِْﻴ َﻤﺎ ﺑَـْﻴـﻨَـ ُﻬ ْﻢ‬ {Among
them}.
regarding,
concerning,
‫اﳊَﺎﻟَِﺔ‬
ْ ‫َﺳﺎَﻟْﺘُﻪُ ِﰱ‬ {I askes him
because of … ‫ﺎﺳ ِﺔ‬َ َ‫اﻟﺴﻴ‬

regarding the
political
climate}.
{You will be
‫ِ ْﰱ اَ ْﻋ َﻤﺎﻟِ ُﻜ ْﻢ‬ reckoned
because of
‫ﺎﺳﺒُـ ْﻮ َن‬
َ َ‫ُﲢ‬
your deeds}.
{He is in the
‫ﺼ ِﻞ‬ ْ ‫ُﻫ َﻮ ِﰱ اﻟْ َﻔ‬ classroom}.
‫َﻋ ْﻦ‬ from, out of

{a feeling},
‫ﺖ َﻋ ْﻦ‬ ُ ‫ﻗُ ْﻤ‬
{I stood up
from their
to,
concerning,
‫َْﳎﻠِ ِﺴ ِﻬ ْﻢ‬ gathering}.
ً‫ﺔ‬‫اَ ْﻋﻄَﺎﻩُ َﻋ ِﻄﻴ‬

via, by means {He gave him
of …, about a gift out of
… ‫َﻋ ْﻦ ُﺳ ُﺮْوٍر‬ happiness}
‫ﺖ َﻋ ْﻦ‬ ِ
ُ ‫َﲰ ْﻌ‬
{I heard via..}
... ‫ﻃَ ِﺮﻳْ ِﻖ‬

‫َﺳﺎَﻟْﺘُﻪُ َﻋ ِﻦ‬ {I asked him
about the
‫ﺚ‬ ِ ‫اﳊ ِﺪﻳ‬
ْ َْ report}.
‫َﻋﻠﻰ‬ ‫ﺎب‬ ِ
ُ َ‫ﻫ َﺬا اﻟْﻜﺘ‬
on, upon, on {This book is
top, above, on the desk}.
over {rank}, ِ‫ﻋﻠَﻰ اﻟْ ِﻤْﻨﻀ َﺪة‬
at, towards, َ َ
against, due
ٌ‫ﺠﺔ‬ ‫ُﻫ َﻮ ُﺣ‬ {It is a proof
39
to,
accordance
in
‫ﻚ‬
َ ‫َﻋﻠَْﻴ‬
against you}.
‫ﻚ َﻋﻠﻰ اَ ْن‬ َ ‫آﺗِْﻴ‬

with, on
condition. {I willcome to
‫ﺗَﺎْﺗِﻴَِ ْﲎ‬ you on the
condition that
you come to
me}.
‫َﺣ ّﱴ‬ ‫ﺎب‬ ِ ْ‫ﻗَـﺮا‬
َ َ‫ت اﻟْﻜﺘ‬
to, towards, {I read the
upto, as far as, ُ َ book upto the
till, so much
so, eventually.
‫آﺧ ِﺮ َﻛﻠِ َﻤ ٍﺔ‬
ِ ‫ﺣﱴ‬
َّ
last word in
it}.
‫ﻓِْﻴ ِﻪ‬
‫اِﱃ‬ to, towards,
upto, as far as,
‫ﺖ اِ َﱃ‬ ُ ‫ذَ َﻫْﺒ‬
{I went to the
masjid}.
till.
‫اﻟْ َﻤ ْﺴ ِﺠ ِﺪ‬
2. ‫ف َﻏْﻴـ ُﺮ َﻋ ِﺎﻣﻠَ ٍﺔ‬

ٌ ‫اَ ْﺣ ُﺮ‬: Examples: ‫ ﻟَ ْﻮ‬ُ‫ف ﰒ‬
َ ‫َو‬
40
CHAPTER THREE
THE PHRASE AND SENTENCE
ِ
‫م‬ ‫ﺎ‬‫ﺺ َو اﻟﺘ‬ ُ ‫ﻛ‬‫اَﻟْ ُﻤَﺮ‬
ُ ‫ﺎﻗ‬‫ﺐ اﻟﻨ‬
INTRODUCTION:
At the beginning of this discourse we mentioned that ‫ﻛــﺐ‬‫ُﻣَﺮ‬
refers to a group of words which may either convey a complete
meaning, thereby forming a sentence, or convey an incomplete
meaning, thereby forming a phrase {incomplete sentence}. The
complete sentence is called ‫ اﳌﺮﻛـﺐ اﻟﺘـﺎم‬or ُ‫ اَ ْﳉُ ْﻤﻠَـﺔُ اﻟْ ُﻤ ِﻔْﻴ َـﺪة‬or just
‫اَﻟْ َﻜﻼَ ُم‬. The incomplete sentence {phrase} is called ‫اﳌﺮﻛـﺐ اﻟﻨـﺎﻗﺺ‬
or ‫ـﺪة‬ َ ‫ﲨُْﻠَـﺔٌ َﻏْﻴـ ُـﺮ ُﻣ ِﻔْﻴ‬. It forms part of a sentence i.e. it may either be
the subject or the object or the predicate etc. of the sentence.
Examples of ‫اﳌﺮﻛﺐ اﻟﺘﺎم‬:
‫ﺐ َزﻳْ ٌﺪ‬َ ‫{ ذَ َﻫ‬Zaid went} – information.

‫ﺖ‬ ِ ‫{ ﻫﻞ ﻓَ ِﻬﻤ‬Did you understand?} – a question.
ْ َْ
ِ ْ‫{ اِﺋ‬Bring water} – a command.
‫ﺖ ﺑِﺎﻟْ َﻤ ِﺎء‬
Examples of ‫اﳌﺮﻛﺐ اﻟﻨﺎﻗﺺ‬:
‫ﺠ ِﺮ‬
َ ‫ﺼ ُﻦ اﻟﺸ‬ ْ ُ‫{ ﻏ‬The branch of the tree}.
‫اﳉَ ِﺪﻳْ ُﺪ‬
ْ ‫س‬ ُ ‫ر‬ْ ‫{ اَﻟﺪ‬The new lesson}.
‫ﻬ ُﺮ‬
ْ ‫{ ﻫ َﺬا اﻟﺸ‬This month}.
41
Each of these will now be discussed in detail.
THE SENTENCE
ُ ‫ﻛ‬‫اَﻟ ُْﻤ َﺮ‬

‫م‬ ‫ﺎ‬‫ﺐ اﻟﺘ‬
There are two types of sentences:
1. ٌ‫ﺔ‬‫ﲨُْﻠَﺔٌ َﺧ َِﱪﻳ‬ 2. ٌ‫ﺔ‬‫ﲨُْﻠَﺔٌ إِﻧْ َﺸﺎﺋِﻴ‬
1. ٌ‫ـﺔ‬‫ُﺟ ْﻤﻠَـﺔٌ َﺧﺒَ ِﺮﻳ‬ is that sentence which, by its very nature,
entertains the possibility of its meaning being true or false,
regardless of the character of the speaker. For example, in
ِ
the sentence ٌ ْ‫ـ ْﻠﻤْﻴـ ُﺬ َﻣـ ِﺮﻳ‬‫اَﻟﺘ‬
‫ﺾ‬ the second person may either
believe the statement or reject it since the very essence of the
statement holds the possibility of both. The character or
integrity of the speaker is of no consequence.
2. ◌ٌ ‫ﺔ‬‫ﺸــﺎﺋِﻴ‬
َ ْ‫ُﺟ ْﻤﻠَـﺔٌ إِﻧ‬ is that sentence wherein the possibility of
truth or falsehood does not exist. Take for example the
sentence ‫ﺴ َـﻤ ِﺎء‬ ‫{ َﻫ ْـﻞ ﺗَـﺮى َﻛ ْﻮَﻛﺒـﺎً ِﰱ اﻟ‬Do you see a star in the
sky?}. This is merely a question which requires a positive or
negative answer. There is no question of truth or falsehood
in the statement.
ِ
The term
ٌ‫اﻧْ َﺸــﺎء‬ literally means “to create” or “to bring into
existence”. Hence, in the above example, the speaker wishes to
‫ب‬ ِ
bring about a response. Let us take another example:
َ ‫َد ِع اﻟْ َﻜـﺬ‬
{Leave telling lies!}. Here again the speaker merely desires to
bring into existence the quality of “truthfulness” which was non-
existent in the listener. There is no question of truth or
falsehood in the statement.
42
Exercise 1
Which of the following English statements would be ‫ ﻣﺮﻛﺐ ﺗﺎم‬or
‫?ﻣﺮﻛﺐ ﻧﺎﻗﺺ‬
1. The student is present. 2. The boy’s pen.
3. A pious man. 4. She wrote a letter.
5. This book. 6. I love my religion.
Exercise 2
Which of the following English statements would be ‫ﲨﻠﺔ ﺧﱪﻳﺔ‬
or ‫?ﲨﻠﺔ اﻧﺸﺎﺋﻴﺔ‬
1. I have understood the work.
2. Have you understood the work?
3. Learn your lesson.
4. If only the sun would shine.
5. She is reading.
6. Do not steal.
43
َِ ‫ﲨُْﻠَﺔٌ َﺧ‬
TYPES OF ٌ‫ﺔ‬‫ﱪﻳ‬
There are two types:

a. ُ‫ﺔ‬‫{ اَ ْﳉُ ْﻤﻠَﺔُ اْ ِﻻ ِْﲰﻴ‬The nunnative sentence}.
b. ُ‫ﺔ‬‫{ اَ ْﳉُ ْﻤﻠَﺔُ اﻟْ ِﻔ ْﻌﻠِﻴ‬The verbal sentence}.
a. َ ‫ﺔُ اﻟ‬‫ْﺠ ْﻤﻠَـﺔُ اْ ِﻻ ْﺳ ِـﻤﻴ‬

ُ‫ـﺔ‬‫ْﺨﺒَ ِﺮﻳ‬ ُ ‫ اَﻟ‬is that sentence which begins with an
ism {noun}. The first part of the sentence is called ‫ ﻣﺴـﻨَﺪ اِﻟَْﻴـﻪ‬or
ُْ
ٌ‫{ ُﻣْﺒﺘَـ َـﺪأ‬subject} and the second part is called ‫ ُﻣ ْﺴــﻨَﺪ‬or ‫َﺧـ َـﱪ‬
{predicate}.
Both parts will always be ‫ﻣﺮﻓُـﻮع‬.
ْ َْ
‫ﺻ ِﺎد ٌق‬ ِ ‫ﺼﻨﻢ ﻋ‬
Examples: َ ‫ﺮ ُﺳ ْﻮ ُل‬‫اَﻟ‬ ‫ﺎﺟٌﺰ‬ َ ُ َ  ‫اّﻟ‬
‫ﻣﺒﺘﺪأ ﺧﱪ‬ ‫ﻣﺒﺘﺪأ ﺧﱪ‬
Explanation: Each of the above sentences comprises of two
words. In each case, the second word mentions something
about the first word. The word concerning which something is
mentioned or of which information is given, is called ‫ُﻣ ْﺴـﻨَﺪ اِﻟَْﻴـﻪ‬
or ٌ‫ ﻣْﺒﺘَـ َﺪأ‬and the word giving the information is called ‫ ﻣﺴـﻨَﺪ‬or
ُ ُْ
‫ َﺧ َـﱪ‬. Each sentence, though, is ‫ ﲨﻠـﺔ اﲰﻴـﺔ ﺧﱪﻳـﺔ‬because each
one commences with an ism.
44
Henceforth, only the terms ‫ ﻣﺒﺘـﺪا‬and ‫ ﺧـﱪ‬will be used when

referring to this type of sentence.
b. ‫اﻟﺠﻤﻠـﺔ اﻟﻔﻌﻠﻴـﺔ اﻟﺨﺒﺮﻳـﺔ‬ is that sentence which begins with a
fi’l {verb}. The first part is called ‫ ُﻣ ْﺴـﻨَﺪ‬or ‫{ ﻓِ ْﻌـﻞ‬verb} and the
second part is called ‫ ﻣﺴـﻨَﺪ اِﻟَْﻴـﻪ‬or ‫ﺎﻋـﻞ‬
ِ َ‫{ ﻓ‬subject}. The ‫ ﻓﺎﻋـﻞ‬will
ُْ
always be ‫ﻣﺮﻓﻮع‬.
ِ ِ
Examples: ‫ﺖ‬ُ ‫َﲰ َﻌﺖ اﻟْﺒِْﻨ‬ ‫ﺐ اﻟْ َﻮﻟَ ُﺪ‬
ُ ‫ﻳَـ ْﻠ َﻌ‬
ِ َ‫ﻓِﻌﻞ ﻓ‬
‫ﺎﻋﻞ‬ ‫ﺎﻋﻞ‬ ِ َ‫ﻓِﻌﻞ ﻓ‬
ْ ْ
Note 1: The moment a fi’l is recgnized, the first question that
ought to come to mind is: Where is the ‫{? ﻓﺎﻋـﻞ‬i.e. the doer of
the action mentioned in the fi’l}. If it is apparent in the sentence
then such a ِ َ‫ﻓﺎﻋـﻞ ﻇ‬.
‫ ﻓﺎﻋـﻞ‬is called ‫ـﺎﻫﺮ‬ If it not visible in the
sentence, then it must be hidden or concealed in the fi’l. Such a
fa’il is called ‫ﻓﺎﻋــﻞ ﻣﻀــﻤﺮ‬. In both the above mentioned
examples, the fa’il is apparent (‫)ﻇﺎﻫﺮ‬.
However, in the example: ‫ﺻـﺒَـَﺮ‬

َ ‫ﻤـ ٌﺪ‬ َ‫ ُﳏ‬the fa’il is not apparent.
Hence, it must be ‫ر‬‫ ﻣ َﻘـﺪ‬or ‫ﻀـﻤﺮ‬
ُ َ ْ ‫{ ُﻣ‬hiden}. That hidden fa’il is
the dhameer ‫ ُﻫــﻮ‬. Remember that the fa’il will always be
َ
marfoo’, whether hidden or manifest. In this example, the
word ‫ ﳏﻤـﺪ‬is not the fa’il. It is the ‫ﻣﺒﺘـﺪأ‬. Therefore, the sentence
45
is a ‫ﲨﻠـﺔ اﲰﻴـﺔ‬. The sentence would be analyzed in the following

way:
AL I’RAAB
‫ﻤ ٌﺪ‬ َ‫ ُﳏ‬: ‫ﻣﺒﺘﺪأ‬ {Therefore it is ‫}ﻣﺮﻓﻮع‬.
‫ﺻـﺒَـَﺮ‬
َ: This is a fi’l. Its fa’il is hidden in it, i.e. ‫ ﻫـﻮ‬which is
marfoo’. Together the fi’l and its fa’il form a ‫ﲨﻠـﺔ اﲰﻴـﺔ‬. This
sentence in turn becomes the ‫ ﺧـﱪ‬of the ‫ﻣﺒﺘـﺪأ‬. Being a ‫ﺧـﱪ‬, the
sentence is said to be ‫ ﻣﺮﻓـﻮع َﳏَـﻼ‬i.e. marfoo’ by virtue of it being
situated in the vicinity of a marfoo’ word – in this case the ‫ﺧﱪ‬.
Finally, the ‫ ﻣﺒﺘﺪأ‬and ‫ ﺧﱪ‬constitute a ‫ﲨﻠﺔ اﲰﻴﺔ ﺧﱪﻳﺔ‬.
Note 2: If the fi’l is ‫ى‬‫{ ﻣﺘَـ َﻌـﺪ‬transitive verb} i.e. that verb which
ُ
requires a ‫{ ﻣ ْﻔﻌُـﻮل ﺑِ ِـﻪ‬object – on which or whom the action takes
ْ َ
then the ‫ ﻣﻔﻌﻮل ﺑﻪ‬will be ‫ﺼﻮب‬
place},
ْ ُ ‫}ـ َ◌ـ { َﻣْﻨ‬.
Examples: 1
َ‫ﺴ َﻤﺎء‬ ‫َﺧﻠَ َﻖ اﷲُ اﻟ‬
‫ﻓﻌﻞ ﻓﺎﻋﻞ ﻇﺎﻫﺮ ﻣﻔﻌﻮل ﺑﻪ‬
2. ‫ـ ْﻠ ِﻤْﻴ َﺬ‬‫ﺳﺘَﺎذُ اﻟﺘ‬
ْ ُ‫ﺼ َﺢ اْﻻ‬ َ َ‫ﻧ‬
‫ﻓﻌﻞ ﻓﺎﻋﻞ ﻇﺎﻫﺮ ﻣﻔﻌﻮل ﺑﻪ‬
3. ‫ﻒ‬ َ ‫ﻴ‬ْ‫ﺖ اﻟﻀ‬ ُ ‫اَ ْﻛَﺮْﻣ‬
46
‫ﻀ َﻤﺮ اَ ْى اَﻧَﺎ ﻣﻔﻌﻮل ﺑﻪ‬

ْ ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌ‬
ُ
Note 3: If a ‫ﺮ‬‫ف َﺟـ‬
ُ ‫ َﺣـ ْﺮ‬and ‫ َْﳎ ُـﺮور‬appears in a sentence they are
collectively called ‫ـﻖ‬‫ ﻣﺘَـ َﻌﻠ‬i.e. that which is connected to the ‫ﺧـﱪ‬
ُ
or to the ‫ ﻓﻌﻞ‬in ‫ﲨﻠﺔ ﻓﻌﻠﻴﺔ‬.
Example 1: ‫ﺎء‬ ِ ‫ﺴﻤ‬ ‫ِﻣﻦ اﻟ‬ ‫ﻧَـَﺰَل اﻟْ َﻤﻄَُﺮ‬

َ َ
‫ﻇﺎﻫﺮ ﺣﺮف ﺟﺮ ﳎﺮور‬ ِ ‫ﻓﺎﻋﻞ‬ ِ ‫ﻓِﻌﻞ‬
ْ
‫ﻖ ﺑﺎﻟﻔﻌﻞ‬‫ﻣﺘﻌﻠ‬
ِ ‫اﳊ‬
Example 2: ‫ﺪﻳْـ َﻘ ِﺔ‬ ‫َزﻳْ ٌﺪ ﻗَﺎﺋِ ٌﻢ‬
َْ ‫ِﰱ‬
‫ﻣﺒﺘﺪأ ﻣﺮﻓﻮع ﺧﱪ ﻣﺮﻓﻮع ﺣﺮف ﺟﺮ ﳎﺮور‬
‫ﻖ ﺑﺎﳋﱪ‬‫ﻣﺘﻌﻠ‬
Note 4: Sometimes the khabar in ‫ ﲨﻠـﺔ اﲰﻴـﺔ‬is not mentioned at

all. In this case the khabar is said to be concealed { ‫ر‬‫}ﻣ َﻘﺪ‬.
ُ
For example: ‫ﺖ‬ ِ ‫اَﻟْﺒِْﻨﺖ ِﰱ اﻟْﺒـﻴ‬
َْ ُ
Here, an appropriate khabar must be assumed, such as, for
example ٌ‫ﻧَﺎﺋِ َﻤـﺔ‬ {sleeping}, or ٌ‫ﺮة‬‫ُﻣ ْﺴــﺘَ ِﻘ‬ {residing} or ِ ‫ﺣ‬
ٌ‫ﺎﺿـ َـﺮة‬ َ
{present}.
47
AL I’RAAB
ِ ‫ﺎﺿﺮةٌ[ ِﰱ اﻟْﺒـﻴ‬
ِ
‫ﺖ‬ َْ َ ‫ﺖ ] َﺣ‬ ُ ‫اَﻟْﺒِْﻨ‬
‫ﻣﺒﺘﺪأ ﺧﱪ ﻣﻘﺪر ﺣﺮف ﺟﺮ ﳎﺮور‬
However, generally to simplify matters, the ‫ـﻖ‬‫ ﻣﺘَـ َﻌﻠ‬is taken to be
ُ
the khabar.
Note 5: A sentence may have more than one khabar.

Example: ‫اَﻟْ َﻮﻟَ ُﺪ َﻋﺎﻗِ ٌﻞ ُْﳎﺘَـ ْﻬ ٌﺪ‬
Note 6: The khabar can be a complete sentence.
Example: ‫ َﻌ َﺎم‬‫َزﻳْ ٌﺪ اَ َﻛ َﻞ اﻟﻄ‬
More examples of where the khabar is a ‫ﲨﻠــﺔ إﲰﻴــﺔ‬ will be
furnished soon.
Note 7: There are other types of marfoo’ nouns which will be

explained at a later stage, Insha Allah. (P 165)
Exercise 1
Analyze the following sentences:
‫ﺮ ُﺟ ُﻞ‬‫ﺼَﺮ اﻟ‬ َ َ‫ ﻧ‬.2 ‫ﺖ اِ َﱃ اﻟْ َﻤ ْﺪ َر َﺳ ِﺔ‬ ِ
ْ َ‫ َﻋﺎﺋ َﺸﺔُ ذَ َﻫﺒ‬.1
ُ‫ـ ْﻮَرةُ َﺳ ْﻮَداء‬‫ﺴﺒ‬ ‫ اَﻟ‬.4 ‫ﺴ َﻔ ِﺮ‬ ‫ اَﻟْ َﻮﻟَ ُﺪ َر َﺟ َﻊ ِﻣ َﻦ اﻟ‬.3
‫ اَ ِﻻ َﻣ ُﺎم ِﰱ اﻟْ َﻤ ْﺴ ِﺠ ِﺪ‬.6 ِ ِ
ُ‫ﺴ َﻤﺎء‬ ‫ اُْﻣﻄَﺮت اﻟ‬.5
ٌ‫ اَﻟْ َﻤﻨَﺎ َرةُ َﻋﺎﻟِﻴَﺔ‬.8 ‫ﺖ‬ُ‫ﺿ‬ ْ ‫ َﻣ ِﺮ‬.7
48
Exercise 2
State whether the fa’il in the following sentences ZAAHIR or
MUDHMAR.
ِ ِ ‫ َزﻳـﻨَﺐ ﻃَﺒﺨ‬.1
‫ﺖ‬ْ ‫ ﻓَﺎﻃ َﻤﺔُ ﻓَ ِﻬ َﻤ‬.2 ‫ َﻌ َﺎم‬‫ﺖ اﻟﻄ‬ ََ ُ ْ
‫س‬ ِ ‫ ْﺤ َﻢ‬‫ﺐ اﻟﻠ‬
َ ‫ر‬ْ ‫ﻤ ٌﺪ اﻟﺪ‬ َ‫ ﻓَﻬ َﻢ ُﳏ‬.4 ُ َ‫ﺖ َزﻳْـﻨ‬ ْ ‫ ﻃَﺒَ َﺨ‬.3
‫س‬
َ ‫ر‬ْ ‫ت اﻟﺪ‬ ُ ‫ﻀ ْﺮ‬
َ ‫ َﺣ‬.6 ‫ َﺟﺎءَ اَ ْﲪَ ُﺪ‬.5
Exercise 3
Place the appropriate I’RAAB on the following sentences and
explain why you have done so:
‫ اﻟﺘﻠﻤﻴﺬ ﻧﻈﻴﻒ‬.2 ‫ اﺧﺬ اﻟﻄﻔﻞ اﻟﱪﺗﻘﺎل‬.1
‫ ﻗﺼﺪﻧﺎ اﻟﺒﺴﺘﺎن‬.4 ‫ اﻟﻜﺴﻼن ﰱ ﺣﲑة‬.3
‫ زﻳﻨﺐ ﻣﺴﺤﺖ اﻟﺮاس‬.6 ‫ ﺳﻠﻢ اﻻﺳﺘﺎذ ﻋﻠﻰ اﻟﻄﻼب‬.5
‫ ﻗﺘﻞ داؤد ﺟﺎﻟﻮت‬.8 ‫ اﻟﻨﺎس ﻳﺬﻫﺒﻮن اﱃ اﳌﺼﻠﻰ‬.7
49
TYPES OF ‫ﺟﻤﻠﺔ إﻧﺸﺎﺋﻴﺔ‬

There are ten types: -
ِ
1. ‫{ اَﻻَ ْﻣ ُﺮ‬The imperative}. Example: ‫ب‬ ْ ‫ﺿ ِﺮ‬
ْ ‫{ ا‬Hit!}
2. ‫ﻬﻰ‬ ْ ‫{ اَﻟﻨـ‬The prohibitive}. Example: ‫ب‬ ْ ‫ﻀ ِﺮ‬
ْ َ‫{ ﻻَ ﺗ‬Don’t hit!}
3. ‫{ اَ ِﻹ ْﺳـﺘِ ْﻔ َﻬﺎم‬The interrogative} Example: ‫ـﻚ‬ َ ُ‫ـﻒ َﺣﺎﻟ‬
َ ‫{ َﻛْﻴ‬How
are you?}
ِ
4. ‫ـﻰ‬‫ﻤﻨ‬
َ ‫{ اَﻟﺘ‬Desire} Example: َ ‫ـﺖ اﻟْ َﻘ َﻤ َـﺮ ﻃَـﺎﻟ ٌﻊ ِﰱ اﻟﻨـ‬
‫ﻬـﺎ ِر‬ َ ‫{ ﻟَْﻴ‬If only
the moon would appear during the day}. This is generally
used for something unattainable.
5. ‫ﺟــﻰ‬ ‫ﺮ‬
َ ‫اَﻟﺘـ‬ {Anticipation / hope}. Example: ‫ـﺎﺋﻢ‬
ٌ ‫ﻳﺾ ﻧـ‬
َ ‫ـﻞ اﳌـﺮ‬ ‫ﻟَ َﻌـ‬
{Hopefully / perhaps the sick person is sleeping}. This is
generally used for something attainable.
6. ‫ َﺪاء‬‫{ اَﻟﻨ‬The Vocative}. Example: ‫{ ﻳﺎ اﷲ‬O Allah!}
NB: This is a complete sentence.
7. ‫اَﻟ َْﻌ ْـﺮض‬ {Request / Proposition / A Rhetorical question}.
Example: َ ‫{ اﻻ ﺗـﺄﺗﻴﲎ ﻓَﺎُ ْﻋ ِﻄﻴَـ‬Will you not come to me

ً‫ﻚ دﻳﻨـﺎرا‬
that I may give you a dinaar (gold coin)}.
NB: The difference between istifhaam and ardh is that in the
former an answer is anticipated and in the latter, however, a
mere request or proposal is made – no answer is anticipated.
ِ‫و اﷲ‬
8.
َ ‫{ اَﻟْ َﻘ‬Oath}.
‫ﺴﻢ‬ Example:
َ {By Allah!}.
50
9. ‫ﺠﺐ‬ ‫ﻌ‬
َ ‫{ اَﻟﺘـ‬Amazement}.
ً‫اﺣﺴ َﻦ زﻳﺪا‬ ٍ ِ ِ
Example:
َ ‫ ﻣﺎ‬or ‫{ اَﺣﺴ ْﻦ ﺑَﺰﻳْﺪ‬How good Zaid is!}
ٍ
Example: َ ْ‫ ﻣ ــﺎ اَﻓ‬or ‫ﻤ ــﺪ‬ ‫ﻀ ـ ْـﻞ ِﲟُ َﺤ‬
ً‫ﻤ ــﺪا‬ َ‫ﻀ ـ َـﻞ ُﳏ‬ ِ ْ‫{ اَﻓ‬How virtous
Muhammed is!}
N.B. This will be discussed later in detail, Insha Allah. (P254)
10. ‫اَﻟْﻌُ ُﻘـ ْـﻮد‬ {Contracts and transactions}. Example with
ِ
explanation: The seller says: ‫ـﺎب‬ ُ ‫{ ﺑِ ْﻌ‬I sold this
َ َ‫ـﺖ ﻫـ َﺬا اﻟْﻜﺘ‬
book} and the buyer says: ُ‫ﺷﺘَـﺮﻳْـﺘُﻪ‬ِ
َ ْ ‫{ ا‬I have bought it}.
Both statements apparently seem to be ‫ﺧﱪﻳـﺔ‬. However, in
Islamic law, a contract is binding on both parties – hence there
can be no question of truth or falsehood. Therefore these
statements are classified as ‫إﻧﺸــﺎﺋﻴﺔ‬. However, if someone
informs you of his/her having bought a book and says: ‫ﺖ‬

ُ ْ‫إ ْﺷـﺘَـَﺮﻳ‬
‫ـﺎب‬ ِ
َ َ‫ ﻫـ َﺬا اﻟْﻜﺘ‬then this statement will be ‫ﺧﱪﻳـﺔ‬, since the speaker
intends to convey some information which itself holds the
possibility of truth and falsehood.
Note: Each of the above comprises of a musnad and a musnad
ilayh which are integral parts of any complete sentence.
51
Exercise 1
Which of the ten types apply to the following?
ِ‫ ﻳﺎ ﻋﺒ َﺪ اﷲ‬.2 ‫ﺎب َﻋﺎﺋِ ٌﺪ‬
َْ َ َ َ‫ﺒ‬‫ﺖ اﻟﺸ‬ َ ‫ ﻟَْﻴ‬.1
ِ ‫ﻞ َزﻳﺪاً ﺣ‬ ‫ ﻟَﻌ‬.4
‫ﺎﺿٌﺮ‬ َ ْ َ ‫ اَ ْﻋ ِﻘ ْﻞ ﺑِﺎﻟْ َﻮﻟَ ِﺪ‬.3
‫ﺐ؟‬ُ ‫ َﻣﱴ ﺗَ ْﺬ َﻫ‬.6 ‫ﺮ ِاء‬َ‫ ِﱂَ َﱂْ ﺗَ ْﺴﺎَﻟِْ ْﲎ ﻗَـْﺒ َﻞ اﻟﺸ‬.5
Exercise 2
Point out the musnad and musnad ilayh in the following
sentences and mention what type of sentence each one is.
‫ﺖ اﻟْ ُﻔﻄُْﻮَر‬ َ ‫ َﻫ ْﻞ اَ َﻛ ْﻠ‬.2 ‫س‬
َ ‫ر‬ْ ‫ َﻣﱴ ﺗَ ْﺴ َﻤ ُﻊ اﻟﺪ‬.1
‫را َﺟ ِ ْﱴ‬ ‫ﺖ َد‬ ُ ‫ ﺑِ ْﻌ‬.4
ِ‫ﺼﻠﻮة‬  ‫ﺖ ُزﺑَـْﻴ َﺪةُ اِ َﱃ اﻟ‬ْ ‫ ﻗَ َﺎﻣ‬.3
‫ر ِس‬ْ ‫ت ِﰱ اﻟﺪ‬ ْ ‫ﻀَﺮ‬َ ‫ﺔُ َﻣﺎ َﺣ‬‫ ُرﻗَـﻴ‬.6 ‫ﺐ اﻟْﻌِْﻠ ِﻢ‬
ِ َ‫ْﺴﻞ ِﰱ ﻃَﻠ‬ ِ
ْ ْ ‫ ﻻَ ﺗَﻜ‬.5
Exercise 3
Analyze the above sentences.
52
CHAPTER FOUR
‫ﻣ ِﺔ‬ ‫ﺾ اﻟْ َﻌ َﻮ ِاﻣ َﻞ اﻟْ َﻌﺎ‬
ُ ‫ﺑَـ ْﻌ‬
SOME COMMON GOVERNING WORDS
As mentioned earlier, this book has been compiled to facilitate
the student in understanding other text books also which are
taught concurrently with grammar. It is for this reason that the
common awaamil {pl. of aamil} are mentioned here. The
phrase or incomplete sentence will follow after this chapter,
Insha Allah. (P 61)
‫ـ َﻬﺔُ ﺑِﺎﻟْ ِﻔ ْﻌ ِﻞ‬‫ف اﻟْ ُﻤ َﺸﺒ‬

ُ ‫اَ ْﳊُُﺮْو‬
ِ
‫ﻞ‬ ‫ﺖ ﻟَ َﻌ‬ َ ‫ﻦ ﻟَْﻴ‬ ‫ن ﻟﻜ‬ َ‫ن َﻛﺄ‬ َ‫ن أ‬ ِ‫إ‬
These particles, like the transitive verb {‫ى‬‫}اَﻟْ ِﻔ ْﻌﻞ اﻟْﻤﺘَـ َﻌـﺪ‬, govern
ُ ُ
two words. They appear before a ‫ ﲨﻠــﺔ اﲰﻴــﺔ‬and render the
mubtada a fatha {‫ }ـ ـ‬and the khabar a dhamma {◌ُ ‫}ـ ـ‬. The
َ
mubtada is now called ‫ن‬  ِ‫ اِ ْﺳ ُﻢ ا‬and the khabar is called ‫ن‬ ِ‫ َﺧﺒَـ ُﺮ ا‬.
‫ف‬
ُ ‫ْﺤ ْﺮ‬
َ ‫اَﻟ‬
Meaning Examples
‫ن‬ ِ‫ا‬ Verily; indeed; truly

{an intensifying
‫ﻤﺪاً َر ُﺳ ْﻮٌل‬ َ‫ن ُﳏ‬ ِ‫ا‬ {Verily/indeed
Muhammed
particle sometimes not (S.A.W.) is a
translated in English} messenger (of
Allah)}
‫ن‬ َ‫ا‬ Verily; indeed; truly
that … {also an
‫ن‬ ◌َ ‫ت ا‬ ‫َو َﺟ ْﺪ‬ I found that
Zaid is learned.
ِ
ٌ‫َزﻳْﺪاً َﻋﺎﱂ‬
intensifying particle}
53
‫ن‬ َ‫َﻛﺄ‬ As if; as though;

‫ن َزﻳْﺪاً ﻧَﺎﺋِ ٌﻢ‬ َ‫َﻛﺄ‬ {It is}as if Zaid
is sleeping.
ِ ِ
‫ﻦ‬ ‫ﻟﻜ‬ ‫ﺾ‬ٌ ْ‫اَﻟْ َﻮاﻟ ُﺪ َﻣ ِﺮﻳ‬
But; however; yet {The father is
ill but the son
ِ
‫ﻦ اﻟْ َﻮﻟَ َﺪ‬ ‫ﻟﻜ‬ is well.}
‫ﺻ ِﺤْﻴ ٌﺢ‬
َ
‫ﺖ‬
َ ‫ﻟَْﻴ‬
If only; I wish…;
‫ﺲ‬َ ‫ﻤ‬ ْ ‫ﺖ اﻟﺸ‬ َ ‫ﻟَْﻴ‬
{If only the sun
would rise at
‫ْﻴ ِﻞ‬‫ﻃَﺎﻟِ َﻌﺔٌ ِﰱ اﻟﻠ‬ night}
‫ﻞ‬ ‫ﻟَ َﻌ‬ Maybe; perhaps;

hopefully; who knows
‫ﻞ اﻟْ ُﻤ ِﺪﻳْـَﺮ‬ ‫ﻟَ َﻌ‬ {Perhaps
Maybe the
/
‫ﺐ‬ ِ
ٌ ‫َﻏﺎﺋ‬
if… principal is
absent}
 ِ‫ ا‬and ‫ن‬ َ‫ا‬:

Note 1: The difference between ‫ن‬
a. ‫ن‬ ِ‫ ا‬is generally used at the beginning of a sentence,

while ‫ن‬  َ‫ ا‬is used inside the sentence.
b. ‫ن‬ ِ‫ ا‬is used after any word comprising the root letters
“‫”ق و ل‬, even if such a word appears inside the
sentence.
ِِ ِ
Example:
ٌ ْ‫ن اْﻻ ْﻣﺘ َﺤﺎ َن ﻗَ ِﺮﻳ‬ ‫اَﻻُ ْﺳﺘَﺎذُ ﻳَـ ُﻘ ْﻮ ُل ا‬
‫ﺐ‬
‫ن‬ َ‫ا‬ is used after any word which contains the root
letters “‫م‬
‫”ع ل‬.
Example: ‫ن ﻗَ ِﺮﻳْﺐ‬ ِِ
ُ ‫ﻼ‬‫اَﻟﻄ‬
ٌ َ ‫ن اْﻻ ْﻣﺘ َﺤﺎ‬ َ‫ب ﻳَـ ْﻌﻠَ ُﻤ ْﻮ َن ا‬
54
More differences will be mentioned at a later stage,

Insha Allah. (P183)
Note 2: The khabar can be a complete sentence also.
Example of ‫اﲰﻴﺔ‬ ‫ﲨﻠﺔ‬:
‫َﻋﺎﻟِ ٌﻢ‬ ُ‫اَﺑُـ ْﻮﻩ‬ ً‫َزﻳْﺪا‬ ‫ن‬ ِ‫ا‬

‫ﻣﻀﺎف و ﻣﻀﺎف اﻟﻴﻪ‬
‫ﺧﱪ‬ ‫ﻣﺒﺘﺪا‬
‫ﺧﱪ اِن‬ ‫اﺳﻢ اِن‬ ‫اﳊﺮف اﳌﺸﺒﻪ ﺑﺎﻟﻔﻌﻞ‬
(The terms ‫ﻣﻀـﺎف‬ and ‫ﻣﻀـﺎف اﻟﻴـﻪ‬ will be discussed shortly)
(P68)
Example of ‫ﲨﻠﺔ ﻓﻌﻠﻴﺔ‬:
‫اﻟ َْﻤ ْﺪ َر َﺳ ِﺔ‬ ‫اِﻟَﻰ‬ ‫ﺐ‬

َ ‫َذ َﻫ‬ ً‫َزﻳْﺪا‬ ‫ن‬ ِ‫ا‬
‫ﻫﻮ ﺣﺮف اﳉﺮ ﳎﺮور‬ َ ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌُﻀﻤﺮ اى‬
‫ﲨﻠﺔ ﻓﻌﻠﻴﺔ ﺧﱪﻳﺔ‬
‫ﺧﱪ اِن‬ ‫اﳊﺮف اﳌﺸﺒﻪ ﺑﺎﻟﻔﻌﻞ اﺳﻢ اِن‬
Note 3: These particles are also called ‫ن‬ ِ‫ات ا‬

ُ ‫اَ َﺧ َـﻮ‬ or ‫ن ّ◌ َ◌ َو‬ ِ‫ا‬
‫ﺎ‬ُ ‫اَ َﺧ َﻮا‬
Note 4: When a masculine noun requires a tanween on the last
letter then, in ‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ‬, an alif must be placed after it.
55
‫‪Examples:‬‬ ‫َزﻳْﺪاً ‪ ,‬ﻛِﺘَﺎﺑﺎً ‪ُ ,‬ﳏَ ‪‬ﻤﺪاً ‪ ,‬ﻗَـﻠَﻤﺎً ‪ُ ,‬ﻣ َﻌﻠ‪‬ﻤﺎً‬

‫‪Exercise 1‬‬
‫‪Place the appropriate i’raab on the following sentences and‬‬
‫‪analyze them.‬‬
‫ﺖ ان اﻟﺒﻨﺖ ذﻛﻴﺔ‬ ‫ِ‬ ‫‪َ .1‬ﻛﺎَ ‪‬ن اﻟﻜﺘﺎب اﺳﺘﺎذ‬

‫َﻋﻠ ْﻤ ُ‬ ‫‪.2‬‬
‫ﻟَ َﻌ ‪‬ﻞ اﻟﺪ‪‬ار ﻗَ ِﺮﻳْـﺒَﺔ‬ ‫‪.4‬‬ ‫‪ .3‬ان اﷲ ﻏﻔﻮر‬
‫ﻟﻜ ‪‬ﻦ اْﻻَﺛَﺎث ﻗَ ِﺪ ْﱘ‬
‫اَﻟْﺒـﻴﺖ ﺟ ِﺪﻳ ٌﺪ ِ‬
‫َْ ُ َ ْ‬ ‫‪.6‬‬ ‫ﺖ اﻟْ َﻔﺎﻛِ َﻬﺔ ُﺣ ْﻠ َﻮة‬‫‪ .5‬ﻟَْﻴ َ‬
‫َﻛﺎَ ‪‬ن اﻟْ َﻮﻟَﺪ ﻳَ ْﺴ َﻤ ُﻊ‬ ‫‪.8‬‬ ‫‪ .7‬ا ‪‬ن َزﻳْﺪا ﻳَـ ْﻔ َﻬﻢ اﻟﺪ ْ‪‬رس‬
‫‪Fill in the appropriate harf in the following sentences:‬‬
‫ِ‬
‫ﻒ‬‫ع ﻧَ ِﻈْﻴ ٌ‬ ‫ا ْﺷﺘَ ‪‬ﺪ اﻟْ َﻤﻄَُﺮ ____ اﻟ ‪‬ﺸﺎ ِر َ‬ ‫‪.1‬‬
‫ﺻﻨَ َﺎم ﻻَ ﺗَـﺘَ َﻜﻠ‪ُ ‬ﻢ‬‫ْ◌اﻻَ ْ‬ ‫ف‬‫اَ ْﻋ ِﺮ ُ‬ ‫‪.2‬‬
‫ﺿﺎﺋِ ٌﻊ‬ ‫ِ‬ ‫ِ‬
‫ﺎح َ‬ ‫اﻟْﻤ ْﻔﺘَ َ‬ ‫ﺖ‬
‫َﻣﺎ َﻋﻠ ْﻤ ُ‬ ‫‪.3‬‬
‫اِ ْذﻫ ِ‬
‫ﺻﺤﻴﺢ‬
‫ٌ‬ ‫اﳋﱪ‬
‫َ‬ ‫ﺐ اﱃ ﺑَـْﻴﺘِ َ‬
‫ﻚ‬ ‫َ ْ‬ ‫‪.4‬‬
‫ى‬‫ﺧﺎﻟِﺪا ﻗَ ِﻮ ‪‬‬ ‫ﺖ‬ ‫ِ‬
‫َﲰ ْﻌ ُ‬ ‫‪.5‬‬
‫اﻟْﻮﻟَﺪ ﺳﻴ‪‬ﺊ ِ‬
‫اﻻدب‬ ‫ب‬ ‫ِ‬
‫َ َ ُ‬ ‫اَﻟْ َﻮاﻟ ُﺪ ُﻣ َﺆ‪‬د ٌ‬ ‫‪.6‬‬
‫‪Analyze the following:‬‬
‫ﺖ ِﲬَ َﺎرَﻫﺎ‬
‫ﺖ ﻟَﺒِ َﺴ ْ‬
‫ِ‬
‫‪ .2‬ا ‪‬ن اﻟْﺒِْﻨ َ‬ ‫ﺿ ْﻮﺋُﻪُ َﺷ ِﺪﻳْ ٌﺪ‬
‫ﺎح َ‬
‫ِ ِ‬
‫‪ .1‬ا ‪‬ن اﻟْﻤ ْ‬
‫ﺼﺒَ َ‬
‫‪56‬‬
‫ﻟﻜ ‪‬ﻦ اﻟْﺒـﻨَ ِ‬

‫ﺎت َﻣﻼَﺑِ ُﺴ ُﻬ ‪‬ﻦ ﻧَ ِﻈْﻴـ َﻔﺔٌ‬ ‫‪ِ .4‬‬ ‫اﳊَﻼَ َل‬
‫ﺎل َﻛ َﺴﺒُﻮا ْ‬
‫‪ .3‬ﻟَ َﻌ ‪‬ﻞ اﻟ‪‬ﺮ َﺟ َ‬
‫َ‬
‫‪57‬‬
ُ‫ﺼﺔ‬ ِ ُ ‫اَﻻَﻓْـﻌ‬
َ ‫ﺎﻗ‬‫ﺎل اﻟﻨ‬ َ
‫ﻞ‬ َ‫ ﻇ‬, ‫ﺿﺤﻰ‬ ْ َ‫ ا‬, ‫ اَ ْﻣﺴﻰ‬, ‫ﺻﺒَ َﺢ‬ ْ َ‫ ا‬, ‫ﺲ‬ َ ‫ ﻟَْﻴ‬, ‫ﺎر‬
َ‫ﺻ‬ َ , ‫َﻛﺎ َن‬
‫ َﻣﺎ ﻓَﺘِ َﺊ‬, ‫ﻚ‬  ‫ َﻣﺎ اﻧْـ َﻔ‬, ‫ح‬ َ ‫ َﻣﺎ ﺑَ ِﺮ‬, ‫ال‬ َ ‫ َﻣﺎ َز‬, ‫ َﻣﺎ َد َام‬, ‫ﺎت‬
َ َ‫ﺑ‬
These ‫اﻓﻌـﺎل‬, thirteen in all, also appear before ‫ ﲨﻠـﺔ اﲰﻴـﺔ‬and
render the mubtada a dhamma {◌ ُ } and the khabar a fatha { ◌َ }.

The mubtada is now called: ‫ن‬ َ ‫اِ ْﺳـ ُﻢ َﻛـﺎ‬, etc. and the khabar is
called ‫ن‬
َ ‫ َﺧﺒَـ ُﺮ َﻛﺎ‬etc.
Example: ً‫ﻧَﺎﺋِﻤﺎ‬ ‫َﻛﺎ َن اﻟ َْﻮﻟَ ُﺪ‬
‫ﻓِ ْﻌﻞ ﻧَﺎﻗِﺺ اِ ْﺳ ُﻢ ﻛﺎن َﺧﺒَـ ُﺮ ﻛﺎن‬
These verbs are called ‫{ ﻧـﺎﻗﺺ‬incomplete} because, though
being ‫{ ﻓﻌـﻞ ﻻزم‬intransitive verb i.e. that fi’l which does not
require a maf’ool}, they still do not impart a complete meaning.
The extreme right-hand corner in the following chart denotes the

meaning of these verbs when they are used as ‫ ﺗـﺎم‬i.e. as complete
verbs like any other verb.
‫ ﻣﻀﺎرع‬/ ‫ ﻣﺎﺿﻰ‬Meanings Examples ‫ﺑﻤﻌﻨﻰ ﻓﻌﻞ ﺗﺎم‬
‫ﻳَ ُﻜ ْﻮ ُن‬ ‫َﻛﺎ َن‬ was; were
ً‫َﻛﺎ َن َزﻳْ ٌﺪ ﻧَﺎﺋِﻤﺎ‬ ‫ﺼ َﻞ‬
َ ‫ث – َﺣ‬
َ ‫َﺣ َﺪ‬
ِ‫ﻳ‬
‫ﺼْﻴـ ُﺮ‬ َ ‫ﺻ َﺎر‬
َ
Became ‫را‬ ‫ﺻ َﺎر اﻟْ َﻤﺎءُ َﺣﺎ‬ َ ‫اِﻧْـﺘَـ َﻘ َﻞ‬
‫ﺲ‬
َ ‫ﻟَْﻴ‬ ً‫ﱭ ﳑَُْﺰْوﺟﺎ‬ َُ ‫ﺲ اﻟﻠ‬ َ ‫ﻟَْﻴ‬ -
no; not
58
‫ﺼﺒِ ُﺢ‬
‫ﺻﺒَ َﺢ ﻳُ ْ‬
‫اَ ْ‬
‫‪became {in the‬‬
‫}‪morning‬‬
‫ﺎب‬
‫ﺻﺒَ َﺢ اﻟ ‪‬ﺴ َﺤ ُ‬ ‫اَ ْ‬ ‫ﺎح‬ ‫َد َﺧ َﻞ ِﰱ اﻟ ‪‬‬
‫ﺼﺒَ ِ‬
‫ﳑُْ ِﻄﺮاً‬
‫اَْﻣﺴﻰ ﳝُْ ِﺴ ْﻰ‬ ‫‪became {in the‬‬
‫ﻣﺴﻰ اﻟْ َﻌ ِﺎﻣ ُﻞ َﻣْﺘﻌِﺒﺎً‬‫اَ َ‬ ‫َد َﺧ َﻞ ِﰱ اﻟْ َﻤ َﺴ ِﺎء‬
‫}‪evening‬‬
‫ﻀ ِﺤﻰ‬‫ﺿﺤﻰ ﻳُ ْ‬‫اَ ْ‬
‫‪became‬‬ ‫‪{in‬‬ ‫ﺿﺤﻰ َْﳏ ُﻤ ْﻮٌد‬ ‫اَ ْ‬ ‫َد َﺧ َﻞ ِﰱ اﻟﻀ‪‬ﺤﻰ‬
‫}‪mid morning‬‬
‫ﺎﺟﺪاً‬‫ﺳِ‬
‫َ‬
‫ﻳَﻈَ ‪‬ﻞ‬ ‫ﻇَ ‪‬ﻞ‬ ‫‪became {in the‬‬ ‫ﺼ ُﻔ ْﻮُر‬
‫ﻇَ ‪‬ﻞ اﻟْﻌُ ْ‬ ‫اِ ْﺳﺘَ َﻤ‪‬ﺮ‬
‫}‪afternoon‬‬
‫َْﳏﺒُـ ْﻮﺳﺎً‬
‫ﻳَﺒِْﻴ ُ‬
‫ﺖ‬ ‫ﺎت‬
‫ﺑَ َ‬ ‫ﺎت اﻟ‪‬ﺮ ُﺟ ُﻞ ُﻣﺘَﺄَﻟ‪‬ﻤﺎً‬
‫ﺑَ َ‬ ‫ﻧـََﺰَل ﻟَْﻴﻼً‬
‫‪became {in at‬‬
‫}‪night‬‬
‫َﻣﺎ َد َام‬ ‫‪as long as‬‬ ‫ﺖ َﻣﺎ َد َام َزﻳْ ٌﺪ‬
‫َوﻗَـ ْﻔ ُ‬ ‫ﺑَِﻘ َﻰ – اَ ْى َد َام‬
‫َواﻗِﻔﺎً‬
‫ﻻَ ﻳـََﺰ ُال‬ ‫َﻣﺎ َز َال‬ ‫‪Continuously‬‬
‫ﻚ َﻣﺎ َز َال َزﻳْ ٌﺪ َذاﻛِﺮاً‬‫َز َال )ن( اَ ْى َﻫﻠَ َ‬
‫ﻻَ ﻳـَْﺒـَﺮ ُح‬ ‫َﻣﺎ ﺑَﺮ َِح‬ ‫‪Continuously‬‬ ‫‪Same as above‬‬ ‫ﺐ – ﺑَﺮ َِح‬
‫ذَ َﻫ َ‬
‫َﻣﺎ ﻓَﺘِ َﺊ ﻻَ ﻳـَ ْﻔﺘَﺄُ‬ ‫‪Continuously‬‬ ‫‪Same as above‬‬ ‫‪-‬‬
‫ﻚ ﻻَ‬
‫َﻣﺎ اﻧْـ َﻔ ‪‬‬ ‫‪Continuously‬‬ ‫‪Same as above‬‬ ‫ﺼ َﻞ ‪ -‬اِﻧْـ َﻔ ‪‬‬
‫ﻚ‬ ‫ِ‬
‫اﻧْـ َﻔ َ‬
‫ﻚ‬ ‫ﻳـَْﻨـ َﻔ ‪‬‬
‫‪59‬‬
Examples of these verbs when used as ‫ﺗﺎم‬:
1. ‫ُﻛ ْﻦ ﻓَـﻴَ ُﻜ ْﻮ ُن‬ ‫ث‬

َ ‫ث ﻓَـﻴَ ْﺤ ُﺪ‬ ْ ‫اُ ْﺣ ُﺪ‬ {Be! Then it shall be}.
2. ‫ﺻﺒَ ْﺤﻨَﺎ َو اَْﻣ َﺴْﻴـﻨَﺎ‬

ْ َ‫ا‬ ‫ﺎح‬
ِ َ‫ﺼﺒ‬  ‫َد َﺧ ْﻠﻨَﺎ ِﰱ اﻟ‬ {We entered (started)
the morning}.
‫َد َﺧ ْﻠﻨَﺎ ِﰱ اﻟْ َﻤ َﺴ ِﺎء‬ {We entered (started)
the evening}.
3. ‫َد َام َزﻳْ ٌﺪ ِﰱ اﻟْ َﻤ ِﺎء‬ ‫ﺑَِﻘ َﻰ َزﻳْ ٌﺪ ِﰱ اﻟْ َﻤ ِﺎء‬ {Zaid remained in the
water}.
4. ً‫ِح َزﻳْ ٌﺪ َراﻛِﺒﺎ‬ َ ‫ﺑَﺮ‬ ً‫ﺐ َزﻳْ ٌﺪ َراﻛِﺒﺎ‬َ ‫َذ َﻫ‬
{Zaid went riding}.
5.  ‫اِﻧْـ َﻔـ‬
ُ‫ـﻚ َزﻳْـ ٌﺪ ﻧـَ ْﻔ َﺴــﻪ‬ … ‫ﺼ َﻞ‬ َ ‫إِﻧْـ َﻔ‬
{Zaid has disengaged
himself from lying}.
ِ ‫َﻋ ِﻦ اﻟْ َﻜ ِﺬ‬
‫ب‬
Note 1: The forms ‫ ﻟَ ْـﻴﺲ‬and ‫ام‬

َ ‫ ﻣـﺎ َد‬are used for all tenses and are
َ َ
also fully inflectable. Thus, … ‫ ﻟَْﻴﺴﻮا‬, ‫ ﻟَْﻴﺴﺎ‬, ‫ ﻟَْﻴﺲ‬and ‫َﻣﺎ‬
ُْ َ َ
... ‫ َﻣﺎ َد ُاﻣ ْﻮا‬, ‫ َﻣﺎ َد َاﻣﺎ‬, ‫َد َام‬
Note 2: ‫ َﻛـﺎ َن‬, ‫ـﺎر‬

َ‫ﺻ‬ َ , ‫ﺻـﺒَ َﺢ‬
ْ َ‫ ا‬, ‫ اَْﻣﺴـﻰ‬, ‫ﺿـﺤﻰ‬
ْ َ‫ ا‬, ‫ـﻞ‬ َ‫ﻇ‬ and ‫ـﺎت‬
َ ‫ ﺑ‬can be
َ
used in the imperative {‫ }اﻣﺮ‬as well.
The verbs ‫ﺻــﺒﺢ‬

ْ َ‫ ا‬, ‫ اَْﻣﺴــﻰ‬, ‫ﺿــﺤﻰ‬
ْ َ‫ ا‬, ‫ـﻞ‬ ‫ﻇَـ‬ ‫ـﺎت‬
َ ‫ﺑَـ‬
Note 3:
ََ and are
sometimes used without stipulating the particular time. Thus,
they will have the same meaning as ‫ﺻﺎر‬.
َ
Example: ً‫ﺴﻌِْﻴ ُﺪ َﻣ ِﺮﻳْﻀﺎ‬ ‫ﻞ اﻟ‬ َ‫{ ﻇ‬Sa’eed became ill}.
60
Note 4: The khabar can be a ‫ﲨﻠﺔ ﻓﻌﻠﻴﺔ‬. Example:
‫ﻳَـ ُﺰْوُرﻧَﺎ‬ ‫اْﻻَِﻣ ْﻴـ ُﺮ‬ ‫َﻛﺎ َن‬

‫ﻫﻮ ﻧﺎ ﻣﻔﻌﻮل ﺑﻪ‬
َ ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌُﻀﻤﺮ اى‬
‫ﲨﻠﺔ ﻓﻌﻠﻴﺔ ﺧﱪﻳﺔ‬
‫اﺳﻢ ﻛﺎن ﺧﱪ ﻛﺎن‬ ‫ﻓﻌﻞ ﻧﺎﻗﺺ‬
Note 5: The khabar of ِ”

‫ ﻛـﺎن‬is sometimes prefixed with “‫ب‬
when ‫ ﻛﺎن‬itself is preceded by a negative particle.
ِ ‫ْﻠﻌِﺒ‬‫ﻟ‬
ٍ ِ
Example: ‫ﺎد‬
َ ‫م‬‫َﻣﺎ َﻛﺎ َن اﷲُ ﺑﻈَﻼ‬
ِ ”.
Note 6: The khabar of ‫ ﻟَْﻴﺲ‬is sometimes prefixed with “‫ب‬
َ
Example: ِ‫ﺎﱂ‬ ِ
ٍ َ‫ﻟَْﻴﺲ اْﻻﻟﻪُ ﺑِﻈ‬
َ
61
Exercise 1
Place the appropriate i’raab on the following sentences and
thereafter analyze them:
‫ ﻟﻴﺲ اﻻﺳﺘﺎذ ﻏﺎﺋﺒﺎ‬.2 ‫اﻟﺪرس ﻣﺎ دﻣﺖ ﺗﻠﻤﻴﺬا‬
َ ‫ﺣﻀﺮت‬
ُ .1
‫ اﺻﺒﺢ اﳌﺮﻳﺾ ﻳـَ ُﺰْوُر اﻟﻄﺒﻴﺐ‬.4 ‫ ﻳﺼﲑ اﳊَﺮ ﺷﺪﻳﺪا‬.3
‫ اﺻﺒﺤﺖ ﺑﺎﳋﲑ‬.6 ‫ ﻻ ﻳﺰال ﻳـَ ْﻐﻠِﺐ اﻻﺳﻼم‬.5
Exercise 2
Place the appropriate ‫ ﻓﻌـﻞ ﻧـﺎﻗﺺ‬at the beginning of each of the
following sentences and correct the sentences wherever
correction is required:
ً‫اﻟﻜﺘﺎب ﻣﻔﺘﻮﺣﺎ‬
َ .. .2 ٌ‫اﻟﻨﺎر ﺑﺎردة‬
ُ .. .1
‫ﺐ ﺷﺪﻳ ٌﺪ‬ ُ‫ اﳊ‬.. .4 ً‫ ﻳﻨﺼﺢ زﻳﺪا‬.. .3
‫ زﻳﺪا ﻳﻜﺘﺐ‬.. ‫ اﻛﺘﺐ‬.. .6 ِ .. .5
ٌ‫ َﻤﺔ‬‫اﻟﻄ ْﻔﻠَﺔَ ُﻣﺘَﺎَﻟ‬
ٌ‫ اﻟﻄﺎﻟﺒﺔُ ُْﳎﺘَ ِﻬ َﺪة‬... .8 ِ ‫ب اﻟﻨ‬
‫ﺎس‬ ُ ‫ ﺗَ ْﺬ ُﻛ ُﺮ ﻋُﻴُـ ْﻮ‬.. .7
62
ِ ‫ف اﻟﻨ‬
ُ‫ﺎﺻﺒَﺔ‬ ُ ‫اَﻟْ ُﺤ ُﺮْو‬
‫ اِذَ ْن‬, ‫ َﻛ ْﻰ‬, ‫ ﻟَ ْﻦ‬, ‫اَ ْن‬
These particles appear before ‫ ﻓﻌـﻞ ﻣﻀـﺎرع‬and effect the following
changes:
a. The five forms free of the two types of “noons” get a fatha
ِ ‫ ” َن‬from the seven forms drop off
b. The “◌
c. The two noons of the feminine plural {◌َ ‫ }ن‬remain intact.

MEANING
EXAMPLES
‫ﺣﺮف ﻧﺼﺐ‬
ُ ‫ﻗُـ ْﻠ‬
‫اﳋَْﻴـَﺮ‬
{sometimes not
ْ
‫ﺖ ﻟَﻪُ اَ ْن ﻳَـ ْﻔ َﻌ َﻞ ﻟَ ْﻦ ﻳَـ ْﻔﻠَ َﺢ اﻟْ َﻘ ْﻮُم َوّﱃ‬
{I told him to
translated in
will not; shall not; that; to…;
do good}
‫اَ ْن‬
English}
‫اَْﻣَﺮُﻫ ْﻢ اِ ْﻣَﺮاًَة‬
entrusted its affairs

never be succesful
{That nation shall
to a woman.}
‫ﻟَ ْﻦ‬
which has
never.
63
‫اﻟْ َﻤ ْﺴ ِﺠ ِﺪ َﻛ ْﻰ‬
‫اَ ْﻋﺒُ َﺪ‬
ُ ‫َذ َﻫْﺒ‬
masjid so that
someone saying {I went to the
in order that;
‫ﺖ اِ َﱃ‬
ِ ِ ِ ِ worship.}
‫َﻛﻰ‬
so that;
 ‫ اِ ْﺟﺘَـ َﻬ ْﺪ‬I may

‫اِ َذ ْن ﺗَـْﻨ َﺠ َﺢ‬
‫◌ﻟﻼ ْﻣﺘ َﺤﺎن‬

{Then you will
{I worked hard
then; and then;
This will be in
be successful}
examination.}
ً‫اِذا‬/‫اِذَ ْن‬
response to
‫ت‬
for the
Note: Sometimes ‫ اَ ْن‬and the subsequent fi’l {whether ‫ ﻣﺎﺿـﻰ‬or
‫ }ﻣﻀـﺎرع‬collectively render the meaning of a ‫ﻣﺼـﺪر‬. In this case
‫ ان‬is called ‫ﺔ‬‫ﺼ َﺪ ِرﻳ‬
ْ ‫اَ ْن اَﻟْ َﻤ‬. Examples:
‫ ُﻜ ْﻢ‬‫ﺻ ْﻮُﻣ ُﻜ ْﻢ َﺧْﻴـٌﺮ ﻟ‬ َ < ‫ ُﻜ ْﻢ‬‫ﺼ ْﻮُﻣ ْﻮا َﺧْﻴـٌﺮ ﻟ‬ ُ َ‫اَ ْن ﺗ‬
‫ﻚ‬َ ‫ﺎﺣ‬ ُ َ‫ﱏ َﳒ‬ ِ ِ
ْ ‫ﺮ‬‫َﺳ‬ < ‫ﺖ‬
َ ‫ﱏ اَ ْن َﳒَ ْﺤ‬ ْ ‫ﺮ‬‫َﺳ‬
“‫ ”ﻣﺎ اﳌﺼﺪرﻳﺔ‬renders the same function. Example:
‫ِِ ْﻢ ﻳَـ ْﻮَم اﻟْ ِﻘﻴَ َﺎﻣ ِﺔ‬‫ِﲟَﺎ ﻧَ ُﺴ ْﻮا ﻳَـ ْﻮَم اﻟْ ِﻘﻴَ َﺎﻣ ِﺔ < ﺑِﻨِ ْﺴﻴَﺎ‬
AL I’RAAB
ِ ‫اُ ِرﻳْ ُﺪ‬
ُ‫اﻟْ َﺨﺎدم‬ ‫ﻀ َﺮ‬
ُ ‫ﻳَ ْﺤ‬ ‫اَ ْن‬
‫ﺣﺮف ﻧﺼﺐ ﻣﻀﺎرع ﻣﻨﺼﻮب ب ان ﻓﺎﻋﻞ ﳛﻀﺮ‬ ‫ﻓﻌﻞ ﻣﻀﺎرع ﻣﺮﻓﻮع‬
‫ﻣﻊ ﻓﺎﻋﻠﻪ اﳌﻘﺪر اى‬
(‫ﻣﻔﻌﻮل اُِرﻳْ ُﺪ )ﻓﺎﳉﻤﻠﺔ ﻣﻨﺼﻮﺑﺔ َﳏَﻼ‬ ‫اﻧﺎ‬
64
‫‪Analyze the following sentences:‬‬
‫ﺐ اَ ْن اُ َﺳﺎﻓَِﺮ‬
‫‪ .2‬اُ ِﺣ ‪‬‬ ‫ﺲ اﻟْ َﻮﻟَ ُﺪ َﻛ ْﻰ ﻳَ ْﺴ َِﱰﻳْ َﺢ‬
‫‪َ .1‬ﺟﻠَ َ‬
‫‪َ .4‬ﺧﻠَ َﻖ اﷲُ اﻟْ َﻌﺎ َﱂَ‬ ‫اﳉَﻨ‪‬ﺔَ ﻗَـﺘ‪ٌ ‬‬
‫ﺎت‬ ‫‪ .3‬ﻟَ ْﻦ ﻳ‪ْ ‬ﺪ ُﺧ َﻞ ْ‬
‫ﺎج ﻟِْﻠﻤﻠِ ِ‬
‫ﻚ‬ ‫ِ‬ ‫ِ ِ‬
‫‪ .6‬اَﻟْﻌ ْﻠ ُﻢ ْﰱ اﻟْ َﻤ ْﺮء َﻛﺎﻟﺘ‪َ ِ ‬‬ ‫ت َﺳﻼََﻣﺔٌ‬ ‫‪ .5‬اَﻟ ‪‬ﺴ ُﻜ ْﻮ ُ‬
‫‪ in the‬ﺣﺮوف ﻧﺎﺻﺒﺔ ‪Point out the changes brought about by the‬‬
‫‪following sentences:‬‬
‫‪ .2‬اﻟ ُﻜﺴﺎﱃ ﻟﻦ ﻳَﻔﻮزوا‬ ‫‪ .1‬اُِرﻳﺪ ان ﺗﻔﻬﻤﻮا اﻟﺪرس‬
‫ِ‬
‫‪ .4‬ﻧَـﺘَـ َﻌﻠ‪ُ ‬ﻢ ﻛﻰ َﳔﺪم َ‬
‫اﻟﺪﻳﻦ‬ ‫‪ .3‬اِ َذ ْن ﺗَـ ْﺮﺑَﺢ ﲡﺎرﺗُﻚ‬
‫‪ in the‬ﻣﺎ اﳌﺼﺪرﻳﺔ ‪ and‬ان اﳌﺼﺪرﻳﺔ ‪Bring into effect the rule of‬‬
‫‪following sentences:‬‬
‫ﺖ ِﻣ ْﻦ ان ﺗَـﺘَ َﻜﺒ‪‬ـَﺮ‬ ‫ِ‬ ‫ِ‬
‫‪َ .2‬ﻋﺠْﺒ ُ‬ ‫ﻀ ُﻞ‬
‫ﻳﻖ اَﻓْ َ‬
‫ﺼﺢ اﻟﺼﺪ َ‬
‫‪ .1‬اَ ْن ﺗَـْﻨ َ‬
‫ﺎب‬ ‫‪ .4‬اَﺟﺒ ِ‬ ‫‪ .3‬ﺿﺎﻗَﺖ ﻋﻠَﻰ اْﻻَر ِ‬
‫ﺖ ﲟَﺎ اَ َﺟ َ‬‫َْ ُ‬ ‫ﺖ‬
‫ض ﲟَﺎ َر ُﺣﺒَ ْ‬ ‫َ ْ َ ‪ُ ْ ‬‬
‫‪ and its verb:‬ان ‪ into‬ﻣﺼﺎدر ‪Convert the following‬‬
‫اﻟﺪﻳﻦ‬ ‫‪ .2‬اَ‪‬و ُل اﻟْﻮ ِاﺟﺒ ِ‬ ‫‪ .1‬ﻳﺴ‪‬ﺮ اﻟْﻮاﻟِﺪ ﺗَﺎَ ‪‬دب اﻟﻮ ِ‬

‫ﺐ َ‬ ‫ﺎت ُﺣ ‪‬‬ ‫َ َ‬ ‫ﻟﺪ‬ ‫َُ َ َ ُ‬
‫ِ‬ ‫‪ِ .4‬ﲰﺎﻋ َ ِ‬ ‫‪ .3‬اَﻟْﻐِْﻴﺒَﺔُ ِذ ْﻛ ُﺮَك اﺧﺎك ﲟﺎ ﻳَ ْﻜَﺮﻩ‬
‫ﻚ ﺑِﻪ َﺧْﻴـٌﺮ ﻣ ْﻦ اَ ْن ﺗَـَﺮاﻩُ‬ ‫َُ‬
‫‪65‬‬
‫اﻟﺤﺮوف اﻟﺠﺎزﻣﺔ‬
(‫ﻬﻰ )ﻻ‬‫ ﻻَ اﻟﻨ‬, (‫ ﻻَ ُم اْﻻَ ْﻣ ِﺮ ) ِل‬, ‫ﻤﺎ‬ َ‫ ﻟ‬, ‫ ﻟَ ْﻢ‬, ‫اِ ْن‬
These particles appear before ‫ ﻓﻌـﻞ ﻣﻀـﺎرع‬and affect the same
changes as the afore mentioned huroof, save that the five forms
here are given a jazm {◌ْ }.
‫ﺣﺮف ﺟﺰم‬ MEANING EXAMPLES
‫اِ ْن‬ if
‫ﺼ ْﺮَك‬
ُ ْ‫ﱏ اَﻧ‬ ِ ُ ‫اِ ْن ﺗَـْﻨ‬
ْ ‫ﺼ ْﺮ‬
{If you help me I will help
you}.
ْ‫َﱂ‬ ‫ﱏ‬ ِ ُ ‫َﱂْ ﻳَـْﻨ‬

ْ ‫ﺼ ْﺮ‬
not
{He did not help me}.

‫ﻤﺎ‬ َ‫ﻟ‬ not yet…; when;
but; except
‫ﻤﺎ اَ ْد ُﺧ ْﻠ َﻬﺎ‬ َ‫ﺖ اﻟْ َﻤ ِﺪﻳْـﻨَﺔَ َو ﻟ‬
ُ ْ‫ﻗَ َﺎرﺑ‬
{I came close to the city
but had not yet entered it}.
‫ِل‬ shall; let… {used
‫ﻞ‬ ‫ﻌ‬ ‫ﻔ‬
ْ ‫ـ‬ ‫ﺘ‬ ِ‫{ ﻟ‬She shall do!}
before the ْ َ َ
imperative verb}.
‫{ ﻟِﻴَـ ْﻔ َﻌ ْﻞ‬Let him do!} or
{He shall do!}
َ‫ﻻ‬ ‫ﻞ‬ ‫ﻌ‬ ‫ﻔ‬ ‫ـ‬‫ﺗ‬ ‫ﻻ‬

do not!; … aught {Do not do!}.
not to {used before ْ َ ْ َ َ
the
verb}.
prohibitive
‫{ ﻻَ ﻳَـ ْﻔ َﻌ ْﻞ‬He aught not to
do} or {He shall
not do}
66
Note 1: The particle ‫ ﻟَـﻮ‬also has the meaning of “if”. However,

ْ
contrary to ‫اِ ْن‬ it is non-causative {‫ }ﻏــﲑ ﻋﺎﻣــﻞ‬and generally
appears before the past tense.
Note 2: ‫ اِ ْن‬generally governs two verbal sentences. The first is
called ‫ﺷـﺮط‬
ْ َ {condition} and the second is called ‫ َﺟ َـﺰاء‬or ‫ﺟـﻮاب‬
{the answer}.
◌َ ‫ﺼ ْﺮك‬ ِ ‫اِ ْن ﺗَـ ْﻨ‬
Example: ُ ْ‫ﺼ ْﺮﻧ ْﻰ اَﻧ‬
ُ
‫ﺷﺮط ﺟﺰاء‬
Note 3: By prefixing the huroof ‫ اِ ْن‬and ‫ ﻟَ ْـﻮ‬with ‫ َو‬the meaning
changes to “though; although; even if; even though”.
Example: ً‫ َو اِ ْن َﻛﺎ َن َﻣ ِﺮﻳْﻀﺎ‬/ ‫س َو ﻟَ ْﻮ‬
َ ‫ر‬ْ ‫ﺐ اﻟﺪ‬
ِ
ُ ‫ﺎﻟ‬‫ﻀَﺮ اﻟﻄ‬
َ ‫َﺣ‬
{The student attended the lesson although he was ill}.
Note 4: If ‫ اِ ْن‬is followed by ‫اِﻻ‬ in the same sentence, it will
render the meaning of “not” or “no”.
Example: ‫ ﻧَ ِﺬﻳْـٌﺮ‬‫ﺖ اِﻻ‬ ِ
َ ْ‫{ ا ْن اَﻧ‬You are but a warner!}.
‫ ِ ْﰱ ﻏُُﺮْوٍر‬‫{ اِ ِن اﻟْ َﻜﺎﻓُِﺮْو َن اِﻻ‬The unbelievers are but in deception}.
Note 5: The particle ‫ﻤـﺎ‬  َ‫ ﻟ‬has three meanings. With regard to this
bear in mind the following:
a. That ‫ﻤــﺎ‬ َ‫ﻟ‬ which has the meaning of “not yet” is ‫ﺟﺎزﻣــﺔ‬
{causative}.
67
b. That ‫ﻤـﺎ‬
 َ‫ ﻟ‬which has the meaning of “when” generally appears
before the verb indicating the past tense. It too will have a
‫ ﺷﺮط‬and ‫ﺟﺰاء‬.
Example: ‫ﺿﺘُﻢ‬ ِ
ْ ْ ‫ﺮ اَ ْﻋَﺮ‬‫ﺎ ُﻛ ْﻢ ا َﱃ اﻟْﺒَـ‬َ‫ﻤﺎ ﳒ‬ َ‫ﻓَـﻠ‬
{Thus when He secured you in the land you deviated}.
c. ‫ﻤــﺎ‬ َ‫ﻟ‬ is occasionally used with the meaning of ‫اِﻻ‬ {but;
except}.
Example: ‫ﻆ‬
َ ٍ ‫ﻞ ﻧَـ ْﻔ‬ ‫اِ ْن ُﻛ‬
ٌ ِ‫ﻤﺎ َﻋﻠَْﻴـ َﻬﺎ ﺣﺎﻓ‬ ‫ﺲ ﻟ‬
{There is not a soul but with it is a protector}.
AL I’RAAB
‫َﻣ ْﺤ ُﻤ ْﻮ ٌد‬ ‫ﺴﺎﻓِ ْﺮ‬
َ ُ‫ﻳ‬ ‫ﻟَ ْﻢ‬
‫ﻓﺎﻋﻞ اﻟﻔﻌﻞ‬ ِ ‫ﻣﻀﺎرع ﳎﺰوم‬
‫بﱂ‬ ‫ﺣﺮف ﺟﺰم‬
Exercise 1
explain the reason for doing so:
‫ ﻻ ﺗﻀﺮب ﺧﺎدﻣﻚ‬.2 ‫ ﱂ ﻳﻘﺘﻞ َرِﺷْﻴ ٌﺪ اﺣﺪ‬.1
‫ﻚ‬ ِ ِ ‫ ﻟِﻴﻔﻌﻞ اﻟﻨﺎس اﳋﲑ‬.3
َ ‫ ان ﺗُ َﺴﺎﻓﺮ اُ َﺳﺎﻓﺮ َﻣ َﻌ‬.4
‫ﻢ‬ِ ‫ﻤﺎ ﻳَﻠﺤﻖ‬ َ‫ﺤﺐ اﻟﻘﻮم و ﻟ‬
ّ ُ‫ن اﻟﺮﺟﻞ ﻟَﻴ‬ ‫ ا‬.5
Exercise 2
‫ اِن ﺗﺎﻛﻠﻮا ﻛﺜﲑا َﲤﺮﺿﻮا‬.2 ‫اﻻﺻﻨﺎم‬
َ ‫اﻫﻴﻢ‬
ُ ‫ ﱂ ﻳـَ ْﻌﺒُﺪ اﺑﺮ‬.1
‫اﻟﺪ اَْوﻻَدﻩ‬ ِ ِ ‫ﻀﺤ‬ ِ ِ
ُ ‫ ﻟﻴَـْﻨﺼﺢ اﻟﻮ‬.4 ‫ﻚ‬ ْ  ‫ ﻻ ﺗُﻜْﺜ ْﺮ ﻣ َﻦ اﻟ‬.3
68
‫ﻤﺎ ‪Which rule of‬‬
‫‪ applies to the following verse:‬ﻟَ ‪‬‬
‫َو ﻟَ ‪‬ﻤﺎ اَ ْن َﺟﺎءَ اﻟْﺒَ ِﺸْﻴـ ُﺮ اَﻟْ َﻘﺎﻩُ َﻋﻠﻰ َو ْﺟ ِﻬ ِﻪ‬
‫‪Place the appropriate i’raab on each of the following:‬‬
‫‪ .2‬ﻋﻠﻤﺖ ان ﳏﻤﺪا ﺣﺒﻴﺐ اﷲ‬ ‫‪ .1‬ان ﳏﻤﺪا رﺳﻮل اﷲ‬
‫‪ .4‬اﺟﺘﻬﺪ ﻣﺎ دﻣﺖ ﰱ اﳌﺪرﺳﺔ‬ ‫‪ .3‬ﺻﺎر اﳋﺎﻟﺪ ﻣﺴﻠﻤﺎ‬
‫‪ .6‬ﻟﻴﺲ زﺑﲑ ﻧﺎﺋﻤﺎ‬ ‫‪ .5‬ﻣﺎ اﻧﻔﻚ اﻟﻨﱮ داﻋﻴﺎ‬
‫‪ .8‬ﱂ ﻳﻨﺠﺢ اﻟﻜﺴﻼن‬ ‫‪ .7‬ﻟﻦ ﻳﻨﺠﺢ اﻟﻜﺴﻼن‬
‫‪ .10‬ﻣﺎ زال ﻳﻨﺼﺤﻚ اﻻﺳﺘﺎذ و ﳌﺎ ﺗﻌﺘﱪ‬ ‫‪ .9‬ﻻ ﺗﻐﻔﻞ ﻋﻦ اﻟﺪﻳﻦ‬
‫‪ .11‬ﺧﻠﻘﻚ اﷲ ﻛﻰ ﺗﻌﺒﺪوﻩ ‪ .12‬ان ﺗﻨﺼﺮﱏ اﻧﺼﺮك‬
‫‪ .14‬ﻓﻬﻤﺖ اﻟﺒﻨﺖ اﻟﺪرس‬ ‫‪ .13‬اﻛﻞ اﻟﻄﻔﻞ اﻟﺘﻔﺎﺣﺔ‬
‫‪ .16‬ﺟﺎء اﻟﻄﻼب ﺧﻼ زﻳﺪ‬ ‫‪ .15‬رﺟﻌﺖ ﻣﻦ اﳌﺴﺠﺪ‬
‫‪ .18‬ﻓﺎﻃﻤﺔ ﺻﺎدﻗﺔ‬ ‫‪ .17‬و اﷲ اﱏ ﻣﺴﻠﻢ‬
‫‪ .2‬ﻛﺎن اﻟﻨﺎس ﻋﻠﻰ دﻳﻦ واﺣﺪ‬ ‫‪ .19‬ﻛﺄن اﳌﺮة ﻓﻴﻞ‬
‫‪69‬‬
‫‪Write two sentences with each of the following words:‬‬
‫اِ ‪‬ن ‪ ,‬ﻟﻜ ‪‬ﻦ ‪ ,‬ﻟﻌﻞ ‪ ,‬اﺻﺒﺢ ‪ ,‬ﻣﺎ ﺑﺮح ‪َ ,‬ﻛﺎ َن ‪ ,‬اِ ْن ‪ ,‬اَ ْن‬
‫‪Find the mistakes in the following:‬‬
‫ٍ‬
‫ﺳﺎﺟﺪ ﻣﺎﺟﺪاً‬ ‫‪ .2‬ﻧﺼﺮ‬ ‫ﻃﻌﺎﻣﻚ‬
‫‪َ .1‬ﱂْ آ ُﻛ ُﻞ ُ‬
‫‪ .4‬ﻟﻴﺖ زﻳ ٌﺪ راﺟﻌﺎً‬ ‫‪ .3‬ﻟﻦ ﻳﻔﻮزون‬
‫اﻟﻜﺮﺳﻰ‬
‫‪‬‬ ‫‪ .6‬ﺟﻠﺴﺖ ﻋﻠﻰ‬ ‫ذاﻫﺐ‬
‫اﻟﺪ ٌ‬‫‪ .5‬اﻣﺴﻰ اﻟﻮ َ‬
‫‪ .8‬اِ ْن ﺗﻨﺎﻣﻮن ﻛﺜﲑا ﺗﻜﺴﻠﻮن‬ ‫ِ‬
‫اﻻﻣﺘﺤﺎن ﻗﺮﻳﺒﺎً‬ ‫ﻗﻠﺖ ﻟﻪ اَ ‪‬ن‬
‫‪ُ .7‬‬
‫‪70‬‬
CHAPTER FIVE
THE INCOMPLETE SENTENCE
ِ
‫ﺺ‬ ُ ‫ﻛ‬‫اَﻟ ُْﻤ َﺮ‬
ُ ‫ﺎﻗ‬‫ﺐ اﻟﻨ‬
There are five such types of phrases:
1. ‫ﻮﺻﻴﻔﻰ‬‫اﳌﺮﻛﺐ اﻟﺘ‬: The adjectival or descriptive phrase.
2. ‫اﳌﺮﻛﺐ اﻻﺿﺎﰱ‬: The genitive or possessive phrase.
3. ‫اﻻﺷﺎرى‬ِ ‫اﳌﺮﻛﺐ‬: The demonstrative phrase.

4. ‫اﻟﻌﺪ ِدى‬
َ / ‫اﳌﺮﻛﺐ اﻟﺒِﻨﺎﺋِﻰ‬: The numerical phrase.
5. ‫ﺼﺮف‬  ‫اﳌﺮﻛﺐ اﳌْﻨ ُﻊ اﻟ‬: The indeclinable phrase.
َ
‫اﻟﻤﺮﻛﺐ اﻟﺘﻮﺻﻴﻔﻰ‬
This is a construction of a minimum of two words wherein the
ِ or ‫ }ﻧَـﻌﺖ‬descibes the other {‫ ﻣﻮﺻﻮف‬or ‫}ﻣْﻨـﻌﻮت‬.
one {‫ﺻ َﻔﺔ‬ ْ ُ ُ َْ َ
Examples: ‫ﺼﺎﻟِ ُﺢ‬
 ‫ﺮ ُﺟ ُﻞ اﻟ‬ ‫{ اَﻟ‬The pious man}.
‫ﻣﻮﺻﻮف ﺻﻔﺔ‬
ِ‫ﺼ‬
ُ‫ﺎﳊَﺔ‬  ‫اَﻟْ َﻤ ْﺮأَةُ اﻟ‬ {The pious woman}.
‫ﺻﺎﻟِ ٌﺢ‬
َ ‫َر ُﺟ ٌﻞ‬ {A pious man}.
ِ ‫اِﻣﺮأَةٌ ﺻ‬
ٌ‫ﺎﳊَﺔ‬ َ َْ {A pious woman}.
Some rules:
1. The ‫ ﺻﻔﺔ‬must correspond with the ‫ ﻣﻮﺻﻮف‬in four aspects:
71
a. I’raab.
b. Gender.
c. Number {Singular, dual, plural}.
d. Marifah and Nakirah. {By ma’rifa, here, is meant that
ism which is prefixed with ‫}ال‬.
Examples:
‫اوﻻد ﺻﺎﳊﻮ َن‬
ٌ , ‫ﺻﺎﳊﺎن‬ ِ ِ ‫ و‬, ‫وﻟ ٌﺪ ﺻﺎﱀ‬
‫ﻟﺪان‬ ٌ
‫اﻟﺼﺎﳊﺎت‬ ‫اﻟﺒﻨﺎت‬ ِ
, ‫اﻟﺼﺎﳊﺘﺎن‬ ِ
‫اﻟﺒﻨﺘﺎن‬ , ُ‫اﻟﺒﻨﺖ اﻟﺼﺎﳊﺔ‬
ُ ُ ُ
2. If the ‫ ﻣﻮﺻـﻮف‬is ‫ﺴـﺮ‬
 ‫{ ﲨـﻊ ُﻣ َﻜ‬broken plural} then the ‫ﺻـﻔﺔ‬
will be singular feminine.
Example: ٌ‫ﺐ َﻛﺜِْﻴـَﺮةٌ اَ ْﺷ َﺠ ٌﺎر ﲨﻴﻠَﺔ‬
ٌ ُ‫ُﻛﺘ‬
This rule does not only apply to ‫ﺻـﻔﺔ‬, but to other aspects
also. Hence, a dhameer, a fi’l, ismul isharah, ismul
mausool¸ etc. referring to the broken plural, will always be
‫ﺚ‬‫واﺣﺪ ُﻣ َﺆﻧ‬.
Examples: ‫ﻴﺢ اﻟﻌِﻠ ِﻢ‬ِ
ُ ‫ﺐ ﻫﻰ َﻣﻔﺎﺗ‬ُ ُ‫ﺖ اﻟ ُﻜﺘ‬
ِ
ْ ‫اﻻزﻫﺎر ﻗُﻄ َﻔ‬
ُ
ِ ِِ
ْ ‫ِﱴ اُﻏﻠ َﻘ‬‫اب اﻟ‬
‫ﺖ‬ ُ ‫اﻻﺑﻮ‬ ‫ﺠﺎر‬
ٌ ‫ﻫﺬﻩ اَ ْﺷ‬
72
3. If a nakirah is followed by a sentence, then this sentence

would be regarded as a sifat.
Example 1:
َ ‫ر‬ ‫ﺪ‬ ‫اﻟ‬

َ‫اﺟﺔ‬ ‫ﺐ‬
ُ ‫ﻳَـ ْﺮَﻛ‬ ‫َوﻟَ ٌﺪ‬ ‫ﻧِ ْﻰ‬ ‫ﺎء‬
َ ‫َﺟ‬
‫ﻣﻔﻌﻮل ﺑﻪ‬ ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌﻘﺪر اى ﻫﻮ‬
‫ﲨﻠﺔ ﻓﻌﻠﻴﺔ‬
‫ﺻﻔﺔ‬ ‫ﻣﻮﺻﻮف‬
‫ﻓﺎﻋﻞ ﺟﺎء‬ ‫ﻓﻌﻞ ﻣﻔﻌﻮل ﺑﻪ‬
Example 2:
‫َﻋﺎﻟِ ٌﻢ‬ ُ‫اَﺑـُ ْﻮﻩ‬ ‫َوﻟَ ٌﺪ‬ ‫ﻧِ ْﻰ‬ ‫ﺎء‬
َ ‫َﺟ‬
‫ﲨﻠﺔ اﲰﻴﺔ‬
‫ﻓﺎﻋﻞ ﺟﺎء‬ ‫ﻓﻌﻞ ﻣﻔﻌﻮل ﺑﻪ‬
Note: If the sifat is a ‫ ﲨﻠـﺔ اﲰﻴـﺔ‬then it must contain a dhameer

which refers to the mausoof.
73
If ma’rifah is followed by a sentence, then that sentence will

either be its ‫{ ﺣﺎل‬circumstantial phrase*} or ‫ﺧﱪ‬.
*{This will be discussed later on, Insha Allah}.
Example 1:
َ ‫ر‬ ‫ﺪ‬ ‫اﻟ‬

ُ ‫ﻳَـ ْﺮَﻛ‬ ‫اﻟ َْﻮﻟَ ُﺪ‬
‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌﻘﺪر اى ﻫﻮ ﻣﻔﻌﻮل ﺑﻪ‬
Example 2:
َ ‫ر‬ ‫ﺪ‬ ‫اﻟ‬

ُ ‫ﻳَـ ْﺮَﻛ‬ ‫اﻟ َْﻮﻟَ ُﺪ‬ ‫ﺎء ﻧِﻰ‬
َ ‫َﺟ‬
‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌﻘﺪر اى ﻫﻮ ﻣﻔﻌﻮل ﺑﻪ‬
‫ﺣﺎل‬ ‫ﻓﺎﻋﻞ‬ ‫ﻓﻌﻞ ﻣﻔﻌﻮل‬
‫ﺑﻪ‬
74
DIFFERENCE BETWEEN ‫ اﳉﻤﻠﺔ اﻻﲰﻴﺔ‬AND
‫اﳌﺮﻛﺐ اﻟﺘﻮﺻﻴﻔﻰ‬:
‫اﻟﺠﻤﻠﺔ اﻻﺳﻤﻴﺔ‬ ‫اﻟﻤﺮﻛﺐ اﻟﺘﻮﺻﻴﻔﻰ‬
1. This is a complete 1. Part of a sentence.
sentence. 2. Both parts have to
2. The mubtada is generally correspond in four aspects
ma’rifah and the khabar
generally nakirah.
Example: ‫ﺪ‬ ٌ َ‫َوﻟ‬ ‫ﺼﺎﻟِ ُﺢ‬
 ‫اَﻟْ َﻮﻟَ ُﺪ اﻟ‬
Example: ‫ﺻﺎﻟِﺢ‬
َ ‫اَﻟْﻮﻟَ ُﺪ‬
ٌ َ ‫ﺻﺎﻟِ ٌﺢ‬
َ
More light will be shed on this subject at a later stage, Insha
Allah.
AL I’RAAB
1.
‫ُﻣ ْﺠﺘَ ِﻬ ٌﺪ‬ ‫ﺗِﻠ ِْﻤ ْﻴ ٌﺬ‬ ‫َزﻳْ ٌﺪ‬
‫ﺧﱪ ﻣﺮﻓﻮع‬ ‫ﻣﺒﺘﺪا ﻣﺮﻓﻮع‬
2.
ِ َ‫ﻧ‬
‫ﺎﺟ ٌﺢ‬ ‫اﻟ ُْﻤ ْﺠﺘَ ِﻬ ُﺪ‬ ‫ـﻠ ِْﻤ ْﻴ ُﺬ‬‫اَﻟﺘ‬
‫ﺧﱪ ﻣﺮﻓﻮع‬ ‫ﻣﺒﺘﺪا ﻣﺮﻓﻮع‬
75
‫‪3.‬‬
‫اﻟ ُْﻤ ْﺠﺘَ ِﻬ َﺪ‬ ‫اﻟﺘ‪‬ـﻠ ِْﻤ ْﻴ َﺬ‬ ‫ﺖ‬
‫َراَﻳْ ُ‬
‫ﻣﻔﻌﻮل ﺑﻪ‬ ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ )اﻧﺎ(‬
‫‪4.‬‬
‫اﻟ ُْﻤ ْﺠﺘَ ِﻬ ُﺪ‬ ‫اﻟﺘ‪‬ـﻠ ِْﻤ ْﻴ ُﺬ‬ ‫ﺎء‬
‫َﺟ َ‬
‫ﻓﺎﻋﻞ‬ ‫ﻓﻌﻞ‬
‫‪5.‬‬
‫اﻟ ُْﻤ ْﺠﺘَ ِﻬ ِﺪ‬ ‫ﺑِﺎﻟﺘ‪‬ـﻠ ِْﻤ ْﻴ ِﺬ‬ ‫ت‬
‫َﻣ َﺮْر ُ‬
‫ﻣﻮﺻﻮف ﺻﻔﺔ‬ ‫ﺣﺮف ﺟﺮ‬
‫ﳎﺮور ﲝﺮف ﺟﺮ‬
‫ﻣﺘﻌﻠﻖ ﺑﺎﻟﻔﻌﻞ‬ ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ )اﻧﺎ(‬
‫‪76‬‬
Exercise 1
Differentiate between mubtada, khabar and mausoof, sifat in the
following sentences:
ٌ‫ ﻟﻴﻠﺔٌ ُﻣﻈْﻠِ َﻤﺔ‬.2 ‫ اﳊﺪﻳﻘﺔ اﳉﻤﻴﻠﺔ‬.1
‫ﻌﺎم ﻟَ ِﺬﻳْ ٌﺬ‬‫ اﻟﻄ‬.4  ‫اﻟﻠﺤﻢ ﻃَ ِﺮ‬
‫ى‬ ُ .3
‫ﺼﻨَ ُﻢ اْﻻَ ْﻛﺒَـ ُﺮ‬
 ‫ اﻟ‬.6 ٌ‫ اﻟﺸﺠﺮة ُﻣﺜْ ِﻤَﺮة‬.5
Exercise 2
Find the mistakes in the following sentences:
‫ﺳﺎم ﺟﺪﻳ ٌﺪ‬
ُ ‫ اﳌﺮ‬.2 ٌ‫ اﳌﻠِﻚ ﻋﺎدﻟﺔ‬.1
‫ ﻟﻴﻠﺔ اﻟﻄﻮﻳﻠﺔ‬.4 ُ‫اﻟﺼﻨﻢ اﻟﻌﺎﺟﺰة‬
ُ .3
ٌ‫اﻟﺒﻨﺖ ﺻﺎﱀ‬
ُ .6 ‫ ﻛﺘﺎب ُﻣﻔﻴﺪة‬.5
Exercise 3
‫راﻳﺖ رﺟﻼ ﺻﺎﳊﺎ ﻛﺮﳝﺎ‬ .1
ٌ‫ﻚ ﻛﺒﲑ‬ ٌ ِ‫ﻛﺎن ﰱ اﳌﺪﻳﻨﺔ ﻣﻠ‬ .2
‫ب‬ َ ‫ن‬ ‫ا‬
ٌ ‫اﻟﺮﺟﻞ اﻟﻜﺮﱘَ َْﳏﺒُـ ْﻮ‬ .3
‫اﻟﺪرس‬ ‫ﺖ اﻻﺳﺘﺎذَ ﻳَ ْﺸَﺮ ُح‬ ِ
َ ُ ‫َﲰ ْﻌ‬ .4
77
‫اﻟﻤﺮﻛﺐ اﻻﺿﺎﻓﻰ‬
This is a phrase wherein one word is related to another in such a
way that the second {‫ }ﻣﻀـﺎف اﻟﻴـﻪ‬possesses or owns the first
{‫}ﻣﻀﺎف‬.
Example: ‫ﺎب َزﻳْ ٍﺪ‬ ِ

ُ َ‫{ ﻛﺘ‬Zaid’s book}.
‫ﻣﻀﺎف ﻣﻀﺎف اﻟﻴﻪ‬
When translating into English the apostrophe “s” {'s} as in
“Zaid’s book” or the preposition “of” as in “the people of the
city” {‫ }اﻫــﻞ اﻟﺒﻠــﺪ‬are generally used.
ُ Sometimes, though,
ٍ ‫ىﺷ‬ ِ
neither are used as in: ‫ـﻲء‬ ‫ا‬ {Which?} and in
ْ ِ َ‫ﻛﺘ‬
‫ـﺎﰉ‬ {My
book}, etc.
Some Rules:
1. The i’raab of the ‫ ﻣﻀـﺎف‬depends on the governing word
preceding it but the ‫ ﻣﻀﺎف اﻟﻴﻪ‬is always majroor.
2. The ‫ ﻣﻀـﺎف‬will never be prefixed with ‘‫ ’ال‬and will never
get a tanween. The ‫ﻣﻀﺎف اﻟﻴﻪ‬, however, accepts both.
3. When the ‫ ﻣﻀـﺎف‬is a sound plural {‫ }ﲨـﻊ ﺳـﺎﱂ‬or dual {‫}ﻣﺜـﲎ‬

then the noon {‫ }ن‬at the end of the word will be discarded.
ِ ‫ﻣﺴﻠِﻤﻮا‬
‫اﻟﺒﻠﺪ‬ not ‫ﻣﺴﻠﻤﻮن اﻟﺒﻠﺪ‬
Examples:
ُ ُْ ُ
ِ ‫ﻣﺴﻠِﻤﺎ‬
‫اﻟﺒﻠﺪ‬ ِ ‫ﻣ‬
not ‫ﺴﻠﻤﺎن اﻟﺒﻠﺪ‬
ُْ ُ
78
4. There may be more than one ‫ ﻣﻀﺎف اﻟﻴﻪ‬in a single phrase.
Example: ‫ﻤ ٍﺪ‬ ‫ﺺ ُﻣ َﺤ‬

ِ ‫ﻟَﻮ ُن ﻗَ ِﻤ ْﻴ‬ ‫ﺎب ُﺣ ْﺠ َﺮةِ اﻟ َْﻮﻟَ ِﺪ‬
ُ َ‫ﺑ‬
‫ﻣﻀﺎف اﻟﻴﻪ و ﻣﻀﺎف ﻣﻀﺎف اﻟﻴﻪ‬ ‫ﻣﻀﺎف‬
Thus, the second word, while being governed by the first,
in turn governs the third.
5. Generally, both parts of this murakkab are nouns. However,
the ‫ ﻣﻀـﺎف اﻟﻴـﻪ‬can also be a sentence – nominal {‫ }اﲰﻴـﺔ‬or
verbal {‫}ﻓﻌﻠﻴﺔ‬.
Examples: ‫ك‬ َ ‫اُ ْﻋ ِﻄ ْﻴ َﻜﻪُ ﻳَـ ْﻮَم ﺗَـ ْﺮِﺟ ُﻊ ِﻣ ْﻦ َﺳ َﻔ ِﺮ‬

(‫ﻣﻀﺎف ﲨﻠﺔ ﻓﻌﻠﻴﺔ )ﻣﻀﺎف اﻟﻴﻪ‬
{I will give it to you the day you return from journey}.
ِ ُ ‫اَﺟ ْﺒ‬
َ ُ‫ﺖ ﻗﺎﺋ َﻞ ﻛﻴﻒ ﺣﺎﻟ‬
◌‫ﻚ‬ َ
(‫ﻣﻀﺎف ﲨﻠﺔ اﲰﻴﺔ )ﻣﻀﺎف اﻟﻴﻪ‬
{I answered the one who inquired “How are you?”}
6. If you wish to mention the ‫ ﺻـﻔﺔ‬of the ‫ﻣﻀـﺎف‬, then it should
be brought immediately after the ‫ ﻣﻀـﺎف اﻟﻴـﻪ‬and be prefixed

with “‫”ال‬.
Example: ِ ِ‫ﺘﺎب اﻟﻄﺎﻟ‬

‫ﺐ اﻟﺠﺪﻳ ُﺪ‬ ِ
ُ ‫{ ﻛ‬The student’s new book}.
‫ﻣﻀﺎف ﻣﻀﺎف اﻟﻴﻪ ﺻﻔﺔ اﳌﻀﺎف‬
79
‫‪The‬‬ ‫ﺻــﻔﺔ‬ ‫‪of the‬‬ ‫‪,‬ﻣﻀــﺎف اﻟﻴــﻪ‬ ‫‪however,‬‬ ‫‪will be brought‬‬

‫‪immediately after it, accordingly.‬‬
‫ِ‬
‫اﳉﺪﻳﺪ‬ ‫ﺘﺎب اﻟﻄﺎﻟِ ِ‬
‫ﺐ‬ ‫ِ‬
‫‪Example:‬‬
‫ﻛ ُ‬ ‫‪{The new student’s book}.‬‬
‫‪AL I’RAAB‬‬
‫‪.1‬‬
‫وِ‬
‫اﺳ َﻌﺔٌ‬ ‫ِ‬
‫اﷲ‬ ‫ض‬
‫َ‬ ‫اَ ْر ُ‬
‫ﻣﻀﺎف ﻣﺮﻓﻮع ﺑﺎﻻﺑﺘﺪاء ﻣﻀﺎف اﻟﻴﻪ‬
‫‪.2‬‬
‫ْﺤ ْﻜ َﻤ ِﺔ‬
‫اﻟ ِ‬ ‫س‬
‫َراْ ُ‬
‫ِ‬
‫اﷲ‬ ‫َﻣ َﺨﺎﻓَﺔُ‬
‫ﻣﻀﺎف ﻣﺮﻓﻮع ﺑﺎﳋﱪﻳﺔ ﻣﻀﺎف اﻟﻴﻪ‬ ‫ﻣﻀﺎف ﻣﺮﻓﻮع ﺑﺎﻻﺑﺘﺪاء ﻣﻀﺎف اﻟﻴﻪ‬
‫‪.3‬‬
‫ِ‬
‫اﻟﻌﻠﻢ‬ ‫ِ‬
‫ﻟﻄﻠﺐ‬ ‫اﻟﺠﺪﻳﺪ َة‬ ‫اﻟﻤﺪرﺳﺔَ‬ ‫ﺖ‬
‫َد َﺧ ْﻠ ُ‬
‫ﻣﻀﺎف ﻣﻀﺎف اﻟﻴﻪ‬ ‫ﺻﻔﺔ‬ ‫ﻣﻮﺻﻮف‬
‫ﳎﺮور‬ ‫ﺣﺮف ﺟﺮ‬
‫ﻣﺘﻌﻠﻖ ﺑﺎﻟﻔﻌﻞ‬ ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌﻀﻤﺮ ‪ :‬اﻧﺎ ﻣﻔﻌﻮل ﻓﻴﻪ‬
‫‪80‬‬
‫‪Find the mistakes in the following:‬‬
‫اﻟﻴﺪ ِ‬
‫اﻟﻄﻔﻞ‬ ‫‪ُ .2‬‬ ‫ﻴﻮف‬
‫ﻀ َ‬ ‫‪ .1‬اِﻛﺮ ُام اﻟ ‪‬‬
‫ﺎن اﻟْ َﻤ ْﺪ َر َﺳ ِﺔ‬
‫‪ .4‬ﻣﻌﻠ‪‬ﻤ ِ‬ ‫اﳉ ِﺪﻳ َﺪةِ‬
‫َُ َ‬ ‫‪َ .3‬ﺳﻴ‪َ ‬ﺎرةُ اﻟ‪‬ﺮ ُﺟ ِﻞ َْ ْ‬
‫‪ .6‬ﻛﺘﺎب ٍ‬
‫ﺗﻠﻤﻴﺬ‬ ‫اﻟﺒﻴﺖ‬
‫ٌ‬ ‫ﺑﺎب ُ‬ ‫‪ُ .5‬‬
‫‪ .2‬ﺗﻌﻠﻴﻢ اﻟﺮﺳﻮل ﺟﻴﺪ‬ ‫‪ .1‬اﻟﻘﺮان ﻛﺘﺎب اﷲِ‬
‫‪َ .4‬ﳒَ َﺢ ﻃﺎﻟﺐ اﻟﻌﻠﻢ‬ ‫‪ .3‬اﻟﻌﻠﻤﺎء ِ‬
‫ﺧﺎدﻣﻮا اﻟﺪﻳﻦ‬ ‫ُ ُ‬
‫ذﻫﺒﺖ اﱃ دار ﳏﻤﻮد‬
‫‪ُ .6‬‬ ‫‪ .5‬ﻃﺎﻋﺔ اﺣﻜﺎم اﻟﺪﻳﻦ واﺟﺒﺔ‬
‫‪81‬‬
‫اﻟﻤﺮﻛﺐ اﻻﺷﺎرى ﺑِﺎَ ْل‬

This is a phrase wherein one ism {‫ }اﺳﻢ اﻻﺷﺎرة‬is used to indicate
towards another ism {‫}ﻣﺸﺎر اﻟﻴﻪ‬.
Example: ‫اﻟﻜﺘﺎب‬
ُ ‫{ ﻫﺬا‬This book} ‫ﺐ‬
ُ ُ‫{ ﺗﻠﻚ اﻟ ُﻜﺘ‬Those books}.
‫اﺳﻢ اﻻﺷﺎرة ﻣﺸﺎر اﻟﻴﻪ اﺳﻢ اﻻﺷﺎرة ﻣﺸﺎر اﻟﻴﻪ‬
Note 1: The ‫ ﻣﺸـﺎر اﻟﻴـﻪ‬must be prefixed with the particle “‫ ”ال‬for

this phrase to be an incomplete sentence. If it is not prefixed
with “‫ ”ال‬then the sentence will be ‫{ ﺗﺎم‬i.e. complete}.
Example: ‫ﻛﺘﺎب‬
ٌ ‫ﻫﺬا‬ {This is a book}
‫ﻣﺒﺘﺪا ﺧﱪ‬
‫ﺐ‬ٌ ُ‫{ ﺗﻠﻚ ُﻛﺘ‬Those are books}
‫ﻣﺒﺘﺪا ﺧﱪ‬
Note 2: The i’raab of the ‫ اﺳـﻢ اﻻﺷـﺎرة‬is hidden but that of the
‫ ﻣﺸـﺎر اﻟﻴـﻪ‬is apparent. The latter gets the same i’raab as the
former because of ‫{ ﻋﻄـﻒ ﺑﻴـﺎن‬explicative apposition}. More
about this later on, Insha Allah. (P228)
82
‫‪.1‬‬
‫ِ‬
‫اﻟﺒﻴﺖ‬ ‫ﻫ َﺬا‬ ‫ﻣﻔﺘﺎح‬ ‫اﻳﻦ‬
‫ُ‬ ‫َ‬
‫ﻣﺸﺎر اﻟﻴﻪ‬ ‫اﺳﻢ اﺷﺎرة‬ ‫اﺳﻢ اﺳﺘﻔﻬﺎم‬
‫ﻣﻀﺎف اﻟﻴﻪ‬ ‫ﻣﻀﺎف ﻣﺮﻓﻮع ﺑﺎﳋﱪﻳﺔ‬ ‫ﻣﺒﲎ ﻋﻠﻰ اﻟﻨﺼﺐ ﰱ ﳏﻞ اﻟﺮﻓﻊ‬
‫‪.2‬‬
‫ﺻﺎﻟِ ٌﺢ‬ ‫اﻟﺮﺟﻞُ‬ ‫ﻫﺬا‬
‫ﻣﺸﺎر اﻟﻴﻪ‬ ‫اﺳﻢ اﺷﺎرة‬
‫ﻧﺎﻗﺺ ‪Which of the following are‬‬ ‫?ﻣﺮﻛﺐ ﺗﺎم ‪ and which are‬ﻣﺮﻛﺐ‬
‫‪ .2‬ﺗﻠﻚ اﳌﻨﻀﺪةُ‬ ‫ﺪار‬ ‫ِ‬
‫‪ .1‬ﻫﺬا ﺟ ٌ‬
‫‪ .4‬ﻫﺬﻩ اﻟﺸﺠﺮة‬ ‫‪ .3‬ذﻟﻚ اﻟﺒﺎب‬
‫‪ .6‬ﻫﺬا اﻧﺴﺎن‬ ‫‪ .5‬ﺗﻠﻚ ِﻣ ْﺮَو َﺣﺔٌ‬
‫‪ .8‬ﻫﺬا اﻟﻘﻠﻢ‬ ‫‪ .7‬ﻫ َﺬ ِان ﺧﺼﻤ ِ‬
‫ﺎن‬ ‫َ َْ‬
‫ﺗﻠﻚ ِ‬
‫اﳌﺪﻳﻨﺔ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ذﻫﺐ اﱃ ﻣﺴﺠﺪ َ‬
‫‪ .2‬ا ْ‬ ‫ﻧﻈﻴﻒ‬
‫ﻛﺘﺎب ﻫﺬا اﻟﻮﻟﺪ ٌ‬‫‪ُ .1‬‬
‫‪ .4‬ﻫﺬا اﻟﻜﺘﺎب ﻛﺘﺎب ِ‬
‫اﷲ‬ ‫‪ .3‬ﻫﺬﻩ اﳌﺪرﺳﺔُ ﻛﺒﲑةٌ‬
‫ُ ُ‬
‫‪83‬‬
‫ اﻟ َْﻌ َﺪ ِدى‬/ ‫اﻟﻤﺮﻛﺐ اﻟﺒِﻨﺎﺋﻰ‬

THE COMPOUND PHRASE
This is a phrase wherein two numerals are joined to form a
single word {number}. A conjunction {‫ }ﺣـﺮف ﻋﻄـﻒ‬originally
linked the two.
Example: ‫ اَ َﺣ َﺪ َﻋ َﺸَﺮ‬originally was ‫اَ َﺣ ٌﺪ َو َﻋ َﺸٌﺮ‬
This ‫ ﻣﺮﻛﺐ‬is found only in the numbers 11 – 19.
Note 1: Both parts will always remain constant on a fatha

except the number 12 {‫ }إﺛﻨـﺎ ﻋﺸـﺮ‬which in ‫ ﺣﺎﻟـﺔ اﻟﻨﺼـﺐ‬and ‫ﺣﺎﻟـﺔ‬
‫ اﳉﺮ‬will be given a {‫ } ْى‬instead of an {‫}ا‬.
‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬ ِ
Example: ً‫ﺟﺎء اﺛْـﻨَﺎ َﻋ َﺸَﺮ رﺟﻼ‬
‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ‬ ِ
ً‫راﻳﺖ اﺛْـ َ ْﲎ َﻋ َﺸَﺮ رﺟﻼ‬
‫ﺣﺎﻟﺔ اﻟﺠﺮ‬ ً‫ﻣﺮرت ﺑِﺎِﺛْـ َ ْﲎ َﻋ َﺸَﺮ رﺟﻼ‬
Note 2: The number itself is called ‫ــﺰ‬‫ﳑﻴ‬ {i.e. unclear and
ambiguous in its purport}. The word following it is called ‫َﲤﻴِْﻴـﺰ‬

{i.e. the word that erases the ambiguity}.
Note 3: The ‫ ﲤﻴﻴﺰ‬will always have a fatha.
84
‫َﻛ ْﻮَﻛﺒﺎً‬ ‫اﺣﺪ ﻋﺸﺮ‬ ‫اﻳﺖ‬
‫ر ُ‬
‫ﲤﻴﺰ‬ ‫ﳑﻴﺰ‬
‫ﻣﻔﻌﻮل ﺑﻪ‬ ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌﻘﺪر‪ :‬اﻧﺎ‬
‫‪Exercise‬‬
‫رﺟﻊ اﻟﺮﺟﻞ ﻣﻊ ارﺑﻊ ﻋﺸﺮ ِ‬
‫ﺧﺎدﻣﺎً‬ ‫‪.1‬‬
‫ُ‬
‫ِ‬
‫اﻻﻣﺘﺤﺎن‬ ‫َﳒَ َﺢ َﲦَ ِﺎﱏَ ﻋﺸﺮ ﺗﻠﻤﻴﺬاً ﰱ‬ ‫‪.2‬‬
‫‪N.B.‬‬ ‫‪ and not a HARF.‬اﺳﻢ اﳌﻀﺎف ‪ is an‬ﻣﻊ ‪The word‬‬
‫‪85‬‬
‫ﺼﺮف‬
 ‫اﻟﻤﺮﻛﺐ اﻟﻤﻨﻊ اﻟ‬
This is also a phrase wherein two words are joined to form one
word. {The aforementioned phrase concerned two numbers}. A
conjunction {‫ }ﺣـﺮف ﻋﻄـﻒ‬did not originally exist between the
two words – contrary to the above phrase. In English the name
Johannesburg, would serve as an ideal example of ‫ﻣﻨﻊ اﻟﺼﺮف‬.
Examples:
1. ‫ـﻚ‬
 َ‫ﺑَـ َﻌﻠَﺒ‬: {Name of a city}. Formed by combining the words
‫{ ﺑَـ َﻌﻞ‬an ancient idol} and ‫ﻚ‬  َ‫{ ﺑ‬the name of a king}.
2. ‫ﺼ ُـﺮ‬
 َ‫ ُﲞْﺘَـﻨ‬: {Name of an ancient king}. Formed by combining
the words ‫ ُﲞْﺖ‬and ‫ﺼﺮ‬ ّ َ‫ﻧ‬.
3. ‫ت‬ُ ‫ﻀ َـﺮَﻣ ْﻮ‬َ ‫ َﺣ‬: {City in Yemen}. Formed by combining the
words ‫ﻀﺮ‬ َ ‫ َﺣ‬and ‫ﻣﻮت‬.
Note: The first part will always get a fatha and the second will
change according to the demands of the preceding ‫ﻋﺎﻣﻞ‬.
Examples: ‫ﻚ ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬ َ ‫ﺗِْﻠ‬

 َ‫ﻚ ﺑَـ َﻌﻠَﺒ‬
‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ‬ ‫ﻚ‬
 َ‫ﺖ ﺑَـ َﻌﻠَﺒ‬
َ ْ‫َراَﻳ‬
‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬ ‫ﻚ‬ َ‫ﺖ َﻣ ْﻦ ﺑَـ َﻌﻠَﺒ‬
ُ ‫َر َﺟ ْﻌ‬
Notice that the ‫ك‬ in ‫ ﺣﺎﻟـﺔ اﳉـﺮ‬does not get a kasra. You will
soon find out why, Insha Allah. (P115)
86
AL I’RAAB
 َ‫ﺑَـ ْﻌﻠَﺒ‬
‫ﻚ‬ ‫ِﻣ ْﻦ‬ ‫رﺟﻌﺖ‬
ُ
‫ﺮور‬‫ا‬ ‫ﺣﺮف ﺟﺮ‬
‫ﻣﺘﻌﻠﻖ ﺑﺎﻟﻔﻌﻞ‬ ‫ اﻧﺎ‬: ‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌﻀﻤﺮ‬
Exercise 1
Bearing the above in mind, make simple sentences in all three
cases {‫ }ﺣﺎﻻت‬with the following words:
1. ‫{ ﻗﺎﺿﻴﺨﺎن‬Name of a legist}.
2. ‫{ َﻣ ْﻌ ِﺪﻳْ َﻜ ِﺮب‬Non-Arabic name}.
87
‫ﻼﻣﺎت اﻻﺳﻢ‬
ُ ‫َﻋ‬
THE DISTINGUISHING FEATURES OF A NOUN
The ism may be identified in any of the following ways:
1. It may be preceded by “‫”ال‬ E.g. ‫اﻟﻘﻠﻢ‬
2. It may be preceded by a ‫ ﺣﺮف ﺟﺮ‬. E.g. ‫ﺑِﺎﻟﻘﻠ ِﻢ‬
E.g. ‫ﻗﻠﻢ‬
3. The last letter may have a tanween.
ٌ
4. It may be musnad ilayh. E.g. ‫ﱮ‬ َِ‫ﻤ ٌﺪ ﻧ‬ َ‫ُﳏ‬
ٍ ‫ﻗﻠﻢ‬
E.g. ‫ﺗﻠﻤﻴﺬ‬
5. It may be mudhaf.
ُ
6. It may be dual {‫}ﺗﺜﻨﻴﺔ‬ ِ
E.g. ‫ﻗﻠﻤﺎن‬
7. It may be plural {‫}ﲨﻊ‬ E.g. ‫اﻗﻼم‬

ٌ
{N.B. In the case of the dual and the plural verbs, it
must be noted that the action is one whilst the doers are
two or more. Hence, dual and plural are features of an
ism and not of a fi’l}.
E.g. ٌ‫رﺟﻞ صاﱀ‬
8. It may be mausoof.
ٌ
9. It may be suffixed with a round ‫ة‬. E.g. ٌ‫ﻣﺪﻳﻨﺔ‬
E.g. ‫ﻳﺎ رﺟﻞ‬

10. It may be munada.
ُ
It may be in the diminutive form {‫ }اﳌﺼـﻐّﺮ‬E.g. ‫رﺟْﻴـﻞ‬
11.
ٌ َُ {A
little man}
12. It may be a related noun {‫ }اﺳـﻢ ﻣﻨﺴـﻮب‬E.g.  ‫ﺑَـ ْﻐ َـﺪ ِاد‬
‫ى‬ {A
Baghdadian}
{These last two will be discussed in detail later on, Insha Allah}.
(P147/150)
88
‫ﻋﻼﻣﺎت اﻟﻔﻌﻞ‬
THE DISTINGUISHING FEATURES OF A VERB
1. It may be preceded by the particle ‫ﻗَ ْﺪ‬. E.g. ‫ﻛﺘَﺐ‬
َ ‫{ ﻗَ ْﺪ‬He
َ
has written}
2. It may be preceded by the particles ‫ س‬or ‫ف‬
َ ‫ ﺳﻮ‬E.g.
َ َْ
‫ﺐ‬ُ ُ‫{ َﺳﻴَﻜْﺘ‬He will soon write}
‫ﺐ‬
ُ ُ‫ف ﻳَﻜْﺘ‬َ ‫{ َﺳ ْﻮ‬He will write after a while}
It may be preceded by a ‫ ﺣﺮف ﺟﺰم‬. E.g. ‫ﱂْ ﻳﻜﺘﺐ‬َ
3.
ْ
E.g. ‫اُﻛﺘُﺐ‬
4. It may be amar {the imperative}
ْ
E.g. ‫ﻻ ﺗﻜﺘُﺐ‬
5. It may be nahy {the prohibitive}
ْ
6. It may contain a hidden dhameer. E.g. ‫ﻛﺘﺒﺖ‬
ُ
It may be preceded by a ‫ﺣﺮف ﻧﺼﺐ‬. E.g. ‫ﻟَﻦ ﻳﻜﺘﺐ‬
7.
َ ْ
{The particle ‫أن‬, however, may appear before an ism also}.
Note 1: The ‫ ﺗﺎء اﻟﺘﺎﻧﻴﺚ‬i.e. ‫ ت‬is common to both the ism and
fi’l.
‫اﺳﻢ‬: ‫ﺎت‬ ِ
Examples: ٌ ‫ُﻣ ْﺴﻠ َﻤ‬
‫ﻓﻌﻞ‬: ‫ﻛﺘﺒﺖ‬
Note 2: The harf itself is a sign. It has no sign.
89
PART TWO
‫اﻟ ُْﻤ ْﻌﺮب و اﻟ َْﻤ ْﺒﻨِ ّﻰ‬
THE DECLINABLE AND INDECLINABLE NOUNS
INTRODUCTION
Right at the beginning of this book a brief definition of i’raab
was given. The explanation then was appropriate to the
circumstances. Now however a more indepth discussion of it is
required.
90
CHAPTER ONE
‫ﻣﺎ اﻻﻋﺮاب؟‬
1. WHAT IS I’RAAB?
This actually refers to the variations brought about at the end of
a word in accordance with the requirements of the ‫ﻋﺎﻣــﻞ‬
{governing word} before it. The marks representing these
changes are known as fatha, dhamma, kasra and sukoon and
their corresponding consonents {‫}ﺣﺮوف‬. Thus, i’raab is of two
types:
1. 2.
:‫اﻻﻋﺮاب ﺑﺎﻟﺤﺮﻛﺔ‬ :‫اﻻﻋﺮاب ﺑﺎﻟﺤﺮف‬
Example: Example:
َ‫اﻟﻔﺘﺤﺔ ـ‬ ‫اﻻخ‬
َ ‫اﻻﻟﻒ – ا‬ ‫اﺧﺎك‬
ُ‫اﻟﻀﻤﺔ ـ‬ ‫اﻻخ‬
ُ ‫اﻟﻮاو – و‬ ‫اﺧﻮك‬
ِ‫اﻟﻜﺴﺮة ـ‬ ‫اﻻخ‬
ِ ‫اﻟﻴﺎء – ى‬ ‫اﺧﻴﻚ‬
The Sukoon { ◌ْ } and its deputy ‫ﻧﺎﺋﺐ اﻟﺴﻜﻮن‬

The sukoon is generally the “i’raab” of a ‫ﻓﻌــﻞ ﻣﻀــﺎرع ﳎــﺰوم‬.
However, in some cases a ‫ ﺣـﺮف ﺟـﺰم‬cannot confer on the last
letter of such a verb a sukoon since that letter already possesses
one, due to some morphological {‫ }ﺻـﺮﰱ‬reason. Hence, in this
case, the sukoon will be “deputised” by discarding the last letter
91
of the verb. This process is called ‫ﺣــﺬف ﺣــﺮف اﻟﻌﻠــﺔ‬ {The

discarding of the weak letter}.
Examples: ‫ﻳَﺮى‬ becomes ‫ﱂْ ﻳـﺮ‬
ََ َ {the ‫ ى‬is discarded}
‫ﻳَـ ْﺮِﻣﻰ‬ ِ َ {the ‫ ى‬is discarded}
becomes ‫ﱂْ ﻳـﺮم‬
َْ
‫ﻳَ ْﺪﻋُ ْﻮ‬ becomes ُ‫ﱂْ ﻳ ْﺪع‬
َ َ {the ‫ و‬is discarded}
Thus, a change in a word is brought about in any of the
following ways:
1. By placing the appropriate harakah on the last letter e.g.
‫ض‬
ٌ ‫اَْر‬.
2. By placing a sukoon on the last letter, e.g. ‫ﱂْ ﻳـﺮِﺟ ْﻊ‬
َ
َْ
3. By placing an appropriate harf {i.e. ‫ ى‬, ‫ و‬, ‫ }ا‬at the end,
e.g. ‫اَﺑـﻮ َك‬

ُْ
By discarding the ‫ ﺣﺮف اﻟﻌﻠﺔ‬at the end, e.g. ‫ﱂْ ﻳـﺮ‬
4.
ََ َ
2. THE CASES ‫اﻟﺤﺎﻻت‬
A word can be in any of four cases:
1. ‫ﺣﺎﻟـﺔ اﻟﺮﻓـﻊ‬: When a dhamma or its corresponding letter {‫}و‬
appears at the end of the word. E.g. ‫خ‬

ٌ َ‫ ا‬and ‫اَ ُﺧﻮ َك‬ ْ
2. ‫ﺣﺎﻟـﺔ اﻟﻨﺼـﺐ‬: When a fatha or its corresponding letter {‫}ا‬
appears at the end of the word. E.g. ً‫ اﺧﺎ‬and ‫ﺎك‬

َ ‫اَ َﺧ‬
92
3. ‫ﺣﺎﻟـﺔ اﻟﺠـﺮ‬: When a kasra or its corresponding letter {‫}ى‬
appears at the end of the word. E.g. ‫اخ‬ َ ‫اَ ِﺧْﻴ‬

ٍ and ‫ﻚ‬
4. ‫ﺣﺎﻟـﺔ اﻟﺠـﺰم‬: When a sukoon or its “substitute” appears or
takes effect at the end of a verb. E.g. ‫ﱂْ ﻳﻜْﺘُﺐ‬

َ and ‫َﱂْ ﻳـﺮم‬ ِ
ْ َ َْ
Note 1: Technically, the terms rafa, nasab and jarr are
actually the i’raab used to describe the i’raab of a mu’rab and
the terms fatha, dhamma and kasra are used to describe the
i’raab of mabny. Hence, the word ‫ اﻟﻜﺘـﺎب‬will be said to have a
ُ
raf’a while the word ‫ﺑﻌـ ُـﺪ‬ will be said to have a dhamma.
However, to facilitate matters we normally use the former terms
to describe the haalat {case} and the latter terms to describe the
i’raab.
Note 2: a) The fatha and dhamma appears on both the fi’l and
ism. E.g. ‫إ ّن َزﻳْﺪاً ﻟَ ْﻦ ﻳَـ ُﻘ ْﻮَم – َزﻳْ ٌﺪ ﻳَـ ُﻘ ْﻮُم‬
b) The kasra appears only on an ism. E.g. ‫ِب َزﻳْ ٍﺪ‬
{When a kasra does appear on a fi’l it is due to
some a “sarfi” process}.
c) The sukoon generally appears on a fi’l. E.g. ‫ﱂْ ﻳـ ُﻘﻢ‬
َ ْ َ
93
3. DEFINITION OF AL-MURAB AND AL-MABNY

‫اﻟﻤﻌﺮب و اﻟﻤﺒﻨﻰ‬
‫ اﻟﻤﻌـﺮب‬is that word which accepts all i’raab – in accordance
ٍ ‫ زﻳ‬, ً‫ زﻳﺪا‬, ‫زﻳ ٌﺪ‬
with what the amil requires. E.g. ‫ﺪ‬ َْ َْ َْ
‫ اﳌﺒـﲎ‬is that word which is constant on one particular i’raab - no
matter what the amil requires. E.g. ‫ـﺚ‬ ُ ‫ َﺣْﻴ‬will remain as it is –
with a dhamma.
4.a. WHICH WORDS ARE MU’RAB AND WHICH ARE

MABNY?
As a rule: a. All huroof are mabny.
b. Most verbs are mu’rab, save
(1) ‫اﻟﻔﻌﻞ اﳌﺎﺿﻰ‬
(2) ‫اﻻﻣﺮ اﳊﺎﺿﺮ اﳌﻌﺮوف‬
(3) That ‫ ﻓﻌــﻞ ﻣﻀــﺎرع‬to which the ‫ ن‬of

‫ اﻟﺜﻘﻴﻠـﺔ{ ﺗﺎﻛﻴـﺪ‬or ‫ }اﳋﻔﻴﻔـﺔ‬or the ◌َ ‫ ن‬of the
feminine plural are suffixed. Thus, the
following verbs will all be mabny:
94
‫اﻟﺜﻘﻴﻠﺔ‬ ‫ﻧﻮن اﻟﺠﻤﻊ اﻟﻤﺆﻧﺚ اﻟﺨﻔﻴﻔﺔ‬

‫ﻟَﻴَـ ْﻔ َﻌﻠَ ‪‬ﻦ‬ ‫ﻟَﻴُـ ْﻔ َﻌﻠَ ْﻦ‬ ‫ﻟَﻴَـ ْﻔ َﻌﻠَ ْﻦ‬ ‫ﻳـُ ْﻔ َﻌ ْﻠ َﻦ‬ ‫ﻳَـ ْﻔ َﻌ ْﻠ َﻦ‬
‫ﻟَﻴَـ ْﻔ َﻌﻼَ ‪‬ن‬ ‫ﻟَﻴُـ ْﻔ َﻌﻠُ ْﻦ‬ ‫ﻟﻴﻔﻌﻠُ ْﻦ‬ ‫ﺗُـ ْﻔ َﻌ ْﻠ َﻦ‬ ‫ﺗَـ ْﻔ َﻌ ْﻠ َﻦ‬
‫ﻟَﻴَـ ْﻔ َﻌﻠُ ‪‬ﻦ‬ ‫ﻟَﺘُـ ْﻔ َﻌﻠَ ْﻦ‬ ‫ﻟَﺘَـ ْﻔ َﻌﻠَ ْﻦ‬
‫ﻟَﺘَـ ْﻔ َﻌﻠَ ‪‬ﻦ‬ ‫ﻟَﺘُـ ْﻔ َﻌﻠَ ْﻦ‬ ‫ﻟَﺘَـ ْﻔ َﻌﻠَ ْﻦ‬
‫ﻟَﺘَـ ْﻔ َﻌﻼَ ‪‬ن‬ ‫ﻟَﺘُـ ْﻔ َﻌﻠُ ْﻦ‬ ‫ﻟَﺘَـ ْﻔ َﻌﻠُ ْﻦ‬
‫ﻟَﻴـ ْﻔ َﻌ ْﻠﻨَﺎن ّ◌ ِ◌ ‪etc.‬‬
‫َ‬ ‫ﻟَﺘُـ ْﻔ َﻌﻠِ ْﻦ‬ ‫ﻟَﺘَـ ْﻔ َﻌﻠِ ْﻦ‬
‫ﻻُﻓْـ َﻌﻠَ ْﻦ‬ ‫ﻻَﻓْـ َﻌﻠَ ْﻦ‬
‫ﻟَﻨُـ ْﻔ َﻌﻠَ ْﻦ‬ ‫ﻟَﻨَـ ْﻔ َﻌﻠَ ْﻦ‬
‫‪ {declinable} are mu’rab‬ﻣـﺘَﻤ ‪‬‬

‫ﻜﻦ ‪c. Nouns which are‬‬
‫َُ‬
‫‪and those that are‬‬ ‫ﻏـﲑ اﳌــﺘﻤ ‪‬ﻜﻦ‬ ‫‪{indeclinable} are‬‬
‫‪mabny.‬‬
‫?ﻏﻴﺮ اﻟﻤﺘﻤ ‪‬‬

‫ﻜﻦ ‪B. WHICH NOUNS ARE‬‬
‫‪Those nouns which have some similarity with‬‬ ‫ـﲎ اﻻﺻـﻞ‬

‫‪ {The‬اﳌﺒ ‪‬‬
‫‪prime indeclinable word}.‬‬
‫‪95‬‬
C. WHAT IS ‫?اﻟﻤﺒﻨﻰ اﻻﺻﻞ‬

These are the primary indeclinable words. There are three:
1. All ‫ﺣﺮوف‬ 2. ‫اﳌﻌﺮوف‬ ‫اﻻﻣﺮ اﳊﺎﺿﺮ‬ 3. ‫اﳌﺎﺿﻰ‬ ‫اﻟﻔﻌﻞ‬
D. HOW IS THE SIMILARITY DETERMINED?
An ism is said to resemble ‫ اﳌﺒﲎ اﻻﺻﻞ‬in the following ways:
1. By meaning. Example: The word ‫ آﻣـﲔ‬is an ‫اﺳـﻢ‬

‫{ اﻟﻔﻌـﻞ‬i.e. a noun which has the meaning of a verb}
which means “accept!”. This very meaning is found
‫ﺐ‬ ِ ِ
in the imperative verb:
ْ ‫{ ا ْﺳـﺘَﺠ‬accept!} which is
one of the three branches of ‫اﳌﺒـﲎ اﻻﺻـﻞ‬. Thus, the
noun ‫ آﻣـﲔ‬resembles a ‫ﺠﺐ{ ﻓﻌـﻞ اﻣـﺮ ﺣﺎﺿـﺮ‬ ِ

ْ َ‫ }اﺳـﺘ‬by
way of meaning.
2. By dependency. Example: The demonstrative
pronoun ‫ ﻫﺬا‬is dependent on the ‫ ﻣﺸﺎر اﻟﻴـﻪ‬to elucidate
its meaning. Among the branches of ‫ اﳌﺒـﲎ اﻻﺻـﻞ‬it is
found that the harf is also dependent. The particle ‫ﰱ‬,

for example, is dependent on the majroor after it.
3. When an ism is made up of less than three letters just
as a harf generally comprises of less than three
letters. Examples: ‫َﻣ ْـﻦ‬ {Who} ‫اِ ْذ‬ {When} and ‫َﻣـﺎ‬
{What}.
96
4. When an ism had originally incorporated a harf. For

example, the word ‫ اَ َﺣ َـﺪ َﻋ َﺸ َـﺮ‬originally was ‫اَ َﺣـ ٌﺪ َو‬
‫ َﻋ َﺸٌﺮ‬.
Thus, those nouns which do not resemble ‫ اﳌﺒﲎ اﻻﺻﻞ‬are mu’rab
 ‫{ اﻻﺳﻢ اﳌﺘَﻤ‬the declinable noun}.

and are called ‫ﻜﻦ‬
َُ
97
CHAPTER TWO
‫ﺔ‬‫اﻟﻤ ْﺒﻨِﻴ‬
َ ‫اﻻﺳﻤﺎء‬
THE INDECLINABLE NOUNS
In the following pages those nouns which are ‫ ﻏـﲑ اﳌـﺘﻤ ّﻜﻦ‬/ ‫ﻣﺒـﲎ‬
will be discussed in some detail.
1. ‫اﻟﻤﺒﻨﻰ ﻋﻠﻰ اﻟﻔﺘﺢ أو ﻧﺎﺋﺒﻪ‬

a. ‫ اﻟﻌﺪدى‬/ ‫اﻟﻤﺮّﻛﺐ اﻟﺒﻨﺎﺋﻰ‬
Example: ً‫ﻋﺸﺮ رﺟﻼ‬
َ ‫ﻋﺸﺮ رﺟﻼً – ﺟﺎء اﺣ َﺪ‬
َ ‫ﺣﺪ‬َ ‫ﻳﺖ ا‬
ُ ‫را‬
ً‫ﻋﺸﺮ رﺟﻼ‬
َ ‫ﺣﺪ‬ َ ‫ﻣﺮرت ﺑﺎ‬
ُ
b. ‫ْﺮﻓِﻰ‬‫اﻟﻤﺮﻛﺐ اﻟﻈ‬ { an adverbial phrase}
i.e. when a conjunction is discarded between two adverbs
{‫}ﻇﺮوف‬of time or place.
‫ﻇﺮف زﻣﺎن‬ Example 1: ‫ﻣﺴﺎء‬

َ ‫ﺻﺒﺎح‬َ ‫ﻓُﻼ ٌن ﻳﺎﺗﻴﻨﺎ‬
ٍ ‫ﺻﺒﺎح و‬
Originally it would have read: ‫ﻣﺴﺎء‬
َ ٍ ‫…ﰱ‬
Example 2: ‫ﻳﻮم‬ ٍ
َ ‫ﻳﻮم‬َ ‫ ﻓﻼ ٌن ﻳﺄﺗﻴﻨﺎ‬i.e. ‫ﻞ ﻳﻮم‬ ‫…ﻳﻮﻣﺎً ﻓﻴﻮﻣﺎً اى ُﻛ‬
ِ
‫ ﻇﺮف ﻣﻜﺎن‬Example 1: ‫ﺑﻴﻦ‬ َ ‫ﺑﻴﻦ‬َ ُ‫ﻬﻠَﺖ اﻟْ َﻬ ْﻤ َﺰة‬ ‫ُﺳ‬
ِ ‫…ﺑﻴﻨَﻬﺎ و ﺑﲔ‬
i.e.‫ﺣﺮف ﺣﺮﻛﺘِﻬﺎ‬
Example 2: ‫ﺑﻴﻦ‬
َ ‫ﺑﻴﻦ‬
َ ‫اﻟﺮﺟﻞ‬
ُ ‫ﻗﺎم‬
َ i.e. ‫… ﺑﲔ ﻫﺆﻻء وﻫﺆﻻء‬
98
c. ‫اﻟﻤﺮّﻛﺐ اﻟﺤﺎﻟﻰ‬ { a circumstantial phrase}
Example 1: ‫ﺑﻴﺖ‬
َ ‫ﺑﻴﺖ‬
َ ‫ﻓﻼ ٌن ﺟﺎرى‬ {He is my nearest
neighbour}.
i.e. ً‫ﻣﻼﺻﻘﺎ‬ ٍ
ُ ‫…ﺑﻴﺘﺎً ﻟﺒﻴﺖ اى‬
ِ
َ ْ ‫ﺮﻗ‬‫ﻓﺮوا ا ْﺧ َﻮ َل أ ْﺧ َﻮ َل اى … ُﻣﺘَـ َﻔ‬
Example 2: ‫ﲔ‬ {they
scattered in all directions}.
Note: Examples of b and c are not found in the Qur’aan.
d. ‫ﺑﻌـﺾ اﻟﻈـﺮوف اﻟﻤﻜﺎﻧﻴـﺔ‬ Some adverbs of place. They
are:
‫َﻳﻦ‬ {where} as an interrogative noun {‫اﻻﺳــﺘﻔﻬﺎم‬ ‫}اﺳــﻢ‬or
َ‫أ‬
{Wherever} as a conditional noun {‫اﻟﺸﺮط‬ ‫}اﺳﻢ‬
Examples: ‫ﻠﺲ؟‬
ُ ‫ﻳﻦ َﲡ‬َ‫ا‬
‫ﺟﻠﺲ‬
ْ َ‫ﻠﺲ ا‬ْ ‫ﻳﻦ َﲡ‬َ ‫{ ا‬Note the i’raab}
‫ِﻋﻨ َﺪ‬ ٍ ‫ﻋﻨﺪ ز‬
at, near}: E.g. ‫ﻳﺪ‬ َ ‫اﻟﻜﺘﺎب‬
{By, ُ
However when preceded by a proposition will get a
kasra. E.g. ‫ ِﻣ ْـﻦ ﻋﻨ ِـﺪ اﷲ‬This word is used as an adverb
َ ُ‫ﻟَِﻘْﻴﺘُﻪ‬
of time also. E.g. ‫ﻋﻨﺪ ﺻﻠﻮةِ اﻟﻈﻬ ِﺮ‬
‫ﻢ‬ َ‫ﺛ‬ {There, hence, therefore, for that reason}.

E.g. ‫ﺟ َﻊ‬
َ ‫ َر‬َ‫ﰒ‬ ‫{ َو ِﻣ ْﻦ‬for that reason he returned}
َ‫ﺛَ ّﻤﺔ‬ E.g. ‫ب ﻻَ ﻳﻌﺮﻓﻮن َﻣﺼﻠﺤﺘَﻬﻢ‬ ٌ ّ‫ ﻃﻼ‬َ‫ﰒ‬
‫اﻃﻨَﻬﻢ َﻛﺎﻧْـ ُﻔ ِﺴ ِﻬﻢ‬ِ ‫ﻮن ﻣﻮ‬‫ﺔَ اُﻧَﺎس ُِﳛﺒ‬‫َﲦ‬
َ ٌ
99
e. ‫ ﺑﻌﺾ اﻟﻈﺮوف اﻟﺰﻣﺎﻧﻴﺔ‬Some adverbs of time. They are:
‫ﻛﻴﻒ‬
َ
{How}. As an interrogative noun or as a conditional
noun.
E.g. ‫ﻛﻴﻒ ﺣﺎﻟُﻚ؟‬
َ
‫ﻛﻴﻒ ﺗﻘﺮأْ اﻗﺮ‬
ْ‫ا‬ َ {As you read I will read}.
{Note the i’raab}.
{its being an adverb of time is determined by the word
following it}
E.g.‫ﻚ )اﻵن(؟‬
َ ُ‫ﻒ َﺣﺎﻟ‬ َ ‫ﺖ )اﳌﺎﺿﻰ( – َﻛْﻴ‬ َ ‫ﻛﻴﻒ ُﻛْﻨ‬
َ
‫أﻳّﺎ َن‬ {when?}. E.g. ‫ﻦ؟‬ ِ ‫ـﻮم اﻟــﺪﻳ‬
ُ ‫{ اَﻳـّـﺎ َن ﻳـ‬when will the day of
retribution be?}
The difference between this word and ‫َﻣ َـﱴ‬ is that the
former is used only to enquire of major events whereas
the latter is commonly used.
{Now}. E.g. ‫اﻵ َن‬ ِ
‫اﳌﺪرﺳﺔ‬ ‫ذﻫﺐ اﱃ‬
‫اﻵ َن‬ ُ ‫ا‬
/ ‫رﻳﺜَﻤﺎ‬
{As long as;while;when;until}. Will be mabny as long
َ
as it is ‫ ﻣﻀﺎف‬to a mabny.
‫ﻳﺚ‬
َ ‫َر‬
E.g. ‫ـﺖ‬
ُ ‫درﺳ‬
ْ ‫ـﺚ‬
َ ‫{ اﻧﺘَﻈَ َـﺮ زﻳـ ٌﺪ رﻳ‬Zaid waited while I studied /
learnt}
E.g. ‫ِــﻰ َﻋ َﻤﻠِــﻰ‬‫{اﻧﺘَ ِﻈـ ْـﺮِﱏ رﻳﺜَﻤــﺎ ا‬ {Wait for me while I
complete my task}.
100
f. ‫ ﺑﻌﺾ اﺳﻤﺎء اﻟﻜﻨﺎﻳﺔ‬Some unclear and vague words:

‫ﻳﺖ‬
َ ‫ﻴﺖ و َذ‬
َ ‫َﻛ‬
{So and so; such and such; thus and thus}. They
are used in the following ways:
‫ﻳﺖ‬
َ ‫ﻴﺖ َذ‬
َ ‫ﻠﺖ َﻛ‬
ُ ُ‫ ﻗ‬or ‫ﻳﺖ‬
َ ‫ﻴﺖ و َذ‬
َ ‫ﻠﺖ َﻛ‬
ُ ُ‫ﻗ‬
‫ﻳﺖ‬
َ ‫ﻴﺖ َذ‬
َ ‫ﻓﻌﻠﺖ َﻛ‬
ُ or ‫ﻳﺖ‬ َ ‫ﻴﺖ و َذ‬
َ ‫ﻓﻌﻠﺖ َﻛ‬
ُ
g. ِ ُ‫اﺳــﻢ ﻻ اﻟﻨﺎﻓﻴـﺔ‬:
‫ﻟﻠﺠــﻨﺲ‬ This is that mufrad noun which
appears after the “‫ ”ﻻ‬which negates a complete ‫{ ِﺟـﻨﺲ‬type

or category}. By mufrad is meant that noun which is
neither a ‫ ﻣﻀﺎف‬nor does it resemble one {*‫}ﺷﺒﻴﻪٌ ﺑﺎﳌﻀﺎف‬.
E.g. ‫ﻓﺘﺤﺔ‬: ‫ﺟﺎل ﰱ اﻟﺪا ِر‬

َ ‫ ﻻ ِر‬-- ‫رﺟﻞ ﰱ اﻟﺪا ِر‬
َ ‫ﻻ‬
‫ ﻧﺎﺋﺐ اﻟﻔﺘﺤﺔ‬: ِ ِ‫ ﻻ ﻣﺴﻠ‬-- ‫ﲔ ﰱ اﻟﺪا ِر‬
‫ﻤﺎت ﰱ اﻟﺪا ِر‬ ِ َ‫ﻻ ر ُﺟﻠ‬
ُ َ
{*‫ﺑﺎﳌﻀـﺎف‬ ٌ‫ﺷـﺒﻴﻪ‬ is a phrase which resembles ‫اﻻﺿـﺎﰱ‬ ‫ اﳌﺮﻛـﺐ‬in
meaning. E.g. ً‫ﻳـﺎ ﻗﺎ ِرﺋـﺎً ﻛﺘﺎﺑـﺎ‬ is similar in meaning to ‫ـﺎرئ‬
َ ‫ﻳـﺎ ﻗ‬
ِ }.
‫اﻟﻜﺘﺎب‬
2. ‫اﻟﻤﺒﻨﻰ ﻋﻠﻰ اﻟﻜﺴﺮ‬

That proper noun {‫ﻋﻠَﻢ‬ ِ
a. َ } which ends with the syllable ‫ َوﻳْﻪ‬.
Examples: ‫ر ْاﻫ َﻮﻳْ ِﻪ‬- ‫ ِﺳْﻴﺒَـ َﻮﻳْ ِﻪ‬- ‫َﻋ ْﻤَﺮَوﻳْ ِﻪ‬
101
‫ﺳﻢ ﻓﻌﻞ اﻻﻣﺮ‬ ِ

b. That
ُ ‫ ا‬which is on the scale of ‫ﻓَﻌﺎل‬.
Example: ‫ال‬ ِ ‫ﻧَﺰ‬ meaning ‫اﻧْ ِﺰْل‬
‫َدر ِاك‬ meaning ‫ا ْد ِرْك‬
‫ﺗَﺮ ِاك‬ meaning ‫اُﺗْـ ُﺮْك‬
‫َﺣﺬا ِر‬ meaning ‫إﺣ َﺬ ْر‬ْ
c. ِ ‫ ا‬if by it meant “yesterday”.
The word ‫ﻣﺲ‬
Examples: ِ ‫ذﻫﺐ ا‬
‫ﻣﺲ ﲟﺎ ﻓﻴﻪ‬ ِ ‫ﺖا‬
‫ﻣﺲ‬ ُ ‫اﻋﺘَ َﻜ ْﻔ‬
‫ﻓﺎﻋﻞ‬ ‫ﻣﻔﻌﻮل‬
In the following cases the word ِ ‫ اﻣ‬will be mu’rab and not
‫ـﺲ‬
mabny.
1. If any bygone day is meant. E.g. ً‫ﻓﻌﻠﺖ ذﻟﻚ اﻣﺴﺎ‬
ُ i..e.
ٍ ‫…ﰱ‬
‫ﻳﻮم ﻣﻦ اﻻﻳﺎم اﳌﺎﺿﻴﺔ‬
2. When its broken plural is used. E.g. ‫اﻻُﻣﻮس‬ ‫و ُل ﻣﻦ‬ ‫ﺮﺑِﻨﺎ أ‬‫ﻣ‬
3. When it is prefixed with “‫ال‬.” E.g. ‫اﻟﻴﻮم و اﻻﻣﺲ‬
َ ‫ذﻫﺒﺖ‬ ُ
َ
When it is ‫ﻣﻀﺎف‬. E.g. ‫أﻣﺴﻨﺎ‬
4.
ُ ‫ﻃﺎب ﻟَﻨﺎ‬
َ
102
3. ‫ﻀﻢ أو ﻧﺎﺋﺒﻪ‬
ّ ‫اﻟﻤﺒﻨﻰ ﻋﻠﻰ اﻟ‬
a. ‫اﻟﻐﺎﻳـﺎت‬: Those ‫ﻇـﺮوف‬ which are mudhaf, although their
mudhaf ilayh is not mentioned. It, however, is intended.
They are:
‫و ُل‬ ‫ أ‬-- ‫ ﺑـَ ْﻌ ُﺪ‬--‫ﻗَـْﺒ ُﻞ‬ ‫زﻣﺎن‬
:
‫ ﻓَـ ْﻮ ُق‬- ‫ﺖ‬

ُ ‫ َوراءُ – َْﲢ‬- ‫ﻒ‬
ُ ‫ َﺧ ْﻠ‬- ‫ ﻗُ ّﺪ ُام‬- ‫ﻣﺎم‬
ُ ‫ا‬ ‫ﻣﻜﺎن‬
:
Examples: ‫ﺑﻌﺪ‬ ‫ﻗﺒﻞ و ﻣﻦ‬ ِ ِ

ُ ُ ‫اﻷﻣﺮ ﻣ ْﻦ‬ ُ ‫ﷲ‬
i.e. ‫ﺊ‬ ٍ ‫ﺑﻌﺪ ﻛﻞ ﺷ‬ِ ‫…ﻣﻦ ﻗَـﺒ ِﻞ ُﻛﻞ ﺷ ٍﺊ و ﻣﻦ‬
َ ْ
‫و ُل؟‬ ‫َﻣﻦ ﺟﺎء أ‬ i.e. ‫و َل ِﻣﻨﻜﻢ‬ ‫…أ‬
ِ ِ
ُ‫َﱂ ﻳَ ُﻜ ْـﻦ ﻟﻘﺎﺋُـﻚ إﻻّ ﻣـﻦ َوراءُ َوراء‬ {Your acquaintance has been
but far}.
‫ﻓﻮق‬
ُ ‫ﲢﺖ او‬ ُ ‫ﻣﺎم او‬ُ َ‫ﺟﻠﺴﺖ ﻗ ّﺪ ُام او ا‬
ُ
i.e. ‫ﻗﺪاﻣﻪ او اﻣﺎﻣﻪ او ﲢﺘَﻪ او ﻓﻮﻗَﻪ‬...
َ َ
These adverbs of time and place are called ‫ ﻏﺎﻳـﺎت‬because they
bring the sentence to an abrupt end. When their ‫ ﻣﻀـﺎف إﻟﻴـﻪ‬is
mentioned they will then be mu’rab.
103
b. ‫ﺑﻌﺾ اﻟﻈﺮوف اﻟﺰﻣﺎﻧﻴﺔ‬ Some adverbs of time:
‫ُﻣ ْﻨ ُﺬ‬ {Since; from}. Can be used as a ‫ ﺣـﺮف‬or as an ‫اﺳـﻢ‬. if the

former is intended then the noun after it will be majroor.
Example: ‫اﳉﻤﻌ ِـﺔ‬ ِ ‫ﻣﺎ راﻳﺘـﻪ ﻣْﻨـ ُﺬ ﻳ‬.
‫ـﻮم‬
َ ُ ُ If the latter is intended then
the noun after it will be marfoo’ and ‫ ﻣﻨـﺬ‬will be its ‫ﻣﺒﺘـﺪأ‬.
E.g. ‫اﳉﻤﻌ ِـﺔ‬ ‫ـﻮم‬
ُ َ‫ﻣـﺎ راﻳﺘُـﻪ ُﻣْﻨـ ُﺬ ﻳ‬. This is tantamount to saying ‫و ُل‬ ‫ا‬
‫ـﻮم اﳉﻤﻌ ِـﺔ‬ ِ ِ ‫ا ِﻧﻘﻄ‬. As a noun, it can also appear before
ُ َ‫ـﺎع رؤﻳﺘـﻪ ﻳ‬
a sentence.
ِ ‫ﻣﺎ راﻳﺘﻪ ﻣﻨ ُﺬ ذَﻫﺐ اﱃ‬
‫اﳍﻨﺪ‬
Examples:
َ َ
ِ‫ﻣﺎ ِزﻟﺖ اﺟﺘَ ِﻬ ُﺪ ﻣﻨ ُﺬ اﻧﺎ ﰱ اﳌﺪرﺳﺔ‬
ُ
‫ض‬ {Never}. Used to emphasize ‫اﳌﻨﻔﻰ‬ ‫اﳌﻀﺎرع‬.
ُ ‫َﻋ ْﻮ‬ َ
E.g.: ‫ض‬
ُ ‫آﺗﻴﻚ َﻋ ْﻮ‬
َ ‫ﻻ‬. {I will never come to you}.
 َ‫ﻗ‬
‫ﻂ‬ {Not}. Used to emphasize ‫اﳌﻨﻔﻰ‬ ‫اﳌﺎﺿﻰ‬.
E.g.:  ‫ﻣﺎ ﺿﺮﺑﺘﻚ ﻗ‬.
‫ﻂ‬ {I did not hit you!}.
104
c. ‫ﺑﻌﺾ اﻟﻈﺮوف اﻟﻤﻜﺎﻧﻴﺔ‬ Some adverbs of place:
‫ﺚ‬
ُ ‫َﺣ ْﻴ‬ {Where; wherever; since; due to}. It is generally ‫ﻣﻀـﺎف‬
to a sentence, ‫ إﲰﻴـﺔ‬or ‫ – ﻓﻌﻠﻴـﻪ‬though mostly to the latter.

E.g. ‫ﺚ َﳚﻠِﺲ اﻟﻌُ َﻘﻼء‬ ِ
ُ ُ ُ ‫ﺲ َﺣْﻴ‬ ْ ‫ اﺟﻠ‬1
‫ﺣﻴﺚ ﺧﺮج زﻳ ٌﺪ‬
ُ ‫ﺧﺮﺟﺖ ﻣﻦ‬ ُ 2
‫ﺲ‬ ِ ِ ِ
ٌ ‫ﻋﺒﺪ اﷲ ﺟﺎﻟ‬
ُ ‫ﺚ‬ ُ ‫ﺣﻴ‬
ْ ‫ﺲ‬ ْ ‫ ا ْﺟﻠ‬3
Note 1: If followed by a ‫ ﲨﻠــﺔ اﲰﻴــﺔ‬the ‫ ﺧــﱪ‬of that
sentence should not be a verb.
‫ﺲ‬ ِ ِ
Thus, to say :
ُ ‫ـﺚ ﻋﺒـ ُـﺪ اﷲ َﳚﻠـ‬
ُ ‫ﺣﻴـ‬
ْ ‫ـﺲ‬
ْ ‫اﺟﻠـ‬
ْ is not the
preferred way.
Note 2: It is seldom ‫ ﻣﻀﺎف‬to a single noun.
E.g. ‫ﻃﺎﻟِ ًﻌﺎ‬ ‫ﻴﻞ‬
ٌ ‫ﺣﻴﺚ ُﺳ َﻬ‬
ُ ‫ا ﻣﺎ ﺗَﺮى‬
i.e. ‫ﻛﻮﻧِِﻪ ﻃﺎﻟِ ًﻌﺎ‬
َ ‫ا ﻣﺎ ﺗَﺮى ﻣﻜﺎ َن ُﺳ َﻬ ٍﻴﻞ ﺣﺎل‬
‫َﻋ ُﻞ‬ {Above; on top}. It must be preceded by ‫ِﻣـﻦ‬ and its
‫ ﻣﻀﺎف اﻟﻴﻪ‬must not be mentioned.
E.g. ‫ اﺗَـْﻴﺘُـ ُﻬﻢ ِﻣﻦ َﻋﻞ‬i.e. ‫اﺗﻴﺘُﻬﻢ ﻣﻦ ﻓَﻮﻗِ ِﻬ ْﻢ‬
ُ
d. ‫ ﻏَْﻴـ ُﺮ‬: This word will be mabny on dhamma when its mudhaf
ilayh is, though intended, not mentioned.
E.g. ‫ت َﻏْﻴـ ُﺮ‬
ُ ‫ﻣﺎ ا َﺧ ْﺬ‬ i.e. ٍ‫ﺸﺮة‬
َ ‫َﻋ‬ ُ ‫ﻣﺎ ا َﺧ ْﺬ‬.
‫ت َﻏْﻴـَﺮ‬
َ
105
e. ‫اﻟﻤﻮﺻـﻮﻟﺘﺎن‬
َ ُ‫ـﺔ‬‫ى و اﻳ‬
 َ‫ا‬: The words ‫ى‬
 ‫ ا‬and ُ‫ﺔ‬‫ اﻳـ‬must be used
with ‫اﺿــﺎﻓﺔ‬ irrespective of whether they are mu’rab or
mabny. However they will only be mabny on dhamma
when the first part of the ‫ ﺻـﻠﺔ‬is considered to be a hidden
dhameer. The ‫ ﺻـﻠﺔ‬is that sentence which follows the ‫اﺳـﻢ‬
‫ﻣﻮﺻـﻮل‬ to render a complete meaning. It must contain a

dhameer which refers to the ‫اﺳـﻢ ﻣﻮﺻـﻮل‬. This dhameeer is
called ‫اﻟﻌﺎﺋﺪ‬. Example:
ً‫ﻏﺎﺋﺒﺎ‬ ‫ ِﺬ ْى ﻛﺎ َن‬‫اﻟ‬ ‫ﻀ َﺮ‬

َ ‫َﺣ‬
‫ﻓﻌــﻞ ﻧــﺎﻗﺺ ﻣــﻊ اﲰــﻪ اﳌﻀــﻤﺮ اى‬
‫)ﻫﻮ( اﻟﻀﻤﲑ ﻋﺎﺋﺪ اﱃ اﳌﻮﺻﻮل ﺧﱪ ﻛﺎن‬
‫ﺻﻠﺔ‬ ‫اﺳﻢ ﻣﻮﺻﻮل‬
‫ﻓﺎﻋﻞ اﻟﻔﻌﻞ‬ ‫ﻓﻌﻞ‬

Example of ‫ى‬
 ‫ ا‬when mabny:
‫ﺎ‬‫اﻟﺮﺣﻤﺎن ِﻋﺘِﻴ‬
ِ ‫ﺪ ﻋﻠﻰ‬ ‫]ﻫﻮ[ ا َﺷ‬ ‫ ُﻬ ْﻢ‬‫ﻦ ِﻣﻦ ُﻛﻞ ِﺷ َﻴﻌ ٍﺔ اﻳـ‬ ‫ﻢ ﻟَﻨَـ ْﻨ ِﺰ َﻋ‬ ُ‫ﺛ‬
‫ﺧﱪ‬ ‫ﻣﺒﺘﺪا ﳏﺬوف‬
‫ﺻﻠﺔ‬ "‫ﻣﻮﺻﻮل ﲟﻌﲎ "اﻟﺬى‬
106
ٍ ‫ﻣﻔﻌﻮل اﻟﻔﻌﻞ و ﻫﻮ َﻣ ِﺒﲎ ﻋﻠﻰ اﻟﺮﻓﻊ ﰱ َﳏَﻞ‬

‫ﻧﺼﺐ‬
Another example: ‫ﻧـَ ْﻔ ًﻌﺎ‬ ‫ب ﻟَ ُﻜ ْﻢ‬

ُ ‫ ُﻬﻢ اﻗْـَﺮ‬‫آﺑﺎ ُؤُﻛﻢ و اﺑﻨﺎ ُؤﻛﻢ ﻻ ﺗَ ْﺪرو َن اﻳـ‬
f. ‫اﻟﻤﻌﺮﻓـﺔ‬
َ ‫اﻟﻤﻔ َـﺮد‬
ُ ‫ـﺎدى‬
َ ‫اﻟﻤﻨ‬
ُ . That definite noun which appears
after a ٍ ِ‫ ﺣـﺮف ﻧ‬and is mufrad, i.e. it is neither ‫ ﻣﻀـﺎف‬nor ‫ﺷـﺒﻴﻪ‬

‫ـﺪاء‬
‫ﺑﺎﳌﻀﺎف‬.
Egs: ‫ﺿﻤﺔ‬
ّ : ‫ﻳﺪ‬ ُ ‫ﻳﺎ ِﺟ‬
ُ ‫ ﻳﺎ ز‬-- ‫ﺒﺎل‬
ِ ‫ ﻳﺎ ز‬-- ‫ﻳﺎ زﻳﺪو َن‬
‫ ﻧﺎﺋﺐ اﻟﻀﻤﺔ‬: ‫ﻳﺪان‬
4. ‫اﻟﻤﺒﻨﻰ ﻋﻠﻰ اﻟﺴﻜﻮن‬
a. ‫ﺑﻌﺾ اﻟﻈﺮوف اﻟﻤﻜﺎﻧﻴﺔ‬: Some adverbs of place.
‫اﻧّ َﻰ‬ {Where from; where; how}as an interrogative noun;

and {wherever}as a conditional noun.
Examples: ‫؟‬ ِ َ‫ ا ّﱏ ﻟ‬-- ‫ا ّﱏ ﺗَﺬﻫﺐ أذﻫﺐ‬
‫ﻚ ﻫﺬا‬ ْ ْ َ
{Note the i’raab}.
‫ﻟَ ُﺪن‬/‫ﻟَ َﺪى‬ {At; by; close to; near; before}.
ِ
Examples: ‫اﻟﺸﻤﺲ‬ ‫ﻃﻠﻮع‬
ِ ‫زورَك ﻟَ َﺪى‬ُ ‫ا‬
َ ‫ﻚ ِﻣﻦ ﻟ‬
ً‫ﺪﻧﻚ َرﲪﺔ‬ َ ُ‫اﺳﺎﻟ‬
Note 1: ‫ ﻟَ ُﺪن‬is generally used with ‫ ِﻣﻦ‬.
107
Note 2: The difference between ‫ ﻟـﺪن‬and ‫ ﻟـﺪى‬and ‫ ِﻋﻨ َـﺪ‬is that ‫ﻟ ُـﺪن‬
must show the source or the beginning of something whereas ‫ِﻋﻨ َـﺪ‬
is more common in its meaning. Hence, ‫ـﺖ ﻋﻨ َـﺪﻩ‬ُ ‫ ﺟﻠﺴ‬would be
correct, not ‫ـﺖ ﻟَ ُﺪﻧْـﻪ‬
ُ ‫ﺟﻠﺴ‬ since this sentence does not show the
beginning of any thing. On the other hand, ‫ ﻟـﺪى‬shows the end
of something. Hence to say, ‫ﻳﻚ‬
َ ‫ـﺖ ﻟَـ َـﺪ‬
ُ ‫ ﺟﻠﺴـ‬will be correct.
Another difference between ‫ ﻟـﺪن‬and ‫ ﻟـﺪى‬and ‫ ِﻋﻨ َـﺪ‬, as mentioned
in some books, is that in the former two the thing should be in
the person’s possession. Hence, in the example:
ٍ ‫ﻟَﺪ ْن ز‬/‫اﳌﺎل ﻟَﺪى‬
‫ﻳﺪ‬ ُ ُ the goods have to be with Zaid. ‫ﻨﺪ‬ َ ‫ ِﻋ‬is common.
Note 3: ‫ ﻟـﺪى‬functions the same as the particle ‫ ﻋﻠـﻰ‬when mudhaf
to a dhameer. Hence, the ‫ اﻟﻒ‬changes to a ‫ ي‬just as in ‫ﻚ‬ َ ‫ َﻋﻠَْﻴ‬.
Note 4: All three words i.e. ‫ ِﻋﻨ َـﺪ‬, ‫ ﻟـﺪى‬and ‫ـﺪ ْن‬
ُ َ‫ ﻟ‬can be used as
adverbs of time also – depending on the mudhaf ilayh.
108
b. ‫ﺑﻌﺾ اﻟﻈﺮوف اﻟﺰﻣﺎﻧﻴﺔ‬: Some adverbs of time.
‫اِ ْذ‬ {When}.

1. It is generally mudhaf to ‫ ﲨﻠـﺔ ﻓﻌﻠﻴـﺔ‬and renders the
ِ ِ‫{ راﻳـﺖ رﻓ‬I
Example: ‫ﻴﻘـﻰ اِ ْذ ﻳـَ ْﻌ َﻤـﻞ‬
sentence into the past tense. ُ
saw my friend when he was working}.
It can be mudhaf to ‫ ﲨﻠــﺔ اﲰﻴــﺔ‬but the khabar of that
sentence should not be a ‫ﻓﻌﻞ ﻣﺎﺿﻰ‬. Example:
‫ﻋﺒﺪ اﷲِ ﻗﺎﺋﻢ‬ ِ ِ ُ ‫ ِﺟﺌﺖ ا ْذ‬and not ‫ﻗﺎم‬
ُ ‫ﺌﺖ ا ْذ‬
ُ ‫ ﺟ‬or ‫ﻋﺒﺪ اﷲ ﻳَﻘﻮم‬ ُ َ
2. It also renders the meaning “because” or “since”
{‫ن‬ ‫}ﻻ‬. Example: ‫ﻇَﻠَ ْﻤﺘُ ْﻢ‬ ‫ﻮم إذ‬
َ َ‫ﻟﻦ ﻳـَْﻨـ َﻔ َﻌ ُﻜﻢ اﻟﻴ‬
ْ
3. It sometimes renders the meaning of suddenness
{‫}اﻟ ُﻔﺠﺎﺋﻴّﺔ‬.
‫ـﺖ ا ْذ ﻋﺒـ ُـﺪ اﷲِ ﻗــﺎﺋﻢ‬ ِ
Example 1: ُ ‫ﺟﺌـ‬ {I came and suddenly
Abdullah was standing}.
2: ..‫رﺟﻞ‬
ٌ ‫رﺳﻮل اﷲِ ﺻﻠّﻰ ﻋﻠﻴﻪ و ﺳﻠّﻢ اذ ﻃَﻠَ َﻊ ﻋﻠﻴﻨﺎ‬
ِ ‫ﻋﻨﺪ‬َ ‫ُﻛﻨّﺎ‬
109
‫اذا‬ {When}.
1. It is a non causative conditional adverb of time and
renders the sentence into the future tense.
2. It requires a ‫ ﺷﺮط‬and a ‫ﺟﺰاء‬.
3. It mostly appears before the past tense and seldom
before the present and future tenses.
4. If it does appear before a noun then it will be
assumed that the verb before the noun has been
discarded. Example:
‫ﺖ‬ ِ ِ ‫اِذا اﻧْ َﺸﻘ‬
ْ ‫اذا اﻟﺴﻤﺎءُ اﻧْ َﺸﻘ‬ i.e. ‫اﻟﺴﻤﺎء‬
ُ ‫ﺖ‬
5. As mentioned in point no. 1 it is non – causative
i.e. it does not render the ‫ﺷـﺮط‬ and ‫ﺟـﺰاء‬ a ‫ﺟــﺰم‬.
Examples:
1: ‫ﺻﻨﺎم‬ ِ ِ‫اِذا ذﻫﺐ اﻟﻨﺎس ﻟ‬
‫ﻠﻌﻴﺪ اَﻛ ِﺴ ُﺮ‬
َ ‫اﻻ‬ ُ
ٍ َ‫د اﻟﻨﻔﺲ اﱃ ﻗ‬‫اِذا ﺗـَُﺮ‬
2: ‫ﻠﻴﻞ ﺗَﻨ َﻔ ُﻊ‬
ُ
6. It is also used to show "suddenness" {‫}اﻟ ُﻔﺠﺎﺋﻴّـﺔ‬. In
this case the following rules must be borne in mind:
a. It only appears before a nunnative sentence {‫}ﲨﻠﺔ اﲰﻴﺔ‬.
b. It does not require a ‫ﺟﺰاء‬.
c. It does not appear at the beginning of a paragraph or
sentence.
d. It is non – causative.
Egs 1: ‫ﺴ َﻌﻰ‬ ِ
ْ َ‫ﺔٌ ﺗ‬‫َﺣﻴ‬ ‫ﻫﻲ‬
َ ‫ﻓَﺎﻟﻘﺎﻫﺎ ﻓَﺎذا‬
2: ‫ﻒ‬ ِ ِ
ٌ ‫ﺴﺒُ ُﻊ واﻗ‬ ‫ﺧﺮﺟﺖ ﻓﺎذا اﻟ‬
ُ
110
‫َﻣﺘَﻰ‬ {When}. It can either be used as an interrogative noun or

as a conditional noun. In the latter case it will affect two
verbs {‫ ﺷـﺮط‬And ‫ﺟـﻮاب‬/‫ }ﺟـﺰاء‬by rendering each of them a
jazm. Examples:
‫ﺼ ُﺮ اﷲِ ؟‬
ْ َ‫ ﻣﱴ ﻧ‬-- ‫ﺬﻫﺐ ؟‬
ُ َ‫ﻣﱴ ﺗ‬
‫ذﻫﺐ‬
ْ ‫ﺬﻫﺐ ا‬ ْ َ‫ ﻣﱴ ﺗ‬-- ‫ﻚ ﺗَـ ْﻌ ِﺮﻓْﲎ‬
َ ْ‫ﺿ ِﺮﺑ‬
ْ ‫ﻣﱴ ا‬
‫ُﻣ ْﺬ‬ {Since; from}. Same as ‫ ُﻣْﻨ ُﺬ‬. Egs:
ِ
‫اﺳﻢ‬: ‫اﳉﻤﻌﺔ‬ ِ ِ
ُ ‫ﻣﺎ راﻳﺘﻪ ُﻣ ْﺬ‬-‫ﺣﺮف‬: ‫ﻣﺎ راﻳﺘﻪ ُﻣ ْﺬ ﻳﻮم اﳉﻤﻌﺔ‬
‫ﻳﻮم‬
c. ‫ﺑﻌﺾ اﺳﻤﺎء اﻟﻜﻨﺎﻳﺔ‬

{How many; how much !}. Eg: ! ‫ﺷﺘَـﺮﻳﺖ‬ ِ
‫َﻛ ْﻢ‬ ْ ‫َﻛ ْﻢ ﻛﺘﺎﺑﺎً ا‬
َ
‫َﻛﺬا‬ {So much; so many}. Eg: ً‫ﻛﺬا ِدرﳘﺎ‬َ ‫ِﻋﻨﺪي‬
‫ ْﻦ‬‫َﻛﺎﻳ‬ {How many !}. Eg: ! ‫ت‬ ٍ ‫ي ِﻣ ْﻦ‬
ُ ‫رﺟﻞ ُزْر‬  ‫ َﻛﺄ‬/ ‫ ْﻦ‬‫ﻛﺎَﻳ‬
These will be discussed in greater detail later on Insha Allah.
(p. 278)
5. ‫ﻀﻤﺎﺋﺮ‬
َ ‫اﻟ‬
This has been briefly discussed in part one. Here, however,
more light will be shed on the subject. There, it was mentioned
that while some ‫ ﺿـﻤﺎﺋﺮ‬are distinct and apparent {‫ }ﺑـﺎرز‬i.e. they
have exclusive forms, others are invisible or implied {‫ }اﳌﺴـﺘﱰ‬i.e.
they have no outward form. Here we will discuss which
pronouns are bariz and which are mustatar and what form they
will take in various halaat {cases}.
111
‫اﻟﻀﻤﻴﺮ اﻟﺒﺎرز اﻟﻤﺮﻓﻮع اﻟﻀﻤﻴﺮ اﻟﺒﺎرز اﻟﻤﻨﺼﻮب اﻟﻀﻤﻴﺮ اﻟﺒﺎرز اﻟﻤﺠﺮور‬

‫اﻟﻤﺘّﺼﻞ‬
‫ُ‬
‫ﺑﺎﻹﺿﺎﻓﺔ‬ ‫ﲝﺮف اﳉﺮ‬ ‫اﳌﻨﻔﺼﻞ‬ ‫اﳌﺘّﺼﻞ‬ ‫اﳌﻨﻔﺼﻞ‬ ‫اﳌﺘّﺼﻞ‬
‫واﻟﺪﻩ‬ ‫ﻟَﻪ‬ ‫ﺑِِﻪ‬ ‫اﻳّﺎﻩ‬ ‫ﺼﺮﺗُﻪ‬
‫ﻧَ َ‬ ‫ُﻫ َﻮ‬ ‫*‬ ‫*‬
‫واﻟﺪﳘﺎ‬ ‫َﳍﻤﺎ‬ ‫‪ِِ‬ﻤﺎ‬ ‫اﻳّﺎﳘﺎ‬ ‫ﻧﺼﺮ‪‬ﻤﺎ‬ ‫ﳘﺎ‬ ‫ﻓَـ َﻌﻼ‪-‬ﻳﻔﻌﻼن‬

‫واﻟﺪﻫﻢ‬ ‫ﳍُﻢ‬ ‫‪ْ ِِ‬ﻢ‬ ‫اﻳّﺎﻫﻢ‬ ‫ﻫﻢ‬ ‫ُﻫﻢ‬ ‫ﻓَـ َﻌﻠﻮا ﻳﻔﻌﻠﻮن‬
‫واﻟﺪﻫﺎ‬ ‫ﳍﺎ‬ ‫ِ‪‬ﺎ‬ ‫اﻳّﺎﻫﺎ‬ ‫ﻫﺎ‬ ‫ِﻫ َﻰ‬ ‫*‬ ‫*‬
‫واﻟﺪﳘﺎ‬ ‫ﳍﻤﺎ‬ ‫ِ‪‬ﻤﺎ‬ ‫اﻳّﺎﳘﺎ‬ ‫ﳘﺎ‬ ‫ﳘﺎ‬ ‫ﻓﻌﻠﺘﺎ ﺗﻔﻌﻼن‬

‫واﻟﺪﻫ ‪‬ﻦ‬ ‫‪ ِِ‬ﻦ ﳍُ ‪‬ﻦ‬ ‫ﺎﻫ ‪‬ﻦ‬
‫اﻳّ ُ‬ ‫ُﻫ ‪‬ﻦ‬ ‫ﺗﻔﻌﻠﻦ ُﻫ ‪‬ﻦ‬
‫ﻓﻌﻠﻦ َ‬ ‫َ‬
‫اﻟﺪك‬
‫و َ‬ ‫ﻚ‬‫ﻚ ﻟَ َ‬ ‫ﺎك ﺑِ َ‬ ‫اﻳّ َ‬ ‫َك‬ ‫أﻧﺖ‬
‫َ‬ ‫ﻓﻌﻠﺖ *‬
‫واﻟﺪﻛﻤﺎ‬ ‫اﻳّﺎ ُﻛﻤﺎ ﺑِ ُﻜﻤﺎ ﻟﻜﻤﺎ‬ ‫ﻛﻤﺎ‬ ‫ﻓﻌﻠﺘﻤﺎ ﺗﻔﻌﻼن أﻧﺘُﻤﺎ‬

‫واﻟﺪﻛﻢ‬ ‫اﻳّﺎ ُﻛﻢ ﺑِ ُﻜ ْﻢ ﻟﻜﻢ‬ ‫ﻛﻢ‬ ‫ﻓﻌﻠﺘﻢ ﺗﻔﻌﻠﻮن أﻧﺘُﻢ‬
‫و ِ‬
‫اﻟﺪك‬ ‫ﻚ‬ ‫ﻚ ﻟَ ِ‬ ‫ﺎك ﺑِ ِ‬ ‫اﻳ ِ‬
‫ّ‬ ‫ِك‬ ‫ِ‬
‫أﻧﺖ‬ ‫ﻓﻌﻠﺖ ﺗﻔﻌﻠِﲔ‬
‫ِ‬
‫واﻟﺪﻛﻤﺎ‬ ‫اﻳّﺎﻛﻤﺎ ﺑِ ُﻜﻤﺎ ﻟﻜﻤﺎ‬ ‫ﻛﻤﺎ‬ ‫ﻓﻌﻠﺘﻤﺎ ﺗﻔﻌﻼن أﻧﺘُﻤﺎ‬
‫واﻟﺪﻛ ‪‬ﻦ‬ ‫اﻳّﺎ ُﻛ ‪‬ﻦ ﺑِ ُﻜ ‪‬ﻦ ﻟَ ُﻜ ‪‬ﻦ‬ ‫ُﻛ ‪‬ﻦ‬ ‫أﻧﱳ‬
‫ﱳ ﺗﻔﻌﻠﻦ ُ ‪‬‬‫ﻓﻌﻠ ‪‬‬
‫وِ‬
‫اﻟﺪى‬ ‫ِﱃ‬ ‫ِﰉ‬ ‫ﺎي‬ ‫ﻧﺼﺮﺗُِﲎ‬
‫اﻳّ َ‬ ‫أﻧﺎ‬ ‫ﻓﻌﻠﺖ *‬
‫ُ‬
‫واﻟﺪﻧﺎ‬ ‫ﻟَﻨﺎ‬ ‫ﺑِﻨﺎ‬ ‫اﻳّﺎﻧﺎ‬ ‫ﻧﺎ‬ ‫َْﳓ ُﻦ‬ ‫ﻓﻌﻠﻨﺎ *‬
‫‪Wherever the mark " * " is found, it shows that the dhameer of‬‬
‫‪that particular form is mustatar.‬‬
‫‪ can‬ﺿـﻤﲑ ﺑـﺎرز ‪Note 1: The following chart shows when exactly a‬‬
‫‪be marfoo’ or mansoob.‬‬
‫‪112‬‬
‫ﻣﻨﺼﻮب‬ ‫ﻣﺮﻓﻮع‬
‫ﻣﻨﻔﺼﻞ‬ ‫ﻣﺘّﺼﻞ‬ ‫ﻣﻨﻔﺼﻞ‬ ‫ﻣﺘﺼﻞ‬
‫ﻣﻔﻌﻮل ﺑﻪ‬ ‫ﻣﻔﻌﻮل ﺑﻪ‬ ‫ﻣﺒﺘﺪأ‬ ‫ﻓﺎﻋﻞ‬
‫ﺎ‬‫اﺳﻢ اِ ّن و اﺧﻮا‬ ‫* ﺑﺪل‬ ‫* ﻧﺎﺋﺐ اﻟﻔﺎﻋﻞ‬
‫ﻣﻌﻄﻮف‬ ‫ﺎ‬‫اﺳﻢ ﻛﺎن و اﺧﻮا‬
‫* اﺳﻢ ﻧﻮ ِاﺳﺦ اﺧﺮى‬
* These terms will be explained later on. (P. 169, 230)
Note 2: In the following cases, among others, the ‫ ﺿـﻤﲑ‬has to
be ‫{ ﻣﺴﺘﱰ‬hidden}:
a. When ‫ ﻣﻀﺎرع‬starts with ‫ ا‬or ‫ َن‬.
Examples: ‫ ﻧُﺴﺎﻓُِﺮ ﳓﻦ‬- ‫ﻫﺐ اﻧﺎ‬ ُ َ‫ا‬
b. In the scales of ‫ﺠﺐ‬ ِ ‫" اﻓﻌﻞ " اﻟﺘ‬.
 ‫ ﺗَـ َﻌ‬and ‫ﻔﻀﻴﻞ‬ َُ
Examples:‫اﻟﺼﺪق‬
َ -‫ﻫﻮ‬-‫ﺣﺴ َﻦ‬ َ ‫{ ﻣﺎ ا‬How wonderful the truth is!}
ٍ ‫ِﻣﻦ ز‬-‫ﻫﻮ‬-‫{ ﻋﻠِﻲ اﺣﺴﻦ‬Ali is better / nicer than Zaid}.
‫ﻳﺪ‬ ْ َُ ْ 
c. In the singular form of the imperative verb {‫}أﻣﺮ‬. Eg: ‫ﻗُ ْﻢ اﻧﺖ‬
Note 3: A ‫ ﺿﻤﲑ ﻣﺴﺘﱰ‬can only be marfoo’. Examples:

(‫ﻫﻮ‬
َ ) ‫ﲪﺪ اﺟﺘَـ َﻬ َﺪ‬ ْ ‫ﻓﺎﻃﻤﺔ ﻓَ ِﻬ‬
ُ َ‫ ا‬-(‫ﻤﺖ )ﻫﻲ‬
113
OTHER TYPES OF ‫ﺿﻤﺎﺋﺮ‬:
1. ‫اﻟﺸــﺄن‬
ّ ‫ﺿــﻤﲑ‬: That singular masculine pronoun which
sometimes comes at the beginning of a ‫ ﲨﻠـﺔ اﲰﻴـﺔ‬and does not
have a ‫ﻣﺮﺟﻊ‬
َ . The sentence after it clarifies it. Eg:
ِ
ٌ ‫ـﻪ زﻳـ ٌﺪ ﻗ‬‫اﻧ‬. It is called ‫اﻟﺸـﺄن‬
‫ـﺎﺋﻢ‬ ّ ‫ﺿـﻤﲑ‬because it alludes to some
‫{ ﺷﺄن‬matter, circumstance, happening} mentioned after it.
2. ‫ﺼـﺔ‬ ِ ‫ﺿـﻤﲑ‬: Same as above. However, this pertains to a
 ‫اﻟﻘ‬
feminine pronoun. Eg: ٌ‫ﺎ زﻳﻨﺐ ﻗﺎﺋﻤﺔ‬ ِ‫ا‬
ُ
3. ‫ﺿـﻤﲑ اﻟﻔﺼـﻞ‬: That pronoun which appears between a ‫ ﻣﺒﺘـﺪا‬and
‫ﺧــﱪ‬ or between that which originally was mubtada and
khabr. It gives emphasis to the sentence. Examples:
‫ او ﻻﺋﻚ ُﻫ ُﻢ اﳌﻔﻠِﺤﻮ َن‬2 ‫ﳓﻦ اﻟﻮا ِرﺛﲔ‬
ُ ‫ﺎ‬‫ و ُﻛﻨ‬1
ُ
‫ﻖ‬ ‫ اِ ْن ﻛﺎ َن ﻫﺬا ﻫﻮ اﳊ‬4 ‫ﻛﺮ‬ 
َ ‫ﺰﻟﻨﺎ اﻟﺬ‬‫ اﻧّﺎ ﳓﻦ ﻧ‬3
ِ
‫ﻗﻴﺐ‬
َ ‫ﺮ‬‫ﻧﺖ اﻟ‬ َ ‫ﻨﺖ ا‬
َ ‫ ُﻛ‬6 ‫ن ُﻋ َﻤَﺮ ﻫﻮ اﻟﻔﺎ ِرق‬ ِ‫ ا‬5
6. ‫اﻻﺳﻤﺎء اﻟﻤﻮﺻﻮﻟﺔ‬
Most of this subject has already been discussed. Here, only the
remaining two particles will be discussed i.e. " ‫ " ال‬and " ‫" ذُ ْو‬.
a. " ‫ " ال‬will have the effect of ‫ اﻻﺳـﻢ اﳌﻮﺻـﻮل‬when it is prefixed
to ‫ اﺳﻢ ﻓﺎﻋﻞ‬and ‫اﺳﻢ ﻣﻔﻌﻮل‬. Study the following examples:
114
‫اﻟﻨّﺎ ِﺻ ُﺮ‬ is equivalent to ‫ﺼَﺮ‬

َ َ‫اﻟّﺬى ﻧ‬
‫اﻟﻨﺎﺻﺮة‬ is equivalent to ‫ﻧﺼﺮت‬
ْ ‫اﻟﱴ‬
ِ
‫اﻟﻨﺎﺻﺮ ِان‬ is equivalent to ‫اﻟﺬان ﻧﺼﺮا‬ِ
‫ﻨﺼﻮر‬ ِ ُ‫اﻟﺬى ﻧ‬
ُ َ‫اﳌ‬ ‫ﺼَﺮ‬
is equivalent to
ُ‫اﳌﻨﺼﻮرة‬ is equivalent to ‫ﺮت‬

ْ ‫ﺼ‬ ِ ُ‫اﻟﱴ ﻧ‬
‫اﳌﻨﺼﻮرون‬ is equivalent to ‫ﺼﺮوا‬ ِ ُ‫اﻟﺬﻳﻦ ﻧ‬
ُ‫ﻫﺬﻩ اﻟﻄّ ِﺎﲞَﺔ‬ ‫ﺖ‬ْ ‫ﻫﺬﻩ اﻟﱴ ﻃَﺒَ َﺨ‬
is equivalent to
ِ ‫ﻫﺬا اﳌ‬
‫ﺠﺎﻫ ُﺪ‬ ‫ﺟﺎﻫ َﺪ‬
َ ‫ﻫﺬا اﻟﺬى‬
is equivalent to
ُ
ُ ‫اﻟ َﻘﺎﺗِ ُﻞ و اﳌ‬
‫ﻘﺘﻮل ﰱ اﻟﻨّﺎر‬ is equivalent to ‫اﻟﺬى ﻗَـﺘَ َﻞ و اﻟﺬى ﻗُﺘِ َﻞ‬
َ
b. ‫ ذُ ْو‬is an ‫ اﺳـﻢ ﻣﻮﺻـﻮل‬according to the dialect of the Arabian
tribe of Banu Tay {‫}ﺑَﻨـﻮ ﻃَـﻰ‬. Its form will be retained in all
three halaat {cases}. Hence:
‫ت ﺑِ ُﺬو ﺿﺮﺑﻚ‬
ُ ‫اﻳﺖ ذو ﺿﺮﺑﻚ َﻣَﺮْر‬
ُ ‫ر‬ ‫ﺟﺎء ذو ﺿﺮﺑَﻚ‬
Note 1: This ‫ ذو‬must be followed by a complete sentence
{i.e. ‫}ﺻﻠﺔ‬.
Note 2: The other ‫ ذو‬which has the meaning of “‫ ”ﺻـﺎﺣﺐ‬is
‫ ﻣﻌـﺮب‬and will thus change in the various halaat. Examples:
ٍ ‫ﻣﺎل راﻳﺖ ذا‬
‫ﻣﺎل‬ ٍ ‫ﻣﺮرت ﺑِﺬى‬
ُ ٍ ‫ﻫﺬا ذو‬
‫ﻣﺎل‬
Note 3: That ‫ذو‬ which is mu’rab, has dual, plural and
feminine forms too.:
115
‫اﻟﻤﺬﻛﺮ‬ ‫اﻟﻤﺆﻧﺚ‬
‫واﺣﺪ‬ ‫ذو‬ ‫ذات‬
‫ُ‬
‫ﺗﺜﻨﻴﺔ‬ ‫ذَ َوا‬ ‫ذَ َواﺗﺎ‬
‫ﺟﻤﻊ‬ ‫ذَ ُوْو‬ ‫ذَ َوات‬
‫‪” or‬ﻣـﺎ“ ‪” when preceded by the interrogatives‬ذا“ ‪c. The word‬‬

‫ﻣﻮﺻﻮل ‪” can also be an‬ﻣﻦ“‬ ‫‪.‬اﺳﻢ‬ ‫‪Example:‬‬
‫رﺑ‪ُ ‬ﻜﻢ‬ ‫اَﻧْـ َﺰ َل‬ ‫ذا‬ ‫ﻣﺎ‬

‫ﻣﻀﺎف و ﻣﻀﺎف اﻟﻴﻪ‪ :‬ﻓﺎﻋﻞ اﻟﻔﻌﻞ‬ ‫ﻓﻌﻞ ﻣﺎﺿﻰ‬
‫ﺻﻠﺔ‬ ‫اﺳﻢ ﻣﻮﺻﻮل‬
‫ﺧﱪ اﳌﺒﺘﺪا‬ ‫اﺳﻢ اﺳﺘﻔﻬﺎم ﰱ ﳏﻞ رﻓﻊ‪ :‬ﻣﺒﺘﺪا‬
‫= ﻣﺎ اﻟﺬى اﻧﺰل رﺑﻜﻢ‬
‫ﺖ؟ < ﻣ ِﻦ اﻟّﺬى ﻟَﻘﻴﺘَﻪ؟‬ ‫ِ‬
‫‪Example:‬‬ ‫َﻣ ْﻦ ذا ﻟَﻘْﻴ َ‬
‫‪ is taken to be a single word rendering the‬ﻣـﺎذا ‪However, if‬‬
‫ىﺷ ٍ‬
‫ﻲء ‪meaning of‬‬ ‫ﻣﻔﻌـﻮل ﻣﻘـﺪم ‪ will be‬ﻣﺎذا ‪ {which, what?}, then‬ا ‪َ ‬‬
‫‪i.e. an object preceding its verb.‬‬
‫ﺖ؟‬ ‫ا‪ٍ ‬‬
‫‪Example:‬‬ ‫ﺻﻨَـ ْﻌ َ‬
‫ى ﺷﻲء َ‬ ‫<‬ ‫ﺖ؟‬
‫ﺻﻨَـ ْﻌ َ‬
‫ﻣﺎذا َ‬
‫ﻣﻔﻌﻮل ﻣﻘﺪم‬
‫‪116‬‬
7. ‫اﺳﻤﺎء اﻻﺷﺎرة‬
This subject has already been discussed in part one. (Page 19}
8. ‫اﺳﻤﺎء اﻻﻓﻌﺎل‬
A. Those ‫ اﲰﺎء اﻻﻓﻌﺎل‬which denote the past tense.
‫اﻟﻔﻌـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﻞ اﺳﻢ اﻟﻔﻌﻞ‬ ‫اﻟﻤﻌﻨﻰ‬

‫اﻟﻤﺴﺎوى‬
‫ﺎت‬
َ ‫َﻫْﻴـ َﻬ‬ ‫ﺑـَﻌُ َﺪ‬ To be remote; improbable,
unlikely, far-fetched.
{Colloquially: How preposterous!}
‫ﺎ َن‬‫َﺷﺘ‬ ‫ﺑـَﻌُ َﺪ َو اِﻓْـﺘَـَﺮ َق‬ Same as above. {What a difference
between… and …; There is a
difference between … and …}.
‫َﺳ ْﺮﻋﺎَ َن‬ ‫ع‬
َ ‫اَ ْﺳَﺮ‬
He hastened; how quickly!; soon;
before long
Examples: ‫ﻘﻮل‬
ُ َ‫ﺗ‬ ‫{ ﻫﻴﻬﺎت ﻣﺎ‬What you are saying is far-fetched}.
‫ﻣﺎ ﺑﻴﻨﻬﻤﺎ‬/‫{ ﺷﺘّﺎ َن ﺑَﻴﻨَﻬﻤﺎ‬How different they are!}.
‫ﺲ‬َ َ‫{ َﺳ ْﺮﻋﺎ َن ﻣﺎ َﺟﻠ‬How quickly he sat}
In each of these examples the words after the ‫اﲰـﺎء اﻻﻓﻌـﺎل‬ are
marfoo’ because of being the ‫ﻓﺎﻋﻞ‬.
117
B. Those ‫ اﲰ ــﺎء اﻻﻓﻌ ــﺎل‬which denote the second-person

imperative {‫}ﻓﻌﻞ اﻻﻣﺮ اﳊﺎﺿﺮ‬.
‫اﺳﻢ اﻟﻔﻌﻞ‬ ‫اﻟﻔﻌﻞ اﳌﺴﺎوى‬ ‫اﳌﻌﲎ‬

‫ُرَوﻳْ َﺪ‬ ‫ا ْﻣ ِﻬ ْﻞ‬ To grant respite
‫ُرَوﻳْ ًﺪا‬ ِ or ‫ﺣﺎل‬.

This is not an Used as ‫ﺻﻔﺔ‬
‫اﺳﻢ اﻟﻔﻌﻞ‬
Examples: ‫ﺳﲑاً ُرَوﻳْ ًﺪا‬
َ ‫ﺳﺎروا‬
ُ and
‫ﻘﻮم ُرَوﻳْ ًﺪا‬
ُ ‫ﺳﺎر اﻟ‬
َ . {slowly; leisurely}
َ‫ﺑـَْﻠﻪ‬ ‫َد ْع‬ Let alone; not to mention.
‫ـ َﻬ ْﻞ‬‫ َﺣﻴ‬-‫ﺣﻲ‬ ‫ﺋﺖ‬ِ ‫ ا‬- ‫اﻗْﺒِﻞ‬ Come!; hasten!

 ْ
‫ﻢ‬ ُ‫ َﻫﻠ‬-‫ـ َﻬﻼ‬‫َﺣﻴ‬ ‫ﺠ ْﻞ‬ ‫َﻋ‬
◌ِ ◌ُ ‫ﺖ‬ َ ‫َﻫْﻴ‬
*‫ﻫﺎ‬-‫ﻚ‬ َ َ‫ُﺧ ْﺬ ُد ْوﻧ‬
Take!
‫ﻚ‬َ ‫َﻋﻠَْﻴ‬ ‫اِﻟَْﺰْم‬ You must; it is incumbent upon you
‫ﻲ ﺑِِﻪ‬ َ‫َﻋﻠ‬ ‫ِﺟ ْﺊ ﺑِِﻪ‬ I must have him; bring him!
* Other forms:
‫ﻣﺬﻛﺮ‬ ‫ﻣﺆﻧﺚ‬
‫واﺣﺪ‬ ‫ﻫﺎ‬ َ‫ﻫﺎء‬
‫ﺗﺜﻨﻴﺔ‬ ‫ﻫﺎؤَﻣﺎ‬
ُ ‫ﻫﺎؤﻣﺎ‬
ُ
‫ﺟﻤﻊ‬ ‫ﻫﺎؤُم‬
ُ ‫ن‬ ‫ﻫﺎؤ‬
ُ
118
Examples:
‫ﻳﺪا‬
ً ‫ُرَوﻳْ َﺪ ز‬
{Grant Zaid respite; take it easy with Zaid}.
ً ِ‫ﺑـَْﻠﻪَ َﺳﻌ‬
‫ﻴﺪا‬ {Not to mention Sa’eed; let alone Sa’eed!}
ِ‫ﺣﻲ ﻋﻠﻰ اﻟﺼﻠﻮة‬ {Come; hasten to salaah}

َ
‫اﻟﻜﺘﺎب‬
َ ‫ﻚ‬َ َ‫دوﻧ‬
{Take the book!}
‫ﻫﺎ ﻛﺘﺎﺑًﺎ‬ {Take a book!}
‫ﻳﺪا‬
ً‫ﻚ ز‬ َ ‫َﻋﻠَْﻴ‬
{You must be with Zaid}.
ٍ ‫ﻋﻠَﻲ ﺑِﺰ‬
‫ﻳﺪ‬ {Bring Zaid to me}
 َ
More such words will be mentioned later on Insha Allah.
(P.260)
9. INTERJECTIONS: ‫اﺳﻤﺎء اﻻﺻﻮات‬

These are those utterances which are used either to address
infants or interjections expressing various sounds.
A. Some examples of the former:

‫ﻛِﺦ‬ْ
Expression used to reprimand a child.
‫ﺲ‬
ْ ُ‫ﺲ ﺑ‬
ْ ُ‫ﺑ‬
Expression used to gather sheep and camels.
‫ﺦ‬ َ‫ﻧ‬ Expression used to make a camel kneel.
119
‫ﺑَ ْﺦ‬ Expression used to show pleasure or to shower

praise. It is often repeated for emphasis. E.g.
‫ﺑَ ْـﺦ ﻳَـﺎ َزﻳْ ُـﺪ ﺑَ ْـﺦ‬ {Excellent; bravo; well done O
Zaid; excellent …}.
In repeated usage it will be given ‫} ٍ◌{ ﻛﺴـﺮﺗﲔ‬.
E.g. ‫َزﻳْ ُﺪ‬ ‫ﺑَ ٍﺦ ﺑَ ٍﺦ ﻳَﺎ‬
N. B. Some are of the opinion that ‫ﺑـَ ْـﺦ‬ is
actually an ‫اﻟﻔﻌﻞ‬ ‫ اﺳﻢ‬and not ‫اﺳﻢ اﻟﺼﻮت‬.
B. Some examples of the latter:
‫اح اح‬
ُْ ُْ
Expressing a cough.
‫ﺎق‬
َ ‫َﻏ‬ Expressing the crowing of a crow.
ِ ‫ِﺷْﻴ‬
‫ﺐ‬ Expressing the drinking of a camel.
‫ﻃَ ْﻖ‬ Expressing the sound of one stone hitting

another.
‫ف‬
ْ ُ‫ا‬ Expressing pain or sorrow.
N.B. The utterance  ُ‫ا‬
‫ف‬ is an ‫اﺳـﻢ اﻟﻔﻌـﻞ اﳌﻀـﺎرع‬
expressing anger or displeasure. Thus, one
who utters  ُ‫ا‬
‫ف‬ means to say ً‫ﻛﺜِ ْـﲑا‬
َ ‫ﺠﺮ‬ ‫ﻀـ‬
َ َ‫{ اَﺗ‬I am
ُ
extremely annoyed, angry, irritated …}
Concluding Notes
1. The last five ‫ـﺎت‬‫َﻣْﺒﻨِﻴ‬ {i.e. from dhamaa’ir to interjections}
ought to have been placed under the first four categories –
according to the i’raab of the last letters of the many nouns
contained within each group. However, because of the
120
unique nature of each of the last five, they have been

discussed separately.
2. In this chapter only those ‫ﻇـﺮوف‬ {adverbs} were discussed
which were mabny. It should be noted, however, that there
are other zuroof too which are mu’rab.
ِ
Examples: ٌْ ‫{ ﺣ‬time} ٌ‫ﺪة‬ ‫{ ُﻣـ‬period, duration} ‫ـﺖ‬
‫ـﲔ‬ ٌ ْ‫ﺳـﺎَ َﻋﺔٌ َوﻗ‬
‫ـﲔ ﻳـَ ْـﻮٌم‬ ِ ٌ َ‫{ ِﴰ‬left} ٌ‫{ ِﺟ َﻬـﺔ‬direction} ‫ـﺖ‬
ٌْ ‫{ َﳝ‬right} ‫ـﺎل‬ ٌ ‫ﻗَـ ْﺮﻳـَﺔٌ ﺑـَْﻴ‬
‫ َﺟﺒَ ٌﻞ‬etc.
In other words all other nouns which denote “time” or
“place” are ‫ﻣﻌﺮﺑﺔ‬ ‫ﻇﺮوف‬.
3. If any declinable adverb of time or place {‫ﻣﻌـﺮب‬ ‫ }ﻇـﺮف‬is
mudhaf to a sentence or to the indeclinable adverb ‫ اِ ْذ‬then the
i’raab of that mudhaf may be any of the following two:
a. It may be given the i’raab which the a’mil requires,
or
b. It may be mabny on fatha.
ِ ‫اﻟﺼﺎدﻗِﻴﻦ‬
‫ﺻ ْﺪﻗُـ ُﻬ ْﻢ‬ ِ ‫ﻮم َ◌ ﻳَـ ْﻨـ َﻔ ُﻊ‬
Example 1. َ ُ َ‫ﻫﺬا ﻳ‬
‫ﻣﻀﺎف اﻟﻴﻪ‬ ‫ﻣﻀﺎف‬
The word ‫ﻳـﻮم‬ may either be given a dhamma being the
khabar {which is always ‫}ﻣﺮﻓـﻮع‬, or it may be given a
fatha {by virtue of it being converted into mabny}.
121
Example 2: ‫ ْﻮَﻣﺌِ ٍﺬ‬‫ُو ُﺟ ْﻮﻩٌ ﻳـ‬

‫ﻣﻀﺎف اﻟﻴﻪ‬ ‫ﻣﻀﺎف‬
The word ‫ ﻳـﻮم‬may either be given a dhamma, being the
khabar or it may be given a fatha.
N.B. The tanween { ◌ٍ } on the ‫ ذ‬is in lieu of the ‫ﻣﻀـﺎف‬
‫اﻟﻴــﻪ‬ of the word ‫اِ ْذ‬ which is discarded. Hence, the
ِ ‫وﺟﻮﻩ ﻳﻮم اِ ْذ ﻗﺎﻣﺖ‬
ُ‫اﻟﻘﻴﺎﻣﺔ‬
sentence ought to have read: ْ ٌْ ُ ُ
‫ﻣﻀﺎف ﻣﻀﺎف اﻟﻴﻪ‬
Other such examples: ‫ﺳﺎﻋﺘَﺌِ ٍﺬ‬
َ - - - ‫ِﺣْﻴـﻨَﺌِ ٍﺬ‬
AL I’RAAB
‫ْﺤﺮ‬ ِ ِ
َ ‫َﺷﺪﻳ َﺪ اﻟ‬ ‫اﻣﺲ‬ ‫ﻛﺎن‬
‫ﺧﱪ ﻛﺎن‬ ‫ﻓﻌﻞ ﻧﺎﻗﺺ اﺳﻢ ﻛﺎن ﻣﺒﲎ ﻋﻠﻰ اﻟﻜﺴﺮ ﰱ ﳏﻞ اﻟﺮﻓﻊ‬
122
Exercise 1
mention which words are mabny and to which class they belong
to:
‫ اﻧﺖ ﻧﻈﻴﻔﺔ‬.1 ‫ اﻳﺎى ﻣﺪح اﳌﺪرس‬.2
‫ ارﻳﺪ ان ﲡﺘﻬﺪ‬.3 ‫ ذﻫﺒﻨﺎ اﱃ اﳌﻠﻌﺐ‬.4
‫ن ﻫﺎﺗﲔ ﺑﻨﺘﺎن ﻣﻄﻴﻌﺘﺎن‬ ‫ ا‬.5 ‫ اﺣﺴﻦ اﱃ ﻣﻦ اﺣﺴﻦ اﻟﻴﻚ‬.6
‫ ﺑِ َﻜﻢ اﺷﱰﻳﺖ ﺳﺎﻋﺘﻚ؟‬.7 ‫ اﻳﻦ ﻣﻨﺰﻟﻚ؟‬.8
‫ اﻟﺴﻌﻴﺪ ﱂ ﻳﺮﺟﻊ ﺑﻌﺪ‬.9
123
CHAPTER THREE
THE DECLINABLE NOUN
‫اﻟﻤﻌﺮﺑﺔ‬
ُ ‫اﻻﺳﻤﺎء‬
1. INTRODUCTION:
From what has already been explained you may have understood
that mu’rab is a broad, unrestricted concept which accomodates
all the i’raab, including the tanween. This, however, is not the
 ‫ اﻷﲰﺎء اﳌﺘﻤ‬or ‫ اﻷﲰـﺎء اﳌﻌﺮﺑـﺔ‬into
case. Grammarians have divided ‫ﻜﻨﺔ‬
ُ ُ
two classes, viz: 1: ‫ﻨﺼ ِﺮف‬
َ ‫{ اﳌ‬The fully inflected noun}
ُِ
2: ‫اﳌﻨﺼﺮف‬‫ ﻏﲑ‬or ‫ﻨﺼ ِﺮف‬
َ ُ ‫{ اﻟَ ْﻤﻨُﻮع ﻣ‬The partially inflected noun}.
‫ﳌ‬‫ا‬ ‫ﻦ‬
ُ
The former refers to that noun which indeed does accept all the
i’raab, including the tanween. The latter refers to that noun
which generally does not accept a kasra and never accepts a
tanween. In ‫ ﺣﺎﻟﺔ اﳉﺮ‬it is given a fatha.
For the sake of expediency the partially inflected noun will be

discussed first.
124
2. THE PARTIALLY INFLECTED NOUN
‫اﻟﺼﺮف‬
َ ‫ َﻣ ْﻨﻊ‬/ ‫اﻟﻤﻨﺼﺮف‬
ُ ‫ﻏﻴﺮ‬
A. HOW IS ‫اﻟﻤﻨﺼﺮف‬
ُ ‫ﻏﻴﺮ‬ IDENTIFIED?
When an ‫اﺳــﻢ اﳌﻌـ َـﺮب‬ contains any two of the following nine
ُ
causes, or, one such cause which is equivalent to two, then
such ism will be said to be ‫ﻏـﲑ اﳌﻨﺼـﺮف‬. These nine aspects or
causes, known as ‫ﺳﺒﺎب ﻣﻨ ِﻊ اﻟﺼﺮف‬
ُ ‫ا‬, are as follows:
‫ ﻋُ ْﺠ َﻤﺔ‬5 ‫َﻋﻠَﻢ‬ 4 ‫ ﺗﺎﻧﻴﺚ‬3 ‫ﺻﻒ‬ ْ ‫ َو‬2 ‫َﻋ ْﺪل‬ 1
‫ﲨﻊ ُﻣﻨﺘﻬﻰ‬ ِ
ُ 9 ‫ َوَز َن اﻟﻔﻌﻞ‬8 ‫ أﻟﻒ و ﻧُﻮن زاﺋﺪﺗﺎن‬7 ‫ ﺗَﺮﻛﻴﺐ‬6
‫اﳉﻤﻮع‬
ِ
Each aspect or cause will now be discussed in detail.
B. THE NINE ASPECTS OR CAUSES ‫اﻟﺼﺮف‬ ‫ﺳﺒﺎب ﻣﻨﻊ‬

ُ ‫ا‬
1. ‫{ َﻋـ ْﺪل‬To abandon; relinquish; etc.}. This is that noun which

has relinquished its original form to adopt a new one. There
are two types:
a. ‫ﻋـﺪل ﲢﻘﻴﻘـﻰ‬: That noun which indisputably does have an

original form. Examples:
125
NEW FORM ORIGINAL FORM
‫ َﻣ ْﻮ َﺣ ُﺪ‬-- ‫ﺣﺎد‬ ِ‫و‬

ُ ُ‫ا‬ ‫اﺣ ٌﺪ واﺣ ٌﺪ‬
‫ َﻣﺜْـ َﲎ‬-- ُ‫ﺛُﻨﺎء‬ ِ ‫إﺛﻨﺎن‬
‫إﺛﻨﺎن‬ ِ
‫ﺚ‬
ُ َ‫ َﻣﺜْـﻠ‬-- ‫ﻼث‬ُ ُ‫ﺛ‬ ٌ‫ﺛَﻼَﺛَﺔٌ ﺛَﻼَﺛَﺔ‬
‫ َﻣ ْﺮﺑَ ُﻊ‬-- ُ‫ُرﺑﺎع‬ ٌ‫أرﺑﻌﺔٌ أرﺑﻌﺔ‬
‫اُ َﺧ ُﺮ‬ ِ
‫آﺧٌﺮ‬
All these words are ‫ ﻏـﲑ اﳌﻨﺼـﺮف‬because of two causes, namely
‫ ﻋﺪل‬and ‫وﺻﻒ‬.
b. ‫ﻋـﺪل ﺗﻘـﺪﻳﺮي‬: That noun which is presumed to have had
an original form since the Arabs use the word as ‫ﻏﲑ اﳌﻨﺼﺮف‬.
Examples:
NEW FORM ASSUMED ORIGINAL FORM
‫ﻋُ َﻤ ُﺮ‬ ِ
‫ﻋﺎﻣٌﺮ‬
‫ُزﻓَـ ُﺮ‬ ‫زاﻓٌِﺮ‬
‫{ ُز َﺣ َﻞ‬Saturn} ِ‫ز‬
‫اﺣ ٌﻞ‬
‫ﻀ ُﺮ‬ ِ
َ ‫ُﻣ‬ ‫ﻣﺎﺿٌﺮ‬
All these words are ‫ ﻏـﲑ اﳌﻨﺼـﺮف‬because of two causes, namely
‫ ﻋﺪل‬and ‫ َﻋﻠَﻢ‬.
126
{N.B. In the above examples the only apparent cause is ‫ﻋﻠـﻢ‬.

However, ‫ ﻏـﲑ اﳌﻨﺼـﺮف‬requires two causes. For this reason it is
assumed that the other cause is ‫ﻋـﺪل‬. This assumption is based
on the fact that the Arabs, in their speech, use these words as
‫}ﻏﲑ اﳌﻨﺼﺮف‬.
2. ِ / ‫وﺻـﻒ‬: This will be a "cause" on condition that it

‫ﺻـﻔﺔ‬
was not originally coined or meant to be an ‫اﺳـﻢ اﻟـﺬات‬. Hence,
in the sentences: ‫ن‬

ٌ ‫ﺻ ْﻔﻮا‬ ‫ﻗﻠﺐ‬
َ ٌ ‫{ ﻫﺬا‬This is a hard heart}.
‫ـﺐ‬
ٌ َ‫{ ﻫـﺬا رﺟ ٌـﻞ اَْرﻧ‬This is a disgraceful man}, though both the
words ‫ ﺻـﻔﻮان‬and ‫ ارﻧـﺐ‬are used as adjectives {‫}ﺻـﻔﺔ‬,

ٌ however
they were not coined for such function. The word “safwaan”
means “rock” and “arnab” means “rabbit”.
Examples: ‫ﻀ ُﺮ‬
َ ‫ ا ْﺧ‬- ‫ وزن ﻓﻌﻞ{ ا ْﲪَُﺮ‬and ‫}وﺻﻒ‬
‫ َﺳ ْﻜﺮا ُن‬- ‫ اﻟﻒ و ﻧﻮن زاﺋﺪﺗﺎن{ َﻋﻄْﺸﺎ ُن‬and ‫}وﺻﻒ‬
‫ﺸﺎر‬
ُ ُ‫ﻋ‬ {‫ ﻋﺪل‬and ‫}وﺻﻒ‬.
127
3. ‫ﻋﻠَﻢ‬
َ : {Name of a person, place or thing}.
Examples: ‫ﻧـُ ْﻌﻤﺎ ُن‬ {‫ ﻋﻠﻢ‬and ‫زاﺋﺪﺗﺎن‬ ‫}اﻟﻒ و ﻧﻮن‬.
‫ﻓﺎﻃﻤﺔ‬ {‫ ﻋﻠﻢ‬and ‫}ﺗﺎﻧﻴﺚ‬.
‫ﲰﺎﻋﻴﻞ‬
ُ ‫ا‬ {‫ ﻋﻠﻢ‬and ‫}ﻋُﺠﻤﺔ‬.
‫اﲪَ ُﺪ‬ {‫ ﻋﻠﻢ‬and ‫ﻓﻌﻞ‬ ‫}وزن‬.

‫ﻣﻮت‬
ُ ‫ﺣﻀﺮ‬ َ {‫ ﻋﻠﻢ‬and ‫}ﺗﺮﻛﻴﺐ‬.
‫ﻋُﻤﺮ‬ {‫ ﻋﻠﻢ‬and ‫}ﻋﺪل‬.
‫َﻋ ْﻠ َﻘﻰ‬ {‫ ﻋﻠﻢ‬and ‫}ﺗﺎﻧﻴﺚ‬.{Name of a tree}.
4. ‫ﺠﻤـﺔ‬
َ ُ‫ﻋ‬: A non – Arabic word. There are two conditions for
such a word to be a cause of ‫ﻏﲑ اﳌﻨﺼﺮف‬. They are:
A. The non – Arabic word must be a proper noun {‫}ﻋﻠـﻢ‬in

ِ ِ
that particular language. Thus, the words ٌ ‫{ ﳉ‬reins} and ‫ﻓ ِﺮﻧْـ ٌﺪ‬
‫ـﺎم‬
{sword}, though non – Arabic, will not be ‫ ﻏـﲑ اﳌﻨﺼـﺮف‬since
they are not proper nouns.
B. The foreign word must comprise of more than three letters

or, if three – lettered, its centre letter must be mutaharrik
{vowelised}.
128
Examples: ‫ اﺑﺮاﻫﻴﻢ‬,‫ﲰﺎﻋﻴﻞ‬
ُ ‫ ﻋﻠﻢ{ ا‬and ‫}ﻋُﺠﻤﺔ‬.
‫َﺷﺘَـَﺮ‬ {‫ ﻋﻠﻢ‬and ‫}ﻋُﺠﻤﺔ‬. {Name of Persian fort}.
‫َﺳ َﻘَﺮ‬ {‫ ﻋﻠﻢ‬and ‫}ﻋُﺠﻤﺔ‬.{Name of Hell}.
‫ ﻓِﺮﻋﻮن‬, ‫ ﻗﺎرون‬, ‫وز‬

ُ ‫ﻓَـْﻴـَﺮ‬ {‫ ﻋﻠﻢ‬and ‫}ﻋُﺠﻤﺔ‬.
‫ﺼـﺮ‬ ِ
N.B. The word ْ ‫{ ﻣ‬Egypt}is ‫ ﻏـﲑ اﳌﻨﺼـﺮف‬because of ‫ ﻋﻠـﻢ‬and
‫ – ﺗﺎﻧﻴـﺖ‬not ‫ﻋﺠﻤـﺔ‬. Names of places are generally regarded as
feminine because the land to which these names are attributed to
is regarded as feminine i.e. words such as ‫رض‬
ٌ ‫ ا‬, ٌ‫{ ﺑـُ ْﻘ َﻌـﺔ‬piece of
land}, etc.
5. ‫وزن ﻓﻌ ِـﻞ‬: This pertains to a noun {‫ ﻋﻠـﻢ‬or ‫}ﺻـﻔﺔ‬2 which is on

the scale of a verb.
Examples: ‫ﺼﻢ‬
 ‫{ َﺧ‬Name of place} ‫ َـﺮ‬‫َﴰـ‬
َ {Name of a horse}.
Both on the scale of ‫ﻌﻞ‬ ‫ﻓَـ‬.

َ
‫{ ْإﲦِـ ْﺪ‬Antimony}- On the scale of ‫ـﺲ‬ ِ
ْ ‫ا ْﺟﻠ‬. ‫ – ا ْﲪَ ُـﺪ‬On the scale of
‫اﻓْـ َﻌ ُﻞ‬.
N.B. 1. The words ‫ﻛﻠُـﺐ‬
ٌ ْ ‫{ ا‬dogs}, ‫ا ْر ُﺟ ٌـﻞ‬, etc., though on the
scale of ‫ اﻓْـ َﻌـﻞ‬are not ‫ ﻏـﲑ اﳌﻨﺼـﺮف‬since they are common nouns
ُ
{nakirah}.
2
This is a correction to the first edition.
129
2. In the case of ‫ﺻـﻔﺔ‬, for it to be considered ‫ﻓﻌـﻞ‬ ‫وزن‬, it must

have been originally meant to be a ‫ﺻـﻔﺔ‬. E.g.: ‫ اﺧﻀـﺮ–اﲪـﺪ‬.
However, ‫ ا ْرﺑَ ٌـﻊ‬is munsarif since it was originally meant to be a
3
numeral – not a sifat.
‫اﻟﻤ ْﺰِﺟﻰ‬ ِ
6. َ ‫ﺮﻛﻴﺐ‬‫ اﻟﺘ‬/ ‫ﻣﺮّﻛﺐ ﻣﻨﻊ اﻟﺼﺮف‬: This is the
combination of two words to form one.
Examples: ِ {‫ ﻋﻠﻢ‬and ‫}ﺗﺮﻛﻴﺐ‬.
‫ﻗﺎﺿﻴﺨﺎن‬
‫ﺑﻌﻠﺒﻚ‬
 {‫ ﻋﻠﻢ‬and ‫}ﺗﺮﻛﻴﺐ‬.
‫ﺑَـْﻴﺘَـﻠَ ْﺤ ُﻢ‬ {‫ ﻋﻠﻢ‬and ‫}ﺗﺮﻛﻴﺐ‬. {Bethlehem}
NB: ‫ـﺪدى‬ ِ ‫اﳌﺮّﻛــﺐ اﻟﻌ‬ does not fall into this category since it
belongs to ‫اﳌﺒﲏ‬.
7. ِ ‫اﻟﺰاﺋ َﺪ‬
‫ﺗﺎن‬ ّ ‫ﻧﻮن‬ ٍ ِ‫اﻟَﻤ ْﺨﺘُﻮم ﺑِﺄﻟ‬:
ٍ ‫ﻒو‬ That noun to which the letters
{‫ }…ان‬are suffixed.
Examples:
‫– – َﺳ ْﻠﻤﺎ ُن‬ ‫ﺻﺒﻬﺎ ُن – – ﻋُﺜﻤﺎ ُن‬
ْ ‫––ا‬ ‫رﻣﻀﺎ ُن‬
This suffix can be found either in:
{a} an ‫{ اﺳﻢ اﻟﺬات‬concrete noun} or
{b} in an ‫ ﺻﻔﺔ‬/ ‫اﳌﻌﲎ‬

َ ‫{ اﺳﻢ‬abstract noun}.
3
This whole sentence is not found in the first edition.
130
a. If found in ‫ اﺳـﻢ اﻟـﺬات‬it is necessary that it be a proper noun.
Examples: ‫ن‬
ُ ‫ﺳـﻠﻴﻤﺎ‬ ُ , ‫ ﺳـﻠﻤﺎ ُن‬etc. Thus, the word ‫ن‬
ٌ ‫ ﺳ ْـﻌﺪا‬will not
َ
be ‫اﳌﻨﺼـﺮف‬ ‫ ﻏـﲑ‬because it is not ‫ َﻋﻠـﻢ‬but rather a common name
for grass.
b. If found in an ‫اﳌﻌـﲎ‬ ‫ اﺳـﻢ‬/ ‫ ﺻـﻔﺔ‬it is vital that the feminine of
the noun not be on the scale of ٌ‫ﻓَـ ْﻌﻼﻧَـﺔ‬. If so then the word will
not be ‫ﻏـﲑ اﳌﻨﺼـﺮف‬. Thus, the word ‫ن‬ ٌ ‫ﻧَـ ْﺪﻣﺎ‬, though an adjective,
however because of its feminine being ٌ‫ ﻧَ ْﺪﻣﺎﻧـﺔ‬it can therefore not
be ‫ﻏـﲑ اﳌﻨﺼـﺮف‬. But the words ‫ن‬ ُ ‫ َﺳـ ْﻜﺮا‬, ‫ﻀـﺒﺎ ُن‬
ْ ‫ َﻏ‬and ‫ َﻋﻄْﺸـﺎ ُن‬are
‫ ﻏﲑ اﳌﻨﺼﺮف‬because their feminine genders are on the scale ‫ﻓَـ ْﻌﻠَـﻰ‬
and not ٌ‫ﻓَـ ْﻌﻼﻧَﺔ‬.
NB: 1. If the ‫ ن‬is ‫ اﺻـﻠِﻲ‬i.e. an integral or original letter of the

ّ
word and not merely an addition {‫}زاﺋـﺪة‬, as was the case in the
previous examples, then the word will not be ‫ﻏــﲑ اﳌﻨﺼــﺮف‬.
Thus, the words ‫ن‬ ٌ ‫ﺤﺎ‬ َ‫ ﻃ‬and ‫ﺎ ٌن‬‫ َﲰ‬are derived from the roots ‫ﻃَ ْﺤ ٌـﻦ‬
ِ
and ‫ﲰْـﻦ‬. The ‫ن‬, as you may observe, in both cases is original.
ٌ
Therefore, both these words are ‫ﻣﻨﺼﺮف‬.
131
2. Some words on this scale can be either ‫ﻏـﲑ اﳌﻨﺼـﺮف‬ or
‫ﻣﻨﺼـﺮف‬, depending on their derivation. For example, if the

word ‫ن‬ ٌ ‫ﺴـﺎ‬ ‫ َﺣ‬is derived from the root ‫ َﺣ َﺴـ ٌﻦ‬, it will be ‫ﻣﻨﺼـﺮف‬
since the ‫ ن‬is original. However, if derived from the root ‫ـﺲ‬  ‫ ِﺣ‬,
it will be ‫ ﻏـﲑ اﳌﻨﺼـﺮف‬since the ‫ ن‬is ‫{ زاﺋـﺪة‬an addition} and not
original.
8. ‫اﻟﺠﻤﻮع‬
ِ ‫ﺟﻤﻊ ُﻣﻨﺘﻬﻰ‬
ُ : This is that plural which is exclusive on
a particular scale – no singular noun can be found on that scale.
The more common of these scales are:
ِ ‫ﻣ‬
‫ﻔﺎﻋﻞ‬ Eg: ِ ‫ﻣ‬. ‫ﻓﻌﺎﺋﻞ‬
‫ﺴﺎﺟﺪ‬ Eg: ‫ﻋﺠﺎﺋِﺰ‬.
ُ َ ُ َ ُ َ ُ َ
ِ ِ ِ
‫ﻴﻞ‬
ُ ‫َﻣﻔﺎﻋ‬ ‫ﻴﺢ‬
ُ ‫ َﻣﺼﺎﺑ‬. ‫أﻓﺎﻋ ُﻞ‬ ُ ‫أﻗﺎ ِر‬.
‫ب‬
Eg: Eg:
ِ ِ ‫ﻗَﻮ‬. ِ َ‫ﺗ‬
ُ‫ﻓَﻮاﻋﻞ‬ ‫اﻋ ُﺪ‬ ‫ﻔﺎﻋ ُﻞ‬ ‫ﺗﺮاﺟﻢ‬.4
Eg: Eg:
With regard to this type of plural the following rules should be

heeded:
1. This plural can be recognised in any of the following ways:
a. There are three letters after the ‫اﳉﻤـﻊ‬‫{ اﻟِـﻒ‬alif of jama},
the centre letter being ‫ﺳﺎﻛِﻦ‬. Example: ‫ﻣﻔﺎﺗِﻴﺢ‬.
ُ َ
b. There are two mutaharrik letters after the ‫اﻟِـﻒ اﳉﻤـﻊ‬.
Example: ‫ﺪ‬ ِ ‫ﻣ‬.

ُ ‫ﺴﺎﺟ‬ َ
4
132
c. There is one mushaddad letter after the ‫اﻟِــﻒ اﳉﻤــﻊ‬.

Example: ‫اب‬
 ‫ َدو‬.
{The word ‫اب‬
 ‫ َدو‬originally was ‫ﺐ‬ ِ ِ
ُ ‫ َدواﺑ‬, on the scale ‫}ﻓَﻮاﻋ ُﻞ‬.
2. When a ‫ }ة{ ﺗـﺎء اﻟﺘﺎﻧﻴـﺖ‬is suffixed to any of these scales they
will no more remain ‫ﻏﲑ اﳌﻨﺼﺮف‬. Example: ٌ‫ﻼﻣ َﺬة‬ ِ َ‫ﺗ‬.
9. ‫اﻟﺘﺎﻧﻴﺚ‬: This is of two types:
A. ‫ اﻟﻌﻠـﻢ اﳌﺆﻧـﺚ‬i.e. that ‫ ﻣﺆﻧـﺚ‬which requires another cause,

namely ‫ﻋﻠـﻢ‬, for it to be ‫ﻏـﲑ اﳌﻨﺼـﺮف‬. This will occur in the
following cases:
1. When the noun ends with a ‫ة‬. E.g. ‫ﻃﻠﺤﺔ‬ , ‫ﻓﺎﻃﻤﺔ‬
2. When the noun comprises of more than three letters
without a ‫ة‬. E.g. ‫زﻳﻨﺐ‬
3. When the noun is a 3 lettered non-Arabic word and
the middle letter is a sakin. E.g. ‫ﺼﺮ‬
ْ‫ﻣ‬
ِ , ‫ِﲪْﺺ‬
Note: Three lettered feminine proper names, with
the center letter being sakin, can either be munsarif
or ghair munsarif. The latter, though, is preferable.
ُ ‫ِﻫْﻨ‬
E.g. ‫ﺪ‬ / ‫ ِﻫْﻨ ٌﺪ‬5
5
This statement is not found in the first edition.
133
ِ
ُ‫اﻟﺘﺎﻧﻴﺚ اﳌﻘﺼﻮرة‬ ‫ﻒ‬ ِ‫ اَﻟ‬or ‫اَﻟِﻒ‬
B. That noun which ends with
َ ُ ُ
ُ‫ اﻟﺘﺎﻧﻴـﺚ اﳌﻤـﺪودة‬does not require another “cause” to render it ‫ﻏـﲑ‬
َ
‫اﳌﻨﺼﺮف‬.
Examples: ‫اﻟﻤﻘﺼﻮرة‬ ‫}ىﺎ{ اﻻﻟﻒ‬: ‫ ُﺣْﺒـﻠَﻰ‬, ‫ﻀ َﱮ‬
ْ ‫ َﻏ‬, ‫ﻧـُ ْﻌ َﻤﻰ‬
‫}اء{ اﻻﻟﻒ اﻟﻤﻤﺪودة‬: ُ‫ َﲪﺮاء‬, ُ‫ﺻﺤﺮاء‬ َ , ُ‫{ ﻃَْﺮﻓﺎء‬type of
ِ َ‫ ا‬, ‫ ﻓُﻘﻬﺎء‬, ‫ ﻋﺸﺮاء‬, ‫ﻧـُ َﻔﺴﺎء‬
tree} ‫ ﻋُﻠَﻤﺎء‬, ‫ ﻋﺎﺷﻮراء‬, ‫ﺪﻗﺎء‬
ُ ُ ُ ‫ﺻ‬ ْ ُ ُ
C. CONCLUDING NOTES
1. Causes no. 8 and 9{b} do not require another cause to be ‫ﻏﲑ‬

‫اﳌﻨﻀﺮف‬.
2. ‫ َﻋﻠﻢ‬is a necessary requirement for the following causes:
a. ‫اﳌﺆﻧّﺚ اﻟﻠﻔﻈﻰ و اﳌﻌﻨَﻮى‬. Egs: ُ‫ ﻃَْﻠ َﺤﺔ‬, ‫ﻳﻨﺐ‬
ُ ‫{ ز‬i.e.
َ
9{a}}.
b. ‫اﻟﻌُﺠﻤﺔ‬.
c. ‫اﻟﱰﻛﻴﺐ‬.
d. ‫ اﻟﻒ و ﻧﻮن‬in ‫اﺳﻢ اﻟﺬات‬
3. ‫ ﻏﲑ اﳌﻨﻀﺮف‬can be given a kasra only in the following cases:
ِِ
a. When it is ‫ﻣﻀﺎف‬. Eg: ‫ﻛﻢ‬
ْ ُ ‫ﻴﺖ ﰱ َﻣﺴﺎﺟﺪ‬ُ ‫ﺻﻠ‬
َ.
b. When it is prefixed with "‫"ال‬.
134
‫ﺴﺎﺟ ِﺪ ُ‬
‫ﻛﻠ‪‬ﻬﺎ ‪Eg:‬‬ ‫ﺻﻠ‪‬ﻴﺖ ﰱ اﳌ ِ‬
‫َ ُ‬
‫َ‬
‫‪4.‬‬ ‫‪ will never get a tanween.‬ﻏﲑ اﳌﻨﻀﺮف‬
‫‪AL I'RAAB‬‬
‫ﺴﺎﺟ ِﺪ‬
‫ﻣ ِ‬
‫َ‬ ‫ﻓﻰ‬ ‫ﺻﻠ‪ُ ‬‬
‫ﻴﺖ‬ ‫َ‬
‫ﳎﺮور ﲝﺮف اﳉﺮ و ﻋﻼﻣﺔ‬ ‫ﺣﺮف ﺟﺮ‬ ‫ﻀﻤﺮ أي‪ :‬اﻧﺎ‬
‫ﻓﻌﻞ ﻣﻊ ﻓﺎﻋﻠﻪ اﳌُ َ‬
‫ﺟﺮﻩ اﻟﻔﺘﺤﺔ ﻧِﻴﺎﺑَﺔ ﻋﻦ‬
‫اﻟﻜﺴﺮة‬
‫‪Place the appropriate i’raab on the following sentences, point‬‬
‫‪out those words are‬‬ ‫‪ and mention which causes of‬ﻏـﲑ اﳌﻨﺼـﺮف‬
‫‪ they contain.‬اﺳﺒﺎب ﻣﻨﻊ اﻟﺼﺮف ‪the nine‬‬
‫‪ .1‬ﻛﺎﻧﺖ زﻳﻨﺐ ﺑﻨﺖ اﳊُ ُﺴﲔ اﻓْﺼﺢ ﻣﻦ ﻛﺜﲑ ﻣﻦ اﻟﺮﺟﻞ‪.‬‬

‫ﻗﻞ ﻣﻨﻪ‬
‫‪ .2‬اﺷﺘﻬﺮ ﻣﻌﺎوﻳﺔ ﺑﻦ اﰉ ﺳﻔﻴﺎن ﺑﺎﳊﻠﻢ و ﻛﺎن ﻳﺰﻳﺪ اﺑﻨﻪ ا ّ‬
‫ﺳﻴﺎﺳﺔ و ﻛﻴﺎﺳﺔ‪.‬‬
‫‪ .3‬ﻻ ﲡﺎدل و اﻧﺖ ﻏﻀﺒﺎن و ﻻ ﺗﺄﻛﻞ و اﻧﺖ ﺷﺒﻌﺎن‪.‬‬
‫‪ُ .4‬ز َﺣﻞ اﺳﻢ ﻛﻮﻛﺐ و ﻛﻮاﻛﺐ اﻟﺴﻤﺎء اﻛﺜﺮ ﻣﻦ ان ُﲢﺼﻰ‪.‬‬
‫رت ﺣﺪاﺋﻖ ﻓَﻴﺤﺎء ذات اﺷﺠﺎر ﻏﻨّﺎء و ازﻫﺎر ﻛﺜﲑة ﻣﻦ ﲪﺮاء‬ ‫‪ُ .5‬ز ُ‬
‫اﱃ ﺻﻔﺮاء‪.‬‬
‫‪135‬‬
‫دﺧﻞ اﻟﻌُﻤﺎل اﳌﺼﻨﻊ رﺑﺎع و ﳐَْ َﻤﺲ‪.‬‬ ‫‪.6‬‬

‫َ‬
‫اﺛﻨَﻴﺖ ﻋﻠﻰ اﺳﺒﻖ اﻟﻼﻋﺒﲔ‪.‬‬ ‫‪.7‬‬
‫ﳚﺐ اﻻﻛﺜﺎر ﻣﻦ اﳌﺪارس اﻟﺪﻳﻨﻴﺔ‪.‬‬ ‫‪.8‬‬
‫‪Analyse the following sentences after placing the appropriate‬‬

‫‪i‘raab on each word:‬‬
‫ﻴﺖ ﻋﻠﻰ ُﺳﻌﺎد ‪ 3‬زرت ﻣ ّﻜﺔ ‪ 4‬أﻃﻠﻘﺖ ﻋﺼﺎﻓﲑ‬ ‫‪ 1‬ﻗﺮأت ُﺟ َﻮﻳ ِﺮﻳّﺔ ‪ 2‬أﺛﻨَ ُ‬
‫‪ 5‬إﺷﺘﻬﺮ ﺑِﻌﺪﻟﻪ ﻋُﻤﺮ ‪ 6‬ﻻ ﺗَﺒﺨﻞ ﻋﻠﻰ َﻋﻄﺸﺎن ‪ 7‬دﺧﻞ اﳌﺪرﺳﺔ ﺑَﻨﺎت اُﺧﺮ‬
‫? ﻏﲑ اﳌﻨﺼﺮف ‪ and which are‬ﻣﻨﺼﺮف ‪Which of the following are‬‬
‫ﻋﺜﻤﺎن‬ ‫ﲨﻴﻠﺔ‬ ‫ﺑﻴﺘﻠﺤﻢ‬ ‫َﲰ‪‬ﺮ‬ ‫َﺳﻠﻴﻢ‬

‫ﻣﺴﺠﺪ‬ ‫َﻣﺮﺑَﻊ‬ ‫ﻳﻌﻘﻮب‬ ‫أﲪﺪ‬ ‫ﻧُﻮح‬
‫اﻳﻮب‬ ‫ﻋﺪﻧﺎن‬ ‫ﺳﻜﺮان‬ ‫ﻣ ِ‬
‫ﻘﺎﻣﻊ‬ ‫ُﲨَﻊ‬
‫َ‬
‫‪136‬‬
3. THE FULLY INFLECTED NOUN.

A. ‫ اﻟﻤﻌﺮﺑـﺎت ﺑﺎﻟﺤﺮﻛـﺎت‬THOSE NOUNS WHICH ACCEPT
ALL HARAKAAT {SHORT VOWELS}
1. ‫ﺼﺤﻴﺢ‬
 ‫اﻟﻤﻔﺮد اﻟﻤﻨﺼﺮف اﻟ‬
That independent noun which does not end with a ‫ و‬or ‫ي‬.
‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬ ‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ‬ ‫ﺣﺎﻟﺔ اﻟﺠﺮ‬

‫رﺟﻞ‬
ٌ ً‫رﺟﻼ‬ ٍ
‫رﺟﻞ‬
2. ‫ﺼﺤﻴﺢ‬
 ‫اﻟﻤﻔﺮد اﻟﻘﺎﺋﻢ ﻣﻘﺎم اﻟ‬
That independent noun which does end with a ‫و‬ or ‫ ي‬preceded
by a sukoon.
‫دﻟﻮ‬
ٌ ‫دﻟﻮا‬
ً ‫دﻟ ٍﻮ‬
‫ﱯ‬
ٌ ْ َ‫ﻇ‬ ً‫ﻇَْﺒﻴﺎ‬ ‫ﻇَ ٍْﱯ‬
3. ‫ﺴﺮ اﻟﻤﻨﺼﺮف‬
ّ ‫اﻟﺠﻤﻊ اﻟﻤ َﻜ‬
That plural wherein the sequence of the letters of its singular
form is broken. E.g.: ‫ﻛﺘﺎب‬
ٌ –‫ﺐ‬ ٌ ُ‫ ُﻛﺘ‬.
{NB. ‫ اﳉﻤـﻊ اﳌﻜﺴـﺮ اﻟﻐـﲑ اﳌﻨﺼـﺮف‬i.e. ‫ ُﻣﻨﺘﻬـﻰ اﳉﻤـﻮع‬is excluded from
this discussion}.
‫ﺐ‬
ٌ ُ‫ُﻛﺘ‬ ً‫ﻛﺘﺒﺎ‬ ٍ
‫ﻛﺘﺐ‬
137
4. ‫اﻟﺠﻤﻊ اﻟﻤﺆﻧﺚ اﻟﺴﺎﻟﻢ‬

That feminine plural wherein the sequence of its singular form
remains sound and unbroken. Eg:
ٌ‫ﻤﺎت – ُﻣﺴﻠِﻤﺔ‬ِ
ٌ ‫ ُﻣﺴﻠ‬.
Notes: 1. It is formed by suffixing the singular noun with
{‫ }…ات‬after discarding the round {‫}ة‬.
2. This plural is used to describe both humans and non –
humans.
3. It gets a kasra in ‫اﻟﻨﺼﺐ‬ ‫ – ﺣﺎﻟﺔ‬not a fatha.
‫ﻤﺎت‬ ِ ٍ ٍ
ٌ ‫ُﻣﺴﻠ‬ ‫ﻣﺴﻠﻤﺎت‬ ‫ﻣﺴﻠﻤﺎت‬
‫ﺣﺎت‬ ِ ٍ ٍ
ٌ ‫ﻣ َﺮو‬ ‫ﻣﺮوﺣﺎت‬ ‫ﻣﺮوﺣﺎت‬
B. ‫ و ا ي‬--- ‫ اﻟﻤﻌﺮﺑﺎت ﺑﺎﻟﺤﺮوف‬THOSE NOUNS WHICH

ACCEPT HUROOF {LONG VOWELS}
1. ‫اﻟﻤﺜَـﻨّﻰ‬
ُ and ‫ﺑﺎﻟﻤﺜﻨّﻰ‬ ‫ﻘﺎت‬
ُ ‫اﻟﻤﻠ َﺤ‬
ُ
Those nouns which denote the dual form.
Those nouns which fall within the scope of this category, i.e. of
‫ﻣﺜﲎ‬. These words are:-
a. ‫{ ﻛِﻼ‬masc.} & ‫{ ﻛِﻠﺘﺎ‬fem}.
They have the meaning of "both".
b. ِ
‫إﺛﻨﺎن‬ {masc.} & ‫ﺘﺎن‬ ِ ِ‫{ ﺛ‬fem} which mean "two".
ِ َ‫ إﺛﻨ‬or ‫ﻨﺘﺎن‬
NB. The words ‫ ﻛِﻠﺘﺎ & ﻛِﻼ‬have to be mudhaf to a dhameer.
138
c. Other words like ‫{ ﻗَ َﻤـﺮ ِان‬the two moons, i.e. the sun and the
ِ ‫{ ﺣﺴ‬i.e.
‫ﻨﺎن‬
moon},
ََ Hasan & Husain}, etc.

ِ ِ‫ﻛ‬
‫ﺘﺎﺑﺎن‬ ِ ْ َ‫ﻛِﺘﺎﺑـ‬
‫ﲔ‬ ِ ْ َ‫ﻛِﺘﺎﺑـ‬
‫ﲔ‬
‫ﻛِﻼﳘﺎ‬ ‫ﻛﻠَﻴ ِﻬﻤﺎ‬ ‫ﻛﻠَﻴ ِﻬﻤﺎ‬
‫ﻛِﻠﺘﺎﳘﺎ‬ ‫ﻛﻠﺘَﻴ ِﻬﻤﺎ‬ ‫ﻛﻠﺘَﻴ ِﻬﻤﺎ‬
ِ ْ‫اﺛ‬
‫ﻨﺎن‬ ‫ﲔ‬ِ ْ ‫اﺛْـﻨَـ‬ ‫ﲔ‬ِ ْ ‫اﺛْـﻨَـ‬
ِ ِ‫ ﺛ‬/ ‫ﺛﻨﺘﺎن‬
‫ﻨﺘﺎن‬ ِ ‫ا‬ ‫ﲔ‬ِ َ‫ ﺛِﻨﺘ‬/ ‫ﲔ‬ ِ َ‫اﺛﻨَﺘ‬ ‫ﲔ‬ِ َ‫ ﺛِﻨﺘ‬/ ‫ﲔ‬ ِ َ‫اﺛﻨَﺘ‬
‫ﻗَ َﻤﺮ ِان‬ ‫ﻗَ َﻤَﺮﻳ ِﻦ‬ ‫ﻗَ َﻤَﺮﻳ ِﻦ‬
2. ‫اﻟﺴﺎﻟِﻢ‬
ّ ‫اﻟﺠﻤﻊ اﻟﻤﺬﻛﺮ‬ and ‫اﻟﻤﻠﺤﻘﺎت ﺑﻬﺬا اﻟﺠﻤﻊ‬
ُ
The sound masculine plural i.e. where the sequence of the
singular form remains sound and unbroken. Egs: ‫– ُﻣﺴﻠِ ٌﻢ‬ ‫ُﻣﺴﻠِﻤﻮن‬
Those nouns which fall within the scope of this category. These
words are:-
‫ ِﻋﺸﺮو َن‬to ‫{ ﺗِﺴﻌﻮن‬20-90}
‫ِﺳﻨﻮ َن‬ {years-pl. of ٌ‫ﺳﻨَﺔ‬
َ },
‫اوﻟﻮ‬ {pl. of ‫}ذو‬,
‫ﺿﻮ َن‬
ُ ‫ا َر‬ {pl. of ‫رض‬
ٌ ‫}ا‬
Notes: 1. This plural is only used to show the attributes of
ِ ,
human–beings. Egs: ‫ﺻﺎﳊﻮ َن‬ ِ etc.
‫ َﺷﻔﻴﻌﻮ َن‬, ‫ﻧﺎﺻﺮون‬
139
2. When this plural is mudhaf to the personal pronoun ‫ي‬ its

i’raab will be hidden.
‫ُﻣﺴﻠِﻤﻮ َن‬ ‫ﻤﲔ‬
َ ‫ُﻣﺴﻠ‬
ِ ‫ﻤﲔ‬
َ ‫ﻣﺴﻠ‬
ِ
‫ِﻋﺸﺮو َن‬ َ ‫ﻋﺸ ِﺮ‬
‫ﻳﻦ‬ ِ ‫ﻋﺸ ِﺮﻳﻦ‬
‫ِﺳﻨﻮ َن‬ ‫ﲔ‬
َ ‫ﺳﻨ‬
ِِ ‫ِﺳﻨﲔ‬
‫اوﻟُﻮ‬ ‫وﱃ‬ِ ِ
ْ ‫ا‬ ‫وﱃ‬
ْ ‫ا‬
‫رﺿﻮ َن‬ ِ ِ
ُ َ‫ا‬ ‫ﲔ‬
َ ‫اَرﺿ‬ ‫ﲔ‬
َ ‫اَْرﺿ‬
3. ‫ـ َﺮة‬‫اﻟﻤ َﻜﺒ‬
ُ ‫ﺔ‬‫اﻻﺳﻤﺎء اﻟﺴﺘ‬
Those six nouns which, when mudhaf to any other noun besides
the personal pronoun ‫ي‬, will accept i’raab bil huroof in their
normal form {‫ ــﺮة‬‫ﻜﺒ‬

َ ‫}ﻣ‬.
َ ُ However in their diminutive form
{‫ﺮة‬‫ﺼـﻐ‬
َ ‫ }ﻣ‬they are given i’raab bil harkat. They are ‫ب‬
ٌ ‫ا‬, ‫ا ٌخ‬, ‫َﺣ ٌـﻢ‬
ُ
{father or brother–in–law}, ‫ﻓَـ ٌـﻢ‬, ‫{ َﻫـ ٌـﻦ‬male private part or
anything unmentionable} and ‫{ ذُ ْو‬possessor, owner}. They will
be given all three i’raab {‫و‬, ‫ا‬, ‫ }ي‬on condition that they meet
the following requirements:-
1. They are singular. If dual or plural they will get the i'raab of
that particular category.
Egs: ‫ اﺑَـ َﻮﻳﻦ‬- ‫ اﺑَﻮ ِان‬:‫ﺗﺜﻨﻴﺔ‬
ٍ - ‫ آﺑﺎء‬- ‫ آﺑﺎء‬:‫ِ ﲨﻊ‬
‫آﺑﺎء‬ ً ٌ
140
2. They are ‫ـ َـﺮة‬‫ُﻣ َﻜﺒ‬ {i.e. in the normal form} and not {the
diminutive form}.
Egs: ‫ـَﺮة{ اﺑُﻮ‬‫} ُﻣ َﻜﺒ‬
Egs: ‫ﰊ‬
َُ‫} ُﻣﺼﻐّﺮة{ ا‬
3. If mudhaf to the personal pronoun ‫ي‬ their i'raab will be
hidden. Eg:
4. When not mudhaf at all they will be given i'raab bil harkat.
Eg: ‫ب‬ ٍ‫ا‬
ٌ ‫ ا‬-- ‫ب – اﺑﺎ‬
ً
NB: 1. The above rules do not apply to the word ‫ذو‬.
2. It is preferable that the word ‫ َﻫ ٌـﻦ‬, even when mudhaf, be

given i'raab bil harkat.
3. The word ‫ ﻓَ ٌـﻢ‬when used without its "‫ "م‬will be given
i'raab bil harf and with its "‫ "م‬retained, i'raab bil harkat.

ٍ ‫ﺟﺎء اﺑﻮ ز‬
‫ﻳﺪ‬ ٍ ‫راﻳﺖ اﺑﺎ ز‬
‫ﻳﺪ‬ ٍ ‫ﻣﺮرت ﺑِﺎِﰊ ز‬
‫ﻳﺪ‬
ْ ْ
ٍ ‫ﺟﺎء ذُو‬
‫ﻣﺎل‬ ٍ ‫راﻳﺖ ذَا‬
‫ﻣﺎل‬ ٍ ‫ﻣﺮرت ﺑِ ِﺬي‬
‫ﻣﺎل‬
ْ
‫ﺟﺎء اِ ْﰊ‬ ‫راﻳﺖ اِ ْﰊ‬ ‫ﻣﺮرت ﺑِﺎِ ْﰊ‬
‫ﻓـُ ْﻮ َك‬ ‫ﻓﺎك‬ ‫ﻴﻚ‬ ِ
َ َ ‫ﻓ‬
‫ﻚ‬
َ ‫ﻓَ ُﻤ‬ ‫ﻚ‬َ ‫ﻓَ َﻤ‬ ‫ﻚ‬َ ‫ﻓَ ِﻤ‬
141
C. ‫اﻟﻤﻌﺮﺑﺎت ﺑﺎﻟﻌﻼﻣﺎت اﻟﺘﻘﺪﻳﺮﻳّﺔ‬

THOSE NOUNS WHEREIN THE I'RAAB IS HIDDEN
1. ‫اﻻﺳﻢ اﻟﻤﻀﺎف اﻟﻲ ﻳﺎء اﻟﺘﻜﻠّﻢ‬

That ism which is mudhaf to the personal pronoun ‫ي‬.

‫ﺟﺎء وﻟﺪى‬ ‫أﻳﺖ وﻟﺪى‬
ُ ‫ر‬ ‫ﻣﺮرت ﺑِﻮﻟﺪى‬
2. ‫اﻟﺠﻤﻊ اﻟﻤﺬﻛﺮ اﻟﺴﺎﻟﻢ اﻟﻤﻀﺎف اﻟﻲ ﻳﺎء اﻟﺘﻜﻠّﻢ‬

That sound masculine plural which is mudhaf to the personal
pronoun ‫ي‬. Explanation of the example: The word ‫ﰉ‬
 ‫ﺿــﺎر‬
originally was ‫ﻮﱐ‬
َ ُ‫ﺿــﺎرﺑ‬. In reaching the final new form the
following steps were followed:
1. Because of ‫ اﺿﺎﻓﺔ‬the ‫ ن‬was discarded. Thus: ‫ﺿﺎ ِرﺑﻮي‬.
2. We now have a situation where a ‫ ي & و‬are found together.

Hence, according to the morphological rule of ‫ـﻲ‬ ِ
 ‫ َﻣ ْﺮﻣ‬, the ‫ و‬is
converted into ‫ ي‬which subsequently is assimilated {‫}ادﻏـﺎم‬
ُ ‫ﺿﺎ ِر‬.
into the already existent ‫ي‬. Thus: ‫ﰊ‬
142
3. The dhamma on the ‫ ب‬is difficult to pronounce, hence it is

converted into a kasra because the corresponding harkat of
 ِ‫ﺿﺎ ِر‬
the letter ‫{ ي‬at the end} is kasra. Thus: ‫ﰊ‬
4. In ‫اﻟﻨﺼﺐ‬  ِ‫– ﺿﺎ ِر‬

‫ ﺣﺎﻟﺔ‬and ‫ ﺣﺎﻟﺔ اﳉﺮ‬the word will also be ‫ﰊ‬
minus the need for the above process. However, in both
these cases the i'raab is ‫ ﻟَﻔﻈـﻰ‬i.e. apparent. This is because
the word was originally ‫ﺿـﺎرﺑﻴﲏ‬. because of ‫ اﺿـﺎﻓﺔ‬the ‫ن‬

َ was
ََ
discarded. Hence, ‫ﺑﻴﻲ‬ ِ
َ ْ ‫ﺿـﺎر‬. Thereafter, the first ‫ي‬ was
assimilated into the second ‫ي‬.  ِ‫ﺿﺎ ِر‬

Hence, ‫ﰊ‬

 ِ‫ﻫﺆﻻء ﺿﺎ ِر‬
‫ﰊ‬  ِ‫ﻳﺖ ﺿﺎ ِر‬
‫ﰊ‬ ُ ‫را‬  ِ‫ﻣﺮرت ﺑِﻀﺎ ِر‬
‫ﰊ‬
3. ‫اﻟﻤﻘﺼﻮر‬
َ ‫اﻻﺳﻢ‬
That noun which has a miniature alif {‫ }ىـﺎ‬at the end, when
prefixed with "‫ "ال‬.

‫ﺟﺎء اﻟ َﻔﱴ‬ ‫راﻳﺖ اﻟ َﻔﱴ‬ ‫ﻣﺮرت ﺑِﺎﻟﻔﱴ‬
‫ﺼﻰ‬
ً ‫ﻫﺬا َﻋ‬ ‫ﻋﺼﻰ‬
ً ‫راﻳﺖ‬ ‫ﺿﺮﺑﺖ ﺑِﻌﺼ ًﻰ‬
143
‫‪4.‬‬ ‫اﻟﻤﻨ ُﻘﻮص‬

‫اﻻﺳﻢ َ‬
‫‪That noun which has a‬‬ ‫‪ at the end which is preceded by a‬ي‬
‫اﻟﻘﺎﺿﻰ ‪kasra. Eg:‬‬
‫‪Note: In‬‬ ‫ﺗﻘـﺪﻳﺮى ‪ and not‬ﻟﻔﻈـﻰ ‪ the fatha will be‬ﺣﺎﻟـﺔ اﻟﻨﺼـﺐ‬
‫ﻘﺎﺿﻰ‪ --‬راﻳﺖ ِ‬
‫ﻗﺎﺿﻴﺎً ‪Eg:‬‬ ‫ِ‬
‫‪(hidden).‬‬
‫راﻳﺖ اﻟ َ‬
‫ﺟﺎء ِ‬
‫اﻟﻘﺎﺿ ْﻰ‬ ‫‪--‬‬ ‫ﻣﺮرت ﺑِ ِ‬
‫ﺎﻟﻘﺎﺿ ْﻰ‬
‫ﺟﺎء ٍ‬
‫ﻗﺎض‬ ‫‪--‬‬ ‫ﻣﺮرت ﺑِ ٍ‬
‫ﻘﺎض‬
‫‪144‬‬
CHAPTER FOUR
‫اﻟﺠﻤﻞ اﻟﺘﻰ ﻟﻬﺎ َﻣ َﺤ ّﻞ ﻣﻦ اﻻﻋﺮاب‬
SENTENCES LOCATES IN THE VICINITY OF
GOVERNED WORDS
Essentially, a sentence is independent and not governed by
another sentence or word. This, however, is not always the
case. Hereunder, follows such sentences which are mu’rab, i.e.
had a single noun been mentioned in place of that sentence, it
would have been mu’rab {declinable}.
1. ‫{ ﺣﺎل‬Circumstantial Clause}:
E.g. ‫ﺼﻠﻮة و اَﻧﺘُﻢ ﺳﻜﺎَرى‬
ُ ْ َ  ‫ﻘﺮﺑُﻮا اﻟ‬ َ َ‫ﻻَ ﺗ‬
‫ﻧﺼﺐ‬
ٌ ‫ﳏﻠﻬﺎ‬
2. ‫ﻣﻔﻌﻮل‬: Examples: ٌ‫ن زﻳﺪاً ﻋﺎﱂ‬  َ‫ﺖ ا‬ ِ ِ َ ‫ﱏ ﻋ‬ ِ‫ﻗﺎل ا‬
ُ ‫ َﻋﻠ ْﻤ‬/ ‫ﺒﺪ اﷲ‬ َ
‫ﳏﻠﻬﺎ ﻧﺼﺐ‬ ‫ﳏﻠﻬﺎ ﻧﺼﺐ‬
3. ‫ﻣﻀﺎف اﻟﻴﻪ‬: Example: ‫ن‬ َ ‫ﻫﺬا ﻳَـ ْﻮُم ﻻَ ﻳَـْﻨ ِﻄ ُﻘ ْﻮ‬
‫ﺟﺮ‬
ّ ‫ﳏﻠﻬﺎ‬
4. ‫ﺧﱪ‬: Examples: ‫ﺪ‬ ‫ﳚ‬ َِ ‫ﻛﺎن اﺧﻰ‬ ‫ﺐ‬ ِ
ُ ُ‫ﺧﺎﻟ ٌﺪ ﻳﻜْﺘ‬
‫ﳏﻠﻬﺎ ﻧﺼﺐ‬ ‫ﳏﻠﻬﺎ رﻓﻊ‬
5. ‫ﺟﻮاب اﻟﺸﺮط ﺑﻌﺪ اﻟﻔﺎء و اذا‬
‫ﺐ ﻟَ ُﻜ ْﻢ‬ ِ ِ
Examples:
َ ‫ﺼ ْﺮُﻛ ُﻢ اﷲُ ﻓَﻼَ ﻏﺎﻟ‬ ُ ‫ا ْن ﻳَـْﻨ‬
‫ﳏﻠﻬﺎ ﺟﺰم‬
145
‫ﺖ اَﻳْ ِﺪﻳْ ِﻬ ْﻢ اِ َذا ُﻫ ْﻢ ﻳَـ ْﻘﻨُﻄُْﻮ َن‬

‫‪‬ﻣ ْ‬ ‫ِ‬ ‫ِ ِ‬
‫َو ا ْن ﺗُﺼْﺒـ ُﻬ ْﻢ َﺳﻴ‪‬ﺌَﺔٌ ﲟﺎ ﻗَﺪ َ‬
‫ﳏﻠﻬﺎ ﺟﺰم‬
‫ﻤﻮﺻﻮف ﻣﻔﺮٍد ‪6.‬‬‫ٍ‬ ‫‪:‬ﺻﻔﺔٌ ﻟِ‬
‫َُ‬
‫‪Example:‬‬ ‫ِﻣ ْﻦ ﻗَـْﺒ ِﻞ اَ ْن ﻳَﺎْﺗِ َﻰ ﻳَـ ْﻮٌم ﻻَ ﺑَـْﻴ ٌﻊ ﻓِْﻴ ِﻪ و ﻻ ُﺧﻠ‪‬ﺔٌ‬
‫ﳏﻠﻬﺎ رﻓﻊ‬
‫ﺳﻮاء ﻋﻠﻴ ِﻬﻢ ا اﻧ َﺬرﺗَـ ُﻬﻢ ‪: Example:‬ﻣﺴﻨَﺪ إﻟﻴﻪ ‪7.‬‬
‫ُ‬ ‫َ ٌ‬
‫ﺑﺎﻟﻔﺎﻋﻠِﻴ‪‬ﺔ‬
‫ﳏﻠﻬﺎ رﻓﻊ ِ‬
‫اﳌﺴﺘَﺜْـ َﲎ ‪8.‬‬ ‫‪{Exemption}:‬‬ ‫‪Example:‬‬
‫ُ‬
‫ﺖ ﻋﻠﻴ ِﻬﻢ ِﲟُ َﺴْﻴ ِﻄ ٍﺮ اِﻻّ َﻣﻦ ﺗَـ َﻮّﱃ و َﻛ َﻔَﺮ‬ ‫ﻟَ ْﺴ َ‬
‫ﳏﻠﻬﺎ ﻧﺼﺐ‬
‫‪NB: More about Istithna {exemption} later on, Insha Allah.‬‬
‫)‪(P.210‬‬
‫ﻣﺤﻞ ﻟﻬﺎ ِﻣﻦ اﻻﻋﺮاب‬

‫اﻟﺠﻤﻞ اﻟﺘﻰ ﻻ ّ‬
‫‪SENTENCES WHICH ARE‬‬ ‫‪INDEPENDENT‬‬ ‫‪AND‬‬
‫‪CANNOT BE GOVERNED‬‬
‫‪1.‬‬ ‫‪ i.e. the opening sentence of a‬اﳉﻤﻠــﺔ اﳌ ْﺴــﺘﺄﻧَِﻔﺔ ‪ /‬اﳌﺒﺘَـ ِـﺪأة‬

‫ُ‬ ‫ُ‬
‫‪paragraph or a sentence which is apparently not linked to a‬‬
‫‪previous sentence.‬‬
‫اﻟﻀ ِ‬
‫‪‬ﻌﻴﻒ ‪Examples:‬‬ ‫ي َﺧﲑٌ ِﻣﻦ اﳌﺆﻣ ِﻦ‬ ‫اﳌ ِ‬
‫ﺆﻣﻦ اﻟ َﻘ ِﻮ ‪‬‬
‫ُ‬ ‫َ‬
‫ﻚ ﻗَﻮُﳍُ ْﻢ ا ‪‬ن اﻟﻌِ‪‬ﺰَة ﻟِ ِﻠﻪ َﲨﻴﻌ ًﺎ‬ ‫ﻧ‬‫ﺰ‬ ‫ﳛ‬
‫َْ ُْ َ‬ ‫ﻻ‬ ‫و‬
‫‪146‬‬
2. َ ‫{ اﳉﻤﻠــﺔ اﳌ ْﻌ َِﱰ‬Parenthesis} i.e. that which the larger

‫ﺿــﺔ‬
ُ
sentence can do without or that clause which is neither
linked to the clause before it nor to the one after it.
‫ـ ُﻘﻮا اﻟﻨّﺎر‬‫ ﻓﺎﺗ‬- ‫ﻔﻌﻠُﻮا‬ ِ
َ َ‫ و ﻟَﻦ ﺗ‬- ‫ﻔﻌﻠُﻮا‬
َ َ‫ﺗ‬ ْ ْ‫ﻓَﺎ ْن َﱂ‬
Examples:
َ ْ ْ َ
‫َﻋﻈﻴ ٌﻢ‬ -- ‫ ﻟَ ْﻮ ﺗَـ ْﻌﻠَ ُﻤ ْﻮ َن‬- ‫إﻧّﻪ ﻟََﻘ َﺴ ٌﻢ‬
‫أ ْﻛَﺮَﻣ ِ ْﲎ‬ -- ِ‫واﷲ‬ -- ‫ﻫﺬا اﻟﺬى‬
َ
3. ‫ اﳌﺒَﻴﻨَــﺔ‬/ ‫ اﳉﻤﻠــﺔ اﳌﻔﺴـ َـﺮة‬i.e. that sentence which clarifies a
ُ
previous one.
ُ
Examples: ‫اﻧﺖ ﻣ ْﺬﻧِﺐ‬ ِ ِ
ٌ ُ َ ‫ﺗَﺮﻣْﻴ ِ ْﲎ ﺑﺎﻟﻄّْﺮف اي‬
‫اﺳﻢ و ﻓﻌﻞ و ﺣﺮف‬ ِ
ٌ ‫اﻟﻜﻠﻤﺔُ ﻋﻠﻰ ﺛﻼﺛﺔ اﻗﺴﺎم ﻫﻰ‬
4. ‫اب اﻟ َﻘ َﺴ َﻢ‬
ُ ‫ َﺟﻮ‬i.e. the concluding clause to an oath.
Example: ‫ﲔ‬ ِ ِ َ ‫و اﻟ ُﻘﺮ ِان اﳊﻜﻴ ِﻢ اِﻧ‬
َ ‫ﻚ ﻟَﻤ َﻦ اﳌُْﺮ َﺳﻠ‬ َ َ
5. ‫اﻟﺸـﺮط‬ ّ ‫ ﺟـﻮاب‬i.e. the concluding clause to a non – causative
conditional one.
Example: َ ‫ﺖ ﻟََﺮِ ْﲝ‬
‫ﺖ‬ َ ‫ﻟَ ْﻮ اَﻧْـ َﻔ ْﻘ‬
147
PART THREE
‫َﻣﺒﺤﺚ آﺧﺮ ﻋﻠﻰ اﻻﺳﻢ‬

FURTHER DISCUSSION ON THE
NOUN
148
INTRODUCTION
Those nouns which have already been mentioned were of
such a nature that they belonged to a particular category. For
example, those nouns which were mabny were categorised
thereunder.
In this part some general aspects of the noun will be
discussed.
1. ‫اﻟﻤﺆﻧﺚ‬
ُ ‫اﻻﺳﻢ‬
THE FEMINIE NOUN
Basically, the noun can be feminine in any of the two ways:
1. ِ ‫{ ﻣﺆﻧﺚ‬Deduced by set of rules}.
‫ﺑﺎﻟﻘﻴﺎس‬
2. ‫{ ﻣﺆﻧﺚ ﺑﺎﻟﺴﻤﺎع‬Sanctioned by common usage}.
1. ‫ اﻟﻤﺆﻧﺚ اﻟﻘﻴﺎس‬is of two types:

a. ‫{ ﻣﺆﻧﺚ ﻟﻔﻈﻰ‬By literal process}.
b. ‫{ ﻣﺆﻧﺚ َﻣ ْﻌﻨَ ِﻮى‬By its very essence or by import}.
a. ‫ ﻣﺆﻧـﺚ ﻟﻔﻈـﻰ‬is that feminine noun in which any of the

following three signs {‫اﻟﺘﺄﻧﻴﺚ‬ ‫}ﻋﻼﻣﺎت‬are found:
1. ‫ة‬ or ‫ــﺔ‬ even though it appears on a masculine
proper name.
ٌ‫َﺳﺒّﻮرة‬ ٌ‫ﻋﺎﳌﺔ‬ ٌ‫ﲨﻴﻠﺔ‬
Examples:
ُ‫ﻃَْﻠ َﺤﺔ‬ ُ‫ُﻣﻌﺎ ِوﻳﺔ‬

{proper names}
149
2. ‫}…ىﺎ{ اﻷﻟﻒ اﳌﻘﺼﻮرة‬. Some of the more common

َ
scales on which this alif appears are as follows:
Scale Example
‫ﻓُﻌﻠﻰ‬ ‫ﻓُﻀﻠﻰ‬ ‫ُﺣﺒﻠﻰ‬ ‫ُر ْﺟﻌﻰ‬ ‫ﺑُ ْﺸﺮى‬

‫ﻓَـ ْﻌﻠﻰ‬ ‫ﻗَﺘﻠﻰ‬ ‫َدﻋﻮى‬ ‫َﺳﻜﺮى‬ ‫َﻛ ْﺴﻠﻰ‬
‫ﻓُﻌﺎﱃ‬ ‫ُﺣﺒﺎرى‬ {name of a bird }
‫ُﺳﻜﺎرى‬
3. ‫}…اء{ اﻷﻟــﻒ اﳌﻤ ـﺪودة‬. Some of the more

َ
common scales on which this alif appears are as
follows:
Scale Example
ُ‫ﻓَـ ْﻌﻼء‬ ‫ﺻﺤﺮاء‬ ُ‫َﺣ ْﺴﻨﺎء‬ ُ‫ﲪَْﺮاء‬

ِ
‫ع‬
َ / ُ‫ ع‬/ ‫اﻓﻌﻼء‬ ‫ب‬
َ /‫ب‬ ُ / ُ‫ا ْرﺑِﻌﺎء‬
ُ‫ﻓﺎﻋُﻮﻻء‬ ُ‫ﻋﺎﺷﻮراء‬
ِِ ِِ
ُ‫ﻓ ْﻌﻠﻴﺎء‬ ُ‫ﻛ ْﱪﻳﺎء‬
ُ‫ﻓُـ َﻌﻼء‬ ُ‫ُﺧﻴَﻼء‬
b. ‫ ﻣﺆﻧـﺚ ﻣﻌﻨـﻮى‬is that feminine noun in which no sign { ‫ﻋﻼﻣـﺎت‬
‫}اﻟﺘﺄﻧﻴـﺚ‬is found but the word itself implies the feminine. This
implication can be in any of the following ways:
150
1. Names of females. Examples: ُ‫ َﻣ ْﺮَﱘ‬-- ‫ﻳﻨﺐ‬

ُ ‫ز‬
2. Words denoting the feminine gender.
Examples: ‫ﺖ‬
ٌ ‫اُ ْﺧ‬ -- ‫ اُم‬etc.
3. Names of countries, cities, towns and tribes.
ُ ‫ﺑﺎﻛِﺴﺘﺎ‬
Examples: ‫ن‬ -- ‫ﺼﺮ‬ ِ
ُ ‫ ﻣ‬-- ‫ﻐﺪاد‬
ُ َ‫ ﺑ‬-- ‫ﻳﺶ‬
ٌ ‫ﻗُـَﺮ‬-
4. Some parts of the body which are found in pairs.
Examples: ‫ن‬
ٌ ُ‫اُذ‬ -- ‫ﲔ‬ ٌْ ‫ َﻋ‬-- ‫ ِر ْﺟ ٌﻞ‬-- ‫ ﻳَ ٌﺪ‬.
‫ ِ◌ ْرﻓَ ٌﻖ‬-- ‫ﺪ‬ ‫ َﺧ‬-- ‫ﺐ‬ ِ
Others like:
ٌ ‫ ﺣﺎﺟ‬are masculine.
2. ‫اﻟﺴﻤﺎﻋﻰ‬ ّ ‫ اﻟﻤﺆﻧﺚ‬is also of two types:
a. ‫اﳌﺆﻧـﺚ ﺑِﻌﻼﻣـﺔ ُﻣﻘـ ّﺪرة‬. That feminine in which the "alamat" is
hidden. This is ascertained by looking at the diminutive form
{‫ﺮ‬‫ﺼـﻐ‬
َ ‫ }ﻣ‬of a particular word, since this is how the original letters
ُ
of a word are established in the Arabic language. Examples:
Normal Form Diminutive Form
‫ض‬
ٌ ‫ا ْر‬ ٌ‫ﻀﺔ‬َ ْ‫اَُرﻳ‬
‫ﺲ‬
ٌ ْ‫َﴰ‬ ٌ‫ُﴰَْﻴ َﺴﺔ‬
‫دار‬
ٌ ٌ‫ُد َوﻳْـَﺮة‬
Note the ‫ ة‬in the diminutive form.
Note: Another method of discerning the original letters of a word

is to look at its broken plural {‫اﻟﺘّﻜﺴﲑ‬ ‫ﲨﻊ‬
ُ }. Examples:
151
Singular Plural Original Letters
‫ﺑﺎب‬
ٌ ‫اب‬
ٌ ‫اﺑﻮ‬ ‫ب‬ ‫و‬ ‫ب‬
‫ﻧﺎب‬
ٌ ‫ﻧﻴﺎب‬
ٌ ‫ا‬ ‫ب‬ ‫ى‬ ‫ن‬
ٌ‫ﻔﺎزة‬
َ ‫َﻣ‬ ‫َﻣﻔﺎ ِوُز‬ ‫ز‬ ‫و‬ ‫ف‬
b. ‫اﳌﺆﻧﺚ ﺑﺎﺳﺘﻌﻤﺎل اﻟﻌـﺮب‬. That feminine which is purely based on

usage, i.e. the Arabs use it in the feminine.
Examples:
‫ﻧﺎر‬
ٌ ‫ﺐ‬ ٌ َ‫ا ْرﻧ‬ ‫ﻧﺎب‬
ٌ ‫ﺿْﺒ ٌﻊ‬
َ
‫ث‬ ِ
ٌ ‫َﺣ ْﺮ‬ ‫ﺒﻮت‬
ٌ ‫َﻋْﻨ َﻜ‬ ‫ﺻﺒَ ٌﻊ‬ْ‫ا‬ ‫ﻓﺄس‬
ٌ
‫َﺟ َﻬﻨّ ُﻢ‬ ‫ﻗِ ْﺪٌر‬ ‫ﺑِ ٌﺌﺮ‬ ‫ﻚ‬ٌ َ‫ﻓَـﻠ‬
‫اِﺑِ ٌﻞ‬ ٌ‫ُﻛﺮاع‬ ‫ﻴﻢ‬
ٌ ‫َﺟﺤ‬
ِ ‫ﻛﺄس‬
ٌ
‫ﺎل‬ٌ ‫ِﴰ‬ ‫ﺑَـ ْﻐ ٌﻞ‬ ‫َدﻟْ ٌﻮ‬ ٌ ‫ِر‬
‫ﻳﺢ‬
‫ب‬ٌ ‫َﻋ ْﻘَﺮ‬ ‫ﺲ‬ٌ ‫ﻧَـ ْﻔ‬ ‫ﺣﻰ‬
ً ‫َر‬
All words pertaining to the various types of "winds" fall in this
category. Examples: ‫ﺻﺒﺎ‬
َ -- ‫ﺒﻮل‬
ٌ َ‫ ﻗ‬-- ‫ﺑﻮر‬
ٌ ‫ َد‬- etc.
Note: The following can either be masculine or feminine:
1. ‫ ﺣﺮوف اﳍِﺠﺎء‬- letters of the alphabet
2
‫ﺐ‬
ٌ ‫ﺑَﻌﲑٌ ذَ َﻫ‬ ‫س‬ٌ ‫ﻟﺴﺎ ٌن ﻓَـَﺮ‬ ٌ ْ‫اِﺑ‬
‫ﻂ‬ ‫ﺣﺎل‬
ٌ
ِ ِ
ٌ‫د ْرع‬ ٌ ‫ﻜ‬ ‫ﺳ‬
‫ﲔ‬ ‫ ٌﻢ‬‫ُﺳﻠ‬ ‫ﲰﺎء‬ ‫ﺤﻰ‬
ً ‫ﺿ‬ ُ ‫اﻧﺴﺎ ٌن‬
152
‫ﻳﻖ‬
ٌ ‫ﻃَﺮ‬ ٌ ‫ِﻣ‬
‫ﺴﻚ‬ ‫ﻠﺢ‬
ٌ ‫ﻣ‬
ِ ‫ﻴﻖ‬ ِ ‫ِﻣ‬
ٌ ‫ﻨﺠﻨ‬
َ ‫ﺣﺎﻧﻮت‬
ٌ ‫َﲬٌﺮ‬
3. ‫ – ﲨﻊ اﻟﺘّﻜﺴﲑ‬the broken plural.
ُ
Examples:
‫ﺮﺟﺎل‬‫ﺟﺎء اﻟ‬ or
‫اﻟﺮﺟﺎل‬
ُ ‫ﺟﺎﺋﺖ‬
‫اﻷﺻﻨﺎم‬
ٌ ‫ ُﻛ ِﺴَﺮ‬or ‫اﻷﺻﻨﺎم‬
ٌ ‫ُﻛ ِﺴَﺮت‬
2 ‫ﺟﻤﻊ اﻟﺘّﻜﺴﻴﺮ‬
ُ
THE BROKEN PLURAL
Some aspects of this noun have already been mentioned. Here,
more light will be shed on the subject.
A.The Restricted and Unrestricted Plural ِ ‫ﺟﻤــﻊ‬

‫اﻟﻘﻠّــﺔ و ﺟﻤــﻊ‬
‫اﻟ َﻜﺜﺮة‬
ِ ‫ﲨـﻊ‬
‫اﻟﻘﻠّـﺔ‬ refers to that plural which denotes a number between
three and ten. Thus, for example, the word ‫ـﺲ‬

ٌ ‫{ اﻧْـ ُﻔ‬pl. of ‫ـﺲ‬
ٌ ‫}ﻧَـ ْﻔ‬
cannot apply to more than ten souls. This then is a lesser or
restricted plural. It has four oft – used scales. They are:-
Plural Scale Example Singular
‫اﻓْـﻌُ ٌﻞ‬ ‫ﺲ‬

ٌ ‫اﻧْـ ُﻔ‬ ‫ﺲ‬
ٌ ‫ﻧَـ ْﻔ‬
{soul}
‫ﻌﺎل‬
ٌ ْ‫اﻓ‬ ‫اب‬
ٌ ‫اﺑﻮ‬ ‫ﺑﺎب‬
ٌ
{door}
ٌ‫اﻓْﻌِﻠَﺔ‬ ٌ‫ا ْﻋ ِﻤ َﺪة‬ ‫ﻮد‬

ٌ ‫َﻋ ُﻤ‬
{pillar}
153
ٌ‫ﻓِ ْﻌﻠَﺔ‬ ٌ‫ﻠﻤﺔ‬

َ‫ﻏ‬
ِ ‫ﻼم‬
ٌ ُ‫ﻏ‬
{boy/slave}
All other broken plurals are called ‫ﲨــﻊ اﻟ َﻜﺜــﺮة‬ {the greater or
unrestricted plural} – denoting a number from three to infinity.
Notes:
1. If a noun has both plurals {the lesser and greater} then
each one must be used appropriately. For example, if less then
ten souls are meant then the restricted plural ‫ أﻧ ُﻔﺲ‬should be used.
ٌ
2. If a noun has only one plural then that word can be used
in both contexts. For example,
ُ ‫{ ا‬pl. of ‫ } ِر ْﺟ ٌـﻞ‬can be used as
‫رﺟ ٌـﻞ‬
‫ ﲨﻊ اﻟﻘﻠﺔ‬as well as ‫ﲨﻊ اﻟﻜﺜﺮة‬.
3. When a lesser plural is mudhaf to a greater plural, then
ِ ِ‫اﻟﺒ‬
the former is converted into the latter. Example: ‫ﻼد‬ ‫ﻄﺎر‬
ُ ْ‫اﻗ‬.
‫ ﲨﻊ اﻟﺴﺎﱂ‬i.e. the sound plural, when prefixed with the
4.
particle "‫"ال‬, is considered as ‫ﲨـﻊ اﻟﻜﺜـﺮة‬. Without "‫"ال‬, it is
regarded as ‫ﲨﻊ اﻟﻘﻠﺔ‬.
A. The Plural of a Plural ‫اﻟﺠﻤﻊ‬ ‫ﺟﻤﻊ‬

This is a plural of a plural which sometimes appears on the scale
of ‫اﳉﻤـﻮع‬ ‫{ ﻣﻨﺘﻬﻰ‬the highest plural} and sometimes on the scales
of ‫اﻟﺴﺎﱂ‬ ‫{ ﲨﻊ‬the sound plural}.
154
Examples:
‫ﺟﻤﻊ اﻟﺠﻤﻊ‬ ‫ﺟﻤﻊ‬ ‫واﺣﺪ‬
‫ﺐ‬ ِ
ُ ‫اﻛﺎﻟ‬ ‫ﺐ‬ ٌ ُ‫اﻛﻠ‬ ‫ﻛﻠﺐ‬
ٌ
ِ ‫اﻇﺎﻓُِﺮ‬
ُ‫اﻇﺎﻓﲑ‬ ‫ﻇُْﻔٌﺮ‬
ِ ‫ا‬
‫ﻓﺎﺿﻠﻮ َن‬ ِ ‫ا‬
‫ﻓﺎﺿ ُﻞ‬ ِ
‫ﻓﺎﺿ ٌﻞ‬
‫ﻴﻮﺗﺎت‬
ٌ ُ‫ﺑ‬ ‫ﻴﻮت‬
ٌ ُ‫ﺑ‬ ‫ﺑﻴﺖ‬
ٌ
ٌ ‫ِر‬
‫ﺟﺎﻻت‬ ٌ ‫ِر‬
‫ﺟﺎل‬ ‫َر ُﺟ ٌﻞ‬
‫ﺳﺎدات‬
ٌ ٌ‫ﺳﺎدة‬
َ ‫َﺳﻴ ٌﺪ‬
C. The Collective Noun ‫اﻟﺠﻤﻊ‬ ‫اﺳﻢ‬

This is a noun which, though singular in form, shows the
plural.
Examples:
‫ﺶ‬ٌ ‫َﺟْﻴ‬
{army}
‫ﻂ‬
ً ‫َرْﻫ‬
{group, band}
‫ﻗَـ ْﻮٌم‬ {nation}

‫ﺐ‬
ٌ ‫َرْﻛ‬
{riders, horsemen
These words, however, do have plurals.

Hence: ‫ﻛﺐ‬
ُ‫ار‬ ٌ ْ , ‫ اﻗﻮام‬, ‫ﻂ‬
ٌ ‫ ا ْرُﻫ‬/‫ط‬
ٌ ‫ اَْرﻫﺎ‬,‫ﻴﻮش‬
ٌ ‫ُﺟ‬
The collective noun may be used in two ways, depending on
whether the word itself is considered or whether its meaning is
considered.
The Word: In this case it will function as any other singular
noun. Example: ‫ﻳﻊ‬
ٌ ‫ﺐ َﺳﺮ‬
ُ ‫اﻟﺮْﻛ‬
 {The band of horsemen is fast}.
155
The Meaning: In this case it will function as any other plural

noun. Example: ‫ﺳﺎروا‬
ُ ‫ﻛﺐ‬ُ ‫اﻟﺮ‬.
D. Some plurals do not have singulars with the same root
letters. Examples:
‫اﻣﺮأة‬ ِ
ٌ‫ﻧﺴﺎء‬
{plural}
‫ذُ ْو‬ ‫اوﻟُﻮ‬ {plural}
E. Some plurals are based solely on usage by the Arabs.

Examples:
Singular Plural
‫اُم‬ ‫ﻬﺎت‬
ٌ ‫ﻣ‬ُ‫ا‬
ٌ‫ﺷﺎة‬ ِ
ٌ‫ﺷﻴﺎﻩ‬
ِ
ُ‫ﻣﺎء‬ ٌ‫ﻣﻴﺎﻩ‬
‫ﻓَ ٌﻢ‬ ٌ‫اﻓْﻮاﻩ‬
156
3. ‫اﻟﻤﻨﺴﻮب‬
َ ‫اﻻﺳﻢ‬
THE RELATIVE ADJECTIVE
This is a noun which, after suffixing it with a ‫ﺸ ّﺪدة‬
َ‫ﻣ‬ ِ
ُ ٌ‫ﻳﺎءٌ ﻧﺴﺒَﺔ‬
{‫ }ي‬denotes something or someone related to it.
ّ
‫اﻻﺳﻢ‬ ‫اﻻﺳﻢ اﻟﻤﻨﺴﻮب‬ Meaning
‫اﻟﻤﻄﻠﻖ‬
ُ
‫ﻟُْﺒﻨﺎ ُن‬ ِ ‫ﻟُْﺒ‬
‫ﻨﺎﱏ‬
Lebanese; anything of
Lebanon.
‫ِﻫْﻨ ٌﺪ‬  ‫ِﻫْﻨ ِﺪ‬
‫ى‬ Indian; anything of India.
‫ﻛﺘﺎب‬ ِ
‫ﻛﺘﺎﰉ‬ Anyone with some
ٌ attachment or relationship to
a book especially a divine
book.
‫ف‬
ٌ ‫ﺻ ْﺮ‬ ‫ﺻ ِﺮﰱ‬
A morphologian
َ َ
HOW THIS NOUN IS FORMED
1. If a three or four lettered noun ends with an alif {‫}ا‬, then that
alif must be converted into a ‫و‬.
Examples: Three lettered: ‫ أﻟ َﻔﱴ‬or ‫ﱴ‬

ً َ‫ ﻓ‬becomes ‫ى‬  ‫ﻓَـﺘَ ِﻮ‬.
ِ becomes ‫ى‬
Four lettered: ‫ﻋﻴﺴﻰ‬  ‫ﻋﻴ َﺴ ِﻮ‬
ْ.
If, however, the noun is five lettered, then the alif will be
‫ﻔﻰ‬‫ﻄ‬
َ ‫ﺼ‬ ‫ﻣ‬ becomes ‫ﻰ‬ َِ‫ﻣﺼﻄ‬
‫ﻔ‬
discarded. Example:
ً ْ ُ  ُْ
157
2. If a noun ends with a ‫ }ء{ ﳘﺰة‬i.e. {‫اﳌﻤﺪودة‬ ‫ }اﻻﻟِﻒ‬then it

َ
must be converted into a ‫و‬. Examples: ‫ ﺑﻴﻀﺎء‬, ‫ ﲰﺎء‬becomes
 ‫ ﺑَﻴﻀﺎ ِو‬, ‫ى‬

‫ى‬  ‫ﲰﺎ ِو‬.
{If, however, the ‫ ﳘﺰة‬is an original letter of that noun, then only
the ‫ }ي{ ﻳﺎء ﻧﺴﺒﺔ‬will be suffixed to it without any change.
Example: ‫ﺮاء‬ ‫ ﻗُـ‬becomes ‫ﻰ‬ ِ

ٌ  ‫ﺮاﺋ‬‫ ﻗُـ‬.}
3. That noun which already has a yaa mushaddad at the end does
not require a ‫ﻧﺴﺒﺔ‬ ‫ﻳﺎء‬. Example: ‫ﻰ‬ ِِ
 ‫ ﺷﺎﻓﻌ‬remains as it is. Thus,
this word can either refer to the great Imaam or to one who is a
follower of his school of thought.
4. The ‫ ة‬of any noun which ends with it will be dropped.
 ‫ ﻣ‬becomes ‫ﻰ‬ ‫ﻜ‬ ‫ﻣ‬

Examples: ُ‫ﻜﺔ‬
َ َ
ِ .
ُ‫ ﻛﻮﻓﺔ‬becomes ‫ﻛﻮﰱ‬
5. If a noun appears on the scales of ٌ‫ ﻓَﻌِﻴﻠَﺔ‬or ٌ‫ ﻓُـ َﻌﻴﻠَﺔ‬then both the ‫ة‬
and the ‫ ي‬will be dropped.
Examples: ٌ‫ َﺣﻨﻴ َﻔﺔ‬, ٌ‫ َﻣﺪﻳﻨَﺔ‬becomes ‫ﻰ‬ ‫ َﺣﻨَ ِﻔ‬, ‫َﻣ َﺪِﱏ‬

ِ
 ِ ‫ ُﺟ َﻬ‬, ‫ﻰ‬ ‫ﻗُـَﺮﻇ‬
‫ ُﺟ َﻬْﻴـﻨَﺔ‬, ‫ ﻗُـَﺮﻳْﻈَﺔ‬becomes ‫ﲎ‬
158
6. That noun which is on the scale of ‫ ﻓَﻌِﻴﻞ‬but, due to some

ٌ
morphological process, has a yaa mushaddad at the end,
{which actually is the integration of two yas [‫ى‬ + ‫ى=ى‬
ّ ]}
then the first ya shall be converted into a ‫و‬, preceded by a fatha
and a ‫{ ى‬nisbat} will be placed at the end.

ّ
Examples: ‫ﻰ‬ ِ ِ  ‫َﻋﻠَ ِﻮ‬
 ‫ َﻋﻠ‬was ‫ }ﻓَﻌﻴﻞ{ َﻋﻠْﻴﻲ‬becomes ‫ى‬
ٌ ٌ
 َِ‫ ﻧ‬was ‫ﻌﻴﻞ{ﻧَﺒِْﻴ ٌﻲ‬
‫ﱮ‬  ‫ﻧـَﺒَ ِﻮ‬.
ٌ َ‫ }ﻓ‬becomes ‫ى‬
7. If the fourth letter of a noun is a ‫ي‬, preceded by a kasra,
then the ‫ ي‬may either be dropped or it may converted into a ‫و‬.
Examples: ‫ ِد ْﻫﻠِﻰ‬becomes ‫ﻰ‬ ِ ِ  ‫ِدﻫﻠَ ِﻮ‬

 ‫ د ْﻫﻠ‬or ‫ى‬ ْ
ْ
ِ becomes ‫ﻗﺎﺿﻰ‬
‫ﻗﺎﺿ ْﻰ‬ ِ  ‫ﻗﺎﺿ ِﻮ‬
 or ‫ى‬ َ
8. If, for some reason, an original letter at the end of the noun
was dropped, then it now has to be reinstated and a ‫اﻟﻨﺴﺒﺔ‬ ‫ﻳﺎء‬
must be placed at the end.
Examples: ‫ب‬  ‫اﺑ ِﻮ‬
ٌ ‫ ا‬was ‫اﺑـﻮ‬, now becomes ‫ى‬
ٌَ َ
‫ َد ٌم‬was ‫ َد َﻣ ٌﻮ‬,  ‫َد َﻣ ِﻮ‬
now becomes ‫ى‬
9. Any noun denoting a trade or occupation on the scale of ‫ﺎل‬

ٌ ‫ﻓَـ ّﻌ‬
will not be given a ‫ ى‬at the end. Examples: ‫ﺎز‬
ٌ ّ‫َﺧﺒ‬ , ‫ َﳒّ ٌﺎر‬.
ّ
159
10. Some relative adjectives are based purely on usage. They

do not follow any particular rule.
Examples:
‫ﻮر‬
ٌ ُ‫ﻧ‬
becomes ِ ‫ﻧﻮراﱏ‬
‫ﻖ‬ ‫َﺣ‬ becomes ِ ‫َﺣﻘ‬
‫ﺎﱏ‬
‫َر ْى‬  ‫را ِز‬
‫ى‬
becomes
ِ
ٌ‫ﺑﺎدﻳَﺔ‬
becomes
 ‫ﺑَ َﺪ ِو‬
‫ى‬
Exercise
Bearing the above rules in mind convert the following into
relative adjectives:
ٌ‫ﺔ‬‫ﺻ ْﺤﺮاءُ اَُﻣﻴ‬ ِ ٌ‫ﻃَﺒِ َﻴﻌﺔ‬
َ ‫ﻛﺮﺳﻰ َﺣ ٌﻢ‬
 ُ‫اﻟﻘﺎﻫَﺮة‬ ‫ُﲨﺎدى‬ ‫ﻣﻮﺳﻰ‬
ٌ ِ‫اﻋﺔٌ ﻗَﺒﻴﻠﺔٌ َﻣﻠ‬
‫ﻚ‬ َ ‫ﺼ ُﺮ َزر‬
ِ
ْ ‫ﺑﺎﻛﺴﺘﺎن ﻣ‬ ٌ‫ﺻﻨّﺎع‬
َ  ِ ‫َﻏ‬
‫ﲎ‬
4. ‫ﺮ‬‫ﺼﻐ‬
َ ‫اﻟﻤ‬
ُ ‫اﻻﺳﻢ‬
THE DIMINUTIVE FORM
This noun, formed by inserting ‫ﺳﺎﻛﻨﺔ‬ ‫ }ي{ ﻳﺎء‬into a ‫اﺳﻢ ﻣﻌﺮب‬,
indicates one of the following meanings:
a. Diminution {‫}ﺗﻘﻠﻴﻞ‬:Eg: ‫ ﺟﺒﻞ‬becomes ‫{ ﺟﺒﻴﻞ‬a small
ٌ ََ ٌ َُ
mountain}.
b. Show of affection {‫ﺐ‬‫} َﲢَﺒ‬:Eg: ‫ اﺑﻦ‬becomes ‫ﲏ‬
َ ‫{ ﺑـ‬beloved
ٌ ٌ ُ
son}.
160
c. Show of contempt {‫}ﲢﻘﲑ‬:Eg: ‫ رﺟﻞ‬becomes ‫{ رﺟﻴﻞ‬a little

ٌَُ ٌ َُ
man}.
ITS SCALES:-
It generally takes any of the following three scales:
1. ‫ﻴﻞ‬
ٌ ‫ ﻓُـ َﻌ‬: When a noun is three lettered. Eg: ‫رﺟﻞ‬ ٌ –‫ ُر َﺟﻴﻞ‬.
2. ‫ﻓُـ َﻌْﻴﻌِ ٌﻞ‬: a) When the noun is four lettered. Eg: ‫ ُﺟ َﻌْﻴ ِﻔٌﺮ– َﺟ ْﻌ َﻔٌﺮ‬.
b)When the noun is five lettered and the fourth
letter is not a ‫و‬, ‫ا‬ or ‫ي‬. Eg: ‫{ ﺳ َﻔﺮﺟﻞ‬quince}
ٌَْ َ
ٌ ‫ﺳ َﻔ ِْﲑ‬.
–‫ج‬
ُ
3. ‫ ﻓُـ َﻌْﻴﻌِْﻴ ٌﻞ‬: When the noun is five lettered and the fourth letter is
‫ و‬, ‫ ا‬or ‫ي‬. Eg: ‫ﻃﺎس‬ ِ ‫ ﻗُـﺮﻳ ِﻄﻴ‬.
ٌ ‫ﺲ–ﻗ ْﺮ‬
ٌ ْ َْ
SOME RULES:
1. When converting a ‫ﲰﺎﻋﻰ‬ ‫ ﻣﺆﻧﺚ‬into the diminutive form,
ّ
the hidden ‫ ة‬has to be manifested. Eg: ‫ض‬
ٌ ‫ ا ْر‬becomes ٌ‫ﻀﺔ‬
َ ْ‫اَُرﻳ‬.
2. The last letter of any noun which, for some reason, had
to be discarded, will now be reinstated.
Example: ‫ اﺑﻦ‬originally was ‫ ﺑـْﻨـﻮ‬, now becomes ‫ﲏ‬
َ ‫ ﺑـ‬.
ٌ ٌَ ُ
* ‫ ﺑـُ َـﲏ‬originally was ‫ ﺑـُﻨَـْﻴـ ٌـﻮ‬. According to a morphological
rule when a ‫ و‬and a ‫ ي‬are found together, the ‫ و‬has to be
161
converted into a ‫ي‬. Hence, the word subsequently becomes
‫ﺑـُﻨَـْﻴ ٌﻲ‬. The two yas are combined to finally form the word:‫ﺑـ َﲏ‬.
ُ
3. Nouns which end with ‫ﳘﺰة‬, ‫ اﻟِﻒ اﳉﻤﻊ‬or ‫اﻟﻒ و ﻧﻮن‬
‫ }ﻏﲑ ﻣﻨﺼﺮف{ اﻟﺰﺋﺪﺗﺎن‬will appear on the scale of ‫ﻌﺎل‬ٌ ‫ ﻓُـ َﻌْﻴ‬.
ٌ‫َﺳ ْﻮداء‬ ٌ‫ُﺳ َﻮﻳْﺪاء‬
Examples: becomes
‫أوﻗﺎت‬
ٌ
becomes
‫ﻘﺎت‬
ٌ ْ‫اَُوﻳ‬
‫َﺳ ْﻜﺮا ٌن‬ becomes
‫ُﺳ َﻜ ْﲑا ٌن‬
ٌ ‫{ ِﺳﺮﺣﺎ‬wolf}, which
NB: The diminutive form of the word ‫ن‬
ْ
ِ ْ ‫ﺳ ﺤ‬.
is munsarif, will be ‫ﲑﻳْﻦ‬
ٌ َُ
Exercise
Convert the following into the diminutive form:
‫ﻮر‬
ٌ ‫ﻋُﺼ ُﻔ‬ ‫ﻛﺘﺎب‬
ٌ ‫وﻟ ٌﺪ‬ ‫َﻣﻄْ َﻌ ٌﻢ ﻓِﻨﺠﺎ ٌن‬ ‫ﺲ َﺳﻠﻤﺎ ُن‬
ٌ ‫َﴰ‬
‫ﺘﺎح‬ ِ
ٌ ‫ﻣ ْﻔ‬ ُ‫ﺑَـْﻴﻀﺎء‬ ‫ا ٌخ‬
162
5. ِ ‫اﻟﻤﺼﺪر‬
‫اﻟﻤﻴﻤﻲ‬
THE ROOT WHICH STARTS WITH A MEEM {‫}م‬

This masdar is formed in the following manner:
A. ‫ﺮد‬ ‫اﻟﻤ َﺠ‬

ُ ‫اﻟﻔﻌﻞ اﻟﺜُﻼﺛﻰ‬ {THE THREE LETTERED
VERB}:
1. By prefixing a ‫ َم‬to the verb and placing a tanween at the
end. Examples: ‫ ﻧَﻈََـﺮ‬becomes ‫{ َﻣْﻨﻈٌَـﺮ‬to look}, ‫ ﻗَـﺘَ َـﻞ‬becomes
‫ َﻣ ْﻘﺘَ ٌﻞ‬.
2. A ‫ ة‬may also be suffixed to it. Example: ‫ـﺐ‬

 ‫ـﺐ{ َﺣ‬
َ َ‫} َﺣﺒ‬
becomes ٌ‫ﺔ‬‫{ َﳏَﺒ‬to love}.
3. When the first letter of the verb is a "‫ "و‬and the second
letter is neither a ‫ ا‬, ‫ و‬or ‫ ي‬then the masdar will be on the

scale of ‫ ﻣ ْﻔﻌِﻞ‬.
ٌ َ
Examples: ‫ﻋ َﺪ‬ ِ
َ ‫ َو‬becomes ‫َﻣ ْﻮﻋ ٌﺪ‬
‫ َوﻗَ َﻊ‬becomes ‫َﻣ ْﻮﻗِ ٌﻊ‬
163
B. ‫ﺮِد‬ ‫اﻟﻤ َﺠ‬

ُ ‫{ ﻏﻴﺮ اﻟﺜُﻼﺛﻰ‬OTHER VERBS}:
By changing the first letter of ‫اﻟﻔﻌــﻞ اﳌﺠﻬــﻮل‬ ‫ﻣــﻴﻢ‬
into a
َ
‫ﻣﻀـﻤﻮم‬. {In other words, the same scale as the ‫}اﺳـﻢ اﳌﻔﻌـﻮل‬.
Example: ‫ ﻳﻜْﺮُم‬becomes ‫ﻣﻜْﺮٌم‬
َ ُ َ ُ
ِ ‫ﺼ‬
6. ‫ﻨﺎﻋﻰ‬  ‫اﻟ‬ ‫اﺳﻢ اﻟﻤﺼﺪر و اﻟﻤﺼﺪر‬
ّ
A. ‫ اﺳﻢ اﻟﻤﺼﺪر‬:
This noun has the same meaning and effect as a masdar but
it is devoid of some of the letters of its verb. Examples:
‫اﺳﻢ اﻟﻤﺼﺪر‬ ‫ﻓﻌﻞ‬
‫ﻼم‬
ٌ ‫َﻛ‬ ‫ َﻢ‬‫ﺗَ َﻜﻠ‬
ٌ‫ُوﺿﻮء‬ ‫ﺿﺄ‬ ‫ﺗَـ َﻮ‬
‫ﻼم‬
ٌ ‫َﺳ‬ ‫ َﻢ‬‫ﺗَ َﺴﻠ‬
ٌ‫ﺻﻠﻮاة‬
َ ‫ﺻﻠّﻰ‬
َ
164
B. ‫اﻟﺼﻨﺎﻋﻰ‬ ‫ اﻟﻤﺼﺪر‬:
ّ
This is a masdar formed by suffixing an ‫ﻣﻨﺴﻮب‬
َ ‫ اﺳﻢ‬with a
‫ة‬.
Examples: ِ
ٌ‫ﺔ‬‫ﻧﺎﺻ ِﺮﻳ‬ {to help}.
ٌ‫ﺔ‬‫َﻣ ْﻌ ُﺬ ْوِر ِ◌ﻳ‬ {to be excused}.
ٌ‫ﺔ‬‫{ ا ْر َﺟ ِﺤﻴ‬to be preferable}.

ٌ‫ﺔ‬‫اﻧﺴﺎﻧِﻴ‬ {to be polite, civilized}.
7. ‫ول‬‫اﻟﻤﺼﺪر اﻟ ُﻤﺆ‬
THE CONSTRUCTED OR ADAPTED MASDAR
This is a process whereby a ‫ ﺣـﺮف اﳌﺼـﺪر‬and the sentence
following it are transformed to render the meaning of a
masdar. There are five Al hurooful masdariyya. They are: َ‫ا‬,
‫اَ ْن‬, ‫اَ ّن‬, ‫ﻟَ ْﻮ‬, ‫ ﻣﺎ‬.

‫ﺆول ﺣ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮف‬
ّ ‫اﻟﻤ‬
ُ ‫اﻟﻤﺼﺪر‬ ‫ﺼﺮﻳﺢ‬
 ‫اﻟﻤﺼﺪر اﻟ‬ ‫اﻟﻤﺼﺪ‬
‫اﻟﻤﺼﺪر‬ ‫ر‬
(‫اِﻧﺬار َﺳ ـ ـﻮاءٌ ﻋﻠـ ــﻴﻬﻢ اِﻧ ـ ـ َﺬ ُارَك َﺳﻮاءٌ ﻋﻠﻴﻬﻢ ا اﻧ َﺬرﺗَـ ُﻬﻢ * اَ )اﻟﺘّ ْﺴ ِﻮﻳَﺔ‬
‫َﳍﻢ‬
165
‫اَ ْن‬ ‫ﻜﻢ‬‫ﺼﻮﻣﻮا ﺧﲑٌﻟ‬ ُ َ‫اَن ﺗ‬ ‫ﻮﻣﻜﻢ ﺧﲑٌﻟّﻜﻢ‬ ُ‫ﺻ‬ َ ‫ﻮم‬

ٌ‫ﺻ‬ َ
‫اَ ّن‬ ‫ﻳﺾ‬
ٌ ‫ﻚ َﻣﺮ‬ َ ّ‫ﺑَـﻠَﻐَ َﲎ اَﻧ‬ ‫ﺿﻚ‬ُ ‫ﺑَـﻠَﻐَ َﲎ َﻣَﺮ‬ ‫ض‬ٌ ‫َﻣَﺮ‬
‫ﺔ‬‫ـﻴ‬‫ﻨﺠ ُﺢ ** ﻟَﻮ اﻟﺘّ َﻤﻨ‬
َ َ‫ﲎ ﻟَ ْﻮ ﺗ‬َ‫اََﲤ‬ ‫ﺎﺣﻚ‬
َ ‫ﲤﲎ َﳒ‬  ‫ا‬ ‫ﺎح‬
ٌ ‫َﳒ‬
‫ﻣﺎ‬ ‫ﺎس‬ ِ ِ ‫ﳝﺎن‬ ِ ‫ِآﻣﻨﻮا ﻛﺎ‬
ُ ّ‫آﻣﻨﻮا ﻛﻤﺎ َآﻣ َﻦ اﻟﻨ‬ ‫اﻟﻨﺎس‬ ‫اﳝﺎ ٌن‬
* ‫ اﻟﺘّ ْﺴـ ِﻮﻳَﺔ‬: That ‫ ﳘـﺰة‬which generally appears after the word
‫ َﺳ ـﻮاء‬or any of its synonyms and followed by two
interrogatives implying the freedom of choice between two
options. The second question is generally posed with the
particle ‫أم‬
ْ.
Example: ‫ﺘﻬﺪ ام َﱂْ َﲡﺘﻬﺪ‬
ُ ‫ َﺳﻮاءٌ ﻋﻨﺪى ا َﲡ‬.
{Trans: Regardless / No matter whether you endeavour or
not…}.
** ‫ـﺔ‬‫ـﻴ‬‫ اﻟﺘّ َﻤﻨ‬: ‫ ﻟَ ْـﻮ‬which appears after any word which

That
gives the meaning of " desire, wish ", etc. such as : ‫–ﺳـﺄل‬
‫د‬‫ َو‬-- ‫ﲎ‬َ‫ َﲤ‬-- ‫ﺐ‬َ َ‫ ﻃَﻠ‬-- ‫َرﺟﺎ‬

Example: ‫ﻒ ﺳﻨَ ٍﺔ‬
َ َ ْ‫ﻤ ُﺮ اﻟ‬ ‫د ا َﺣ ُﺪﻛﻢ ﻟَ ْﻮ ﻳـُ َﻌ‬‫ ﻳَـ َﻮ‬.
Exercise 1
Convert the following construed roots { ‫ـﺆول‬
ّ ُ‫ }اﳌﺼـﺪر اﳌ‬into
pure roots { ‫ﺼﺮﻳﺢ‬
 ‫اﻟ‬ ‫}اﳌﺼﺪر‬:
166
‫ﺻﻐﲑٌ‬ ‫ﺳﻮاء ﻋﻨﺪى ا اﺧﱪ‪‬ﻢ ام ُﲣِ ْﱪﻫﻢ ‪ 2‬ﻇَ ‪‬ﻦ اﻟﻄﻔﻞ ا ّن اﻟﻘﻤﺮ َ‬ ‫‪1‬‬
‫ﲡﺘﻬﺪ ‪ 4‬اﻟﺸ‪‬ﺢ ان ﺗَﺒﺨﻞ ِ‬
‫ﲟﺎل ﻏ ِﲑك‬ ‫ﺐ ﻣﻨﻚ ﻟﻮ ُ‬
‫َ‬ ‫ُ‬ ‫اﻃْﻠُ ُ‬ ‫‪3‬‬
‫‪Convert the following pure masaadir into construed‬‬

‫‪masaadir.‬‬
‫ﺳﻮاء ﻋﻠﻴﻨﺎ ﺷﻬﺎدﺗﻚ ﻟﻨﺎ او ﻋﻠﻴﻨﺎ‬ ‫‪1‬‬
‫ﻠﻮع اﻟﻔﺠﺮ‬ ‫ﲤﲎ ﻃُ َ‬‫ا ّ‬ ‫‪2‬‬
‫ﱄ‬
‫ﺟﻮﻋﻚ ا ّ‬
‫ارﺟﻮ ﻣﻨﻚ ُر َ‬ ‫‪3‬‬
‫َﻋﻠِﻤﺖ اﻓﺎدة اﻟﺪواء‬ ‫‪4‬‬
‫ا ْﻋ َﻤﻠﻮا َﻛ َﻌ َﻤ ِﻞ ّ‬
‫اﻟﺼﺤﺎﺑﺔ‬ ‫‪5‬‬
‫ﻓﻀ ُﻞ‬
‫ﺪﻳﻖ ا َ‬
‫ﺼ َ‬ ‫ﺼ ُﺤﻚ اﻟ ‪‬‬ ‫ﻧُ ْ‬ ‫‪6‬‬
‫ﻋﻠﻴﻚ ﺑﺎﻟﺘ‪‬ﺪﺑ‪‬ﺮ ﰱ اﻟﻘﺮآن‬ ‫‪7‬‬
‫ﺒﺖ ﰱ َﺳ َﻔ ِﺮﻩ‬ ‫ِ‬
‫َرﻏ ُ‬ ‫‪8‬‬
‫‪NB: This subject has already been discussed. (p. 54).‬‬
‫‪167‬‬
THE NUMERALS AND ORDINALS

A. The Numerals: ‫ﺻﻠِ ّﻰ‬
ْ ‫اﻟﻌ َﺪ ُد اﻻ‬
َ
‫اﻟﻌﺪد و ﻣﻌﺪودﻩ ﻣﺆﻧﺚ‬ ‫اﻟﻌﺪد اﻟﻌﺪد و ﻣﻌﺪودﻩ ﻣﺬﻛﺮ ﻣﻼﺣﻈﺎت‬
WHEN THE NOTES WHEN THE NO.
COUNTED COUNTED
NOUN IS NOUN IS
FEMININE MASCULINE
‫ﺑﻨﺖ واﺣﺪة‬
ٌ
1. Note that ‫وﻟ ٌﺪ واﺣ ٌﺪ‬ 1.
the numeral
ِ ِ‫ﺑ‬
‫ﻨﺘﺎن اﺛﻨﺘﺎن‬ and the ِ ‫ﻟﺪان‬
‫اﺛﻨﺎن‬ ِ ‫و‬ 2.
counted noun
correspond in
all aspects.
ٍ ‫ﺛﻼث‬
‫ﺑﻨﺎت‬ 1. The ٍ ‫ﺛﻼﺛﺔُ ا‬
‫وﻻد‬ 3.
ُ counted noun
ٍ ‫ارﺑﻊ‬
‫ﺑﻨﺎت‬ and the ٍ ‫ارﺑﻌﺔُ ا‬
‫وﻻد‬ 4.
ُ numeral
ٍ ‫ﲬﺲ‬
‫ﺑﻨﺎت‬ ٍ ‫ﲬﺴﺔ او‬
‫ﻻد‬ 5.
ُ differ in as far
ٍ ‫ﺖ‬
‫ﺑﻨﺎت‬  ‫ِﺳ‬
as gender is ٍ ‫ِﺳﺘّﺔ ا‬
‫وﻻد‬ 6.
concerned.
ٍ ‫ﺳﺒﻊ‬
‫ﺑﻨﺎت‬ ٍ ‫ﺳﺒﻌﺔ ا‬
‫وﻻد‬ 7.
ُ 2. The
ٍ‫َﲦﺎ ُن ﺑﻨﺎت‬ counted noun ٍ ‫َﲦﺎﻧِﻴﺔ ا‬
‫وﻻد‬ 8.
ٍ ‫ﺗِﺴﻊ‬
‫ﺑﻨﺎت‬
is plural and
ٍ ‫ﺗِﺴﻌﺔ ا‬
‫وﻻد‬ 9.
ُْ majroor. َْ
ٍ ‫ﻋ ْﺸﺮ‬
‫ﺑﻨﺎت‬ ٍ ‫ﻋﺸﺮةُ ا‬
‫وﻻد‬ 10.
ُ َ ََ َ
‫اﺣﺪى َﻋ ْﺸَﺮَة ﺑﻨﺘًﺎ‬ 1. The ‫ ا َﺣ َﺪ َﻋ َﺸَﺮ و ًﻟﺪا‬11.
168
‫اﺛﻨﺘﺎ ﻋ ْﺸﺮَة ﺑﻨﺘًﺎ‬ ‫& ‪numeral‬‬ ‫‪ 12.‬اﺛﲎ َﻋ َﺸَﺮ و ًﻟﺪا‬

‫‪noun‬‬
‫‪correspond.‬‬
‫‪2. The noun‬‬
‫‪is singular‬‬
‫‪and mansoob.‬‬
‫ﺛﻼث َﻋ ْﺸَﺮَة ﺑِْﻨﺘﺎً‬
‫َ‬
‫‪1. Note that‬‬
‫‪whilst‬‬ ‫‪the‬‬
‫‪ 13‬ﺛﻼﺛَﺔَ َﻋ َﺸَﺮ وﻟﺪاً‬
‫‪14‬‬
‫ﺑﻊ ﻋﺸﺮَة ﺑﻨﺘﺎً‬
‫ار َ‬
‫"‪"ten‬‬
‫‪corresponds‬‬
‫ﻋﺸﺮ وﻟﺪاً‬
‫‪َ َ 15‬‬‫ﺔ‬
‫َ‬ ‫ﺑﻌ‬‫ر‬‫ا‬
‫ﲬﺲ ﻋﺸﺮَة ﺑﻨﺘﺎً‬
‫َ‬
‫‪with the noun‬‬
‫‪as far as‬‬
‫ﻋﺸﺮ وﻟﺪاً‬‫ﲬﺴﺔَ َ‬ ‫َ‬ ‫‪16‬‬
‫‪17‬‬
‫ﺳﺖ ﻋﺸﺮَة ﺑﻨﺘﺎً‬ ‫‪gender‬‬
‫‪concerned,‬‬
‫‪is‬‬
‫َ‬ ‫ﺔ‬
‫َ‬ ‫ﺳﺘ‬
‫‪18‬‬
‫ﺳﺒﻊ ﻋﺸﺮَة ﺑﻨﺘﺎً‬ ‫‪the‬‬
‫‪differs.‬‬
‫‪unit‬‬
‫ﻋﺸﺮ وﻟﺪاً‬‫‪ 19‬ﺳﺒﻌﺔَ َ‬
‫ﲦﺎﱏَ ﻋﺸﺮَة ﺑﻨﺘﺎً‬ ‫‪2. The noun‬‬
‫‪is‬‬ ‫‪singular‬‬
‫ﲦﺎﻧﻴﺔَ َ‬
‫ﺗﺴﻊ ﻋﺸﺮةَ ﺑﻨﺘﺎً‬
‫َ‬
‫‪and mansoob.‬‬
‫‪This, infact,‬‬
‫ﺗﺴﻌﺔَ َ‬
‫َ‬
‫‪is applicable‬‬
‫‪upto 99.‬‬
‫ﻋﺸﺮون ﺑﻨﺘﺎً ‪ ,‬ﺛﻼﺛﻮن ‪,‬‬ ‫‪1. The same‬‬
‫‪ 20‬ﻋﺸﺮون وﻟﺪاً‬
‫‪rule applies to‬‬
‫ارﺑﻌﻮن ‪ ,‬ﲬﺴﻮن ‪,‬‬ ‫‪30, 40, etc.‬‬ ‫اﱃ اﱃ ﺗﺴﻌﲔ ‪...‬‬
‫‪upto 90‬‬ ‫‪90‬‬
‫ﺳﺘﻮن ‪ ,‬ﺳﺒﻌﻮن ‪ ,‬ﲦﺎﻧﻮن‬
‫‪ ,‬ﺗﺴﻌﻮن‬
‫واﺣﺪةٌ و ﻋﺸﺮون ﺑﻨﺘﺎً‬ ‫‪ 21‬واﺣ ٌﺪ و ﻋﺸﺮون وﻟﺪاً‬
‫اﺛﻨﺘﺎن و ﻋﺸﺮون ﺑﻨﺘﺎً‬ ‫‪ 22‬اﺛﻨﺎن و ﻋﺸﺮون وﻟﺪاً‬
‫‪169‬‬
‫ﺛﻼث و ﻋﺸﺮون ﺑﻨﺘًﺎ‬

ٌ 1. Note again ‫ ﺛﻼﺛﺔٌ و ﻋﺸﺮون و ًﻟﺪا‬23
how the unit
& noun differ
in gender.
‫ ﺗﺴﻊ و ﺗﺴﻌﻮن‬: ‫اﱃ‬ ‫ ﺗﺴﻌﺔ و ﺗﺴﻌﻮن‬: ‫ اﱃ‬24
ٍ ُ‫ِﻣﺎﺋَﺔ‬
‫ﺑﻨﺖ‬ 1. There are ٍ
‫رﺟﻞ‬ ُ‫ِﻣﺎﺋَﺔ‬ 100
no differences
ٍ ‫ِﻣﺎﺋﺘﺎ‬
‫ﺑﻨﺖ‬ in the usage same as 200
of these Mu’annath.
ٍ ‫ﺛﻼث ِﻣﺎ ِﺋﺔ‬
‫ﺑﻨﺖ‬ ُ
numerals as 300
far as gender
ٍ ‫ﺗﺴﻊ ِﻣﺎ ِﺋﺔ‬
‫ﺑﻨﺖ‬ is concerned. 900
ُ
ٍ ‫اﻟﻒ‬
‫ﺑﻨﺖ‬ 2. The noun ٍ ‫اﻟﻒ‬
‫رﺟﻞ‬ ‫اﱃ‬
ُ is singular 1000
ٍ ‫اﻟﻒ‬
‫ﺑﻨﺖ‬ ِ ‫اﻟﻒ‬ and majroor.
ِ ‫اﻟﻒ‬
ٍ ‫اﻟﻒ‬
‫رﺟﻞ‬ 1000000
ُ ُ
General Notes:
1. In choosing the correct numeral, consideration must be
given to the gender of the singular noun and not the plural.
Thus, one would say: ‫ ﺛﻼﺛﺔُ ﻃَﻠﺤﺎت‬and ‫ﺛﻼﺛﺔُ ِﺳ ِﺠﻼّ ٍت‬ .
The numeral is feminine because the nouns, in their singular
ِ ‫ ِﺳ‬.
forms, are masculine, i.e. ‫ ﻃَْﻠﺤﺔ‬and ‫ﺠﻞ‬
َ
2. The ‫ ش‬of ‫ ﻋﺸﺮ‬/ ‫ ﻋﺸﺮة‬is given a sukoon when used with the
feminine and a fatha in the masculine.
Examples:
‫ﺛﻼث َﻋ ْﺸَﺮَة ﺑﻨﺘًﺎ‬
َ -- ‫ﺛﻼث َﻋ َﺸَﺮ و ًﻟﺪا‬
َ
ٍ ‫ﻋ ْﺸﺮ‬
‫ﺑﻨﺎت‬ -- ٍ ‫ﻋﺸﺮةُ ا‬
‫وﻻد‬
ُ َ
170
B. THE ORDINALS ‫ﺮﺗِﻴﺒِﻰ‬‫اﻟﻌﺪد اﻟﺘ‬

‫اﳌﻌﺪود ﻣﺆﻧﺚ‬ ‫اﳌﻌﺪود ﻣﺬﻛﺮ‬
TRANSLATION When the NOTES When the
described described
noun is noun is
feminine masculine
The first boy/girl
‫اﻟﺒﻨﺖ اﻻُوﱃ‬
ُ
1. Notice
how, in
‫اﻷول‬
ّ ‫ﻟﺪ‬ ُ ‫اﻟﻮ‬
The second boy
/girl
‫اﻟﺜﺎﻧﻴﺔ‬ accordance
with the
‫اﻟﺜﺎﱏ‬
The third boy/girl
‫اﻟﺜﺎﻟﺜﺔ‬ rules of
mousoof and
‫اﻟﺜﺎﻟﺚ‬
The fourth
boy/girl
‫اﻟﺮاﺑﻌﺔ‬ sifah {the
adjectival
‫اﻟﺮاﺑﻊ‬
The fifth boy/girl
‫اﳋﺎﻣﺴﺔ‬ clause},
they
‫اﳋﺎﻣﺲ‬
The sixth boy/girl
‫اﻟﺴﺎدﺳﺔ‬ correspond.
‫اﻟﺴﺎدس‬
The seventh
boy/girl
‫اﻟﺴﺎﺑﻌﺔ‬ ‫اﻟﺴﺎﺑﻊ‬
The eighth
boy/girl
‫اﻟﺜﺎﻣﻨﺔ‬ ‫اﻟﺜﺎﻣﻦ‬
The ninth boy/girl
‫اﻟﺘﺎﺳﻌﺔ‬ ‫اﻟﺘﺎﺳﻊ‬
The tenth boy/girl
‫اﻟﺒﻨﺖ اﻟﻌﺎﺷﺮة‬ ‫اﻟﻌﺎﺷﺮ‬
ُ ‫ﻟﺪ‬
ُ ‫اﻟﻮ‬
َ‫اﻟﺒﻨﺖ اﳊﺎدﻳﺔ‬ ‫اﳊﺎدى‬ ‫ﻟﺪ‬

ُ ‫اﻟﻮ‬
The eleventh boy 1. Notice
/ girl ُ that the َ
‫ﻋ ْﺸﺮَة‬ ordinal is
‫َﻋ َﺸَﺮ‬
171
َ‫اﻟﺒﻨﺖ اﻟﺜﺎﻧﻴﺔ‬ َ‫ﻟﺪ اﻟﺜﺎﱐ‬ُ ‫اﻟﻮ‬

The twelfth mabny on
boy/girl ُ fatha { upto
‫ﻋ ْﺸﺮَة‬ nineteenth}
The thirteenth boy
/ girl
‫اﻟﺜﺎﻟﺜﺔَ ﻋ ْﺸﺮَة‬ ‫ﻟﺪ اﻟﺜﺎﻟﺚ‬ ُ ‫اﻟﻮ‬
The twentieth boy
/ girl
‫اﻟﺒﻨﺖ‬
ُ
{upto
ninetieth}
‫ﻟﺪ اﻟﻌﺸﺮون‬
ُ ‫اﻟﻮ‬
‫اﻟﻌﺸﺮون‬
ُ‫اﻟﺒﻨﺖ اﳊﺎدﻳﺔ‬ ‫ﻟﺪ اﻟﻮاﺣﺪ و‬
ُ ‫اﻟﻮ‬
The twenty first {upto ninety
boy / girl ُ ninth}
‫و اﻟﻌﺸﺮون‬ ‫اﻟﻌﺸﺮون‬
The twenty
second boy / girl
‫اﻟﺒﻨﺖ اﻟﺜﺎﻧﻴﺔ و‬
ُ ‫ﻟﺪ اﻟﺜﺎﱏ و‬
ُ ‫اﻟﻮ‬
‫اﻟﻌﺸﺮون‬ ‫اﻟﻌﺸﺮون‬
The twenty third
boy/girl
‫اﻟﺒﻨﺖ اﻟﺜﺎﻟﺜﺔ و‬
ُ ‫ﻟﺪ اﻟﺜﺎﻟﺚ و‬
ُ ‫اﻟﻮ‬
ِ ِ ‫اﻟﻮ‬
ُ‫اﻟﺒﻨﺖ اﳌﺌﺔ‬ ُ‫ﻟﺪ اﳌﺌﺔ‬
The hundredth
boy/girl ُ ُ
The hundred &

first boy / girl
‫اﻟﺒﻨﺖ اﳌِﺌﺔُ و‬
ُ
{ upto one
hundred &
‫ﻟﺪ اﳌِﺌﺔُ و‬
ُ ‫اﻟﻮ‬
ُ‫اﻟﻮاﺣﺪة‬ ‫اﺣﺪ‬
ُ ‫اﻟﻮ‬
tenth}
172
The hundred &

second boy / girl
ُ ‫ﻟﺪ اﳌِﺌﺔُ و‬
ُ ‫اﻟﻮ‬
ُ‫اﻟﺜﺎﻧﻴﺔ‬ ‫اﻟﺜﺎﱐ‬
The hundredth &
eleventh …
ُ
{ upto one
hundred &
ُ ‫اﻟﻮ‬
َ‫اﳊﺎدﻳﺔَ ﻋ ْﺸﺮة‬ ‫ﻋﺸﺮ‬
َ ‫اﳊﺎدى‬
nineteenth}
َ
The hundredth &
twentieth…
ُ
130th, 140th,
etc.
ُ ‫اﻟﻮ‬
The two
hundredth
‫اﻟﺒﻨﺖ اﳌِﺌﺘﺎن‬
ُ ‫ﻟﺪ اﳌِﺌﺘﺎن‬ُ ‫اﻟﻮ‬
boy/girl
The three
hundredth
‫اﻟﺜﻼث‬
ُ ‫ﺒﻨﺖ‬
ُ ‫اﻟ‬
{upto nine –
hundredth}
‫ﻟﺪ اﻟﺜﻼُﲦِ ٍﺌﺔ‬
ُ ‫اﻟﻮ‬
boy/girl ٍ
‫ﻣﺌﺔ‬
The one
thousandth
‫ﻒ‬ُ ْ‫اﻟﺒﻨﺖ اﻻﻟ‬ ‫ﻟﺪ اﻻﻟْﻒ‬
ُ ‫اﻟﻮ‬
boy/girl
The two
thousandth
‫اﻟﺒﻨﺖ اﻻﻟْﻔﺎن‬ ‫ﻟﺪ اﻻﻟْﻔﺎن‬
ُ ‫اﻟﻮ‬
boy/girl
ُ‫اﻟﺒﻨﺖ اﻟﺜﻼﺛﺔ‬ ُ‫ﻟﺪ اﻟﺜﻼﺛﺔ‬

ُ ‫اﻟﻮ‬
The three The unit is
thousandth feminine
boy/girl ٍ
‫آﻻف‬ because the ٍ
‫آﻻف‬
"thousand"
is plural.
C. FRACTIONS: PERCENTAGES:
‫ُرﺑْ ٌﻊ‬ {1/4} ِ ‫واﺣ ٌﺪ ﰱ‬
‫اﳌﺌﺔ‬ {1%}
173
‫ﻒ‬
ٌ‫ﺼ‬ ِ ِ ‫ﻣﺌﺔٌ ﰱ‬
ْ‫ﻧ‬ ‫اﳌﺌﺔ‬
{1/2} {100%}
‫ﺚ‬
ٌ ُ‫ﺛـُﻠ‬
{1/3}
‫ﺲ‬
ٌ ُْ‫ﲬ‬
{1/5}
‫س‬
ٌ ‫ُﺳ ْﺪ‬
{1/6}
Note:
1. It is preferable that the numerals be read from right to left.
However, the year in the date should be read from left to
right.
Example: The year 1978: ‫ﻌﲔ‬ ِ ٍِ ِ ٍ
َ ‫ﺳْﺒ‬ َ ‫َﺳﻨَﺔُ اﻟْﻒ و ﺗ ْﺴ َﻌﻤﺌﺔ و َﲦﺎن و‬
Exercise 1
Translate the following sentences:
‫ﻋﺸَﺮ‬
َ ‫ﻟﻒ و اﳊﺎدى‬ ِ ‫ﻟﻒ و ﺗﺴﻌ‬
ُ ‫اﻟﺮﺟﻞ اﻻ‬
ُ ‫ ﺟﺎء‬2 ‫ﻤﺌﺔ و ﺛﻼﺛﺔٌ و‬ُ ٌ ‫ ﺟﺎء ا‬1
ً‫ارﺑﻌﻮن رﺟﻼ‬
‫اﺛﻨﱴ ﻋ ْﺸﺮة‬
ْ َ ‫ راﻳﺖ ﻋﺸﺮﻳﻦ اﻟ ًﻔﺎ و‬4 ‫اﻟﺘﺴﻊ ﻣﺎﺋﺔَ و‬
َ ‫ﻟﻒ و‬ َ ‫ راﻳﺖ اﳌﺮاة اﻻ‬3
‫اﻣﺮا ًة‬ ‫اﻟﺜﺎﻣﻨﺔَ و اﳋﻤﺴﲔ‬
Exercise 2
Translate the following into Arabic:
214 1958 88,888
190th 1975th 88,888th
20% 50% 75%
1/7 1/8 1/9
735 {year} 1305 {year} 1994 {year}.
174
PART FOUR
INTRODUCTION
In the following pages we will discuss which words are

MARFOO’, MANSOOB, MAJROOR or MAJZOOM.
Both the noun and the verb will be discussed. Remember
that Mabni remains constant on its i’raab irrespective of
what case (‫ )ﺣﺎﻟﺔ‬it is in.
‫اﻟﻤﺮﻓﻮﻋﺎت‬
THOSE WORDS WHICH ARE ALWAYS MARFOO’
They are:
1. ‫اﻟﻔﺎﻋﻞ‬ 6.‫اﳌﻘﺎرﺑﺔ‬
َ ُ ‫اﺳﻢ اﻓﻌﺎل‬
2. ‫ﻧﺎﺋﺐ اﻟﻔﺎﻋﻞ‬ 7. ‫ب ﻟﻴﺲ‬ِ ‫اﺳﻢ ﻣﺎ و ﻻ اﳌﺸﺒﻬﲔ‬
ُّ
3.‫اﳌﺒﺘﺪا‬ ّ ِ‫ﺧﱪ ا‬
8.‫ﺎ‬‫ن و اﺧﻮا‬
4. ‫اﳋﱪ‬ 9. ‫ﺧﱪ ﻻ اﻟﱴ ﻟِﻨﻔﻰ اﳉﻨﺲ‬
5.‫ﺎ‬‫اﺳﻢ ﻛﺎن و اﺧﻮا‬ 10. ‫اﳌﻀﺎرع اﳌﺠﺮد ﻣﻦ ﻧﺎﺻﺐ و ﺟﺎزم‬

َّ ُ
175
1. ‫اﻟﻔﺎﻋﻞ‬
The following facts are mentioned with regard to the ‫ﻓﺎﻋﻞ‬:
1. It is the doer of the action. Eg: ‫ﺪ‬

ٌ ‫ﺼـﺮ زﻳـ‬
َ َ‫{ ﻧ‬Zaid hepled} or
َ
…
2. It is the subject with which the meaning conveyed by the
verb is found. Eg: ‫ﺪ‬
ٌ ‫زﻳ‬ ‫{ َﻋﻠِ َﻢ‬Zaid knew}.
3. It is generally preceded by a fi’l or a word which
resembles a fi’l in meaning and effect {‫اﻟﻔﻌﻞ‬ ‫}ﺷﺒﻪ‬.
Example: ‫زﻳ ٌﺪ ﻋﺎﱂٌ اﺑﻮﻩ‬
‫ﻣﺒﺘﺪا ﺷﺒﻪ اﻟﻔﻌﻞ ﻓﺎﻋﻞ ﻣﺮﻓﻮع‬
‫ﺧﱪ‬
The following chart pertains to the inter – relationship
between the fi’l and fa’il:
NO IF THE ‫اﻟﻔﺎﻋــﻞ‬ THE ‫ﻓﻌــﻞ‬ ON EXAMPL

CONDITI ES
IS: WILL BE ON…
1 * ‫ﻇﺎﻫﺮ ﻣﺆﻧﺚ‬ ‫ﻣﺆﻧﺚ‬ That ‫ﻧﺼﺮت‬
between
‫ﺣﻘﻴﻘﻰ‬ the fi’l and ‫ﻓﺎﻃﻤﺔ‬
fa’il no
other word
appears
176
‫‪2‬‬ ‫ﺿﻤﲑ ﻣﺆﻧﺚ‬ ‫ﻣﺆﻧﺚ‬ ‫ﻓﺎﻃﻤﺔُ‬

‫ﻧﺼﺮت‬
‫ْ‬
‫‪3‬‬ ‫ﻇﺎﻫﺮ ﻣﺆﻧﺚ ﺣﻘﻴﻘﻰ‬ ‫ﻣﺆﻧﺚ او‬ ‫‪That‬‬
‫اﻟﻴﻮم‬
‫ﻧﺼﺮ َ‬
‫‪between‬‬
‫ﻣﺬﻛﺮ‬
‫ﻓﺎﻃﻤﺔُ‬
‫‪the fi’l and‬‬
‫‪fa’il‬‬
‫‪another‬‬
‫‪word does‬‬
‫اﻟﻴﻮم‬
‫ﻧﺼﺮت َ‬ ‫ْ‬
‫‪appear‬‬
‫ﻓﺎﻃﻤﺔُ‬
‫‪4‬‬ ‫ﻇﺎﻫﺮ ﻣﺆﻧﺚ ﻏﲑ‬ ‫ﻣﺆﻧﺚ او‬ ‫ﺟﺎء‪/‬ﺟﺎﺋﺖ‬
‫ﺣﻘﻴﻘﻰ‬ ‫ﻣﺬﻛﺮ‬ ‫اﻟﺴﻴﺎرةُ‬
‫ّ‬
‫ﻃﻠﻌﺖ‬
‫ﻃﻠﻊ‪ْ /‬‬
‫اﻟﺸﻤﺲ‬
‫ُ‬
‫‪5‬‬
‫ﻇﺎﻫﺮ ﲨﻊ اﻟﺘﻜﺴﲑ‬ ‫ﻣﺆﻧﺚ او‬ ‫ﻗﺎﻟﺖ‬
‫ﻗﺎل‪ْ /‬‬
‫ﻣﺬﻛﺮ‬ ‫ﻳﻮد‬
‫اﻟﺰ ُ‬
‫ّ‬
‫‪6‬‬
‫ﻇﺎﻫﺮ اﺳﻢ اﳉﻤﻊ‬ ‫ﻣﺆﻧﺚ او‬ ‫ﻗﺎﻟﺖ‬
‫ﻗﺎل‪ْ /‬‬
‫ﻣﺬﻛﺮ‬ ‫ﻮم‬
‫اﻟ َﻘ ُ‬
‫‪7‬‬
‫**‬ ‫ﻇﺎﻫﺮ اﺳﻢ‬ ‫ﻣﺆﻧﺚ او‬ ‫ﺖ‪/‬‬ ‫ا َورﻗَ ْ‬
‫اﳉﻨﺲ‬ ‫ﻣﺬﻛﺮ‬ ‫اورق‬
‫اﻟﺸﺠﺮ‬
‫ُ‬
‫‪177‬‬
8
After ّ‫اﻻ‬ ‫ﻣﺬﻛﺮ‬ ‫ﻣـ ـ ــﺎ ﻗـ ـ ــﺎم اﻻ‬
ُ‫ﻓﺎﻃﻤﺔ‬
9
‫ﻇﺎﻫﺮ‬ ***
Always
‫ﺟﺎء‬
singular
‫ز‬/‫زﻳﺪان‬/‫زﻳ ٌﺪ‬
‫ﻳﺪون‬
10
‫ﺿﻤﲑ‬ Subject to
the noun
/ ‫زﻳ ٌﺪ ﺟﺎء‬
preceding
it
‫زﻳﺪان ﺟﺎءا‬
‫زﻳﺪون‬
‫ﺟﺎﺋﻮا‬
11
‫ﺿﻤﲑ ﲨﻊ اﳌ َﻜ ّﺴﺮ‬ Sing. fem
‫اﻟﺮﺟﺎل‬
ُ or plural
masc.
/ ‫ﻗﺎﻣﺖ‬
ْ
‫ﻗﺎﻣﻮا‬
* ‫ﺣﻘﻴﻘﻰ‬ ‫ ﻣﺆﻧﺚ‬is that feminine which has an opposite gender.
** ‫إﺳـﻢ اﳉـﻨﺲ‬ is a collective noun. For example, ‫ـﺎب‬
ٌ ‫ﻛﺘ‬
refers to anything which falls within the concept of a book.
*** On rare occasions, inspite of the fa’il being Zahir
(apparent), the plural fi’l is used.
ِ ‫ﻠﻮﱏ اﻟﱪ‬
Examples: 1. ‫ﻴﺚ‬
ُ ‫اﻏ‬ َ ِ ‫ا َﻛ‬
178
2. (‫)اﳊـﺪﻳﺚ‬ ٌ‫ﻳَـﺘَﻌـﺎﻗَﺒﻮن ﻓـﻴﻜﻢ ﻣﻼﺋﻜـﺔ‬

...‫ﺑﺎﻟﻠﻴﻞ‬
This is, however, the exception and not the rule.
179
2. ‫ﻧﺎﺋﺐ اﻟﻔﺎﻋﻞ‬
This is that noun which appears with “ ‫”ﻓﻌــﻞ ﳎﻬــﻮل‬ (the
passive verb). It is called ‫ ﻧﺎﺋـﺐ اﻟﻔﺎﻋـﻞ‬because it substitutes
the ‫ﻓﺎﻋﻞ‬. The ‫ ﻓﺎﻋﻞ‬is not mentioned with a fi’l majhool.
Example: ِ ُ‫( ﻧ‬Muhammed was helped).

‫ﺼَﺮ ﳏﻤ ٌﺪ‬
Note that the doer of the action is not mentioned. If one
wishes to mention the doer of the action (‫ )ﻓﺎﻋـﻞ‬then the
sentence would read: ‫ﺼ ـ َـﺮ اﲪ ـ ُـﺪ ﳏﻤ ـ ًـﺪا‬
َ َ‫ﻧ‬ (Ahmed hepled
Muhammed). In this sentence “Muhammed” now became
the maf’ool (object) and the verb used is fi’l ma’roof (active).
NOTES
1. The same rules which apply to the fi’l and fa’il apply to
‫ ﻓﻌﻞ ﳎﻬﻮل‬and ‫ﻧﺎﺋﺐ اﻟﻔﺎﻋﻞ‬. Hence:
ُ‫ت ﻓﺎﻃﻤﺔ‬ ِ ُ‫ﻧ‬ ِ ‫ﻗُ ِﻄ َﻊ‬

ْ ‫ﺼَﺮ‬ ‫اﻟﺸﺠﺮ‬ ‫ﺖ‬ْ ‫اﻟﺸﺠﺮ ﻗُﻄ َﻌ‬
1 7
ُ ُ
2 ‫ت‬ ِ ُ‫ﻓﺎﻃﻤﺔُ ﻧ‬
ْ ‫ﺼَﺮ‬
8 ِ ُ‫ﻣﺎ ﻧ‬
ُ‫ﺼَﺮ اﻻّ ﻓﺎﻃﻤﺔ‬
ُ‫اﻟﻴﻮم ﻓﺎﻃﻤﺔ‬ ِ ِ ُ‫ﻧ‬
َ ‫ﻧُﺼَﺮ‬ ‫زﻳﺪون‬/‫زﻳﺪان‬/‫ﺼَﺮ زﻳ ٌﺪ‬
3 9
ُ‫اﻟﻴﻮم ﻓﺎﻃﻤﺔ‬ ِ ُ‫ﻧ‬

َ ‫ت‬ ْ ‫ﺼَﺮ‬
ُ‫ﺖ ِ◌ اﻟﺴﻴّﺎرة‬ ِ ُ‫ زﻳﺪان ﻧ‬/ ‫ﺼﺮ‬ِ
ْ ‫ﺑِْﻴـ َﻌ‬ / ‫ﺼَﺮا‬ َ ُ‫زﻳ ٌﺪ ﻧ‬
4 10
ُ‫ﺑﻴﻊ اﻟﺴﻴﺎرة‬ ‫ﺼﺮوا‬ِ ُ‫زﻳﺪون ﻧ‬

5 ‫اﻟﺮﺟﺎل‬
ُ ◌ِ ‫ت‬ْ ‫ﺼَﺮ‬ ِ ُ‫اﻟﺮﺟﺎل ﻧ‬
ُ ِ ُ‫ﻧ‬
‫ﺼَﺮ‬ 11 ‫ﺼﺮوا‬ِ ُ‫اﻟﺮﺟﺎل ﻧ‬
ُ /‫ت‬ ِ ُ‫اﻟﺮﺟﺎل ﻧ‬
ْ ‫ﺼَﺮ‬ ُ
‫اﻟﻘﻮم‬ ِ ْ ‫ﻏُﻠِﺐ اﻟْ َﻘﻮم ﻏُﻠِﺒ‬
ُ ◌‫ﺖ‬
6
َ ُْ َ
180
2. Another name for ‫ ﻧﺎﺋـﺐ اﻟﻔﺎﻋـﻞ‬is: ُ‫ﻣﻔﻌـﻮل ﻣـﺎ ﱂ ﻳُ َﺴ ّـﻢ ﻓﺎﻋﻠُـﻪ‬

i.e. the maf’ool of that fi;l, the fa’il of which is not
mentioned.
3. Sometimes the fi’l of both the ‫ ﻓﺎﻋﻞ‬and ‫اﻟﻔﺎﻋـﻞ‬ ‫ ﻧﺎﺋـﺐ‬is not
mentioned.
‫ـﺎم؟‬ ِ
Example: When the question is asked: َ َ‫ َﻣ ْـﻦ ﻗ‬or ‫ﻣـﺎ اُﻛ َـﻞ؟‬
the answer may simply be: ‫ َزﻳْ ٌﺪ‬or ‫ َﻌ ُﺎم‬‫اَﻟﻄ‬.
AL I’RAAB
‫ﺒَ ُﻦ‬‫اﻟﻠ‬ ‫ب‬
ُ ‫ﻳُ ْﺸ َﺮ‬
‫ﻧﺎﺋﺐ اﻟﻔﺎﻋﻞ و ﻫﻮ ﻣﺮﻓﻮع‬ ‫ﻓﻌﻞ ﳎﻬﻮل‬
Exercise 1
The following sentences are examples of ‫ﻣﻌـﺮوف‬ ‫ﻓﻌﻞ‬, its ‫ ﻓﺎﻋـﻞ‬and
‫ﻣﻔﻌﻮل ﺑﻪ‬. Convert them into ‫ﳎﻬﻮل‬ ‫ ﻓﻌﻞ‬with its ‫ﻧﺎﺋﺐ اﻟﻔﺎﻋﻞ‬.
‫ َﻢ‬‫ زﻳ ٌﺪ اﺣﱰم اﳌﻌﻠ‬.4 ‫ ُح ﻗُﻄْﻨَﻪ‬‫ ﺑﺎع اﻟﻔﻼ‬.1
‫اﻟﻄﻌﺎم‬
َ ‫ﻟﺪ‬
ُ ‫ اﻛﺜﺮ اﻟﻮ‬.5 ‫اﻟﻄﻌﺎم‬
َ ‫اﻟﺒﻨﺖ‬
ُ ‫ ﺗﺎﻛﻞ‬.2
‫ﻟﺪ ﻳَ َﺪﻳْ ِﻪ‬
ُ ‫ﻐﺴﻞ اﻟﻮ‬ِ ‫ ﻳ‬.6
َ ‫اﻟﺪرس‬
َ ‫اﻟﻄﺎﻟﺐ‬
ُ ‫ﻆ‬َ ‫ َﺣ ِﻔ‬.3
181
Exercise 2
Use the following words as ‫اﻟﻔﺎﻋﻞ‬ ‫ ﻧﺎﺋﺐ‬in sentences:
‫اﳌﻄﺮ – اﻟﻄﺎﺋﺮ – اﻟﺜّﻌﻠﺐ – اﳋﺎدم – اﳉﻨﺪ – اﻟﺘﻠﻤﻴﺬ‬
Exercise 3
Convert the following sentences into fi’l, fa’il and maf’ool:
‫ﺎب اﻟْ ُﻤ ْﺆِﻣ َﻦ َﻋﻠﻰ َﻣﺎ ﻓَـ َﻌ َﻞ‬ ُ َ‫ ﻳـُﺜ‬.2 ً‫ﺼﺔ‬ ِ ِ ِ ِ
َ ‫ ﺑْﻴـ َﻌﺖ اﻟْ َﻔﺎﻛ َﻬﺔُ َرﺧْﻴ‬.1
‫ِِﻢ‬‫ اُ ْﻫﻠِ ُﻜ ْﻮا ﺑِ ُﺬﻧـُ ْﻮ‬.4 ً‫ اُ ْﻋ ِﻄ َﻰ اﻟْ َﻔ ِﻘْﻴـ ُﺮ ِرﻳَﺎﻻ‬.3
182
3. ‫اﻟﻤﺒﺘﺪأ‬
That noun which generally appears at the beginning of a ‫ﲨﻠـﺔ‬
‫ اﲰﻴـﺔ‬and has no visible ‫( ﻋﺎﻣـﻞ‬governing agent). Its Aamil is
hidden. This hidden Aamil is called ‫( اﻻﺑﺘـﺪاء‬to begin). Hence,
the fact that the sentence starts with this ism is sufficient reason
for it to be Marfoo’.
SOME RULES:
1. Sometimes the Mubtada will not be Musnad Ilayh.6 This is

permissible only if the sentence commences with any of the
following two Huroof:
a. ‫اﺳﺘﻔﻬﺎم‬
‫ﺣﺮف‬ ‫ﻗﺎﺋﻢ زﻳ ٌﺪ‬
Eg:
ٌ ‫ا‬
b. ‫ ﺣﺮف ﻧﻔﻰ‬Eg: ‫ﻗﺎﺋﻢ زﻳ ٌﺪ‬
ٌ ‫ﻣﺎ‬
In this case the Mubtada is a sifat which governs an ‫إﺳـﻢ ﻇـﺎﻫﺮ‬
rendering it marfoo’. Example: ‫ن؟‬
َ ‫ﻳﺪو‬
ُ ‫ﻗﺎﺋﻢ ز‬ ِ
ٌ ‫ﻗﺎﺋﻢ زﻳﺪان –ا‬
ٌ ‫ا‬
2. When the sentence commences with ‫ن اﳌﺼـﺪرﻳﺔ‬ْ َ‫ ا‬then ‫ اَ ْن‬and
its fi’l will take the place of the Mubtada.
Example: ‫ﺼ ْﻮُﻣ ْﻮا َﺧْﻴـٌﺮ ﻟﻜﻢ‬
ُ َ‫اَ ْن ﺗ‬
When converted, the sentence would read: ‫ﻟﻜﻢ‬
ٌ‫ﺻﻮﻣﻜﻢ ﺧﲑ‬
ُ .
6
183
3. The mubtada is generally ma’rifa. It can, however, in the

following cases be nakirah.
a. ‫ ﻧﻜـﺮة َﳐﺼﻮﺻـﺔ‬i.e. a qualified nakirah. This qualification can
be achieved in any of the following ways:
1. When the nakirah is ‫ﻣﻮﺻـﻮف‬ regardless of
whether its ‫ ﺻﻔﺔ‬is mentioned or not.
Examples: ‫ﻣ ْﻦ ُﻣ ْﺸ ِﺮَﻛﺔ‬ ٌ‫وﻻَﻣﺔٌ ﻣﺆﻣﻨﺔ ﺧﲑ‬ (Sifat is

mentioned)
‫ﺷﺎخ‬
َ (‫رﺟ ٌﻞ )واﺣ ٌﺪ‬
ُ ‫ﺷﺎخ اى‬
َ ‫َر ُﺟ ٌﻞ‬ (Sifat is not
mentioned)
2. When the nakirah is in the diminutive form.
Example: ‫ﱏ‬
َ‫ﻴﻞ ﺟﺎء‬
ٌ ‫ُر َﺟ‬
The word ‫ رﺟﻴـﻞ‬is, in actual fact, an abridgement
ٌ َُ
of the phrase ‫ﺻـﻐﲑ‬
ٌ َ ‫ َرﺟ ٌـﻞ‬i.e. a mausoof qualified
by a sifat.
3. When the nakirah is mudhaf.
ِ ِ‫اﻟﻌ‬
Example: ‫ﺒﺎد‬ ٍ ‫ﲬَْﺲ ﺻﻠَﻮ‬
‫ﻦ اﷲُ ﻋﻠﻰ‬ ‫ات َﻛﺘَﺒَـ ُﻬ‬ َ ُ
4. When the nakirah is followed by a ‫ﺣـﺮف ﺟـﺮ‬
and its Majroor.
Examples: ٌ‫ﺻ َﺪﻗَﺔ‬ ٍ َ‫اﻣﺮ ِﲟ‬, ‫أﻓْﻀﻞ ِﻣﻨﻚ ﺟﺎءﱏ‬
‫ﻌﺮوف‬
َ ٌْ َ َُ
184
b. ‫ﻋﺎﻣـﺔ‬
ّ ‫ ﻧﻜـﺮة‬i.e. a nakirah which is general in its meaning,
especially after a ‫ ﺣﺮف ﻧﻔﻲ‬or ‫ﺣﺮف اﺳﺘﻔﻬﺎم‬.
ِ
َ  ‫ﻣﺎ ُﳎ‬
Examples: ‫ ﻫﻞ رﺟﻞ ﻫﻨﺎ ؟‬, ‫ﺪ ﻣ ْﺬﻣﻮم‬
ٌ
c. When the mubtada is preceded by its khabar which is either
a ‫ ﻇﺮف‬or ‫ ﺣﺮف ﺟﺮ‬and its ‫ﳎﺮور‬.
Examples: ‫ﻇﺮف‬: ‫ﻀ ٌﻞ‬ْ َ‫ﻋﻨﺪك ﻓ‬

‫ﺟﺎر و ﳎﺮور‬: ٌ‫ﻓﻴﻚ َﺧﲑ‬
4. 7
Sometimes the mubtada is ‫ـﺆﺧﺮ‬
ّ ‫ُﻣ‬ i.e. it comes after the
ٌ ‫ ِﰱ اﻟﺪا ِر َزﻳ‬.
khabar. Example: ‫ﺪ‬
7
This is an addition to the first edition.
185
4. ‫اﻟﺨﺒﺮ‬
This is that noun or sentence which, together with the Mubtada,
renders a complete meaning.
ِ ‫اﺑﻮ ﺑﻜ ٍﺮ‬.
Examples: ِ ‫ﺻ‬
‫ﺤﺎﰉ‬ َ ‫ اﺑﻮ ﺑﻜ ٍﺮ‬، ‫ﺳﻮل ﰱ اﻟﻐﺎ ِر‬
َ ‫ﺮ‬‫ﺐ اﻟ‬
َ ‫ﺻﺤ‬
َ
SOME RULES
1. The khabar is generally nakirah. Sometimes though, it can
be ma’rifa. Example:
ُ‫اﻧـﺖ اﻻﻣـﲑ‬. Here, restriction and
confinement (‫ﺼﺮ‬
ْ َ‫ )ﻗ‬is intended.
2. The khabar can also be a sentence. Examples:
‫ﲨﻠﺔ ْﻓﻌﻠﻴﺔ‬: ‫ﻚ‬
َ ‫ﻌﺎﻣ‬
َ َ‫اﻟﻔﺄر ﱂ ﻳﺄ ُﻛ ْﻞ ﻃ‬
ُ
‫ﲨﻠﺔ اﲰﻴﺔ‬: ‫ﺾ‬
ٌ ‫ﻟﺪﻩ َﻣﺮﻳ‬
ُ ‫اﻟﺮﺟﻞ و‬
ُ
3. The khabar must correspond with the mubtada as far as its
gender is concerned in two cases, viz:
a. When the khabar is a derivative noun (‫ﻣﺸـﺘﻖ‬ ‫) اﺳـﻢ‬.
Examples:
ِ ِ
ٌ‫ﻰ ﻋﺎﱂ‬ ‫ َﻋﻠ‬، ٌ‫ﻋﺎﺋﺸﺔُ ﻋﺎﻟﻤﺔ‬
b. When the khabar is a related adjective (‫ﻣﻨﺴـﻮب‬ ‫)اﺳـﻢ‬
Examples:
‫ﻲ‬ ‫ ﳏﻤ ٌﺪ اﻓﺮ ِﻳﻘ‬، ٌ‫ﺔ‬‫ﻓﺎﻃﻤﺔُ اﻓﺮ ِﻳﻘﻴ‬
4. If the khabar is a primary noun (‫)اﺳـﻢ ﺟﺎﻣـﺪ‬, then its gender
is of no consequence.
Examples: ‫ زﻳ ٌﺪ اﺳ ٌﺪ‬، ‫اﻻﻣﺮاةُ َﺟﺒَ ٌﻞ‬
186
5. The khabar must correspond with its mubtada as far as

number is concerned. Examples:
ِ ‫ﻓﺎﺋﺰ‬ ِ ‫;اﻟﺴﺎﺑِﻘ‬
(sing): ٌ ‫اﻟﺴﺎﺑِ ُﻖ‬
‫ﻓﺎﺋﺰ‬ ّ ; (dual): ‫ان‬ ‫ﺎن‬ ّ
(pl.): ‫;اﻟﺴﺎﺑِﻘﻮن ﻓﺎﺋﺰون‬
ّ
NB: Some facts concerning mubtada and khabar have
already been mentioned in part one. (P.35)
187
5. ‫اﺳﻢ ﻛﺎ َن و ا َﺧﻮاﺗﻬﺎ‬
This subject has already been discussed in part one (P.48).
Some important rules, however, are mentioned here.
1. If ‫ﻛـﺎن‬ is preceded by ‫اِ ْن اﻟﺸـﺮﻃﻴﺔ‬

‫ ﻟَ ْـﻮ اﻟﺸـﺮﻃﻴﺔ‬it or
would be permissable to drop both ‫ ﻛـﺎن‬and its Ism.

Examples:
... ‫ ْﻮ َن ﺑِﺎَ ْﻋ َﻤﺎﳍِِ ْﻢ اِ ْن َﺧ ْﲑاً ﻓَ َﺨْﻴـٌﺮ اى اِ ْن َﻛﺎ َن َﻋ َﻤﻠُ ُﻬ ْﻢ‬‫ﺎس َْﳎ ِﺰﻳـ‬
ُ ‫اَﻟﻨ‬
... ً‫ ِﺬ ْى ﺗَـ ْﻠﺘَ ِﻤ ُﺴﻪُ َﺧﺎَﲤﺎ‬‫ﺲ َو ﻟَ ْﻮ َﺧﺎَﲤﺎً ِﻣ ْﻦ َﺣ ِﺪﻳْ ٍﺪ اى َو ﻟَ ْﻮ َﻛﺎ َن اﻟ‬ ِ ِ
ْ ‫اﻟْﺘَﻤ‬
2. ‫ـﺎت ﺻـﺎر‬
ُ ‫ﻠﺤﻘ‬
َ ‫ ُﻣ‬: These are some words which have the
same meaning and effect as ‫ﺻﺎر‬. They are:
‫ﺪ‬ َ‫ ا ْرﺗ‬Example: ً‫ﺪ ﺑَﺼﲑا‬ َ‫ﻓﺎرﺗ‬

ْ i.e. ‫ﺼﲑا‬
ً َ‫ﺻﺎر ﺑ‬
‫ﻮل‬ ‫ َﲢَـ‬Example: ً‫ﻮل اﻻﻣ ُـﺮ ﺷـﺪﻳﺪا‬ ‫ َﲢَـ‬i.e. ً‫اﻻﻣ ُـﺮ ﺷـﺪﻳﺪا‬
‫ﺻﺎر‬
6. ‫ﻘﺎرﺑَﺔ‬
َ ‫اﻟﻤ‬
ُ ‫اﺳﻢ اﻓﻌﺎل‬
These are those verbs which show proximity or nearness.
They are divided into three categories:
188
1. ‫اﻟﺮﺟـﺎء‬
ّ ‫اﻓﻌـﺎل‬: These verbs indicate the desire
of the speaker that the object (‫ )ﺧـﱪ‬of the verb be
attained. There are three such verbs: ‫ﻋﺴـﻰ‬

َ, ‫ َﺣ َـﺮى‬,
َ
‫اِ ْﺧﻠَ ْﻮﻟَ َﻖ‬.
The khabar of these verbs will always be a ‫ﻣﻀـﺎرع‬
‫ ﻓﻌﻞ‬preceded by ‫اَ ْن‬. Examples:

‫َﻋﺴﻰ زﻳ ٌﺪ اَ ْن َﳜُْﺮ َج‬ ‫ﺗﻨﻜﺢ‬ ِ
;
َ ‫َﻋ َﺴﺖ اﳌَﺮاةُ ا ْن‬
‫ﻀَﺮ‬ ِ
ُ ‫اﻟﻐﺎﺋﺐ اَ ْن َْﳛ‬
ُ ‫; َﺣﺮى‬ ‫ـﻮب‬
َ ‫ﺐ ا ْن ﻳَﺘ ـ‬ ُ ‫اﳌـُـ ْﺬﻧ‬
‫اِﺧﻠﻮﻟﻖ‬
NOTES:
a. It is preferable that the khabar of ‫ﻋﺴـﻰ‬ be
preceded by ‫ن‬
ْ َ‫ا‬.
b. These verbs are ‫ ﺟﺎﻣـﺪ‬i.e. only the past tense
is used. They are translated as "hopefully,
maybe, perhaps, possibly" etc.
2. ‫ـﻮل اﻟﺨﺒـﺮ‬ ِ ‫ﻟِ ُﻘ‬:

ِ ‫ـﺮب ﺣﺼ‬ These verbs indicate the
imminent realization of the khabar. There are
three such verbs, viz: ‫ﻛﺎد‬ ‫ب‬
َ ; َ ‫ﻚ ; َﻛَﺮ‬
َ ‫اَْو َﺷ‬
189
The Khabar of these verbs will

always be a ‫ﻣﻀﺎرع‬ ‫ﻓﻌﻞ‬. However,
with regard to the usage of ‫اَ ْن‬

before the khabar, the following
rules should be observed:
a. The khabar of ‫ﻛــﺎد‬ and
‫ب‬َ ‫ َﻛ َـﺮ‬will generally be devoid of

‫اَ ْن‬. Examples:
‫ﻰ‬‫ﺼﻠ‬ َ ُ‫ﻋﻤﺮو ﻳ‬
ٌ ‫ﻛﺎد‬ (Amr will shortly
pray)
‫ب ﺧﺎﻟ ٌﺪ ﻳَ ْﺴ َِﱰﻳْ ُﺢ‬
َ ‫َﻛَﺮ‬ (Khalid is about to
rest).
b. The Khabar of‫ اوﺷـﻚ‬may
may not be preceded by ‫ن‬ ْ ‫ا‬.
Examples: ‫ن ﳚﻠِﺲ‬ ‫ا‬ / ‫ﺪ ﳚﻠِﺲ‬
َ ْ َ ُ ٌ ‫اوﺷﻚ زﻳ‬
NOTES
1. It is preferable that the khabar of ‫اوﺷـﻚ‬
be preceded by ‫ن‬
ْ َ‫ا‬.
2. ‫ ﻛﺮب‬is used only in its past tense form.
190
3. ‫ ﻛـﺎد‬and ‫اوﺷـﻚ‬ have ‫ ﻣﻀـﺎرع‬and ‫اﺳـﻢ‬

‫ ﻓﺎﻋﻞ‬forms too.
Examples:
‫ﻫﻢ‬
ْ ‫ـﺎر‬
َ ‫ـﻒ اﺑﺼ‬
ُ َ‫ـﺎد اﻟﺒَـ ْـﺮ ُق َﳜْﻄ‬
ُ ‫ﻳﺾ ا ْن ﻳَـْﻴـ َـﺮاَ ; ﻳَﻜ‬
ُ ‫اﳌـﺮ‬
‫ﻚ‬ ِ ‫ﻳ‬
ُ ‫ﻮﺷ‬ ُ
(‫ اﺳﻢ ﻓﺎﻋﻞ‬:- ‫ﻚ‬ٌ ‫ﻮﺷ‬ِ ‫)ﻛﺎﺋِ ٌﺪ ; ﻣ‬
ُ
3.  ‫اﻓﻌــﺎل اﻟ‬:
‫ﺸــﺮوع‬ These verbs show the
commencement of an action. The following are
the more common verbs used:
َ‫ ﺑَ َﺪا‬، َ‫ اَﻧْ َﺸﺎ‬، ‫ ﻃَِﻔ َﻖ‬، ‫ َﺟ َﻌ َﻞ‬، ‫ ا َﺧ َﺬ‬، ‫ع‬
َ ‫َﺷَﺮ‬
The Khabar of these verbs will always be a ‫ﻣﻀـﺎرع‬ ‫ ﻓﻌـﻞ‬and
will not be preceded by ‫ن‬
ْ َ‫ا‬. Examples:
‫ﺒﻜﻰ‬ ِ ‫ﻔﻞ ﻳ‬‫( َﺷﺮع اﻟﻄ‬The child began / started crying).
َ ُ ََ
‫ﺐ‬ ِ
ُ ُ‫ ﺑﺪاَ اﻟﺘﻠﻤﻴ ُﺬ ﻳَﻜﺘ‬, ‫اﻟﻄﻔﻞ ﳝَْﺸﻰ‬
ُ ‫ اﺧﺬ‬, ‫ج ﻳَ ْﺴ َﻌﻰ‬ ‫ﺟﻌﻞ اﳊﺎ‬
‫ﺔ‬ِ ‫وَرِق اﳉﻨ‬ ‫ﻔﺎن ﻋﻠﻴﻬﻤﺎ ِﻣﻦ‬
ِ ‫ﺼ‬ ِ ْ‫ ﻃَِﻔﻘﺎ َﳜ‬, ‫ﻜﺸﻒ‬
ِ ُ ‫ﺮ‬‫اَﻧﺸﺎ اﻟ‬.
ُ َ‫ﻋﺪ ﻳ‬
NOTES
1. These verbs are jamid i.e. they only have past tense
forms.
191
2. When these verbs are not used for the above

mentioned function, then they will be ‫ ﺗـﺎم‬i.e. they
will be complete normal verbs. Example:
‫اﺧﺬ اﻟﻮﻟﺪ ﻛﺘﺎﺑﻪ‬ (The boy took his book).
192
‫ﻳﺬﻫﺐ‬ ‫ان‬ ‫اﻟﻀﻴﻒ‬ ‫ﻋﺴﻰ‬
‫ﻓﻌﻞ ﻣﻀﺎرع ﻣﻨﺼﻮب ﻣﻊ ﻓﺎﻋﻠﻪ‬
‫اﳌﻘﺪر اى ﻫﻮ‬ ‫ﺣﺮف ﻧﺼﺐ‬
‫ﺧﱪ ﻋﺴﻰ‬ ‫اﺳﻢ ﻋﺴﻰ و ﻫﻮ ﻣﺮﻓﻮع‬ ‫ﻓﻌﻞ اﻟﺮﺟﺎء‬
‫‪Analyse the following sentences:‬‬
‫ﺼﻴﺐ‬ ‫‪ .1‬ﻛﺎد ِ‬
‫ﺎﺋﺪ ا ْن ﻳُ َ‬
‫اﻟﺼ ُ‬
‫‪ .6‬ﻋﺴﻰ ّ‬ ‫ب‬
‫ﻤﺲ ﺗَـ ْﻐ ُﺮ ُ‬
‫اﻟﺸ ُ‬
‫ت ّ‬ ‫َ‬
‫‪ .7‬ﻛﺮب اﻟﺸ‪‬ﺘﺎء ﻳـْﻨـ َﻘ ِ‬
‫ﻀ ْﻰ‬ ‫ﻴﺶ ﻳـَﺘَ َﺤ‪‬ﺮُك‬
‫َُ‬ ‫‪ .2‬ﺷﺮع اﳉَ ُ‬
‫‪‬ﻮب ﻳـَْﺒﻠﻰ‬
‫‪ .8‬اﺧﺬ اﻟﺜ ُ‬ ‫ﻔﻞ ا ْن ﳝَْ ِﺸ َﻲ‬ ‫‪‬‬
‫‪َ .3‬ﺣﺮى اﻟﻄ ُ‬
‫‪ .9‬اﺧﻠﻮﻟﻖ اﳍﻮاءُ ان ﻳَﻌﺘَ ِﺪ َل‬ ‫اﳌﺎل ا ْن ﻳَﻨ َﻔ َﺪ‬
‫‪ .4‬أوﺷﻚ ُ‬
‫‪ .5‬ﻃﻔﻖ اﳌﺠﺎﻫﺪون ﻳَﻌﻮدو َن‬
‫ُ‬
‫ﺲ‬ ‫ِ‬
‫‪7.‬‬
‫ﺸﺒ‪‬ﻬﺘَﻴﻦ ﺑﻠَْﻴ َ‬
‫اﻟﻤ َ‬
‫اﺳﻢ ﻣﺎ و ﻻ ُ‬
‫‪This is that ism which follows that‬‬ ‫‪ which have the‬ﻻ ‪ or‬ﻣـﺎ‬
‫‪. Examples:‬ﻟﻴﺲ ‪same meaning and effect as‬‬
‫ﻣﺎ ﻫﺬا ﺑَ َﺸﺮاً‬ ‫‪is equivalent to:‬‬ ‫ﻟﻴﺲ ﻫﺬا ﺑَ َﺸﺮاً‬

‫ﻻ َﺷ ٌﺊ ﺑﺎﻗِﻴﺎً‬ ‫‪is equivalent to :‬‬ ‫ﻟﻴﺲ َﺷ ٌﺊ ﺑﺎﻗِﻴﺎً‬
‫‪193‬‬
However for these particles to have the same effect as ‫ ﻟـﻴﺲ‬the

following conditions, among others, have to be met:
a) The ism must precede the khabar.

b) The khabar must not be preceded by ‫اﻻ‬.
Hence, ً‫ و ﻣـﺎ ُﳏ ّﻤـ ٌﺪ اﻻ َرﺳـﻮﻻ‬will be incorrect. It

must read thus: ‫رﺳﻮل‬ٌ ‫…اﻻ‬
The ism of ‫ ﻣــﺎ‬should not be preceded by ‫اﻟﺰاﺋــﺪة‬ ِ
c) ّ ‫ا ْن‬.
ِ ‫ ﻣـﺎ ا ْن اﻧـﺖ‬will be incorrect. It ought to read
Hence, ً‫ﻻﻋﺒـﺎ‬ َ
thus: ‫ﻻﻋﺐ‬ ِ
ٌ …
‫ ﻻ‬is never followed immediately by ‫اﻟﺰاﺋﺪة‬ ِ
(NB: ّ ‫ا ْن‬.)
NOTE: ‫ ان اﻟﻨّﺎﻓﻴـﺔ‬and ‫ ﻻت‬too have the same meaning and effect
as ‫ ﻟـﻴﺲ‬except that the ism of ‫ ﻻت‬is generally not mentioned and
it (the discarded ism) may be any of the following words only:
‫ﲔ‬ ِ
ُ ‫اﻟﺴﺎﻋﺔُ ;اﳊ‬ ّ ; ‫ اَﻻََوا ُن‬. Examples:
‫اِن اﻟﻨّﺎﻓﻴﺔ‬: ِ ‫ﺘﺎً اِﻻ ﺑِﺎﻧْ ِﻘ‬‫اِ ِن اﳌﺮأُ ﻣﻴ‬
‫ﻀﺎء َﺣﻴﺎﺗِِﻪ‬ َ َ
‫ﻻت‬: ٍ ‫ﲔ َﻣ‬
‫ﻨﺎص‬ ِ ٍ ‫ﺣﲔ َﻣ‬ ِ
َ ‫ ﻻت ﺣ‬i.e. ‫ﻨﺎص‬ َ ‫ﲔ‬ُ ‫ﻻت اﳊ‬
194
8. ‫ن و اﺧﻮاﺗﻬﺎ‬ ِ‫ﺧﺒﺮ ا‬
This subject has already been discussed in part one. (P44. ). A
few important rules are mentioned here:
a) The khabar should never precede these particles nor its
ism.
b) When ‫ـﺔ‬‫ ﻣـﺎ اﻟﻜﺎﻓ‬is suffixed to any of these particles they
will be rendered non–effective. Example:
‫ﳕﺎ اﳍُﻜﻢ اﻟﻪٌ واﺣ ٌﺪ‬‫ا‬
For this reason, these particles may appear before a verb also.
ِ ‫ﳕﺎ ﻳﺴ ِﺮﻋﻮن اﱃ‬‫ ﻛﺄ‬, ‫ﳕﺎ ﻗﺎم زﻳ ٌﺪ‬‫ا‬.
‫اﳌﻮت‬
Examples:
ُْ
NB: ‫إﻟﻐـﺎء‬ i.e. this process of rendering these particles non–
effective is permissable in the particle ‫–ﻟﻴﺖ‬not essential.
 ِ‫ ا‬MUST BE GIVEN A KASRA

WHEN THE HAMZA OF ‫ن‬
Some instances have already been cited in part one. (P 45).

Some more are cited here. They are:
 ِ‫ ا‬precedes a ‫ ﺻﻠﺔ‬or ‫ﺻﻔﺔ‬. Examples:
1. When ‫ن‬
‫ن ﺣﻀﻮرﻫﻢ ﻳﺴﺮﱏ‬ ِ‫ ﺣﻀﺮ اﻟﺬﻳﻦ ا‬:‫ﺻﻠﺔ‬

ِ ِ ‫ ﺳ ِﺮر‬:‫ﺻﻔﺔ‬
ٌ ‫ﻪ‬‫ت ﺑَﺮ ُﺟ ٍﻞ اﻧ‬
‫ﻓﺎﺿﻞ‬ ُُْ
2. When it precedes a circumstantial clause ( ‫ﲨﻠــﺔ‬
‫)ﺣﺎﻟﻴﺔ‬. ‫ﻇﺎﻓﺮ‬ ِ
Example:
ٌ ُ‫ﻪ‬‫اَﻗْـﺒَ َﻞ َزﻳْ ٌﺪ َو اﻧ‬
195
3. When it is found before ‫اﻟﺘﻌﻠﻴﻖ‬ ‫ﻻم‬ i.e. that ‫ َل‬which

suspends the verb before it from its normal
‫ﻚ ﻟََﺮ ُﺳ ْﻮﻟُﻪ‬ ِ
function. Example: َ ‫و اﷲُ ﻳَـ ْﻌﻠَ ُﻢ اﻧ‬
In this verse, the ‫َل‬ prefixed to the word ‫ رﺳـﻮﻟُﻪ‬is
called ‫ ﻻم اﻟﺘﻌﻠﻴـﻖ‬which prevents the verb from its
normal function, i.e. to render fat’has to two
objects (‫ﺑـﻪ‬‫ )ﻣﻔﻌـﻮل‬after it. Thus, it is as if the
phrase ‫ﻚ ﻟﺮﺳﻮﻟﻪ‬‫ اِﻧ‬is a new one.
4. When it is used as a concluding clause (‫ )ﺟـﻮاب‬to
an oath (‫)ﻗﺴﻢ‬. Example: ‫رﺳﻮل‬

ٌ ً‫ﳏﻤﺪا‬ ‫ن‬ ِ‫و اﷲ ا‬
5.  ِ‫ا‬.
When used in the khabar of ‫ن‬
ِ
Example: ‫ﺧﻠﻴﻔﺘﺎن‬ ‫ﻤﺎ‬ ِ‫ﻋﻤﺮ ا‬
َ ‫و‬ ٍ ‫ن اﺑﺎ ﺑﻜ‬ ِ‫ا‬
‫ﺮ‬
6. At the beginning of a sentence.
7. After any word with the root-letters “‫ل‬ ‫”ق و‬.
196
 ◌َ َ‫ ا‬MUST BE GIVEN A
FATHA
1.  َ‫ ا‬happens to be the ‫ ﻓﺎﻋﻞ‬or ‫اﻟﻔﺎﻋﻞ‬
When ‫ن‬ ‫ﻧﺎﺋﺐ‬.
ِ ‫اَ و َﱂ ﻳﻜ‬
‫ﻓﺎﻋﻞ‬: .. ‫ﺎ اَﻧْـَﺰﻟْﻨَﺎ‬‫ْﻔ ِﻬ ْﻢ اَﻧ‬
Examples:
َْ َ
‫ﻧﺎﺋﺐ اﻟﻔﺎﻋﻞ‬: .. ‫ ْﺆِﻣ َﻦ‬‫ﻪُ ﻟَ ْﻦ ﻳـ‬‫ﻮح اَﻧ‬
ٍ ُ‫َو اُْو ِﺣ َﻰ اﱃ ﻧ‬
2. When it is the khabar of a mubtada.
Example: ‫ﻚ ﻓﺎﺿﻞ‬‫اِﻋﺘﻘﺎدى اَﻧ‬
ٌ
3. When it is majroor either by a preposition or by
idhafah.
Examples: ‫ﺣﺮف ﺟﺮ‬: ‫ﻖ‬ ‫ن اﷲَ ﻫﻮ اﳊ‬ َ‫ذﻟﻚ ﺑﺎ‬
‫اﺿــﺎﻓﺔ‬: ‫ ُﻜ ـ ْﻢ ﺗَـْﻨ ِﻄ ُﻘ ـ ْﻮ َن اى ِﻣﺜْ ـ َﻞ‬‫ﻖ ِﻣﺜْ ـ َﻞ َﻣ ـﺎ اَﻧ‬ ‫ـﻪُ َﳊَـ‬‫اِﻧـ‬
‫ﻧُﻄْ ِﻘ ُﻜ ْﻢ‬
4. When found within the sentence.
5. After any word with the root-letters “‫م‬ ‫”ع ل‬.
 ‫ ا‬CAN BE GIVEN EITHER

A FATHA OR KASRA
1. After ‫ ـﺔ‬‫اِ َذا اﻟ ُﻔﺠﺎﺋِﻴ‬ i.e. that ‫اذا‬ which shows
“surprise” or “suddenness”. Example: ‫ﺧﺮﺟﺖ ﻓﺎذا‬

ُ
ِ ِ‫ن زﻳﺪاً ﺑ‬ ◌ِ َ‫ا‬
‫ﺎﻟﺒﺎب‬
197
2. After ‫ـﺔ‬‫اﻟﻔــﺎء اﳉﺰاِﺋﻴ‬ i.e. that ‫ف‬

َ which comes in
response to a conditional clause (‫)ﺷﺮط‬.
Example: ‫ﻳﻔﻮز‬
ُ ‫ﻪ‬‫ﻣﻦ َآﻣ َﻦ و َﻋ ِﻤ َﻞ ﺻﺎﳊﺎً ﻓﺎَ ِ◌ﻧ‬
 ‫ ا‬IS RENDERED A SUKOON

WHEN THE ‫ ن‬OF ‫ن‬
‫ِﻘ ْﻴـﻠَﺔ‬‫ن اﻟﺜ‬ ِ‫ﻔ َﻔﺔُ ِﻣ َﻦ ا‬ ‫اﻟﻤ َﺨ‬ ِ

ُ ‫ا ْن‬
This particle, when its tashdeed is substituted by a sukoon,
generally becomes ‫ﻏـﲑ ﻋﺎﻣـﻞ‬. In this case its khabar must be
prefixed with ‫ َل‬. Examples:
‫ ﺟﻤﻠﺔ اﺳﻤﻴﺔ‬: ِ ‫ن اﻟﻜﺴﻞ ﻣ‬ ِ‫ﺮ اى ا‬‫ﻀ‬

‫ﺮ‬‫ﻀ‬ ِ ‫اِ ْن ِ◌ اﻟ َﻜﺴﻞ ﻟَﻤ‬
َُ ُ َُ
‫ ﺟﻤﻠﺔ ﻓﻌﻠﻴﺔ‬: .. ‫ﻛﺎﻧﺖ ﻟَ َﻜﺒِْﻴـَﺮًة اﻻ ﻋﻠﻰ‬ ِ
ْ ‫َو ا ْن‬
‫ن اﻟﺜﻘﻴﻠﺔ‬ َ‫اَ ْن اﻟﻤﺨﻔﻔﺔ ِﻣ ْﻦ ا‬

This particle appears after any verb which evinces “sureness”
(‫)ﻳﻘﲔ‬. Example: .. ‫ﻪ‬‫َﻋﻠِ َﻢ اَ ْن ﺳﻴﻜﻮ ُن ِﻣﻨ ُﻜ ْﻢ َﻣ ْﺮﺿﻰ اى اﻧ‬
‫ﺿﻤﲑ ﺷﺎن ﳏﺬوف‬
9. ‫ﺧﺒﺮ ﻻ اﻟﺘﻰ ﻟِﻨﻔﻰ اﻟﺠﻨﺲ‬
This the khabar of that ‫ ﻻ‬which negates a complete ‫( ﺟـﻨﺲ‬class,
type, species) in such a manner that not a single member of that
198
jins is excluded from the negation. This ‫ ﻻ‬renders its ism a fatha
and its khabar a dhamma when the following two conditions are
met:
a. That both its ism and khabar are nakirah.
b. That its ism precedes its khabar.
ِ ِ
Examples: ‫ﺒﻐﻮض‬
ٌ ‫ﻣ‬ َ ‫ﺐ ﻋﻠ ٍﻢ‬
َ ‫ ﻻ ﺻﺎﺣ‬, ً‫ﻻ ﻃﺎﻟﻌﺎً ﺟﺒﻼ‬
‫ﺣﺎﺿﺮ‬
ٌ
Note: There are three types of ‫ﻻ‬:
1. ‫ﻻ اﻟﻨﺎﻫﻴــﺔ‬: That which appears before ‫ﻣﻀــﺎرع‬ and

renders it a sukoon.
ِ ‫ ﻻ ﺗُﺆ‬, ‫ﻻ َْﲢﺰ ْن‬
‫اﺧ ْﺬﻧﺎ‬
Example: َ
2. ‫ﻻ اﻟﺰاﺋـﺪة‬: That which is redundant in the sentence in
that it has no effect on the word following it.
Example: ‫ﺗَﺴﺠ َﺪ‬
ُ ْ ‫ﻣﺎ َﻣﻨَـ َﻌﻚ اَ ْن ﻻ‬
3. ‫ﻻ اﻟﻨﺎﻓﻴﺔ‬: This is of two types: a) ‫ﻟﻴﺲ‬ -‫ﻻ‬
b
)
‫ﻻ‬
199
‫ﻧ‬
‫ﰱ‬
‫ا‬
‫ﳉ‬
‫ﻧ‬
‫س‬
THE DIFFERENCE BETWEEN ‫ﻟﻴﺲ‬ _‫ﻻ‬

AND ‫ﻻ ﻧﻔﻰ اﻟﺠﻨﺲ‬:
1. Whereas the former is a mere negation with the
possibility of the negation not being correct, the latter
is definite and emphatic in its negation – no doubt
exists thereafter.
2. Whereas the former negates a single entity and not
others, the latter negates a whole class or species. For
example, the statement ‫ﻻ ﺗِﻠﻤﻴـ ٌﺬ ﰱ اﻟﻔﺼــﻞ‬ does not
negate the possibility of maybe two or three students
being in the class. In the case of the latter, though, the
negation is absolute.
200
‫‪Note: The latter-mentioned five MARFOO’AAT are called‬‬

‫‪ because they abrogate the effect of mubtada and‬ﻧﻮاﺳﺦ اﳉﻤﻠـﺔ‬
‫‪khabar.‬‬
‫‪10.‬‬ ‫اﻟﻤﻀﺎرع اﻟﻤﻄﻠﻖ‬

‫‪That‬‬‫‪ or‬ﺣـﺮف ﻧﺼـﺐ ‪ which is not preceded by a‬ﻓﻌـﻞ ﻣﻀـﺎرع‬
‫ﻳَـ ُﻘ ْﻮُم زﻳ ٌﺪ ‪ ,‬زﻳ ٌﺪ ﻳَـ ُﻘ ْﻮُم ‪. Examples:‬ﺣﺮف ﺟﺰم‬
‫اﻟﻤﻨﺼﻮﺑﺎت‬
‫‪THOSE WORDS WHICH ARE ALWAYS MANSOOB‬‬
‫‪ .2‬اﳌﻔﻌﻮل اﳌﻄﻠﻖ‬ ‫‪ .1‬اﳌﻔﻌﻮل ﺑﻪ‬

‫‪ .4‬اﳌﻔﻌﻮل ﻓﻴﻪ‬ ‫‪ .3‬اﳌﻔﻌﻮل ﻟﻪ‬
‫‪ .6‬اﳊﺎل‬ ‫‪ .5‬اﳌﻔﻌﻮل ﻣﻌﻪ‬
‫‪ .8‬ﺧﱪ ﻛﺎن و اﺧﻮا‪‬ﺎ‬ ‫‪ .7‬اﻟﺘﻤﻴﻴﺰ‬
‫‪ .10‬ﺧﱪ ﻣﺎ و ﻻ‬ ‫‪ .9‬ﺧﱪ اﻓﻌﺎل اﳌﻘﺎرﺑﺔ‬
‫‪ .12‬اﺳﻢ ﻻ ﻟﻨﻔﻰ اﳉﻨﺲ‬ ‫‪ .11‬اﺳﻢ ا ‪‬ن و اﺧﻮا‪‬ﺎ‬
‫‪ .14‬اﳌﻀﺎرع اﳌﺴﺒﻮق ﺑﺎﻟﻨﺎﺻﺐ‬ ‫‪ .13‬اﳌﺴﺘﺜﲎ‬
‫‪201‬‬
1. ‫اﻟﻤﻔﻌﻮل ﺑﻪ‬
This is that word on which the action takes place. Its ‫ ﻋﺎﻣـﻞ‬is a
transitive verb (‫اﳌﺘﻌـﺪى‬ ‫ )اﻟﻔﻌـﻞ‬or any word which has a similar
effect. Examples:
‫ ان اﷲ ﺑﺎﻟ ٌﻎ اﻣﺮﻩ‬:‫اﺳﻢ اﻟﻔﺎﻋﻞ‬ ً‫ﻧﺼﺮت ﳏﻤﺪا‬
ُ :‫ﻓﻌﻞ ﻣﺘﻌﺪى‬
‫اﻧﻔﺴﻜﻢ‬ ِ
َ ‫ ﻋﻠﻴﻜﻢ‬:‫اﺳﻢ اﻟﻔﻌﻞ‬ ‫اﻟﻨﺎس‬
َ ‫ و ﻟﻮ ﻻ َدﻓْ ُﻊ اﷲ‬:‫ﻣﺼﺪر‬
WHERE OMITTING THE ‫ ﻋﺎﻣﻞ‬IS PERMISSIBLE

This is permissible wherever evidence alluding to the amil is
found. Examples:
1. ً‫ﻗـﺎﻟﻮا ﺧﻴـﺮا‬: Here the fi’l of the word ً‫ ﺧـﲑا‬has been omitted.
The sentence ought to have read: ً‫ﻨـﺎ ﺧـﲑا‬‫ـﺰل رﺑ‬

َ ‫ﻗـﺎﻟﻮا اﻧ‬. Proof
that the dropped fi’l is in fact ‫ـﺰل‬ َ ‫ اﻧ‬is the preceding verse:
‫ﻣﺎذا اﻧﺰل رﺑﻜﻢ‬.
2. َ‫ﻣﻜـﺔ‬: Here the fi’l ‫ ﺗُِﺮﻳْ ُـﺪ‬has been dropped. The sentence
 ‫ﺗُِﺮﻳْ ُـﺪ َﻣ‬. Proof that the verb ‫ ﺗُِﺮﻳْ ُـﺪ‬has
ought to have read: َ‫ﻜـﺔ‬
indeed been omitted is, for example, the person packing
his/her bag or carrying it to the airport.
3. ً‫اَﻫـﻼً َو َﺳـﻬﻼ‬: Two verbs, namely ‫ـﺖ‬
َ ‫ اَﺗَـْﻴ‬and ‫ـﺖ‬
َ ‫ َوﻃَْﻴ‬, have
been dropped. The sentence ought to have read:
202
ً‫ـﺖ َﺳـﻬﻼ‬
َ ‫ﻃﻴ‬
ْ ‫ـﺖ اَﻫـﻼً َو َو‬
َ ‫( اَﺗَـْﻴ‬You have come to your own kin
and have trampled upon soft ground, i.e. you are welcome).
WHERE DISCARDING THE ‫ ﻋﺎﻣﻞ‬IS COMPULSORY

The following rules will be discussed here:
A. ‫اﻻﺷﺘﻐﺎل‬
B. ‫( اﳌﻨﺎدى‬Including ‫ اﻻﺳﺘﻐﺎﺛﺔ‬, ‫ﺪﺑﺔ‬‫ اﻟﻨ‬, ‫اﻟﱰﺧﻴﻢ‬
 , etc.)
C. ‫اﻻﺧﺘﺼﺎص‬
D. ِ
‫اﻻﻏﺮاء‬
E. ‫اﻟﺘﺤﺬﻳﺮ‬
F. MISCELLANEOUS RULES (‫اﳌﻨﺼـﻮب ﻋﻠـﻰ ﻧـﺰع اﳋـﺎﻓﺾ‬ ,
‫)اﳌﻨﺼﻮب ﻋﻠﻰ اﳌﺪح او اﻟﺬم‬
A. ‫اﻻﺷـﺘﻐﺎل‬ (PRE-OCCUPATION) To understand this rule

observe the following:
1. The sentence starts with an ism which is mansoob
(‫)ﻣﻨﺼﻮب‬.
2. Thereafter, a fi’l or shibhul fi’l appears which governs a
dhameer which generally pertains to that ism.
3. Since the fi’l or shibhul fi’l is preoccupied in governing
the dhameer it therefore cannot govern the ism before it.
Thus, the ism is said to be governed by a hidden amil.
203
Examples:
a) ُ‫ﺿﺮﺑْـﺘَﻪ‬
َ ً‫ﺑﺖ زﻳﺪاً ﺿﺮﺑﺘَﻪُ >= زﻳﺪا‬ َ ‫ﺿَﺮ‬َ
ٍ ‫ﻞ‬ ‫ﻧﺴﺎن اﻟﺰﻣﻨﺎﻩ >= و ُﻛ‬
b) ‫اﻧﺴﺎن اﻟﺰﻣﻨﺎﻩ‬ ٍ ِ‫ﻞ ا‬ ‫و اﻟﺰﻣﻨﺎ ُﻛ‬
َ َ
Note: A term synonymous to ‫ اﻻﺷﺘﻐﺎل‬is:
‫ﻔﺴـﲑ‬‫ ﻣـﺎ اُﺿ ِـﻤَﺮ ﻋﻠـﻰ ﺷـﺮﻳﻄَِﺔ اﻟﺘ‬i.e. that amil which
has been omitted due to it being elucidated and
exposed by the phrase following it.
B. ‫اﻟﻤﻨـﺎدى‬ THE VOCATIVE NOUN The vocative
particle (‫ﻧـﺪاء‬ ‫ )ﺣـﺮف‬is actually a substitute for an

omitted verb. Thus, ِ‫ـﺪ اﷲ‬ َ ‫ ﻳـﺎَ ﻋﺒـ‬really means:
ِ‫( اَ ْدﻋـﻮ ﻋﺒ َـﺪ اﷲ‬I am calling Abdullah). The word
ُْ
Abdullah is therefore the ‫ﻣﻔﻌﻮل ﺑﻪ‬.
With regard to the i’raab of munada, study the
following:
No. When munada is: Its i’raab will be: Examples
1. ‫ﻣﻀﺎف‬ ‫ﻓﺘﺤﺔ‬ ‫ﻋﺒﺪ اﷲ‬
َ ‫ﻳﺎ‬
2. ‫ﺷﺒﻴﻪ ﺑﺎﳌﻀﺎف‬ ‫ﻓﺘﺤﺔ‬ ً‫ﻳﺎ ﻃﺎﻟﻌﺎً ﺟﺒﻼ‬
3. ‫ﻧﻜﺮة ﻏﲑ ﻣﻌﻴّﻨﺔ‬ ‫ﻓﺘﺤﺔ‬ ‫ﻳﺎ رﺟﻼً ُﺧ ْﺬ‬
‫ﺑِﻴَ ِﺪ ْى‬
4. ‫ﻣﻌﺮﻓﺔ ﻣﻔﺮدة‬ ‫ﺿﻤﺔ او ﻧﺎﺋﺒﻬﺎ‬ ‫ﻳﺪ‬
ُ ‫ﻳﺎ ز‬
ِ ‫ﻳﺎ ز‬
‫ﻳﺪان‬
204
‫ﻳﺪون‬
ُ ‫ﻳﺎ ز‬
5. ‫ﻧﻜﺮة ﻣﻌﻴّﻨﺔ‬ ‫ﺿﻤﺔ او ﻧﺎﺋﺒﻬﺎ‬ ‫رﺟﻞ‬
ُ ‫ﻳﺎ‬
6. ‫ﻣﻌﺮف ﺑِﺎَ ْل‬
ّ ‫ﺿﻤﺔ او ﻧﺎﺋﺒﻬﺎ‬ ‫اﻟﺮﺟﻞ‬
ُ ‫ﻬﺎ‬‫ﻳﺎ اﻳ‬
ُ‫ﻳﺎ اﻳّﺘﻬﺎ اﳌﺮاة‬
Notes:
a) ‫ ﺷـﺒﻴﻪ ﺑﺎﳌﻀـﺎف‬is that ism to which another word is
joined to complete its meaning. It is similar
to mudhaf as far as meaning is concerned. As
is the case with mudhaf, here too, the first
ism governs the second. Examples:
ِ ِ
ُ‫ ﻳﺎ ﺿﺎﺣﻜﺎً َو ْﺟ ُﻬﻪ‬, ً‫ﻳﺎ ﻃﺎﻟﻌﺎً ﺟﺒﻼ‬
b) ‫ ﻧﻜــﺮة ﻏــﲑ ﻣﻌﻴّﻨــﺔ‬You have already learnt that
nakirah is a common noun and not definite or
specific. The word ‫رﺟــﻞ‬ for example, is
nakirah. However, if you point at or stare at a
person in a crowd, inspite of you not
knowing him, he no more remains indefinite.
He becomes ‫( ﻣﻌ ّـﲔ‬specific, definite). Thus,
when addressing him you will say: ‫– ﻳـﺎ رﺟ ُـﻞ‬

just as a ma’rifah (definite noun) is given a
dhamma. On the other hand, a blind person
or a prisoner or even a sighted person in
extreme darkness, when calling out, is
unsure of whom he is addressing. Hence, he
205
will call out: ً‫رﺟـﻼ‬ ‫ – ﻳـﺎ‬with no specific person

in mind. The word ً‫ رﺟﻼ‬is now said to be ‫ﻏﲑ‬
‫ﻣﻌﲔ‬
ّ i.e. non-specific.
c) When the munada is prefixed with the article “‫”ال‬,
then the particle ‫( اﻳّﻬﺎ‬masc.) or ‫( اﻳّﺘﻬـﺎ‬fem.) has
to appear between the ‫ ﺣـﺮف ﻧـﺪاء‬and ‫ﻣﻨـﺎدى‬.

Examples:
ُ‫ﺔ‬‫ﺲ اﳌﻄْ َﻤﺌِﻨ‬ُ ‫ـ ْﻔ‬‫ﺘُـ َﻬﺎ اﻟﻨ‬‫ ﻳﺎ اﻳـ‬, ‫ َﻬﺎ اْ ِﻻﻧْ َﺴﺎ ُن‬‫ﻳﺎ اَﻳـ‬
ُ
‫ ﺻـﻔﺔ‬, ‫ ﺣـﺮف اﻟﺘﻨﺒﻴـﻪ‬, ‫ ﻣﺮﻓﻮع ﺑﺎﻟﻨـﺪاء‬, ‫ﺣﺮف ﻧﺪاء‬
‫ى‬
‫ا‬
d) The vocative particles (‫ )ﺣﺮوف اﻟﻨﺪاء‬are:
َ‫ ا‬and ‫اَ ْى‬ (when the munada

is near).
‫ اَﻳَﺎ‬and ‫َﻫﻴَﺎ‬ (when the munada
is far).
‫ﻳﺎ‬ (common to both
the above).
SOME OTHER ASPECTS OF “MUNADA”
206
1. ‫اِﺑْ ٌـﻦ‬: When this word appears between two proper names the
first name can either be given a dhamma or fatha. The latter
i’raab, though, is preferable.
Example: ‫ﺑﻦ َﻋﻤ ٍﺮو‬
َ ◌ُ ‫ﻳﺪ‬
َ ‫ﻳﺎ ز‬
The word ‫اﺑـﻦ‬, will in both cases be given a fatha since it is
the ‫ ﺻﻔﺔ‬of the word ‫ زﻳـﺪ‬which, though it takes a dhamma, it
however is in the vicinity (‫ )ﳏـﻞ‬of a nasab i.e. it is really a
‫ﻣﻔﻌـﻮل ﺑـﻪ‬. Thus, when expanded, the sentence would read:

‫اﺑﻦ ﻋﻤ ٍﺮو‬
َ ً‫ادﻋﻮ زﻳﺪا‬
2. ‫اﻻﺳــﺘﻐﺎﺛﺔ‬ This word literally means “to seek help”.
Technically, this term applies to such a munada which is
either prefixed with a ‫ َل‬or suffixed with an ‫ اﻟـﻒ‬with both
letters indicating that the purpose of the ‫( ﻧـﺪاء‬vocation) is to
ask help of someone for someone. Thus, the one from
whom help is sought is called ‫ﻐﺎث‬
ٌ َ‫ ﻣﺴـﺘ‬and the one for whom
it is sought is called ‫ﻐﺎث ﻟَـﻪ‬
ٌ َ‫ﻣﺴـﺘ‬. The alif is called ‫اﻟـﻒ‬
‫ اﻻﺳﺘﻐﺎﺛﺔ‬and the ‫ َل‬is called ‫ﻻم اﻻﺳﺘﻐﺎﺛﺔ‬.
RULES OF ‫اﻻﺳﺘﻐﺎﺛﺔ‬.
207
a. When the munada is prefixed with ‫ ) َل( ﻻم اﻻﺳـﺘﻐﺎﺛﺔ‬then

the munada will be given a kasra. Example: ‫ﻳﺪ‬ٍ ‫ﻳﺎ ﻟَﻼﻣ ِﲑ ﻟِﺰ‬
When expanded, the sentence would read:
ٍ ‫ﺚ ﻟِﺰ‬
‫ﻳﺪ‬ ْ ‫ﻳﺎ اﻣﲑُ ا ِﻏ‬.
In this example ‫اﻻﻣـ ِﲑ‬ is the ‫ﻣﺴـﺘﻐﺎث‬ and ‫زﻳ ٍـﺪ‬ the
‫ﻣﺴﺘﻐﺎث ﻟﻪ‬.
b. When the munada is suffixed with ‫اﻻﺳـﺘﻐﺎﺛﺔ‬ ‫ اﻟـﻒ‬then the
‫ ﻣﻨـﺎدى‬will be given a fatha and will not be prefixed with
‫ﻻم اﻻﺳﺘﻐﺎﺛﺔ‬. Example: َ‫ ﻳﺎ زﻳﺪا‬or ‫ﻳـﺎ زﻳـﺪاﻩ‬. (The ‫ ه‬here is
added at the end because of the prolongation {‫ }ﻣـﺪ‬of the
‫ اﻟـﻒ‬and because of stoppage {‫}وﻗـﻒ‬. This is called ‫ﻫـﺎء‬

‫)اﻟﺴﻜﺖ‬.
c. Sometimes this ‫ َل‬is used to show surprise or
astonishment (‫)ﺗﻌﺠﺐ‬. Examples: !‫ﺮ‬‫( ﻳﺎ ﻟَْﻠﺤـ‬Oh, how hot

ِ ‫( ﻳﺎ ﻟَﻠﺪ‬Oh, what a calamity!)
it is!) !‫ ِﺔ‬‫اﻫﻴ‬
3. ‫ﺪﺑـﺔ‬‫اﻟﻨ‬: When grief is to be expressed, the munada is
preceded either by ‫ ﻳـﺎ‬or ‫وا‬. The munada is now called ‫ﻣﻨـﺪوب‬.

For example, on the loss of a dear one, an Arab exclaims
with grief and sorrow: ‫وﻳﻼﻩ‬
ْ ‫ وا‬, ‫ﺗﺎﻩ‬
ْ ‫ وا ﺣﺴﺮ‬, ‫ﻣﺼﻴﺒﺘﺎﻩ‬
ْ ‫وا‬
(Oh, my grief, my sorrow, my affliction, my doom, etc.)
208
SOME RULES:
a) All the rules which apply to munada apply to NUDBAH
also.
Examples: ‫ﳏﻤﺪاﻩ‬
ْ ‫( وا‬The dhamma is muqaddar)
‫( وا ﺧﻠﻴﻔﺔَ رﺳﻮل اﷲ‬The mudhaf is mansoob)
b) ‫ اﺳﻢ اﳌﻨﺪوب‬generally ends with ‫ اﻟﻒ‬and ‫ ﻫﺎء اﻟﺴﻜﺖ‬i.e. ‫اﻩ‬..
Some more examples: ‫ وا اَﺳﻔﺎﻩ‬, ‫ ﻳﺎ اَﺑﺘﺎﻩ‬, ‫ﻛﺮب اﺑﺘﺎﻩ‬
َ َ َ ْ َ ‫وا‬
4. ‫ـﺮﺧﻴﻢ‬
ْ ‫اﻟﺘـ‬: This refers to the shortening, especially of a name,
in the vocative by omitting the last syllable. The shortened form
of the munada is now called ‫ﺧﻢ‬ ‫ ُﻣ َـﺮ‬. The letter on which the
abbreviation is made may either retain its original harkah or it
may be given a dhamma. Examples:
◌ِ ‫ﺣﺎر‬
ُ ‫ﻳﺎ‬: Shortened form of ‫ث‬ُ ‫ﻳﺎ ﺣﺎ ِر‬
‫ﻣﻨﺺ‬
ُ ‫ﻳﺎ‬: Shortened form of ‫ﻣﻨﺼ ْﻮُر‬
ُ ‫ﻳﺎ‬
SOME RULES:
1. If an ism ends with ‫ة‬, the word can only be shortened by
discarding the ‫ة‬. Example: ◌َ ‫ـﺎﻃﻢ‬

ُ ‫ ﻳـﺎ ﻓ‬Abbreviation of ‫ﻳـﺎ‬
ُ‫ﻓﺎﻃﻤﺔ‬
209
2. If an ism is devoid of ‫ة‬, then for it to be shortened it must be

a proper name and made up of more than three letters.
Examples:
◌َ ‫ﺟﻌﻒ‬
ُ ‫ ﻳﺎ‬Abbreviation of ‫ﺟﻌﻔﺮ‬ُ ‫ﻳﺎ‬
‫ ﻳﺎ ُﺳﻌﺎ‬Abbreviation of ‫ﺳﻌﺎد‬
ُ ‫ﻳﺎ‬
C. ‫اﻻﺧﺘﺼـﺎص‬ SPECIFICATION: This is a process whereby
an ism appears after a personal pronoun (‫ﻣـﺘﻜﻠﻢ‬ ‫ )ﺿـﻤﲑ‬and bears

a fatha because of a hidden fi’l,  ‫( اَ ُﺧـ‬I specify) or ‫اَ ْﻋ ِـﲎ‬
namely ‫ﺺ‬
(I mean).
ِ ‫اﻟﻨﺎس ﻟِﻠﻀ‬
‫ﻴﻒ‬ ِ ‫ب اَﻗْـَﺮى‬
Example 1:
َ ‫اﻟﻌَﺮ‬
َ ‫ﳓﻦ‬
(We Arabs are the most hospitable people).
The word ‫ـﺮب‬
َ ‫ اﻟﻌ‬is mansoob because of it being the ‫ﺑـﻪ‬ ‫ ﻣﻔﻌـﻮل‬of a
hidden fi’l. Thus, ‫اﻟﻌﺮب‬
َ [‫ اَ ْﻋﲎ‬/ ‫ﺺ‬
 ‫ﳓﻦ ]اَ ُﺧ‬
Example 2: ‫ﻣﻌﺎﺷﺮ‬
َ [‫ اﻋﲎ‬/ ‫ اى ﳓﻦ ]اﺧﺺ‬.. ‫ﻣﻌﺎﺷﺮ اﻻﻧﺒﻴﺎء‬
َ ‫ﳓﻦ‬
D. ‫اﻻﻏـﺮاء‬ ENCOURAGEMENT: This means to encourage

toward something pleasant and favourable. Here again, the
‫ ﻋﺎﻣـﻞ‬has to be dropped. That amil is the word ‫( اِﻟ َـﺰْم‬adhere to!,
stick to …!).
Examples: ‫ اﺧﺎك اﺧﺎك‬i.e. ‫( اِﻟَْﺰم اﺧﺎك‬Stick to your brother.)
210
‫ﺠﺪ َة‬‫ اﳌﺮوؤَة و اﻟﻨ‬i.e... ‫( اِﻟَْﺰم‬Hold unto virtue and valour)

Note: The ‫ ﻣﻔﻌـﻮل ﺑـﻪ‬has to be repeated (as in example 1) or
another word has to be conjuncted to the first (as in example 2).
E. ‫ﺤـﺬﻳﺮ‬‫اﻟﺘ‬ TO WARN / CAUTION: This means to warn

someone of some impending danger. Here too, the fi’l is
dropped. ‫ اﻟﺘﺤﺬﻳﺮ‬is used in two ways:
1. With the word ‫ﺎك‬‫اِﻳ‬. Example with explanation: ‫اﻻﺳﺪ‬
َ ‫ﺎك و‬‫اﻳ‬
ِ
(Beware of the lion). Here we have two ‫ﻣﻔﻌـﻮل ﺑـﻪ‬, namely
‫ اﻳـﺎك‬which is a ‫ ﺿـﻤﲑ ﻣﻨﻔﺼـﻞ‬and ‫اﻻﺳـﺪ‬. The ‫ و‬in between is

a conjunction (‫)ﺣــﺮف ﻋﻄــﻒ‬. Each maf’ool has its own
hidden amil. Thus, the expanded version of the sentence
َ ◌ِ ‫اﺣ َﺬ ْر‬
‫اﻻﺳﺪ‬ ْ ‫اﻳﺎك و‬
َ ‫ﻚ‬ َ ‫ﻧﻔﺴ‬ ِِ
would read:
َ ‫ﻖ‬‫اﺗ‬.
2. By repeating the ‫ﺬر ﻣﻨـﻪ‬ ‫ ُﳏَـ‬i.e. the thing from which one is
being warned. Example with explanation: ‫ـﻖ‬ َ ‫ﺮﻳ‬‫ﺮﻳ َـﻖ اﻟﻄ‬‫اﻟﻄ‬
(Beware! Keep away from the road!). Here, the fi’l ‫ـﻖ‬ ِ ‫ اِﺗ‬is
ِ
َ ‫ﻖ اﻟﻄﺮ‬ِ ‫اﺗ‬
hidden. Thus: ‫ﻳﻖ‬
Note: 1. Other appropriate verbs are: ‫ اِ ْﺣ َﻔ ْﻆ‬, ‫ﻌ ْﺪ‬ َ‫ ﺑـ‬, ‫ﺐ‬ ِ ِ ِ

ْ ‫ ا ْﺟﺘَﻨ‬, ‫ا ْﺣ َﺬ ْر‬
211
َ ‫ اِﻳ‬can be used without the

2. In ‫ ﲢـﺬﻳﺮ‬the word ‫ـﺎك‬
tashdeed. Example: َ َ‫اِ ْﺣ َﺬ ْر > اِﻳ‬

‫ﺎك‬
F. MISCELLANEOUS RULES:
1. ‫اﻟﻤﻨﺼﻮب ﻋﻠﻰ ﻧﺰع اﻟﺨﺎﻓﺾ‬
This pertains to an ism which, instead of being given a kasra, is
given a fatha. Examples:
ِ
َ ‫ن‬ ‫ اَﻻ ا‬, ‫اﳋَْﻴـَﺮ‬
‫ ُﻬ ْﻢ‬‫ﲦﻮد َﻛ َﻔ ُﺮوا َرﺑـ‬ ْ ‫ﻚ‬َ ُ‫اََﻣ ْﺮﺗ‬
In both these examples the words ‫ـﻢ‬‫ر‬  and ‫ـﲑ‬
َ َ‫ اﳋ‬are mansoob
because of being ‫ﻣﻔﻌﻮل ﺑـﻪ‬. They ought to have read: ‫ِﻢ‬‫ﻛﻔـﺮوا ﺑِـﺮ‬
ْ َ
and ‫ﲑ‬ ْ ِ‫ﻚ ﺑ‬
َِْ‫ﺎﳋ‬ َ ُ‫اﻣﺮﺗ‬.
The ‫ )ﺣﺮف ﺟﺮ( ﺧﺎﻓﺾ‬has, however been omitted.
2. ‫اﻟﻤﻨﺼﻮب ﻋﻠﻰ اﻟﻤﺪح و اﻟﺬم‬

Sometimes a word is mansoob for no apparent reason, as the
amil before it requires another i’raab. Let us take, for example,
the following two sentences:
ِ
‫ﻚ‬َ ‫ﺮ ِاﺳ ُﺨ ْﻮ َن ِﰱ اﻟْﻌِْﻠ ِﻢ ِﻣْﻨـ ُﻬ ْﻢ َو اﻟْ ُﻤ ْﺆِﻣﻨُـ ْﻮ َن ﻳـُ ْﺆِﻣﻨُـ ْﻮ َن ِﲟَﺎ اُﻧْ ِﺰَل اﻟَْﻴ‬‫ﻟﻜ ِﻦ اﻟ‬ ِ .1
‫ﺼﻠﻮَة‬  ‫ﲔ اﻟ‬ ِِ ِ
َ ‫َو َﻣﺎ اُﻧْ ِﺰَل ِﻣ ْﻦ ﻗَـْﺒﻠ‬
َ ْ ‫ﻚ َو اﻟْ ُﻤﻘْﻴﻤ‬
‫ﺐ‬ِ َ‫اﳊَﻄ‬
ْ َ‫ﺎﻟَﺔ‬‫ َو ْاﻣَﺮاَﺗُﻪُ َﲪ‬.2
In the first verse the word ‫ اﳌﻘﻴﻤـﲔ‬ought to have been ‫اﳌﻘﻴﻤـﻮن‬
ُ ُ
since it is conjuncted to the word ‫ اﻟﺮاﺳـﺨﻮن‬which is marfoo’.
212
However, the scholars of NAHW contend that the amil of the

word ‫ اﳌﻘﻴﻤـﲔ‬is hidden and that amil is the verb ‫( اَْﻣ َـﺪ ُح‬I praise).
ُ
Hence: .. ‫ـﺪح اﳌﻘﻴﻤـﲔ‬ َ ‫و اَﻣ‬. The word ‫ اﳌﻘﻴﻤـﲔ‬is now the ‫ﻣﻔﻌـﻮل‬
ُ ُ ْ ُ
‫ ﺑـﻪ‬of that hidden verb. The reason behind this process is to show
the exclusitivity and praiseworthiness of that particular aspect in
a sentence. Thus, this word is said to be:
‫ﻌﻈﻴﻢ‬‫ﻣﻨﺼﻮب ﻋﻠﻰ اﳌﺪح و اﻟﺘ‬
This very process applies to the word َ‫ﺎﻟـﺔ‬‫ َﲪ‬in the second verse
above. The major difference here is that the hidden verb denotes
“scorn” and “rebuke”.
ِ
Hence: ‫اﳊﻄﺐ‬ َ‫ﺎﻟﺔ‬‫ اَ ْﺷﺘِ ُﻢ[ َﲪ‬/ ‫م‬ ُ‫و اﻣﺮاﺗُﻪ ]اَذ‬
The word َ‫ﺎﻟﺔ‬‫ﲪ‬
َ is said to be: ‫ﻣﻨﺼﻮب ﻋﻠﻰ اﻟﺬم و اﻟﺸﺘﻢ‬
Other examples:
ِ
1. ‫اﳊﻤﺪ‬ ‫اﻫﻞ‬ 
َ ‫اﻫﻞ اﳊﻤﺪ اى اﳊﻤﺪ ﷲ اُ َﻋﻈ ُﻢ َو اَْﻣ َﺪ ُح‬ َ ‫اﳊﻤﺪ ﷲ‬
2. ‫اﳋﺒﻴﺚ‬
َ ‫اﻟﻔﺎﺳﻖ‬
َ ‫م و اَ ْﺷﺘِ ُﻢ‬ ُ‫اﳋﺒﻴﺚ اى اَذ‬
َ ِ ‫اﺗﺎﱏ زﻳ ٌﺪ‬
‫اﻟﻔﺎﺳ َﻖ‬
2. ‫اﻟﻤﻔﻌﻮل اﻟﻤﻄﻠﻖ‬
This is really the masdar of the fi’l mentioned before it.
Example: ً‫ﺿﺮﺑﺎ‬ ‫ﺑﺖ‬
ُ ‫ﺿﺮ‬. It serves any of the following purposes:
a) ‫( اﻟﺘﻮﻛﻴﺪ‬EMPHASIS): Examples:
ً‫ﺿﺮﺑﺘُﻪُ ﺿﺮﺑﺎ‬ (I gave him a severe hiding).
213
ً‫ـ َـﻢ اﷲُ ﻣﻮﺳــﻰ ﺗَﻜْﻠِْﻴﻤـﺎ‬‫َو َﻛﻠ‬ (And undoubtedly Allah spoke to
Moosa).
b) ‫ﺑﻴـﺎن اﻟﻨـﻮع‬: This is a masdar which denotes the manner in
which an action is done. It appears on the following scales:
1. ٌ‫ﻓِ ْﻌﻠَﺔ‬: For three lettered verbs (‫ﺮد‬‫ا‬ ‫)اﻟﺜﻼﺛﻰ‬
Examples: ‫ﺟﻠﺴﺖ ِﺟ ْﻠ َﺴﺔَ اﻟﻘﺎرى‬
ُ
‫ﺖ ِوﺛْـﺒَﺔَ اْﻻَ َﺳ ِﺪ‬
ُ ‫( َوﺛَـْﺒ‬I jumped like a lion)
2. The ‫ اﺳـﻢ اﻟﻨَـﻮع‬or ‫( اﺳـﻢ اﳍﻴﺌـﺔ‬as this masdar is also
known) for all other verbs (‫ـﺮد‬‫) ﻏـﲑ اﻟﺜﻼﺛـﻰ ا‬will be

ّ
formed by merely adding a ‫ ة‬to the masdar of that
particular verb. Examples:
‫ِـﱪ‬ ‫ ْﻢ ﺗَ ْﺴـﻠِْﻴ َﻤﺔَ اﳌﺘَ َﻜ‬‫( ﻻ ﺗُ َﺴـﻠ‬Don’t greet like a
ُ
proud person)
‫ﺿﺎﻓَﺔَ اﻟﺒَ ِﺨْﻴ ِﻞ‬ ِ ‫ﻴ‬‫( اَﺿﺎف اﻟﻀ‬He hosted the
َ ‫ﻒا‬ َ ْ َ َ
guest like a miser).
Note: In three lettered verbs, ‫ﺑﻴـﺎن اﻟﻨـﻮع‬
could be achieved by merely making the
masdar ‫ﻣﻀـﺎف‬ to the thing which it is
likened.
ِ ‫اْﻻَﺳ‬
Example: ‫ﺪ‬ ‫ب‬ ِ ِ
َ َ ‫ﻤ ُﺮ ُوﺛـُ ْﻮ‬‫ﺐ اﻟﻨ‬
ُ ‫ﻳَﺜ‬
214
3. ‫ﺑﻴــﺎن اﻟﻌــﺪد‬: This is a masdar which shows the

number of times an action is done. It appears on the
following scales:
1. ٌ‫ﻓَـ ْﻌﻠَﺔ‬: For three lettered verbs. Examples:
‫ت اَ ْﺧ َﺬ ًة‬ُ ‫اَ َﺧ ْﺬ‬: (I took once.)
ِ ْ ‫ﺿﺮﺑَـﺘَـ‬
‫ﲔ‬ َْ ‫ﺖ‬ُ ْ‫ﺿَﺮﺑ‬ َ (I hit twice.)
2. The ِ‫ﺮة‬ ‫( اﺳـﻢ اﳌـ‬as this ism is known) for all other
َ
verbs will be formed by adding a ‫ ة‬to the masdar
of that particular verb. Examples:
‫ـ َـﺮ ﺗَ ْﻜﺒِْﻴ ـ َـﺮًة‬‫ َﻛﺒ‬: (He proclaimed the
Takbeer once.)
ِ ْ ‫اﺟﺘَـ‬
‫ﲔ‬ ِ ِ ِ
َ ‫ا ْﺳ ــﺘَ ْﺨَﺮ َج اﻟْ َﻜْﻨـ ـ َـﺰ ا ْﺳ ــﺘ ْﺨَﺮ‬: (He
twice removed the treasure.)
215
Notes:
a. Other aspects of the masdar have been discussed in part
three. (Page 153)
b. Sometimes the ‫ ﻣﻔﻌـﻮل ﻣﻄﻠـﻖ‬will be another masdar which
has the same meaning. Example: ً‫ﺖ ﻗُـﻌُﻮدا‬
ْ ُ ‫َﺟﻠَ ْﺴ‬
Exercise 1
Form the ‫اﳌﺮة‬ ‫ اﺳﻢ‬and ‫ اﺳﻢ اﳍﻴﺌﺔ‬with the following words:
ِ‫ ا‬, ‫ اَدرَك‬, ‫دﺣﺮج‬
‫ﺼَﺮ‬ َ ‫ َﺷ ِﺮ‬, ‫ﺐ‬
َ َ‫ ﻧ‬, ‫ب‬ َ ‫ﻨ‬
َ ‫ـ‬‫ﺘ‬
َ ‫ﺟ‬
ْ َْ َ َْ َ
Exercise 2
Translate and analyse the following sentences:
ِ‫ﺸ ِﺮﻩ‬ ‫ﻫﻮ ﻳﺎﻛﻞ ﰱ اﻟﻴﻮم اﻛﻠﺔً ﻏﲑ اﻧﻪ ﻳﺎﻛﻞ اِﻛﻠﺔ اﻟ‬.1
ِ
َ ‫اﻟﺴﺠ ِﻦ ﻋﻘﺎﺑﺔً و ﱂ ﻳَـ ْﻌﺘَ ْﱪ‬
‫اﻋﺘﺒﺎر اﻟﻌﺎﻗﻞ‬  ‫ﻮﻗﺐ ﰱ‬
َ ُ‫ﻋ‬.2
3. ‫اﻟﻤﻔﻌﻮل ﻟﻪ‬
This is that ism which explains the reason for the fi’l being
mentioned.
Examples:
1. ً‫ﺿَﺮﺑْـﺘُﻪُ ﺗﺎْدﻳﺒﺎ‬
َ (I hit him to teach him manners)
‫ت‬ ِ  ‫ِِﻢ ِﻣﻦ اﻟ‬‫َﳚﻌﻠُﻮ َن اَﺻﺎﺑِﻌﻬﻢ ﰱ آذَا‬

ِ ‫اﻋ ِﻖ ﺣ َﺬر اﻟْﻤﻮ‬
2.
ْ َ َ َ ‫ﺼ َﻮ‬ َ ْ ْ َُ َ ْ َْ
( .. .. for fear of death)
3. ً‫ﺖ ﻟَﻪُ ا ْﻛﺮاﻣﺎ‬
ُ ‫ﻗُ ْﻤ‬ (I stood for him out of respect)
This maf’ool is also called ‫ﻻَﺟﻠِ ِﻪ‬ ِِ ِ

َ ‫ اﳌﻔﻌﻮل‬or ‫اﳌﻔﻌﻮل ﻣ ْﻦ اَ ْﺟﻠﻪ‬
216
4. ‫اﻟﻤﻔﻌﻮل ﻣﻌﻪ‬
This is that ism which appears after such a ‫َو‬ which denotes
companionship and attachment. This ‫ َو‬is called ‫ـﺎﺣﺒﺔ‬

َ ‫ واو اﳌُﺼ‬or
‫ﺔ‬‫واو اﳌﻌِﻴ‬. Examples:
َ ِ
1. ‫ﻴﻞ‬‫ت و اﻟﻨ‬ ُ ‫ﺳ ْﺮ‬
َ (I walked along the Nile) not (I walked
and the Nile)
2. َ‫ﻴﺎﻟِ َﺴ ـﺔ‬‫ﺟــﺎءَ اﻟﺒَ ـ ْـﺮُد و اﻟﻄ‬ (The cold appeared with (the
appearance) of the shawl) – not (.. .. and the .. ..)
3. ‫اﻟﻜﺘﺎب‬
َ ‫ﺟﺎء زﻳﺪ و‬ (Zaid came with the book) –
not (… and …)
Each of the examples, with ‫ ﻣﻊ‬substituting ‫ و‬would read thus:
ََ َ
ِ ‫ﺮت ﻣﻊ اﻟﻨ‬
‫ﻴﻞ‬ ِ ِ
ُ ‫ ﺳ‬, ‫اﻟﱪد ﻣﻊ اﻟﻄﻴﺎﻟﺴﺔ‬
ُ ‫ ﺟﺎء‬, ‫ﺟﺎء زﻳﺪ ﻣﻊ اﻟﻜﺘﺎب‬
5. ‫ﺮف‬‫اﻟﻤﻔﻌﻮل ﻓﻴﻪ او اﻟﻈ‬

This is an ism which denotes the time (‫ )زﻣـﺎن‬or place (‫ )ﻣﻜـﺎن‬in
which an action takes place. Examples:
ً‫ﺖ َﺷ ْﻬﺮا‬ ُ ‫ﺻ ْﻤ‬

ُ , ً‫ﺖ َد ْﻫﺮا‬ُ ‫ﺻ ْﻤ‬ ُ :‫زﻣﺎن‬
‫ﺖ ِﰱ اﻟْ َﻤ ْﺴ ِﺠ ِﺪ‬
ُ ‫ ﻗُ ْﻤ‬, ُ‫ﺖ َوَراﺋَﻪ‬ُ ‫ ﻗُ ْﻤ‬:‫ﻣﻜﺎن‬
217
Both zamaan and makaan are of two types:

a) ‫اﻟْ َﻤ ْﺤﺪود‬ i.e. The limited or restricted.
b) ‫اﳌْﺒـ َﻬﻢ‬ i.e. The unlimited or unrestricted.

Examples:
ُ
‫ﻇﺮف‬ ‫ﻣﺤﺪود‬ ‫ﻣﺒﻬﻢ‬
ً‫ﺻﻤﺖ ﻳﻮﻣﺎ‬
ُ ً‫ﺻﻤﺖ َدﻫﺮا‬
ُ
‫زﻣﺎن‬ ً‫ﺻﻤﺖ َﺷﻬﺮا‬ُ ً‫ﻤﺖ َزﻣﺎﻧﺎ‬
ُ ‫ﺻ‬ُ
ً‫ﺻﻤﺖ َﺳﻨَﺔ‬
ُ ً‫ﺻﻤﺖ ِﺣﻴﻨﺎ‬
ُ
ً‫ﺻﻤﺖ اُ ْﺳﺒُـ ْﻮﻋﺎ‬
ُ
ِ
‫اﳌﺴﺠﺪ‬ ‫ﻴﺖ ﰱ‬ ُ ‫ﺻﻠ‬
َ ‫ﻚ‬ ُ ‫ﺻﻠ‬
َ ‫ﻴﺖ َﺧ ْﻠ َﻔ‬ َ
ِ ‫ﻴﺖ ﰱ‬‫ﺻﻠ‬
‫ﻣﻜﺎن‬ ‫اﻟﺒﻴﺖ‬ ‫ﻚ‬
َ ‫ﻣﺎﻣ‬
َ َ‫ﻴﺖ ا‬ ُ ‫ﺻﻠ‬
ِ
‫اﻟﻔﺼﻞ‬ ‫ات ﰱ‬ُ ‫ﻗَﺮ‬ ‫ﻚ‬
َ َ‫ﺖ َوراﺋ‬ُ ‫ﻗُ ْﻤ‬
Note: In makaan mahdood the preposition ‫ ﰱ‬generally has to

be used before the ZARF. There is one exception though. That
is the verb ‫ﺧـﻞ‬
َ ‫ َد‬. With this verb the HARF ‫ ﰱ‬can either be used
َ
before the verb or it can be omitted. Example:
‫ دﺧﻠﺖ اﳌﺴﺠﺪ‬or ‫دﺧﻠﺖ ﰱ اﳌﺴﺠﺪ‬
These five afore-mentioned maf’ool are called: ‫اﻟﻤﻔﺎﻋﻴــﻞ‬

‫اﻟﺨﻤﺴﺔ‬
218
‫‪ in the following sentences:‬ﻣﻔﺎﻋﻴﻞ ‪Point out the various‬‬
‫اﻟﻠﱭ ﺷﺮﺑﺎً‬
‫ﻔﻞ َ‬ ‫ﻳَ ْﺸﺮ ُ ‪‬‬
‫ب اﻟﻄ ُ‬ ‫َ‬ ‫‪.1‬‬ ‫ﺎﺿﻰ اﻟْ ُﻤ ْﺠ ِﺮَم ﺗَﺎْ ِدﻳْﺒﺎً ﻟﻪ‬
‫‪ .2‬ﻋﺎﻗَﺐ اﻟ َﻘ ِ‬
‫َ َ‬
‫ﺗﺪور اْﻻَرض دورًة ﰱ اﻟﻴـﻮمِ‬ ‫‪.3‬‬ ‫ﺻْﻴﻔﺎً‬
‫َْ‬ ‫َُ ُْ ْ ُ َ‬ ‫‪َ .4‬ﲡﻤﻊ اﻟﻨ‪‬ﻤﻠَﺔُ ﻗُـ ْﻮﺗَـ َﻬﺎ َ‬
‫ﺣﱰاﻣﺎً ﻻُﺳ ِ‬
‫ﺘﺎذك‬ ‫ﻗُﻢ اِ ِ‬ ‫‪.5‬‬ ‫‪‬ﻗﺖ ﻋﻠﻰ اﻟﻔﻘ ِﲑ اﻣﻼً ﰱ اﻟﺜ‪‬ﻮ ِ‬
‫اب‬ ‫‪ .6‬ﺗَﺼﺪ ُ‬
‫ْ‬ ‫ْ‬
‫اﻟﻜﺎﻓﺮ َو َﻛ ْﻠﺒَﻪ ﻋﻠﻰ َﺳﺮﻳ ٍﺮ‬ ‫ﻧﺎم‬ ‫‪.7‬‬ ‫ﺻﺒﺎﺣﺎً‬ ‫ِ‬
‫ُ‬ ‫َ‬ ‫ﻴﺢ َ‬‫‪ .8‬اﻟﻨﺴﺎءُ ﺗَﺼ ُ‬
‫ِ‬
‫َو َﻛﻠ‪َ ‬ﻢ اﷲُ ُﻣ ْﻮﺳﻰ ﺗَﻜْﻠْﻴﻤﺎً‬ ‫‪.9‬‬ ‫‪ .10‬ﺳﺠﺪت ﺗَﻌﻈﻴﻤﺎً ﷲِ‬
‫ََ ُ‬
‫‪State whether‬‬ ‫واو ‪ or‬واو اﻟﻌﻄـﻒ ‪َ in the following sentences is‬و‬
‫‪ or both and explain the reason for your choice:‬اﳌﻌِﻴ‪‬ﺔ‬
‫َ‬ ‫ِ‬
‫‪ .1‬ﺳﺎر اﳉﻴﺶ و اﻟﻘﺎﺋﺪ‬ ‫ِ‬
‫اﻟﺸﻤﺲ‬ ‫ﺮوق‬
‫ﺖ ﺑﺎﻟﻜﻌﺒﺔ و ُﺷ َ‬
‫‪ .2‬ﻃُْﻔ ُ‬
‫ﳏﻤﺪ و اﻟﻮادى‬
‫‪ .3‬ﻣﺸﻰ ّ‬ ‫ﻒ ُﻣﺪﻳﺮ اﳌﺪرﺳﺔ و اﻟﻄﻼّب‬
‫‪َ .4‬وﻗَ َ‬
‫ﻓﻴﻪ ‪What type of‬‬ ‫?‪ is each of the following‬ﻣﻔﻌﻮل‬
‫ﺻْﻴﻔﺎً ‪َ ,‬ﺷ ْﻬﺮاً ‪ ,‬ﻳَ َﺴﺎراً‬ ‫ِ‬
‫ﻒ ‪ ,‬ﻋْﻨ َﺪ ‪َ ,‬‬
‫َﺧ ْﻠ َ‬
‫‪219‬‬
6. ‫اﻟﺤﺎل‬
This is a circumstantial expression or phrase. Examples:
A single word:ً‫( ﺟﺎء زﻳ ٌﺪ راﻛﺒﺎ‬Zaid came riding)
A phrase: ‫ﺪ و ﻫﻮ راﻛﺐ‬ ٌ ‫( ﺟﺎء زﻳ‬Zaid came while he was riding)
ٌ
RULES
a) ‫ ﺣـﺎل‬either describes the condition of the ‫( ﻓﺎﻋـﻞ‬subject), or
the ‫( ﻣﻔﻌـﻮل‬object) or both. The word described by the ‫ﺣـﺎل‬
is called ‫ ذو اﳊﺎل‬or ‫ﺻﺎﺣﺐ اﳊﺎل‬. Examples:
1. When the ‫ ذو اﳊﺎل‬is the ‫ﻓﺎﻋﻞ‬: ‫ﺟﺎء زﻳﺪ راﻛﺒﺎ‬
2. When the ‫ ذو اﳊﺎل‬is the ‫ﻣﻔﻌﻮل ﺑﻪ‬: ً‫ﺟﺌﺖ زﻳﺪاً ﻧﺎﺋﻤﺎ‬ ُ

3. When the ‫ ذو اﳊﺎل‬is both: ‫ﲔ‬ ِ ‫ﺖ زﻳﺪا َﺟﺎﻟِﺴ‬
ُ ‫ ْﻤ‬‫َﻛﻠ‬
َ
b) The ‫ ذو اﳊـﺎل‬is generally ma’rifa. If it happens to be nakira
then it has to appear after the ‫ﺣﺎل‬. Example: ‫ﺟﺎء راﻛﺒﺎً رﺟﻞ‬
ٌ
c) The ‫ ذو اﳊﺎل‬can be a dhameer. Example: ً‫ﺪ اﻛﻞ ﺟﺎﻟﺴﺎ‬ ٌ ‫زﻳ‬
In this example the dhameer ‫ ﻫﻮ‬hidden in the fi’l is the ‫اﳊﺎل‬ ‫ذو‬
d) The ‫ﺣـﺎل‬, if not a complete sentence, is usually nakirah.
Very seldom, though, it appears ma’rifah. Examples:
1. ‫وَل‬َ‫اﻻول ﻓﺎﻻ‬َ ‫اُدﺧﻠﻮا‬ (Enter one by one)
2. ‫اِﺟﺘﻬﺪوا َو ْﺣ َﺪ َك‬
220
e) If the ‫ ﺣـﺎل‬is ‫ﻣﺎﺿـﻰ‬ ‫ ﻓﻌـﻞ‬then ‫ ﻗـﺪ‬has to appear before the fi;l.

Examples:
1. ‫ﻏﻼﻣﻪ‬
ُ ‫ﺟﺎء زﻳ ٌﺪ َو ﻗَ ْﺪ َﺧَﺮ َج‬
2. ‫ﺟﻠﺲ اﻟﻼﻋﺒﻮن و ﻗﺪ ﺗَﻌِﺒﻮا‬
ُ
If the ‫ ﺣـﺎل‬is a ‫ ﻓﻌـﻞ ﻣﻀـﺎرع‬then ‫ ﻗـﺪ‬should not be mentioned.
Examples:
‫ﻠﻌﻴﺪ ﳝَْ ُﺸﻮن‬ِ ِ‫ذﻫﺐ اﻟﻨﺎس ﻟ‬
1.
ُ
2. ‫ِِ ْﻢ ﻳَـ ْﻌ َﻤ ُﻬﻮن‬‫ﻫ ْﻢ ﰱ ﻃُ ْﻐﻴَﺎ‬
ُ ‫و ﳝَُﺪ‬
DIFFERENCE BETWEEN ‫ ﺣﺎل‬AND ‫ﺧﺒﺮ‬
‫ ﺧـﱪ‬is an integral part of a nominal sentence (‫)ﲨﻠـﺔ اﲰﻴـﺔ‬. The

sentence cannot do without it. On the other hand, ‫ ﺣـﺎل‬is
surplus to the sentence. The sentence can do without it.
DIFFERENCE BETWEEN ‫ ﺣﺎل‬AND ‫ﺻﻔﺔ‬
a. ‫ ﺻـﻔﺔ‬is the second part of a specific phrase and cannot exist

without its ‫ﻣﻮﺻﻮف‬. The ‫ ﺣﺎل‬is independent.
b. ‫ ﺻـﻔﺔ‬has to follow its ‫ ﻣﻮﺻـﻮف‬as far as i’raab is concerned.

‫ ﺣﺎل‬is always mansoob.
c. Whereas ‫ ﺻـﻔﺔ‬can, without restriction, be ma’rifa, ‫ ﺣـﺎل‬on
the other hand, cannot. (Except in some very rare
instances).
221
7. ‫اﻟﺘﻤﻴﻴﺰ‬
This is an ‫ اﺳـﻢ ﻧﻜـﺮة‬which removes the ambiguity or vagueness
created by a preceding ism. The ambigous ism preceding it may
denote any of the following:
a. A number. Example: ً‫ﻋﻨﺪى اَ َﺣ َﺪ َﻋ َﺸَﺮ ﻛِﺘَﺎﺑﺎ‬
A distance. Example: ً‫ﺷْﺒـﺮ اَْرﺿﺎ‬ ِ
b.
ٌ ‫ﻋﻨﺪى‬
A weight or measure. Example: ً‫ ﻋﻨﺪى ِرﻃْﻞ َزﻳْﺘﺎ‬,
c.
ٌ
ِ
ً‫ﻋﻨﺪى ﺳ َﻘﺎءٌ ﻣﺎء‬
d. A thing derived or extracted from the ‫ﲤﻴﻴﺰ‬. Example:
ً‫ﺧﺎﰎٌ َﺣﺪﻳﺪا‬ َ ‫ﻫﺬا‬

Any vague utterance. Examples: ً‫ض ﻋُﻴـﻮﻧﺎ‬
e.
ْ ُ َ ‫ﺠ ْﺮﻧَﺎ اْﻻَْر‬ َ‫ ﻓ‬, ‫َو‬
ً‫س َﺷْﻴﺒﺎ‬ُ ْ‫ﺮا‬‫ ا ْﺷﺘَـ َﻌ َﻞ اﻟ‬, ً‫ﻨﻚ ﻣﺎﻻ‬َ ‫ اﻧﺎ ا ْﻛﺜَـ ُﺮ ِﻣ‬, ً‫ﺎﺻﺮا‬
ِ َ‫ﻚ اﷲ ﻧ‬
ُ َ ُ‫َﺣ ْﺴﺒ‬
NOTE: The difference between ‫ ﺣـﺎل‬and ‫ ﲤﻴﻴـﺰ‬is that whereas
the former is generally an ‫ اﺳـﻢ اﳌﺸـﺘﻖ‬or a sentence, the latter is
generally an ‫اﺳﻢ ﺟﺎﻣﺪ‬.
222
‫ﻛِﺘَﺎﺑﺎً‬ ‫اَ َﺣ َﺪ َﻋ َﺸَﺮ‬ ‫ِﻋْﻨ ِﺪ ْى‬
‫ﲤﻴﻴﺰ‬ ‫ﳑَُﻴّﺰ‬
‫ﻣﺒﺘﺪا ﻣﺆ ‪‬ﺧﺮ‬ ‫ﺧﱪ ﻣﻘﺪ‪‬م‬
‫اﳊﺎل ‪ and‬ﺣﺎل ‪Indicate the‬‬ ‫‪ in the following sentences:‬ذو‬
‫‪ .1‬اﻋﺠﺒﲎ ﳏﻤﺪ و ﻫﻮ ﳜﻄﺐ‬ ‫‪َ .2‬ﻛﺘﺒﺖ اﻟﺪرس ﺳﺮﻳﻌﺎ‬
‫‪ .3‬ﺟﺎء زﻳﺪ و ﻗﺪ ﺗﻌﺐ‬ ‫‪ .4‬ذﻫﺐ اﻟﻄﺎﻟﺐ ﻣﺎﺷﻴﺎ‬
‫رﺟﻌﺖ ﻣﻊ اﻻﺳﺘﺎذ راﻛِﺒَـ ْ ِ‬
‫ﲔ‬ ‫ُ‬ ‫‪.5‬‬
‫ﺷﺎﻫﺪت َﻋﻠَ َﻢ اﳌﻤﻠﻜﺔ ﻳـَُﺮﻓْ ِﺮف ﻓﻮﻗﻨﺎ‬
‫ُ‬ ‫‪.6‬‬
‫‪Indicate the‬‬ ‫ﲤﻴﻴــﺰ‬ ‫‪in the following sentences and thereafter‬‬
‫‪analyse each sentence:‬‬
‫‪ .1‬ﻛﺘﺐ اﺣﺪ َﻋ َﺸَﺮ ﻃﺎﻟﺒﺎً اَﲰﺎءَ ُﻫﻢ‬ ‫ﻃﺎب اﳌَﻜﺎ ُن ﻫﻮاءً‬
‫‪َ .2‬‬
‫‪ِ .3‬‬
‫اﻟﻘﺎﻫﺮةُ اﻛﺜَـ ُﺮ اْ ِﻻ ْﺳ َﻜْﻨ َﺪ ِرﻳ‪‬ﺔ ُﺳ ‪‬ﻜﺎﻧﺎً‬ ‫‪ .4‬ﺑﺎﻋﲎ اﻟﺘ ِ‬
‫‪‬ﺎﺟ ُﺮ ِذراﻋﺎً َﺣﺮﻳﺮاً‬ ‫َ‬
‫‪223‬‬
‫اﻟﻤﻨﺼﻮﺑﺎت‬ (Cont.)
8. ‫اﺧﻮاﺗﻬﺎ‬ ‫ﺧﺒﺮ ﻛﺎن و‬

9. ‫ﺧﺒﺮ ﻛﺎد و اﺧﻮاﺗﻬﺎ‬
10. ‫ﺧﺒﺮ ﻣﺎ و ﻻ اﻟﻤﺸﺒﻬﺘﻴﻦ ﺑﻠﻴﺲ‬
11. ‫اﺳﻢ ان و اﺧﻮاﺗﻬﺎ‬
12. ‫اﺳﻢ ﻻ اﻟﺘﻰ ﻟﻨﻔﻰ اﻟﺠﻨﺲ‬
13. ‫اﻟﻤﻀﺎرع اﻟﻤﺴﺒﻮق ﺑﺎﻟﻨﺎﺻﺐ‬
These have all been discussed in detail.
14. ‫اﻟﻤﺴﺘَﺜْﻨﻰ‬ ُ
A. ‫ اِ ْﺳـﺘِﺜْﻨﺎء‬means “to exclude”; “to exempt”. The noun which
denotes the exempted or excluded thing is called ‫ اﳌﺴـﺘَﺜْﲎ‬and

ُ
the word from which it has been exempted is called ‫اﳌﺴـﺘَﺜْﲎ‬
ُ
‫ﻣﻨﻪ‬. Example:
ً‫ زﻳﺪا‬‫ب اِﻻ‬ُ ‫ﺟﺎء اﻟﻄُﻼ‬ (All the students came except Zaid)
‫ ﻣﺴﺘﺜﲎ‬, ‫ ﺣﺮف اﻻﺳﺘﺜﻨﺎء‬, ‫ﻣﺴﺘﺜﲎ ﻣﻨﻪ‬
224
‫اﻻﺳﺘﺜﻨﺎء( ‪B. THE PARTICLES OF EXEMPTION‬‬ ‫)ادوات‬

‫َﺧﻼ ‪ ,‬ﻟﻴﺲ ‪ِ ,‬ﺳﻮى ‪ ,‬ﻏﲑ ‪ ,‬اﻻ‬
‫ﻣﺎ ﻋﺪا ‪ ,‬ﻣﺎ ﺣﺎﺷﺎ ‪ ,‬ﻣﺎ ﺧﻼ ‪َ ,‬ﻋﺪا ‪ ,‬ﺣﺎﺷﺎ‬
‫‪ WILL BE MANSOOB:‬ﻣﺴﺘﺜﻨﻰ ‪C. WHEN‬‬
‫‪ Example:‬ﻟﻴﺲ ‪After‬‬ ‫ﻗﺎﻣﻮا ﻟﻴﺲ زﻳﺪاً‬

‫ﻣﺎ ﺧﻼ ‪ ,‬ﻣﺎ ﻋﺪا ‪ ,‬ﻣﺎ ﺣﺎﺷﺎ ‪After‬‬
‫اﻟﻘﻮم ﻣﺎ ﺧﻼ ‪ /‬ﻣﺎﻋﺪا ‪ /‬ﻣﺎ ﺣﺎﺷﺎ زﻳﺪاً ‪Examples:‬‬

‫ﺟﺎء ُ‬
‫‪ WILL ONLY BE MAJROOR:‬ﻣﺴﺘﺜﻨﻰ ‪D. WHEN‬‬
‫زٍ‬
‫ﻳﺪ ‪ Example:‬ﺳﻮى ‪After‬‬ ‫اﻟﻘﻮم ﺳﻮى‬
‫ﺟﺎء ُ‬
‫ﺟﺎء اﻟﻘﻮم ﻏﲑ ز ٍ‬
‫ﻳﺪ ‪ Example:‬ﻏﲑ ‪After‬‬
‫ُ َ‬
‫‪ CAN BE MANSOOB OR MAJROOR:‬ﻣﺴﺘﺜﻨﻰ ‪E. WHEN‬‬
‫ﺧﻼ ‪After‬‬ ‫‪ Examples:‬ﺣﺎﺷﺎ ‪ ,‬ﻋﺪا ‪,‬‬

‫ﺣﻀﺮ اﻟﻘﻮم ﺧﻼ ‪ /‬ﻋﺪا ‪ /‬ﺣﺎﺷﺎ زﻳﺪاً ‪ /‬ز ٍ‬
‫ﻳﺪ‬ ‫ُ‬
‫‪225‬‬
NOTES: 1. In the above example the ‫ ﻣﺴـﺘﺜﲎ‬amy be

mansoob on account of ‫ ﺣﺎﺷــﺎ‬, ‫ ﺧــﻼ‬, ‫ ﻋــﺪا‬being
considered verbs. Thus when expanded the sentence
would read:
ً‫ﺣﻀﻮرﻫﻢ زﻳﺪا‬
ُ ‫اﻟﻘﻮم ﺧﻼ‬
ُ ‫ﺣﻀﺮ‬
‫ ﻣﻔﻌﻮل ﺑﻪ‬, ‫ ﻓﺎﻋﻞ‬, ‫ﻓﻌﻞ‬
The ‫ﻣﺴــﺘﺜﲎ‬ may also be majroor when they are
considered to be prepositions. (‫ﺟﺮ‬ ‫)ﺣﺮوف‬

2. Most grammarians prefer that the ‫ ﻣﺴـﺘﺜﲎ‬after ‫ﺧـﻼ‬
and ‫ ﻋﺪا‬be given a fatha and after ‫ ﺣﺎﺷﺎ‬a kasra.
F. ‫ ﻣﺴﺘﺜﻨﻰ‬WITH ‫اِﻻ‬:
The ‫ ﻣﺴـﺘﺜﲎ‬after ‫ اِﻻ‬is generally mansoob, except in two
cases. To understand these two cases the following
terms have to be understood:
‫ﺮغ‬ ‫اﻟﻤ َﻔـ‬
ُ ‫اﻟﻤﺴـﺘﺜﻨﻰ‬: That ‫ ﻣﺴـﺘﺜﲎ‬which is alone in the
sentence. In other words, its ‫ﻣﺴــﺘﺜﲎ ﻣﻨــﻪ‬ is not

mentioned. Example:
‫ﻣﺎ ﺟﺎء اﻻ زﻳ ٌﺪ‬
226
‫ﺮغ‬ ‫اﻟﻤ َﻔـ‬

ُ ‫اﻟﻤﺴـﺘﺜﻨﻰ اﻟﻐﻴـﺮ‬: That ‫ ﻣﺴـﺘﺜﲎ‬which is not alone.
In other words, its ‫ﻣﺴــﺘﺜﲎ ﻣﻨــﻪ‬ is also mentioned.

Example:
ً‫اﻟﻘﻮم اِﻻ زﻳﺪا‬
ُ ‫ﺟﺎء‬
‫اﻟﻤﻮﺟــﺐ‬
ُ ‫اﻟﻜــﻼم‬: That sentence which does not
commence with ‫ﻧﻔﻰ‬ , ‫ﻰ‬ or ‫اﺳﺘﻔﻬﺎم‬. Example:
ً‫ﺟﺎء اﻟﻘﻮم اِﻻ زﻳﺪا‬

‫اﻟﻤﻮﺟــﺐ‬
ُ ‫اﻟﻜــﻼم اﻟﻐﻴــﺮ‬: That sentence which does
commence with any of the above mentioned three.
Example:
ً‫اﻟﻘﻮم اِﻻ زﻳﺪا‬
ُ ‫ﻣﺎ ﺟﺎء‬
G. WHEN ‫ ﻣﺴـﺘﺜﻨﻰ‬WITH ‫ اﻻ‬WILL NOT NECESSARILY
BE MANSOOB:
1. When the sentence is ‫ ﻏـﲑ اﳌﻮﺟـﺐ‬and the ‫ ﻣﺴـﺘﺜﲎ‬is ‫ﻏـﲑ‬
ُ
‫ اﳌﻔـﺮغ‬then the ‫ ﻣﺴـﻨﺘﺜﲎ‬can be given a fatha because of
ISTITHNA or it can be given the same i’raab as the
‫ﻣﺴـﻨﺘﺜﲎ ﻣﻨـﻪ‬ – based on the rule of ‫ﺑـﺪل‬ (substitution).
(See the following chapter.) (Page 230)
Examples: ‫ﺪ‬
ٌ ‫زﻳ‬ / ً‫اﻟﻘﻮم اِﻻ زﻳﺪا‬
ُ ‫ﻣﺎ ﺟﺎء‬
‫ﻧﻔﺴ ُﻬﻢ‬َ‫ا‬ / ‫ﻢ‬ ‫ﻬ‬ ‫ﺴ‬ ‫ﻔ‬ ‫ـ‬
ْ‫ﻧ‬َ‫ا‬ 
‫ﻻ‬ ِ‫ﳍﻢ ﺷﻬﺪاء ا‬ ‫و َﱂ ﻳ ُﻜﻦ‬
ُ ْ ُ َ ُ ُ َ َ ُ ُْ ْ َ ْ َ
227
2. When the sentence is ‫ ﻏـﲑ اﳌﻮﺟـﺐ‬and the ‫ ﻣﺴـﺘﺜﲎ‬is ‫ﻣﻔـﺮغ‬

then the ‫ ﻣﺴـﺘﺜﲎ‬must be given the i’raab which the amil
requires. Examples:
‫ – ﻣﺎ ﺟﺎء اﻻ زﻳ ٌﺪ‬Amil requires a ‫ﻓﺎﻋﻞ‬
ً‫ – ﻣﺎ راﻳﺖ اﻻ زﻳﺪا‬Amil requires a ‫ﻣﻔﻌﻮل ﺑﻪ‬
ٍ ‫ – ﻣﺎ ﻣﺮرت اﻻ ﺑِﺰ‬Amil requires a ‫ﳎﺮور‬
‫ﻳﺪ‬
H. MORE ABOUT ‫اﻟﻤﺴﺘﺜﻨﻰ‬:
Basically, there are two types of ‫ﻣﺴﺘﺜﲎ‬:

1. ِ ‫اﳌﺘ‬
‫ﺼﻞ‬ ِ ‫اﳌﻨ َﻘ‬
2. ‫ﻄﻊ‬
ُ ُ
‫اﻟﻤﺴــﺘﺜﻨﻰ اﻟﻤﺘﺼــﻞ‬: This is that
mustathna which,
prior to it being
excluded, was or
could have been
part of the
mustathna minhu.
Example: ‫ﺟــﺎء‬
ُ ‫ﻼ‬‫اﻟﻄ‬
ً‫ب اﻻ زﻳﺪا‬
‫اﻟﻤﺴــﺘﺜﻨﻰ اﻟﻤﻨﻘﻄــﻊ‬: This is that
mustathna which
cannot be part of
228
the mustathna
minhu. Example:
1. ً‫ﻣﺎ ﺟﺎء اﻟﻘﻮم اﻻ ِﲪﺎرا‬
‫ﺲ‬ ِِ ِ ِ
2.
َ ‫َﺳ َﺠ َﺪ اﻟْ َﻤﻼَﺋ َﻜﺔُ اﻻ اﺑْﻠْﻴ‬
I. THE I’RAAB OF THE WORD ‫ﻏﻴﺮ‬:
The mustathna after ‫ ﻏــﲑ‬will always be majroor.
However, what about ‫ ﻏـﲑ‬itself? The answer is simply

this:
The word ‫ ﻏـﲑ‬gets the same i’raab which the mustathna
with ‫ اﻻ‬gets. Thus if the word ‫ ﻏـﲑ‬was to replace ‫اﻻ‬,

then whatever i’raab the mustathna would have had,
that i’raab would now be given to ‫ﻏﲑ‬. Examples:
ٍ ‫ﺟﺎء اﻟﻘﻮم ﻏﲑ ز‬
‫ﻳﺪ‬ ٍ ‫ﺟﺎء اﻟﻘﻮم اﻻ ز‬
‫ﻳﺪ‬
َ <
J. THE DIFFERENCE BETWEEN ‫ اﻻ‬AND ‫ﻏﻴﺮ‬:
The word ‫ ﻏـﲑ‬is generally used as a ‫ﺻـﻔﺔ‬, while ‫ اﻻ‬is

used as a particle of istithna. However, sometimes
each one is used with the other’s meaning.
Examples of each in its original context:
‫ ٍﺪ‬‫رﻫ ٌﻢ ﻏﲑُ َﺟﻴ‬ ِ
َ ‫ ﻋﻨﺪى د‬:‫ﻏﲑ‬ ‫ﻳﺪا‬
ً ‫اﻟﻘﻮم إﻻ ز‬
ُ ‫ ﺟﺎء‬:‫إﻻ‬
229
‫ ﺻﻔﺔ‬- ‫ﻣﻮﺻﻮف‬
ٍ‫ز‬
Example of ‫ ﻏﲑ‬used for istithna: ‫ﻳﺪ‬ ‫ﻏﲑ‬
َ ‫اﻟﻘﻮم‬
ُ ‫ﺟﺎء‬
Example of ‫ اﻻ‬used as sifat: ُ‫ﻟَ ْـﻮ ﻛـﺎ َن ﻓِﻴ ِﻬﻤـﺎ ِآﳍـَﺔٌ اﻻ اﷲ‬
‫ﻟََﻔ َﺴ َﺪﺗَﺎ‬
Explanation: If ‫ اﻻ‬is taken to be a particle of istithna
in this example then 2 problems would arise: They are:
1. The first concerns its meaning. If the word

ُ‫اﷲ‬
is taken to be ‫ ﻣﺴﺘﺜﲎ‬and the word ‫ آﳍﺔ‬the ‫ﻣﺴﺘﺜﲎ‬
‫ ﻣﻨـﻪ‬, then the ‫ ﻣﺴـﺘﺜﲎ‬has to be either ‫ﺼـﻞ‬‫ ﻣﺘ‬or

‫ﻣﻨﻘﻄـﻊ‬. Allah is independent and is not part or
one of many gods. Thus, there is no question of
the mustathna being ‫ﺼـﻞ‬‫ﻣﺘ‬. One may ask: why
not ‫ ? ﻣﻨﻘﻄـﻊ‬Here again, a problem arises. The

rule of ‫ ﻣﺴـﺘﺜﲎ ﻣﻨﻘﻄـﻊ‬is that the mustathna must
be in no way linked to the mustathna minhu.
Now let us ponder over the above verse. The
resultant meaning of the verse is: Since, there
are no gods besides Allah Ta’ala, therefore
there is no chaos (in the heavens and the earth).
230
Bearing in mind the rule just mentioned, it

would mean there exists no link between ‫آﳍـﺔ‬
and
ُ‫اﷲ‬. This, however, is not the case since
Allah is ‫اﻻﻟـﻪ‬. Hence, by negating the existence

ِ ُ‫ )ا‬is also
of many gods, Allah’s godship (‫ـﺔ‬‫ﻟﻮﻫﻴ‬
indirectly negated. Therefore, to avoid this
subtle problem, it is maintained that ‫ اﻻ‬here is a
sifat and not a particle of istithna. Thus:
ِ‫ﻟﻮ ﻛﺎن ﻓﻴﻬﻤﺎ آﳍﺔٌ اﻻ اﷲ اى ﻏﲑ اﷲ‬
ُ ُ
2. The second is a grammatical problem. If the
word preceding ‫اﻻ‬, is nakirah, plural and
unlimited (‫)ﻏـﲑ َﳏـﺪود‬, then it is not permissible

to exclude anything from it. All three aspects
are found in the word ‫آﳍـﺔ‬, therefore exclusion is
not permissible.
Exercise
Explain the reason for the i’raab of the ‫ﻣﺴــﺘﺜﲎ‬ in the
following sentences.
‫ﺎ‬‫ﺻﺪﻗﺎءُ اﻻ ﻋﻠِﻴ‬
ِ ‫ ﺣﻀﺮ اﻻ‬.2 ‫ﻏﲑ َﺳﻌِْﻴ ٍﺪ‬ ِِ
َ ‫ﻤﺖ ﻋﻠﻰ اﻟﻘﺎدﻣﲔ‬
ُ ّ‫ َﺳﻠ‬.1
ِ ‫ ﻻ ﺗَﻌﺘَ ِﻤ ْﺪ ﻋﻠﻰ ِﺳﻮى‬.4
‫اﷲ‬ ِ َ‫ﻔﺤﺘ‬
‫ﲔ‬ َ ‫ﺻ‬َ ‫أت اﻟﻜﺘﺎب اﻻ‬
ُ ‫ ﻣﺎ ﻗﺮ‬.3
ُ ‫ ﻣﺎ َﺳﻠ‬6
‫و َل‬ ‫ﻤﺖ ﻋﻠﻰ اﻟﻘﺎدﻣﲔ اﻻ اﻻ‬ ‫اﳉﺰ ُار اﻟﻐَﻨَ َﻢ ﻣﺎ ﺧﻼ ﺷﺎ ًة‬
ّ ‫ﺑﺢ‬َ ‫ َذ‬. .5
231
‫اﺣﺪا‬
‫ﻣﺴﺎﺟﺪ اﳌﺪﻳﻨﺔ ﻋﺪا و ً‬ ‫رت‬ ‫‪ .7‬ﻣﺎ ِ‬
‫َ‬ ‫‪ُ .8‬ز ُ‬ ‫ﺧﻴﺎر‬
‫ﺒﺖ اﻻ اﻻ َ‬ ‫ﺻﺤ ُ‬ ‫َ‬
‫ف ِ‬
‫اﻟﺒﻴﺖ ﺣﺎﺷﺎ ﻏﺮﻓﺔَ اﻟﻨَﻮم‬ ‫‪ 10‬دﺧﻠﺖ ﻏَُﺮ َ‬ ‫‪ .9‬ﻗَﻄَﻔﺖ اﻻزﻫﺎر ﻋﺪا اﻟﻮ ِ‬
‫رد‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫‪ .12‬ﻣﺎ ﺻﺤﺒﲎ اﺣ ٌﺪ ﰱ ﺳﻔ ِﺮى اﻻ و ُ‬
‫اﻟﺪك‬ ‫اﻟﻐﻨﻢ ﺧﻼ ﺷﺎ ًة‬
‫‪ .11‬ذﺑﺢ اﳉﺰ ُار َ‬
‫‪232‬‬
‫اﻟﻤﺠﺮورات‬
THOSE WORDS WHICH ARE ALWAYS MAJROOR
There are only two.8 They are:
‫ﺟﺮ‬ ِ
1.
ّ ‫ﺮور ﲝﺮف‬‫ا‬ Example:
ِ ‫ﰱ‬
‫اﻟﺒﻴﺖ‬
2. ‫ﺮور ﺑِﺎﻹﺿﺎﻓﺔ‬‫ ا‬Example: ‫ـﺖ‬ ُ ‫ﺑﻴ ـ‬
ٍ
‫ﺧﺎﻟﺪ‬
‫اﻟﻤﺠﺰوﻣﺎت‬
َ
THOSE WORDS WHICH ARE ALWAYS MAJZOOM
These are those ‫اﻷﻓﻌـﺎل اﳌﻀـﺎرﻋﺔ‬ which are preceded by a

particle causing it to be given a jazm. That particle is called
‫ﺟﺰٍم‬
ْ ُ‫أداة‬. It is of two types:
8
Another rare majroor is ‫ﺠﺎورة‬
َ ُ‫( اﳌ‬proximity). Sometimes an ism is given the
i’raab of the word preceding it although that word neither governs it nor does
that word’s amil govern it. Example:
‫ﺐ َﺧ ِﺮ ٍب‬
‫ﺿ‬َ ‫ﻫﺬا ُﺟ ْﺤُﺮ‬
(Trans: This is the wrecked den of a hyena). The word ‫ب‬ ٍ ‫ َﺧـ ِﺮ‬ought to have
been given a dhamma, being the sifat of ‫ﺟﺤ ٌـﺮ‬. ُ However, contrary to the
general rule, it is given a kasra merely because it is close to a majroor,
namely ‫ﺿﺐ‬.

233
1. Those particles which govern only one ‫ﻓﻌــﻞ‬

‫ﻣﻀـﺎرع‬. They are: ْ‫ َﱂ‬, ‫ﻤـﺎ‬ َ‫ﻟ‬, (‫ﻻم اﻷﻣـﺮ ) ِل‬, (‫ﻻء )ﻻ‬
‫اﻟﻨﻬﻰ‬
2. Those which govern two ‫ﻓﻌـﻞ ﻣﻀـﺎرع‬. These are
the ‫ادوات اﻟﺸـﺮط‬, some being huroof and some

being isms.
‫ﺣﺮﻓﺎ اﻟﺸﺮط‬
MEANING EXAMPLES
‫اِ ْن‬ if ‫ﺼ ْﺮَك‬
ُ ْ‫ﱏ اَﻧ‬ ِ ُ ‫اِ ْن ﺗَـْﻨ‬
ْ ‫ﺼ ْﺮ‬
‫اِ ْذ َﻣﺎ‬ when ِ
ْ ‫ ْﻢ ﺗَـﺘَﺜَـﻘ‬‫ا ْذ َﻣﺎ ﺗَـﺘَـ َﻌﻠ‬
‫ﻒ‬
‫اﻻﺳﻤﺎء اﻟﺸﺮﻃﻴﺔ‬
NO MEANING EXAMPLES COMMEN
T
1. ‫َﻣ ْﻦ‬ who, whoever ‫ﻳﻌﻤﻞ ﻣﺜﻘﺎل‬
ْ ‫ﻣﻦ‬ ‫ﻟﻠﻌﺎﻗﻞ‬
‫ذرة ﺧﲑا ﻳـََﺮﻩ‬
2. ‫ﻣﺎ‬ whatever ‫و ﻣﺎ ﺗﻔﻌﻠﻮا ﻣﻦ ﺧﲑ‬ ‫ﻟﻐﲑ‬
‫ﻳﻌﻠﻤﻪ اﷲ‬
ْ ‫اﻟﻌﺎﻗﻞ‬
3. ‫َﻣ ْﻬ َﻤﺎ‬ whatever, ‫ﺴﺎل‬
ْ ُ‫ﺗﻔﻌﻞ ﺗ‬
ْ ‫ﻣﻬﻤﺎ‬ ‫ﻟﻐﲑ‬
however much,
no matter how ‫ﻋﻨﻪ‬ ‫اﻟﻌﺎﻗﻞ‬
much
234
‫‪4.‬‬ ‫ﻣﱴ‬ ‫‪when, whenever‬‬ ‫اذﻫﺐ‬

‫ﺗﺬﻫﺐ ْ‬
‫ْ‬ ‫ﻣﱴ‬ ‫ﻟﻠﺰﻣﺎن‬
‫‪5.‬‬ ‫اﻳ‪‬ﺎن‬ ‫‪when, whenever‬‬ ‫اذﻫﺐ‬
‫ْ‬ ‫اﻳﺎن‬ ‫ﻟﻠﺰﻣﺎن‬
‫‪6.‬‬ ‫ﻛﻴﻒ *‬ ‫‪how, in the‬‬ ‫ﺻ ‪‬ﻮُر‬

‫ﺼ ‪‬ﻮُر اُ َ‬
‫ﻛﻴﻒ ﺗُ َ‬ ‫ﻟﻠﺰﻣﺎن‬
‫‪manner‬‬
‫‪7.‬‬ ‫ﻛﻴﻔﻤﺎ *‬ ‫‪how, in the‬‬ ‫ﲡﻠﺲ‬
‫ﻛﻴﻔﻤﺎ ُ‬ ‫ﻟﻠﺰﻣﺎن‬
‫‪manner‬‬
‫اﺟﻠﺲ‬
‫ُ‬
‫‪8.‬‬ ‫اﻳﻦ‬ ‫‪where,‬‬ ‫اذﻫﺐ‬
‫ﺗﺬﻫﺐ ْ‬ ‫ْ‬ ‫اﻳﻦ‬ ‫ﻟﻠﻤﻜﺎن‬
‫‪wherever‬‬
‫‪9.‬‬ ‫اﻳﻨﻤﺎ‬ ‫‪where,‬‬ ‫اذﻫﺐ‬
‫ﺗﺬﻫﺐ ْ‬‫ْ‬ ‫اﻳﻨﻤﺎ‬ ‫ﻟﻠﻤﻜﺎن‬
‫‪10.‬‬ ‫ﺣﻴﺜﻤﺎ‬ ‫‪where,‬‬ ‫ﺗﺬﻫﺐ‬
‫ْ‬ ‫ﺣﻴﺜﻤﺎ‬ ‫ﻟﻠﻤﻜﺎن‬
‫اذﻫﺐ‬
‫ْ‬
‫‪11.‬‬ ‫اَ ّﱏ‬ ‫‪where,‬‬ ‫اذﻫﺐ‬
‫ْ‬ ‫اﱏ‬ ‫ﻟﻠﻤﻜﺎن‬
‫‪12.‬‬ ‫ى‬
‫اَ ‪‬‬ ‫‪whoever,‬‬ ‫اﻗﻢ ﻣﻌﻪ‬
‫ﻳﻘﻢ ْ‬
‫اﻳﻬﻢ ْ‬ ‫ﻟﻠﻌﺎﻗﻞ‬
‫‪whosoever‬‬
‫‪whichever‬‬ ‫ﻛﺐ‬
‫اب ﺗﺮ ْ‬
‫ى اﻟﺪو ‪‬‬
‫ا‪‬‬ ‫ﻟﻐﲑ‬
‫)‪(thing‬‬
‫ﻛﺐ‬
‫ار ْ‬ ‫اﻟﻌﺎﻗﻞ‬
‫اﺻﻢ‬ ‫ا‪ٍ ‬‬
‫ﺗﺼﻢ ْ‬
‫ى ﻳﻮم ْ‬ ‫ﻟﻠﺰﻣﺎن‬
‫‪whichever‬‬
‫)‪(time‬‬
‫ﲡﻠﺲ‬ ‫ا‪ٍ ‬‬
‫ى ﻣﻜﺎن ْ‬ ‫ﻟﻠﻤﻜﺎن‬
‫‪whichever‬‬
‫)‪(place‬‬
‫اﺟﻠﺲ‬
‫ْ‬
‫‪235‬‬
NOTES:
1. The purpose for which ‫ى‬
 ‫ ا‬is used depends on its mudhaf
ilayh. (See examples and comment).
2. When the following nouns are used for istifhaam, then only
one verb is necessary:
‫ى‬
 ‫ ا‬, ‫ اﱏ‬, ‫ اﻳﻦ‬, ‫ اﻳﺎن‬, ‫ ﻣﱴ‬, ‫ ﻣﺎ‬, ‫َﻣ ْﻦ‬
Examples: ‫ﺪ؟‬ ٍ ِ‫ى ﻛ‬
ُ ْ‫ﺘﺎب ﺗُِﺮﻳ‬  َ‫ ا‬, ‫ﻳﺮﺟﻊ؟‬
ُ ‫ ﻣﱴ‬, ‫ﻳﺬﻫﺐ؟‬
ُ ‫َﻣ ْﻦ‬
3. ‫ اذا‬is an ‫ اﺳـﻢ اﻟﻈـﺮف‬which embraces the meaning of ‫ﺷـﺮط‬
also. When appearing before ‫ ﻓﻌﻞ ﻣﻀﺎرع‬it will not affect its
i’raab. The fi’l will remain marfoo’. Example:
‫ﺐ ﻣﻌﻚ‬ ِِ ِ
ُ ‫ﺐ اﱃ اﻟْ َﻤ ْﺴﺠﺪ اَ ْذ َﻫ‬
ُ ‫اذا ﺗَ ْﺬ َﻫ‬
4. Generally, when the above-mentioned particles appear
before ‫ﻓﻌـﻞ ﻣﺎﺿـﻰ‬, the fi’l will be translated in the future
tense.
Example: ‫ﺖ َﳒﺎ‬َ ‫ﺻ َﻤ‬
َ ‫( َﻣ ْﻦ‬He who is silent will be / is safe.)
5. The above particles are also called ‫ﺎزات‬‫ﻛﻠﻢ ا‬.
6. The first fi’l is called ‫ ﺷـﺮط‬and the second is called ‫ ﺟـﺰاء‬or
‫ ﺟﻮاب‬.
7. * ‫ ﻛﻴـﻒ‬and ‫ ﻛﻴﻔﻤـﺎ‬are also among the ‫ اﲰـﺎء اﻟﺸـﺮط‬but are not
causative, i.e. they are ‫ﻏـﲑ ﻋﺎﻣـﻞ‬. Thus, they do not render
the fi’l a jazm.
236
‫ﻮاﺑِﻊ‬‫اﻟﺘ‬
APPOSITES: THOSE WORDS WHICH ARE
INDIRECTLY GOVERNED
Sometimes a noun is governed by the amil of a preceding noun.
Thus, the i’raab which is found on the preceding noun (‫)ﻣﺘﺒـﻮع‬
will also be found on the latter noun (‫)ﺗـﺎﺑﻊ‬. There are five
TAWABI’. They are:
1. ‫ﺎﻛﻴﺪ‬‫اﻟﺘ‬
2. ‫ اﻟﺼﻔﺔ‬/ ‫ﻌﺖ‬‫اﻟﻨ‬
3. ‫ﻋﻄﻒ اﻟﺒﻴﺎن‬
4. ‫اﻟﺒﺪل‬
5. ‫ﺴﻖ‬‫ ﻋﻄﻒ اﻟﻨ‬/ ‫اﻟﻌﻄﻒ ﲝﺮف‬
1. EMPHASIS: ‫اﻟﺘﺎﻛﻴﺪ‬
This is that ‫ﺗــﺎﺑﻊ‬ which performs any of the following two
functions:
a) It emphasises that the meaning conveyed by the fi’l be
confined to the ‫ ﻣﺘﺒﻮع‬only. Example:
ُ‫ﻧﻔﺴﻪ‬
ُ ‫ﺟﺎء زﻳ ٌﺪ‬
The word ُ‫ﻧﻔﺴـﻪ‬
ُ emphasises that the reference of coming is
related to Zaid only.
237
b) It confirms the inclusion of all the members of the ‫ ﻣﺘﺒـﻮع‬in

the reference made to it (the matboo’). Example:
‫ﻬﻢ‬‫َﺳ َﺠ َﺪ اﳌﻼَﺋِ َﻜﺔُ ُﻛﻠ‬
َ
The word ‫ﻬـﻢ‬‫ﻛﻠ‬ ُ emphasises that none of the members of the
word ُ‫ﻜﺔ‬ َ ِ‫ اﳌﻼَﺋ‬can be excluded from it.
َ
NOTE: 1. ‫ ﺗـﺎﺑﻊ‬is a term used to describe all the apposites.
Here, in this discussion, the tabi’ is called ‫ اﻟﺘﻮﻛﻴـﺪ‬or ‫اﻟﺘﺎﻛﻴـﺪ‬
and the matboo’ is called ‫ﻛﺪ‬ ‫اﳌﺆ‬.

2. Note that the ‫ ﺗﺎﻛﻴـﺪ‬and ‫ ﻣﺆﻛـﺪ‬have the same
i’raab. This is so because the amil of the
MU’AKKAD governs the TA’KEED as well.
TYPES OF ‫اﻟﺘﺎﻛﻴﺪ‬:
ِ ‫اﻟﺘﻮﻛﻴـﺪ اﻟﻠ‬:
‫ﻔﻈـﻰ‬ This ta’keed occurs by repeating
the mu’akkad; whether it be a fi’l, an ism, a
harf, a dhameer or a sentence. Examples:
Fi’l:‫ﻖ‬ ‫ﻳَﻈْ َﻬ ُﺮ ﻳﻈﻬﺮ اﳊ‬
Ism: ‫…ﻓَﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﺑﺎﻃﻞ‬..
ٌ ٌ
Harf: ‫ب‬ ِ
ُ ‫ﻻ ﻻ ا ْﻛﺬ‬
Dhameer: ‫ذﻫﺐ ﻫﻮ–ﲰﻌﺘﻚ اﻧﺖ‬
238
Sentence: (‫)اﻟﱰﻣـﺬى‬ ‫ﻓﻨﻜﺎﺣﻬـﺎ ﺑﺎﻃـﻞ‬

‫ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ‬
‫اﻟﺘﻮﻛﻴـﺪ اﻟﻤﻌﻨـﻮى‬: This ta’keed is achieved with
any of the following seven words, made up of
three groups. They are:
Group 1: ‫ﺲ‬
ٌ ‫ ﻧَـ ْﻔ‬, ‫ﲔ‬
ٌْ ‫َﻋ‬
Group 2: ‫ ﻛِﻼ‬, ‫ﻛﻠﺘﺎ‬
Group 3: ‫ ُﻛﻞ‬, ‫ﲨﻴﻊ‬ ٌ , ٌ‫ﻣﺔ‬ ‫ﻋﺎ‬
NOTES: 1. These seven words have to be mudhaf
to a dhameer which corresponds with
the mu’akkad.
2. These words too have to correspond
with their mu’akkad as far as their
forms (‫ )ﺻــﻴﻐﺔ‬are concerned. The
words ‫ ﻧَﻔﺲ‬and ‫ﲔ‬

ٌ ‫ َﻋ‬are exceptions.
ٌ
GROUP 1
FORM MASCULINE FEMININE
SING.
‫ ﻋﻴﻨُﻪ‬/ ‫ﻧﻔﺴﻪ‬
ُ ‫اﻻﻣﲑ‬
ُ ‫ﺟﺎء‬ ‫ﻧﻔﺴﻬﺎ‬
ُ ُ‫ﺟﺎءت ﻓﺎﻃﻤﺔ‬
‫ اﻋﻴﻨُﻬﻤﺎ‬/ ‫اﻧﻔﺴﻬﻤﺎ‬ ِ 
ُ ‫ ﺣﻀﺮ اﳌﻌﻠﻤﺎن‬/ ‫اﻧﻔﺴﻬﻤﺎ‬ ‫ﺣﻀﺮت اﳌﻌﻠﻤﺘﺎن‬
DUAL
ُ
‫اﻋﻴﻨﻬﻤﺎ‬
PLURAL
‫ اﻋﻴﻨُﻬﻢ‬/ ‫اﻧﻔﺴﻬﻢ‬
ُ ‫ ﻗﺎم اﳌﺴﻠﻤﻮن‬/ ‫ﻦ‬ ‫اﻧﻔﺴﻬ‬
ُ ‫ﻗﺎﻣﺖ اﳌﺴﻠﻤﺎت‬
‫ﻦ‬ ‫اﻋﻴﻨُﻬ‬
239
NOTES:
1. It is permissible to place ‫اﻟﺰاﺋﺪة‬ ‫ ﺑﺎء‬before the ta’keed.
Example: ‫ﻨﻔﺴ ِﻪ‬
ِ ِ‫ﺟﺎء اﻻﻣﲑ ﺑ‬
2. In the dual form, the forms of the words ‫ ﻧﻔﺲ‬and ‫ـﲔ‬
ٌ ‫ ﻋ‬do not
ٌ
change accordingly. They instead change to the plural
forms. The reason for this is that the coupling of two dual
words in Arabic is considered to be tongue twisting. Thus,
the correct manner would be to say or write ‫اﻧﻔﺴـﻬﻤﺎ – اﻋﻴﻨﻬﻤﺎ‬
and not ‫ﻧﻔﺴﺎﳘﺎ – ﻋﻴﻨﺎﳘﺎ‬.
GROUP 2 ‫ﻛﻼ‬AND ‫ﻛﻠﺘﺎ‬ (FOR DUAL ONLY)

MASCULINE
‫ﻤﺎن ﻛِﻼﳘﺎ‬
ِ ‫ﺟﺎء اﳌﻌﻠ‬
FEMININE
‫ﻤﺘﺎن ﻛِﻠﺘﺎﳘﺎ‬
ِ ‫ﺟﺎءت اﳌﻌﻠ‬
GROUP 3: ‫ ُﻛﻞ‬, ‫ﺟﻤﻴﻊ‬

ٌ , ٌ‫ﻣﺔ‬ ‫ﻋﺎ‬
PLURAL MASC. ‫ﻣﺘُﻬﻢ‬ ‫ ﻋﺎ‬/ ‫ ﲨﻴﻌُﻬﻢ‬/ ‫ﻬﻢ‬‫ﺟﺎء اﳌﺴﻠﻤﻮن ُﻛﻠ‬
FEM. / ‫ﻦ‬ ‫ ﲨﻴﻌُﻬ‬/ ‫ﻦ‬ ‫ﻬ‬‫اﳌﺴﻠﻤﺎت ﻛﻠ‬
ُ ‫ﺟﺎءت‬
‫ﻦ‬ ‫ﻣﺘُﻬ‬ ‫ﻋﺎ‬
SINGULAR MASC. ‫ ﻋﺎﻣﺘُﻪ‬/ ‫ ﲨﻴﻌُﻪ‬/ ُ‫ﻪ‬‫اﳉﻴﺶ ﻛﻠ‬
ُ ‫ﺟﺎء‬
FEM. ‫ ﻋﺎﻣﺘُﻬﺎ‬/ ‫ ﲨﻴﻌُﻬﺎ‬/ ‫ﻬﺎ‬‫ﺟﺎءت اﻟ َﻘﺒِﻴﻠَﺔُ ﻛﻠ‬
NOTE: These three words are used to emphasise the
singular or plural only. However, when used
to emphasise the singular, the mu’akkad must
240
be such that if the word ‫ ﺑﻌـﺾ‬is placed before

it then the sentence would make sense.
Example: ‫ﻪ‬‫اﳉﻴﺶ ُﻛﻠ‬
ُ ‫ﺟﺎء‬
When altered this sentence will read: ‫ﺟــﺎء‬
ِ ‫ﺑﻌﺾ‬
‫اﳉﻴﺶ‬ ُ
On the other hand, the sentence ُ‫ـﻪ‬‫رﺟـﻊ ﻃﻠﺤـﺔُ ﻛﻠ‬
when altered, (using the above criterion) would
read:
َ‫ـﺾ ﻃﻠﺤـﺔ‬
ُ ‫رﺟـﻊ ﺑﻌ‬. This sentence does not make
any sense and therefore the usage of ‫ ﻛ ّـﻞ‬here is

incorrect.
‫ﺗَـ ْﻘ ِﻮﻳَﺔُ اﻟﺘﻮﻛﻴﺪ‬ (GREATER EMPHASIS)

When intending to lend even more emphasis, the following
words may be used:
‫ اَ ْﲨَ ُﻊ‬after ‫ﻪ‬‫ﻛﻠ‬ Example: ‫ﻪ اَ ْﲨ ُﻊ‬‫ﺟﺎء اﳉﻴﺶ ﻛﻠ‬
ُ‫ ﲨَْ َﻌﺎء‬after ‫ﻬﺎ‬‫ﻛﻠ‬ َ َ ‫ﻬﺎ‬‫ار ﻛﻠ‬
Example: ‫ﲨﻌﺎء‬
َ ‫اﻳﺖ اﻟﺪ‬
ُ ‫ر‬
‫ اَ ْﲨَﻌُﻮ َن‬after ‫ﻬﻢ‬‫ﻛﻠ‬ Example: ‫ﲨﻌُﻮن‬ ْ َ‫ﻬﻢ ا‬‫اﻟﻨﺎس ﻛﻠ‬
ُ ‫ﺟﺎء‬
ِ
‫ ُﲨَ ُﻊ‬after ‫ﻬﻦ‬ ّ ‫ﻛﻠ‬ َ ُ ‫ﻦ‬ ‫ﻬ‬‫ﻤﺖ اﻟﺒﻨﺎت ﻛﻠ‬
Example: ‫ﲨَﻊ‬ ُ ‫ﻋﻠ‬
241
If even greater emphasis is required, then the word ‫ﲨَـﻊ‬

ْ َ‫ ا‬may be
ُ
followed by any or all of the following: ‫ﻛﺘَﻊ‬
ُ ْ َ‫ ا‬, ‫ﺼ ُﻊ‬
َ ْ‫ اَﺑ‬, ‫اَﺑْـﺘَ ُﻊ‬
Example: ‫ﲨﻌُﻮن اﻛﺘﻌﻮن اﺑﺼﻌﻮن اﺑﺘﻌﻮن‬ ْ َ‫ﻬﻢ ا‬‫اﻟﻨﺎس ﻛﻠ‬
ُ ‫ﺟﺎء‬
(This sequence has to be maintained and these words cannot be
used independently, i.e. without ‫)اﲨﻊ‬
242
2. THE ADJECTIVE ‫اﻟﻨﻌﺖ او اﻟﺼﻔﺔ‬

This subject has been quite extensively dealt with in part one.
(Page 61) Here, however, another aspect of the sifat will be
discussed; namely, ‫ﺴﺒِﱮ‬
 ‫اﻟ‬ ‫اﻟﻨﻌﺖ‬.
َ
‫ﻧﻌـﺖ ﺳـﺒﺒﻰ‬: This is a sifat which does not actually describe the
mausoof but rather some aspect relative to the mausoof.
Example: ‫ﺟﺎءﱏ وﻟ ٌﺪ ﻋﺎﱂٌ اﺑﻮﻩ‬
In this sentence, the word ٌ‫ ﻋـﺎﱂ‬is not describing the word ‫ﺪ‬
ٌ ‫ وﻟـ‬but
rather the word ‫اﺑﻮﻩ‬. Hence, ٌ‫ ﻋﺎﱂ‬is called ‫ﻧﻌﺖ ﺳﺒﱮ‬.
This type of sifat corresponds with its mausoof in two aspects

only, namely:
1. Ma’rifa and Nakirah
2. I’raab
AL I’RAAB:
‫اﺑﻮﻩ‬ ‫ﻋﺎﻟﻢ‬ ‫وﻟﺪ‬ ‫ﺟﺎءﻧﻰ‬
‫ﻣﻀﺎف و ﻣﻀﺎف‬
"‫ ﻓﺎﻋﻞ "ﻋﺎﱂ‬:‫اﻟﻴﻪ‬ ‫اﺳﻢ اﻟﻔﺎﻋﻞ‬
‫ﻋﻤﻠﻪ ﻋﻤﻞ اﻟﻔﻌﻞ اﳌﻌﺮوف‬
‫اﻟﻨﻌﺖ اﻟﺴﺒﱮ‬ ‫ﻣﻮﺻﻮف ﻟﻔﻈﺎ‬
‫ﻓﺎﻋﻞ ﺟﺎء‬ ‫ﻓﻌﻞ و ﻣﻔﻌﻮل ﺑﻪ‬
243
‫‪Analyse the following sentences:‬‬
‫ْﺴ ْﻮَرةٌ اَْوَراﻗُﻪ‬ ‫ِ‬
‫ﺎب َﻣﻜ ُ‬
‫‪ .1‬ﻫ َﺬا ﻛﺘَ ٌ‬ ‫ﺼﺒُـ ْﻮﻏﺎً ﺛـَ ْﻮﺑُﻪُ‬
‫ﺖ َوﻟَﺪاً َﻣ ْ‬‫‪َ .2‬راَﻳْ ُ‬
‫‪ .3‬اَﺧ ِﺮﺟﻨﺎ ِﻣﻦ ِ‬
‫ﻫﺬﻩِ اﻟ َﻘ ْﺮﻳَِﺔ اﻟﻈﺎ ِﱂ اﻫﻠُﻬﺎ‬ ‫ﺮﺟﻞ ٍ‬
‫ﻋﺎﳌﺔ ﺑﻨﺘُﻪ‬ ‫ﻣﺮرت ﺑِ ٍ‬
‫ْ‬ ‫‪ُ .4‬‬
‫‪Distinguish between‬‬ ‫اﻟﻨﻌــﺖ اﳊﻘﻴﻘــﻰ‬ ‫‪and‬‬ ‫اﻟﻨﻌــﺖ اﻟﺴــﺒﱮ‬ ‫‪in the‬‬
‫‪following passage:‬‬
‫دﻋﺎﱏ ﺻﺪﻳﻘﻰ ﻛﺮﱘ ﺧﻠﻘﻪ اﱃ ﻧُ ٍ‬
‫ﺰﻫﺔ ﰱ اﺣﺪى اﳊﺪاﺋﻖ اﻟﻐَﻨ‪‬ﺎء‬ ‫ُ‬ ‫ِ َ‬
‫ﻨﺎء ﻃﺎﻟﺖ ﻣ ّﺪﺗﻪ ﻓَـﻴ ‪‬ﻤﻤﻨﺎ وﺟﻬﻴﻨﺎ ﳓﻮﻫﺎ ﰱ ﻳﻮم ٍ‬
‫ﺻﺎف‬ ‫ﻟِﻨﺴﱰﻳﺢ ِﻣﻦ ﻋ ٍ‬
‫َ َ‬ ‫ْ ُ َ‬ ‫ْ َ‬
‫ﻛﺎﻧﺖ ﺣﺪﻳﻘﺔ ﲨﻴﻠﺔ راﻳﻨﺎ ﻓﻴﻬﺎ رﺟﺎﻻ ﺟﻠﻴﻠﺔ اﻗﺪارﻫﻢ‬
‫ﺟ ‪‬ﻮﻩ ﻟَﻘﺪ ْ‬
‫‪3. THE EXPLICATIVE APPOSITION‬‬ ‫ﻋﻄﻒ اﻟﺒﻴﺎن‬

‫‪This is that tabi’ which either clarifies or specifies its matboo’.‬‬
‫اﳉﺎﻣﺪ ‪It is generally an‬‬ ‫‪. Examples:‬اﺳﻢ‬
‫ﻳﻦ اﻟﻌﺎﺑﺪﻳﻦ‬ ‫ِ‬
‫‪1.‬‬
‫ﺟﺎء َﻋﻠ ‪‬ﻰ ز ُ‬
‫‪2.‬‬ ‫ﻧﻮر اﻻﻳﻀﺎح‬
‫اﺷﱰﻳﺖ ﻛﺘﺎﺑﺎً َ‬
‫ﻣﻌﻄﻮف ﻋﻠﻴﻪ ﻋﻄﻒ ﺑﻴﺎن‬
‫‪Like sifat,‬‬ ‫‪ in‬ﻣﻌﻄﻮف ﻋﻠﻴـﻪ ‪ has to correspond with its‬ﻋﻄﻒ اﻟﺒﻴﺎن‬
‫‪four aspects. They are: i’raab, number, gender and marifa‬‬
‫‪) / nakirah. However, when the‬ال(‬ ‫‪ specifies the‬ﻋﻄـﻒ اﻟﺒﻴـﺎن‬
‫‪244‬‬
ma’toof alaih, then the ma’toof alaih has to be nakirah. (See

example 2)
The ‫اﻟﺒﻴﺎن‬ ‫ ﻋﻄﻒ‬usually appears as any of the following:

a. As a title (‫ )ﻟﻘﺐ‬after a name. Example:
‫ﻳﻦ اﻟﻌﺎﺑﺪﻳﻦ‬ ِ
ُ ‫ﻰ ز‬ ‫ﺟﺎء َﻋﻠ‬
b. As a name after an agnomen (‫)ﻛﻨﻴﺔ‬. Example:
ٍ ‫اﻗﺴ َﻢ ﺑﺎﷲِ اﺑﻮ َﺣ ْﻔ‬

‫ﺺ ﻋُ َﻤ ُﺮ‬ َ
c. As a ‫ ﻣﺸﺎر اﻟﻴﻪ‬9prefixed with “‫”ال‬.
‫ﻫﺬا اﻟﻜﺘﺎب ﺟﻴﺪ‬

d. As a mausoof after a sifat. Example:
‫ﻠﻴﻢ ُﻣﻮﺳﻰ‬
ُ ‫َر َﺟ َﻊ اﻟ َﻜ‬
e. As an elucidation. Example:
‫ﻫﺐ‬ 
ُ ‫ﺴﺠ ُﺪ اى اﻟﺬ‬
َ ‫اﻟﻌ‬
َ
Exercise
Analyse the following:
‫ ﺟﻌﻞ اﷲ اﻟﻜﻌﺒﺔ اﻟﺒﻴﺖ اﳊﺮام‬.2 ‫ ﺟﺎءﱏ زﻳﺪ اﺑﻮ ﻋﺒﺪ اﷲ‬.1
‫ آﻣﻨﺎ ﺑﺮب اﻟﻌﺎﳌﲔ رب ﻣﻮﺳﻰ و ﻫﺎرون‬.4 ‫ اﻋﻄﻴﺘﻪ ﻫﺪﻳﺔ ﻛﺘﺎﺑﺎ‬.3
4. THE APPOSITIONAL SUBSTITUTE ‫اﻟﺒﺪل‬
9
This is the true nature of ‫اﳌﺮﻛـﺐ اﻻﺷـﺎرى ﺑِـﺎَ ْل‬. The musharun ilayh is not a sifat
since it is generally an ismul jamid which is not a describing word.
(Occasionally, though, it is used as an adjective).
245
This is that tabi’ which is the actual focus of reference made in

the sentence – not its matboo. The matboo’ merely serves as an
introduction to the tabi’. The tabi’ is called ‫( ﺑـﺪل‬substitute) and
the matboo’ is called ‫ﻣﻨﻪ‬ ‫ﺒﺪل‬

َ ‫( اﳌ‬the substituted). Example:
ُ
‫ﺟﺎء زﻳﺪ اﺧﻮك‬
‫ اﻟﺒﺪل‬- ‫اﳌﺒﺪل ِﻣﻨﻪ‬
َ
‫ﻓﺎﻋﻞ‬
There are four types of ‫ ﺑﺪل‬:
1. ‫ﻞ‬ ‫ﻞ ِﻣﻦ ُﻛ‬ ‫ﺑﺪل ُﻛ‬  ‫ِﻣﻦ ُﻛ‬

2. ‫ﻞ‬ ٍ ‫ﺑﺪل‬
‫ﺑﻌﺾ‬
3. ‫اﻻ ْﺷﺘﻤﺎل‬ِ ‫ﺑﺪل‬ 4. ‫ﺑﺪل اﻟﻐَﻠَﻂ‬
1. ‫ﻞ‬ ‫ﻞ ِﻣـﻦ ُﻛـ‬ ‫ ﺑـﺪل ُﻛـ‬is that BADAL which is identical in purport
to the MUBDAL MINHU. Examples:
a. ‫راﻳﺖ زﻳﺪا اﺧﺎك‬
b. ‫ﺬﻳﻦ‬‫ﺴﺘﻘﻴﻢ ِﺻﺮا َط اﻟ‬  ‫اِ ْﻫ ِﺪﻧﺎ اﻟ‬
َ ُ‫ﺼﺮا َط اﳌ‬
‫ﺑﺪل‬ ‫ﻣﺒﺪل ﻣﻨﻪ‬
2. ‫ﻞ‬ ‫ـﺾ ِﻣـﻦ ُﻛـ‬

ٍ ‫ ﺑـﺪل ﺑﻌ‬is that BADAL which is a part or fraction
of the MUBDAL MINHU. Examples:
246
a. ‫اﺳﻪ‬
َ ‫ﺑﺖ زﻳﺪاً ر‬
ُ ‫ﺿﺮ‬
ِ ِ ِ ‫و ﷲِ ﻋﻠﻰ اﻟﻨ‬
b. َ َ‫ﺞ اﻟﺒَﻴﺖ ﻣ ِﻦ اﺳﺘ‬ ‫ﺎس ﺣ‬
ً‫ﻄﺎع اﻟﻴﻪ ﺳﺒﻴﻼ‬
‫ﺑﺪل ﺑﻌﺾ‬ - ‫ﻣﺒﺪل ﻣﻨﻪ‬
3. ِ ‫ﺑــﺪل‬
‫اﻻ ْﺷــﺘﻤﺎل‬ is that BADAL whuch is in some way
associated with its MUBDAL MINHU. As in the above
case, the BADAL must have a dhameer, either mentioned
or implied, which refers to the MUBDAL MINHU.
Examples: 1. ‫ُﺳ ِﺮ َق زﻳ ٌﺪ ﺛَﻮﺑُﻪ‬
2. (‫ﺎ ِر )ﻓﻴﻪ‬‫ﺧﺪود اﻟﻨ‬ ِ ُ‫ﻗُﺘِﻞ اﺻﺤﺎب اﻻ‬
ُ َ
ِ ‫ذات اﻟﻮ‬
‫ﻗﻮد‬ ِ
َ
‫ ﺑ ـ ـ ـ ـ ــﺪل اﻻﺷ ـ ـ ـ ـ ــﺘﻤﺎل‬- ‫ﻣﺒ ـ ـ ـ ـ ــﺪل ﻣﻨ ـ ـ ـ ـ ــﻪ‬
4. ‫ ﺑﻠـﺪ اﻟﻐﻠـﻂ‬is that BADAL which is a correction of an error

caused by a slip of the tongue in mentioning the MUBDAL
MINHU. In other words, the MUBDAL MINHU was never
intended. Example: ً‫ـﱰﻳﺖ ﳊﻤـﺎً ﺧﺒـﺰا‬
ُ ‫( اﺷ‬I bought meat – nay
bread). It is preferable to include the particle “‫ ”ﺑـﻞ‬between
the two. Hence: ً‫ﺑﻞ ﺧﺒﺰا‬..

NOTE: The badal must correspond with the mubdal minhu as
far as i’raab is concerned.
247
DIFFERENCES BETWEEN ‫اﻟﺒﻴﺎن‬ ‫ ﻋﻄﻒ‬AND ‫ﺑﺪل ﻛﻞ ﻣﻦ ﻛﻞ‬
NO ‫ﻋﻄﻒ اﻟﺒﻴﺎن‬ ‫ﺑﺪل اﻟﻜﻞ‬

1. Can only be ma’rifah. Can be nakirah also.
2. Not the focus of the Is the focus of the
sentence. sentence
3. Cannot be a sentence. Can be a sentence.
Exercise
Analyse the following sentences:
‫ﻏﻴﻒ ﻧﺼ َﻔﻪ‬
َ ‫ﺮ‬‫اﻛﻠﺖ اﻟ‬
ُ .1 ‫اﳊﺎﻛﻢ اﻧﺼﺎﻓُﻪ‬
ُ ‫ﺮﱏ‬‫ َﺳ‬.2
ٍ ِ‫ﻬ ِﺮ اﳊﺮِام ﻗ‬‫ ﻳﺴﺌﻠﻮﻧﻚ ﻋﻦ اﻟﺸ‬.3
‫ﺘﺎل ﻓﻴﻪ‬ ‫ﻰ‬ ِ‫ ﺟﺎءﱏ اَﺧﻮك َﻋﻠ‬.4
َْ
248
5. APPOSITION BY CONJUNCTION
‫ ﻋﻄﻒ اﻟﻨﺴﻖ‬/ ‫ﻋﻄﻒ ﺑﺤﺮف‬
This is that tabi’ which between itself and its matboo’ a
conjunction (‫ﻋﻄﻒ‬ ‫ )ﺣﺮف‬is found. Example:
‫ﻋﻤﺮو‬
ٌ ‫ﺟﺎء زﻳ ٌﺪ َو‬
‫ ﺣﺮف ﻋﻄﻒ – ﻣﻌﻄﻮف‬- ‫ﻣﻌﻄﻮف ﻋﻠﻴﻪ‬
Here the verb is directed to both the ‫ ﻣﻌﻄﻮف ﻋﻠﻴﻪ‬and ‫ﻣﻌﻄﻮف‬.
SOME RULES:
a) If the ‫ ﻣﻌﻄـﻮف ﻋﻠﻴـﻪ‬is a ‫ﺿـﻤﲑ ﻣﺮﻓـﻮع ﻣﺘﺼـﻞ‬, then its ‫ﺿـﻤﲑ‬
‫ ﻣﻨﻔﺼﻞ‬has to be mentioned after it.
Example ‫ﺪ‬ٌ ‫ﺑﺖ اﻧﺎ و زﻳ‬
ُ ‫ﺿﺮ‬
If, however, another word appears between the ‫ﻣﺘﺼـﻞ‬ ‫ﺿـﻤﲑ‬
and the ‫ﻣﻌﻄـﻮف‬, then the ‫ ﺿـﻤﲑ ﻣﻨﻔﺼـﻞ‬does not have to be
mentioned.
Example: ‫ﺑﺖ و ﻻ زﻳ ٌﺪ‬
ُ ‫ﻣﺎ ﺿﺮ‬
b) If the ‫ ﻣﻌﻄﻮف ﻋﻠﻴﻪ‬is a ‫ ﺿـﻤﲑ ﳎـﺮور‬then the preposition has to
be repeated.
ٍ‫ز‬
Example: ‫ﻳﺪ‬ ‫ﻤﺖ ﻋﻠﻴﻚ و ﻋﻠﻰ‬
ُ ّ‫ﺳﻠ‬
249
c) The ‫اﻟﻌﻄﻒ‬ ‫( ﺣﺮوف‬conjunctions) are:

‫ﺲ‬ ِ ِ
َ ‫ ﻟَْﻴ‬, ‫ﻣﺎ‬ ‫ ا‬, َ‫ ﻻ‬, ‫ ﺑَ ْﻞ‬, ‫ ﻟﻜ ْﻦ‬, ‫ اَْو‬, ‫ اَْم‬, ‫ﺣﱴ‬
ّ , ُ‫ ﰒ‬, ‫ف‬
َ , ‫َو‬
These will be explained in some detail towards the end of
this book. Insha Allah. (Page 294)
Exercise
Find the mistakes in the following sentences:
‫ﺼَﺮ و ﺧﺎﻟ ٌﺪ‬
َ َ‫ ﻧ‬.2 ٍ ِ‫ ﻟﻴﺲ ﻋُﻤﺮ ِﲜﺎﺋ ٍﻊ و ﺗَﻌ‬.1
‫ﺐ‬
ِ ُ‫ﻤﺖ ﻋﻠَﻰ اْﻻ‬‫ ﺳﻠ‬.4
‫ﻼﻣﻴ َﺬ‬‫ﺳﺘﺎذ َو اﻟﺘ‬ ً‫ دﺧﻞ ﳏﻤ ٌﺪ ﻓَﺴﻌﻴﺪا‬.3
ُ َْ
CONCLUSION: When all the tawabi’ are found in one
sentence, they should be placed in the following sequence:
‫ﻧﻌﺖ‬
‫ﻋﻄﻒ اﻟﺒﻴﺎن‬
‫اﻟﺘﻮﻛﻴﺪ‬
‫ﺑﺪل‬
‫ﻧﺴﻖ‬
Example: ‫ﻧﻔﺴــﻪ اﺧــﻮك َو‬
ُ ‫اَﻗْـﺒَـ َـﻞ اﻟﺮﺟـ ُـﻞ اﻟﻌــﺎﱂُ ﳏﻤـ ٌﺪ‬
‫اﻫﻴﻢ‬ ِ
ُ ‫اﺑﺮ‬
250
PART FIVE
‫اﻟﻌﻮاﻣﻞ‬
THE CAUSATIVE AGENTS
INTRODUCTION
You have read quite a bit about the ‫ﻣﻌﻤـﻮل‬. It is now appropriate
that the ‫ﻋﺎﻣـﻞ‬ (governing word) be discussed exclusively. It

must be mentioned, though, that quite a bit of what is to be
discussed in the following pages, has already been touched upon
– if not discussed in detail.
TYPES OF ‫ﻋﻮاﻣﻞ‬:
There are two types: 1.  ‫( ﻋﺎﻣﻞ َﻣ ْﻌﻨَ ِﻮ‬An abstract governor)

‫ى‬
2. ِ ‫ﻋﺎﻣ ــﻞ‬
‫ـﻰ‬ ‫ﻟﻔﻈ ـ‬
(Governing word)
1.  ‫ ﻋﺎﻣـﻞ َﻣ ْﻌﻨَـ ِﻮ‬is an artificial governor – it does not exist in the

‫ى‬
form of a word. This amil is effective in two instances only:
a) Before a ‫ﻣﺒﺘﺪا‬.
b) Before a ‫ﻣﻀـﺎرع‬
‫ ﻓﻌﻞ‬which is not preceded
by a ‫ ﺣﺮف ﻧﺼﺐ‬or ‫ﺣﺮف ﺟﺰم‬
251
In both cases the Amil is ‫ﻣﻌﻨـﻮى‬ – an artificial

Amil.
2. ِ ‫ ﻋﺎﻣـﻞ‬may either be a fi’l,
‫ﻰ‬ ‫ﻟﻔﻈـ‬ an ism or harf. Each one
will now be discussed exclusively.
A. THOSE ‫ ﺣﺮوف‬WHICH GOVERN THE ‫ اﺳﻢ‬:

There are seven such types of huroof; namely:
1. ‫اﳊﺮوف اﳉﺎرة‬ e.g. ِ
‫اﳌﺴﺠﺪ‬ ‫ﰱ‬
‫اﻻﻣﺎم ﰱ اﳌﺴﺠ ِﺪ‬ ِ
2. ‫اﳊﺮوف اﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ‬ e.g. َ ‫ن‬ ‫ا‬
3. ‫ﻣﺎ و ﻻ اﳌﺸﺒﻬﺘﲔ ﺑﻠﻴﺲ‬ e.g. ً‫ ﻻ زﻳ ٌﺪ ﻗﺎﺋﻤﺎ‬/ ‫ﻣﺎ‬
4. ‫ﺣﺮوف اﻟﻨﺪاء‬ e.g. ‫ﻋﺒﺪ اﷲ‬َ ‫ﻳﺎ‬
‫ﺔ‬‫واو اﳌﻌِﻴ‬ ‫ﺎت‬ِ ‫ﺟﺎء اﻟﱪد و اﳉﺒ‬
5.
َ
e.g.
ُ ُ
6. ‫ ﺣﺮف اﻻﺳﺘﺜﻨﺎء‬- ‫اِﻻ‬ e.g. ً‫ زﻳﺪا‬‫اﻟﻘﻮم اﻻ‬
ُ ‫ﺟﺎء‬
(Each of the above has already been discussed).
7. ‫ﺧــﱪ ﻻ اﻟــﱴ ﻟِﻨﻔــﻰ اﳉــﻨﺲ‬ . This subject has already been
discussed. (Page 186) However, some more light needs to
be shed on it. The ism of this ‫ﻻ‬ changes in varying
circumstances. Study the following chart.
252
No. CIRCUMSTANC I’RAAB EXAMPLE

E
1. The ism is ‫ﻧﻜــﺮة‬ and ‫ﻣﺒﲎ ﻋﻠﻰ اﻟﻔﺘﺢ‬ ‫ﻃﺎﻟﺐ ﻛﺴﻼ ٌن‬
َ ‫ﻻ‬
‫ ﻣﻔـﺮد‬i.e. it is neither
‫ ﻣﻀﺎف‬nor ‫ﺷﺒﻪ اﳌﻀﺎف‬
2. The ism is ‫ﻣﻀـﺎف‬ or ‫ﻧﺼﺐ‬ ‫ﳐﺬول‬
ٌ ‫ﻖ‬ ‫ﻧﺎﺻﺮ ﺣ‬َ ‫ﻻ‬
‫ﺷﺒﻪ اﳌﻀﺎف‬ ‫ﻻ ﻧﺎﺻﺮاً ﺣﻘﺎً ﳐﺬول‬
3. When the ism is ‫ﻣﻌﺮﻓـﺔ‬ ‫رﻓﻊ‬ ‫ﳏﻤﻮد ﰱ اﻟـﺪار و ﻻ‬
ٌ ‫ﻻ‬
then ‫ﻻ‬ has to be ‫ﻫﺎﺷﻢ‬
ٌ
repeated together
with another ‫ﻣﻌﺮﻓـﺔ‬. In
this case the effect of
‫ ﻻ‬is suspended.
4. When the ism is ‫رﻓﻊ‬ ‫رﺟﻞ و ﻻ‬
ٌ ‫ﻻ ﰱ اﻟﺒﻴﺖ‬
nakirah but between
it and ‫ ﻻ‬another word ٌ‫اﻣﺮاة‬
appears, then too the
effect of ‫ﻻ‬ is
suspended and ‫ﻻ‬ has
to be repeated
253
5. When ‫ﻻ‬ is repeated 1. ‫ﻓﺘﺤﺔ‬ ‫ﺣﻮل و ﻻ ﻗﻮَة‬

َ ‫ﻻ‬
and between it and its
2. ‫رﻓﻊ‬ ٌ‫ﺣﻮل و ﻻ ﻗﻮة‬
ٌ ‫ﻻ‬
ism no other word/s
appear, then the ism 3. ‫ﻓﺘﺢ اﻻول‬ ٌ‫ﺣﻮل و ﻻ ﻗﻮة‬
َ ‫ﻻ‬
may be read in five
ways. ‫و رﻓﻊ اﻟﺜﺎﱏ‬
4. ‫رﻓﻊ اﻻول‬ َ‫ﺣﻮل و ﻻ ﻗﻮة‬
ٌ ‫ﻻ‬
‫و ﻓﺘﺢ اﻟﺜﺎﱏ‬
5. ‫ﻓﺘﺢ اﻻول‬ ً‫ﺣﻮل و ﻻ ﻗﻮة‬
َ ‫ﻻ‬
‫و ﻧﺼﺐ اﻟﺜﺎﱏ‬
6. When ‫ﻻ‬ is not 1. ‫ﻓﺘﺢ اﻻول‬ ‫ﻣﺜﻞ‬
ُ ً‫و اﺑﻨﺎ‬ ‫اب‬
َ ‫ﻻ‬
repeated but ‫ﻋﻄــﻒ‬ is ‫و ﻧﺼﺐ اﻟﺜﺎﱏ‬ ‫و اﺑﻨِﻪ‬ ‫ﻣﺮوا َن‬
made on its ism, then ِ
‫ﻋﺒﺪاﳌﻠﻚ‬
… 2. ‫ﻓﺘﺢ اﻻول‬
‫ﻣﺜﻞ‬
َ ‫اﺑﻦ‬
ٌ ‫اب و‬ َ ‫ﻻ‬
‫و رﻓﻊ اﻟﺜﺎﱏ‬
‫ﻣﺮوا َن و اﺑﻨِﻪ‬
NOTES:
1. When ‫)اَ( ﳘــﺰة اﻻﺳــﺘﻔﻬﺎم‬ appears before ‫ﻻ‬ the above
mentioned rules do not change.
2. The khabar of ‫ ﻻ‬may be discarded as long as its purport is
clearly understood. E.g. ‫ ﻻ ﺑﺎس‬i.e. ‫ﻻ ﺑﺎس ﻋﻠﻴﻚ‬
َ َ
3. Fatha¸ dhamma and kasra are the i’raab of mabny.
Rafa, nasab and jarr are the i’raab of mu’rab.
254
Exercise
Apply the appropriate rule to the following by rendering the
correct i’raab.
‫ﻻ ﻃﺎﻟﻌﺎ ﺟﺒﻼ‬ .1 ‫ ﻻ رﺟﻞ و ﻻ اﻣﺮاة ﰱ اﻟﺒﻴﺖ‬.2
‫ ﻻ زﻳﺪ ﰱ اﻟﺒﻴﺖ و ﻻ زﻳﺎد‬.3 ‫ ﻻ ﻃﺎﻟﺐ اﻟﻌﻠﻢ ﻛﺴﻼن‬.4
‫ ﻻ رﺟﻞ ﰱ اﻟﺒﻴﺖ و ﻻ اﻣﺮاة‬.5 ‫ ﻻ ﻃﺎﻟﺐ ﺣﺎﺿﺮ ﰱ اﻟﻔﺼﻞ‬.6
B. THOSE HUROOF WHICH GOVERN ‫اﻟﻤﻀﺎرع‬ ‫اﻟﻔﻌﻞ‬:

These are of two types: 1. ‫اﳊﺮوف اﻟﻨﺎﺻﺒﺔ‬ 2. ‫اﳉﺎزﻣﺔ‬ ‫اﳊﺮوف‬
Both have already been discussed in part one. Mention is made
of some important factors regarding ‫ﻧﺼﺐ‬ ‫ اَ ْن – ﺣﺮف‬and ‫ﺣﺮف‬
‫اِ ِ◌ ْن – ﺟﺰم‬
‫ﺪرة‬ ‫اﻟﻤﻘ‬
ُ ‫اَ ْن‬ (The concealed ‫)اَن‬
‫ اَن‬is hidden after the following six huroof and thereby renders
‫ اﻟﻔﻌﻞ اﳌﻀﺎرع‬a fatha:
a. After ‫( ﺣـﱴ‬Until, till, upto, as far as) on condition that the
verb after ‫ ﺣﱴ‬implies the future tense. Examples:

ِ ُ
َ‫ادﺧﻞ اﻟﺒﻠﺪة‬
َ (‫ﺣﱴ )ان‬ ّ ‫ت‬
ُ ‫اﻟﺮﺳﻮل ﺳ ْﺮ‬ ‫ﻳﻘﻮل‬
َ ‫ﺣﱴ‬ ّ ‫ُزﻟْ ِﺰﻟُْﻮا‬
‫ﺣﱴ ﻳَـ ْﺮِﺟ َﻊ اﻟﻴﻨﺎ ﻣﻮﺳﻰ‬ ِ
ّ ‫ﻟَ ْﻦ ﻧَـْﺒـَﺮ َح ﻋﻠﻴﻪ ﻋﺎﻛﻔﲔ‬
In the above examples “entering”, “returning” and “saying”
all occur after the verbs metioned before them.
255
b. After ‫ ﻻم اﳉﺤـﻮد‬or ‫( ﻻم اﻟﻨﻔـﻰ‬i.e. ‫) ِل‬. This is that ‫ ِل‬which

appears after any of the negative forms of ‫ﻛـﺎن‬. It is called
‫ ﻻم اﳉﺤـﻮد‬because it is used to negate, reject or refute an
action as being inappropriate or ill-befitting to the ism of ‫ﻛﺎن‬

‫اﳌﻨﻔﻰ‬. Examples:
َ ‫ﻳﻖ ﻟِﻴَﺨــﻮ‬
1. ‫ن ﺻــﺪﻳ َﻘﻪ‬ ِ  ‫ﻣــﺎ ﻛــﺎن اﻟ‬
ُ ‫ﺼـﺪ‬ (It is not correct that a
friend breaches the trust of his friend)
2. ‫ـﺮﻃﻰ ﻟِﻴَ ْﺴـ ِﺮ َق‬
 ‫ﺸ‬ ‫( ﱂ ﻳﻜـ ِﻦ اﻟ‬It does not befit a policeman to
steal)
ِ ‫و ﻣﺎ ﻛﺎن اﷲُ ﻟِﻴُﻄْﻠِ َﻌ ُﻜ ْﻢ ﻋﻠﻰ‬
‫اﻟﻐﻴﺐ‬
3.
َ
c. After “‫) ِل( ”ﻻم ﻛـﻰ‬. This is that ‫ ِل‬which has the same
meaning as ‫ﻛﻰ‬
ْ َ . Example:
‫اﺳﻠﻤﺖ ﻻَ ْد ُﺧ َﻞ اﳉﻨﺔَ =< اﺳﻠﻤﺖ ﻛﻰ ادﺧﻞ اﳉﻨﺔ‬
d. After ‫ اَْو‬which has the meaning of .. ‫( اﱃ ان‬until) or ‫( اِﻻ‬but
that ..). Examples: 1. ‫ﻘـ ــﻰ‬ ‫ﻚ اَْو ﺗُـ ْﻌ ِﻄﻴَـ ــﲎ َﺣ‬
َ ‫ ـ ـ‬‫ﻻَﻟْ ِﺰَﻣﻨ‬
equivalent to ‫ اَن‬‫ اِﻻ‬/ ‫ن‬ ْ َ‫ﻚ اِﱃ ا‬
َ ‫……ﻻَﻟْ ِﺰَﻣﻨ‬
2. ً‫اَﻧﺼﺤﻪ اَْو ﻳﻜﻮن ﻣﻄﻴﻌﺎ‬
3. ‫ﻬﻢ اَو ﻳﺴﻠِﻤﻮا‬‫ﻧُﻘﺎﺗِﻠُﻨ‬

ُْ ْ
4. ‫ﻳﻌﺎﻗﺐ اﳌﺴﻲء اَْو ﻳـ َﻌﺘَِﱪ‬
َ َ ُ ُ ُ
256
e. After ‫ﺼـ ْﺮف‬

 ‫واو اﻟ‬. The word ‫ ﺻـﺮف‬means “to turn away”.
Hence, this is that ‫ و‬which turns the word after it away from
َ
the amil which governs the word or sentence before it. This
shows that it is not a ‫ ﺣـﺮف ﻋﻄـﻒ‬which requires that the
amil of the ma’toof alayh govern the ma’toof also. Example:
‫ﻋﻈﻴﻢ‬ ِ ٍ
ٌ ‫ﻓﻌﻠﺖ‬
َ ‫ﻋﺎر ﻋﺎﻳﻚ اذا‬
ٌ ‫ﻻ ﺗَﻨﻪَ ﻋﻦ ُﺧﻠُﻖ َو ﺗَﺎْﺗ َﻰ ﻣﺜﻠَﻪ‬
10
(Translation: Do not prevent (another) from a (bad) trait

while you yourself indulge in the same. It is a great shame
upon you if you do so.)
Explanation: The amil at the beginning of the sentence is a

‫ ﺣـﺮف اﻟﻨﻬـﻰ‬which demands that the verb after it be ‫ﳎـﺰوم‬. If
the ‫ َو‬thereafter is taken to be a ‫ﻋﻄﻒ‬ ‫ ﺣﺮف‬then the same amil

(‫ )ﻻ‬would have to govern the verb following ‫ َو‬too which
would lead to an erroneous meaning. The meaning, in this
case, will be: “Do not stop (another) from a (bad) trait and
do not yourself indulge in it …” This, however, is not the
10
This is the last verse of a poem attributed to Abul Aswad Du’ali (Reh.).
The complete poem is as follows:
‫ﻫﻼ ﻟﻨﻔﺴﻚ ﻛﺎن ذا اﻟﺘﻌﻠﻴﻢ‬ ‫ﻳﺎ اﻳﻬﺎ اﻟﺮﺟﻞ اﳌﻌﻠﻢ ﻏﲑﻩ‬
‫ﻛﻴﻤﺎ ﻳﺼﺢ ﺑﻪ و اﻧﺖ ﺳﻘﻴﻢ‬ ‫ﺗﺼﻒ اﻟﺪواء ﻟﺬى اﻟﺴﻘﺎم و ذى اﻟﻀﲎ‬
‫ و اﻧﺖ ﻣﻦ اﻟﺮﺷﺎد ﻋﺪﱘ‬, ً‫اﺑﺪا‬ ‫و اراك ﺗﻠﻘﺢ ﺑﺎﻟﺮﺷﺎد ﻋﻘﻮﻟﻨﺎ‬
‫ﻓﺎذا اﻧﺘﻬﺖ ﻋﻨﻪ ﻓﺎﻧﺖ ﺣﻜﻴﻢ‬ ‫ﻬﺎ ﻋﻦ ﻏﻴﻬﺎ‬‫اِﺑﺪاْ ﺑﻨﻔﺴﻚ ﻓﺎ‬
‫ﺑﺎﻟﻘﻮل ﻣﻨﻚ و ﻳﻨﻔﻊ اﻟﺘﻌﻠﻴﻢ‬ ‫ﻓﻬﻨﺎك ﻳﺴﻤﻊ ﻣﺎ ﺗﻘﻮل و ﻳﺸﺘﻔﻰ‬
‫ﻋﺎر ﻋﻠﻴﻚ اذا ﻓﻌﻠﺖ ﻋﻈﻴﻢ‬ ‫ﻻ ﺗﻨﻪ ﻋﻦ ﺧﻠﻖ و ﺗﺎﺗﻰ ﻣﺜﻠﻪ‬
257
intended meaning. Thus, by taking the ‫ َو‬to be ‫واو اﻟﺼـﺮف‬,

the effect of the previous verb’s amil (i.e. ‫ )ﻻ اﻟﻨﻬﻰ‬is broken.
NOTE: 1. This ‫ َو‬is sometimes also called ‫ـﺔ‬‫ واو اﳌﻌِﻴ‬or ‫واو‬
َ
‫ﺼﺎﺣﺒَﺔ‬
َ ُ‫اﳌ‬
2. The sentence must start with ‫ ﻧﻔﻰ‬or ‫ﻰ‬.
‫ب‬ ِ
Some more examples: 1. َ ‫ﺻﺪق و ﺗَﻜْﺬ‬ ‫ﺗﺎﻣ ْﺮ ﺑﺎ‬
ُ ‫ﻻ‬
2.
ُ‫دةُ و اﻻﺧﺎء‬‫ﺟﺎرُﻛﻢ و ﻳﻜﻮ َن ﺑﻴﲎ و ﺑﻴﻨﻜﻢ اﳌَﻮ‬
َ ‫اَ ﱂ ا ُﻛﻦ‬
ِ ‫ ِﻤﻞ ﻋﻴﻮب‬ُ ‫اﻟﻨﺎس و‬
3. ‫ﻧﻔﺴﻚ‬ َ ُ َ َ ِ ‫ﻻ ﺗﻨﻈﺮ اﱃ ﻋُﻴُﻮب‬
f. After that ‫ف‬

َ which is prefixed to the answer (‫ )ﺟـﻮاب‬of any
of the following six:
1. ‫اﻣﺮ‬ e.g. ‫ﻛﺮﻣﻚ‬ َ ُ‫ﻓﺎَ ْن ا‬.. ‫ﻚ اى‬ َ ‫ُزْرﱏ ﻓَﺎُﻛ ِﺮَﻣ‬
2. ‫ﻰ‬ e.g. ‫ﻻ ﺗَ ْﺸﺘِﻤﲎ ﻓﺎُﻫﻴﻨَﻚ‬
3. ‫ﻧﻔﻰ‬ e.g. ‫ﺪﺛَﻨﺎ‬ ‫ﻣﺎ ﺗﺎﺗﻴﻨﺎ ﻓَـﺘُﺤ‬
4. ‫اﺳﺘﻔﻬﺎم‬ e.g. ‫ورك‬
َ ‫اﻳﻦ ﺑﻴﺘﻚ ﻓَ ُﺎز‬
5. ‫ﲤﲎ‬
 e.g. ‫ﻣﺎل ﻓﺎُ ِﻧﻔ َﻖ ﻣﻨﻪ‬
ٌ ‫ﻟﻴﺖ ﱃ‬
‫ﻋﺮض‬ ً‫ﺐ ﺧﲑا‬ ِ
6. e.g.
َ ‫ﺗﻨﺰل ﺑﻨﺎ ﻓَـﺘُﺼْﻴ‬
ُ ‫اﻻ‬
258
MORE ABOUT ‫اَ ْن‬
That ‫اَ ْن‬ which appears after any verb which
contains the root-letters “‫م‬ ‫ ”ع ل‬will not render

the ‫ ﻓﻌـﻞ ﻣﺼـﺎرع‬after it a fatha. Instead, it will
render it a dhamma. The reason for this is that
this is not a ‫ﻧﺼﺐ‬ ‫ ﺣﺮف‬but rather ‫ان اﳌﺨﻔﻔﺔ ﻣﻦ‬
‫ اﻟﺜﻘﻴﻠﺔ‬i.e. that ‫ ا ْن‬which was originally ‫ن‬ ‫ا‬.
Example: ‫ﺮﺿﻰ‬ ِ
َ ‫ﻋﻠ َﻢ ا ْن َﺳﻴَﻜﻮ ُن ﻣﻨﻜﻢ َﻣ‬
This is the same as saying: .. .. ‫ﻪ ﺳﻴﻜﻮن‬‫ﻋﻠِﻢ اﻧ‬
ََ.
The dhameer ‫ ه‬is a ‫ﺿﻤﲑ اﻟﺸﺄن‬.
Exercise
Explain the reason for the i’raab in the following sentences:
‫ﻻ ﻳُﻘﻀﻰ ﻋﻠﻴﻬﻢ ﻓَـﻴَﻤﻮﺗﻮا‬ .1 ً‫ﻴﻚ رﻳﺎﻻ‬ ِ ُ‫ اﻻ ﺗﺎﺗﻴﲎ ﻓﺎ‬.2
َ ‫ﻋﻄ‬
‫ذﻫﺐ ﺑِﻚ‬ ِ
َ َ‫ﻗُﻢ ﻓﺎ‬ .3 ‫ﻫﺐ‬
ُ ‫ﻤﺖ ا ْن ﺳﻴَ ْﺬ‬
ُ ‫ ﻋﻠ‬.4
‫ﻤﺮض‬
َ َ‫ﻻ ﺗﺎﻛﻞ ﻛﺜﲑاً ﻓَـﺘ‬ .5 ‫ﺎذﻫﺐ ﻣﻌﻚ‬
َ َ‫ﺗﺬﻫﺐ ﻓ‬
ُ ‫ ﻛﻴﻒ‬.6
‫ﺳﻴﻔﻮز‬
ُ ‫ﻋﻠﻢ ﳏﻤﺪ ا ْن‬ .7 ‫ﻓﺎﺗﻜﻠﻢ ﻣﻌﻪ‬
َ ‫ﻳﺮﺟﻊ‬
ُ ‫اﻫﻴﻢ‬
َ ‫ﻟﻴﺖ اﺑﺮ‬
َ .8
259
‫ اِ ْن اﻟﺸﺮﻃﻴﺔ‬AND ‫اﻟﺠﺰاﺋﻴﺔ‬
َ ‫اﻟﻔﺎء‬
‫ف‬
َ must be brought before the ‫ﺟـﺰاء‬ of a ‫ﺷـﺮط‬ in the following
cases:
1. If the ‫ ﺟﺰاء‬is a ‫اﲰﻴﺔ‬ ‫ﲨﻠﺔ‬ ‫ﻜﺮٌم‬ ِ ِ
e.g.
َ ‫ا ْن ﺗﺎﺗﲎ ﻓﺎﻧﺖ ُﻣ‬
2. If the ‫ ﺟﺰاء‬is a ‫ﻓﻌﻞ اﻻﻣﺮ‬ e.g. ‫اِ ْن راﻳﺖ زﻳﺪاً ﻓﺎﻛ ِﺮْﻣﻪ‬
3. If the ‫ ﺟﺰاء‬is a ‫ دﻋﺎء‬e.g. ً‫اِ ْن اﻛﺮﻣﺘﲎ ﻓﺠﺰاك اﷲ ﺧﲑا‬
If the ‫ ﺟﺰاء‬is a ‫ﻰ‬ ‫ ﻓﻌﻞ‬e.g. ‫ِﻨﻪ‬ُ ‫ﻋﻤﺮو ﻓﻼ‬ ِ
4. ٌ ‫ا ْن اﺗﺎك‬
NOTE: ‫ اﻟﻔﻌـﻞ اﳌﺎﺿـﻰ‬will be translated in the future tense in the
following cases:
1. When it is used as a ‫دﻋﺎء‬. E.g. ً‫ﺟﺰاك اﷲُ ﺧﲑا‬
2. When it is preceded by a ‫ ﺣﺮف ﺷﺮط‬. E.g. ‫ﺑﺖ‬ُ ‫ﺑﺖ ﺿﺮ‬َ ‫ا ْن ﺿﺮ‬
3. When it is preceded by an ‫ اﺳـﻢ اﳌﻮﺻـﻮل‬which is situated at the
beginning of a sentence and the ‫ اﺳـﻢ اﳌﻮﺻـﻮل‬incorporates the
function of a ‫ﺷﺮط‬. Examples:

‫ َﻣ ْﻦ ﺟﺎء ﺑﺎﳊَ َﺴ ِﻨﺔ ﻓﻠﻪ َﻋ ْﺸ ُﺮ اﻣﺜﺎﳍﺎ‬, ‫ﱴ ﻓﻠﻴﺲ ِﻣ ّﲎ‬‫ﺐ ﻋﻦ ُﺳﻨ‬ ِ
َ ‫َﻣ ْﻦ رﻏ‬
Exercise
Explain which of the above rules applies to the following
sentences:
‫ﻰ‬ َ‫ﻦ َﻋﻠ‬ َُ‫ ان ﻧﺼﺮﺗَﲎ ﻓﻼ ﲤ‬.1 ‫اﺿ َﻊ ﷲ رﻓﻌﻪ اﷲ‬
َ ‫ َﻣ ْﻦ ﺗَـ َﻮ‬.2
ُ‫ﺼَﺮك اﷲ‬ َ َ‫ﻧﺼﺮت دﻳﻦ اﷲ ﻓﻨ‬ َ ‫ ان‬.3 ‫ ان ﻧﺼﺮك اﺣﺪ ﻓﺎﻧﺼﺮﻩ‬.4
‫ـﻨُﻮا‬‫ ان ﺟﺎءﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺎٍ ﻓﺘﺒﻴ‬.5 ‫ ﺑﺎرك اﷲُ ﻟﻚ‬.6
260
‫اﻻﻓﻌﺎل اﻟﻌﺎﻣﻠﺔ‬
A. THE ACTIVE VERB ‫اﻟﻔﻌﻞ اﻟﻤﻌﺮوف‬
It can govern eight nouns. They are:
1. ‫اﻟﻔﺎﻋﻞ‬ (It is given a dhamma) e.g. ‫َﻋﺒَ َﺪ َزﻳ ٌﺪ‬
2. ‫( اﳌﻔﻌﻮل ﺑﻪ‬It is given a fatha) e.g. َ‫ﻰ ُﻣﻌﺎوﻳﺔ‬ ِ‫ﺼَﺮ َﻋﻠ‬
َ َ‫ﻧ‬
3. ‫( اﳌﻔﻌﻮل اﳌﻄﻠﻖ‬It is given a fatha) e.g. ً‫ﺮت ﻧَﺼﺮا‬
ُ ‫ﺼ‬
َ َ‫ﻧ‬
‫( اﳌﻔﻌﻮل ﻣﻌﻪ‬It is given a fatha) e.g. ‫ﺘﺎب‬ ِ
4. َ ‫ﺟﺎء زﻳ ٌﺪ و اﻟﻜ‬
5. ‫اﳌﻔﻌﻮل ﻟﻪ‬ (It is given a fatha) e.g. ً‫ﺗﺎدﻳﺒﺎ‬ ‫ﺿَﺮﺑﺘُﻪ‬
َ
6. ‫اﳌﻔﻌﻮل ﻓﻴﻪ‬ (It is given a fatha) e.g. ً‫ﺷﻬﺮا‬
َ ‫ﺪ‬ ‫ﺮت اﻟ‬
َ ‫رس‬ ُ ‫ﻀ‬َ ‫َﺣ‬
7. ‫اﳊﺎل‬ (It is given a fatha) e.g. ‫ذﻫﺐ ُزﺑـَْﻴـٌﺮ اﱃ اﳌﺪرﺳﺔ ﻣﺎﺷﻴﺎ‬
‫اﻟﺘﻤﻴﻴﺰ‬ e.g. ً‫ﺧﻠُﻘﺎ‬ ِ
8. (It is given a fatha) ُ ‫ﻋﺒﺪ اﻟﺮﲪﺎن‬
ُ ‫ﻃﺎب‬
NOTES:
a) Besides ‫اﳌﻔﻌـﻮل ﺑـﻪ‬, all of the above mentioned nouns can be
governed by ‫ اﻟﻔﻌـﻞ اﻟـﻼزم‬and ‫اﻟﻔﻌـﻞ اﳌﺘﻌـ ّﺪى‬. ‫ اﳌﻔﻌـﻮل ﺑـﻪ‬can
only be governed by ‫اﻟﻔﻌﻞ اﳌﺘﻌ ّﺪى‬.
b) ‫ اﻟﺘﻤﻴﻴﺰ‬is generally governed by an ‫ اﺳﻢ اﻟﻜﻨﺎﻳﺔ‬or ‫اﻻﺳﻢ اﳌﺒﻬﻢ‬.

Examples: ‫اﺳﻢ اﻟﻜﻨﺎﻳﺔ‬: ‫ﻛﻢ درﳘﺎً ﻋﻨﺪك؟‬
‫اﺳﻢ اﳌﺒﻬﻢ‬: ً‫ﺟﺎء ﺑِ ِﺮﻃْ ٍﻞ زﻳﺘﺎ‬
261
B. THE PASSIVE VERB ‫اﻟﻔﻌﻞ اﻟﻤﺠﻬﻮل‬

It renders the ‫اﻟﻔﺎﻋﻞ‬ ‫ ﻧﺎﺋﺐ‬a dhamma. Example: ‫ﺼَﺮ ﺧﺎﻟ ٌﺪ‬ ِ ُ‫ﻧ‬
All other ‫( ﻣﻔﺎﻋﻴﻞ‬pl. of ‫ )ﻣﻔﻌﻮل‬get a fatha.
Example: ‫اﻣﺎم اﺻﺪﻗﺎﺋِﻪ ﻇُﻠﻤﺎً و اﺧﺎﻩ‬ ِ

َ َ ‫ﻳﻮم اﻻرﺑﻌﺎء‬َ ً‫ب زﻳ ٌﺪ ﺿﺮﺑﺎ‬َ ‫ﺿ ِﺮ‬
ُ
C. THE TRANSITIVE VERB ‫ى‬‫اﻟﻔﻌﻞ اﻟﻤﺘﻌﺪ‬

This is that verb which requires both a ‫ ﻓﺎﻋـﻞ‬and a ‫ﻣﻔﻌـﻮل ﺑـﻪ‬.
Some require only one ‫ﺑﻪ‬ ‫ ﻣﻔﻌﻮل‬while others require more.
THOSE VERBS WHICH REQUIRE ONLY ONE ‫ﺑﻪ‬ ‫ﻣﻔﻌﻮل‬:

Most verbs belong to this category. Examples:
ِ ِ ِ
َ ‫ْﻴ‬‫ﺖ اﻟﻄ‬
‫ﺐ‬ ُ ‫ َﴰ ْﻤ‬, ‫اﻟﻄﻌﺎم‬
َ ‫ﻟﺪ‬
ُ ‫ذاق اﻟﻮ‬
َ , ‫ﺖ اﻻذا َن‬ُ ‫َﲰﻌﺖ اﻟْﺒِْﻨ‬
‫اﻟﻀﻌﻴﻒ‬
َ ‫ﻧﺼﺮت‬
ُ , ً‫ﺑﺖ وﻟﺪا‬ ُ ‫ﺿﺮ‬
َ
262
THOSE VERBS WHICH CAN BE GIVEN TWO ‫ﺑﻪ‬ ‫ﻣﻔﻌﻮل‬:

These verbs are categorised into two:
a. Any verb which has the meaning of “‫( ”اِﻋﻄﺎء‬to give).
ٌ
Examples: ‫ اﻋﻄﻰ‬, ‫ آﺗﻰ‬, ‫ اَ ْﺣﺬى‬, ‫ اَﻧْـ َﻌ َﻢ‬, ‫ َرَز َق‬, ‫ َﻣﻨَ َﺢ‬, ‫ﺐ‬
َ ‫َوَﻫ‬
b. Other verbs which are called ‫اﺧﻮات اﻋﻄﻰ‬, such as:
‫ َﺳﺎَ َل‬, ‫ َﻣﻨَ َﻊ‬, ‫ َﻛﺴﻰ‬, ‫ﺧﺘﺎر‬ ِ

َ ‫ ا‬, ‫ َﲰّﻰ‬, ‫ اََﻣَﺮ‬, ‫ َد َﻋﻰ‬, ‫ َﻛ ّﲎ‬, ‫اﺳﺘﻐﻔﺮ‬
Examples: ً‫ﻋﻄﻴﺖ زﻳﺪاً دﻳﻨﺎرا‬ ِ َ ‫ﻴﺖ اﳊﺴﲔ اﺑﺎ‬‫َﻛﻨ‬
ُ َ‫ ا‬, ‫ﻋﺒﺪ اﷲ‬ َ ُ ُ
ً‫اﻟﻔﻘﲑ ﻗﻤﻴﺼﺎ‬ ِ
َ ‫ﻮت‬ ُ ‫ َﻛ َﺴ‬, ً‫اَﺳﺘﻐﻔ ُﺮ اﷲَ َذﻧﺒﺎ‬
THOSE VERBS WHICH MUST BE GIVEN TWO ‫ﺑﻪ‬ ‫ﻣﻔﻌﻮل‬:
These are the ‫اﻟﻘﻠـﻮب‬ ‫اﻓﻌـﺎل‬, they are called thereby because they
relate to the inner perceptions and not to the external senses.
VERB EXAMPLES USAGE
‫َو َﺟ َﺪ‬ ً‫وﺟﺪت ﻣﺴﻌﻮداً ﻋﺎﳌﺎ‬ ُ
These verbs are used to
show certainty (‫)ﻳﻘﲔ‬
‫َﻋﻠِ َﻢ‬ ً‫ﻋﻠﻤﺘُﻪ اﻣﻴﻨﺎ‬
‫اَﻟْ َﻔﻰ‬ ً‫اﲪﺪ ﺻﺎدﻗﺎ‬ َ ‫ﻴﺖ‬ ُ ‫اَﻟْ َﻔ‬
‫َد َرى‬ ً‫َد َرﻳﺘُﻪ ﺻﺪﻳﻘﺎ‬
‫َز َﻋ َﻢ‬ ً‫ﻟﻴﺎس ُﳎﺘَ ِﻬﺪا‬ ِ
َ ‫زﻋﻤﺖ ا‬
Used to show assumption
َ (‫)ﻇﻦ‬
ّ
263
‫َراَى‬ ً‫اﻳﺖ ﺳﻌﻴﺪاً ذاﻫﺒﺎ‬ ُ ‫ر‬ Used to show either ‫ﻳﻘـﲔ‬

‫ﻦ‬ َ‫ﻇ‬ ً‫ﻇﻨﻨﺖ َﻣﺮﱘَ ﻧﺎﺋﻤﺔ‬ُ or ‫ﻇﻦ‬
ّ
‫َﺧ َﺎل‬ ً‫ﺖ ﺧﺎﻟﺪاً ُﻣﺴﺘَـْﻴ ِﻘﻈﺎ‬ ِ
ُ ‫ﺧ ْﻠ‬
‫ﺐ‬ ِ
َ ‫َﺣﺴ‬ ً‫ﺣﺴﺒﺘُﻪ ﻧَﺸﻴﻄﺎ‬
Some other verbs which also require two ‫ ﻣﻔﻌـﻮل ﺑـﻪ‬are: ‫ َﺟ َﻌ َـﻞ‬,
‫ـَﺮ‬‫ﺻﻴ‬ ِ ِ
َ , ‫ اﲣَ َﺬ‬Examples: ً‫اﻫﻴﻢ ﺧﻠﻴﻼ‬ َ ‫ا ّﲣﺬ اﷲُ اﺑﺮ‬ ,
ً‫اق ﻛﺘﺎﺑﺎ‬َ ‫ت اﻻور‬ ِ

ُ ‫ﲑ‬ ‫ﺻ‬
َ , ً‫ﺒﺎ‬‫ﺘﺎب ُﻣَﺮﺗ‬
َ ‫ﺟﻌﻠﺖ اﻟﻜ‬
ُ
NOTES:
1. An exclusive feature of these verbs is that by discarding the
verb, the first maf’ool could be converted into a mubtada
and the second a khabar. Example:
ً‫ﺪت زﻳﺪاً ﻋﺎﳌﺎ‬
 ‫َو َﺟ‬
ٌ‫*زﻳ ٌﺪ ﻋﺎﱂ‬
2. There are three important rules pertaining to ‫اﻟﻘﻠﻮب‬ ‫اﻓﻌﺎل‬:
a. ِ:
‫اﻻﻋﻤﺎل‬ This refers to the normal function of these verbs
of governing two maf’ool.
b. ِ:
‫اﻻﻟﻐــﺎء‬ This refers to the repudiation of the normal
function of these verbs when they appear between or
after their two “‫”ﻣﻔﻌﻮل‬. Examples:
264
BETWEEN: ٌ‫ﻋﺎﱂ‬ ‫ﻇﻨﻨﺖ‬

ُ ‫زﻳ ٌﺪ‬ AFTER: ٌ‫زﻳ ـ ٌﺪ ﻋــﺎﱂ‬
‫ﻇﻨﻨﺖ‬
ُ
c. ‫اﻟﺘﻌﻠﻴﻖ‬: This refers to the literal (‫ ) ﻟﻔﻈـﻰ‬suspension of the
effect of these words – not their connotive (‫)ﻣﻌﻨــﻮى‬

suspension. This occurs when such a word appears
between these verbs and their two maf’ools, which
usually appears at the beginning of a sentence, such as
‫ ﺣﺮف اِﺳﺘﻔﻬﺎم‬, ‫ اﺳﻢ اﺳﺘﻔﻬﺎم‬, ‫ ﻣﺎ اﻟﻨﺎﻓﻴﺔ‬etc. Examples:
‫ى اﳊﺰﺑﲔ اﺣﺼﻰ‬  ‫ﻌﻠﻢ ا‬ ِ
َ َ‫ ﻟﻨ‬, ‫ﻗﺎﺋﻢ‬
ٌ ‫ﻋﻠﻤﺖ ﻣﺎ زﻳ ٌﺪ‬
‫ﺟﺎﻟﺲ ام ﻋﻤﺮو؟‬ٌ ‫ﺧﻠﺖ اَ زﻳ ٌﺪ‬
EXPLANATION: The verbs in the above examples are
literally suspended from their normal function of
governing two maf’ools. However, by interpretation,
they are not. This is because the phrase or phrases after
them are in the vicinity (‫ )ﳏــﻞ‬of a nasab, thereby
collectively becoming the maf’ool of the verb.
THOSE VERBS WHICH REQUIRE THREE ‫ﻣﻔﺎﻋﻴﻞ‬:
They are: ‫ اَ ْﻋﻠَ َﻢ‬, ‫ اََرى‬, َ‫ اَﻧْـﺒَﺎ‬, َ‫ﺎ‬‫ ﻧَـﺒ‬, ‫ اَ ْﺧﺒَـَﺮ‬, ‫ـَﺮ‬‫ َﺧﺒ‬, ‫ث‬
َ ‫َﺣﺪ‬
Each of these verbs have similar meanings, i.e. “informing,
ٍ ‫ﺣﺴﺮ‬
showing”. Examples: ‫ات‬ ِ
َ َ ‫ﻛﺬﻟﻚ ﻳُﺮﻳﻬ ُﻢ اﷲُ اﻋﻤﺎ َﳍﻢ‬
ً‫ﻳﺖ ﳏﻤﺪاً ﺧﺎﻟﺪاً ﻧﺎﺋﻤﺎ‬
ُ ‫ َار‬, ً‫ﻋﻠﻤﺖ زﻳﺪاً ﻋﻤﺮواً ﻓﺎﺿﻼ‬
ُ َ‫ا‬
265
NOTE: The maf’ool does not necessarily have to be a single

word. It may also be a sentence. Examples:
‫ﺼﺢ‬
ِ ‫رﺳﻴﻪ ﳜﻠﺼﻮن ﰱ اﻟﻨ‬ ‫ ﻋﻠﻢ ﳏﻤﺪ ُﻣﺪ‬, ‫ﺪم اﳊﻴﺎ َة‬ ِ ِ
ُ ‫ﻠﻢ َﳜ‬
َ ‫ﻰ اﻟﻌ‬ ‫وﺟﺪ َﻋﻠ‬
Exercise
Complete the following sentences paying due regard to the
number of ‫ ﻣﻔﻌﻮل‬required.
‫اﻟﻈﻠﻢ‬
َ ‫ َراَﻳﺖ‬.1
… …‫اﻟﻄﺎﻟﺐ‬
ُ ‫ ﻓﺘﺢ‬.2 … ً‫ﳏﻤﺪا‬
ّ ‫ﻇﻨﻨﺖ‬
ُ .3
ِ ‫ﺼ‬
… ‫ﺤﺎﰉ‬  ‫ اَﺧﱪ اﻟ‬.4 … ُ‫ ﻳُﻌﻄﻰ اﻻُﺳﺘﺎذ‬.5 ُ َ‫ ﻳُﻠﺒِﺲ اﻻ‬.6
… ‫دب‬
D. ‫اﻻﻓﻌﺎل اﻟﻨﺎﻗﺼﺔ‬
E. ‫اﻻﻓﻌﺎل اﻟﻤﻘﺎرﺑﺔ‬
(Both of these have already been discussed).
F. THE VERBS OF PRAISE AND BLAME ‫اﻓﻌـﺎل اﻟﻤـﺪح و‬
‫اﻟﺬم‬
There are two verbs which express “praise” and
“acclaim”, namely ‫ ﻧِ ْﻌـﻢ‬and ‫ـ َﺬا‬‫ ﺣﺒ‬and two which express
َ َ
‫ﺲ‬ ِ
“criticism” and “dispraise”, namely
َ ‫ﺑـ ْـﺌ‬ and
َ‫ﺳــﺎء‬.
Examples:
1. ‫ﻧِﻌ َـﻢ اﻟﺮﺟ ُـﻞ زﻳـ ٌﺪ‬ (What an excellent / wonderful man Zaid
is!)
2. ‫ﺬا زﻳ ٌﺪ‬‫َﺣﺒ‬ (What an excellent / wonderful man Zaid is!)
266
‫ﺲ اﻟﺮﺟ ُـﻞ زﻳـ ٌﺪ‬ ِ

3.
َ ‫ﺑْﺌ‬ (What an evil / wretched / miserable man
Zaid is!)
4. ‫َﺳـﺎءَ اﻟﺮﺟ ُـﻞ زﻳـ ٌﺪ‬ (What an evil / wretched / miserable man
Zaid is!)
267
GENERAL RULES:
a) Each of these verbs is used only in the past tense and in
the singular form, either masculine or feminine.
b) The ‫ ﻓﺎﻋـﻞ‬of each of these verbs, save ‫ﺣﺒـﺬا‬, has to meet
any of the following three requirements:
1. The fa’il may either be prefixed with ‫ ْال‬. Example:
‫اﻟﺮﺟﻞ زﻳ ٌﺪ‬ ِ
ُ ‫ ﻧ ْﻌ َﻢ‬or
2. It may be mudhaf to a noun prefixed with ‫ال‬.
Example:
ٌ ‫ﺻﺎﺣﺐ اﻟﻌﻠ ِﻢ‬
‫ﺑﻜﺮ‬ ُ ‫ ﻧﻌﻢ‬or
3. It may be a hidden dhameer which is thereafter
elucidated by a nakirah mansoob on the basis of ‫ﲤﻴﻴـﺰ‬. Example:
‫ﻧﻌﻢ رﺟﻼً زﻳ ٌﺪ‬

c) The word after the ‫ﻓﺎﻋــﻞ‬ is called ‫ﳐﺼــﻮص ﺑﺎﳌــﺪح‬ or
‫ﳐﺼـﻮص ﺑﺎﻟـﺬم‬, whichever is applicable. Thus, in the above

examples ‫ﺪ‬ٌ ‫ زﻳ‬was either ‫ ﳐﺼﻮص ﺑﺎﳌﺪح‬or ‫ﳐﺼﻮص ﺑﺎﻟﺬم‬.
d) The ‫ ﳐﺼﻮص‬is the ‫( ﻣﺒﺘﺪا ﻣـﺆﺧﺮ‬the deferred subject). The
verb and its subject (‫ )ﻓﺎﻋـﻞ‬together constitute the ‫ﺧـﱪ‬. Thus, the
sentence is a nominative one (‫)ﲨﻠـﺔ اﲰﻴـﺔ‬. The first example then,
in normal grammatical sequence, would have been ‫ﺮﺟﻞ‬ ‫ﺪ ﻧِﻌﻢ اﻟ‬

ُ ُ َ ٌ ‫زﻳ‬.
268
e) Some scholars hold the opinion that the ‫ ﳐﺼـﻮص‬in the

verbs ‫ ﺑـﺌﺲ‬, ‫ ﻧﻌـﻢ‬and ‫ ﺳـﺎء‬is actually the ‫ ﺑـﺪل‬of the ‫ﻓﺎﻋـﻞ‬. Thus,
the sentence will be a verbal one (‫)ﲨﻠﺔ ﻓﻌﻠﻴﺔ‬.

f) The above mentioned three verbs may be suffixed with
the particles “‫”ﻣﺎ‬.
‫ﺌﺴﻤﺎ زﻳ ٌﺪ‬ِ ِ ِِ
Examples:
َ ‫ﺑ‬, (‫ ﻣﺎ‬+ ‫ﻌﻢ‬
َ ‫ﻤﺎ زﻳ ٌﺪ )ﻧ‬ ‫ ﻧﻌ‬, ‫ﺳﺎء ﻣﺎ زﻳ ٌﺪ‬
‫ ﻣـﺎ‬here has the meaning ً‫ﺷـﻴﺌﺎ‬. In other words it is
the ‫ ﲤﻴﻴـﺰ‬of the hidden dhameer in the verb. (See
b.3).
NOTE: It must be borne in mind that if ‫ ﻣـﺎ‬is
followed by a verb, then ‫ ﻣﺎ‬will be a ‫ﻣﻮﺻـﻮل‬. The
verb following it will be its ‫ﺻـﻠﺔ‬. Example: ‫ﻧِﻌ َـﻢ‬

‫ﺻﻨﻌﺘَﻪ‬
َ ‫ ﻣﺎ‬is synonymous to: ‫ﻧﻌﻢ اﻟﺬى ﺻﻨﻌﺘﻪ‬
SOME EXCLUSIVE RULES PERTAINING
TO ‫ﺣﺒﺬا‬
a) In the example ‫ﺪ‬

ٌ ‫زﻳ‬ ‫ ﺣﺒﺬا‬the word ‫ ﺣـﺐ‬is the verb and
‫ )اﺳـﻢ اﻻﺷـﺎرة( ذا‬is its ‫ﻓﺎﻋـﻞ‬. Together, they constitute
the ‫ﺧﱪ‬. ‫ﺪ‬ ٌ ‫ زﻳ‬is the ‫)ﳐﺼﻮص( ﻣﺒﺘﺪا ﻣﺆﺧﺮ‬.
269
b) If another word is brought after the ‫ ﳐﺼـﻮص‬then that
word will be mansoob on the basis of ‫ﺣﺎل‬.
E.g. ً‫دارﺳﺎ‬ ‫ﺣﺒﺬا زﻳ ٌﺪ‬

c) When ‫ﺣﺒــﺬا‬ is preceded by ‫ﻻ اﻟﻨﺎﻓﻴــﺔ‬, it will be
converted into a ‫ﻓﻌـﻞ اﻟـﺬم‬. E.g. ‫ـ ُـﺮ‬‫ﻻ ﺣﺒـﺬا اﳌﺘَ َﻜﺒ‬ (How wretched a
proud person is!)
ُ
d) ‫ ذا‬is discarded then the
If the demonstrative pronoun
‫ ﳐﺼﻮص‬becomes the ‫ﻓﺎﻋﻞ‬. Example: ‫ﻳﺦ‬
ِ ‫ﻦ اﻟﺘﺎر‬ َ‫ﺐ ﻓ‬
 ‫َﺣ‬
Finally, any three-lettered verb on the scale of
‫ﻓَـﻌُ َـﻞ‬ may fall within the limits and rules of ‫ﻣـﺪح‬
and ‫ذم‬
ّ.
E.g. ‫زﻳ ٌﺪ‬ ‫َﻛ ُﺮَم اﻟﺘﻠﻤﻴ ُﺬ‬
AL I’RAAB
‫اﻟﺮﺟﻞ زﻳ ٌﺪ‬
ُ ‫ﻧِ ْﻌ َﻢ‬
‫ﻓﻌﻞ اﳌﺪح – ﻓﺎﻋﻞ – ﳐﺼﻮص ﺑﺎﳌﺪح‬
‫ﻣﺒﺘﺪا ﻣﺆﺧﺮ‬ ‫ﺧﱪ ﻣﻘﺪم‬
Exercise
‫ ﻧﻌﻢ ﻣﺼﺪر اﻟﺸﺎى اﳍﻨﺪ‬.6 ‫ ﺣﺒﺬا زﻳﺪان راﻛﺒﲔ‬.1

‫ ﻧﻌﻢ ﺻﺪﻳﻘﺎ اﻟﻜﺘﺎب‬.7 ‫ ﺑﺌﺴﻤﺎ اﻟﺒﻐﺎة‬.2
270
‫ ﻧﻌﻤﺖ اﻟﺼﺤﺎﺑﻴﺔ ﻋﺎﺋﺸﺔ‬.8 ‫ ﺑﺌﺲ ﻣﺎ ﻛﺎﻧﻮا ﻳﻔﻌﻠﻮن‬.3

‫ ﺣﺒﺬا راﻛﺒﲔ رﺟﻼن‬.9 ‫ ﺣﺴﻦ اﻟﺮﺟﻞ اﺑﻮ ﺣﻨﻴﻔﺔ‬.4
‫ ﺑﺌﺲ رﺟﻼ ﻣﻦ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺳﻮاﻩ‬.10 ‫ ﺑﺌﺲ اﳋﻠﻖ اﻟﻜﺬب‬.5
G. THE FORMS EXPRESSIVE OF SURPRISE AND

WONDER ِ
‫ﺠﺐ‬ ‫ﺻﻴَﻎ اﻟﺘﻌ‬
THREE-LETTERED VERBS:
There are only two scales for three-lettered verbs

(‫ﺮد‬‫ا‬ 2. ‫ﺑِ ِﻪ‬ ‫اَﻓْﻌِ ْﻞ‬
ّ ‫)اﻟﺜﻼﺛﻰ‬. They are: 1. ُ‫ﻣﺎ اَﻓْـ َﻌﻠَﻪ‬
Examples:
ٍ ‫ﲨﻞ ِﲟ‬
ً‫ ﻣﺎ اَ ْﲨَ َﻞ ﳏﻤﺪا‬/ ‫ﺤﻤﺪ‬ ِ
ْ ْ َ‫( ا‬How amiable Mohammed is!)
‫ ﻣـﺎ اﺣﺴ َـﻦ اﻟﻌﻠ َـﻢ‬/ ‫( اَ ْﺣ ِﺴ ْـﻦ ﺑـﺎﻟﻌﻠ ِﻢ‬How wonderful knowledge
is!)
‫اﻟﻠﻴﻞ‬
َ ‫ﺑﺮد‬ ِ ِ‫اﺑ ِﺮْد ﺑ‬
َ َ‫ ﻣﺎ ا‬/ ‫ﺎﻟﻠﻴﻞ‬ (How cold the night is!)
RULES:
1. The word ‫ ﻣـﺎ‬in the first scale has the meaning of “ ‫ى‬ ‫ا‬
ٍ ‫ ”ﺷ‬which becomes the ‫ﻣﺒﺘـﺪا‬. The form ‫ اَﻓْـﻌـﻞ‬is the fi’l
‫ـﻰء‬ ََ
and the word following it is the maf’ool. Hence, if
rendered in the normal sequence, the sentence would
read: ً‫ﳏﻤﺪا‬ ٍ ‫ى‬
‫ﺷﻲء اَﲨﻞ‬ ‫ا‬
271
2. In the second scale the form ‫اَﻓْﻌِـ ْـﻞ‬‫ﻓﻌــﻞ اﻻﻣــﺮ‬.

is a
However, for the sake of analysis, it is assumed to be a ‫ﻓﻌـﻞ‬
‫ﻣﺎﺿـﻰ‬. The ‫ ب‬following it is taken to be redundant while the ism
thereafter is considered to be a ‫ﻓﺎﻋــﻞ‬. Hence, if rendered
according to this explanation, the sentence would read: ‫اَ ْﲨَ َـﻞ‬
‫( ﳏﻤـ ٌﺪ‬Muhammed became amiable). The verb ‫ اﲨـﻞ‬now exposes
the special attribute (‫ )ﺧﺎﺻﻴﺔ‬of ‫ ﺻـﲑورة‬i.e. ‫ ﳏﻤـﺪ‬becomes the ‫ﻓﺎﻋـﻞ‬
of that verb but the verb is no more ‫ ﻣﺘﻌـﺪى‬but rather ‫ﻻزم‬. The
expanded interpretation of the sentence would be: ‫ﺪ ذا‬ ٌ ‫ـﺎر ﳏﻤـ‬

َ‫ﺻ‬
‫َﲨ ٍﺎل‬
OTHER VERBS
If one desires to show ‫ﺗﻌﺠـﺐ‬ from other verbs
(‫ــﺮد‬‫ا‬ ‫)ﻏــﲑ اﻟﺜﻼﺛــﻰ‬ then the following procedure

must be followed:
Place an appropriate word such as ‫ ﻣـﺎ‬, ‫ﻣـﺎ اﻗْــﺒَ َﺢ‬
‫ﺪ‬ ‫ ﻣـﺎ اﺷـ‬, ‫ ﻣـﺎ ا ْﻛﺜ َـﺮ‬, ‫ـﻞ‬ ‫ ﻣـﺎ اﻗ‬, ‫اﺣ َﺴ َـﻦ‬
ْ etc. before the
masdar of the desired verb. That masdar will,
being a maf’ool, be mansoob. Examples:
‫ﺪ اﺟﺘﻨﺎﺑَـﻪ‬ ‫ ﻣـﺎ اﺷـ‬or ‫( اﺷ ِـﺪ ْد ﺑِﺎﺟﺘﻨﺎﺑِـﻪ‬How very careful
he is).
272
‫ ﻣﺎ اَ ْﻛﺜَـَﺮ اﻛﺮ َاﻣﻪ‬or ‫( اﻛﺜِْﺮ ﺑﺎ ْﻛﺮ ِاﻣـﻪ‬How very hospitable

he is)
NOTES:
1. The above procedure will also be followed in describing
colours and physical defects – even though these qualities
are expressed by three-lettered verbs. Examples:
ِ ِ
َ ‫ﺪ اﺳ ِﻮ‬ ‫ ﻣﺎ اَﺷ‬/ ‫اَﺷﺪ ْد ﺑِﺎﺳ ِﻮدادﻩ‬
‫دادﻩ‬
‫ ﻣﺎ اﻛﺜَـَﺮ اﲪﺮ َار ﺛَﻮﺑِﻪ‬/ ‫اَﻛﺜِْﺮ ﺑِﺎﲪﺮا ِر ﺛَﻮﺑِﻪ‬
ِ ِ‫ﺷﺪد ﺑ‬
ِ
ُ‫ﺪ َﻋَﺮ َﺟﻪ‬ ‫ ﻣﺎ اﺷ‬/ ‫ﻌﺮﺟﻪ‬ َ ْ َ‫( ا‬How lame he is!)
2. ‫ ﺗﻌﺠـﺐ‬can also be shown by bringing any three-lettered verb
on the scale of ‫ ﻓَـﻌُـﻞ‬inspite of that verb not being originally
َ
on that scale. Examples:
‫ َﻋﻠُ َﻢ َﺳﻌِْﻴ ٌﺪ‬equivalent to ً‫ﻣﺎ ْاﻋﻠَ َﻢ ﺳﻌﻴﺪا‬
‫ﻴﻢ‬ ِ
ٌ ‫ َﺟ ُﻬ َﻞ ﻧَﻌ‬equivalent to ً‫ﺟﻬﻞ ﻧﻌﻴﻤﺎ‬
َ َ‫ﻣﺎ ا‬
3. Another form of ‫ ﺗﻌﺠﺐ‬and ‫ ﻣﺪح‬is the expression: ُ‫رﻩ‬ ‫ﷲِ َد‬
(His achievement is due to Allah).
This is its literal meaning. Its colloquial meaning is: “How
capable; how good or excellent he is”. Th word ‫ر‬ ‫ د‬literally
means “milk” and since milk is said to be beneficial and
much good is derived from it, its metaphorical meaning is
taken to be “good, achievement, outstanding, etc.”
In the example cited, the phrase ِ‫ﷲ‬ is connected to an
ٌ ِ‫ﺛﺎﺑ‬. The phrase ‫رﻩ‬ ‫ د‬is the

implied ‫ﺧـﱪ‬, i.e. the word ‫ـﺖ‬ ‫ﻣﺒﺘـﺪا‬
273
‫ﻣـﺆﺧﺮ‬. Hence, in its true form the sentence would have read:
ِ‫رﻩ ﺛﺎﺑﺖ ﷲ‬ ‫د‬.
ٌ
(When one wishes to show ‫ذم‬
ّ with the above word, then one
would say: ‫رﻩ‬ ‫ر د‬ ‫ﻻ َد‬ i.e. ‫ﺧﲑﻩ‬
ُ ‫)ﻻ ﻛﺜُـَﺮ‬
274
Exercise
‫اﺷﺪد ﺑِﺎﲪﺮا ِرﻩ‬
ْ .4 ‫ﺑﺼ ْﺮ ﺑِﺎﷲِ و اَ ِﲰ ْﻊ ﺑِﻪ‬
ِ َ‫ ا‬.1
‫ َﻣﺎ اَﻋﺠﻠﻚ ﻳَﺎ ﻣﻮﺳﻰ‬.5 ‫ َﻋ ُﻘ َﻞ َﻋ ْﻤٌﺮو‬.2
‫اﻟﺸﺠﺮ‬
َ ‫اورق‬
َ ‫ ﻣﺎ‬.6 ً‫رﻩ ﻓَﺎ ِرﺳﺎ‬ ‫ ِ◌ﷲِ َد‬.3
HOW TO NEGATE THE POSITIVE
This lesson is merely brought here to bring about an appropriate

conclusion to the discussion on the verb and to facilitate the
student in the correct usage of the language.
When one is addressed, then an appropriate response should be

given. The following is a guide towards this:
a) When one says: ‫ذﻫﺐ‬ the negative response would be:
‫ﱂ ﻳﺬﻫﺐ‬
b) When one says: ‫ﻗـﺪ ذﻫـﺐ‬ the negative response would
be: ‫ﻳﺬﻫﺐ‬ ‫ﻤﺎ‬ َ‫ﻟ‬

c) When one says: ‫ﻟََﻘـﺪ ذﻫـﺐ‬ the negative response would
be: ‫ذﻫﺐ‬ ‫ﻣﺎ‬

d) When one says: ‫و اﷲ ﻟﻘـﺪ ذﻫـﺐ‬ the negative response
would be: ‫و اﷲ ﻣﺎ ذﻫﺐ‬
275
e) When one says: (‫ ﻫــﻮ ﻳــﺬﻫﺐ )ﰱ اﳊــﺎل‬the negative

response would be: ‫ﻣﺎ ﻳﺬﻫﺐ‬
f) When one says: ‫ ﻫﻮ ﻳـﺬﻫﺐ‬when actually the action is not
taking place, the negative response would be: ‫ﻻ ﻳﺬﻫﺐ‬
g) When one says: ‫ﱭ‬  ‫ ﻟﻴـﺬﻫ‬the negative response would be:

‫ﻻ ﻳﺬﻫﺐ‬
h) When one says: ‫ ﺳــﻮف ﻳــﺬﻫﺐ‬the negative response
would be: ‫ﻟﻦ ﻳﺬﻫﺐ‬
HOW TO DISTINGUISH THE PRESENT TENSE FROM

THE FUTURE IN ‫ﻣﻀﺎرع‬
In the following two instances, ‫ ﻓﻌـﻞ ﻣﻀـﺎرع‬will only evince the
present tense:
1. When (‫) َل‬ ‫ ﻻم اﻟﺘﻮﻛﻴﺪ‬appears before it.
2. When ‫ ﻣﺎ اﻟﻨﺎﻓﻴﺔ‬appears before it.
Examples:
‫ﱏ ﻟَﻴَ ْﺤ ُـﺰﻧُِﲎ اَن ﺗَـ ْﺬ َﻫﺒُﻮا ﺑِ ِـﻪ‬ ِ‫( ا‬Verily it grieves me that you take him
(Yusuf) with you.)
ً‫ـﺐ ّﻏـﺪا‬ ِ ِ
ُ ‫ﺲ ّﻣﺎذا ﺗَﻜْﺴ‬
ٌ ‫( و ﻣﺎ ﺗَ ْﺪر ْى ﻧَـ ْﻔ‬And no soul knows what it will
earn the next day.)
ِ ‫ن زﻳﺪاً ﻟَﻴ ْﺬﻫﺐ اﱃ‬ ِ‫( ا‬Surely Zaid is going to the market.)
‫اﻟﺴﻮق‬ ُ َ َ
276
ِ ‫( ﻣﺎ ﻳ ْﺬﻫﺐ زﻳ ٌﺪ اﱃ‬Zaid is not going to the market.)

‫اﻟﺴﻮق‬ ُ َ َ َ
In the following instances ‫ﻣﻀـﺎرع‬ ‫ ﻓﻌـﻞ‬will evince only the future
tense:
When it is preceded by ‫س‬. Example: ً‫ﺼﻠَﻰ ﻧَﺎرا‬ ْ َ‫َﺳﻴ‬
1.
َ
2. When it is preceded by ‫ﺳﻮف‬
َ . Example: ‫ف ﻳـَُﺮى‬ َ ‫َﺳ ْﻮ‬
When it is preceded by ‫ﻟَﻦ‬. Example: ‫اﱏ‬ ِ
3.
ْ ْ ‫ﻟَ ْﻦ ﺗَﺮ‬
4. ْ َ‫ا‬. Example: ‫ ُﻜ ْﻢ‬‫ﺼ ْﻮُﻣﻮا َﺧْﻴـٌﺮ ﻟ‬
When it is preceded by ‫ن‬ ُ َ‫اَ ْن ﺗ‬
5. ْ ِ‫ا‬. Example: ‫اِ ْن ﺗَﻨﺼﺮوا اﷲَ ﻳﻨﺼﺮُﻛ ْﻢ‬
When it is preceded by ‫ن‬
277
‫اﻻﺳﻤﺎء اﻟﻌﺎﻣﻠﺔ‬
There are eleven types of nouns which govern other words.
A. ‫اﻻﺳـﻤﺎء اﻟﺸـﺮﻃﻴﺔ‬ (This subject has already been discussed)

(Page 219)
B. ‫اﻻﺳـﻤﺎء اﻻﻓﻌـﺎل‬ A few more such nouns are mentioned here.
(See page 107)
‫اﺳﻢ اﻟﻔﻌﻞ‬ ‫اﻟﻔﻌﻞ اﻟﻤﺴﺎوى‬ MEANING
‫ﲔ‬ ِ‫ا‬
ْ ‫آﻣ‬ ‫ﺳﺘﺠﺐ‬ Ameen !; O Allah,
ْ grant!; accept!
‫َﻣ ْﻪ‬ ‫ﻒ‬ ِ ِ
ْ ‫ اﻧ َﻜﻔ‬/ ‫ﻒ‬ ْ ‫اُ ْﻛ ُﻔ‬
Desist! Refrain!
Abstain!
‫ﺻ ٍﻪ‬َ / ‫ﺻ ْﻪ‬
َ ‫ﺖ‬
ْ ‫اُ ْﺳ ُﻜ‬
(Hush! Quiet!)
‫ﻓَـ َﻘ ْﻂ‬ ِ َ‫اِ ْﻛﺘ‬

‫ﻒ‬ (Only, no more;
that’s it)
‫اِ ْﻳﻪ‬ ِ
َ ِ‫ﺾ ﰱ َﺣﺪﻳْﺜ‬
‫ﻚ‬ ِ ‫اِ ْﻣ‬ (Proceed; continue;
well!; now then!
All right!)
(‫ﲎ‬ ‫ﻚ ) َﻋ‬ ِِ
َ ‫اﻟْﻴ‬ (‫ﻋﲎ‬
 ) ‫ اُﺑْـﻌُ ْﺪ‬/ ‫ﺢ‬ َ‫ﺗَـﻨ‬
Away! Move away!
Go away!
C. ‫اﺳـﻢ اﻟﻔﺎﻋـﻞ‬ This is an ‫ اﺳـﻢ اﳌﺸـﺘﻖ‬derived from a masdar

(root word). It has the same effect as a ‫ﻣﻌـﺮوف‬ ‫ ﻓﻌـﻞ‬i.e. it renders
the ‫ ﻓﺎﻋﻞ‬a dhamma and the ‫ﺑﻪ‬ ‫ ﻣﻔﻌﻮل‬a fatha.
278
‫اﳌﻮﺻـﻮﻟﺔ ‪When it is prefixed with‬‬ ‫‪ it incorporates all three‬اَ ْل‬

‫‪tenses.‬‬ ‫ﻀ ـ َـﺮ اﳌ ْﻜ ـ ـ ِﺮُم اﺧ ــﺎك )اﻵن ‪ ,‬اﻣ ـ ِ‬
‫ـﺲ ‪ ,‬ﻏـ ــﺪاً( ‪E.g.‬‬ ‫َﺣ َ‬
‫‪(Translation: …. Who honoured / who honours/ will honour‬‬
‫ُ‬
‫)‪your brother‬‬
‫‪However, without‬‬ ‫‪ it‬ال‬ ‫‪incorporates only the present and‬‬
‫‪future tenses and, in this case, it has to be preceded by any‬‬
‫‪of the following:‬‬
‫‪1.‬‬ ‫ﻣﺒﺘﺪا‬ ‫‪e.g.‬‬ ‫ﻗﺎﺋﻢ اﺑﻮﻩ‬
‫زﻳ ٌﺪ ٌ‬
‫ﻣﺒﺘﺪا ‪ ,‬اﺳﻢ اﻟﻔﺎﻋﻞ ‪ ,‬ﻓﺎﻋﻠﻪ‬
‫‪2.‬‬ ‫ﻣﻮﺻﻮف‬ ‫‪e.g.‬‬ ‫ٍ‬

‫ﺿﺎرب اﺑﻮﻩ ﺳﺎرﻗﺎً‬ ‫ﻣﺮرت ﺑِ ٍ‬
‫ﺮﺟﻞ‬ ‫ُ‬
‫اﺳﻢ اﻟﻔﺎﻋﻞ ‪ ,‬ﻓﺎﻋﻠﻪ ‪ ,‬ﻣﻔﻌﻮﻟﻪ‬
‫‪3.‬‬ ‫اﺳﻢ اﻟﻤﻮﺻﻮل‬ ‫‪e.g.‬‬ ‫ﺟﺎءﱏ اﻟﻌﺎﱂُ اﺑﻮﻩ‬
‫ﲟﻌﲎ اﻟﺬى ‪ ,‬اﺳﻢ اﻟﻔﺎﻋﻞ ‪ ,‬ﻓﺎﻋﻠﻪ‬
‫ﺻﻠﺔ‬
‫ﻓﺎﻋﻞ ﺟﺎء‬
‫‪4.‬‬ ‫ذو اﻟﺤﺎل‬ ‫‪e.g.‬‬ ‫ﺟﺎءﱏ زﻳ ٌﺪ راﻛﺒﺎً اﺑﻮﻩ ﻓﺮﺳﺎً‬
‫‪5.‬‬ ‫ﻫﻤﺰة اﻻﺳﺘﻔﻬﺎم‬ ‫ﺪ ﺳﺎرﻗﺎً ‪e.g.‬‬ ‫ﺿﺎرب زﻳ ٌ‬
‫ٌ‬ ‫اَ‬
‫‪6.‬‬ ‫ﺣﺮف اﻟﻨﻔﻰ‬ ‫‪e.g.‬‬ ‫ﻗﺎﺋﻢ زﻳ ٌﺪ‬
‫ﻣﺎ ٌ‬
‫‪279‬‬
‫‪Indicate which tense / tenses the‬‬ ‫اﺳــﻢ اﻟﻔﺎﻋـﻞ‬ ‫‪includes in the‬‬

‫‪following sentences and thereafter analyse them:‬‬
‫ﺣﺎﺿﺮ اﲪﺪ اﻟﻴﻮم‬

‫ٌ‬ ‫‪ .2‬ا‬ ‫‪ .1‬اﻻ ﺳﺘﺎذ ُﻣﻔ ِﻬﻢ اﻟﻄّﻼب اﻟﺪرس اﻣﺎﻣﻬﻢ‬
‫‪ .4‬اﻟﻘﺎرئ اﻟﻘﺮآن ﻣﻮﺟﻮد‬ ‫‪ .3‬ﺳﻠ‪‬ﻤﺖ ﻋﻠﻰ زﻳﺪ ُﻣ َﻮدﻋﺎً اﺑﻨﻪ ﻋﻠﻰ اﳌﻄﺎر‬
‫َ‬
‫‪ .6‬اﺧﺬ اﻟﺴﺎرق ﻣﺎل زﻳﺪ‬ ‫زت اﻟﻨﺎﺻﺤﺔ وﻟﺪﻫﺎ‬‫‪ .5‬ﻓﺎ ْ‬
‫‪ .8‬ﻣﺎ ﻗﺎرئ اﻟﺘﻠﻤﻴﺬ اﻟﻜﺘﺎب‬ ‫‪ .7‬اﳌﺆﺗﻮن اﻟﺰﻛﻮاة ﻣﺆﻣﻨﻮن ﳐﻠﺼﻮن‬
‫‪D.‬‬ ‫اﺳﻢ اﻟﻤﻔﻌﻮل‬

‫‪This is also an‬‬ ‫‪ derived from a masdar and has the‬اﺳـﻢ اﳌﺸـﺘﻖ‬
‫‪same effect‬‬ ‫‪ a‬ﻧﺎﺋـﺐ اﻟﻔﺎﻋـﻞ ‪, i.e. it renders a‬ﻓﻌـﻞ ﳎﻬـﻮل ‪as a‬‬
‫‪dhamma. The afore-mentioned rules apply here too. Examples:‬‬
‫ﻏﻼﻣﻪ درﳘﺎً‬
‫ﻄﻰ ُ‬‫ﻣﻮﺻﻮف‪ :‬راﻳﺖ رﺟﻼً ُﻣ ْﻌ ً‬ ‫ﻣﻀﺮوب اﺑﻨُﻪ‬
‫ٌ‬ ‫ﻣﺒﺘﺪا‪ :‬زﻳﺪ‬
‫ذو اﻟﺤﺎل‪ :‬اﺟﺎﺑَﲎ ُ‬

‫اﻟﺮﺟﻞ ُﻣ َﻮ‪‬دﻋﺎً اﺑﻨُﻪ‬ ‫ﻣﻮﺻﻮل‪ :‬ﺟﺎءﱏ اﳌَ ُ‬
‫ﻀﺮوب اﺑﻨُﻪ‬
‫ﻣﻀﺮوب زﻳ ٌﺪ‬
‫ٌ‬ ‫ﻣﻀﺮوب زﻳ ٌﺪ ﺣﺮف اﻟﻨﻔﻰ‪ :‬ﻣﺎ‬
‫ٌ‬ ‫ﻫﻤﺰة اﻻﺳﺘﻔﻬﺎم‪ :‬ا‬
‫‪280‬‬
Exercise
Analyse the following:
‫ﻜﺮم اﺑﻨﻬﺎ‬
َ ‫ ﻫﺬﻩ اﻣﺮاة ُﻣ‬.2 ‫ ﻫﺬا وﻟﺪ اﳌﻨﺼﻮر اﺧﻮﻩ‬.1
‫ﺮﺳﻞ اﺑﻮﻫﺎ اﱃ ﻣ ّﻜﺔ‬
َ ‫ ﻓﺎﻃﻤﺔ ُﻣ‬.4 ‫ ﻟﻘﻴﺖ ﺟﺎري ﻣﺴﺮوراً اﺑﻨﻪ‬.3
E. ‫اﻟﻤﺼﺪر‬
This noun has the same effect as its verb. Thus, if its fi’l is ‫ﻻزم‬
or ‫ﻣﺘﻌـﺪى‬, so too will the effect of the masdar be. ‫ اﳌﺼـﺪر‬is

generally used in the following ways:
a) As ‫ ﻣﻀــﺎف‬to its ‫ ﻓﺎﻋــﻞ‬and then followed by its ‫ﻣﻔﻌــﻮل‬.

Example: ‫و ﻟَـﻮ ﻻ َدﻓْـﻊ اﷲِ اﻟﻨـﺎس‬. (With its fi’l it would have
َ ُ
read: ‫ ْﺪﻓَﻊ اﷲُ اﻟﻨﺎس‬‫ن ﻳ‬
َ َ ْ ‫)و ﻟَﻮ ﻻ ا‬
b) As ‫ ﻣﻀــﺎف‬to its ‫ ﻣﻔﻌــﻮل‬and then followed by its ‫ﻓﺎﻋــﻞ‬.
ِ ِ
َ َ‫ﺞ اﻟﺒﻴﺖ َﻣـ ِﻦ اﺳـﺘ‬ ‫( و ﺣ‬With its fi’l it would have
Example: ‫ﻄﺎع‬
ِ ‫اﻟﺒﻴﺖ َﻣ‬
read: ‫ﻦ اﺳﺘَﻄﺎع‬ َ ‫ﺞ‬ ُ‫)و ا ْن َﳛ‬
c) As ‫ ﻣﻀـﺎف‬to its ‫ ﻓﺎﻋـﻞ‬and then not be followed by its ‫ﻣﻔﻌـﻮل‬.
Example: ‫اﺑـﺮاﻫﻴﻢ‬ ‫ﻐﻔﺎر‬ِ

َ ُ ‫( و ﻣﺎ ﻛﺎن اﺳﺘ‬With its fi’l it would have
read: (‫ﻪ‬‫ﺴﺘﻐﻔﺮ اﺑﺮاﻫﻴﻢ )رﺑ‬‫ن ﻳ‬
ْ ‫)و ﻣﺎ ﻛﺎن ا‬
ُ َ
281
d) As ‫ ﻣﻀـﺎف‬to its ‫ ﻣﻔﻌـﻮل‬and then not followed by its ‫ﻓﺎﻋـﻞ‬.

Example: ‫ن ِﻣــﻦ ُدﻋــﺎء اﳋــﲑ‬
ْ ُ ‫ـﺄم اﻹﻧﺴــﺎ‬
ُ ‫( ﻻ ﻳَﺴـ‬With its fi’l it
would have read: ‫ ْﺪﻋُﻮا اﳋﲑ‬‫ن ﻳ‬ ِ
َ َ ْ ‫ ﻣ ْﻦ ا‬.........)
Exercise
Apply the afore-mentioned facts to the following sentences:
ِ ِ ِ ِ
ً‫اﳋﲑ ﻏﺪا‬
َ ‫ﺻﻨﻌُﻚ‬ ُ ‫ﺮِﱏ‬‫ ﻳَ ُﺴ‬.2 ‫اﻟﻨﺎس ُﻋﻠﻤﺎءَﻫﻢ‬
ُ ‫ﻈﺎر ﻳﻮم اﳉﻤﻌﺔ‬
ُ ‫ﺮﱏ اﻧﺘ‬‫ َﺳ‬.1
ٍ ‫ اﻋﺠﺒﲎ ﻧﺼﺮ ز‬.4  ‫ﺒﺖ ِﻣﻦ َدق اﻟ َﻘ‬ ِ
ً‫ﻳﺪ َﻋﻤﺮا‬ ُ ََ َ ‫ﺼﺎ ِر‬
‫اﻟﺜﻮب‬ ُ ‫ َﻋﺠ‬.3
F. THE COMPARATIVE FORM ‫اﻟﺘﻔﻀﻴﻞ‬ ‫اﺳﻢ‬

This is a noun which shows a quality to be found to a greater
extent in one person / thing when compared to another.
Example: ‫( ﺧﺎﻟ ٌﺪ ا ْﺷ َﺠ ُﻊ ِﻣ ْﻦ َﻋﻤ ٍﺮو‬Khalid is braver than Amr).
Its scales are as follows:
MASC. MEANINIG FEM. MEANING

SING.
‫اﻓْـ َﻌ ُﻞ‬ … Does
more than
‫ﻓُـ ْﻌﻠَﻰ‬ … Does
more than
DUAL ِ ‫اﻓْـﻌ‬
‫ﻼن‬ … Do more ِ
‫ﻓُـ ْﻌﻠَﻴﺎن‬ … Do more
َ than than
PLURAL
‫اﻓْـ َﻌﻠُ ْﻮ َن‬ … Do more
than
‫ﻴﺎت‬
ٌ َ‫ﻓُـ ْﻌﻠ‬
… Do more
than
ِ
‫اﻓﺎﻋ ُﻞ‬ … Do more
‫ﻓُـ َﻌ ٌﻞ‬ … Do more
than than
282
The ‫ اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ‬generally renders a ‫ ﺿـﻤﲑ ُﻣﺴـﺘَﱰ‬11 a dhamma.

Thus, in the above example, the word ‫ﺷــﺠﻊ‬
ُ َ ْ ‫ أ‬possesses a
11
‫ اﺳﻢ اﻟﺘﻔﻀﻴﻞ‬normally does not govern a ‫ﻓﺎﻋﻞ ﻇﺎﻫﺮ‬. However, if this is required
then the following guidelines have to be adopted.
a) That it be possible that the verb from which this ‫ اﺳﻢ اﻟﺘﻔﻀﻴﻞ‬is derived be able
to substitute it with the same effect.
b) That ‫ اﺳﻢ اﻟﺘﻔﻀﻴﻞ‬literally be a ‫ ﺿﻔﺔ‬of a preceding noun while, at the same
time, it be associated with a another word also.
c) That the ‫ اﺳﻢ اﻟﺘﻔﻀﻴﻞ‬be preceded by a ‫ﺣﺮف ﻧﻔﻰ‬.
d) That the ‫ ﻓﺎﻋﻞ ﻇﺎﻫﺮ‬be the “favoured” ( ‫ﻞ‬‫ )اﳌ َﻔﻀ‬and the “disfavoured” ( ‫ﻞ ﻋﻠﻴﻪ‬‫) اﳌ َﻔﻀ‬
ُ ُ
at the same time.
To elucidate this point let us examine the following example:

ٍ ‫اﻳﺖ رﺟﻼً اﺣﺴﻦ ﻓﻰ َﻋﻴﻨِﻪ اﻟ ُﻜﺤﻞ ِﻣﻨﻪ ﻓﻰ ﻋﻴ ِﻦ ز‬
‫ﻳﺪ‬ ُ ‫ﻣﺎ ر‬
ُ ََ ْ
(Translation: I have not seen a man in whose eyes antimony (kuhl) is more
attractive than in the eyes of Zaid).
In this example the ‫ اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ‬has given a ‫ ﻓﺎﻋـﻞ ﻇـﺎﻫﺮ‬i.e. ‫ اﻟﻜﺤـﻞ‬a Dhamma. It
(‫)اﻟﻜﺤـﻞ‬, however, is common to both ‫ رﺟـﻼ‬and ‫زﻳ ٍـﺪ‬, whereas the rule in ‫ ﺗﻔﻀـﻴﻞ‬is
that there must be a ‫ﻀـﻞ‬
 ‫ ﻣﻔ‬and a ‫ﻀـﻞ ﻋﻠﺒـﻪ‬
 ‫ ﻣﻔ‬for ‫ ﺗﻔﻀـﻴﻞ‬to be effective. To solve this
problem, it is maintained that though essentially ‫ اﻟﻜﺤـﻞ‬is common to both,
there is, however, a difference as far as the interpretation of the sentence is
concerned. Hence, ‫ اﻟﻜﺤـﻞ‬with regard to ً‫ رﺟـﻼ‬is the ‫ﻀـﻞ ﻋﻠﺒـﻪ‬
 ‫ ﻣﻔ‬and with regard to
‫ زﻳ ٍـﺪ‬is the ‫ﻀـﻞ‬
 ‫ﻣﻔ‬. If the sentence was a positive one, i.e. the ‫ اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ‬not
preceded by a ‫ ﺣـﺮف ﻧﻔــﻰ‬then the meaning and interpretation would be the
opposite.
NOTES: 1) If, in the above example, the ‫ اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ‬is substituted by its ‫ﻓﻌـﻞ‬
then the sentence will read thus:
ٍ ‫ﻣﺎ راﻳﺖ رﺟﻼً ﳛﺴﻦ ﰱ ﻋﻴﻨﻪ اﻟﻜﺤﻞ ﻛﺤﺴﻨﻪ ﰱ ﻋﲔ ز‬
‫ﻳﺪ‬ ُ ُ
2) The reason why the above conditions are mentioned with regard to ‫ﻓﺎﻋـﻞ ﻇـﺎﻫﺮ‬
is that the ‫ اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ‬itself is regarded as a weak amil while the ‫ اﺳـﻢ ﻇـﺎﻫﺮ‬i.e. the
283
dhameer ‫ ﻫـﻮ‬which is its ‫ﻓﺎﻋـﻞ‬. Together, they form the ‫ﺧـﱪ‬

while ‫ﺪ‬
ٌ ‫ ﺧﺎﻟ‬is the ‫ﻣﺒﺘﺪأ‬.
HOW ‫ اﺳﻢ اﻟﺘﻔﻀﻴﻞ‬IS USED:
It is used in three ways:
1. With ‫ ﻣﻦ‬: Example: ٍ ‫ﻋﻤﺮو اﻓﻀﻞ ﻣﻦ ز‬

‫ﻳﺪ‬
ْ َُ ٌ
In this case the ‫ اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ‬will always be masculine singular.
More examples: ,‫ﻋﻠﻰ اﻛﱪُ ﻣـﻦ اﺧﻴـﻪ‬

 ,‫ﻳﻨﺐ‬َ ‫ﻓﺎﻃﻤﺔُ اﺻﻐﺮ ﻣﻦ ز‬
ِ
‫اﻷﻧﺒﻴﺎء‬ ‫ﺑﻌﺪ‬ ٍ ‫اﺑﻮ ﺑﻜ ٍﺮ و ﻋﻤﺮ اﻓﻀﻞ ﻣﻦ ُﻛﻞ‬
َ ‫إﻧﺴﺎن‬ ُ ُ ُ
2. With ‫ ْال‬: Here, the ‫ اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ‬must correspond with the
word before it i.e. as far as gender and number is concerned.
‫واﺣﺪ‬ ‫اﻻﻓﻀﻞ‬
ُ ‫ﳏﻤ ٌﺪ‬ ‫ﻀﻠﻰ‬ْ ‫ﻓﺎﻃﻤﺔُ اﻟ ُﻔ‬
‫ﺗﺜﻨﻴﺔ‬ ِ
‫اﻻﻓﻀﻼن‬ ِ
‫ﳏﻤﺪان‬ ِ َ‫ﻓﺎﻃﻤﺘﺎن اﻟ ُﻔﻀﻠ‬
‫ﻴﺎن‬ ِ
‫ﺟﻤﻊ‬ ‫ﳏﻤﺪون اﻻﻓﻀﻠﻮ َن‬ ‫ﻀ ُﻞ‬
َ ‫ اﻟ ُﻔ‬/ ‫ﻴﺎت‬
ُ َ‫ﻓﺎﻃﻤﺎت اﻟ ُﻔﻀﻠ‬
ٌ
‫ ﻓﺎﻋـﻞ‬is regarded as a strong ma’mool. Thus, these conditions are mentioned to

lend strength to the ‫اﺳﻢ اﻟﺘﻔﻀﻴﻞ‬.
284
‫اﻟﺘﻔﻀﻴﻞ ‪: This means that the‬اﺿﺎﻓﺔ ‪3. With‬‬ ‫‪ to the‬ﻣﻀﺎف ‪ is‬اﺳﻢ‬

‫‪ . This can be in two ways:‬ﻣﻔﻀﻞ ﻋﻠﻴﻪ‬
‫)‪a‬‬ ‫‪ will‬اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ ‪ is nakirah. In this case the‬ﻣﻀـﺎف اﻟﻴـﻪ ‪The‬‬
‫‪always be masculine singular. Examples:‬‬
‫واﺣﺪ‬ ‫ﺗﺜﻨﻴﺔ‬ ‫ﺟﻤﻊ‬

‫اﻓﻀﻞ ٍ‬
‫رﺟﻞ‬ ‫ِ‬
‫ﳏﻤﺪان اﻓﻀﻞ رﺟﻠَ ِ‬ ‫ﳏﻤﺪو َن اﻓﻀﻞ ٍ‬
‫ﻣﺬﻛﺮ‬ ‫ﳏﻤﺪ ُ‬ ‫ُ‬ ‫ﲔ‬ ‫ُ‬ ‫رﺟﺎل‬ ‫ُ‬
‫ﻣﺆﻧﺚ‬ ‫ﻓﺎﻃﻤﺔُ اﻓﻀﻞ اﻣﺮأةٍ‬ ‫ِ‬
‫ﻓﺎﻃﻤﺘﺎن اﻓﻀﻞ اﻣﺮأﺗَ ِ‬
‫ﲔ‬ ‫ﻓﺎﻃﻤﺎت اﻓﻀﻞ ﻧﺴﺎءٍ‬
‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ٌ‬
‫‪Note that in each of the above examples the‬‬ ‫ﻣﻀــﺎف اﻟﻴــﻪ‬
‫‪.‬ﻣﻀﺎف ‪corresponds with the word before the‬‬
‫‪b) The‬‬ ‫‪ is ma’rifah.‬ﻣﻀـﺎف اﻟﻴـﻪ‬ ‫‪In this case the‬‬ ‫اﺳـﻢ اﻟﺘﻔﻀـﻴﻞ‬
‫‪may or may not conform to the word before it.‬‬ ‫‪Non-‬‬
‫‪conformance, though, is more common. Examples:‬‬
‫ﳏﻤ ٌﺪ اﻓﻀﻞ ِ‬
‫اﻟﻨﺎس‬ ‫ِ‬
‫اﻟﻨﺴﺎء‬ ‫اﻓﻀ ُﻞ‬ ‫ِ‬
‫واﺣﺪ‬ ‫ُ‬ ‫ﻓﺎﻃﻤﺔُ اﻟ ُﻔﻀﻠَﻰ اﻟﻨﺴﺎء ‪َ /‬‬
‫ﳏﻤﺪان اﻓﻀﻼ ِ‬
‫اﻟﻨﺎس ‪ /‬ﺗﺜﻨﻴﺔ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻨﺴﺎء‬ ‫اﻓﻀ ُﻞ‬ ‫ِ‬ ‫ِ‬
‫ﻓﺎﻃﻤﺘﺎن ﻓُﻀﻠَﻴﺎ اﻟﻨﺴﺎء ‪َ /‬‬
‫اﻓﻀﻞ ِ‬
‫اﻟﻨﺎس‬ ‫ُ‬
‫ِ‬
‫اﻟﻨﺴﺎء ﳏﻤﺪون اﻓﻀﻠﻮ ِ‬
‫اﻟﻨﺎس ‪ /‬ﺟﻤﻊ‬ ‫اﻓﻀ ُﻞ‬ ‫ِ‬
‫ﻴﺎت اﻟﻨﺴﺎء ‪َ /‬‬
‫ﻓﺎﻃﻤﺎت ﻓُﻀﻠَ ُ‬
‫ٌ‬
‫اﻓﻀﻞ ِ‬
‫اﻟﻨﺎس‬ ‫ُ‬
‫‪285‬‬
NOTES:
1. ‫ اﺳﻢ اﻟﺘﻔﻀﻴﻞ‬is not made from the following:
a) ‫ﺮد‬‫ ﻏـﲑ اﻟﺜﻼﺛِـﻰ اﳌ َﺠـ‬i.e. other than three – lettered verbs. (If
ُ
‫ ﺗﻔﻀــﻴﻞ‬is required from other verbs, then the same
procedure mentioned in ‫ﺠـﺐ‬  ‫ ﺗﻌ‬has to be followed here
too.
Examples:
ٍ ‫ﻋﻠﻰ اﻛﺜﺮ اﺟﺘﻬﺎداً ِﻣﻦ ز‬
‫ﻞ اﻛﺘﺴﺎﺑﺎً ِﻣﻦ ﺳﻠﻴﻤﺎ َن‬ َ‫ﻳﺪ و اﻗ‬ ُ 
ٍ ‫ﺪ ﺑﻴﺎﺿﺎً ِﻣﻦ‬ ‫و اﺷ‬
‫ﺧﺎﻟﺪ‬ َ
(The words following the words ‫ اﻛﺒ ــﺮ‬, ‫ـﻞ‬
ُ َ  ‫ اﻗـ‬, ‫ﺪ‬ ‫اﺷ ـ‬ are
mansoob because of tameez.)
b) From the following:

1. ‫ﻬﻮل‬‫اﻟﻔﻌﻞ ا‬
2. ‫ اﻟﻔﻌﻞ اﳉﺎﻣﺪ‬such as:‫ َﻋ َﺴﻰ‬, ‫ﻟﻴﺲ‬

3. From such verbs which do not accept difference or
dissimilarity, such as ‫ﻣﺎت‬ ,‫ﲎ‬ِ َ ‫ َﻏَﺮ‬, ‫ﻃَﻠَ َﻊ‬
َ َ َ‫ ﻓ‬, ‫ب‬
Thus, one cannot say:
‫ت ِﻣ ْﻦ ذاك‬
ُ ‫اﻣﻮ‬ ِ ‫اﻟﻴﻮم اﻃﻠَ ُﻊ ﻣﻦ‬
َ ‫ ﻫﺬا‬or ‫اﻣﺲ‬ َ ‫اﻟﺸﻤﺲ‬
ُ
286
4. From ‫اﻟﻨﺎﻗﺼﺔ‬ ‫اﻻﻓﻌﺎل‬

5. From ‫اﻟﻔﻌﻞ اﳌﻨﻔﻰ‬
6.
َ
From such words which indicate colour, physical
defects and trades or professions. If comparison is
desired then words such as ‫ﺪ‬ ‫اﺷـ‬
َ , ‫ اﻛﺜـﺮ‬, etc must
precede that particular word. Example: ‫ﺪ‬ ‫ﺧﺎﻟـ ٌﺪ اﺷـ‬

‫ﲪَُْﺮًة ﻣﻦ ﻏ ِﲑﻩ‬
2. The ‫ﳘـﺰة‬ of “‫ ”اﻓﻌـﻞ‬is generally dropped from two words,
namely,
ٌ‫ ﺧﲑ‬and ‫ﺮ‬‫ ﺷ‬because of frequent usage.
Example: ‫ ﻫﻮ ﺧﲑ ِﻣﻨﻪ‬, ‫اﻟﻨﺎس‬
ِ ‫ﺮ‬‫اﻟﻈﺎﱂُ َﺷ‬
ٌ
Exercise
Mention how the above rules apply to the following:
‫ اﻟﻔﺘﻨﺔ اﺷ ّﺪ ﻣﻦ اﻟﻘﺘﻞ‬.2 ‫ﻞ‬ َ‫اﺣﺐ اﻻﻋﻤﺎل اﱃ اﷲ ادوﻣﻬﺎ و ان ﻗ‬

 .1
‫ اﻛﺎﺑَِﺮ ُْﳎ ِﺮِﻣﻴﻬﺎ‬.4 ‫اﺣﺐ اﱄ اﺑِﻴﻨﺎ ِﻣﻨّﺎ‬
 ‫ ﻳﻮﺳﻒ و اﺧﻮﻩ‬.3
‫ﺎ‬‫اﺧﻮا‬ ٍ ‫ ﻫﻮ اﺷ ّﺪ ﺳﻮاداً ﻣﻦ ز‬.5
َ ‫ ﻫﻨ ٌﺪ ﻓُﻀﻠﻰ‬.6 ‫ﻳﺪ‬ َ
‫ ﻫﻢ ار ِاذﻟﻨﺎ‬.8 ‫اﲪﺪ‬ ِ
َ ‫اﻟﻘﻠﻢ ﻣﻨﻪ ﰱ ﻳﺪ‬
ُ ‫ع ﰱ ﻳﺪﻩ‬
َ ‫ َﱂْ اﻟْ َﻖ اﻧﺴﺎﻧﺎً اﺳﺮ‬.7
287
G. THE ASYNDETIC RELATIVE CLAUSE

‫اﻟﻤﺸﺒّﻬﺔ ﺑﺎﻟﻔﻌﻞ اﻟﻼزم‬
ُ ‫اﻟﺼﻔﺔ‬
This is that ism which indicates a permanent meaning and is only
made from a ‫ﻓﻌـﻞ ﻻزم‬. Thus, the word following it ( ‫)ﻣﻌﻤـﻮل‬
ought to be marfoo’ only. However, contrary to what a ‫ﻓﻌـﻞ ﻻزم‬
demands, ‫ اﻟﺼـﻔﺔ اﳌﺸـﺒﻬﺔ‬sometimes renders the word following it

a fatha. For this reason it is sometimes called ‫اﳌﺸـﺒﻬﺔ ﺑﺎﺳـﻢ‬
‫اﻟﻔﺎﻋـﻞ‬. (Remember that the fa’il renders its maf’ool a fatha).
This, incidentally, is the only aspect in which the ‫ﻣﺸـﺒّﻬﺔ‬ ‫ ﺻـﻔﺔ‬is

similar to the ‫اﻟﻔﺎﻋﻞ‬ ‫اﺳﻢ‬.
DIFFERENCE BETWEEN THE TWO:
‫ﺸﺒّﻬﺔ‬
َ ‫اﻟﺼﻔﺔ اﻟﻤ‬ ‫اﺳﻢ اﻟﻔﺎﻋﻞ‬
Example
ٌ‫ى ُﺷﺠﺎع‬  ‫اﳉﻨﺪ‬ ‫ى ُﻣﻘﺎﺗِ ٌﻞ‬
 ‫اﳉﻨﺪ‬
Translation The soldier is brave The soldier is a fighter
(during war or not) (during combat only)
Difference PERMANENT TEMPORARY
QUALITY QUALITY
288
HOW ‫ﻣﺸﺒﻬﺔ‬ ‫ ﺻﻔﺔ‬IS MADE:

a) As already mentioned it is made from ‫ﻓﻌـﻞ ﻻزم‬. It’s scales
are based upon usage by the Arabs. The common ones are:
SCALE EXAMPLE SCALE EXAMPLE
‫ﻓﺎﻋﻞ‬
ٌ ‫ﻇﺎﻫﺮ‬
ٌ ‫ﻓَـ َﻌ ٌﻞ‬ ‫َﺣ َﺴ ٌﻦ‬
‫ﻮل‬ٌ ُ‫َﻣ ْﻔﻌ‬ ‫ﻤﻮد‬
ٌ ‫َْﳏ‬ ‫ﻌﺎل‬
ٌ ُ‫ﻓ‬ ٌ‫ُﺷﺠﺎع‬
‫ﻓَﻌِ ٌﻞ‬ ‫ِح‬
ٌ ‫ﻓَﺮ‬ ‫ﻴﻞ‬ ِ
ٌ ‫ﻓَﻌ‬ ‫ﻳﻒ‬
ٌ ‫َﺷﺮ‬
b) Colours and physical defects appear on the scale of ‫اﻓﻌ ُـﻞ‬

َ .
Examples: ‫اﺳﻮ ُد‬
َ , ‫ ْاﻋَﺮ ُج‬, ‫ اﺑﻠَ ُﺞ‬, ‫اﺑ َﻜ ُﻢ‬
c) In non three – lettered verbs ‫ﻣﺸـﺒﻬﺔ‬ ‫ ﺻـﻔﺔ‬may be brought on
the scale of the ‫اﻟﻔﺎﻋـﻞ‬
‫ اﺳﻢ‬on the condition that permanency
ُ ‫ﳏﻤ ٌﺪ اﳌُﻜ ِﺮُم اﻟ ّﺬ‬
in meaning is intended. Example: ‫ات‬
HOW ‫ﻣﺸﺒﻬﺔ‬ ‫ ﺻﻔﺔ‬AND ITS ‫ ﻣﻌﻤﻮل‬FUNCTION
a) The ‫ ﺻﻔﺔ‬may be either prefixed with ‫ال‬

ْ or not.
b) The ‫ ﻣﻌﻤـﻮل‬may be in any of the following conditions
(‫)ﺣﺎﻻت‬:
289
1. ‫ ﻣﺮﻓﻮع‬because of being the ‫ﻓﺎﻋﻞ‬.

2. ‫ ﳎﺮور‬because of being ‫ﻣﻀﺎف اﻟﻴﻪ‬.
3. ‫ ﻣﻨﺼــﻮب‬because of being ‫ﻣﻔﻌــﻮل ﺑــﻪ‬ (when it is
ma’rifah).
4. ‫ ﻣﻨﺼﻮب‬because of being ‫( ﲤﻴﻴﺰ‬when it is nakirah).
c) Thus, taking (a) and (b) into account, we end up with six
forms:
1. ‫ ﺻﻔﺔ‬with ‫ ْال‬and the ‫ ﻣﻌﻤﻮل‬is marfoo’.
2. ‫ ﺻﻔﺔ‬with ‫ ْال‬and the ‫ ﻣﻌﻤﻮل‬is majroor.
3. ‫ ﺻﻔﺔ‬with ‫ ْال‬and the ‫ ﻣﻌﻤﻮل‬is mansoob.
4. ‫ ﺻﻔﺔ‬without ‫ ْال‬and the ‫ ﻣﻌﻤﻮل‬is marfoo’.
5. ‫ ﺻﻔﺔ‬without ‫ ْال‬and the ‫ ﻣﻌﻤﻮل‬is majroor.
6. ‫ ﺻﻔﺔ‬without ‫ ْال‬and the ‫ ﻣﻌﻤﻮل‬is mansoob.
d) The ‫ ﻣﻌﻤـﻮل‬in each of the above six forms can be in any of

the following conditions:
1. It can be prefixed with ‫ال‬

ْ.
ِ ‫ ﺣﺴﻦ‬/ ‫زﻳ ٌﺪ اﳊﺴﻦ‬
‫اﻟﻮﺟﻪ‬
Example:
َ َ َََ
2. It can be ‫ ﻣﻀﺎف‬to a word prefixed with ‫ال‬
ْ.
290
Example: ِ ‫…وﺟﻪ‬.
‫اﻻب‬
3. It can be ‫ ﻣﻀﺎف‬to a dhameer.
Example: ‫…وﺟﻬﻪ‬.
4. It can be ‫ ﻣﻀـﺎف‬to a word which itself is ‫ ﻣﻀـﺎف‬to a
‫ﺿﻤﲑ‬. Example: ‫…وﺟﻪ اﺑﻴﻪ‬.

5. It can be devoid of both ‫ال‬ ْ and ‫اِﺿــﺎﻓﺔ‬, i.e. ‫ﻧﻜــﺮة‬.
Example: ‫…وﺟﻪ‬
6. It can be ‫ ﻣﻀـﺎف‬to a word which is devoid of ‫ال‬ ْ and

‫ اِﺿﺎﻓﺔ‬i.e. ‫ﻧﻜﺮة‬. Example: ‫ب‬
ٍ َ‫وﺟﻪ ا‬
e) We now have a total of thirty six forms.
f) Four of these thirty six forms are not permissible. They

ٍ ‫ زﻳ ٌﺪ اﳊﺴﻦ‬, ‫اب‬
‫وﺟﻪ‬ ِ ‫زﻳ ٌﺪ اﳊﺴﻦ‬
ٍ ‫وﺟﻪ‬
are:
ُ ُ
‫اﳊﺴﻦ وﺟ ِﻬﻪ‬ ِ ‫زﻳ ٌﺪ اﳊﺴﻦ‬
‫ زﻳ ٌﺪ‬, ‫وﺟﻪ اﺑﻴﻪ‬
ُ ُ
g) The remaining forms, to varying degrees, are
permissible.
291
H. THE SUPERLATIVE ‫اﻟﻤﺒﺎﻟَﻐَﺔ‬

ُ ‫اﺳﻢ‬
This is that ism which shows intensity in meaning. For example,
while ‫ـﺎرب‬
ٌ ‫ )اﺳـﻢ اﻟﻔﺎﻋـﻞ( ﺿ‬means “one who hits”, ‫اب‬
ٌ ‫ﺿ ّـﺮ‬
َ means
“one who hits abundantly”. There are many scales of ‫ﻣﺒﺎﻟﻐـﺔ‬.
However, only the following have the same effect as ‫اﺳــﻢ‬
‫اﻟﻔﺎﻋﻞ‬.
SCALE EXAMPLE MEANING
1
‫ﺎل‬
ٌ ‫ﻓَـ ّﻌ‬ ‫ﺎك‬
ٌ ‫َﺳ ّﻔ‬ Blood–thirsty
2
ٌ ‫ِﻣ ْﻔ‬
‫ﻌﺎل‬ ‫ﻌﺎم‬
ٌ ‫ﻣْﻨ‬
ِ Very magnanimous
3
‫ﻓَـﻌُ ْﻮٌل‬ ‫ا ُﻛ ْﻮٌل‬ Gluttonous; hearty eater
4
‫ﻓَﻌِْﻴ ٌﻞ‬ ‫َرِﺣْﻴ ٌﻢ‬ Most merciful
5
‫ﻓَﻌِ ٌﻞ‬ ‫َﺣ ِﺬٌر‬ Very wary; watchful; alert
The following scales of ‫ ﻣﺒﺎﻟﻐﺔ‬are not ‫ﻋﺎﻣﻞ‬:

Scale Example Meaning
1
‫ﻓﺎروق ﻓﺎﻋُ ْﻮٌل‬
ٌ
A great distinguisher
2
‫ﻌْﻴ ٌﻞ‬ ِ‫ﺪﻳْ ٌﻖ ﻓ‬ ‫ِﺻ‬ Most truthful
ٌ‫ﻣﺔٌ ﻓَـ ّﻌﺎﻟَﺔ‬‫َﻋﻼ‬

3 Most learned
ٌ‫ﻓُـ َﻌﻠَﺔ‬ ٌ‫ﺿ َﺤ َﻜﺔ‬

4 One who laughs frequently
ُ
292
5
‫ِﻣ ْﻔﻌِْﻴ ٌﻞ‬ ‫ِﻣْﻨ ِﻄْﻴ ٌﻖ‬ Very eloquent
6
‫ﺎل‬ٌ ‫ﻓُـ ّﻌ‬ ‫ُﻛﺒّ ٌﺎر‬ Very great; very huge
7
‫ِﻣ ْﻔ َﻌ ٌﻞ‬ ‫ِ ْﳎَﺰٌم‬ Very decisive
8
‫ﻌﺎل‬
ٌ ُ‫ﻓ‬ ‫ﺠﺎب‬
ٌ ُ‫ﻋ‬
Most astonishing
9
‫ﻌ ْﻮٌل‬ ‫ﻓَـ‬ ‫ـ ْﻮٌم‬‫ﻗَـﻴ‬ Most protective
10
‫ﻌ ْﻮٌل‬ ‫ﻓُـ‬ ‫وس‬
ٌ ‫ﻗُﺪ‬
Very holy; sacred
‫ﻌ ٌﻞ‬ ‫ﻓُـ‬ ‫ﺐ‬ ٌ ‫ﻗُـﻠ‬

11 Very resourceful; skilful
EXAMPLES:
‫ﺎف‬
ُ ‫ﻮرا ﻻ ُﲣ‬ ِ
ً ‫ اﻧّﻪ َﺣﺬٌر اُُﻣ‬.2 َ‫ﻓﺮﺳﻪ اﳌﺎء‬
ُ ‫اب‬ٌ ‫ ﻫﻮ َﺷّﺮ‬.1
‫اﳍﻮى‬  َ ٌ‫ زﻳ ٌﺪ ِﻣ ْﻌﻄﺎء‬.3
َ ‫ ﻛﺎن َﻣﻨُـ ْﻮ ًﻋﺎ ﻧـَ ْﻔ َﺴﻪ ﻋﻦ‬.4 ‫ﺐ‬
َ ‫اوﻻدﻩ اﻟﻠ َﻌ‬
ِ ‫ﻨﺎف‬
‫اﻟﻄﻌﺎم‬ َ ‫اﺻ‬ ِ ِ‫ اﻧّﻪ َﲰﻴﻊ دﻋﺎء اﻟﻌ‬.5
ْ ‫ ﻫﻮ ا ُﻛ ْﻮ ُل‬.6 ‫ﺒﺎد‬ َ ٌُ
NOTES:
a) The same scale is used for both masculine and feminine.

‫ﻴﻖ‬ ِ ِ ِ ِ
Examples: ٌ ‫رﺟﻞ ﻣﻨﻄ‬
ٌ , ‫ﻴﻖ‬
ٌ ‫اﻣﺮاةٌ ﻣﻨﻄ‬
b) The “‫ ”ة‬found on some scales is solely for exaggeration and
intensity ( ‫)ﻣﺒﺎﻟﻐـﺔ‬. It does not indicate gender. Example:
ٌ‫ﻣﺔ‬‫رﺟﻞ َﻋﻼ‬
ٌ
293
c) The scale ‫ ﻓَﻌِﻴ ٌـﻞ‬can be used both as an ‫ اﺳـﻢ اﻟﻔﺎﻋـﻞ‬and ‫اﺳـﻢ‬

‫اﳌﻔﻌـﻮل‬. In this case the feminine gender has to be identified
or indicated by a “‫” ة‬. Examples:
FEM: ‫ﻋﺎﳌﺔ‬ ‫ﻫﻰ َﻋﻠِﻴﻤﺔ اى‬ ; MASC: ٌ‫ﻋﺎﱂ‬ ‫ﻴﻢ اى‬ِ

ٌ ‫ﻫﻮ َﻋﻠ‬
d) Similarly, distinction in gender has to be made when the
scale ٌ‫ﻓَﻌﻮﻟَـﺔ‬ is used in the context of an ‫اﺳــﻢ اﳌﻔﻌــﻮل‬.
Examples: FEM: ٌ‫ﻣﻀﺮوﺑﺔ‬ ‫ﺿﺮوﺑَﺔٌ أي‬
َ ٌ‫;اﻣﺮاة‬
MASC: ‫ﻣﻀﺮوب‬
ٌ ‫ﺮوب اى‬
ٌ ‫ﺿ‬ َ ‫رﺟﻞ‬
ٌ
e) The scale ‫ـﺎل‬
ٌ ‫ﻓَـ ّﻌ‬, just as it is used to show intensity, is also
used to show a profession or occupation. Examples: ‫ط‬

ٌ ‫َﺧﻴّـﺎ‬
(Tailor) ; ‫( َﺣ ّﺠ ٌﺎم‬Cupper of blood) ; ‫( ﺑَـّﺰ ٌاز‬Cloth merchant)
EXERCISE:
Use the following words in sentences:
‫ ِﻣ ْﻌ ِﻄْﻴـٌﺮ‬, ٌ‫ﺿ َﺠ َﻌﺔ‬ ِ ِ ِ
ُ , ٌ‫ ﻓَـ ّﻬ َﺎﻣﺔ‬, ٌ‫ ﺑﺼﲑ‬, ‫ ﻓَ ِﺮ ٌق‬, ‫ﻤﺎص‬
ٌ ْ‫ ﳐ‬, ‫ﺎس‬
ٌ ّ‫ ﻟَﺒ‬, ‫ْﳏﺮب‬
294
I. ‫اﻟﻤﻀﺎف‬
Any of the following prepositions may be hidden between the
‫ ﻣﻀﺎف‬and the ‫ﻣﻀﺎف اﻟﻴﻪ‬:
‫ل‬: This ‫ﺣـﺮف‬ is hidden between the two when the ‫اﻟﻴـﻪ‬ ‫ ﻣﻀـﺎف‬is
neither a ‫( ﻇـﺮف‬adverb of time or place) of the ‫ ﻣﻀـﺎف‬and nor is
the ‫ ﻣﻀﺎف‬an integral part of the ‫اﻟﻴﻪ‬

‫ﻣﻀﺎف‬. Example:
‫اﲪﺪ‬
َ ‫ﻛﺘﺎب‬
ُ equivalent to: ‫ﻛﺘﺎب ﻻﲪَ َﺪ‬
ٌ
ِ
‫اﳉﻤﻌﺔ‬ ِ ‫ﻳﻮم ﻟﻠ‬
‫ ﻳﻮم‬equivalent to: ‫ﺠﻤﻌﺔ‬ ٌ
‫ ِﻣ ْـﻦ‬: This ‫ﺣـﺮف‬ is hidden between the two when the ‫ ﻣﻀـﺎف‬is
an integral part of the ‫اﻟﻴﻪ‬
‫ﻣﻀﺎف‬. Example:
ٍ ‫ﺧﺎﰎ َذ َﻫ‬
‫ﺐ‬ ٍ ‫ﺧﺎﰎٌ ِﻣ ْﻦ َذ َﻫ‬
َ equivalent to: ‫ﺐ‬ َ
ٍ ‫ﻗﻤﻴﺺ ﺻ‬equivalent to: ‫ﻮف‬
‫ﻮف‬ ٍ ‫ﻗﻤﻴﺺ ﻣﻦ ﺻ‬
ُ ُ ٌ
‫ﻓـﻰ‬: This ‫ﺣـﺮف‬ is hidden between the two when the ‫ﻣﻀـﺎف اﻟﻴـﻪ‬
is a ‫ ﻇﺮف‬of the ‫ﻣﻀﺎف‬. Example:
ِ ‫ﻜﺮ‬
‫اﻟﻠﻴﻞ‬ ِ ‫ﻜﺮ ﰱ‬
ُ ‫ َﻣ‬equivalent to: ‫اﻟﻠﻴﻞ‬ ٌ ‫َﻣ‬
ِ equivalent to: ‫ﲔ ﰱ اﻟﺴﺠ ِﻦ‬
‫ﺻﺎﺣ َِﱮ اﻟﺴﺠ ِﻦ‬ ِ
ِ َ‫ﺻﺎﺣﺒ‬
295
J. OBSCURE NOUNS ِ ‫اﺳﻤﺎء‬

‫اﻟﻜﻨﺎﻳﺔ‬
This is a governing noun which is not clear in its purport and is
clarified by the noun following it. There are three such nouns:
‫ ْﻦ‬‫ ﻛﺄﻳ‬, ‫ َﻛﺬا‬, ‫َﻛ ْﻢ‬
1. ‫ َﻛ ْـﻢ‬: This word can be either used as an interrogative (

‫ )اﺳـﺘﻔﻬﺎم‬or as an informative exclamatory particle ( ‫َﻛ ْـﻢ‬
‫)اﳋﱪﻳّﺔ‬.
a) ‫ َﻛ ْـﻢ اﻻﺳـﺘﻔﻬﺎﻣﻴَﺔ‬: It renders the noun following it a
fatha on the basis of that noun being its ‫( ﲤﻴﻴـﺰ‬clarifying

agent).
Examples: ‫ﻳﺖ ؟‬
َ ‫ﻛ ْـﻢ ﻛﺘﺎﺑـﺎً اﺷـﺮ‬ (How many books did
you buy ?)
‫ﺑﺖ ؟‬
َ ‫ﺿ ْـﺮﺑَﺔً ﺿـﺮ‬
َ ‫( ﻛـﻢ‬How many blows did you mete out
?)
N.B. When ‫ َﻛ ْـﻢ اﻻﺳـﺘﻔﻬﺎﻣﻴَﺔ‬is preceded by a ‫ﺣـﺮف ﺟـﺮ‬
then its ‫ ﲤﻴﻴــﺰ‬may either be mansoob or majroor.
Examples:
َ ‫ دﻳﻨﺎ ٍر ﺑِ ْﻌ‬/ ً‫ﺑِﻜﻢ دﻳﻨﺎرا‬

‫ﺖ ﺳﻴّﺎرﺗَﻚ ؟‬
296
b) ‫ َﻛ ْـﻢ اﻟﺨﺒﺮﻳّـﺔ‬: (So many ; so much). It renders the ‫ﲤﻴﻴـﺰ‬

following it a kasra on the basis of it being its ‫ﻣﻀـﺎف‬
‫اﻟﻴـﻪ‬. It is permissible, though, to place the preposition
‫ ِﻣ ْﻦ‬, before the ‫ﲤﻴﻴﺰ‬. Examples: !‫ﻛﺘﺎب اِﺷﱰﻳﺖ‬
ٍ ‫ َﻛﻢ‬or ‫َﻛﻢ‬
ْ ْ
!‫ﺷﱰﻳﺖ‬ ِ ٍ ‫( ﻣﻦ‬You have bought so many books!)
َ ‫ﻛﺘﺎب ا‬
NOTES:
1. The ‫ ﲤﻴﻴـﺰ‬of ‫ َﻛ ْـﻢ اﳋﱪﻳّـﺔ‬may either be singular or plural.
Example: ‫ﻧﺴﺎن ذﻫﺐ‬ ٍ ‫ ﻛﻢ ا‬- ! ‫ﻧﺎس ذﻫﺒﻮا ﻟِﻠﺤﺞ‬ ٍ ُ‫ﻛﻢ ا‬
2. ‫ َﻛ ْﻢ اﳋﱪﻳّﺔ‬has to come at the beginning of a sentence.
2. ‫ َﻛـﺬا‬: (So and so; such and such; so many; so much). This
word is to allude to an obscure number or an obscure
utterance. It is generally used with repetition, though it can
be used singularly. The word following it is given a fatha
on the basis of it being a ‫ﲤﻴﻴﺰ‬. Examples:
ً‫ﻋﻨﺪى ﻛﺬا درﳘﺎ‬,ً‫ اﺷﱰﻳﺖ ﻛﺬا ﻛﺬا ﻛﺘﺎﺑﺎ‬,‫ﻗﺎل ِﱃ ﻛﺬا و ﻛﺬا‬ َ

3. ‫ى‬
 ‫ َﻛـﺎ‬/ ‫ ْﻦ‬‫ َﻛـﺎﻳ‬: (So many; so much). Like ‫ َﻛ ْـﻢ اﳋﱪﻳّـﺔ‬, it is
used to allude to a great number by a way of exclamation –
not interrogation. Its ‫ ﲤﻴﻴـﺰ‬is always singular and preceded
by a preposition. Examples:
297
‫ٍ‬ ‫ِ ِ‬ ‫ِ‬
‫رت !‬ ‫ﻛﺎَﻳ‪ْ ‬ﻦ ﻣﻦ ﺳﻮرةِ اﻟﻘﺮآن ﺣﻔ ُ‬
‫ﻈﺖ ! ﻛﺎَﻳ‪ْ ‬ﻦ ﻣﻦ ﺑﻠﺪ ُز ُ‬
‫‪298‬‬
Exercise
Translate the following sentences:
‫ ﻛﻢ ِرﻃﻼً ﻟﺒﻨﺎً اﺷﱰﻳﺖ‬.2 ٍ ‫ ﻛﻢ ﺗ ّﻔ‬.1

‫ﺎﺣﺔ اﻛﻞ اﺑﻮ ﺑﻜ ٍﺮ‬
‫ي ﻣﻦ ﻛﺘﺎب ﻻ ﻳَﻨﻔﻊ‬
 ‫ ﻛﺎ‬.4 ‫ ﻛﻢ ﻣﻦ ﻟُﻌﺒﺔ اﺷﱰى اﻟﺰﺑﲑ‬.3
‫ ﻛﻢ ﻣﻦ ﺑﺴﺎﺗﲔ زار اﻟﻮ ُﻟﺪ‬.6 ‫س زﻳﺪ‬
َ ‫ ﻛﻢ ﺷﺠﺮًة َﻏَﺮ‬.5
K. ‫اﻟﺘﺎم‬
ّ ‫اﺳﻢ‬
This is that ism which, while embracing any of the following
aspects, cannot be ‫ ﻣﻀﺎف‬to another ism. The ism following it
is given a fatha on the basis of it being a ‫ﲤﻴﻴـﺰ‬. The four aspects

are:
1. The ism embraces a tanween. Example:
ٍ ‫ﻣﺎ ﰱ اﻟﺴﻤﺎء ﻗَ ْﺪر ر‬.
! ً‫اﺣﺔ َﺳﺤﺎﺑﺎ‬ ُ
(There is not even a palm’s measure of cloud in the sky!).
The word ‫راﺣ ٍـﺔ‬, already having a tanween, cannot be ‫ﻣﻀـﺎف‬
to the word following it, i.e. ً‫ﺳـﺤﺎﺑﺎ‬. Thus, ً‫ ﺳـﺤﺎﺑﺎ‬is given a

fatha because of it being ‫ﲤﻴﻴﺰ‬.
2. The ism embraces a hidden tanween. Example:
ً‫ﻋﻨﺪى اَ َﺣ َﺪ َﻋ َﺸَﺮ رﺟﻼ‬.

The word ‫ اﺣــﺪ ﻋﺸــﺮ‬embraces a hidden tanween since it
originally was: ‫ﺪ و ﻋﺸـﺮ‬

ٌ َ ٌ ‫اﺣـ‬. Hence, it cannot be ‫ ﻣﻀـﺎف‬to
another word.
299
3. The ism embraces a ‫ ِن‬of the dual noun ( ‫ … ِان‬or ‫ﻳـ ِﻦ‬
ِ
…). Example: ً‫ان ﺑـﺮا‬
ُّ ‫ﻋﻨﺪى ﻗَﻔﻴﺰ‬.
ِ … not been mentioned, the word would
Had the ‫ن‬
have been mudhaf to the word following it. Hence,
‫ﺮ‬ُ‫ – ﻋﻨﺪى ﻗَﻔﻴﺰا ﺑـ‬without the ‫… ِن‬.
4. The ism embraces a ‫ن‬ َ similar to that of the sound
plural ( ‫)ﲨـﻊ اﳌــﺬﻛﺮ اﻟﺴـﺎﱂ‬. Example: ‫ن‬ َ ‫ﻋﻨــﺪى ﻋﺸــﺮو‬
ً‫درﳘـﺎ‬. With the “‫ ”ن‬intact it cannot be mudahf. Thus
ً‫ درﳘﺎ‬is mansoob because of it being ‫ﲤﻴﻴﺰ‬.
In the above examples the words , ً‫ راﺣـﺔ‬, ‫ أﺣـﺪ ﻋﺸـﺮ‬, ‫ﻗﻔﻴـﺰان‬
‫ ﻋﺸﺮون‬are all ‫ﺗﺎﻣﺔ‬ ّ ‫اﲰﺎء‬.

Exercise
Explain the following sentences in the light of the above–
mentioned rules:
ِ ‫ﺻﺎﻋ‬
ً‫ﲔ َﲤﺮا‬ َ ‫ اﺷﱰﻳﺖ‬.2 ٍ ‫ ﻋﻨﺪى ﻗﺪر َﺟﺮ‬.1
ً‫ﻳﺐ ﻗُﻄْﻨﺎ‬ ُ
‫ﺠﺮًة‬ ِ ‫ اﻗﻤﺖ ﻫﻨﺎك ِﺳ‬.4
َ ‫ﻨﲔ ﻫ‬ َ ُ ً‫اﻳﺖ اﺣﺪ ﻋﺸﺮ ﻛﻮَﻛﺒﺎ‬
ُ ‫ ر‬.3
300
PART SIX
‫اﻟﺤﺮوف اﻟﻐﻴﺮ اﻟﻌﺎﻣﻠﺔ‬
THE NON–CAUSATIVE PARTICLES
INTRODUCTION:
Most of the ‫ ﺣﺮوف‬discussed thus far were causative ( ‫)ﻋﺎﻣﻠﺔ‬.

In the next few pages those huroof are going to be discussed
which are non–causative, i.e. they do not govern the words
appearing after them. Such huroof are called ‫اﻟﻌﺎﻣﻠﺔ‬ ‫ﻏﲑ‬.
1. ‫اﺣﺮف اﻟﺘﻨﺒﻴﻪ‬
These particles are used at the beginning of a sentence to draw
the attention of the addressed. They are:
‫اَﻻ‬: Lo!; heed!; do look!; why; look!; behold!
Example: ‫ﻋﻠﻴ ِﻬﻢ‬

ْ ٌ ‫ن اوﻟِﻴﺎءَ اﷲِ ﻻ َﺧ ْﻮ‬ ‫اﻻ ا‬
‫ف‬
‫اَﻣﺎ‬: Lo!; heed!; do look!; why; look!; behold!
Example: ‫ﻟﻪ‬ ‫ﻳﻚ‬ ِ ‫ن اﷲ و‬ ‫اﻣﺎ ا‬

َ ‫اﺣ ٌﺪ ﻻ َﺷ ِﺮ‬ َ
‫ﻫﺎ‬: Lo!; heed!; do look!; why; look!; behold!
ُِ
Example: ‫ﻮﻧَﻜﻢ‬‫ﳛﺒ‬ ِ ‫ﻫﺎ اﻧْـﺘﻢ‬
‫ﻮﻧَـ ُﻬ ْﻢ و ﻻ‬‫اوﻻء ُِﲢﺒ‬ ُْ
301
NOTE:‫ ﻫﺎ‬appears before the following:
a) ‫اﺳﻢ اﻻﺷﺎرة‬: ‫ ﻫﺬا‬, ‫ ﻫﺬان‬, ‫ﻫﺆﻻء‬

b) ‫ي ( اﳌﻨﺎدى‬
 ‫ ا‬, ُ‫ﺔ‬‫) اﻳ‬: ‫اﻟﺮﺟﻞ‬
ُ ‫ﻬﺎ‬‫ ﻳﺎ اﻳ‬, ُ‫ﺘُﻬﺎ اﳌﺮاة‬‫ﻳﺎ اﻳـ‬
c) The past tense preceded by ‫ﻗَ ْﺪ‬. Example: ‫رﺟﻌﺖ‬ ُ ‫ﻫﺎ ﻗﺪ‬
d) ‫ﺿﻤﲑ اﻟﺮﻓﻊ‬: ‫ﻮم ﺑِﻮ ِاﺟِ ْﱮ‬
ُ ُ‫ﻫﺎ اﻧﺎ اﻗ‬
2. ‫اﺣﺮف اﻻﻳﺠﺎب‬
These are the particles of consent or affirmation. Each one
gives the meaning of “yes”.
‫ﻧﻌﻢ‬: Used to verify a positive or negative statement. Hence,
if someone says: ‫ ُـﻢ‬‫ﻀ َـﺮ اﳌ َﻌﻠ‬

َ ‫ اَ َﺣ‬the response will be: ( ‫) ﺣﻀـﺮ‬
ُ
‫ﻧﻌﻢ‬. However, if someone says: ‫اَ ﻣﺎ ﺣﻀـﺮ اﳌﻌﻠ ُـﻢ‬, the response
will be ( ‫ﻧﻌﻢ ) ﻣﺎ ﺣﻀﺮ‬.
‫اﺟ ْﻞ‬
َ : Same as above. It is, however, preferable to use this
particle in response to a report (‫ ) ﺧـﱪ‬and to use the above
particle in response to a question. Thus if one says: ‫ﺣﻀـﺮ‬

‫ﻮم‬
َ َ‫ اﻻﺳﺘﺎذُ اﻟﻴ‬the appropriate response would be: (‫اﺟ ْﻞ ) ﺣﻀﺮ‬
َ.
302
‫ﺑَـﻠَﻰ‬: It is used to convert a negative statement into an
affirmative or positive one. Thus, when one says: ‫اَ ﻣــﺎ‬

‫ت؟‬
َ ‫ﺣﻀـﺮ‬, the answer would be: ( ‫ـﺮت‬
ُ ‫ﺑَﻠـﻰ ) ﻟَﻘـﺪ ﺣﻀـ‬ (Yes
indeed! I was).
‫اِ ْي‬: Same as ‫ﻧﻌــﻢ‬. However, it is used with ‫ ﻗَﺴــﻢ‬and

generally after a question. Thus when one says: ‫ـﺮت‬
َ ‫ﻫ ْـﻞ ﺣﻀ‬,
the answer would be: (‫ﺣﻀﺮت‬
ُ ‫( اِ ْى واﷲِ ) ﻗﺪ‬Yes, by Allah!…)
‫ َﺟ ْﻴ ِﺮ‬: Same as ‫ﻧﻌﻢ‬.
‫ن‬ ِ‫ا‬: Same as ‫ﻧﻌــﻢ‬. It is very rarely used. Example: if
someone says: ِ
‫رﺣـ َـﻢ اﷲُ اﻟﻨﺎﻗـﺔَ َﲪَﻠَْﺘـ ِـﲎ اﻟﻴــﻚ‬ ( May Allah have
mercy upon the camel which carried me to you), the response
may be: ‫راﻛﺒﻬﺎ‬
َ‫ن و‬ ِ‫( ا‬Yes indeed! And upon its rider too).
ِ ‫ﺴﻜ‬ ‫ﻫﺎء اﻟ‬.
It is generally suffixed with a ‫ْﺖ اى ْـﻪ‬
ُ
Examples: ‫ﻴﺸﻨﺎ ؟‬ ِ ِ
ُ ‫ﻫﻞ اﻧﺘﺼﺮ َﺟ‬. The response: …‫ﻪ‬ْ ‫اﻧ‬
3. ‫ﺣﺮﻓﺎ اﻟﺘﻔﺴﻴﺮ‬
These are explicative particles which bear the meanings: that
is, namely….; that….; etc. There are two such particles:
303
‫اى‬
ْ : Used to clarify words and sentences. Examples:
2) ‫اﻧﺖ ﻣ ْﺬﻧِﺐ‬ ِ ِ ِ
1) ً‫ﺿْﻴـﻐَﻤﺎً اى اﺳﺪا‬
ْ َ ‫ﺷﺎﻫﺪت‬
ُ ٌ ُ َ ‫اى‬ ْ ‫ﺮف‬‫ﺗَـ ْﺮﻣْﻴ ِﲎ ﺑﺎﻟﻄ‬
(You are glancing at me with the corner of your eye, i.e., you
are guilty of something).
‫اَ ْن‬: Used to clarify such sentences wherein the meaning of

“saying/proclaiming” is latent. It must be followed by a
sentence. Example: ‫اﻫﻴﻢ‬
ُ ‫ﻧﺎدﻳْﻨـﺎﻩُ ا ْن ﻳّـﺎ اﺑـﺮ‬
َ ‫و‬. (We called out to
him, i.e. [by saying / proclaiming]: O! Ibrahim)
‫ﻔﻌﻞ ﻛﺬا و ﻛﺬا‬‫ﻧﺎدﻳﺘُﻪ ا ْن ﻳ‬
َ (I called out to him i.e. [by
saying] that he must do such and such).
4. ‫اﺣﺮف اﻟﺘﺤﻀﻴﺾ‬
These particles are used to encourage or goad someone to do
something. They appear before ‫ﻣﻀﺎرع‬ ‫ﻓﻌﻞ‬.
‫اَﻻ‬: example:‫ﻜﻢ‬
ُ ‫ُدروﺳـ‬
ْ َ ‫ﺪرﺳــﻮ َن‬
ُ َ‫( اَﻻ ﺗ‬Do you not learn your
lessons?)
ّ‫اَﻻ‬: example: ‫ن‬
َ ‫ﺗﻘﺮاُ اﻟﻘﺮآ‬ ّ‫( اﻻ‬Do you not recite the Qur’aan?)
‫ﻟَﻮﻻ‬: ِ
example: َ‫( ﻟَــﻮﻻ ﺗَﺴــﺘَﻐﻔﺮو َن اﷲ‬Why do you not seek
Allah’s pardon?)
‫ﻟَﻮﻣﺎ‬: example:
ً‫ﺻــﺒﺎﺣﺎً و َﻣﺴــﺎء‬
َ ‫ﻟَﻮﻣــﺎ ﲡﺘﻬـ ُـﺪ‬ (Why do you not
work hard morning and evening?)
ّ‫ﻫﻼ‬: example: َ ِ‫ـﻮم ﺑِﻮاﺟﺒ‬
‫ـﻚ‬ ُ ‫( ﻫـﻼّ ﺗﻘ‬Why do you not fulfill your
duty?)
304
5. ‫اﺣﺮف اﻟﺘﻨﺪﻳﻢ‬
These particles have the opposite effect of those just
mentioned. This means that they are used to create regret and
remorse in the addressed. They are the very same particles
mentioned above and appear before ‫ﻣﺎﺿﻰ‬ ‫ﻓﻌﻞ‬. Examples:
‫درﺳﻚ ؟‬
َ ‫درﺳﺖ‬
َ ‫( اﻻ‬Have you not learnt your lesson?)
,‫ ﻟـﻮﻻ اﺟﺘﻬـﺪت؟‬,‫ ﻟﻮﻣـﺎ ذﻫﺒـﺖ اﱃ اﳌﺴـﺠﺪ؟‬,‫ﺖ ﻋـﻦ ﻗَﻠﺒِـﻪ؟‬
َ ‫ﻫﻼّ َﺷ َﻘ ْﻘ‬
‫اﻻّ ﻗﺮات اﻟﻘﺮآن؟‬
6. ‫ﺣﺮف ﻣﺎ–اﻟﻤﺼﺪرﻳﺔ‬
This “‫ ”ﻣﺎ‬transforms the verb after it into a ‫ﻣﺼﺪر‬. Example:
‫اﺟﺮ ِﺳﻘﺎﻳﺘِﻚ ﻟﻨﺎ‬ ِ

َ ... , ‫ﺖ ﻟَﻨﺎ‬َ ‫اﺟَﺮ ﻣﺎ َﺳ َﻘْﻴ‬
ْ ‫ﻚ‬َ َ‫ﻟﻴَ ْﺠ ِﺰﻳ‬
‫ﻛﺼﻼةِ اﳌﺆﻣﻨﲔ‬... , ‫ﻰ اﳌﺆﻣﻨﻮن‬‫ﺼﻠ‬ َ ‫ ْﻮا ﻛﻤﺎ ﻳ‬‫ﺻﻠ‬
ُ َ
ُ
NOTE: ‫ن‬ ْ َ‫ ا‬and ‫ن‬ َ‫ ا‬are also ‫ ﺣﺮﻓـﺎ اﳌﺼـﺪرﻳﺔ‬but are governing
particles ( ‫) ﻋﺎﻣﻠﺔ‬.
7. ‫ﺣﺮف ﻗَ ْﺪ‬
This particle can be used in any of the following contexts:
‫ﻊ‬‫ﻮﻗ‬
َ ‫اﻟﺘـ‬: To show expectancy or anticipation. Translated
in English as “may, might”. Used with ‫ ﻣﺎﺿـﻰ‬and ‫ﻣﻀـﺎرع‬.

Examples: ‫ﺪ‬
ٌ ‫زﻳ‬ ‫ﻨﺠ ُﺢ‬
َ َ‫ﻗﺪ ﻳ‬ (Zaid may be successful).
305
‫اﻟﻮﻗﺖ‬
ُ ‫ﻗﺪ ﺣﺎن‬ (The time may have come).
‫اﻟﺘﻘﺮﻳﺐ‬: To convert the far past to the near past.
Example: ‫ﺪ‬
ٌ ‫زﻳ‬ ‫و َج‬‫( ﻗﺪ ﺗَـَﺰ‬Zaid has married [recently] ).
‫اﻟﺘﻘﻠﻴﻞ‬: To show infrequency or seldomness. Example:
‫ﺬاب‬ ‫( ﻗﺪ ﻳَﺼﺪق اﻟ َﻜ‬A liar sometimes speaks the truth).
‫اﻟﺘﺤﻘﻴﻖ‬: To show certainty. It generally appears before
‫ ﻓﻌﻞ ﻣﺎﺿﻰ‬and sometimes before ‫ﻓﻌﻞ ﻣﻀﺎرع‬.

Examples: ‫ﺪ‬
ٌ ‫ﻗﺪ َﳒَ َﺢ زﻳ‬ (Zaid was definitely successful).
‫ﻔﻌـ ُـﻞ‬
َ َ‫( ﻗــﺪ ﻳَـ ْﻌﻠَـ ُـﻢ ﻣــﺎ ﺗ‬Indeed, he knows
what you are doing).
8. ‫ﺣﺮﻓﺎ اﻻﺳﺘﻔﻬﺎم‬
There are two interrogative particles:
َ‫ ا‬: e.g. ‫اَ َﳒَ َﺢ ﳏﻤﺪ؟‬
‫ ﻫﻞ‬: ‫ﻫﻞ ﳒَ َﺢ ﳏﻤ ٌﺪ؟‬
Its answer will always be “yes” or “no”. it cannot
be followed by a negative particle. Thus, to say:
306
‫ﻫـﻞ ﻣــﺎ ﳒـﺢ ﳏﻤــﺪ؟‬ is incorrect. The correct
version would be ‫اَ ﻣـﺎ ﳒـﺢ ﳏﻤـﺪ؟‬ , i.e. with َ‫– ا‬
not ‫ﻫﻞ‬.
NOTE: ‫ﻣــﺎ‬ ‫ اﺳــﻢ اﻻﺳــﺘﻔﻬﺎم‬which is

is an
equivalent in its connotation to ‫ى ﺷﻰء‬  َ‫ا‬.

Example: ‫ﻓﻌﻠﺖ؟‬ ٍ ‫ا‬
َ ‫ﻓﻌﻠﺖ؟ >= ﻣﺎ‬َ ‫ى ﺷﻰء‬
Sometimes ‫ ذا‬is suffixed to it. This does not
cause any change to its meaning. Example: ‫ﻣـﺎذا‬
‫ـﺖ؟‬
َ ‫ ﻓﻌﻠـ‬. If, however, ‫ ذا‬embraces the
connotation of ‫ اﺷـﺎرة‬or ‫ ﻣﻮﺻـﻮل‬then ‫ ﻣـﺎ‬will be a
‫ ﻣﺒﺘﺪا‬and ‫ ذا‬its ‫ﺧﱪ‬. Examples:

‫ﻣﺎذا اﻟﻜﻼم؟ =< ﻣﺎ ﻫﺬا اﻟﻜﻼم؟‬
‫ﻣﺎذا ﻛﺘﺒﺘﻪ؟ =< ﻣﺎ اﻟﺬى ﻛﺘﺒﺘﻪ؟‬
9. ّ‫ﺣﺮف ﻛﻼ‬
It is used for the following reasons:
‫ﻧﻔﻰ اﻟﺠﻮاب‬: To give a negative response to a question.
Example: ّ‫( ﻛﻼ‬No) in response to the question: ‫ﻫﻞ ﺟﺎء؟‬
307
‫اﻟـﺮدع و اﻟﺰﺟـﺮ‬: As a rebuttal or reprimand. Example: ّ‫ﻛـﻼ‬

(Never) in response to someone saying: ً‫ َﺳﺎﺿﺮب زﻳﺪا‬.
‫اﻟﺘﺤﻘﻴـﻖ‬: To show certainty. Example: ‫ن‬ َ ‫ـﻮف ﺗَﻌﻠَ ُﻤـﻮ‬
َ ‫ﻛـﻼ ﺳ‬
(Indeed, soon you will find out).
10. ‫ﻧﻮﻧﺎ اﻟﺘﻮﻛﻴﺪ‬

These two “noons” ‫اﻟﺜﻘﻴﻠـﺔ‬ (‫ ) ّن‬and ‫ ) ْن ( اﳋﻔﻴﻔـﺔ‬appear in ‫ﻣﻀـﺎرع‬
and ‫ اﻣﺮ‬for emphasis. Example:
‫ن‬ ‫ ﻟَﻴﺠﺘﻬﺪ‬- ‫ ﻟَﻴﺠﺘﻬﺪ ْن‬, ‫ن‬ ‫ اِﺟﺘﻬﺪ‬- ‫اِﺟﺘﻬﺪ ْن‬

11. ‫ﺣﺮف َل‬
This particle is used for the following reasons:
a) ‫ﻻم اﻻﺑﺘـﺪا‬: This ‫ َل‬, which is used for emphasis, may
be prefixed to any of the following:
‫اﳌﺒﺘـﺪا‬: e.g. ‫ـﺖ ﳎﺘﻬـﺪ‬
َ ‫ﻻَﻧ‬ (Indeed you are
hardworking)
‫اﳋﱪ اﳌﻘﺪم‬: e.g. ‫ﻰ ﺧﺎﻟ ٌﺪ‬ ِ‫ﻟَ َﺬﻛ‬
‫اﻟﻔﻌﻞ اﳌﻀﺎرع‬: e.g. ‫ﻨﲔ‬ ِ  ‫ﻟَﻴُ ِﺤ‬
َ ‫ﺐ اﷲُ اﳌُ ْﺤﺴ‬
‫اﻟﻔﻌﻞ اﳌﺎﺿﻰ اﳉﺎﻣﺪ‬: e.g. ‫اﻟﻜﺎﻓﺮ ﻫﻮ‬ ِ
ُ ‫ﺲ‬ َ ‫ﻟَﺒْﺌ‬
‫ﻗﺪ‬: e.g. َ‫ﻟََﻘﺪ ُزْرﺗُﻚ اﻟﺒﺎ ِرﺣﺔ‬
308
‫ن‬ ِ‫ﺧـﱪ ا‬: e.g. ‫ن زﻳـﺪاً ﻟَ ُﻤﺠﺘﻬـ ٌﺪ‬ ِ‫ ا‬Here, the ‫َل‬
is called ‫ اﳌَﺰ ْﺣﻠِ َﻘــﺔ‬since it has “slipped”
ُ
ahead of ‫ن‬ ِ‫ ا‬which is also a particle of
emphasis. Hence, it is not deemed
appropriate to commence a sentence with
two such ‫ ﺣﺮوف‬.
b) ‫ﻻم اﻟﺠﻮاب‬: That ‫ َل‬which comes in to answer to “ ‫” ﻟَـﻮ‬,

ْ
“ ‫ ” ﻟﻮﻻ‬and ‫ﻗﺴﻢ‬. Examples:
‫ﻋﻤﺮو َﳍﻠﻚ زﻳ ٌﺪ‬

ٌ ‫ ﻟﻮﻻ‬, ‫ﺟﺌﺖ ﻻَﻛﺮﻣﺘُﻚ‬
َ ‫ﻟﻮ‬
‫ﻏﺪا‬
ً ‫ﻦ‬ ‫ﺻﻮﻣ‬ ِ
َ َ‫َواﷲ ﻻ‬
c) ‫ﻻم اﻟﻤﻮﻃﺌــﺔ ﻟﻠﻘﺴــﻢ‬ : That ‫َل‬ which precedes a
conditional particle (‫اﻟﺸــﺮط‬ ‫)اداة‬ and shows that the
‫ ﺟـﻮاب‬mentioned thereafter is actually the ‫ ﺟـﻮاب‬of a

hidden ‫ ﻗﺴـﻢ‬before it – not that of the ‫ﺷـﺮط‬. Thus, since
‫ َل‬prepares the way for the ‫ ﺟـﻮاب اﻟﻘﺴـﻢ‬therefore it is

called ‫اﳌﻮﻃﺌـﺔ ﻟِﻠﻘﺴـﻢ‬. The ‫ ﺷـﺮط‬now does not require a
َ
‫ﺟﻮاب‬.
ِ ِ
Example: ‫ﻜﻢ‬
ْ ُ ‫ﻟَﺌ ْﻦ درﺳﺘُ ْﻢ ﻻُﻛﺎﻓﺎَﻧ‬
309
‫ ﺟﻮاب اﻟﻘﺴﻢ‬, ‫اﻟﻼم اﳌﻮﻃﺌﺔ‬

The original format of the sentence would have
been:
‫ و اﷲِ اِ ْن درﺳﺘُ ْﻢ‬or ‫درﺳﺘﻢ‬
ْ ‫اﻗﺴ ُﻢ اِ ْن‬
ِ
d) ‫اﻟـﻼم اﻟﺰاﺋـﺪة‬: That ‫ َل‬which precedes the ‫ ﺧـﱪ‬of a ‫ﻣﺒﺘـﺪا‬

or of ‫ﻦ‬
 ‫ﻟﻜ‬.
Examples: ‫ﻻﻋ َﻤﻰ‬
ْ ‫ﻪ ﻣﻦ ُﺣﺒﻬﺎ‬‫ ﻟﻜﻨ‬, ‫ﻈﻴﻢ‬
ٌ ‫اﻧﺖ ﻟَ َﻌ‬
e) ‫اﻟـﻼم اﻟﻔﺎرﻗـﺔ‬: That ‫ َل‬which appears after ‫اِ ْن اﳌ َﺨ ّﻔﻔـﺔ ﻣـﻦ‬
ُ
‫اﻟﺜﻘﻴﻠـﺔ‬. It is called ‫( اﻟﻔﺎرﻗـﺔ‬the differentiater) because it
distinguishes between ‫ﺨ ّﻔﻔـﺔ‬ ِ ِ
َ ُ‫ ا ْن اﳌ‬and ‫ان اﻟﻨﺎﻓﻴـﺔ‬. Thus, if
‫ َل‬is not mentioned, a possibility of the ‫ اِن‬preceding ‫َل‬
being a ‫ ﺣـﺮف ﻧﻔـﻰ‬would arise, since ‫ اِن‬is followed by
ّ‫اﻻ‬. However, mention of ‫ َل‬removes this possibility.

Example: ُ‫اﻟﺬﻳﻦ َﻫ َﺪى اﷲ‬ ِ
َ ‫ﻛﺎﻧﺖ ﻟَﻜﺒﲑًة اﻻّ ﻋﻠﻰ‬ ْ ‫و ان‬.
(And indeed it [turning towards the Ka’ba] is
difficult, save for those whom Allah Ta'ala has
guided).
310
Had ‫ َل‬not been mentioned, the meaning could
have been construed to be: ّ‫ـﺖ ﻛﺒِـﲑًة اﻻ‬

ْ ‫و ﻣـﺎ ﻛﺎﻧ‬
. .... ‫…ﻋﻠﻰ‬
This gives a totally erroneous and opposite
meaning.
12. ‫اﻟﺘﻨﻮﻳﻦ‬
Two types of tanween have already been explained at the
beginning of the book, (Pg. 24 ), namely ‫اﻟﺘﻨﻜـﲑ‬ ‫ ﺗﻨﻮﻳﻦ‬and ‫ﺗﻨـﻮﻳﻦ‬
‫ﻜﻦ‬ ‫اﻟـﺘﻤ‬. A third type, namely ‫ﺗﻨـﻮﻳﻦ اﻟﺘﻌـﻮﻳﺾ‬, is that tanween
which substitutes a ‫اﻟﻴﻪ‬ ‫ﻣﻀﺎف‬. Examples:

‫ﻳﻮم اﻟﻘﻴﺎﻣﺔ‬ ٍ ِ ‫وﺟﻮﻩ ﻳ‬
َ … < ‫ﻮﻣﺌﺬ ﻧّﺎﻋﻤﺔ‬ َ ٌ ُ
ِ ‫ﻗﺎم اﻻُﺳﺘﺎذُ < … ﺣﲔ َﱂْ ُِﳚ‬
ُ‫ﺐ اﻟﺘﻠﻤﻴ ُﺬ ﻗﺎم اﻻُﺳﺘﺎذ‬ ٍِ ِ
َ ‫ﺣﻴﻨَﺌﺬ‬
13. ‫ﻣﺎدام‬
َ – ‫ﻣﺎ‬
That ‫ ﻣـﺎ‬which has the same meaning as ‫( ﻣـﺎدام‬as long as….).
i) ‫ ﻣﺎدام اﻻﻣﲑ ﺟﻠﺲ‬... ‫ﻮم ﻣﺎ ﺟﻠﺲ اﻻﻣﲑ اى‬ ُ ُ‫اﻗ‬
Examples:
ُ ُ
ِ ‫اِن اﻟﺼﺎﺋﻢ ﻳﺴﺘ‬
ii) ‫ ﻣﺎدام‬.... ‫ﻐﻔﺮ ﻟﻪ اﳌﻼﺋﻜﺔُ ﻣﺎ اُﻛِﻞ ﻋﻨﺪﻩ اى‬
َ ُ َ ََ ّ
14. ‫ﻟَﻮﻻ و ﻟﻮﻣﺎ‬
311
These two particles incorporating the meaning of ‫ﺷـﺮط‬, are used

in the following way:
‫اﻣﺘِﻨـﺎعٌ ﻟِﻠﻮﺟـﻮد‬: i.e. they demonstrate that the ‫ﺟـﻮاب‬ cannot be
attained because of the presence of the ‫ﺷـﺮط‬. They appear only

before ‫ﲨﻠﺔ اﲰﻴﺔ‬. Examples: i) ‫ن‬
ُ ‫ض اﳊَﻨﺎ‬
َ ‫م ﻻﻧْـ َﻘَﺮ‬ُ‫ ﻟﻮﻻ اﻻ‬/ ‫ﻟﻮﻣﺎ‬
(Had mother not been, sympathy and compassion would have
been lost).
ii) ‫ﲔ‬ ِِ
َ ‫ﻣﺆﻣﻨ‬ ُ ‫ﻟﻮﻻ اﻧﺘُﻢ ﻟَ ُﻜﻨّﺎ‬
N.B. Both these particles are also used for ‫ ﲢﻀـﻴﺾ‬and ‫ ﺗﻨـﺪﱘ‬as
has already been explained.
15. ‫اﺣﺮف اﻟﺸﺮط‬

‫اَّﻣـﺎ‬: (However; as to; as far as ……… is concerned). This is a
conditional and explicative particle which requires a “ ‫ف‬

َ ” in its
‫ ﺟﺰاء‬/ ‫ﺟﻮاب‬. Example:
‫ﻳﻦ َﺷ ُﻘﻮا ﻓَﻔﻰ اﻟﻨﺎ ِر‬ ِ ِ ِ ِ
َ ‫ﻓﺎﻣﺎ اﻟﺬ‬
ّ ‫و َﺳﻌﻴ ٌﺪ‬ ‫ﻲ‬ ‫ﻓَﻤ ُﻨﻬ ْﻢ َﺷﻘ‬
‫و ّاﻣﺎ اﻟﺬﻳﻦ ُﺳﻌِﺪوا ﻓَﻔﻰ اﳉﻨّﺔ‬
‫ﻟَ ْﻮ‬: This particle is used for any of the following reasons:
312
a) ‫ﺔ‬‫اﻟﻮﺻﻠِﻴ‬
َ : i.e. a conjunction meaning “though; although;
even if”. Example: ٍ‫َﲤﺮة‬ ِِ

َ ‫ﺪﻗُﻮا و ﻟﻮ ﺑﺸﻖ‬ ‫ﺼ‬
َ َ‫ﺗ‬
b) ‫ﻤﻨّﻰ‬‫اﻟﺘ‬: (If only; would that; I wish…….). Example:
‫ﻌﻤ ُﻞ اﳌﺴﻠِﻤﻮن ﻋﻠﻰ دﻳﻨِ ِﻬ ْﻢ‬ َ ‫ﻟﻮ ﻳ‬
َ
ُ
If a ‫ ﺟـﺰاء‬is also mentioned in the sentence then it will be
mansoob, preceded by ‫ف‬ َ .

ِِ ِ
Example: ‫ﲔ‬ َ ‫ﺮةً ﻓَـﻨَ ُﻜ ْﻮ َن ﻣ َﻦ اﳌﺆﻣﻨ‬‫ن ﻟَﻨﺎ َﻛ‬ َ‫ﻟﻮ ا‬
c) ‫اﻻﻣﺘﻨﺎع او اﻟﺸﺮﻃﻴّﺔ‬: This particle shows the
impossibility of the ‫ ﺟـﻮاب‬in a conditional sentence (‫)ﲨﻠـﺔ ﺷـﺮﻃﻴﺔ‬
being attained due to the ‫ ﺷـﺮط‬not being fulfilled. This is the
most common usage of “‫” ﻟﻮ‬. Examples:
‫ﻛﺮﻣﻚ‬ُ ُ‫ﺗﺰورﱏ ا‬ُ ‫ﻟﻮ‬

(‫ﳒﺤﺖ‬
َ ‫اﺟﺘﻬﺪت ﻓﻤﺎ‬
َ ‫ﻨﺠﺤﺖ )و ﻟﻜﻦ ﻣﺎ‬
َ َ‫اﺟﺘﻬﺪت ﻟ‬
َ ‫ﻟﻮ‬
‫ﻟﻮ ﻛﺎن ﻓﻴﻬﻤﺎ آﳍﺔ اﻻ اﷲ ﻟََﻔ َﺴ َﺪﺗﺎ‬
d) ‫اﻟﻌﺮض‬: i.e. to propose or request something. Example:
ً‫( ﻟﻮ ُﲢﺪﺛُﻨﺎ ﻗﻠﻴﻼ‬If you would speak to us a while).
313
e) ‫اﻟﻤﺼﺪرﻳّﺔ‬: It generally appears after the verbs ‫د‬‫ ﻳَـ َـﻮ‬- ‫د‬‫ َو‬and
converts the fi’l following it into a masdar. Example:
‫د ِزﻳﺎرﺗَﻚ‬‫ﺗﺰورﱏ =< او‬
ُ ‫د ﻟﻮ‬‫او‬
‫اﻻدﻫﺎ َن ﻣﻨﻚ‬ ِ
ِ ‫دوا‬‫ﺪﻫﻦ =< و‬
ُ ُ‫دوا ﻟﻮ ﺗ‬‫و‬
16. ‫اﺣﺮف اﻟﻌﻄﻒ‬
The conjunctions are:
‫ َو‬: (And): Examples: ‫ﻃﺒﻴﺐ‬
ٌ ‫ﳏﻤ ٌﺪ ﻋﺎﱂٌ َو زﻳ ٌﺪ‬
‫ ﺟﺎء زﻳ ٌﺪ َو ﳏﻤ ٌﺪ‬, ً‫ﻚ َو زﻳﺪا‬
َ ُ‫ﻛﺎﻓﺎْﺗ‬
‫ف‬
َ: ( Then; so; thus; hence; however): It has any of the
following three usages:
a) ‫اﻟﱰﺗﻴﺐ‬: i.e. sequence. Example: َ َ‫ َن ﻓ‬‫اذ‬

‫ﺎﻗﺎم ﻓَﺼﻠّﻰ‬
b) ‫اﻟﺘﻌﻘﻴﺐ‬: i.e. Immediate succession of one after the other
without any delay. Example: ‫اﲪﺪ ﻓَﻤﺤﻤ ٌﺪ‬

ُ ‫ﺟﺎء‬
c) ‫ﺔ‬‫ﺴﺒﺒﻴ‬ ‫اﻟ‬: i.e. it shows the ‫ﻋﻠﻴـﻪ‬ ‫ ﻣﻌﻄـﻮف‬to be the cause of the
presence of the ‫ﻣﻌﻄﻮف‬. Example: ‫َوَﻛَﺰﻩُ ﻣﻮﺳﻰ ﻓَـ َﻘﻀﻰ ﻋﻠﻴﻪ‬
‫ﻢ‬ ُ‫ﺛ‬: (Then; thereupon): Usually shows deferred /
delayed succession. Examples:
‫ﻧﺸَﺮﻩ‬
َ َ‫ اذا ﺷﺎء ا‬ُ‫ اﻣﺎﺗَﻪ ﻓَﺎَﻗْ َﱪﻩ ﰒ‬ُ‫ﺴَﺮﻩ ﰒ‬ ‫ﻟﺴﺒﻴﻞ ﻳ‬
َ ‫ ا‬ُ‫ﰒ‬
314
‫ﺪﻳﺮ‬
ُ ُ‫ اﳌ‬ُ‫ﻌﻠﻢ ﰒ‬
ُ ُ‫ﺟﺎء اﳌ‬
‫ـﻰ‬‫ َﺣﺘ‬: This particle conveys the meaning “and; even,
and even; eventually even” and can only be
conjuncted to a noun. The word following it, i.e.
the ‫ﻣﻌﻄـﻮف‬, must be part of the ‫ﻣﻌﻄـﻮف ﻋﻠﻴـﻪ‬.
Examples: ‫اﻋﺠﺒﲎ اﻟﻜﺘﺎب ﺣﱴ ﻏﻼﻓُﻪ‬
َ
‫اﻻول ﻣﻨﻬﻢ‬
ُ ‫اﻟﻄﻼب ﺣﱴ‬ ِ
‫ﻗﺪم‬
ُ
‫ﻗﺸﺮﻫﺎ‬
َ ‫ﻗﺸﺮﻫﺎ اى َو‬
َ ‫ﻔﺎح ﺣﱴ‬
َ ‫اﻛﻠﺖ اﻟﺘ‬
ُ
NOTE: That ‫ ﺣـﱴ‬which is a preposition is an ‫ ﻋﺎﻣـﻞ‬and is used
to show ‫ اﻧﺘﻬـﺎء اﻟﻐﺎﻳـﺔ‬i.e. the limit or cut-off point of something.
Example: ‫اﺳـﻬﺎ‬ِ ‫ـﻤﻚ ﺣـﱴ ر‬ َ ‫ـﺖ اﻟﺴ‬ ُ ‫( اﻛﻠ‬I ate the fish upto its head
i.e. excluding its head).
‫ﻣﺎ‬ ِ‫ا‬: (Either-or; be it-or). Examples:
ِ ِ ِ ِ
ٌ‫ﻣـﺎ ﺳـﺎﱂ‬ ‫ﻣـﺎ زﻳـ ٌﺪ و ا‬ ‫ َﺳـﻴﺰورﱏ ا‬, ‫ﻣـﺎ اَن‬ ‫ﻣـﺎ اَن ﲡﺘﻬ َـﺪ و ا‬ ‫ا‬
‫ﺬﻫﺐ‬
َ َ‫ﺗ‬
‫اَ ْو‬: (Or). Examples: ‫ اَﻗِــﻢ ﻋﻨــﺪﻧﺎ اَْو ﺳــﺎﻓِْﺮ‬, ‫ﺲ اﻟﻌﻠﻤــﺎءَ ا ِو‬ ِ ِ‫ﺟــﺎﻟ‬
َ‫ﺼﻠﺤﺎء‬  ‫اﻟ‬
315
NOTE: The difference between ‫ او‬and ‫ اِ ّﻣـﺎ‬is that whereas doubt
creeps into the statement only after ‫او‬ is mentioned, in ‫اِّﻣــﺎ‬

however, doubt is evident from the very beginning.
‫اَ ْم‬: This particle is used in two ways:
1. ‫ﺼـﻠﺔ‬‫اﻟﻤﺘ‬
ُ ‫اَم‬: (Or) This always follows an interrogative
i.e. ‫اﻻﺳـﺘﻔﻬﺎم‬
‫ ﳘـﺰة‬or ‫ ﳘـﺰة اﻟﺘﺴـﻮﻳﺔ‬and, after the statement
is made, the question “‫ ”اﻳﻬـﻢ‬or “‫( ”اﻳﻬﻤـﺎ‬who or which?)
could be posed. It is called ‫ ﻣﺘﺼــﻠﺔ‬because both the

statement preceding it and the statement following it are
linked in such a way that they cannot do without each
other. Both have to be mentioned. Examples:
‫ﻋﻤﺮو؟‬
ٌ ‫)اﻳﻬﻤﺎ ﻋﻨﺪك؟( = اَ زﻳ ٌﺪ ﻋﻨﺪك اَْم‬
ً‫ﻟﻘﻴﺖ اَْم ﻋﻤﺮا‬
َ ً‫)اﻳﻬﻤﺎ ﻟﻘﻴﺖ؟( = اَ زﻳﺪا‬
‫ﻢ اَم َﱂْ ﺗُﻨـ ِـﺬ ْرُﻫﻢ‬‫ﺬر‬
َ ‫)ﻣــﺎ اﺑــﺎﱃ اﻳﻬﻤــﺎ = ﺳـﻮاء ﻋﻠــﻴﻬﻢ أ اﻧـ‬
(‫ﻓﻌﻠﺖ‬
َ
2. ‫اﻟﻤﻨ َﻘ ِﻄﻌﺔ‬
ُ ‫اَ ْم‬: (Nay; rather; infact). This ‫ اَْم‬does not
require that the statement after it be linked in any way to
the statement preceding it. It is generally not preceded
by ‫اﻻﺳﺘﻔﻬﺎم‬ ‫ ﳘﺰة‬or ‫ﳘـﺰة اﻟﺘﺴـﻮﻳﺔ‬. It is a conjunction which
joins two sentences ( unlike ‫ﺼـﻠﺔ‬‫ )ام اﳌﺘ‬and embraces the
ُ
316
meaning of “‫( ” ﺑـﻞ‬nay; rather; infact) which shows

َْ
‫ اِﺿﺮاب‬, i.e. leaving one notion for another. Examples:
.‫ﻧﺎﺟﺢ ْام اﻧﺖ ﻣﻦ اﳌﺘَـ َﻔﻮﻗِﲔ اى ﺑﻞ اﻧﺖ ﻣﻦ اﳌﺘﻔﻮﻗﲔ‬ ٌ ‫ اﻧﺖ‬.1
ُ ِ ُ‫ ا ﻓﻼ ﺗ‬.2
‫ـﲔ اى ﺑـﻞ‬ ٌ ‫ﺒﺼـﺮون ْام اﻧـﺎ ﺧـﲑٌ ﻣـﻦ ﻫـﺬا اﻟـﺬى ﻫـﻮ َﻣ ِﻬ‬
.ٌ‫اﻧﺎ ﺧﲑ‬
‫رب اﻟﻌﺎﻟَ ِﻤﲔ ْام ﻳَﻘﻮﻟﻮ َن‬ ‫ﻳﺐ ﻓﻴﻪ ِﻣﻦ‬ ِ
َ ‫ﻳﻞ اﻟﻜﺘﺎب ﻻ َر‬ ِ
ُ ‫ اﱂ ﺗﻨﺰ‬.3
‫اﻓﱰاﻩ اى ﺑﻞ ﻳﻘﻮﻟﻮن‬ َ
Note that in the above examples the sentence after ‫ اَْم‬is leaving
one notion and moving to another.
‫ﺑَ ْﻞ‬: This particle generally serves the purpose of ‫اﻻﺿـﺮاب‬,
i.e. to relinquish one notion for another. Examples:
‫اﻟﺼﺪق‬
َ ‫اﻟﻜﺬب ﺑﻞ‬
َ ‫ ﻣﺎ ﻗﻠﺖ‬, ‫ﺟﺎء زﻳ ٌﺪ ﺑﻞ ﺳﻌﻴ ٌﺪ‬
Note: The difference between this ‫ ﺑﻞ‬and ‫ ﺑـﻞ‬of ‫ ام اﳌﻨﻘﻄﻌـﺔ‬is that
the statement which appears after the former is tinged with
conviction and certainty – contrary to the latter one.
‫ﻻ‬: This particle negates the meaning given by the fi’l from
the ‫ ﻣﻌﻄــﻮف‬after that meaning had been confirmed for the
‫ﻣﻌﻄﻮف ﻋﻠﻴﻪ‬. Example: ‫اﻟﺒﺎﻃﻞ‬

ُ ‫ﻖ ﻻ‬ ‫ﺼ ُﺮ اﳊ‬
َ َ‫ﻳُﻨﺘ‬
In this example, victory has been negated for falsehood but has
been confirmed for truth.
317
ِ :
‫ﻟﻜ ْﻦ‬ This is used to set right a wrong notion. It has to be
either preceded or followed by a negative particle: Example:
‫ﻋﻤﺮو‬
ٌ ‫ ﻣﺎ ﺟﺎءﱏ زﻳ ٌﺪ ﻟﻜﻦ‬, ‫ﻗﺎم زﻳ ٌﺪ ﻟﻜﻦ ﺧﺎﻟ ٌﺪ ﱂ ﻳﻘﻢ‬
َ
17. ‫اﻻﺣﺮف اﻟﺰاﺋﺪة‬
The following particles are, in various circumstances,
considered to be surplus to the sentence. This is as far as the
literal construction of the sentence is concerned. With regard to
the meaning, though, they do serve the purpose of emphasis.
1. ‫اِن اﻟﺰاﺋﺪة‬: ُ ‫ﺣﻴِْﻴ‬

Example: ‫ﺖ‬ ِ ِ
ُ ‫َﺳﺎُداﻓ ُﻊ ﻋﻦ دﻳﲎ ﻣﺎ ا ْن‬
2. ‫اَن اﻟﺰاﺋﺪة‬: It generally appears before ‫ﻟَ ْـﻮ‬, preceded
by a verb of ‫ ﻗَﺴﻢ‬and after ‫ ﻟَﻤﺎ‬or ◌ ِ ‫ َك‬. Examples:
ّ
‫ﻳﻮﻣﺎ ُﻣﻈﻠِ ًﻤﺎ‬
ً ‫اﻗﺴﻢ اَن ﻟﻮ اﻟﺘَـ َﻘﻴﻨﺎ ﳓﻦ و اﻧﺘﻢ ﻟَﻜﺎن ﻟﻜﻢ‬
ِ ٍ
ُ‫ﻓﻠﻤﺎ ا ْن ﺟﺎء اﻟﺒﺸﲑ‬ّ , ‫اﻧﺖ َﻛﺎَ ْن اَﺳﺪ‬
3. ‫ﻣﺎ اﻟﺰاﺋﺪة‬: It generally appears after the following:
‫اِذا‬ :Example:
‫اِذا ﻣﺎ ﺣﻀﺮ اﳌﻌﻠّ ُﻢ ﺳﻜﺖ اﻟﻄﻼب‬
‫َﻣﱴ‬ :Example: ِ ‫ﻣﱴ ﻣﺎ‬
‫ ْﻤﻚ‬‫ﺗﺎت اُﻋﻠ‬
‫ﺣﺮف ﺟﺮ‬ :Example:
‫ﻳﺐ ﺳﻴﺒﺪا اﻻﻣﺘﺤﺎن‬ ٍ ‫ﻋﻤﺎ ﻗﺮ‬
ّ
‫ﻛﺜﲑا‬ ِ
ً ‫ﻗﻠﻴﻼً و‬ ‫ﻛﺜﲑا ﻣﺎ ﻧَﺼﺤﺘﻚ‬ ً ,ُ‫ﻗﻠﻴﻼً ﻣﺎ ﺗَﻌﺘَﱪ‬
:Example:
‫أى‬ َ َ‫ﺎ اﻟﺘﻠﻤﻴ َﺬﻳ ِﻦ ﻛﺎﻓ‬‫اﳝ‬

‫ﺎت؟‬
: Example:
ّ
318
‫‪4.‬‬ ‫‪:‬ﻻ اﻟﺰاﺋﺪة‬ ‫ﻋﻤﺮو ‪Examples:‬‬

‫ﻣﺎ ﺟﺎءﱏ زﻳ ٌﺪ و ﻻ ٌ‬
‫ﻟِـ ـ ـ ـ ـ ــﺌَﻼّ ﻳَﻌﻠَـ ـ ـ ـ ـ ـ َـﻢ اﻫ ـ ـ ـ ـ ـ ـ ُـﻞ‬
‫اﻟﻜﺘﺎب اى ﻟِﻴَـ ْﻌﻠَ َﻢ‬ ‫ِ‬
‫‪5.‬‬ ‫‪َ :‬ل اﻟﺰاﺋﺪة‬ ‫‪It appears before:‬‬
‫‪: example:‬ﺧﱪ اﳌﺒﺘـﺪا‬

‫اﻧﺖ ﻟَﻌﻈﻴ ٌﻢ‬
‫‪: example:‬ﺧ ــﱪ ﻟﻜ ــﻦ‬
‫ﻟﻜﻨ‪‬ﲎ ﻣﻦ ُﺣﺒﻪ ﻻﻋﻤﻰ‬
‫اِﻻّ ‪: example:‬ﺧـﱪ اَ ‪‬ن‬
‫اﻟﻄﻌﺎم‬
‫َ‬ ‫‪‬ﻬﻢ ﻟَﻴﺎﻛﻠﻮن‬
‫اَﻧـ ُ‬
‫‪6.‬‬ ‫‪ِ :‬ﻣ ْﻦ اﻟﺰاﺋﺪة‬ ‫‪This particle will be redundant when it is‬‬
‫‪followed by an‬‬ ‫‪‬ـﻰ ‪ ,‬ﻧﻔـﻰ ‪ and is preceded by‬اﺳـﻢ اﻟﻨﻜـﺮة‬

‫ﺊ ‪. Examples:‬اﺳﺘﻔﻬﺎم ‪or‬‬ ‫ﺗﻔﻌﻞ ﻣﻦ ﺷ ٍ‬
‫ﻻ ْ‬
‫ﻃﺎﻟﺐ ‪ ,‬ﻫﻞ ﻣﻦ ٍ‬
‫ﺧﺎﻟﻖ ﻏﲑُ اﷲ‬ ‫‪ ,‬ﻣﺎ زارﱏ ﻣﻦ ٍ‬
‫‪7.‬‬ ‫‪َ : Example:‬ك اﻟﺰاﺋﺪة اﻟﻌﺎﻣﻠﺔ‬ ‫‪ i.e.‬ﻟـﻴﺲ َﻛ ِﻤﺜْﻠِــﻪ َﺷ ٌـﺊ‬
‫ﻟﻴﺲ ﻣﺜﻠَﻪ ﺷﻲءٌ‬
‫‪319‬‬
‫“ ‪Sometimes‬‬ ‫‪ ” is adjoined to it which prevents‬ﻣـﺎ‬

‫اﻛﺘﺐ ‪it from being a governing particle. Example:‬‬
‫ُ‬
‫‪.‬ﻛﻤﺎ زﻳ ٌﺪ ﻳَ ُ‬
‫ﻜﺘﺐ‬
‫ﻣﺎ اﻟﻜﺎﻓ‪‬ﺔ ‪ is called‬ﻣﺎ ‪This‬‬
‫‪8.‬‬ ‫‪ِ:‬‬
‫ب اﻟﺰاﺋــﺪة اﻟﻌﺎﻣﻠــﺔ‬ ‫‪Though the word following this‬‬
‫‪particle is literally majroor,‬‬ ‫‪it,‬‬ ‫‪however,‬‬ ‫‪holds a‬‬
‫‪ ) in the sentence. Examples:‬ﳏﻞ ( ‪different position‬‬
‫اﻟﻌﻠﻢ‬
‫ﻣﺒﺘﺪا‪ :‬ﲝﺴﺒﻚ اﻟﻌﻠﻢ < ﺣﺴﺒﻚ ُ‬
‫ﻓﺎﻋﻞ‪ :‬ﻛﻔﻰ ﺑﺎﷲ ﻧﺼﲑا < ﻛﻔﻰ اﷲُ ﻧﺼﲑاً‬
‫ﲨﻞ اﻟﺘﻌﺎو ُن‬ ‫ِ‬ ‫ﺗﻌﺠﺐ‪ :‬اَ ِ‬
‫ﺑﲔ اﻻَﺻﺪﻗﺎء < اَ َ‬ ‫ﺑﺎﻟﺘﻌﺎون َ‬
‫ُ‬ ‫ﲨﻞ‬
‫ﺧﱪ ﻛﺎن‪ :‬ﻣﺎ ﻛﺎن اﷲ ﺑِﻈَﻼ‪ٍ‬م ﻟِ ِ‬
‫ﻠﻌﺒﺎد < ‪ ...‬ﻇَﻼ‪‬ﻣﺎً‬ ‫ُ‬
‫ﻧﻔﺴﻪ‬
‫اﻟﺘﻮﻛﻴﺪ‪ :‬ﺟﺎء اﻟﻘﺎﺋﺪ ﺑﻨﻔﺴﻪ < ﺟﺎء اﻟﻘﺎﺋﺪ ُ‬
‫اﻟﺼﺪق‬
‫َ‬ ‫اﳌﻔﻌﻮل ﺑﻪ‪ :‬ﻋﻠﻴﻚ ﺑﺎﻟﺼﺪق < اِﻟﺰم‬
‫اﳊﺎل‪ :‬ﻣﺎ رﺟﻌﺖ ﺑﺮاﻛﺐ < ﻣﺎ رﺟﻌﺖ راﻛﺒﺎً‬
‫‪NOTE:‬‬ ‫ب ‪ and‬ك ‪ ,‬ﻣـﻦ ‪The last three particles, i.e.‬‬ ‫‪ِ are‬‬
‫‪).‬ﻋﺎﻣﻠﺔ ( ‪governing particles.‬‬
‫رب اﻟﻌﺎﳌﲔ‬
‫و آﺧﺮ دﻋﻮاﻧﺎ ان اﳊﻤﺪ ﷲ ّ‬
‫‪320‬‬
‫اﻟﻤﺮاﺟﻊ – ‪BIBLIOGRAPHY‬‬
‫‪ .1‬ﻣﻌﺠﻢ اﻟﻘﻮاﻋﺪ اﻟﻌﺮﺑﻴﺔ – ﻋﺒﺪ اﻟﻐﲎ اﻟﺮﻗﺮ – دار اﻟﻘﻠﻢ – دﻣﺸﻖ‬

‫‪ .2‬ﻣﻌﺠﻢ اﻟﻄﻼب ﰱ اﻻﻋﺮاب و اﻻﻣﻼء – اﻟﺪﻛﺘﻮر اِﻣﻴﻞ ﺑﺪﻳﻊ ﻳﻌﻘﻮب –‬
‫دار اﻟﻘﻠﻢ – ﺑﲑوت‬
‫ﺷﺮح ﺷﺬور اﻟﺬﻫﺐ – اﺑﻦ ﻫﺸﺎم – دار اﻟﻔﻜﺮ – ﺑﲑوت‬ ‫‪.3‬‬
‫ﺷﺮج اﺑﻦ ﻋﻘﻴﻞ – ‪‬ﺎء اﻟﺪﻳﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻘﻴﻞ – دار اﻟﻔﻜﺮ – ﺑﲑوت‬ ‫‪.4‬‬
‫ﻋﻠﻢ اﻟﻨﺤﻮ – ﻣﻮﻻﻧﺎ ﻣﺸﺘﺎق اﲪﺪ – ﻣﺪﱏ ﻛﺘﺐ ﺧﺎﻧﻪ – دﻳﻮﺑﻨﺪ‬ ‫‪.5‬‬
‫ﻛﺘﺎب اﻟﻨﺤﻮ – ﺣﺎﻓﻆ ﻋﺒﺪ اﻟﺮﲪﻦ اﻣﺮﺗﺴﺮى – ﻣﺮﻛﺰى ﺑﻚ دﺑﻮ – دﻫﻠﻰ‬ ‫‪.6‬‬
‫ﻣﺼﺒﺎح اﻟﻨﺤﻮ – ﻣﻜﺘﺒﺔ ﺷﺮﻛﺔ ﻋﻠﻤﻴﺔ – ﻣﻠﺘﺎن‬ ‫‪.7‬‬
‫‪Note: A number of other books have also been used for‬‬
‫‪quick references, including dictionaries, etc. The above,‬‬
‫‪however have formed the basis for this book.‬‬
‫‪321‬‬

A Simplified Arabic Grammar

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

A Simplified Arabic Grammar

Uploaded by

Copyright:

Available Formats

A simplified Arabic grammar

PART TWO: THE DECLINABLE & INDECLINABLE NOUN

‫‪PART THREE: FURTHER DISCUSSION ON THE NOUN‬‬

The Numerals and Ordinals ‫اﻟﻌﺪد اﻻﺻﻠﻰ و اﻟﱰﺗﻴﱮ‬

PART FIVE: THE CAUSITIVE AGENTS ‫اﻟﻌﻮاﻣﻞ‬

The forms expressive of surprise & wonder ‫ﺻﻴﻎ اﻟﺘﻌﺠﺐ‬

‫‪PART SIX: THE NON-CAUSATIVE PARTICLES‬‬ ‫اﳊﺮوف اﻟﻐﲑ‬

‫اﺣﺮف اﻟﺸﺮط ‪15‬‬

PREFACE TO FIRST EDITION

This book has basically been compiled as an aid to the student.

If it is deemed appropriate to adopt this treatise as a textbook to

Undoubtedly some errors may be found herein. Please do not

The reader is requested to remember the compiler in his\her

PREFACE TO THIRD1 EDITION

The following have been given particular attention in this

It is hoped that this edition be a fault-free one. If, however,

‫ﺑﺴﻢ اﷲ اﻟﺮﲪﻦ اﻟﺮﺣﻴﻢ‬

5. A BRIEF HISTORY OF THE CODIFICATION OF

The obvious reason for this was that Islam had

6. SOME WELL-KNOWN SCHOLARS OF ARABIC

7. THE BASRA’ITES AND THE KUFA’ITES:

the Basra’ites. The Kufa’ites only added to this structure.

8. SOME IMPORTANT TERMS:The student is advised to

◌{dhamma}, ◌ِ {kasra}. E.g. ‫ب‬ ِ ‫ب‬ ‫ب‬

such a sign is called ‫ﻮن‬ ‫ﻣﻨَـ‬.

incorporating the Harkaat {◌ُ ◌ِ ◌َ } and

the Hurooful Illat {‫ا‬ ‫}ي و‬. If the last

‫اَﻟْ َﻜﻠِ َﻤﺔُ َو اﻟْ َﻜﻼَ ُم‬

1. THE UTTERANCE: ُ ‫ ْﻔ‬‫اَﻟﻠ‬

2. THE MEANINGFUL UTTERANCE ُ‫ﺿ ْﻮع‬ ُ ‫ ْﻔ‬‫اَﻟﻠ‬

3. THE WORD ‫اﻟﻜﻠﻤﺔ‬

2. ‫ﻓِ ْﻌ ٌﻞ‬ {verb}

3. ‫ف‬ ٌ ‫َﺣ ْﺮ‬ {particle}

1. The ISM is that KALIMAH which is independent of other

Examples: ‫ِﻣ ْﺮ َﺳ ٌﺎم‬ {pencil}

‫ ٌﻢ‬‫ُﻣ َﻌﻠ‬ {teacher}

‫ﺖ‬ٌ ‫ﺑِْﻨ‬ {girl}

2. The FI’L is that KALIMAH which is independent of other

Examples: ‫ﺼَﺮ‬َ َ‫ﻧ‬ {He helped}

3. The HARF is that KALIMAH which is dependent on either an

Examples: ‫َو‬ {and; by; with}

ُ‫ ﰒ‬- ‫ف‬

‫َﻛ ْﻰ‬ {so that}

The following are examples of the collective usage of all three:

‫ﻓﻌﻞ اﺳﻢ ﺣﺮف اﺳﻢ‬

‫ﻓﻌﻞ اﺳﻢ ﺣﺮف اﺳﻢ‬

c. ِ‫ﺪة‬َ‫ﻀ‬َ ‫ﺖ اﻟْ َﻘﻠَ َﻢ َﻋﻠَﻰ اﻟْ ِﻤْﻨ‬ ُ ‫ﺿ ْﻌ‬

THE NOUN. ‫اَ ِﻻ ْﺳ ُﻢ‬

Examples: ‫إٍﻧْ َﺴﺎ ٌن‬ ‫َزﻳْ ٌﺪ‬

Examples: ‫َﺳ َﻮ ٌاد‬ {black} ‫ﺎض‬

B. As far as its origin is concerned the ISM is of three types:

C. THE DEFINITE AND COMMON NOUNS

entity. There are seven types of ُ‫{اَﻟْ َﻤ ْﻌ ِﺮﻓَﺔ‬definite nouns}:-

There are two types of ‫ﺿ ِﻤ ْﲑ‬

Learn the following: -

‫ُﳘَﺎ‬ THEY {DUAL}

‫ُﻫ ْﻢ‬ THEY {PLURAL}

‫ِﻫ َﻰ‬ SHE, IT

‫ُﳘَﺎ‬ THEY {DUAL}

‫ﻦ‬ ‫ُﻫ‬ THEY {PLURAL

FIRST PERSON {SPEAKER} {‫ﻢ‬‫ﻜﻠ‬

ِ ‫ﻤ ْﻴـﺮ اﻟْﺒﺎ ِرُز اﻟْﻤﺘ‬

‫ ُﳘَﺎ‬... THEIR, THEM