ESSENTIALS OF QURANIC ARABIC

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3 أصول اللغة العربية القرآنية ESSENTIALS OF QURANIC ARABIC Volume 2 Intermediate Level by Masood Ahmed Ranginwala edited by Dr. Abu Zayd 1

4 Copyright Masood Aḥmed Ranginwala 2013 First Edition May 2013 All rights reserved. No part of this publication may be reproduced, stored in any retrieval system, or transmitted in any form or by any means, electronic, or otherwise, without written permission of the publisher. ISBN Published by: ILF - Islāmic Learning Foundation (NY) ICNA (Islāmic Circle of North America) th Ave Jamaica, NY [email protected] Additional copies of this book series including Volume 1 can be purchased at < <amazon.com>, or <barnesandnobles.com>. An e-book version of this series is also available at < Cover design by Ādam Ranginwala and Omar Ranginwala. Any mistakes or shortcomings in this book are due to errors of the author, and all that is correct and true solely are due to Allah. Please feel free to contact the author at the listed above to notify him of any errors present. 2

5 بسم الله الرحمن الرحيم و الحمد لله رب العالمين و الص الة و الس الم على نبينا محم د على آله و صحبه أجمعين و من استن ب سن ته إلى يوم الدين ت ن ف د أ ن ق ب ل ال ب ح ر ل ن ف د ر ب ي ل ك ل م ات م د اد ا ال ب ح ر ل و ك ان ق ل ر ب ي ك ل م ات و ل و ج ئ ن ا ب م ث ل ه م د د ا Say: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to add. (Sūrah Kahf: 109). 3

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7 Acknowledgments All Praise is to Allah for this work could never have been accomplished without His Help and Guidance. Furthermore, this book on Qur ānic Arabic was made possible through my many teachers who have guided me and imparted me knowledge in this sacred language. I am even more indebted to my parents who have raised me on the Deen and its foundation, and who continue to advise and guide me. I am also grateful to my wife and children who have been very patient with this effort, and whose precious time I have sacrificed. I am very grateful to Dr. Abu Zayd, founder of the Qur ān Literacy Institute who edited this textbook and improved on its format and readability. A special note of thanks also goes to one of my early teachers, Ustādh Nouman Alī Khan, founder of the Bayyinah Arabic Institute. He was my initial inspiration to teach what I learned of Qur ānic Arabic and make it accessible to those who wish to learn from its treasures. I thank my teachers at the Qibla Institute (formerly the Sunnipath Institute) namely Sheikh Hamza Karamali and Sheikh Farīd Dingle. I also thank Sheikh Shakiel Humayun from the Foundation of Knowledge and Development. The individuals involved with websites The Qur ānic Arabic Corpus, Zekr, and OpenBurhan also deserve thanks as their resources were used extensively for this work. May Allah reward all these special people and others not mentioned here who contributed to this book. The journey of learning this sacred language has been an arduous one for me and has come with its challenges. It is my hope that this book series can facilitate this journey for other students, enabling them to understand the lofty and majestic words of the Qur ān. 5

8 Essentials of Qur ânic Arabic TABLE OF CONTENTS TRANSLITERATION KEY 14 FOREWORD 15 PREFACE [الص ر ف] LESSON 1: IMPORTANT PRINCIPLES OF MORPHOLOGY 19 [الص ر ف] I. INTRODUCTION TO ṢARF II. IMPORTANT PRINCIPLES FROM ṢARF [ت خ ف يف] Principle # 1: Deletion of a Letter Principle # 2: Changing of the Hamza [إ د غام] Principle # 3: Merging of heavy letters or light letters 21 [إ د غام] Table 1: Examples of Idghām 22 [ت ع ل يل] Principle # 4: Changing of weak letters preceded by a vowel 22 [الت ع ذ ر] Principle # 5: Impossibility of Pronouncing Any Vowel on an Alif 22 [الث ق ل] Principle # 6: Difficulty of Pronouncing Certain Vowels on Alif/Yā Table 2: Examples of -[الث ق ل] Variation of Endings on Alif and Yā 23 Principle # 7: Adding or Deleting the Tā letter 23 Table 3: Deletion of the Tā Letter ا ل ف ع ل ال م ه م وز و ال م ض اع ف : HAMZA/SHADDA LESSON 2: IRREGULAR VERBS - ROOT LETTERS WITH I. INTRODUCTION TO IRREGULAR VERBS 25 ] 26 ف ع ل الث الث ي إ ىل غ ي ر سال م ] VERBS II. IRREGULAR ] 26 ا لف ع ل غ ي ر سال م [ VERBS I. IRREGULAR A. Classification and Division of Family I Verbs 26 B. Algorithm for Classification of Regular and Irregular Verbs [ ا ل ف ع ل ال م ه م وز ] LETTER III. VERBS WITH A HAMZA ] 28 ا ل ف ع ل ال م ه م وز [ for Table 4: Verb Conjugation Summary 28 ] الف ع ل ال م ض اع ف [ LETTER/SHADDA IV. VERBS WITH A DOUBLED ] 29 الف عل امل ضاع فال [ for Table 5: Detailed Verb Conjugation 30 ] ا ل ف ع ل ال م ض اع ف [ of Table 6: Various Conjugations 31 ا ل ف ع ل ال م ع ت ل LETTERS: LESSON 3: IRREGULAR VERBS - VERBS WITH VOWEL 31 ] ا لف ع ل ال م ع ت ل [ LETTERS I. INTRODUCTION TO IRREGULAR VERBS WITH WEAK 31 ] الف ع ل ال م ثال [ Verbs: A. Irregular 31 [الفعل املثال [ of Table 7: Various Conjugations of the Derivatives 32 [الفعل املثال [ of Table 8: Conjugations of Past/Present Tense 32 ] الف ع ل ال أ ج و ف [ Verbs B. Irregular 34 [ الفعل األ ج و ف ] of Table 9: Various Conjugations of Derivatives 34 [ الفعل األ ج و ف }و{[ Table 10: Conjugations of Past/Present Tense Verbs Table 11: Conjugations of [ الفعل األ ج و ف ] in Jazm and Naṣb [ الفعل األ ج و ف }ي{[ Table 12: Conjugations of Past/Present Tense Verbs ] 37 الفعل األ ج و ف [{١} Verbs Table 13: Conjugations of Past/Present Tense 37 ] الف ع ل الن اق ص [ Verbs C. Irregular 6

9 Table of Contents ] 38 ا ل فعل الن اق ص [ of Table 14: Conjugation of Various Derivatives 38 ] ا ل ف ع ل الن اق ص }و [} of Table 15: Conjugation Table 16: Conjugation of [ ا ل ف ع ل الن اق ص ] in Jazm and Naṣb 39 ] 40 ا ل ف ع ل الن اق ص }ي [} of Table 17: Conjugation ] 41 ا ل فعل الن اق ص }ا [} of Table 18: Conjugation ] 42 لف يف ال م ق ر ون [ & ] ل ف يف امل ف ر وق [ LETTERS: II. VERBS WITH TWO VOWELLED 42 ] ل ف يف امل ف ر وق ] letters A. Verbs with Two Separate Vowelled 43 [و ق ى] }: ل ف يف امل ف ر وق { of Table 19: Verb Conjugation of Various Derivatives 43 ] ل ف يف امل ف ر وق [ of Table 20: Verb Conjugation 44 ] ل ف يف امل ق ر ون [ letters: B. Verbs wi th Two Adjacent Vo welled ] 44 ل ف يف امل ق ر ون [ of Table 21: Conjugation of Various Derivatives 45 ] امله م وز و الن اق ص [ COMBINATION III. VERB CONJUGATION OF IRREGULAR VERB ] 45 امله م وز و الن اق ص [ Verbs Table 22: Conjugation of Other Irregular 46 ] ف ع ل الث الثي ا ل م ج ر د ال غ ري س امل [ of Table 23 A: Summary Table 23B: Present Tense Verbs and Their Different Inflections ف ع ل الث الث ي امل ز يد ف يه إىل غ ي ر س ال م X: LESSON 4: IRREGULAR VERBS IN FAMILIES II TO I. IRREGULAR VERBS OF THE HIGHER FAMILIES 49 A. Introduction 49 B. Examples of Irregular Verbs in Families II to X 50 Table 24: Examples of Some Irregular Verbs of higher families ] باب "ف ع ل " غ ي ر سال م [ II II. FAMILY ] 50 باب ف ع ل [ Verbs Table 25: Irregular Family II 51 ] باب "ف اع ل " غ ي ر سال م [ III: III. VERB FAMILY 51 ] باب ف اع ل [ Verbs: Table 26: Irregular Family III 52 ]باب "أ ف ع ل " غ ي ر سال م ] IV: IV. VERB FAMILY 52 ] باب أ ف ع ل [ Verbs Table 27: Irregular Family IV ] 53 باب "ت ف ع ل " غ ي ر سال م [ V: V. VERB FAMILY 53 ] باب ت ف ع ل [ Verbs Table 28: Irregular Family V 54 ]باب "ت فاع ل " غ ي ر سال م [ VI: VI. VERB FAMILY ] 54 باب ت ف اع ل [ Verbs Table 29: Irregular Family V ] 55 باب "ا ن ف ع ل " غ ي ر سال م [ VII: VII. VERB FAMILY ] 55 باب ا ن ف ع ل [ Verbs Table 30: Irregular Family VII 55 [ باب "ا ف ت ع ل " غ ي ر سال م ] VIII VIII. VERB FAMILY 56 ] باب ا ف ت ع ل [ Verbs Table 31: Irregular Family VIII ] 57 باب "ا س ت ف ع ل " غ ي ر سال م [ X: IX. VERB FAMILY 57 ] باب ا س ت ف ع ل [ Verbs Table 32: Irregular Family X 58 ] ال ف ع ل الر باعي امل ج ر د [ ROOTS X. QUADRILATERAL VERBS: VERBS WITH FOUR-LETTER ] 58 ال ف ع ل الر باعي امل ج ر د ] Verbs A. Introduction to Quadrilateral 58 [ف ع ل ل ] on pattern [الفعل الر باعي امل ج ر د [ of Table 33: Conjugation Table 34: Conjugation of [ الرباعي املزيد [الفعل and its Various Derivatives [الفعل الر باعي غري سال م [ Pattern B. Quadrilateral Verbs of Irregular 59 [الفعل الر باعي املزيد [ Families C. Quadrilateral Verbs of Higher 7

10 Essentials of Qur ânic Arabic 61 [الن واس خ] & ] أ ف عال الن اق ص ة [ VERBS LESSON 5: INCOMPLETE 61 ] أ ف عال الن اق ص ة [ VERBS I. THE INCOMPLETE A. Introduction ] أ ف عال الن اق ص ة [ Verbs B. Division and Classification of Incomplete C. Categories of the Incomplete Verbs [كان و أ خ وات ها [ SISTERS II. KĀNA AND ITS A. The Grammar of Kāna and its Sisters [الفعل املاضي اال س ت م راري [ Tense B. Past Continuous 64 [الفعل املاضي الق ريب [ Tense and Near Past [الفعل املاضي الب ع يد [ Tense C. Far Past 65 ] أ خ و ات كان [ Kāna D. Sisters of 66 ] أ خ و ات كان [ Kāna Table 35: Sisters of III. LAISA [ل ي س ] AND OTHER NEGATIVE INCOMPLETE VERBS [ل ي س ] A. Laisa B. Additional Negative Incomplete Verbs 68 Table 36: Laisa and Negative Incomplete Verbs 68 ] 68 أ ف عال ال م قار ب ة [ PROXIMITY IV. VERBS OF 69 [كاد و أ ف عال ال م قار ب ة [ Proximity Table 37: Verbs of 69 [أفعال الشروع [ INITIATION V. VERBS OF 70 ] أ ف عا ل ال م د ح و الذ م [ BLAME VI. VERBS OF PRAISE AND 71 ] أ ف عا ل ال م د ح و الذ م [ Blame Table 38: Verbs of Praise and 71 ] أف عال الت ع ج ب [ WONDER VII. VERBS OF 72 ] إ ن و أ خ وات ها [ SISTERS VIII. INNA AND ITS 73 ] إ ن و أ خ وات ها [ Sisters Table 39: Inna and its 73 [اإلنذار ات] IX. OTHER VERB-LIKE ENTITIES: WARNINGS 74 [اإلنذار ات] Table 40: Warnings ] 75 الن ف ي ة و االست ث ناء [ EXCEPTIONS LESSON 6: NEGATION AND 75 [ا لن اف ي ة] I. NEGATION Table 41: Particles of Negation [ال] A. The Different types of Lā 78 [ماء الن ف ي Negation[ B. The Mā of 79 ] ا ل إ س ت ث ناء [ EXCEPTIONS II. 79 [إ ل ا] A. Exceptions with B. Additional Particle(s) of Exception 83 LESSON 7: PARTICLES -[احلروف] A COMPREHENSIVE REVIEW 85 DIVISION AND CLASSIFICATION OF PARTICLES 85 ] 86 حروف عام ل ة [ I RĀB I. PARTICLES THE AFFECT 86 [حروف ج ار ة [ Jarr A. Ḥarf 86 [حروف ج ار ة [ Jarr Table 42: Ḥarf 88 ] ح روف ناص ب ة [ Naṣb B. Ḥarf 89 [الن واص ب] Table 43: Ḥarf Naṣb on Verbs 90 [حرف ج ز م/ اجل واز م [ Jazm C. Ḥarf Table 44: Ḥarf Jazm 91 8

11 Table of Contents 92 ] حروف غ ي ر عام ل ة [ I RĀB II. PARTICLES THAT DO NOT AFFECT A. Particles of Negation 93 ] 93 ح ر وف ال ع ط ف [ Particles B. Connecting 94 ] ح ر وف ال ع ط ف [ Particles C. Qur ānic Examples of Connecting 94 ] ح ر وف ال ع ط ف [ Particles Table 45: Connecting 95 ] ح ر وف ال إس تئ ناف ي ة [ Particles D. Resumption 96 ] ح ر وف االس ت د راك [ Particles E. Rebuttal 97 ] ح ر وف االس ت ف هام [ Interrogation F. Particles of ] 98 ح روف ال اس ت ف هام [ Particles Table 46: Interrogative Table 47: Lām and Nūn of Emphasis on Verbs [حروف الن داء [ Calling H. Particles of 101 [حروف الش ر ط [ Particles I. Conditional 101 ] ح ر وف الش ر ط [ Condition Table 48: Particles of 102 ] ح ر وف م ص د ر ي ة [ Particles J. Verbal Noun 102 [حروف اإلست ق بال [ Future K. Particles of the 102 ] ح ر وف الت ن بيه [ Warning L. Particles of ] 103 ح ر وف الت ح ض يض [ Encouragement M. Particles of 103 ] ح ر وف اجلواب [ Response N. Particles of 104 [حروف الز مان و املكان [ Containers O. Particles Time and Place 104 ] ح ر وف الز ائ د ة [ Redundancy P. Particles of 104 [الم الت ع ريف [ Al Q. The Definite Article 105 [الم الت ع ريف [ Al Table 49: The Definite Article R. Miscellaneous Particles 106 Table 50: Miscellaneous Particles 106 S. Particles with Multiple Distinct Grammatical Roles [ما /و [ Roles Table 51A: Particles with Multiple Distinct Grammatical 108 ] ف /ال/ما [ Roles Table 51B: Particles with Multiple Distinct Grammatical 109 ] ل و /ح ت ى/ب / م ن [ Roles Table 51C: Particles with Multiple Distinct Grammatical 110 [ل /ب ل /لك ن/ ل و ال [ Roles Table 51D: Particles with Multiple Distinct Grammatical 111 ] إ ن /ل [ Roles Table 51E: Particles with Multiple Distinct Grammatical 112 [أن /أن ] Table 51F: Particles with Multiple Distinct Grammatical Roles 113 ] امل ن ص وبات [ CASE LESSON 8: NOUNS IN THE NAṢB 113 [م ج ر ورات] & [م ر ف وعات] I. REVIEW OF NOUNS OF THE RAF AND JARR CASE Table 52: Noun Categories fixed to Raf and Jarr 113 Table 53: Review of Inflections of Nouns Based on I rāb ] امل ن صوبات [ CASE II. NOUNS OF THE NAṢB 115 [امل ن صوبات] Table 54: Nouns of the Naṣb Case 116 ] ظ ر ف ال م ك ان [ Containers ] and Place ظ ر ف ال ز مان [ Containers A. Time 117 ] ظ ر ف ال ز مان [ Containers Table 55: Time 118 ] ظ ر ف ال م ك ان [ Containers Table 56: Place 119 ] م ف عول ل ه [ Action B. The Reason for an 120 ] م ف ع ول م ع ه [ Action C. Noun Accompanying an 121 ] م ف ع ول م ط ل ق [ Action D. Intensifier of the 9

12 Essentials of Qur ânic Arabic 122 [احلال] E. Ḥāl: The State or Condition of an Action 124 [ال ت م ي يز [ Clarifier F. 126 [امل نادي] G. The Vocative 128 ] الت اب ع ل لم ن ص وب [ wers H. The Follo 129 [ظ ن ] ], AND THE VERB ا أل س ماء امل ش ت ق ة [ NOUNS THE DERIVED,[ا لت واب ع] LESSON 9: THE FOLLOWERS 129 [ا لت واب ع] I. THE FOLLOWERS 130 [ال م ع طوف] B. Connecting Nouns 130 [الب د ل] C. Replacers 134 ] الت و كيد ل لت واب ع [ Emphasis D. Nouns of ] 135 ا أل س ماء امل ش ت ق ة [ NOUNS II. DERIVED 135 ] ا أل س ماء امل ش ت ق ة [ Nouns Table 57: Derived ] 136 الص ف ة ال م ش ب ه ة [ Adjective A. The Derived 136 ] الص ف ة ال م ش ب ه ة [ Adjective Table 58: The Derived 137 ] ا س م الت ف ض يل [ Noun B. The Comparative Derived ] 138 ا س م الت ف ض يل [ of Table 59: Conjugation 139 ] ص غ ة امل بال غ ة [ Noun C. The Intensive Derived 139 ] ص غ ة امل بال غ ة [ Noun Table 60: Intensive Derived 140 ] ا س م ال آل ة [ Action D. Instrument of an 140 ] ظ ن و أ خ وات ها [ OBJECTS III. VERBS TAKING TWO DIRECT ] 141 ظ ن و أ خ وات ها [ 61: Table 143 [ا ل أ ع داد] LESSON 10: NUMBERS INTRODUCTION TO NUMBERS 143 Table 62: Arabic Numbers Table (#1-30) 143 I. NUMBERS 1-10 [ ١-١١ ] 144 A. Dual Numbers 144 B. Rules for Numbers 3 to II. NUMBERS [ ١١-٠١ ] 145 A. Rules for numbering B. Rules for Numbering III. NUMBERING [ ٠١-٩٩ ] 148 IV. NUMBERING 100 AND GREATER [ ١١١ ] 150 A. Convention(s) for Writing Complex Numbers 100 and greater [ ١١١ ] 150 B. Rules for Numbering 100 and greater [ ١١١] 151 V. NUMBERING 1000 AND GREATER [ ١١١١ ] 152 Rules for Numbering 1000 and greater [ ١١١١ ] 153 Table 63: Summary of Rules for Numbering ] الع د د الو ص ف ي [ NUMBERS VI. ORDINAL 155 ] الع د د الو ص ف ي [ Numbers Table 64: Ordinal 156 ] الع د د الك س ر ي [ FRACTIONS VII. Table 65: Fractions

13 Table of Contents LESSON 11: GRAMMATICAL ANALYSIS OF QUR ĀNIC ĀYAHS 157 I. ARABIC SENTENCES: REVISITED 157 II. REVIEW OF I RĀB OF VERBS 157 Table 66: Verbs Categorized by I rāb 157 III. REVIEW OF I RĀB OF NOUNS 158 Table 67: Nouns Categorized by I rāb 158 IV. MERGING OF WORD CONSTRUCTIONS 159 A. Jarr Constructions and Linking [حروف العطف [ Particles B. Connecting V. PAUSES AND BREAKS WITHIN QUR ĀNIC ĀYAHS 160 Table 68: Diacritical Marks in the Muṣḥaf 161 VI. EMBEDDED SENTENCES WITHIN QUR ĀNIC ĀYAHS 161 VII. METHODOLOGY OF GRAMMATICAL BREAKDOWN OF QUR ĀNIC ĀYAHS 162 THE 4 STEP METHOD IN ANALYZING A QUR ĀNIC ĀYAH/ SENTENCE 162 A. Step 1 Word Analysis 162 B. Step 2 Identifying and Merging Word Constructions 163 C. Step 3: Identifying Sentences within a Qur ānic Ᾱyah 164 D. Step 4: Translation 165 VIII. ANALYZING QUR ĀNIC ĀYAHS USING THE 4-STEP METHOD 166 IX. TRADITION METHODOLOGY OF I'RĀB/GRAMMATICAL ANALYSIS 172 LESSON 12: ADVANCED GRAMMAR TOPICS FROM QUR ĀNIC STUDY ] ال ت ق دمي و الت أ خ ري [ SENTENCES I. SHIFTING WORD ORDER IN A. Normal Nominal and Verbal Sentence Patterns 175 ] 176 م ف عول ب ه [ Object B. Shifting Direct ] 176 ش ب ه مجلة [ tion C. Shifting Jarr Construc 178 [معطوف] D. Arrangement of Connected Words E. Established Word Arrangements in the Qur ān [احل ذ ف] II. OMISSION A. The Passive Tense and Omission of the Doer 184 B. Omission of the Verb 185 C. Omission of a Noun 187 D. Omission of a Particle 188 E. Omission (Miscellaneous) [ا ل ت فات] III. NARRATIVE SHIFTING IN SENTENCES A. Narrative Shifting: 3rd person to 2nd person 190 B. Narrative Shifting: 2nd person to 3rd person 191 C. Narrative Shifting: 3rd person to 1st person 191 D. Examples from the dynamics of Narrative Shifting 192 ] 193 الت ع ريف و ال ت ن كري [ NOUNS IV. DEFINITE AND INDEFINITE A. Definite Words 193 B. Indefinite Words [الم الت ع ريف [ Al Table 49: The Definite Article 196 ] ت ذ كري الفعل أو ت أنيث [ VERB V. CHANGING THE GENDER OF THE VI. ACTION NOUNS FUNCTIONING AS VERBS 197 VII. THE PERMANENCE OF NOUNS AND THE TRANSIENCE OF VERBS [ال ق ط ع] I RĀB) VIII. BREAKING (FROM THE EXPECTED 11

14 Essentials of Qur ânic Arabic 201 ] البالغة [ ELOQUENCE LESSON 13: IMPORTANT PRINCIPLES OF 201 [البالغة] INTRODUCTION TO BALĀGHA 202 ] ع ل م الب يان [ ELOQUENCE THE STUDY OF 202 [اجملاز] I. METAPHORS 205 [اجملاز امل ر س ل [ Mursal A. Majāz 207 [اجملاز ب االس ت عار ة [ Bil istiārah B. Majāz 209 [اجملاز العقلي [ Aʻqli C. Majāz 210 [اجملاز املرك ب [ Murakkab D. Majāz 211 [الت ش بيه] II. THE SIMILE ] 212 أ ن واع الت ش بيه [ SIMILE TYPES OF 213 [الت ش بيه] Examples of Simile 217 [الك ناي ة] III. IDIOMS ] 223 إ ع جاز ال ق رآن [ QUR ĀN LESSON 14: INIMITABILITY OF THE 223 ] إ ع جاز ال ق رآن [ TO INTRODUCTION I. EXAMPLES OF QUR ĀNIC ELOQUENCE 224 B. Deep Meaning of Arabic Words 228 ] 229 ال ت ق دمي و الت أ خ ري [ Sentences C. Word Order in D. Contrasting Simi lar Āyāhs / Qur ānic Phrases 229 E. Coherence of Qur ānic Sūrahs 233 F. Coherence between Sūrahs ] امل ن ط ق و الع ب ر ة [ Qur ān G. Gems of Logic and Admonition in the ] 242 الس ج ع و الت س ويت [ Qur ān H. Rhyming Schemes and Phonation of the 245 ] الت صوير الفن ي [ Qur ān I. Graphic Imagery in the 246 [اإلعجاز العلمي [ Miracles J. Scientific CONCLUDING REMARKS 251 DIRECTIONS FOR FUTURE ARABIC STUDY 251 REVIEW QUESTIONS FOR ESSENTIALS OF QURANIC ARABIC 253 LESSON 1 REVIEW QUESTIONS 253 LESSON 2 REVIEW QUESTIONS 254 LESSON 3 REVIEW QUESTIONS 255 LESSON 4 REVIEW QUESTIONS 256 LESSON 5 REVIEW QUESTIONS 257 LESSON 6 REVIEW QUESTIONS 259 LESSON 7 REVIEW QUESTIONS 260 LESSON 8 REVIEW QUESTIONS 262 LESSON 9 REVIEW QUESTIONS 263 LESSON 10 REVIEW QUESTIONS 265 LESSON 11 REVIEW QUESTIONS 267 LESSON 12 REVIEW QUESTIONS 269 LESSON 13 REVIEW QUESTIONS 271 ANSWERS FOR REVIEW QUESTIONS 275 LESSON 1 ANSWERS 275 LESSON 2 ANSWERS 275 LESSON 3 ANSWERS

15 Table of Contents LESSON 4 ANSWERS 277 LESSON 5 ANSWERS 278 LESSON 6 ANSWERS 279 LESSON 7 ANSWERS 280 LESSON 8 ANSWERS 281 LESSON 9 ANSWERS 283 LESSON 10 ANSWERS 284 LESSON 11 ANSWERS 286 LESSON 12 ANSWERS 290 LESSON 13 ANSWERS 293 APPENDIX 297 Table 69: The 10 Forms Table Conjugation of Verb Families 297 Table 70: Conjugation of Irregular Type I Verbs 298 Table 71: Conjugation of Irregular Verbs - Families I through VI 299 Table 72: Conjugation of Irregular Verbs - Families VII - X 300 REQUIRED QUR ĀNIC VOCABULARY ASSIGNMENTS 301 SUPPLEMENTARY QUR ĀNIC VOCABULARY 302 SUPPLEMENTARY QURANIC VOCABULARY ] الت شبيه - األجو ف [ TERMS GLOSSARY OF ARABIC GRAMMAR 306 ] الت ش بيه البليغ - ا ل ح ذ ف الن ون [ TERMS GLOSSARY OF ARABIC GRAMMAR 307 ] ح ر ف - ض م ري م ن ف ص ل [ TERMS GLOSSARY OF ARABIC GRAMMAR ] 308 ظ ر ف - الفعل املاضي اال س ت م راري [ TERMS GLOSSARY OF ARABIC GRAMMAR 309 [الفعل املاضي الق ريب - م ت ك ل م [ TERMS GLOSSARY OF ARABIC GRAMMAR 310 ] امل ثال - امل ف ع ول ف ي ه [ TERMS GLOSSARY OF ARABIC GRAMMAR 311 ] امل ف ع ول م ع ه - ن ظ م [ TERMS GLOSSARY OF ARABIC GRAMMAR REFERENCES 313 About the Author

16 Essentials of Qur ânic Arabic Transliteration Key f ف r ر ئ/ؤ/أ/ء ١ ā ز z ق q k ك ک/ s س b ب l ل sh ش t ت m م ṣ ص th ث n ن ḍ ض j ج ه/ه ṭ ط ḥ ح w, ū, u و ẓ ظ kh خ y, i, ī ي ع d د gh غ dh ذ h This transliteration key is being provided to help bridge the gap between Arabic and English letters. There are several letters that are specific to the Arabic language, and do not have an English equivalent. Please also note that we have chosen to capitalize many of the Arabic terms mentioned in this book, especially those of a grammatical context. Furthermore, Arabic terms written in English have been pluralized in English to facilitate the reader. 14

17 Foreword Foreword Dr. Moḥammad Yūnus Arabic grammar deals with principles by which the states of the endings of the words are known in regard to declension (I rāb) and construction (Binā ), and the manner of constructing one word with another. It is highly essential for the students of Arabic to learn this science in order to be proficient in the language. Acquiring an understanding of word patterns (Ṣarf) is also of prime importance in learning the language. Essentials of Qur ānic Arabic is a book compiled for easy understanding of Qur ānic Arabic with focus on its grammar rules. There are many books on Arabic grammar on the market today. For example, Hidāyatun Naḥw is one classical book that has been used in teaching Arabic grammar for generations. The goal of this book is to enable the student to read, translate, and understand the āyahs of the Qur ān, Ḥadīths, and Arabic sentences without difficulty. Emphasis is also placed on learning vocabulary with the help of a standard dictionary. Topics in Essentials of Qur ānic Arabic are organized in a simple and coherent fashion such that they can be easily understood and learned. Review questions at the end of this book are very useful to practice and revise the concepts learned during the study. This is a comprehensive book dealing with all the important aspects of the subject of Qur ānic Arabic grammar. I am confident that when a student studies this book thoroughly with the guidance of a teacher or engages in self-study, they would develop a very good foundation in this science, and it would absolve them of the need to study similar books on the subject. I pray to Allah that He may make this book beneficial for the students of Arabic grammar and simplify the path to understanding the Qur ān, and the Sunnah of the Prophet Muḥammad. I also pray that Allah bestow rewards for the compiler and everyone who contributed to its completion and publication. آم ني Dr. Mohammad Yūnus is currently the director of the Tarbiyah Department of ICNA, and has held the position of Amīr of ICNA for 17 years from He is the Imām/Director at Masjid Daʻwah in Bonifay, FL. Dr. Yūnus is a cardiologist and a Clinical Assistant Professor of Medicine at Florida State University, College of Medicine. 15

18 Essentials of Qur ânic Arabic 16

19 Preface Preface The Qur ān is undoubtedly a vast ocean of Guidance and Wisdom. In order to obtain a deeper meaning of the Qur ān, it is required that the student have a certain depth and knowledge of the Arabic language while also being familiar with Classical Tafsīrs. Furthermore, it goes without saying that the student must develop a strong connection with the Qur ān on a daily basis. The Prophet said: ] إ ن ما م ث ل ص اح ب ال ق ر آن ك م ث ل ص اح ب ال إ ب ل ال م ع ق ل ة إ ن ع اه د ع ل ي ه ا أ م س ك ه ا و إ ن أ ط ل ق ه ا ذ ه ب ت [ The parable of someone who knows the Qur ān is that of a tethered camel. If he attends to it, it stays with him. If he lets it go, it wanders away. 1 A daily connection to the Qur ān is essential whether it be recitation, listening, reading its Tafsīrs, contemplating its meanings, etc. Additionally, memorizing the sacred words of the Qur ān as much as possible has numerous benefits even if it is done without consciously delving into its meaning. Likewise, listening to its recitation on a regular basis strengthens one s connection to the Qur ān. Moreover, it is perhaps best experienced through listening, preferably when standing in prayer, before Allah. Keeping this close connection with the Qur ān prevents it from wandering away, and allows one to attain a unique bond with one s heart and mind. The Qur ān becomes devoid of benefit to those whose faith is not increased, and those who are not propelled by it to do good deeds. The Qur ān is indeed a vehicle in attaining prophetic character. When Ā isha, the beloved wife of the Prophet, was asked about him, she stated: خ ل ق ه ال ق ر آن ],[كان His character was the Qur ān 2. Thus, righteous deeds and excellent conduct are endpoints attained from deep understanding and implementation of the Qur ān. The main reason behind the Two-Volume series Essentials in Qur ānic Arabic is to bridge the barriers to understanding and comprehending the Qur ān. Specifically, to enable the student to understand its language by learning its grammar. In particular, the focus is kept on Qur ānic Grammar, and Conversational Arabic is not emphasized. The goal of Volume 1 was to ground the student on the fundamentals of Arabic grammar. There were several important principles in Qur ānic Arabic Grammar that could not covered in Volume 1 due to their advanced nature and difficulty. Our aim here in Volume Two is to extract a correct basic meaning from the Qur ān. Furthermore, many of the topics in this Second Volume are found in Arabic grammar texts like Al-Ajrūmiyyah,[األج ر وم ي ة] those dealing with the study of Morphology,[الص ر ف] and other.[كتاب فضائل القرآن] 1 Saḥīḥ Bukhāri: Ḥadith #4743 in Chapter on the Bounties of the Qur ān.[ب اق ي م س ن د ال أ ن ص ار ] 2 Musnad Aḥmed, Ḥadith #24080 in 17

20 Essentials of Qur ânic Arabic texts of Intermediate Grammar. Please note that several topics specific to the study of Ṣarf are merged in this volume with topics of Naḥw to keep a simplified approach and keep the focus on Qur ānic study. One chapter has been devoted to learning a specific methodology to analyze āyahs from the Qur ān. The last three chapters are focused on more advanced discussions relative to Qur ānic Arabic such as Eloquence (Balāgha), the Inimitability of the Qur ān (I jāz al-qurʾān), and other advanced grammar topics. Similar to the first volume, numerous examples from the Qur ān have been given so that our focus is maintained. Review Questions are included in the back of this book and are an essential part of this text. These questions force the student to review the material each and every week. It is hoped that the content presented here in this second volume will allow for a more thorough understanding of the lofty words of the Qur ān along with other Classical Islāmic literature Inshā Allah. 18

21 [الصرف] Lesson 1: Important Principles of Morphology [الص ر ف] Lesson 1: Important Principles of Morphology [الص ر ف] I. Introduction to Ṣarf Ṣarf is the study of morphology of Arabic words in their specific and varied forms. This science deals with Arabic words that have irregular, difficult, or awkward pronunciation or phonation. In particular, it deals with changes of certain letter(s) of the word so that its pronunciation and phonetics can be enhanced. Please note that Ṣarf does not cause a grammatical change or a change in meaning per se. The rules of verb conjugation and derivation of specific types of nouns 3 from a root verb do not change. A good grasp of Ṣarf helps a great deal in learning Qur ānic Arabic, since there are numerous Irregular verbs and nouns found in the Qur ān. Please note much of the discussions involving verb conjugation, verb families, and action nouns directly involve the study of Ṣarf. Half of Ṣarf is really knowing the default conjugations of verbs and verb like nouns such as those found in the 10 Forms Table (see Appendix). II. Important Principles from Ṣarf There are three important principles that will be commonly used when looking at conjugation of the Irregular verbs in Lesson 2. [ت خ ف يف] Principle # 1: Deletion of a Letter 1. Changing of a Hamza to a weak letter ع ل ة] [ح ر ف or deleting the Hamza. This occurs in.[ ا ل ف ع ل ال م هم وز [ 2. Deleting the Hamza: Command of [س أ ل ] is.[ا س أ ل ] Here the Hamza is deleted to get.[ا س ل ] Since it is impossible to have two consecutive Hamzas, the Fatḥah that was originally on the.[س ل ] since the Hamza al-waṣl is removed to get [س] Hamza is placed on the Command of [أ ك ل ] is.[ا ؤ ك ل ] The Hamza is deleted to obtain.[ا ك ل ] Subsequently, the.[ك ل ] Hamza al-waṣl is removed to obtain Principle # 2: Changing of the Hamza :[آ] 1. Joining of Hamzas to an Elongated Alif Conjugating the verb [أ ك ل ] in the first person present tense, the verb.[أ أ ك ل ] Here,.[آك ل ] the two Hamzas are merged to form an Elongated Alif to get 3 Nouns that are conjugated from verbs are termed [ ا س م فاعل,] ]اسم مفعول[, [ مصدر ] which are mentioned above, but also include nouns termed.[ظرف] These nouns were covered in Volume 1 in some depth. 19

22 Essentials of Qur ânic Arabic :[حر ف ع ل ة] 2. Changing of the Hamza to The Maṣdar of,[آم ن ] which is the Family IV verb from the stem [أمن] is.[إ ئ م ان ] Here, the second Hamza gets changed to the weak letter [ي] because of the preceding.[إ ي مان ] Kasrah. And from this, the Maṣdar becomes [إ د غام] Principle # 3: Merging of heavy letters or light letters 1. Idghām refers to merging of heavy letters or of light letters 4. This principle occurs primarily in Verb family VIII [ا ف ت ع ل ] and in [ الفعل ال م ضاع ف ], verbs that contain root letter bearing a Shadda. 2. If the letters are doubled or there are two consecutive light letters / ذ / ز],[د then there is Idghām and merging of letters into a Shadda..[ع د ] is converted to [ع د د ] e.g. Verb 3. If there are two similar letters preceded by a Sukūn, the vowel on the [ع] letter will be transferred to the preceding [ف] letter and there will be joining of the similar letters..[ي ض ر ] then finally [ي ض ر ر ] It then becomes.[ي ض ر ر ] stem in present tense is [ض ر ر ] e.g. 4. In Verb Family VIII conjugations and its noun derivatives, please note following phenomenon that can sometimes occur with the extra inserted Tā [ت] on the [ف] letter. If the [ف] letter is one of the heavy letters [ ض / ص / ط / ظ ], then the Tā [ت] is changed to the,[ط] which,[د /ذ [ letters letter is one of the light [ف] letter. If the [ف] phonetically agrees with the heavy then the Tā is changed into a light Dāl [د] or is merged into a single letter bearing a Shadda. 4 In Tajwīd, Idghām term classically denotes merging of letters,[ن/م/و/ي] or with the letters.[ر/ل] In this Volume however, this term is describing the merging of similar non-vowel letters for enhanced phonetics as per principles of.[الصرف] Specifically, the rules described above are based on Idghām called متماثلني] [إدغام and متجانسني],[إدغام whose discussion is beyond our focus here. Arabic has 28 letters, eight of which are heavy, and the remaining letters being light. The heavy letters are the following:.[ق/غ/ظ/ط/ض/ص /خ] 20

23 [الصرف] Lesson 1: Important Principles of Morphology 5. Examples of Idghām [إ د غام] Table 1: Examples of Idghām B Form باب A Form ف ع ل امل ج ر د ص ب ر ا ص ت ب ر VIII ا ص ط ب ر ض ر ب ا ض ت ر ب VIII ا ض ط ر ب ذ ك ر ا ذ ت ر ك VIII ا ذ ك ر ز ج ر ا ز ت ر ج VIII ا ز د ج ر form A or B can be used below د ب ر ي ت د ب ر V ي د ب ر ذ ك ر ا ت ذ ك ر V ا ذ ك ر م د ث ر اسم الفاعل م ت د ث ر ت د ت ر م ص د ق ة اسم الفاعل م ت ص د ق ة ت ص د ق 6. Examples of Idghām from the Qur ān No Idghām ي و م ي ت ذ ك ر ٱل إ ن س ان م ا س ع ى The Day when man will remember that for which he strove. (79:35) Idghām س ي ذ ك ر م ن ي خ ش ى ] أ ٱط ت ل ع ال غ ي ب أ م ات خ ذ ع ن د الر ح م ن ع ه د ا] He who fears [Allah] will be reminded. (87:10) أ ط ل ع ٱل غ ي ب أ م ٱت خ ذ ع ن د ٱلر ح م ن ع ه د ا...و م ن ت ز ك ى ف إ ن م ا ي ت ز ك ى ل ن ف س ه و إ ل ى ٱلل ه ٱل م ص ري And whoever purifies himself only purifies himself for his soul. And to Allah is the [final] destination. (35:18) Has he looked into the unseen, or has he taken from the Most Merciful a promise? (19:78) و م ا ي د ر يك ل ع ل ه ي ز ك ى But what would make you perceive, that perhaps he might be purified (80:3) 21

24 Essentials of Qur ânic Arabic [ت ع ل يل] Principle # 4: Changing of weak letters preceded by a vowel.[ا] the letter becomes an Alif,[و] or,[و,] ي] [ a a) If a Fatḥah is followed by.[خاف ] becomes [خ و ف ] e.g., is actually an Alif, and specifically called [ى] (the [ج ر ى] becomes [ج ر ي ].[ أ ل ف ال م ق ص ور ة [.[ف يل] is converted to [ف ي ل] or [ف و ل] b) The form.[ق ي ل ] becomes [ق و ل ] e.g..[ف ع ي ] becomes [ف ع و ] c) The form.[ر ض ي ] becomes [ر ض و ] e.g..[ف يل] becomes [ف و ل] d) The form.[م يزان] becomes [م و زان] e.g..[ي و ع ل ] becomes [ي ي ع ل ] e) The form.[ي ي ق ن ] and not [ي و ق ن ] becomes [أي ق ن ] e.g. The verb [الت ع ذ ر] Principle # 5: Impossibility of Pronouncing Any Vowel on an Alif This applies to both verbs and nouns. When this occurs, the vowel is simply omitted and the result is an Alif. which is really an,[أ ل ف ال م ق ص ور ة] ت ر ض ى becomes ت ر ض ي (a م وس ى becomes م وس ى (b [الث ق ل] Principle # 6: Difficulty of Pronouncing Certain Vowels on Alif/Yā This principle applies to both Nouns and Verbs, and does not affect I'rāb. a) [ي] preceded by Kasrah cannot take Ḍammah or Kasrah. b) [و] preceded by Ḍammah cannot take a Ḍammah. c) Cannot have two consecutive silent letters (i.e. two continuous Sukūns). i. ال قاض ي ] [ي د ع و is incorrect because rule (a) and (b) are violated. ii. [ ي د ع و ال قاض ي ] = correct. iii. [ ي ن م و م ف ت ي ] = incorrect; م ف ت ] [ي ن م و = correct.[الث قل] is changed into two Kasrahs because of [م ف ت ي ] iv. Other words that can be changed into a similar pattern are those below. [قاض ] becomes [قاض ي ] or [قاض ي ] ث مان becomes [متاين ] or [مثان ي ] 22

25 [الصرف] Lesson 1: Important Principles of Morphology Table 2: Examples of -[الث ق ل] Variation of Endings on Alif and Yā Alif [ا] Yā [ي] إعراب ر ف ع ج ل س ال قاض ي ج ل س ال ف ت ى ن ص ب ر أ ي ت ال قاض ي ر أ ي ت ال ف ت ى ج ر أ ش ر ت إ ىل ال قاض ي أ ش ر ت ب ال ع صا ر ف ع ج ل س قاض ج ل س ف ت ا ن ص ب ر أ ي ت قاض يا ر أ ي ت ف ت ا ج ر أ ش ر ت إ ىل قاض أ ش ر ت إ ىل ف ت ا Principle # 7: Adding or Deleting the Tā letter Another principle of Ṣarf that is frequently found is the addition or deletion of Tā [ت] in the conjugation of certain verbs and their derivatives. 1. Deletion of the Tā is allowed in certain [ مضارع [فعل conjugations of Family V and VI verbs. The conjugations where the deletion of Tā is allowed are highlighted in the following table. [ت ف ع ل ] Family V Table 3: Deletion of the Tā Letter [ت ف اع ل ] Family VI الفعل املضارع م ف ر د م ث ن ى ج م ع م ف ر د م ث ن ى ج م ع غائ ب م ذ ك ر ي ت فاع ل ي ت فاع الن ي ت فاع ل ون ي ت ف ع ل ي ت ف ع الن ي ت ف ع ل ون غائب م ؤن ث ت ت ف اع ل ت ت ف اع الن ي ت ف اع ل ن ت ت ف ع ل ت ت ف ع الن ي ت ف ع ل ن م خاطب مذك ر ت ت ف اع ل ت ت ف اع الن ت ت ف اع ل ون ت ت ف ع ل ت ت ف ع الن ت ت ف ع ل ون م خاطب مؤن ث ت ت ف اع ل ني ت ت ف اع الن ت ت ف اع ل ن ت ت ف ع ل ني ت ت ف ع الن ت ت ف ع ل ن م ت ك ل م أ ت فاع ل ن ت فاع ل ن ت فاع ل أ ت ف ع ل ن ت ف ع ل ن ت ف ع ل 23

26 Essentials of Qur ânic Arabic 2. In Family VIII verbs, if the [ف] letter is a weak letter or a Hamza, then it is replaced by a Tā. This enhances its phonation. This is specifically the case with the verbs [ا ت خ ذ ] and,[ا ت ق ى] both of which are found frequently in the Qur ān. ا ت خ ذ أ خ ذ ا ئ ت خ ذ Family VIII ] replaces ت ] ا ت ق ى ] root letter ف ] ا و ت ق ى و ق ى 24

27 [الفعل املعتل [ Verbs Lesson 2: Irregular Lesson 2: Irregular Verbs - Root Letters with Hamza/Shadda غ ي ر سال م إ ىل الث الث ي ا ل م ج ر د ف ع ل ال م ض اع ف ال ف ع ل و ا ل ف ع ل ال م ه م وز I. Introduction to Irregular Verbs : In the Qur ān, Irregular Verbs and their derivatives are used very frequently. It is necessary that the student be familiar with their anomalous morphology and structure. This cannot be done unless there is a sound understanding of the conjugation of Sound or [سال م] verbs, inflection changes from particles, and derivation of action words from the verb in question. Thus, the conjugation tables presented in Volume 1 need to be learned cold, backwards and forwards. The same holds true for the 10 Family Table, which really incorporates within it, the essential principles of Ṣarf. If any of these are not thoroughly learned, Irregular Verbs can be quite difficult to learn. The rules of Nominal Sentences and Verbal Sentences and recognition of individual sentences need to be internalized. The acquisition of new Qur ānic vocabulary is very important with advance in grammatical study. At this stage, the need to stick to Arabic terminology will be of more importance. The student should also be able to readily recognize Qur ānic words and categorize them into nouns, verbs, and particles. This is irrespective of knowing the meaning of the word. Furthermore, for nouns, the student should be able to determine its I rāb, even if its meaning is not known. Other characteristics such as plurality, gender, flexibility, or belonging to a specific word category (verbal noun, Doer noun, etc.) should also be readily identified. If the word is a verb, the student should be able to determine its tense and conjugation. The verbal Doer [فاعل] and Direct object ب ه ] [م ف ع ول or Indirect object should also be recognized if applicable. If the word is a particle, they should be able to determine which I rāb it causes and whether it acts on a noun or verb. If there is still a great deal of unfamiliarity in the above, then Volume 1 must be revisited and restudied. 25

28 Essentials of Qur ânic Arabic ف ع ل الث الث ي إ ىل غ ي ر سال م II. Irregular verbs ] ] A. Classification and Division of Family I Verbs Verb Family I [ ع ل ال م ج ر د الث الثي [الف is the root verb for the vast majority of Arabic nouns..[غ ي ر سال م] and [سال م] Irregular You can divide Type I Verbs into two types: Sound Please refer to the Verb Categorization Algorithm below for a complete scheme on verb classification. 1. Regular or Sound verbs do not have any of the following letters in its three-letter root: أ / و / ي / ا / 2. Irregular Verb I types have one or more of these above letters in the 3-letter root including doubled letters (with a Shadda). These verbs follow the same rules of conjugation, and noun derivation as Sound verbs that were previously mentioned. 3. Irregular verbs can be broken into 3 categories:.[ا ل ف ع ل ال م ه م وز] )- أ ( Hamza a. Verbs containing a.[ا ل ف ع ل امل ضاع ف] b. Verbs containing a Doubled letter with a Shadda c. Verbs containing a weak letter ع ل ة] [ح ر ف like ( / ١ / ي و ). A verb, which contain a weak letter as one of its root letters is called امل ع ت ل ].[ا ل ف ع ل This verb type امل ع ت ل ] [ا ل ف ع ل is further broken into five different types depending on where the weak letter is located..[م ثال] letter, then it is called [ف] (i) If the weak letter is on the.[أ ج و ف] letter, then it is called [ع] (ii) If the weak letter is on the.[أ ج و ف] letter, then it is called [ل] (iii) If the weak letter is on the.[ل ف يف ال م ف ر وق] then it is called,[ل] letter and on the [ف] (iv) If the weak letter is on the.[ل ف يف ال م ق ر ن] then it is called,[ل] letter and on the [ع] (v) If the weak letter is on the 26

29 [الفعل املعتل [ Verbs Lesson 2: Irregular B. Algorithm for Classification of Regular and Irregular Verbs ف ع ل الفعل الر باعي ال ف ع ل الث الثي الر باعي املز د ي الر باعي امل ج ر د الث الثي املز د ي الث الثي امل ج ر د غ ي ر سال م الس ال م غ ي ر سال م الس ال م امل ع ت ل م ضاع ف امل ه م وز امل ع ت ل م ضاع ف امل ه م وز ال أ ج و ف الناق ص امل ثال ال أج و ف الن اق ص امل ثال ل ف يف امل ق ر ون ل ف يف امل ف روق ال م ق ر ون ل ف يف امل ف روق ل ف يف III. Verbs with a Hamza Letter ]ا ل ف ع ل ال م ه م وز ] (1) The [ الف ع ل ال م ه م وز ] verbs are almost like [سال م] verbs, with very few exceptions. (2) In the command tense for these verbs, the beginning Hamza can be cut off, or it can be conjugated like a typical Family I verb. preferred. This, however does not happen for the Lām of [ Please note that the abbreviated, truncated form is.[ا ل م ه م وز [ا ؤ ك ل ] or [ك ل ] أ ك ل.i [ا ؤ م ر ] or [م ر ] أ م ر ii. 27

30 Essentials of Qur ânic Arabic (3) In the present tense conjugation for first person, the two Hamzas join to become an elongated Alif.(آ) See the example below..[آخ ذ ] instead becomes [أ أ خ ذ ] conjugated to [أ خ ذ ] Verb Table 4: Verb Conjugation Summary for [ فعل املاضي ق ر أ ] ا ل ف ع ل ال م ه م وز املضارع األمر ال نصب اجلزم الم ه م و ز ]ف ] أ خ ذ ي أ خ ذ ا ؤ خ د / خ ذ ل ن ي أ خ ذ ل م ي أ خ ذ ي ق ر أ ماضي جمهول أ خ ذ مضارع جمهول ي ؤ خ ذ الم ه م و ز ]ع ] س أ ل ي س أ ل ا س أ ل /س ل ل ن ي س أ ل ل م ي س أ ل س ئ ل ي س أ ل الم ه م و ز ا ق ر أ ل ن ي ق ر أ ل م ي ق ر أ ق ر ئ ي ق ر أ ]ل ] [الف ع ل ال م ه م وز] (4) Qur ānic Examples of س ل ب ن ي إ س ر ائ يل ك م آت ي ن اه م م ن آي ة ب ي ن ة....i ii. Ask the Children of Israel how many clear signs We have sent them....( 2:211) [ ] [فعل ماض فعل أمر [..ك ل وا م ن ط ي ب ات م ا ر ز ق ن اك م... [فعل أمر] (2:172) you.. Eat of the good things that We have provided for [الف ع ل ال م ض اع ف] IV. Verbs with a Doubled Letter/Shadda (1) The ال م ض اع ف] [الف ع ل follow the same conjugation pattern as Sound verbs with the exception that in some occasions, the Shadda letter is preserved, and in other cases the Shadda letter breaks. (2) For the Command Tense [ الف ع ل ال أ م ر ], the Shadda can be either broken or retained. It also has a multiple number of forms for single person command tense. The Forbidding Command will have a similar number of forms as well. These are due to complex rules of Ṣarf that cannot be elaborated here. An example of Command Tense conjugation is in the following:.[ا م د د ] or [م د ] becomes [م د ] 28

31 [الفعل املعتل [ Verbs Lesson 2: Irregular (3) For Verb conjugations where something is added to the end with a Sukūn on the last root [م د ] letter, the Shadda typically breaks. For example, let us examine the conjugation of the verb below. For the [أنتم] and [أنت ] conjugations, the Shadda breaks, and two letters are used instead of a single Shadda letter. This happens whenever an unvowelled letter follows the Shadda letter. م د ت م م د د ت م أنتم م د ت م د د ت أنت م د م د وا م د ا ه م ه ما ] الف عل امل ضاع فال [ for Table 5: Detailed Verb Conjugation الفعل املاضي الفعل املضارع [ظ ن ] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع غائ ب م ذ ك ر ي ظ ن ي ظ ن ان ي ظ ن ون ظ ن ظ ن ا ظ ن وا غائب م ؤن ث ت ظ ن ت ظ ن ان ي ظ ن ن ظ ن ت ظ ن ا ظ ن ن م خاطب مذك ر ت ظ ن ت ظ ن ان ت ظ ن ون ظ ن ن ت ظ ن ن ت ما ظ ن ن ت م م خاطب مؤن ث ت ظ ن ني ت ظ ن ان ت ظ ن ن ظ ن ن ت ظ ن ن ت ما ظ ن ن ت ن م ت ك ل م أ ظ ن ن ظ ن ن ظ ن ظ ن ن ت ظ ن ن ا ظ ن ن ا ظ ن وا * female conjugation ظ ن ا Command5 ظ ن /ظ ن /ظ ن ا ظ ن ن * ظ ن ا ا ظ ن ين 5 For [ مضاعف [الفعل in the Command Tense, there are three different possibilities for the tense of male single person. Specifically ]. ي ف ل / ف ل [ and ] ي ف ل / ف ل [ stems. There are two possible conjugations in this tense for ]ف ل /ف ل /ف ل ] are ], these ي ف ل / ف ل [ stem for the verb 29

32 Essentials of Qur ânic Arabic ] ا ل ف ع ل ال م ض اع ف Table 6: Various Conjugations of [ Vowel in مضارع الف ع ل املاضي الف ع ل ال م ضارع Ḍammah ح ج ي ح ج ال ف ع ل ال أ م ر ا ح ج ج ح ج /ح ج / ح ج ا ف ر ر * ف ر /ف ر Kasrah Fatḥah *multiple possible forms ف ر م س ي ف ر ي م س ا م س س * م س / م س ال نصب اجلزم ماضي جمهول مضارع جمهول ل ن ي ح ج ل م ي ح ج ج ح ج ي ح ج ل ن ي ف ر ل م ي ف ر ر ف ر ي ف ر ل ن ي م س ل م ي م س س م س ي م س ا س م ال م ف ع ول فعل ا س م ال فاع ل م ص د ر م د ماد م م دود م د [ا ل ف عل امل ضاع ف] (4) Qur ānic Examples of ق ال ت أ ن ى ي ك ون ل ي غ ال م و ل م ي م س س ن ي ب ش ر و ل م أ ك ب غ ي ا.i [فعل ماض ] (19:20) me. She said: "How shall I have a son, seeing that no man has touched ii....و ظ ن نت م ظ ن ٱلس و ء و ك نت م ق و م ا ب ورا [فعل ماض ] (48:12). people....you harbored an evil thought, and you are an immensely evil iii. و ج ع ل ت ل ه م ال ا م م د ود ا [ا سم مفعول] (74:12) wealth. and to whom I granted extensive iv. ك ال س ن ك ت ب م ا ي ق ول و ن م د ل ه م ن ٱل ع ذ اب م د ا No! We will record what he says and extend for him from the punishment extensively. (19:79) [] [مصدر فعل مضارع [ 30

33 [الفعل املعتل ] Lesson 3: Irregular Verbs Lesson 3: Irregular Verbs - Verbs with Vowel Letters : ف ع ل الث الث ي ا ل م ج ر د إىل ال م ع ت ل ا ل ف ع ل سال م غ ي ر ] ا لف ع ل ال م ع ت ل [ Letters I. Introduction to Irregular Verbs with Weak امل ع ت ل الن اق ص ال أ ج و ف امل ثال الف ع ل ال م ثال Verbs: A. Irregular (1) In the present tense, the Wāw is replaced by a Yā. As a result, the present tense verb conjugation is composed of at least three letters instead of four letters with a Sound verb. (2) In the command tense, the Wāw is omitted and appears like verbs with a beginning Hamza. This is similar to other verbs that we have studied. [الفعل املثال] Table 7: Various Conjugations of the Derivatives of الفعل امل ثال املاضي الضارع الفعل األمر ال نصب اجلزم ماضي جمهول مضارع جمهول و ز ن ي ز ن ز ن ل ن ي ز ن ل م ي ز ن و ز ن ي و ز ن Kasrah in مضارع و ض ع ي ض ع ض ع ل ن ي ض ع ل م ي ض ع و ض ع ي و ض ع Fatḥah in مضارع و ر ث ي ر ث ر ث ل ن ي ر ث ل م ي ر ث و ر ث ي ور ث (rare) Kasrah in ماضي مضارع and 31

34 Essentials of Qur ânic Arabic [الفعل املثال [ of Table 8: Conjugations of Past/Present Tense امل ضار ع املاضى [و ض ع ] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ي ض ع ي ض عان ي ض ع ون و ض ع و ض عا و ض ع وا الغائ ب امل ؤ ن ث ت ض ع ت ض عان ي ض ع ن و ض ع ت و ض ع تا و ض ع ن امل خ اط ب ال م ذ ك ر ت ض ع ت ض عان ت ض ع ون و ض ع ت و ض ع ت ما و ض ع ت م امل خ اط ب امل ؤ ن ث ت ض ع ني ت ض عان ت ض ع ن و ض ع ت و ض ع ت ما و ض ع ت ن امل ت ك ل م أ ض ع ن ض ع ن ض ع و ض ع ت و ض ع نا و ض ع نا [ا ل ف عل امل ثال] (3) Qur ānic Examples of ال ف ع ل األ م ر ض ع ض عا ض ع وا ٱلش ي ط ان ي ع د ك م ٱل ف ق ر و ي أ م ر ك م ب ٱل ف ح ش اء....i ii. [فعل مضارع [ (2:268). immorality... The Evil one threatens you with poverty and orders you to... و م ن ي ه اج ر ف ي س ب يل ٱلل ه ي ج د ف ي ٱل أ ر ض م ر اغ م ا ك ث ري ا...He who forsakes his home in the cause of Allah, finds in the earth, a refuge, wide and spacious. [فعل مضارع جمزوم [.(4:100) ] الف ع ل ال أ ج و ف [ Verbs B. Irregular (1) In [ا ل أ ج و ف] verbs, there is an Alif on the [ع] letter. (2) The letter Alif on the [ع] letter often represents a [ي] or [و] even though it appears to be an Alif. This Alif is known as [ ق ال e.g..[ أ ل ف ال م م د و د ة.[ي ق ول ] its present tense is,[ق و ل ] : its Maṣdar is.[ي ج يش ] its present tense is,[ج ي شان] : its Maṣdar is جاش.[ي نام ] its present tense is,[ن و م ] : its Maṣdar is نام [فعل مضارع], the middle letter in the ا, or و, ي (3) Depending on the middle letter, whether it is a form retains this letter. We see that the [ع] middle letter for [قال ] is a [و] because the middle letter is expressed as a [و] in its [ فعل مضارع ] form..[ي] letter is a [ع] its middle,[باع ] (4) Similarly, for the verb 32

35 [الفعل املعتل ] Lesson 3: Irregular Verbs (5) A less common case is when the middle Alif is actually an Alif. This happens in the case of verbs like,نام,خاف or.شاء In the command tense, there is a Fatḥah, not a Ḍammah or Kasrah. An exception is its conjugation in the past tense, when there is a Kasrah before Sākin letters (letters carrying a Sukūn. For example, for [خاف ] in the conjugation of [أ نا] is conjugated as,[خ ف ت ] not.[خ ف ت ] as (6) For the Command state, the weak letter [ ح ر ف م ع ت ل ] is deleted during conjugation of the single,[أ ن ت ما [ like For all other conjugations of the Command Tense.[أ ن ت ن [ for and [أ ن ت retained. 6 the weak letter is,[أ ن ت [ and, ن ت م Even though the weak letter is deleted, the vowel is male tense form [ أ ]] retained which denotes the specific deleted vowel. For example, for the verb,[قام ] the middle letter و ] ] is deleted to derive.[ق م ] Here, the Ḍammah on the first letter ق ] ] indicates that the deleted weak letter was indeed a و ] ]. For the verb سار] ], the Command Tense form is.[س ر ] Here the Kasrah.[ي] ] indicates that the deleted weak letter is a س ] on the (7) For the Jazm state in present tense,[املضارع] the conjugation of the [ا ل أج و ف] form is practically identical. The م ع ت ل ] [ح ر ف is again deleted as in the Command Tense of all single person conjugations (except single second person female) and plural female. The other conjugations retain [ت ق م ] it becomes,[ت ق وم ] ] acts on the conjugated verb ح ر ف ج ز م [ a the weak letter. For example, when as the weak letter is omitted. Similarly, for the conjugated verb,[ن س ري ] its Jazm state is.[ن س ر ] For the conjugated verb,[ي س ري ون ] however, its conjugation is [ي س ري وا] as the weak letter is retained since it is a plural male form. Please see Footnote #6 below regarding the deletion or retaining of the weak letter during conjugation. (8) For the Naṣb state in,[املضارع] the weak letter is retained in all conjugations except the conjugations with the Feminine Nūn. 7 Similar to Sound verbs, the last vowel on single person conjugations retain a Fatḥah while plural or dual conjugations have their last Nūn deleted. 6 For the verb,[ق ام ] the Command Tense conjugation for [أ ن ت ] is [ق وم ي ] not [ق م ي ] simply because it is not possible grammatically to.[س ر ي ] not,[س ري ي ] it would be,[س ار ] have two consecutive Sukūn letters. Similarly, for the verb 7 The exception is the [ن] of Femininity [ ون اإلناث,[ن which is [م ب ن ي] and cannot change its structure irrespective of I rāb. This occurs in the tense of [ه ن ] and [أ ن ت ن ] in verb conjugations. For example, the conjugated verb [ت ق وم ] in Naṣb is [ت ق وم ] while [ت ق وم ون ] is [ ت ق وم وا ]. The.[ت ق م ن ] containing the feminine Nūn remains [ت ق م ن ] conjugation of 33

36 Essentials of Qur ânic Arabic ]الفعل األ ج و ف ] of Table 9: Various Conjugations of Derivatives ] ح ر ف ع ل ة [ املاضي املضارع األمر النصب اجلزم ماضي جمهول مضارع جمهول on middle letter و قام ي ق وم ق م ل ن ي ق وم ل م ي ق م ق يم ي قام ي ز اد ي ز يد ز د ل ن ي ز يد ل م ي ز د ز ي د ي زاد ا خ اف ي خاف خ ف ل ن ي خ اف ل م ي خ ف خ يف ي خاف ] ح ر ف ع ل ة [ فعل ا س م ال فاع ل ا س م ال م فعول م ص د ر و قال قائ ل م ق ول ق و ل ي ز اد زائ د م زيد ز ي د الفعل األ ج و ف }و{[ Table 10: Conjugations of Past/Present Tense Verbs [ امل ضار ع املاضى [قال ] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ي ق وم ي ق ومان ي ق وم ون قام قاما قام وا الغائ ب امل ؤ ن ث ت ق وم ت ق ومان ي ق م ن قام ت قام تا ق م ن امل خ اط ب ال م ذ ك ر ت ق وم ت ق ومان ت ق وم ون ق م ت ق م ت ما ق م ت م امل خ اط ب امل ؤ ن ث ت ق وم ني ت ق ومان ت ق م ن ق م ت ق م ت ما ق م ت ن امل ت ك ل م أ ق وم ن ق وم ن ق وم ق م ت ق م نا ق م نا ف ع ل األ م ر ق م ق وما ق وم وا 34

37 [الفعل املعتل ] Lesson 3: Irregular Verbs Table 11: Conjugations of األ ج و ف] [الفعل in Jazm and Naṣb Naṣb Jazm [قال ] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر الغائ ب امل ؤ ن ث ال م ذ ك ر امل خ اط ب أ ق م ي ق م ي ق وما ي ق وم وا ي ق وم ي ق وما ي ق وم وا ت ق م ت ق وما ي ق م ن ت ق وم ت ق وما ي ق م ن ن ق م ت ق م ت ق وما ت ق وم وا ت ق وم ت ق وما ت ق وم وا امل خ اط ب امل ؤ ن ث ت ق وم ي ت ق وما ت ق م ن ت ق وم ي ت ق وما ت ق م ن امل ت ك ل م ن ق م أ ق وم ن ق وم ن ق وم [الفعل األ ج و ف }و{] (9) Qur ānic Examples of...س ن ك ت ب م ا ق ال وا و ق ت ل ه م ٱأل نب ي اء ب غ ي ر ح ق و ن ق ول ذ وق وا ع ذ اب ٱل ح ر يق.i...We will record what they said and their killing of the prophets without right and will say, "Taste [فعل أمر[]فعل مضارع the punishment of the Burning Fire. (3:181) [ ii. iii....ف إ ن ت ب ت م ف ه و خ ي ر ل ك م و إ ن ت و ل ي ت م ف ٱع ل م وا أ ن ك م غ ي ر م ع ج ز ي ٱلل ه......So if you repent, that is best for you; but if you turn away - then know that you will not cause failure [فعل م اض to Allah.... (9:3) [ إ ن ي ج ز ي ت ه م ٱل ي و م ب م ا ص ب ر وا أ ن ه م ه م ٱل ف ائ ز ون Indeed, I have rewarded them this Day for their patient endurance that they are the attainers [of [اسم فاعل success]. (23:111) [ 35

38 Essentials of Qur ânic Arabic الفعل األ ج و ف }ي{[ Table 12: Conjugations of Past/Present Tense Verbs [ امل ضار ع املاضى [سار ] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ي سري ي سريان ي سري ون سار سارا سار وا الغائ ب امل ؤ ن ث ت سري ت سريان ي س ر ن سار ت سار ت ا س ر ن امل خ اط ب ال م ذ ك ر ت سري ت سريان ت سري ون س ر ت س ر ت ما س ر ت م امل خ اط ب امل ؤ ن ث ت سريين ت سريان ت س ر ن س ر ت س ر ت ما س ر ت ن امل ت ك ل م أ سري ن سري ن سري س ر ت س ر نا س ر نا الفعل األ ج و ف {ي} Examples: (10) Qur ānic األ م ر س ر س ريا س ري وا إ ن ه م ي ك يد ون ك ي د ا و أ ك يد ك ي د ا.i ii. As for them, they are but plotting a plot, And I too am planning a plot. (86:15-16) [مصدر ] ]فعل مضارع[ ]مصدر[ [ فعل مضارع [ و إ ذ ا س م ع وا م ا أ نز ل إ ل ى ٱلر س ول ت ر ى أ ع ي ن ه م ت ف يض م ن ٱلد م ع م م ا ع ر ف وا م ن ٱل ح ق ي ق ول ون ر ب ن ا آم ن ا ف اك ت ب ن ا م ع ٱلش اه د ين And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, "Our Lord, we have believed, so [فعل مضارع (5:83)[ witnesses. register us among the iii. iv. ق ل س ري وا ف ي ٱل أ ر ض ف ٱنظ ر وا ك ي ف ك ان ع اق ب ة ٱل م ج ر م ني [فعل أمر [ (27:69) criminals". Say, "Travel through the land and see how was the end of the ي و م ن ق ول ل ج ه ن م ه ل ٱم ت ل أ ت و ت ق ول ه ل م ن م ز يد On the Day We will say to Hell, "Have you been filled?" and it will say, "Are there some more,". [اسم مفعول [ (50:30) 36

39 [الفعل املعتل ] Lesson 3: Irregular Verbs الفعل األ ج و ف {١} Verbs Table 13: Conjugations of Past/Present Tense امل ضار ع املاضى [نام ] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ي نام ي نامان ي نام ون نام ناما ن وم وا الغائ ب امل ؤ ن ث ت نام ت نام ان ي ن م ن نام ت نام تا ن م ن امل خ اط ب ال م ذ ك ر ت نام ت نام ان ت نام ون ن م ت ن م ت ما ن م ت م امل خ اط ب امل ؤ ن ث ت نام ني ت نام ان ت ن م ن ن م ت ن م ت ما ن م ت ن امل ت ك ل م أ نام ن نام ن نام ن م ت ن م نا ن م نا األ م ر ن م ناما ن ام وا الفعل األ ج و ف {١} Examples: (11) Qur ānic ل ئ ن ب س طت إ ل ي ي د ك ل ت ق ت ل ن ي م ا أ ن ا ب ب اس ط ي د ي إ ل ي ك ل أ ق ت ل ك إ ن ي أ خ اف ٱلل ه ر ب ٱل ع ال م ني.i If you should raise your hand against me to kill me I shall not raise my hand against you to kill you. [فعل مضارع] (5:28) worlds. Indeed, I fear Allah, Lord of the ii. iii. iv. ف ط اف ع ل ي ه ا ط ائ ف م ن ر ب ك و ه م ن ائ م ون So there came upon the garden an affliction from your Lord while they were asleep. (68:19) [اسم فاعل]...ق ال وا ال ت خ ف إ ن ا أ ر س ل ن ا إ ل ى ق و م ل وط [فعل مضارع جمزوم [ (11:70) Lūt. They said, "Fear not. We have been sent to the people of ف ف ر ر ت م نك م ل م ا خ ف ت ك م ف و ه ب ل ي ر ب ي ح ك م ا و ج ع ل ن ي م ن ٱل م ر س ل ني So I fled from you when I feared you. Then my Lord granted me wisdom and Prophethood and [فعل م اض [ (26:21) messengers. appointed me from the ] الف ع ل ال ن اق ص [ Verbs C. Irregular.ي or,ا, و verbs, the last vowel Alif can be a [ا ل أ ج و ف] (1) Similar to ]. ا ل ف ال م ق صور ة [ as (2) This Alif is known (3) One important rule to note is when the verb is in the Command State or in Jazm. The last letter is dropped, and remaining vowel at the end is a sign of the omitted letter. 37

40 Essentials of Qur ânic Arabic [ا ل فعل الن اق ص] Table 14: Conjugation of Various Derivatives of [د عا] املاضي املضارع الفعل األمر النصب اجلزم ماضي جمهول مضارع جمهول املضارع Vowel in Ḍammah د عا ي د ع و ا د ع ل ن ي د ع و ل م ي د ع د ع ي ي د ع ى Kasrah ر م ي ي ر م ي ا ر م ل ن ي ر م ى ل م ي ر م ر م ي ي ر م ى Fatḥah ل ق ي ي ل ق ي ا ل ق ل ن ي ل ق ى ل م ي ل ق ل ق ي ي ل ق ى فعل فاعل اسم ال اسم ال مفعول م ص د ر Ḍammah in د ع ا د اع م د ع و د ع اء املضارع Kasrah in ر ض ي راض م ر ض ي ر ض وان املضارع Fatḥah in ه د ى ه اد م ه د ي ه د ي املضارع ا ل ف ع ل الن اق ص }و [ Conjugation: (4) Complete Verb } ] ا ل ف ع ل الن اق ص }و } ] امل ضار ع املاضى Table 15: Conjugation of [ [ر جا] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ي ر ج و ي ر ج و ان ي ر ج ون ر جا ر ج و ا ر ج و ا الغائ ب امل ؤ ن ث ت ر ج و ت ر ج و ان ي ر ج ون ر ج ت ر ج تا ر ج و ن امل خ اط ب ال م ذ ك ر ت ر ج و ت ر ج و ان ت ر ج ون ر ج و ت ر ج و ت ما ر ج و ت م امل خ اط ب امل ؤ ن ث ت ر جني ت ر ج و ان ت ر ج ون ر ج و ت ر ج و ت ما ر ج و ت ن امل ت ك ل م أ ر ج و ن ر ج و ن ر ج و ر ج و ت ر ج و نا ر ج و نا الفعل األمر ا ر ج ا ر جا ا ر ج وا 38

41 [الفعل املعتل ] Lesson 3: Irregular Verbs Table 16: Conjugation of [ Naṣb ] in Jazm and Naṣb ا ل ف ع ل الن اق ص Jazm [ر جا] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ي ر ج ي ر ج و ا ي ر ج وا ي ر ج و ي ر ج و ا ي ر ج وا الغائ ب امل ؤ ن ث ت ر ج ت ر ج و ا ي ر ج ون ت ر ج و ت ر ج و ا ي ر ج ون امل خ اط ب ال م ذ ك ر ت ر ج ت ر ج و ا ت ر ج وا ت ر ج و ت ر ج و ا ت ر ج وا امل خ اط ب امل ؤ ن ث ت ر ج ي ت ر ج و ا ت ر ج و ن ت ر ج ي ت ر ج و ا ت ر ج و ن امل ت ك ل م أ ر ج ن ر ج ن ر ج أ ر ج و ن ر ج و ن ر ج و [ا ل فعل الن اق ص{ و}] (5) Qur ānic Examples of م ا ك ان ع ل ى الن ب ي م ن ح ر ج ف يم ا ف ر ض ٱلل ه ل ه س ن ة ٱلل ه ف ي ٱل ذ ين خ ل و ا م ن ق ب ل....i There is not to be upon the Prophet any discomfort concerning that which Allah has imposed upon him. [This is] the established way of Allah with those [prophets] who have passed on before.... [فعل م اض [ (33:38) ii. ٱل ذ ين ي نف ق ون ف ي ٱلس ر اء و ٱلض ر اء و ٱل ك اظ م ني ٱل غ ي ظ و ٱل ع اف ني ع ن ٱلن اس و ٱلل ه ي ح ب ٱل م ح س ن ني Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon [اسم فاعل [ (3:134) good. the people - and Allah loves the doers of...ر ب ن ا و ل ا ت ح م ل ن ا م ا ل ا ط اق ة ل ن ا ب ه و ٱع ف ع ن ا و ٱغ ف ر ل ن ا و ٱر ح م ن آ... iii. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and [فعل أمر [ (2:286) us.. forgive us; and have mercy upon iv. و ر ب ط ن ا ع ل ى ق ل وب ه م إ ذ ق ام وا ف ق ال وا ر ب ن ا ر ب ٱلس م او ات و ٱل أ ر ض ل ن ن د ع و ا م ن د ون ه إ ل ه ا ل ق د ق ل ن ا إ ذ ا ش ط ط ا And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an [فعل مضارع منصوب [ (18:14) transgression. excessive 39

42 Essentials of Qur ânic Arabic و إ ذ ا س أ ل ك ع ب اد ي ع ن ي ف إ ن ي ق ر يب أ ج يب د ع و ة ٱلد اع إ ذ ا د ع ان.v ف ل ي س ت ج يب وا ل ي و ل ي ؤ م ن وا ب ي ل ع ل ه م ي ر ش د ون And when My servants ask you, concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be guided. [فعل ماض []اسم فاعل[]مصدر [ (2:186) ا ل ف ع ل الن اق ص }ي [ Conjugation: (6) Complete Verb } ] ] ا ل ف ع ل الن اق ص }ي [} of Table 17: Conjugation املاضي املضار ع ج مع م ث ن ى م ف ر د ج مع م ث ن ى م ف ر د [ج ر ى] ج ز و ا ج زيا ج ز ي ي ج ز ون ي ج ز يان ي ج ز ي الغائ ب امل ذ ك ر ج ز ي ن ج ز تا ج ز ت ي ج زي ن ت ج ز يان ت ج ز ي الغائ ب امل ؤ ن ث ج ز ي ت م ج ز ي ت ما ج ز ي ت ت ج زون ت ج ز يان ت ج زي امل خ اط ب ال م ذ ك ر ج ز ي ت ن ج ز ي ت ما ج ز ي ت ت ج ز ي ن ت ج ز يان ت ج ز ين امل خ اط ب امل ؤ ن ث ج ز ي نا ج ز ي نا ج ز ي ت ن ج زي ن ج ز ي أ ج ز ي امل ت ك ل م ا ج ز وا ا ج زيا ا ج ز فعل األمر [ا ل ف ع ل الن اق ص }ي{] (7) Qur ānic Examples of م ث ل ٱل ج ن ة ٱل ت ي و ع د ٱل م ت ق ون ت ج ر ي م ن ت ح ت ه ا ٱل أ ن ه ار أ ك ل ه ا د ائ م و ظ ل ه ا.i ت ل ك ع ق ب ى ٱل ذ ين ٱت ق وا و ع ق ب ى ٱل ك اف ر ين ٱلن ار The example of Paradise, which the righteous have been promised, is [that] beneath it rivers flow. Its fruit is lasting, and its shade. That is the consequence for the righteous, and the consequence for [فعل مضارع] (13:35) Fire. the disbelievers is the ii. ق ال وا ج ز آؤ ه م ن و ج د ف ي ر ح ل ه ف ه و ج ز اؤ ه ك ذ ل ك ن ج ز ي ٱلظ ال م ني They said, "Its recompense is that he in whose bag it is found - he will be its recompense. Thus do we [مصدر ] ]مصدر[ [ فعل مضارع [ (12:75) wrongdoers". recompense the 40

43 [الفعل املعتل ] Lesson 3: Irregular Verbs iii. iv. ف ل م ا أ جن اه م إ ذ ا ه م ي ب غ ون ف ي ٱل أ ر ض ب غ ي ر ٱل ح ق ي ا أ ي ه ا ٱلن اس إ ن م ا ب غ ي ك م ع ل ى أ نف س ك م م ت اع ٱل ح ي اة ٱلد ن ي... But when He saves them, at once they commit injustice upon the earth without right. Oh mankind, your injustice is only against yourselves, [being merely] the enjoyment of worldly life..... (10:23) [فعل مضارع]...و ل ا ت نس ن ص يب ك م ن ٱلد ن ي ا و أ ح س ن ك م ا أ ح س ن ٱلل ه إ ل ي ك و ل ا ت ب غ ٱل ف س اد ف ي ٱل أ ر ض إ ن ٱلل ه ل ا ي ح ب ٱل م ف س د ين And Do not forget your share of the world. And do good as Allah has done good to you. And desire not [فعل مضارع جمزوم [ (28:77) corrupters. corruption in the land. Indeed, Allah does not like ] ا ل فعل الن اق ص }ا [} of (8) Complete Verb Conjugation املاضي ] ا ل فعل الن اق ص }ا [} of Table 18: Conjugation املضار ع [ط غ ى] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع ط غ وا ط غ يا ط غ ى ي ط غ و ن ي ط غ يان ي ط غ ى الغائ ب امل ذ ك ر ط غ ي ن ط غ تا ط غ ت ي ط غ ي ن ت ط غ يان ت ط غ ى الغائ ب امل ؤ ن ث ط غ ي ت م ط غ ي ت ما ط غ ي ت ت ط غ و ن ت ط غ يان ت ط غ ى امل خ اط ب ال م ذ ك ر ط غ ي ت ن ط غ ي ت ما ط غ ي ت ت ط غ ي ن ت ط غ يان ت ط غ ي ن امل خ اط ب امل ؤ ن ث ط غ ي نا ط غ ي نا ط غ ي ت ن ط غ ى ن ط غ ى أ ط غ ى امل ت ك ل م ا ط غ و ا ا ط غ يا ا ط غ فعل األمر [ا ل فعل الن اق ص }ا{] (9) Qur ānic Examples of ت ل ك ح د ود ٱلل ه و م ن ي ط ع ٱلل ه و ر س ول ه ي د خ ل ه ج ن ات ت ج ر ي م ن ت ح ت ه ا ٱل أ ن ه ار خ ال د ين ف يه ا.i و ذ ل ك ٱل ف و ز ٱل ع ظ يم These are the limits of Allah, and whoever obeys Allah and His Messenger will be admitted by Him to Gardens under which rivers flow, abiding eternally therein; and that is the great attainment. [فعل مضارع جمزوم [ (4:13) ii. ي ح ل ف ون ل ك م ل ت ر ض و ا ع ن ه م ف إ ن ت ر ض و ا ع ن ه م ف إ ن ت ر ض و ا ع ن ه م ف إ ن ٱلل ه ل ا ي ر ض ى ع ن ٱل ق و م ٱل ف اس ق ني They will swear unto you, that you may be pleased with them but if you are pleased with them, Allah [فعل مضارع جمزوم ] ]فعل مضارع جمزوم[ [ فعل مضارع منصوب [ (9:96) disobey. is not pleased with those who 41

44 Essentials of Qur ânic Arabic iii. و ل ا ت نس ن ص يب ك م ن ٱلد ن ي ا و أ ح س ن ك م ا أ ح س ن ٱلل ه إ ل ي ك و ل ا ت ب غ ٱل ف س اد ف ي ٱل أ ر ض إ ن ٱلل ه ل ا ي ح ب ٱل م ف س د ين And Do not forget your share of the world. And do good as Allah has done good to you. And desire not [فعل مضارع جمزوم [ (28:77) corrupters. corruption in the land. Indeed, Allah does not like iv. ٱر ج ع ي إ ل ى ر ب ك ر اض ي ة م ر ض ي ة [اسم مفعول ] [ اسم فاعل [ (89:28) Him]. Return to your Lord, well-pleased and pleasing [to [لف يف ال م ق ر ون] & ] ل ف يف امل ف ر وق [ letters: II. Verbs with Two Vowelled امل ع ت ل ا ألج و ف الن اق ص امل ثال ال م ق ر ون ل ف يف ال م ف روق ل ف يف ] ل ف يف امل ف ر وق ] letters A. Verbs with Two Separate Vowelled.[ا لن اق ص] ] and امل ثال [ of (1) This verb group is really a combination (2) In the Command State in single form, there is only one letter. This happens as both vowel letters are chopped off during conjugation. Recall that the vowel letter [ ] is taken off from the verb in the other حرف ع ل ة Irregular Verbs that contain a single vowel letter. For example, the Command from conjugated from verbs ]. ف ] ] and ق ] is respectively [و ف ي] and [و ق ي]. 42

45 [الفعل املعتل ] Lesson 3: Irregular Verbs املاضي [و ق ى] :{ل ف يف امل ف ر وق} Table 19: Verb Conjugation of Various Derivatives of املضارع ال فعل ال أ مر النصب اجلزم ماضي جمهول مضارع جمهول و ق ي ي ق ي ق ل ن ي ق ي ل م ي ق و ق ي ي وق ى فعل اسم الفاعل اسم ال م فعول م ص د ر و ق ي واق م و ق ي و قاي ة [ل ف يف امل ف ر وق] Conjugation: (3) Complete Verb [ل ف يف امل ف ر وق] Table 20: Verb Conjugation of ال ف ع ل الضار ع ال ف ع ل املاضى ] و ق ى [ م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ي ق ي ي ق يان ي ق و ن و ق ى و ق يا و ق و ا الغائ ب امل ؤ ن ث ت ق ي ت ق يان ي ق ي ن و ق ت و ق تا و ق ي ن امل خ اط ب ال م ذ ك ر ت ق ي ت ق يان ت ق و ن و ق ي ت و ق ي ت ما و ق ي ت م امل خ اط ب امل ؤ ن ث ت ق ني ت ق يان ت ق ي ن و ق ي ت و ق ي ت ما و ق ي ت ن امل ت ك ل م أ ق ي ن ق ي ن ق ي و ق ي ت و ق ي ن ا و ق ي نا فعل األمر ق ق يا ق و ا [ل ف يف امل ف ر وق] (4) Qur ānic Examples of... و أ و ف وا ب ع ه د ي أ وف ب ع ه د ك م و إ ي اي ف ٱر ه ب ون.i and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of only ] فعل أمر [ ] فعل مضارع جمزوم Me. (2:40) [ ii. و إ ذ ا أ ر اد ٱلل ه ب ق و م س وء ا ف ل ا م ر د ل ه و م ا ل ه م م ن د ون ه م ن و ال...And when Allah intends for a people ill, there is no repelling it. And there is not for them besides [اسم فاعل] (13:11) protector. Him any 43

46 Essentials of Qur ânic Arabic iii....و م ن ي وق ش ح ن ف س ه ف أ ول ئ ك ه م ٱل م ف ل ح ون And whoever is protected from the stinginess of his soul - it is those who will be the successful. (59:9) [فعل مضارع جمهول [ ] ل ف يف امل ق ر ون [ letters: B. Verbs with Two Adjacent Vowelled Table 21: Conjugation of Various Derivatives of [ املاضي املضارع ] ل ف يف امل ق ر ون ال فعل ال أ مر النصب اجلزم ماضي جمهول مضارع جمهول ر و ي ي ر ي ر ل ن ي ر ي ل م ي ر ر و ي ي ور ي ك و ى ي ك و ى ا ك و ل ن ي ك و ى ل م ي ك و ك و ى ي ك و ى فعل اسم الفاعل اسم ال م فعول م ص د ر ك و ى كاو م ك و ي ك ي [ل ف يف امل قر ون] Qur ānic Examples of...و م ا ك ن ت ث او ي ا ف ي أ ه ل م د ي ن ت ت ل و ع ل ي ه م آي ات ن ا و ل ك ن ا ك ن ا م ر س ل ني.i And you were not a resident among the people of Madyan, reciting to them Our verses, but We [اسم فاعل] (28:45) message]. were senders [of this ii. ق ال ٱل ذ ين ح ق ع ل ي ه م ٱل ق و ل ر ب ن ا ه ؤ ل اء ٱل ذ ين أ غ و ي ن ا أ غ و ي ن اه م ك م ا غ و ي ن ا ت ب ر أ ن ا إ ل ي ك م ا ك ان وا إ ي ان ا ي ع ب د ون Those upon whom the word will have come into effect will say, "Our Lord, these are the ones we led to error. We led them to error just as we were in error. We declare our disassociation [from them] to You. [فعل ماض [ (28:63) us". They did not used to worship iii. ي و م ي ح م ى ع ل ي ه ا ف ي ن ار ج ه ن م ف ت ك و ى ب ه ا ج ب اه ه م و ج نوب ه م و ظ ه ور ه م ه ذ ا م ا ك ن ز ت م ل أ نف س ك م ف ذ وق وا م ا ك نت م ت ك ن ز ون The Day when it will be heated in the fire of Hell and branded therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what [فعل مضارع جمهول] (9:35) hoard". you used to 44

47 [الفعل املعتل ] Lesson 3: Irregular Verbs [امله م وز و الن اق ص] III. Verb Conjugation of Irregular Verb Combination [امله م وز و الن اق ص] Table 22: Conjugation of Other Irregular Verbs ال ف ع ل الضار ع ال ف ع ل املاضى [أت ي] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ي أ ت ي ي أ ت يان ي أ ت ون أ ت ى أ ت يا أ ت و ا الغائ ب امل ؤ ن ث ت أ ت ي ت أ ت يان ي أ ت ي ن أ ت ت أ ت ي تا أ ت ي ن امل خ اط ب ال م ذ ك ر ت أ ت ي ت أ ت يان ت أ ت ون أ ت ي ت أ ت ي ت ما أ ت ي ت م امل خ اط ب امل ؤ ن ث ت أ ت ني ت أ ت يان ت أ ت ي ن أ ت ي ت أ ت ي ت ما أ ت ي ت ن امل ت ك ل م آت ي ن أ ت ى ن أ ت ي أ ت ي ت أ ت ي نا أ ت ي نا ال ف ع ل ال أ مر ا ئ ت ا ئ ت يا ا ئ ت وا [امله م وز و الن اق ص] Qur ānic Examples of و ل ئ ن أ ت ي ت ٱل ذ ين أ و ت وا ٱل ك ت اب ب ك ل آي ة م ا ت ب ع وا ق ب ل ت ك و م ا أ نت ب ت اب ع ق ب ل ت ه م....i And if you brought to those who were given the Scripture every sign, they would not follow your [فعل ماض [ (2:145) Qibla... Qibla. Nor will you be a follower of their ii. و ق ال ال ذ ين ك ف ر وا ل ا ت أ ت ين ا الس اع ة ق ل ب ل ى و ر ب ي ل ت أ ت ي ن ك م ع ال م ال غ ي ب... But those who disbelieve say, "The Hour will not come to us." Say, "Yes, by my Lord, it will surely [فعل مضارع[ ]فعل مضارع [ (34:3) unseen. come to you. [Allah is] the Knower of the...و ال ي أ ب ك ات ب أ ن ي ك ت ب ك م ا ع ل م ه ٱلل ه... iii. [فعل مضارع جمزوم [ (2:282) him.. Let no scribe refuse to write as Allah has taught 45

48 Essentials of Qur ânic Arabic ] ف ع ل الث الثي ا ل م ج ر د ال غ ري س امل [ of Table 23 A: Summary Verb type الفعل األمر املضارع املاضي ا ل م ه م وز Verb with Hamza ك ل /ا ؤ ك ل ي أ ك ل أ ك ل letter ف Hamza on ا س أ ل / س ل ي س أ ل س أ ل letter ع Hamza on إ ق ر أ ي ق ر أ ق ر أ letter ل Hamza on ا ل م ض اع ف Verb with Shadda on its last two letters Ḍammah on ف in present tense ا م د د or م د ي م د م د in present ف Kasrah on ذ ل ي ذ ل ا ذ ل ل or ذ ل in present ف Fatḥah on م س ي م س ا م س س or م س letter) : Verb with a vowel letter (weak ال م ع ت ل الف ع ل ا ل م ثال م ع ت ل Verb with ف letter on its letter ا ل أ ج و ف م ع ت ل Verb with ع letter on its letter ا لن اق ص م ع ت ل Verbs with ف letter on its letter in present ع Kasrah on و ز ن ي ز ن ز ن in present ع Fatḥah on و ض ع ي ض ع ض ع in present ع Kasrah on و ر ث ي ر ث ر ث و letter has ع قام ي ق وم ق م ي letter has ع باع ي ب يع ب ع ا letter has ع شاء ي شاء ش ئ letter takes Ḍammah ع د عا ي د ع و أ د ع letter takes Kasrah ع ر م ي ي ر م ي إ ر م letter takes Fatḥah ع ل ق ي ي ل ق ي ا ل ق Two Vowel letters ل ف يف امل ف ر وق separated ق ي ق ي و ق ي Two vowel letters ل ف يف امل ق ر ون adjacent ر ي ر ي ر و ي 46

49 [الفعل املعتل ] Lesson 3: Irregular Verbs Table 23B: Present Tense Verbs and Their Different Inflections الرفع النصب اجلزم Last Letter(s) of Verb Sukūn Fatḥah Ḍammah Omission of the Nūn ا ل ح ذ ف الن ون Omission of the Nūn ا ل ح ذ ف الن ون Preservation of the Nūn ا لث ب وت الن ون الص حيح اآلخ ر Single tense Verbs ending with sound last root letter األ ف عال ال خ م س ة The 5 Conjugated Verbs conjugated on patterns of ] ه م [, ]مها[, ]أ ن ت ما[, ]أ ن ت م[, [ أ ن ت [ ن ون اإل ناث م ب ن ي م ب ن ي م ب ن ي The Feminine Nun [أ ن ت ن ] and [ه ن ] on patterns of Omission of Weak Letter Fatḥah Ḍammah ال م ع ت ل اآلخ ر Verbs ending with a weak root letter [م ع ت ل ] 47

50 Essentials of Qur ânic Arabic 48

51 [فعل الثالثي املزيد فيي إىل غري سامل [ Verbs Lesson :4 Irregular Lesson 4: Irregular Verbs in Families II to X ف ع ل الث الث ي امل ز يد ف يه إىل غ ي ر س ال م I. Irregular Verbs of the Higher Families الث الثي املز يد غ ي ر سال م الس ال م امل ع ت ل م ضاع ف امل ه م وز الن اق ص ال أ ج و ف امل ثال ل ف يف ال م ق ر ون ل ف يف ال م ف روق A. Introduction Irregular verbs are frequently found in higher families (II X). It is important for the student to gain the ability to recognize all verbs, their specific family, tense, and conjugation. In order to be able to do this for Irregular verbs, the student needs to have thorough familiarity with normal [سال م] verbs of Families I and higher. When this is accomplished, then analyzing Irregular verbs becomes much easier and complexities are avoided. This is because the Irregular Verbs follow all the rules of [سال م] verbs except when there is dilemma in its morphology and/or phonation. For a complete study on the conjugation of Irregular verbs on the pattern of Families II and greater, please refer to texts dedicated specifically to Ṣarf. Here, we are focusing on Irregular verbs found in the Qur ān. 49

52 Essentials of Qur ânic Arabic B. Examples of Irregular Verbs in Families II to X Table 24: Examples of Some Irregular Verbs of higher families Verb Family الفعل الس ال م II ف ع ل ح و ل / و ل ى / ن ج ي/ ز ي ن حاو ل / ناد ي/ واث ق III فاع ل IV أ ف ع ل آم ن /آت ى /أ غ ن ى/ أ ل ق ى /أ ض ل / أ ر اد / أ ت م V ت ف ع ل ت ب ي ن / ت و ف ى/ ت و ل ى / ت و ك ل VI ت فاع ل ت ساأ ل / ت واث ق / ت عاف ى VII ا ن ف ع ل ا ن قاد / ا ن قاض ا ت ق ى / ا ت خ ذ / ا ن ت ه ى/ا ت ح د VIII ا ف ت ع ل IX ا ف ع ل ا س و د X ا س ت ف ع ل ا س ت ه ز أ / ا س ت ح يا/ ا س ت طاع /اس ت ق ام [باب "ف ع ل " غ ي ر سال م] II. Family II [باب ف ع ل ] Table 25: Irregular Family II Verbs امل اض ي ل ل م ع ل و م امل اض ي ل ل م ج ه و ل امل ض ار ع ل ل م ع ل و م امل ض ار ع ل ل م ج ه و ل الفعل األ م ر امل ص د ر ا س م الف اع ل ا س م امل ف ع و ل Irregular Verb Family II ي ف ع ل ي ف ع ل ف ع ل ف ع ل الفعل السامل ف ع ل ت ف ع ي ل م ف ع ل م ف ع ل م ن ب أ م ن ب ئ ت ن ب يئ ن ب ئ ي ن ب ئ ي ن ب ئ ن ب أ ن ب أ امل ه م و ز ال ام ل ق ا الفعل النا قص ل ق ي ي ل ق ى ي ل ق ي ل ق ت ل ق ي ة م ل ق ى م ل ق 50

53 [فعل الثالثي املزيد فيي إىل غري سامل [ Verbs Lesson :4 Irregular [ف ع ل ] Qur ānic Examples of Irregular Family II Verbs ه و ٱل ذ ي ي ص و ر ك م ف ي ٱل أ ر ح ام ك ي ف ي ش اء ل ا إ ل ه إ ال ه و ٱل ع ز يز ٱل ح ك يم.1 It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, [الفعل املضارع األج و ف [ (3:6) Wise. the 2. و إ ن ج اه د اك ع ل ى أ ن ت ش ر ك ب ي م ا ل ي س ل ك ب ه ع ل م ف ل ا ت ط ع ه م ا و ص اح ب ه م ا ف ي ٱلد ن ي ا م ع ر وف ا و ٱت ب ع س ب يل م ن أ ن اب إ ل ي ث م إ ل ي م ر ج ع ك م ف أ ن ب ئ ك م ب م ا ك نت م ت ع م ل ون But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in the world with appropriate kindness and follow the way of those who turn back to Me. Then to Me will be your return, and I will inform you about what you used to do. (31:15) [الفعل املضارع املهموز [ و م ا ي ل ق اه ا إ ل ا ال ذ ين ص ب ر وا و م ا ي ل ق اه ا إ ل ا ذ و ح ظ ع ظ يم.3 But none is granted it except those who are patient, and none is granted it except one having a great [الفعل املضارع الن اق ص [ (41:35) good]. portion [of [باب "ف اع ل " غ ي ر سال م] III: III. Verb Family [باب ف اع ل ] Verbs: Table 26: Irregular Family III امل اض ي ل ل م ع ل و م امل اض ي ل ل م ج ه و ل امل ض ار ع ل ل م ع ل و م امل ض ار ع ل ل م ج ه و ل الفعل األ م ر ي ف اع ل ي ف اع ل ف اع ل امل ص د ر ف ع ال م ف اع ل ة / ا س م الف اع ل م ف اع ل ا س م امل ف ع و ل م ف اع ل Irregular Verb Family III الفعل السامل ف اع ل ف و ع ل الن ق ص ر اع ي ر و ع ي ي راعي راع ي راع ى م راع ى م راع ر عاء املضاع ف حاج ح وج ي حاج ي حاج حاج حاج م حاج ] ف اع ل ] Qur ānic Examples of Irregular Family III Verbs و ح آج ه ق و م ه ق ال أ ت ح اج ون ي ف ي ٱلل ه و ق د ه د ان و ل ا أ خ اف م ا ت ش ر ك ون ب ه إ ال أ ن ي ش اء ر ب ي ش ي ئ ا.1 و س ع ر ب ي ك ل ش ي ء ع ل م ا أ ف ال ت ت ذ ك ر ون And his people argued with him. He said, "Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him unless my Lord should will something. My Lord encompas ses all things in knowledge; then will you not remember? (6:80) [ [ ] [الفعل املضارع املضاعف الفعل املاضي املضاعف 51

54 Essentials of Qur ânic Arabic و ٱذ ك ر وا ن ع م ة ٱلل ه ع ل ي ك م و م يث اق ه ٱل ذ ي و اث ق ك م ب ه إ ذ ق ل ت م س م ع ن ا و أ ط ع ن ا.2 و ٱت ق وا ٱلل ه إ ن ٱلل ه ع ل يم ب ذ ات ٱلص د ور And remember the favor of Allah upon you and His covenant with which He bound you when you said, "We hear and we obey"; and fear Allah. Indeed, Allah is Knowing of that within the breasts. (5:7) [الفعل املاضي املثال]...و ٱل ذ ين ل ا ي ؤ م ن ون ف ي آذ ان ه م و ق ر و ه و ع ل ي ه م ع م ى أ ول ئ ك ي ن اد و ن م ن م ك ان ب ع يد.3...And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being [الفعل املضارع الن اقص] (41:44) place. called from a distant ر ب ن ا إ ن ن ا س م ع ن ا م ن اد ي ا ي ن اد ي ل ل إ مي ان أ ن آم ن وا ب ر ب ك م ف آم ن ا.4 ر ب ن ا ف ٱغ ف ر ل ن ا ذ ن وب ن ا و ك ف ر ع ن ا س ي ئ ات ن ا و ت و ف ن ا م ع ٱل أ ب ر ار Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous. (3:193) [ ] [الفعل املضارع الن اقص ]اسم فاعل على الباب الناقص ]باب "أ ف ع ل " غ ي ر سال م ] IV. Verb Family IV: [باب أ ف ع ل ] Table 27: Irregular Family IV Verbs امل اض ي ل ل م ع ل و م ا س م ا س م امل اض ي امل ض ار ع امل ض ار ع الفعل امل ص د ر الف اع ل امل ف ع و ل ل ل م ج ه و ل ل ل م ع ل و م ل ل م ج ه و ل األ م ر Irregular Verb Family IV الفعل السامل أ ف ع ل أ راد ا ل أ ج و ف م ف ع ل م ف ع ل إ ف ع ال أ ف ع ل ي ف ع ل ي ف ع ل أ ف ع ل م راد م ريد إ راد ة ي ر د ي راد ي ريد أ ر يد أ ن س ي ن س ى ي ن س ى أ ن س ي أ ن س ى الن اق ص إ ن ساء م ن س م ن س ى امل ث ال "ي" أ ي ق ن م و ق ن م و ق ن إ ي ق ان أ ي ق ن ي و ق ن ي و ق ن أ و ق ن م و ق د م و ق د إ ي قاد أ و ق د ي و ق د ي و ق د أ و ق د أ و ق د "و" امل ثال آذ ن ي ؤ ذ ن ي ؤ ذ ن أ ؤ ذ ن آذ ن امل ه م و ز الفاء إ ي ذ ان م ؤ ذ ن م ؤ ذ ن 52

55 [فعل الثالثي املزيد فيي إىل غري سامل [ Verbs Lesson :4 Irregular [أ ف ع ل ] Qur ānic Examples of Irregular Family IV Verbs ف ذ وق وا ف ل ن ن ز يد ك م إ ل ا ع ذ اب ا.1 [الفعل األمر األجوف] (78:30) torment. So taste [the penalty], and never will We increase you except in م ن خ ش ي ٱلر ح م ن ب ٱل غ ي ب و ج اء ب ق ل ب م ن يب ٱد خ ل وه ا ب س ل ام ذ ل ك ي و م ٱل خ ل ود.2 Who feared the Most Merciful unseen and came with a penitent heart. Enter it in peace. This is the Day of [اسم فاعل على الباب األجوف [ (50:33-34) Eternity....و إ ن ٱلش ي اط ني ل ي وح ون إ ل ى أ و ل ي آئ ه م ل ي ج اد ل وك م و إ ن أ ط ع ت م وه م إ ن ك م ل م ش ر ك ون.3 And indeed do the devils inspire their allies to dispute with you. And if you were to obey them, indeed, you [الفعل املضارع املثال] (6:121) associators. would be و ٱل أ ر ض م د د ن اه ا و أ ل ق ي ن ا ف يه ا ر و اس ي و أ نب ت ن ا ف يه ا م ن ك ل ز و ج ب ه يج.4 And the earth - We spread it out and cast therein firmly set mountains and made grow therein of every [الفعل املاضي الن اقص] (50:7) kind. beautiful...ي د ب ر ٱل أ م ر ي ف ص ل ٱل آي ات ل ع ل ك م ب ل ق اء ر ب ك م ت وق ن ون.5..He arranges [each] matter; He details the signs that you may, of the meeting with your Lord, be certain. [الفعل املضارع املثال] (13:2) ف إ ن ت و ل و ا ف ق ل آذ نت ك م ع ل ى س و اء و إ ن أ د ر ي أ ق ر يب أ م ب ع يد م ا ت وع د ون.6 But if they turn away, then say, "I have announced to you equally. And I know not whether that which you [الفعل املاضي املثال] (21:109) far. are promised is near or [باب "ت ف ع ل " غ ي ر سال م] :V.V Verb Family [باب ت ف ع ل ] Table 28: Irregular Family V Verbs امل اض ي ل ل م ع ل و م امل اض ي ل ل م ج ه و ل امل ض ار ع ل ل م ع ل و م امل ض ار ع ل ل م ج ه و ل الفعل األ م ر امل ص د ر ا س م الف اع ل ا س م امل ف ع و ل Irregular Verb Family V الفعل السامل ي ت ف ع ل ي ت ف ع ل ت ف ع ل ت ف ع ل ت ف ع ل ت ف ع ل م ت ف ع ل م ت ف ع ل األج و ف ت خ و ف ت خ و ف ي ت خ و ف ي ت خ و ف ت خ و ف ت خ و ف م ت خ و ف م ت خ و ف ت ص د ي ت ص د ى الن اق ص ي ت ل ق ى ي ت ص د ى ت ص د ت ص د م ت ص د م ت ص د ى 53

56 Essentials of Qur ânic Arabic [ت ف ع ل ] Qur ānic Examples of Irregular Family V Verbs و ف اك ه ة م م ا ي ت خ ي ر ون.1 [الفعل املضارع األج و ف] (56:20) choose. And fruit of what they may...و ت ل ك ح د ود ٱلل ه و م ن ي ت ع د ح د ود ٱلل ه ف ق د ظ ل م ن ف س ه ل ا ت د ر ي ل ع ل ٱلل ه ي ح د ث ب ع د ذ ل ك أ م ر ا.2 And those are the limits of Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter. (65:1) [ [الفعل املاضي الن اقص[ الفعل املضارع املضاعف اجملزوم [ إ ن م ا ي س ت أ ذ ن ك ٱل ذ ين ال ي ؤ م ن ون ب ٱلل ه و ٱل ي و م ٱل آخ ر و ٱر ت اب ت ق ل وب ه م ف ه م ف ي ر ي ب ه م ي ت ر د د ون.3 Only those would ask permission of you who do not believe in Allah and the Last Day and whose hearts [الفعل املضارع املضاعف] (9:45). hesitating have doubted, and they, in their doubt, are أ و ي أ خ ذ ه م ع ل ى ت خ و ف ف إ ن ر ب ك م ل رؤ وف ر ح يم.4 Or that He would not seize them gradually [in a state of dread]? But indeed, your Lord is Kind and Merciful.. [مصدر على الباب األجوف] (16:47) [ باب "ت فاع ل " غ ي ر سال م [ VI: VI. Verb Family [باب ت ف اع ل ] Table 29: Irregular Family V Verbs امل اض ي ل ل م ع ل و م امل اض ي ل ل م ج ه و ل امل ض ار ع ل ل م ع ل و م امل ض ار ع ل ل م ج ه و ل الفعل األ م ر امل ص د ر ا س م الف اع ل ا س م امل ف ع و ل Irregular Verb Family VI الفعل السامل م ت ف اع ل م ت ف اع ل ت ف اع ل ت ف اع ل ي ت ف اع ل ي ت ف اع ل ت ف و ع ل ت ف اع ل ت واص ى الن اق ص ت ع و ص ي ي ت واص ى ي ت واص ى م ت واص ى م ت واص ت واص ت واص [ت فاع ل ] Qur ānic Examples of Irregular Family VI Verbs... و ت ع او ن وا ع ل ى ٱل ب ر و ٱلت ق و ى و ل ا ت ع او ن وا ع ل ى ٱل إ ث م و ٱل ع د و ان و ٱت ق وا ٱلل ه.1 إ ن ٱلل ه ش د يد ٱلع قاب And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty. (5:2) [ [ [الفعل املضارع األجوف اجملزوم[ الفعل األمر األجوف أ ت و اص و ا ب ه ب ل ه م ق و م ط اغ ون.2 Have they (people of the past) transmitted it to them? Rather, they are a transgressing people. (51:53) [الفعل املاضي لفيف املفروق] أ و ل ئ ك ٱل ذ ين ن ت ق ب ل ع ن ه م أ ح س ن م ا ع م ل وا و ن ت ج او ز ع ن س ي ئ ات ه م ف ي أ ص ح اب ٱل ج ن ة....3 Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, {they [الفعل املضارع األجوف] (46:16) Paradise.... are] among the companions of 54

57 [فعل الثالثي املزيد فيي إىل غري سامل [ Verbs Lesson :4 Irregular [باب "ا ن ف ع ل " غ ي ر سال م] VII: VII. Verb Family [باب ا ن ف ع ل ] Table 30: Irregular Family VII Verbs امل اض ي ل ل م ع ل و م امل اض ي ل ل م ج ه و ل امل ض ار ع ل ل م ع ل و م امل ض ار ع ل ل م ج ه و ل الفعل األ م ر امل ص د ر ا س م الف اع ل ا س م امل ف ع و ل Irregular Verb Family VII ا ن ف ع ل السامل الفعل ا ن ف ع ل ي ن ف ع ل ي ن ف ع ل ا ن ف ع ل م ن ف ع ل م ن ف ع ل ا ن ف ع ال ا ن هار ا ل أ ج و ف ا ن هار ي ن هار ي ن هار ا ن ه ر ا ن ه ي ار م ن هار م ن هار م ن ط و ى م ن ط و ا ن ط و اء ا ن ط و ي ن ط و ى ي ن ط و ي ا ن ط و ي ا ن ط و ى الن اق ص [ا ن ف ع ل ] Qur ānic Examples of Irregular Family VII Verbs ت ك اد ٱلس م او ات ي ت ف ط ر ن م ن ه و ت ن ش ق ال أ ر ض و ت خ ر ٱل ج ب ال ه د ا.1 The heavens almost rupture therefrom and the earth splits open and the mountains collapse in [الفعل املضارع املضاعف [ (19:90) devastation. [ باب "ا ف ت ع ل " غ ي ر سال م ] VIII VIII. Verb Family It is important to keep in mind, the rules of Ṣarf here since there can be changes in morphology of the letters, and in some cases drop of letters. [ا ف ت ع ل ] Qur ānic Examples of Irregular Family VIII Verbs ق ل م ن ي ر ز ق ك م م ن الس م اء و ال أ ر ض أ م ن ي م ل ك الس م ع و ال أ ب ص ار و م ن ي خ ر ج ال ح ي م ن ال م ي ت و ي خ ر ج ال م ي ت.1 م ن ال ح ي و م ن ي د ب ر ال أ م ر ف س ي ق ول ون الل ه ف ق ل أ ف ل ا ت ت ق ون Say, "Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges [every] matter?" [الفعل املاضي لفيف املفروق] (10:31) Him?". They will say, "Allah" so say, "Then will you not fear و ل ق د ر آه ن ز ل ة أ خ ر ى ع ند س د ر ة ٱل م ن ت ه ى And he certainly saw him in another descent. At the Lote Tree of the Utmost Boundary. [اسم املفعول على الباب الن اقص] (53:13-14) ي ا أ ي ه ا ال ذ ين آم ن وا م ن ي ر ت د م نك م ع ن د ين ه ف س و ف ي أ ت ي الل ه ب ق و م ي ح ب ه م و ي ح ب ون ه أ ذ ل ة ع ل ى ال م ؤ م ن ني أ ع ز ة ع ل ى.2 ال ك اف ر ين ي ج اه د ون ف ي س ب يل الل ه و ل ا ي خ اف ون ل و م ة ل ائ م... Oh you who have believed, whoever of you should revert from his religion Allah will bring forth [in place of them] a people He will love and who will love Him, humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic... (5:54) [الفعل املضارع املضاعف اجملزوم] 55

58 Essentials of Qur ânic Arabic [باب ا ف ت ع ل ] Table 31: Irregular Family VIII Verbs امل اض ي ل ل م ع ل و م امل اض ي ل ل م ج ه و ل امل ض ار ع ل ل م ع ل و م امل ض ار ع ل ل م ج ه و ل الفعل األ م ر امل ص د ر ا س م الف اع ل ا س م امل ف ع و ل Irregular Verb Family VIII الفعل السامل على ب ناء ا ف ت ع ل ا ف ت ع ل ا ف ت ع ل ي ف ت ع ل ي ف ت ع ل ا ف ت ع ل ا ف ت ع ال م ف ت ع ل م ف ت ع ل الف ع ل الذ ي ف اء ه طاء ا ط ل ع ا ط ل ع ي ط ل ع ي ط ل ع ا ط ل ع ا ط الع م ط ل ع م ط ل ع الف ع ل الذ ي فاء ه ذال ا ل ف ع ل الذ ي ف اء ه صاد الف ع ل الذ ي ف اء ه ض اء ا ذ ك ر ا ذ ك ر ي ذ ك ر ي ذ ك ر ا ذ ك ر ا ذ كار م ذ ك ر م ذ ك ر ا ض ط ر ب ا ض ط ر ب ي ض ط ر ب ي ض ط ر ب ا ض ط ر ب ا ض ط ر اب م ض ط ر ب م ض ط ر ب ا ص ط ف ي ا ص ط ف ي ي ص ط ف ي ي ص ط ف ى ي ص ط ف ا ص ط فاء م ص ط ف ي م ص ط ف ى ا ل أ ج و ف ا ر تاب ي ر تاب ي ر تاب ا ر ت و ب ا ر ت ب ا ر ت ياب م ر تاب م ر تاب ي ت ف ق ا ت ف ق ي ت ف ق ا ت ف ق ا ت ف اق م ت ف ق م ت ف ق ال م ثال ا ت ف ق * *See Lesson 1 Principle #7 امل ه م و ز الفاء ا ت خ اذ ا ت خ ذ ي ت خ ذ ي ت خ ذ ا ت خ ذ ا ت خ ذ * م ت خ ذ م ت خ ذ الن اق ص ا ن ت ه ي ي ن ت ه ى ي ن ت ه ي ا ن ت ه ي ا ن ت ه ا ن ت هاء م ن ت ه م ن ت ه ى 56

59 [فعل الثالثي املزيد فيي إىل غري سامل [ Verbs Lesson :4 Irregular [باب "ا س ت ف ع ل " غ ي ر سال م] :X IX. Verb Family [باب ا س ت ف ع ل ] Table 32: Irregular Family X Verbs امل اض ي ل ل م ع ل و م امل اض ي ل ل م ج ه و ل امل ض ار ع ل ل م ع ل و م امل ض ار ع ل ل م ج ه و ل الفعل األ م ر امل ص د ر ا س م الف اع ل ا س م امل ف ع و ل Irregular Verb Family X الفعل السامل ا س ت ف ع ل ا س ت ف ع ل ي س ت ف ع ل ي س ت ف ع ل ا س ت ف ع ل ا س ت ف ع ال م س ت ف ع ل م س ت ف ع ل م س ت ق ام م س ت ق ي م ا س ت ق و ام ا س ت ق م ي س ت ق ام ي س ت ق ي م ا س ت ق ي م ا س ت ق ام ا ل أ ج و ف الن اق ص ا س ت غ ن ي ي س ت غ ن ى ي س ت غ ين ا س ت غ ن ي ا س ت غ ن ا س ت غ ناء م س ت غ ن ى م س ت غ ن [ا س ت ف ع ل ] Qur ānic Examples of Irregular Family X Verbs و إ ذ ن ج ي ن اك م م ن آل ف ر ع و ن ي س وم ون ك م س و ء ٱل ع ذ اب ي ذ ب ح ون أ ب ن اء ك م و ي س ت ح ي ون ن س اء ك م....1 And remember when We saved your forefathers from the people of Pharaoh, who afflicted you with the [الفعل املضارع لفيف املقرون] (2:49) alive.... worst torment, slaughtering your sons and keeping your females ق ال إ ن ك ل ن ت س ت ط يع م ع ي ص ب ر ا.2 [الفعل املضارع األجوف املنصوب] (2:282) patience. He said, "Indeed, with me you will never be able to have ي ا ح س ر ة ع ل ى ٱل ع ب اد م ا ي أ ت يه م م ن ر س ول إ ال ك ان وا ب ه ي س ت ه ز ؤ ون.3 How regretful for the servants. There did not come to them any messenger except that they used to ridicule [الفعل املضارع املهموز] (36:30) him. 4. و ج آؤ وا ع ل ى ق م يص ه ب د م ك ذ ب ق ال ب ل س و ل ت ل ك م أ نف س ك م أ م ر ا ف ص ب ر ج م يل و ٱلل ه ٱل م س ت ع ان ع ل ى م ا ت ص ف ون And they brought upon his shirt false blood. [Ya qūb] said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe". [اسم املفعول على الباب األجوف [ (12:18) 57

60 Essentials of Qur ânic Arabic ] ال ف ع ل الر باعي امل ج ر د [ Roots X. Quadrilateral Verbs: Verbs with Four-Letter ] ال ف ع ل الر باعي امل ج ر د ] Verbs A. Introduction to Quadrilateral These verbs are sometimes found in Qur ān, and are based on a four-letter root. The conjugation patterns and derivation of action nouns from these verbs are similar to that of the three-letter verbs. The differences in their conjugation are related to issues of Ṣarf. [ف ع ل ل ] on pattern [الفعل الر باعي امل ج ر د] Table 33: Conjugation of امل ضار ع املاضى [ب ع ث ر ] م ف ر د م ث ن ى ج مع م ف ر د م ث ن ى ج مع الغائ ب امل ذ ك ر ب ع ث ر ب ع ث ر ا ب ع ث ر وا ي ب ع ث ر ي ب ع ث ر ان ي ب ع ث ر ون الغائ ب امل ؤ ن ث ب ع ث ر ت ب ع ث ر تا ب ع ث ر ن ت ب ع ث ر ت ب ع ث ر ان ي ب ع ث ر ن امل خ اط ب ال م ذ ك ر ب ع ث ر ت ب ع ث ر ت ما ب ع ث ر ت م ت ب ع ث ر ت ب ع ث ر ان ت ب ع ث ر ون امل خ اط ب امل ؤ ن ث ب ع ث ر ت ب ع ث ر ت ما ب ع ث ر ت ن ت ب ع ث رين ت ب ع ث ر ان ت ب ع ث ر ن امل ت ك ل م ب ع ث ر ت ب ع ث ر نا ب ع ث ر نا أ ب ع ث ر ن ب ع ث ر ن ب ع ث ر ف ع ل ال أ مر ب ع ث ر ب ع ث را ب ع ث ر وا د ح ر ج / ز ج ر ف / ب ع ث ر Examples: الفعل الرباعي [ of Table 34: Conjugation املزيد ] and its Various Derivatives امل اض ي ل ل م ج ه و ل امل ض ار ع ل ل م ج ه و ل فعل األ م ر ال الن هي امل ص د ر ي ب ع ث ر ب ع ث ر ب ع ث ر ي ب ع ث ر ب ع ث ر ال ت ب ع ث ر ب ع ث ر ة م ب ع ث ر م ب ع ث ر [فعل الر باعي] Qur ānic Example of Quadrilateral Verbs و إ ذ ا ال ق ب ور ب ع ث ر ت [الفعل املاضي اجملهول] (82:4) scattered. And when the [contents of] graves are 58

61 [فعل الثالثي املزيد فيي إىل غري سامل [ Verbs Lesson :4 Irregular [الفعل الر باعي غري سال م [ Pattern B. Quadrilateral Verbs of Irregular This [ ض ع ف [امل pattern is the most frequent type of Quadrilateral verbs found in the Qur ān. The verb is on the pattern.[ف ع ل ل ] This verb pattern indicates an action that is being repeated, like the repetition of two. و س و س / ز ح ز ح / ع س ع س / ح ص ح ص / د م د م / ز ل ز ل verbs: letters. Examples include the following [الفعل الر باعي] Qur ānic Examples of... و ل ق د خ ل ق ن ا ٱل إ نس ان و ن ع ل م م ا ت و س و س ب ه ن ف س ه و ن ح ن أ ق ر ب إ ل ي ه م ن ح ب ل ٱل و ر يد.1 And We have already created man and know what his soul whispers to him, and We are closer to him than [الفعل املضارع الر باعي املضع ف] (50:16) vein. [his] jugular إ ذ ا ز ل ز ل ت ٱل أ ر ض ز ل ز ال ه ا.2 When the earth is shaken with its earthquake. (99:1) [ [الفعل الر باعي املزيد [ Families C. Quadrilateral Verbs of Higher [مصدر على الباب الفعل الر باعي املضع ف Like three-letter root verbs, Quadrilateral verbs can have extra letters added to their four-letter stem to form higher families. Two of the higher families are shown below:.[ا ق ش ع ر ] and the verb [ا ط م أ ن ] such as the verb [ا ف ت ع ل ] 1. Pattern 2. Pattern [ت ف ع ل ل ] such as the verb [ت د ح ر ج ] (not found in the Qur ān). Here, the letter [ت] is added to root. to yield a higher family on the 4-letter [د ح ر ج ] ` [الفعل الر باعي املزيد] Qur ānic Example of و م ا ج ع ل ه ٱلل ه إ ال ب ش ر ى ل ك م و ل ت ط م ئ ن ق ل وب ك م ب ه و م ا ٱلن ص ر إ ال م ن ع ند ٱلل ه ٱل ع ز يز ٱل ح ك يم And Allah made it not except as good tidings for you and to reassure your hearts thereby. And victory is not [لفعل املضارع الر باعي املزيد املنصوب [ (3:126) Wise. except from Allah, the Exalted in Might, the 59

62 Essentials of Qur ânic Arabic 60

63 [أفعال الناقصة و النواسخ] Lesson :5 Incomplete Verbs [الن واس خ] and [أ ف عال الن اق ص ة] Lesson 5: Incomplete Verbs [أ ف عال الن اق ص ة] I. The Incomplete Verbs A. Introduction Functionally and grammatically, the Incomplete Verbs are similar to Nominal Sentences. Please also الفعل املعتل [ in subset found [الن اق ص] is not the same as the [الفعل الن اق ص] note that the term entities despite the similar term [ ]. These are distinct [مجلة امسي ة [ like act [أ ف عال الن اق ص ة] ] used in both. Sentences that involve الن اقص and do not have a [فاع ل] or a ب ه ] [م ف عول grammatically. Instead, the Doer [فاع ل] is replaced by the grammatical term,[ا س م] or Subject of the respective verb. This [ا س م] of the Incomplete Verb is by default Raf. The Direct Object ب ه ] [م ف عول is replaced by the grammatical term,[خ ب ر] or Predicate of the Incomplete Verb. This characteristically takes the I rāb of Naṣb. Structurally, these are verbs,(أفعال) but functionally they do not act as complete verbs. This is where the grammatical classification comes in versus the Ṣarf classification. Because these Incomplete Verbs take a Subject and Predicate, they are also termed in grammar, [الن واس خ] or to occur in their sentences, and [خ ب ر] and a [ا س م] also cause a [إ ن ] Other agents like the particle.[الف عل اجلام د] are from the.[الن واس خ] It is interesting to note that [إ ن ] and its sisters also act like verbs. There are different types of [ أ ف عال الن اق ص ة ], which differ in their grammar function and in their verb conjugation. For example, [كان ] is fully conjugated in past, present, and command tenses, and is acted upon by all verb particles. The incomplete verb,[ل ي س ] however is only conjugated in the past tense, and not in the present tense. The Verb [ن ع م ] is only conjugated in the past tense third person form. These various Incomplete Verbs are found scattered throughout the Qur ān, and it is important to discuss them is some detail. 61

64 Essentials of Qur ânic Arabic [أ ف عال الن اق ص ة] B. Division and Classification of Incomplete Verbs The Incomplete Verbs can be divided into several types of verbs based on functionality. These include the following: 1. The Verb [كان] and its Sisters ل ي س,] ]ما زال [, [ ما ب ر ح [ Verbs 2. Negative ] أف عال املقار ب ة [ Proximity 3. The Verbs of ], etc. ] أ ف عال ال م د ح و الذ م [ Blame 4. The Verbs of Praise and ] أفعال الش روع [ Initiation 5. The Verbs of ] أفعال الت ع ج ب [ Surprise 6. Verbs of C. Categories of the Incomplete Verbs أ ف عال الن ق ص ة أفعال الشروع أ ف عا ل ال م د ح و الذ م ك ان و كا د و ل ي س أفعال أ خ وات ها الف عل امل قار ب ة الت عجب ب ئ س ن ع م ح س ن ك اد ع س ى ك ان صار أص ب ح بات ظ ل أم س ى ط ف ق ج ع ل 62

65 [أفعال الناقصة و النواسخ] Lesson :5 Incomplete Verbs [كان و أ خ وات ها [ Sisters II. Kāna and its A. The Grammar of Kāna and its Sisters Kāna and its Sisters are the most common of the Incomplete Verbs. In fact, Kāna is the most commonly [مجلة امسي ة] Sentences that involve Kāna act like Nominal Sentences.[قال ] mentioned verb in the Qur ān after and do not have a [فاع ل] or a [ م ف عول ب ه ] grammatically. Instead the Doer [فاع ل] is replaced by the grammatical term [ا س م] (of Kāna or the respective incomplete verb), which is Raf. The Direct Object ب ه ] [م ف عول is replaced by the grammatical term [خ ب ر] (of Kāna or respective verb), and takes the I rāb of Naṣb. Irrespective of these grammatical terminology, Kāna is still a verb and its conjugation reflects that. For our purposes, we can consider Kāna a verb, in spite of its being incomplete, since it is conjugated in present, future tense, and command tense, and it can go into Naṣb and Jazm states by Particles. Specifically, Kāna is conjugated like a verb in the past, present, future, and command tenses. Please refer to Table 9 for its full [ا ل أج و ف] conjugation. Kāna and its Sisters carry the meaning of is in one way or another. Let us look at the following Qur ānic examples of Kāna and its grammar: ك ان ٱلن اس أ م ة و اح د ة....1 Mankind was a single nation... (2:213). In this sentence with Kāna, the [.[ص ف ة] and acts as a [أ م ة ] serves to describe [و اح دة ] The word Naṣb. and is in [أ م ة ] ] is خ ب ر ك ان [ The and is Raf. [الن اس ] is [اسم كان...ف أ ول ئ ك ي ت وب ٱلل ه ع ل ي ه م و ك ان ٱلل ه ع ل يم ا ح ك يم ا.2 It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise. 8 (4:17) In this sentence with Kāna, the [ كان [اسم is [ ل ف ظ اجل الل ة ] while the [ خ ب ر ك ان ] is.[ع ل يم ا] But what about the word [ح ك يم ا]? We see that [ح ك يم ا] is not a [ص ف ة] as it may appear but it is actually a second.[ص ف ة] itself is an attribute and cannot be described by a [ع ل يم ا] ]. This is because خ ب ر ك ان [ إ ذ ا ق ض ى أ م ر ا ف إ ن م ا ي ق ول ل ه ك ن ف ي ك ون.3 when He determines a matter, He only says to it, "Be", and it is. (19:35) 8 When [كان ] is followed by any of the attributes of Allah, the meaning shifts to indicate that the particular attribute has always been there and will always be there. 63

66 Essentials of Qur ânic Arabic In this āyah, the [ command tense form. خ ب ر ] is omitted. This is the ك ان [ the while [أ ن ت [ pronoun is the implied [اسم كان [الفعل املاضي اال س ت م راري [ Tense B. Past Continuous The Verb Kāna has other functions beyond being an Incomplete Verb. It can be used with other words to elaborate on an action done in the past tense. When Kāna is used in the past tense form with a present tense verb following directly afterwards, it causes a subtle change in the meaning of the verb Kāna is associated with. It causes the respective action being stated as more habitual or continuous. Without Kāna, it would not be possible to describe how much of the action was done in the past, whether minimal or much. In the Past Continuous Tense, the past tense Kāna must match tenses (in terms of person) with the that is continuous. Let us look at the following examples below. In the right-hand column, we [املضارع] see that Kāna causes the action to become a habitual one versus the action done without it. Past tense Past Continuous Tense أ ن ف ق الر ج ل م ن م ال ه كان ي ن ف ق الر ج ل من م ال ه The man spends from his wealth. The man had been spending from his wealth. ا س ت ه ز أت م ال ح ق ك ن ت م ت س ت ه ز ئ ون ال ح ق You mocked the truth. You had been mocking the truth. ق ر أ ت فاط م ة ال ق ر آن ك ان ت ت ق ر أ فاط م ة ال ق ر آن Fāṭimah read the Qur ān Fāṭimah had been reading the Qur ān. Examples from the Qur ān... و ال ت س أ ل ون ع م ا ك ان وا ي ع م ل ون.1 And you will not be asked about what they used to do. (2:141) ف ي ق ل وب ه م م ر ض ف ز اد ه م الل ه م ر ضا و ل ه م ع ذ اب أ ل يم ب م ا ك ان وا ي ك ذ ب ون.2 In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment becaus e they [habitually] used to lie. (2:10) [الفعل املاضي الق ريب] and Near Past Tense [الفعل املاضي الب ع يد] C. Far Past Tense Kāna can also be used to indicate an action done a long time ago. In this case, the past tense Kāna is used with the past tense verb following it directly. Similar to the Past Continuous Tense, the conjugation of Kāna has to match in its tense with the verb being mentioned. To indicate if an action in the past tense done a فعل ماض [ the is used, only [ق د ] is used instead of Kāna. When [ق د ] short time ago, the particle 64 ] is used. The

67 [أفعال الناقصة و النواسخ] Lesson :5 Incomplete Verbs particle [ق د ] can also be used for emphasis and/or certainty. In fact, the function of emphasis predominates when using [ق د ] in most cases. Past tense [قام ت الص ل اة] The standing of the prayer came. Near Past Tense [ق د قام ت الص ل اة] The standing of the prayer has just come. ق د أ ف ل ح م ن ز ك اه ا Indeed, He has succeeded who purifies it. (91:9) Far Past Tense [ع اه د وا ٱلل ه م ن ق ب ل ] They promised Allah before. و ل ق د ك ان وا ع اه د وا ٱلل ه م ن ق ب ل ل ا ي و ل ون ٱل أ د ب ار و ك ان ع ه د ٱلل ه م س ؤ ول ا And they had promised Allah before not to turn their backs and flee. And ever is the promise to Allah questioned. (33:15) [أ خ و ات كان ] D. Sisters of Kāna The Sisters of Kāna behave grammatically and functionally like Kāna. Each Sister of Kāna has a meaning similar to is or to be. Being from the Incomplete Verbs, each takes a Subject and Predicate. In the following examples shown in Table 35 and other tables in this lesson, the [اسم] of the respective Incomplete Verb is underlined in bold while the [خ ب ر] of the verb is underlined with dashes. The Incomplete Verbs are highlighted. In the situation that there is no explicit Kāna Subject, then it is embedded within the verb itself as an implied pronoun. 65

68 Essentials of Qur ânic Arabic ] أ خ و ات كان [ Kāna Table 35: Sisters of الفعل النا قص أم ثال م ن الق ر آن م ع ن ى state) to become, to attain (a صار...أ ل ا إ ل ى ٱلل ه ت ص ري ٱل أ م ور became, became in the morning أ ص ب ح happened, happened in the أ م س ى evening Unquestionably, to Allah do [all] matters evolve. (42:53) ذ ك ر وا ن ع م ت ٱلل ه ع ل ي ك م إ ذ ك نت م أ ع د اء ف أ ل ف ب ي ن ق ل وب ك م ف أ ص ب ح ت م ب ن ع م ت ه إ خ و ان ا وٱ And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers (3:103) ف س ب ح ان ٱلل ه ح ني ت م س ون و ح ني ت ص ب ح ون أ ض ح ى happened, happened at noon So exalted is Allah when you reach the evening and when you reach the morning. (30:17) ] أ ض ح وا ع باد ٱهلل ص الة ٱلض ح ى] ظ ل to remain (in the day) Perform (do) at the noon-time, the noon prayer, servants of God 10. ق ال وا ن ع ب د أ ص ن ام ا ف ن ظ ل ل ه ا ع اك ف ني بات happened, happened in the night They said, "We worship idols and remain to them devoted". (26:71) و ٱل ذ ين ي ب يت ون ل ر ب ه م س ج د ا و ق ي ام ا And those who spend the night to their Lord prostrating and standing [in prayer]. (25:64) 9 In this āyah, the verb [أص ب ح ] is used metaphorically as being in the morning. Here, the Qur ān mentions that you were enemies, and because of His favor, you became brothers. It is similar to becoming like the morning which is bright, new, a nd fresh. This one example of the great eloquence of the Qur ān, specifically in using one word over the other, to carry a much more eloquent and complete meaning..[ ك ن ز ال عمال : ابن سعد و ابن أيب شيبه و ابن جرير [ from 10 Saying of Uʻmar ibn al-khattāb 66

69 [أفعال الناقصة و النواسخ] Lesson :5 Incomplete Verbs III. Laisa [ل ي س ] and other Negative Incomplete Verbs [ل ي س ] A. Laisa The Incomplete Verb [ل ي س ] is the most common negative verb in this class. It can be considered a sister of Kāna, but is often placed in a separate category since it functions in negation. Specifically, it actually is an,[املاضي [ tense opposite of Kāna in term of function. The difference is that it is only conjugated in the past while its meaning is in the present. The essential definition of Laisa is is not, not was not. For example, in the sentence ز ي د عال ما ],[ل ي س the meaning is Zaid is not knowledgeable. In this sentence, the ل ي س ] [اسم is.[عاملا] is [خرب ل ي س [ the while [زيد] In Ḥadīth, we often find the following atypical pattern with Laisa: م ن م ن ا ل ي س.... Here, the order of the ] م ن ا [ Construction is the Jarr [خرب ل ي س [ the predicate and subject of Laisa are reversed. In example #4 below,.[اسم ل ي س ] the,[م ن ل م ي و ق ر ال ك ب ري..] and precedes the Relative Pronoun Construction Qur ānic and Ḥadīth Examples of Laisa ق ل ي ا أ ه ل ٱل ك ت اب ل س ت م ع ل ى ش ي ء ح ت ى ت ق يم وا ٱلت و ر اة و ٱل إ جن يل و م ا أ نز ل إ ل ي ك م م ن ر ب ك م....1 Say, "Oh People of the Scripture, you are [standing] on nothing until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord 11 ". (5:68) } ل يس ش يء أ ك ر م ع لى اهلل ت عاىل م ن الد عاء {.2 There is nothing more beloved with Allah than Du ā. (Tirmidhi) 12 {ل ي س الش د يد ب الص ر ع ة إ ن ما الش ديد ال ذ ي ي م ل ك ن ف س ه ع ن د ال غ ض ب }.3 The strong person is not the wrestler, but indeed the strong person is the one who controls himself in anger. (Bukhāri) 13 } ل ي س م ن ا م ن ل م ي و ق ر ال ك ب ري و ي ر ح م الص غ ري و ي أ م ر ب ال م ع ر وف و ي ن ه ى ع ن ال م ن ك ر }.4 He is not from us who does not honor the elderly and is not merciful to the young, and does not enjoin the good nor forbid the evil. (Tirmidhi) Please note that whenever a Jarr Construction is a predicate,[خ ب ر] it actually needs to be joined to an implied noun (termed 11. to form a predicate. It cannot do that by itself. This is further discussed in Lesson ([م و ج د] or [ك ائ ن] 12 Sunan At-Tirmidhi: Ḥadith #3370 from عن رسول اهلل صلى اهلل عليه وسلم باب ما جاء يف فضل الدعاء].[الدعوات Classified as Ḥasan by Sheikh Al-Albāni. ]. ك تاب األ د ب: باب احلذر من الغضب [ from 13 Sāhih al-bukhāri, Ḥadith # Musnad Aḥmed, Ḥadith #2325 from [ و م ن م س ن د ب ن ي ه اش م - م س ن د ع ب د الل ه ب ن ال ع ب اس ب ن ع ب د امل ط ل ب ]. Classified as Saḥīḥ according to Tirmidhi.[قال الترمذي:"حديث حممد بن إسحاق عن عمرو بن شعيب حديث حسن صحيح] 67

70 Essentials of Qur ânic Arabic B. Additional Negative Incomplete Verbs Besides Laisa, there are other negative Incomplete Verbs. All the following verbs shown in Table 36 require a negative particle. These verbs are not so much negative in meaning but negative in the sense that.[ال /ل ن / ل م [ particle or another negative [ما] they require a negative particle whether it is Table 36: Laisa and Negative Incomplete Verbs أم ثال م ن الق ر آن م ع ن ى الفعل النا قص to continue ما ز ال و ل و ش اء ر ب ك ل ج ع ل ٱلن اس أ م ة و اح د ة و ال ي ز ال ون م خ ت ل ف ني And if your Lord had willed, He could have made mankind one community; but they will not cease to differ.. (11:118) as long as ما دام ق ال وا ي ا م وس ى إ ن ا ل ن ن د خ ل ه ا أ ب د ا م ا د ام وا ف يه ا They said, "Oh Mūsa, indeed we will not enter it, ever, as long as they are within it. (5:24) to continue ما ب ر ح ف ل ن أ ب ر ح ٱل أ ر ض ح ت ى ي أ ذ ن ل ي أ ب ي أ و ي ح ك م ٱلل ه ل ي و ه و خ ي ر ٱل ح اك م ني So I will never leave [this] land until my father permits me or Allah decides for me, and He is the best of judges. (12:80) to never stop ما ف ت ئ ق ال وا ت ٱلل ه ت ف ت أ ت ذ ك ر ي وس ف ح ت ى ت ك ون ح ر ض ا... They said, "By Allah, you will not cease remembering Yūsuf until you become fatally ill 15...". (5:24) ] أ ف عال ال م قار ب ة [ Proximity IV. Verbs of ال م قار ب ة أ ف عال [ Proximity The Verbs of that they require a present tense verb. 16 ] carry the meaning of almost or nearly. They differ from Kāna in The verb Kāda [ك اد ] is the main verb in this category of the root letters.[كود] Do not confuse this with the verb [ك اد ] of root letters [كيد] that means to to plot. When is used in the negative sense, its meaning changes to barely or scarcely as shown in the first example in Table 37. The other Verb of Proximity used in the Qur ān is,[ع س ى ] which sometimes is categorized from the 15 You will notice that in this case there is no negative particle preceding the verb.[ت ف ت أ ] According to Lane s Lexicon, All the Grammarians and Scholars of the Qur ān, for the oath that is not accompanied by affirmation denote negation. (Book I, pg. 2327). 16 The [ مضارع [فعل acts as the predicate for the Verb of Proximity. 68

71 [أفعال الناقصة و النواسخ] Lesson :5 Incomplete Verbs Verbs of Hoping [ which will not be discussed here.,[ك ر ب ] and [أ و ش ك ] ]. Other verbs in this category occur outside the Qur ān are أ ف عال الر جاء [كاد و أ ف عال ال م قار ب ة] Table 37: Verbs of Proximity أم ثال م ن الق ر آن م ع ن ى الفعل النا قص... ف ذ ب ح وه ا و م ا ك اد وا ي ف ع ل ون كاد...So they sacrificed it, though they were close to not doing it. (2:71) و ق ال وا ٱت خ ذ ٱلر ح م ن و ل د ا ل ق د ج ئ ت م ش ي ئ ا إ د ا ت ك اد ٱلس م او ات ي ت ف ط ر ن م ن ه و ت نش ق ٱل أ ر ض و ت خ ر ٱل ج ب ال ه د ا ع س ى And they say, "The Most Merciful has taken a son. You have done an atrocious thing. The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation. (19:88-90)... ق ال ع س ى ر ب ك م أ ن ي ه ل ك ع د و ك م و ي س ت خ ل ف ك م ف ي ٱل أ ر ض ف ي نظ ر ك ي ف ت ع م ل ون He said, "Perhaps your Lord will destroy your enemy and grant you succession in the land and see how you will do". (7:129) [أفعال الشروع] V. Verbs of Initiation These verbs take on the meaning of initiating or beginning a certain action. You will most like recognize these verbs, but when these verbs are associated with a Present Tense verb, then their grammar أ ف عال ال م قار ب ة [ to changes. These verbs are grammatically similar only few set verbs that can take this function and are the following:.[ ج ع ل / أ خ ذ /ش ر ع / ط ف ق / ع ل ق /ه ب / ب د أ [ ] in the way they are used. There are.[ب د أ ز ي د ت ش ر ب ال ب ن] following: For example, the sentence Zaid begins to drink the milk is written as the.[الفعل الش روع [ as is used in the Qur ān [ط ف ق ] Please note that from these, only the 69

72 Essentials of Qur ânic Arabic Qur ānic Example: ف د ال ه م ا ب غ ر ور ف ل م ا ذ اق ا ٱلش ج ر ة ب د ت ل ه م ا س و ء ات ه م ا و ط ف ق ا ي خ ص ف ان ع ل ي ه م ا م ن و ر ق ٱل ج ن ة... So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. (7:22) [أ ف عال ال م د ح و الذ م ] VI. Verbs of Praise and Blame These Incomplete Verbs occur only in the past tense, third person singular form. They signify the exclamation of the good or bad of something. Similar to the other Incomplete Verbs, these verbs take a Subject and Predicate. 17 They include a limited number of verbs that include the following: below..[ Please refer to the chart ن ع م / ساء / ح س ن / ب ئ س / ك ب ر / ض ع ف / ش ر ف / خ ب ث / ق ب ح [ One important point to note is that these verbs possess the function of exclamation of praise or blame contextually. Sometimes, the verb functions like a regular verb, but this is rare in the Qur ān. 18 ] Meaning م أ ف عا ل الذ [ Meaning ] أ ف عا ل ال م د ح [ ن ع م to be good/excellent ب ي س to be bad/evil ح س ن to be good/excellent ساء to be bad/evil ش ر ف to be noble ك ب ر to be hated ض ع ف ق ب ح to be weak to be despised/ugly 17 Please note that some grammarians analyze the grammar of [ أ ف عا ل ال م د ح و الذ م ] like a regular verb: It comes with a [فاعل] instead of a ], relating to the thing being praised or blamed. Overall, this does not affect our م خص وص ب امل دح أ و ب الذ م [ termed The predicate is.[اسم فعل [ studies here, and is an academic point..[ك ب ر ] 18 Let us look at the following Qur ānic āyah using the verb...ي ا ق و م إ ن ك ان ك ب ر ع ل ي ك م م ق ام ي و ت ذ ك ري ي ب آي ات ٱلل ه ف ع ل ى ٱلل ه ت و ك ل ت ف أ ج م ع وا أ م ر ك م و ش ر ك اء ك م ث م ال ي ك ن أ م ر ك م ع ل ي ك م غ م ة... "Oh my people, if my residence and my reminding of the signs of Allah has become burdensome upon you - then I have relied upon Allah. So resolve upon your plan and [call upon] your associates (10:71) Here, it is clear that [ك ب ر ] functions like a regular verb (in a conditional statement) and does not function in exclamation. This is contrasted with the Qur ānic āyah م ق ت ا ع ند ٱلل ه أ ن ت ق ول وا م ا ل ا ت ف ع ل ون It ك ب ر is most hateful in the sight of Allah that you say what you do not do.. (61:3). Here, the verb [ك ب ر ] is clearly functioning as a Verb of Blaming. 70

73 [أفعال الناقصة و النواسخ] Lesson :5 Incomplete Verbs ] أ ف عا ل ال م د ح و الذ م [ Blame Table 38: Verbs of Praise and الفعل النا قص أم ثال م ن الق ر آن ق ال وا س م ع ن ا و ع ص ي ن ا و أ ش ر ب وا ف ي ق ل وب ه م ٱل ع ج ل ب ك ف ر ه م ق ل ب ئ س م ا ي أ م ر ك م ب ه إ مي ان ك م إ ن ك نت م م ؤ م ن ني ب ئ س ن ع م ك ب ر ح س ن They said, "We hear and disobey." And their hearts absorbed [the worship of] the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be believers". (2:93)...و ي ل ب س ون ث ي اب ا خ ض ر ا م ن س ند س و إ س ت ب ر ق م ت ك ئ ني ف يه ا ع ل ى ٱل أ ر ائ ك ن ع م ٱلث و اب و ح س ن ت م ر ت ف ق ا and they will wear green garments of fine silk and brocade, reclining therein on adorned couches. How excellent is the reward, and how good is the resting place.... (18:31) ك ب ر م ق ت ا ع ند ٱلل ه أ ن ت ق ول وا م ا ل ا ت ف ع ل ون It is most hateful in the sight of Allah that you say what you do not do. (61:3) أ و ل ئ ك ي ج ز و ن ٱل غ ر ف ة ب م ا ص ب ر وا و ي ل ق و ن ف يه ا ت ح ي ة و س ل ام ا خ ال د ين ف يه ا ح س ن ت م س ت ق ر ا و م ق ام ا Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and peace. Abiding eternally therein. How good is the settlement and residence! (25:75-76)... [أف عال الت ع ج ب [ Wonder VII. Verbs of Similar to the Verbs of Praise and Blame, the [ أف عال الت ع ج ب ] verbs also act in expressing exclamation, but in surprise and/or wonderment. These verbs are typically derived from the normal verbs (without function of exclamation). However, when they are found in a characteristic conjugation, then these verbs take on ما أ ف ع ل ه [ patterns, the meaning of wonder and exclamation. Typically, they are found in one of two ]. The grammar of these verbs will not be discussed here since it is complex, and requires a lengthy أ ف ع ل ب ه [ and advanced grammatical discussion. ] and 71

74 Essentials of Qur ânic Arabic Qur ānic Examples: أ س م ع ب ه م و أ ب ص ر ي و م ي أ ت ون ن ا ل ك ن ٱلظ ال م ون ٱل ي و م ف ي ض ال ل م ب ني.1 How clearly they will hear and see on the Day they come to Us, but the wrongdoers today are in clear error. (19:38) أ ول ئ ك ٱل ذ ين اش ت ر و ا ٱلض ال ل ة ب ٱل ه د ى و ٱل ع ذ اب ب ٱل م غ ف ر ة ف م آ أ ص ب ر ه م ع ل ى ٱلن ار.2 Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient they are in pursuit of the Fire! (2:175) [إ ن و أ خ وات ها] VIII. Inna and its Sisters The particles termed Inna and its Sisters cause nouns to go into the Naṣb state. These particles of Naṣb that act on nouns were previously discussed in Volume 1. Specifically, they actually act on a Nominal Sentence. They cause the [م ب ت د أ] to go into the Naṣb state, which becomes the [ا س م] of the particle, while the and actually function like verbs. For [ن و اس خ] remains in Raf. These particles are from the category of [خ ب ر] example, the particle [إ ن ] imparts the meaning of emphasis. The particles [ل ع ل ] and [ل ي ت ] function like hoping. and cause a meaning related to [أ ف عال الر جاء [ Please note the particle [إ ن ما] is different from [إ ن ] in that it neither affects I rāb nor is a Sister of.[إ ن ] It conveys the meaning of only. It is similar to [إ ن ] however, in that it is found at the start of a sentence. For example, in the famous Ḥadīth: } } 19 أ [ particle Sometimes the إ ن ما األ ع م ال ب الن ي ات وإن ما لك ل ام ر ىء ما ن و ى... ], where it serves to cause a break in the ض م ري الش أن [ a ] actually functions as ن sentence and introduce something. In this case, it takes the meaning of that versus emphasis. This is found sometimes in the Qur ān and is used often in Arabic. Sometimes, pronouns can also take the function of [ ض م ري الش أن ]. An example of [ ض م ري الش أن ] is seen in the āyah below in the form of,[أ ن ه ] which is perhaps the most common. ق ل أ وح ي إ ل ي أ ن ه ٱس ت م ع ن ف ر م ن ٱل ج ن ف ق ال وا إ ن ا س م ع ن ا ق ر آن ا ع ج ب ا Say, "It has been revealed to me that a group of the Jinn listened and said, "Indeed, we have heard an amazing Qur ān". (72:1) Narrated in Saḥīḥ Bukhāri and Muslim. Indeed actions are only with intentions, and indeed every person will only have what he intends 20 In this example, the term [أن ه ] can also have a double meaning of Emphasis along with being الش أ ن] [ض م ري as per Qur ānic grammar.[اإلعراب للمفص ل كتاب اهلل املرت ل] analysis in the book 72

75 [أفعال الناقصة و النواسخ] Lesson :5 Incomplete Verbs [إ ن و أ خ وات ها] Table 39: Inna and its Sisters إ ن أ ن كأ ن ل ي ت ل ك ن ل ع ل Surely, Verily (used in the beginning) Surely, Verily (used in the middle) As though (used to draw a parallel) If only, (used to wish for what could have been) But, on the contrary, actually Perhaps, maybe, so as to Examples from the Qur ān and Ḥadīth و ي و م ي ع ض ٱلظ ال م ع ل ى ي د ي ه ي ق ول ي ا ل ي ت ن ي ٱت خ ذ ت م ع ٱلر س ول س ب يل ا.1 And the Day the wrongdoer will bite on his hands [in regret] he will say, "Oh, I wish I had taken with the Messenger a way. (25:27) ٱلل ه ٱل ذ ي أ نز ل ٱل ك ت اب ب ٱل ح ق و ٱل م يز ان و م ا ي د ر يك ل ع ل ٱلس اع ة ق ر يب.2 It is Allah who has sent down the Book in truth and [also] the balance. And what will make you perceive? Perhaps the Hour is near. (42:17) 21 {إ ن ل ك ل أ م ة ف ت ن ة و ف ت ن ة أ م ت ي ال مال }.3 Indeed every nation has a test, and the test of my nation is wealth. (Tirmidhi) 22 [اإلنذار ات] IX. Other Verb-like Entities: Warnings In Arabic, warnings are typically conveyed by the use of certain particles to convey the meaning of a command verb with brevity, quickness, and emphasis. These particles are being mentioned here since they act like verbs. Furthermore, they are found in some important Ḥadīth. 21 In this case, you will notice that the particle [إ ن ] is following directly by a Jarr Construction. This actually causes the [ ا س م إ ن ] to move forward in the sentence, which in this case is.[ف ت ن ة ] The Jarr Construction is a component of the [ خ ب ر إ ن ] which is linked to an implied noun. 22 Musnad Aḥmad in الش ام ي ني ] [م س ن د Ḥadith # 17,017 and in Sunan Tirmidhi, where he classified the Ḥadith as Saḥīḥ. 73

76 Essentials of Qur ânic Arabic [اإلنذار ات] Table 40: Warnings أم ثال املع ىن اإل ن ذار ا ح ف ظ و ا ح ذ ر إ ي اك و Guard and Beware of! إ ي اك م و الظ ن ف إ ن الظ ن أ ك ذ ب ال ح ديث } ت م س ك ب ع ل ي ك ب Hold fast to! Guard and Beware (all you) of Suspicion, for verily suspicion is the most lying speech. (Bukhāri) 23 { }...ع ل ي ك م ب س ن يت و س ن ة ال خ لفاء ال م ه د ي ني الر اش د ين } ا ث ب ت م كان ك Stay in your place! Hold fast to My Sunnah and that of the Rightly Guided Successors... (Abu Dawūd) 24 ] ا ث ب ت أ و ت ل س ع ال ح ي ة [ Stay in your place or the snake will bite!.[ك تاب الن كاح] 23 Saḥīḥ Bukhāri Ḥadith # 4849 in 24 Sunan Abu Dāwūd Ḥadith #4607 in الس ن ة].[ك تاب Also in Ibn Mājah, Musnad Aḥmed, and Tirmidhi. 74

77 [النافية و االستثناء] Lesson 6: Negation and Exceptions ] ا لن اف ي ة [ Negation I. [الن ف ي ة و االست ث ناء] Lesson 6: Negation and Exceptions We have already looked at negation briefly in the first Volume 25 and when discussing certain particles of negation. Particles of negation are divided into those that can cause a change in I rāb, and thus have ], ح ر وف االس ت ث ناء [ Exception ]. Particles of ح روف غ ي ر عام ل ة [ not and those that do 26 ]ع م ل ] are discussed in a separate section in this Lesson. The particles of negation that cause Jazm and Naṣb have already been studied in Volume 1, and do not need much discussion. The remaining particles will be elaborated on. This will include the different types of,[ال] all of which cause negation but have different grammatical functions. The algorithm below shows how these particles are distinguished. Particles of Negation ح ر وف غ ري عام ل ة ح ر وف عام ل ة ح ر وف ح ر وف ناص ب ة جاز م ة ح ح ال النافي ة ل ن ا ل ا أ ن ك ل ا ما ل م ال الناهي ة ال العطف ال ن ف ي ل ل ج ن س ال ل م ا 25 Please refer to Essentials of Qur ānic Arabic, Volume 1 (Lesson 6, IV-A1). 26 The term [ع م ل] refers to the ability of a word to cause a change the I rāb of another word. 75

78 Essentials of Qur ânic Arabic Table 41: Particles of Negation ال no ما إ ن ك ل ا ل ن ل م ل ي س no no Never!/by no means! will not was not is not [ال] A. The Different types of Lā [ال الن ف ي] 1. Lā of Simple Negation The Lā of Simple negation is the most common type of Lā. It acts on both verbs and nouns but has no [ع م ل] and thus no effect on I rāb. It even acts on particles [ ] as well. Lā of simple ح روف negation works with present tense verbs 27, while the negative particle [ما] works with both past and present tenses. When the Lā is acting on a Noun, it is important to differentiate this from the Lā of categorical negation. 28 اجل ر Qur ānic Examples:... ف م ن ت ب ع ه د اي ف ل ا خ و ف ع ل ي ه م و ل ا ه م ي ح ز ن ون.i ii. iii. We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve. (2:38) و م ن ه م أ م ي ون ل ا ي ع ل م ون ٱل ك ت اب إ ل ا أ م ان ي And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming. (2:78) إ ن ٱلل ه ال ي خ ف ى ع ل ي ه ش ي ء ف ي ٱل أ ر ض و ال ف ي ٱلس م اء Indeed, from Allah nothing is hidden in the earth nor in the heaven. (3:5) 27 There are rare exceptions. In the Qur ān, in the āyah (75:31), 76 verb., the Lā acts on a past tense ف ل ا ص د ق و ل ا ص ل ى 28 The Lā of categorical negation is followed by an Ism with a single Fatḥa at its end. It is described in detail on the following page.

79 [النافية و االستثناء] Lesson 6: Negation and Exceptions ] ل ج ن س ل ا ال ن ف ي ل [ negation 2. Lā of complete/categorical This Lā functions in categorical, or emphatic negation. Grammatically, it stresses the impossibility of something occurring. For example, in the sentence و ل د يف الد ار ],[ال the general meaning is There is no boy in the house. In the sentence و ل د يف الد ار],[ال the meaning is similar with the added emphasis that There is absolutely no boy in the house. This Lā causes a change in I rāb, and causes the following noun to be in Naṣb but also causes it to be indefinite, and thus without a Sukūn. The normal Lā of negation of course has no effect on I rāb. Please note that the Lā of categorical negation only acts on nouns. The Lā of categorical negation takes both an [ا س م] and a.[خ ب ر] Similar to Kāna, its Subject is Raf, and its Predicate Naṣb. Qur ānic Examples: ق ال وا س ب ح ان ك ال ع ل م ل ن ا إ ال م ا ع ل م ت ن ا إ ن ك أ نت ٱل ع ل يم ٱل ح ك يم.i ii. iii. They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise". (2:38)... و ال م ب د ل ل ك ل م ات ٱلل ه و ل قد ج اء ك م ن ن ب إ ٱل م ر س ل ني And none can alter the words of Allah. And there has certainly come to you some information about the messengers. (6:34) و إ ل ه ك م إ ل ه و اح د ل ا إ ل ه إ ل ا ه و ٱلر ح م ن ٱلر ح يم Indeed, from Allah nothing is hidden in the earth nor in the heaven. (2:163) 29 [ال ال ع ط ف [ Joining 3. Lā of This type of Lā functions in negating along with connecting. Particles of connection function in transferring I rāb from the word prior to the particle to the word after the particle. This can be either a verb or a noun. Example: ن ص ر ت ز ي دا ال ع م ر ا [ [ال الن هي] 4. Lā of prohibition ] I helped Zaid not U mar. This Lā is a Ḥarf Jazm that has been studied in Volume 1. Please note that it can act on both second and third person. However, it is mainly used in forbidding the second person. 29 This Lā is actually from the Particles of Connection [ ح ر وف ال عطف ]. These are discussed in detail in Lesson 7. 77

80 Essentials of Qur ânic Arabic Qur ānic Examples: و ال ت ق ر ب وا ٱلز ن ى إ ن ه ك ان ف اح ش ة و س اء س ب يال.i ii. And do not approach adultery. Indeed, it is ever an immorality and is evil as a way. (17:32) ي ا أ ي ه ا ٱل ذ ين آم ن وا ل ا ي س خ ر ق وم م ن ق و م ع س ى أ ن ي ك ون وا خ ي ر ا م ن ه م... Oh you who have believed, let not a people ridicule [another] people; perhaps they may be better than them.... (49:11) [حرف اإلجياب] 5. Lā as Particle of Response Lā can be used in response to a question with the meaning of no. This is similar functionally to the.[ك ل ا] ], which mean yes. The same can be said of the negating particle أي [ or [ن ع م] word [ماء الن ف ي] Negation B. The Mā of Mā is a particle 30 similar to Lā in that there are several different types, each of which have distinct grammatical functions. A good understanding of grammar is required to identify the specific type of Mā that is found in a respective sentence. The Mā of negation acts on doing negation without any change in I rāb. 31 It is different from the Lā of negation in that it can act on Verbs in both the present and past tense. It also acts on nouns as well. When Mā is used for negation, it is stronger in negating something than the Lā of negation. The Mā of Negation is typically found at the beginning of the sentence. When the Mā of negation is used in a Nominal Sentence, it is often accompanied by the Ḥarf Jarr ب ] ]. In example #1, please note that the Mā of Negation needs to be differentiated from other types of Mā such as the relative pronoun. Qur ānic Examples: و ٱت ب ع وا م ا ت ت ل وا ٱلش ي اط ني ع ل ى م ل ك س ل ي م ان و م ا ك ف ر س ل ي م ان و ل ك ن ٱلش ي اط ني ك ف ر وا ي ع ل م ون ٱلن اس.1 ٱلس ح ر و م ا أ نز ل ع ل ى ٱل م ل ك ي ن ب ب اب ل ه ار وت و م ار وت و م ا ي ع ل م ان م ن أ ح د ح ت ى ي ق ول ا إ ن م ا ن ح ن ف ت ن ة ف ل ا ت ك ف ر ف ي ت ع ل م ون م ن ه م ا م ا ي ف ر ق ون ب ه ب ي ن ٱل م ر ء و ز و ج ه و م ا ه م ب ض آر ين ب ه م ن أ ح د إ ال ب إ ذ ن ٱلل ه و ي ت ع ل م ون م ا ي ض ر ه م و ال ي نف ع ه م و ل ق د ع ل م وا ل م ن ٱش ت ر اه م ا ل ه ف ي ٱآلخ ر ة م ن خ ال ق و ل ب ئ س م ا ش ر و ا ب ه أ نف س ه م ل و ك ان وا ي ع ل م ون 30 Some of the types of Mā are not considered particles but nouns as per grammarians. See Lesson 7 for a more detailed discussion on the types of Mā. 31 This Mā of negation is much more common than the Lā [ الن في عاملة [ما that causes a change in I rāb. It is seldom found in the Qur ān. It causes the [خ ب ر] to be in Naṣb, whereas normally the [خ ب ر] is Raf. In (58:2): ه ن أ م ه ات ه م....م ا, and in (12:31):....ق ل ن ح اش ل ل ه م ا ه ذ ا ب ش ر ا إ ن ه ذ ا إ ال م ل ك ك ر مي 78

81 [النافية و االستثناء] Lesson 6: Negation and Exceptions And they followed what the devils had recited during the reign of Sulaymān. It was not Sulaymān who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Hārūt and Mārūt. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve" And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew. (2:102) و ل ئ ن أ ت ي ت ٱل ذ ين أ و ت وا ٱل ك ت اب ب ك ل آي ة م ا ت ب ع وا ق ب ل ت ك و م ا أ نت ب ت اب ع ق ب ل ت ه م و م ا ب ع ض ه م ب ت اب ع ق ب ل ة.2 ب ع ض و ل ئ ن ٱت ب ع ت أ ه و اء ه م م ن ب ع د م ا ج اء ك م ن ٱل ع ل م إ ن ك إ ذا ل م ن ٱلظ ال م ي And if you brought to those who were given the Scripture every sign, they would not follow your Qibla. Nor will you be a follower of their Qibla. Nor would they be followers of one another's Qibla. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers. (2:145) إ ن ٱلد ين ع ند ٱلل ه ٱل إ س ل ام و م ا ٱخ ت ل ف ٱل ذ ين أ و ت وا ٱل ك ت اب إ ال م ن ب ع د م ا ج اء ه م ٱل ع ل م ب غ ي ا ب ي ن ه م....3 Indeed, the religion in the sight of Allah is Islām. And those who were given the Scripture did not differ except after knowledge had come to them out of jealous animosity between themselves.(3:19) ] ا ل إ س ت ث ناء [ Exceptions II. There are a few specific particles that cause exception in Arabic. The most common of these particles is.[إ ل ا] The grammar of Exceptions can be a bit complicated but needs to be discussed. A statement that involves an Exception is composed of three components, the particle of exception [ اإلس ت ث ناء أ د اة ], the thing ]. م س تث ىن م ن ه [ exception and the statement preceding the,[م س ت ث ىن] excepted [إ ل ا] A. Exceptions with The grammar of Exceptions depends mainly on م ن ه],[م س تث ىن the statement that precedes,[إ ل ا] from which an exception occurs. There are actually two types of م ن ه],[م س تث ىن which we will term here for simplicity as Positive Statements and Negative Statements. Determining which type of [ م س تث ىن م ن ه ] used can make the grammar of Exceptions easier to understand since that can be rather complicated. A Positive Statement is a complete sentence in which there was some action done from where an exception occurred. On the other hand, a Negative Statement is one in which there was no action done from where an exception occurred. Let us look at some examples of positive and negative statements. 79

82 Essentials of Qur ânic Arabic [م وج ب] with Positive Statements [إ ل ا] 1. Examples of {أ ل ا إ ن الد ن ي ا م ل ع ون ة م ل ع ون م ا ف يه ا إ ل ا ذ ك ر الل ه و م ا و ال اه و ع ال م أ و م ت ع ل م }.i The world is cursed; cursed is what is in it except the remembrance of Allah, and that which resembles it, a scholar or a student. (Tirmidhi) 32 ii. iii.... ف س ج د وا إ ال إ ب ل يس ك ان م ن ٱل ج ن ف ف س ق ع ن أ م ر ر ب ه and they prostrated, except for Iblīs. He was of the jinn and departed from the command of his Lord. (18:50)... ك ل ش ي ء ه ال ك إ ل ا و ج ه ه ل ه ال ح ك م و إ ل ي ه ت ر ج ع ون Everything will be destroyed except His Face. His is the judgment, and to Him you will be returned. (18:50) In all the above examples, there is an action being done mentioned before the.[إ ل ا] Please note that there [اسم املفعول [ the ] and ا س م الفاع ل [ the does not need to be a Verb stated for an action to occur. Nouns such as also refer to actions being done as in Examples (i) and (iii). These examples can be contrasted with Negative Statements, in which there is no action being performed (even though an action maybe stated). [غ ري م وج ب] with Negative Statements [إ ل ا] 2. In the Qur ān, most exceptions involve the particle,[إ ل ا] and of those, most are part of Negative Statements. The grammar analysis of Negative Statements is dependent upon whether the م ن ه] [م س تث ىن is mentioned explicitly. In Negative Statements which contain an explicitly mentioned م ن ه],[م س تث ىن the exception [م س تث ىن] can be either Naṣb or be the I rāb of the word preceding the.[إ ل ا] Examples of Negative Statements with an explicit م ن ه] [م س تث ىن are shown in (vi) and (vii) respectively. Here, the م ن ه] [م س تث ىن is underlined. [م س تث ىن م ن ه] Qur ānic Examples of Negative Statements with an Explicit... ل ا ت ك ل ف ن ف س إ ل ا و س ع ه ا....i..No person is charged with more than his capacity.. (2:233) Tirmidhi [ الت رمذي,[جامع Ḥadith # 2256 found in [ الز هد.[كتاب Ḥadith is Saḥīḥ as authenticated by Sheikh al-albāni. [و سع] ]. Here the exception ل ا ت ك ل ف ن ف س إ ل ا و س ع ه ا [ sentence 33 In this example, another correct grammatical possibility is the following takes the same I rāb as the [ن ف س] as per the rules that were just covered. 80

83 [النافية و االستثناء] Lesson 6: Negation and Exceptions ii.... ب ل ط ب ع الل ه ع ل ي ه ا ب ك ف ر ه م ف ل ا ي ؤ م ن ون إ ل ا ق ل يل ا.Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few. (4:155) [م س تث ىن م ن ه] 3. Negative Statements without an Explicit Negative Statements often will not contain an explicitly mentioned م ن ه],[م س تث ىن and these are perhaps the most common types of Exceptions found in the Qur ān. This specifically means that the group from which the exception is being made is not mentioned explicitly. For example, in the Negative Statement, the Specifically, mentioned within the verb conjugation. [ه م] or,[و], the group mentioned is ل ا ي ؤ م ن ون إ ل ا ق ل يل ا the group from which the exception is being done is those who did not believe, which is mentioned explicitly. This is contrasted by the following sentence, which does not contain a explicitly mentioned or No one stood except Zaid. However, if we change this to the following [ما قام إ ل ا ز ي د ] :[م س تث ىن م ن ه] [م س تث ىن] You will notice that the I rāb of the.[طال بون ] then the group being excluded is,[ما قام طال بون إ ل ا ز ي دا [ which is [زيد] has also changed. In Negative Statements without an explicitly mentioned م ن ه],[م س تث ىن the I rāb of the exception [م س تث ىن] will depend upon its position in the sentence as if [إ ل ا] is ignored or omitted. It can be Raf, Naṣb, or Jarr. To get a better idea of how this works, let us look at the following sentences with and without.[إ ل ا] By removing ] م س ت ث ىن [ exception from the original sentence, we should be able to determine how the [إ ل ا] the 34 would fit grammatically in the sentence; either as a Doer, Direct Object, Jarr Construction, Subject, Predicate, etc. [إ ل ا] These points are rather complicated, but are included here since this third category of Exceptions using are mentioned frequently in the Qur ān. 34 This Exception is actually termed [ م س تث ىن م ف ر غ ], similar to the concept of the الفاعل].[نائ ب The particle [إ ل ا] grammatically plays no.[ناق ص] function here in this circumstance. In grammar, the group not mentioned explicitly is termed 81

84 Essentials of Qur ânic Arabic [م س تث ىن م ن ه] 4. Negative statements without an Explicit Sentence with Exception Sentence Analysis [إ ل ا] without ] م س ت ث ن ى [ of Function Qur ānic Example of Identical Grammar Structure فاع ل ما قام ز ي د ما قام إ ل ا ز ي د Doer (Raf ) ل ا ي أ ك ل ه إ ل ا ٱل خ اط ئ ون (69:37) مفعول به ما ض ر ب ت ز ي د ا ما ض ر ب ت إ ل ا ز ي د ا direct object (Naṣb) و م ا ي ع ب د ون إ ل ا ٱلل ه (18:16) جار و اجملرور ما ض ر ب ت ب ز ي د ما ض ر ب ت إ ل ا ب ز ي د Jarr Construction (Jarr) ف إ ن ٱنت ه و ا ف ل ا ع د و ان إ ل ا ع ل ى ٱلظ ال م ني خ ب ر ما ز ي د ف ق يه ما ز ي د إ ل ا ف ق يه Predicate (Raf ) (2:193) و م ا م ح م د إ ال ر س ول (3:144) [م س تث ىن م ن ه] Qur ānic Examples of Negative Statements without an Explicit ف م ا آم ن ل م وس ى إ ال ذ ر ي ة م ن ق و م ه ع ل ى خ و ف م ن ف ر ع و ن و م ل ئ ه م أ ن ي ف ت ن ه م....i But no one believed Mūsa, except [some] youths among his people, for fear of Pharaoh and his establishment that they would persecute them.... (10:83) [Exception is Doer] ii....و م ا ي م ك ر ون إ ل ا ب أ ن ف س ه م و م ا ي ش ع ر ون But they conspire not except against themselves, and they perceive [it] not.. (6:123) [Exception is Jarr Construction] iii. و م ا م ح م د إ ل ا ر س ول ق د خ ل ت م ن ق ب ل ه الر س ل... Muhammad is not but a messenger. [Other] messengers have passed on before him... (3:144) [Exception is Predicate] In example (i), the category of people who believed in Mūsa, has not been mentioned, and therefore the ]. م ا آم ن ل م وس ى ذ ر ي ة [ following: is in the I rāb of Raf. This is because the sentence without Illa is the [م س تث ىن] Here, the only I rāb which fits for the excepted noun [ ذ ر ي ة ] is Raf. This is because [ ذ ر ي ة ] functions as a Doer in this Verbal Sentence. In example (ii), the people or group who are being plotted against is not mentioned, and thus, the I rāb is determined analyzing the respective sentence without the particle Illa. In example (iii), the sentence is incomplete or [ناق ص] because م ح م د ] [م ا is not grammatically complete. Because of this, the م ن ه] [م س تث ىن is considered as incomplete or not mentioned. Thus, the I rāb of [م ح م د ] is Raf, because it is functioning as a Predicate in the sentence م ح م د ر س ول ] [م ا without Illa. 82

85 [النافية و االستثناء] Lesson 6: Negation and Exceptions B. Additional Particle(s) of Exception.[س و ى/ س واء /س و ى] along with [غ ي ر ] are [إ ل ا] Other exception particles that function in a similar capacity like The difference between these Exception Particles and [إ ل ا] is that they act as Muḍāf and cause the Exception to be Jarr. Thus, a discussion on Positive and Negative statements does not need to be discussed [م س ت ث ىن] here. The only particle from these additional particles of Exception that is found in the Qur ān is.[غ ي ر ] It carries the meaning of without, besides, or other than. Please note that despite [غ ي ر ] being termed a particle, it does get affected by Ḥarf at its ending vowel. 35 It usually takes a single Fatḥah, but takes Kasrah when associated with a Ḥarf Jarr and occasionally is found with a Ḍammah. Since [غ ي ر ] is always a Muḍāf, it never carries Tanwīn. [غ ي ر] Qur ānic Examples of ق ال أ غ ي ر ٱلل ه أ ب غ يك م إ ل ه ا و ه و ف ض ل ك م ع ل ى ٱل ع ال م ني.i He said, "Is it other than Allah that I should desire for you as a god while He has preferred you over the worlds?" (7:140) ii. إ ل ا ت نف ر وا ي ع ذ ب ك م ع ذ اب ا أ ل يم ا و ي س ت ب د ل ق و م ا غ ي ر ك م و ل ا ت ض ر وه ش ي ئ ا... If you do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all.. (9:39) iii. و ٱض م م ي د ك إ ل ى ج ن اح ك ت خ ر ج ب ي ض اء م ن غ ي ر س وء آي ة أ خ ر ى And draw in your hand to your side; it will come out white without disease - another sign. (20:22) 35 Since this particle [غ ي ر ] is affected by other true particles and other words with,[ع م ل] it is considered by grammarians to be a noun. [غ ي ر] is typically included in the grammatical discussions on the topic of Exceptions, but it is a noun grammatically and different from.[إ ل ا] Therefore, it can act like a direct object, predicate, etc. Furthermore, instead of the meaning except, it carries the meaning of rather than,. other than, or besides. Other times, [غ ي ر] acts like simple negation. Typically, when [غ ي ر] function in exceptions, it is usually Naṣb and carries a Fatḥa. For further discussion on,[غ ي ر] please refer to Lane's Lexicon: Vol. 6, page 99 (of 259). 83

86 Essentials of Qur ânic Arabic 84

87 Lesson 7: Particles -[احلروف] A Comprehensive Review Lesson 7: Particles [ -[احلروف A Comprehensive Review Particles Revisited In Volume 1, Lesson 4 discussed particles specifically those that caused a change in I rāb in some detail. Since there are several particles that have important grammatical functions in [حروف عام ل ة ] Arabic, and in the Qur ān, a further discussion is needed at this stage. In this lesson, we will discuss particles in more depth, since we now have a more firm grammatical footing. This lesson will detail those particles that cause a change in I rāb in addition to those that do not. Here, the several different particles have been categorized into several groups. Finally, the particles that have multiple different distinct grammatical roles are discussed at the end of this lesson. Division and Classification of Particles احلروف حروف غ ي ر عام ل ة حروف عام ل ة اإل س ت ف ها م الت و ك يد الن ف ي الع ط ف جاز م ة ناص ب ة جار ة اإل جياب الت ن ب يه الش ر ط ال م ص د ر ي ة الت ف ص يل الن داء ال الن في لل ج ن س الن واص ب ب اإلس ت ث ناء إ ن و أ خ وات ها الواو احلال اإلس ت ق بال الز ائ د ة اإلس ت ئناف ي ة الت ح ضيض اإلستدراك 85

88 Essentials of Qur ânic Arabic [حروف عام ل ة ] I. Particles the Affect I rāb [حروف ج ار ة [ Jarr A. Ḥarf We have already looked at these particles several times in Volume 1. These particles act on nouns and cause them to go into the Jarr state. The Jarr Construction plays an important in Nominal Sentences where it acts as a predicate. It also forms an Indirect Object in Verbal Sentences, and can change the original meaning of the verb it is associated with. It is important to note that one particle may carry more than one meaning. Being unaware of the different meaning(s) of the particle in question may distort the overall meaning of the sentence. [حروف ج ار ة] Table 42A: Ḥarf Jarr حرف ج ر meaning Qur ānic Example إ ىل -to/towards; going towards the end... و ٱلل ه ي ق ب ض و ي ب س ط و إ ل ي ه ت ر ج ع ون ب - with (association/ being with) - taking (seeking help) - because of And it is Allah who withholds and grants abundance, and to Him you will be returned. (2:245) ف ق ل ن ا ٱض ر ب وه ب ب ع ض ه ا... So, We said, "Strike the slain man with part of it."... (2:61) ٱق ر أ ب ٱس م ر ب ك ٱل ذ ي خ ل ق Recite in the name of your Lord who created. (96:1) [i.e. seeking help]...ذ ل ك ب م ا ع ص وا و ك ان وا ي ع ت د ون م ن - from (the beginning of something) - a part of - because of/reason for..that was because they disobeyed and were transgressing. (2:61) ق ل م ن ي ن ج يك م م ن ظ ل م ات ٱل ب ر و ٱل ب ح ر... Say, "Who rescues you from the darknesses of the land and sea (60:63)...و م ا ل ك م م ن د ون ٱلل ه م ن و ل ي و ل ا ن ص ري and you have not besides Allah any protector or any helper. (2:107)...ي ح س ب ه م ٱل ج اه ل أ غ ن ي اء م ن ٱلت ع ف ف ت ع ر ف ه م ب س يم اه م... An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their sign...(2:273). 86

89 Lesson 7: Particles -[احلروف] A Comprehensive Review [حروف ج ار ة] Table 42B: Ḥarf Jarr ف ي (ظ ر ف - in (as a - concerning/about ل ق د ك ان ل ك م ف يه م أ س و ة ح س ن ة... ل - for/to (specifically) owning/belonging to There has certainly been for you in them an excellent pattern.. (60:6) ق ال أ ت ح اج ون ي ف ي ٱلل ه و ق د ه د ان... He said, "Do you argue with me concerning Allah while He has guided me?... (6:80) ٱل ذ ي ج ع ل ل ك م ٱل أ ر ض ف ر اش ا و ٱلس م اء ب ن اء... ع ن - about (regarding) - from (i.e. away from) [He] who made for you the earth a bed and the sky a ceiling (2:22) ي س أ ل ون ك ع ن ٱل أ ه ل ة... They ask you about the new moons (2:189) س ي ق ول ٱلس ف ه اء م ن ٱلن اس م ا و ل اه م ع ن ق ب ل ت ه م ٱل ت ي ك ان وا ع ل ي ه ا.. ع لى - upon/on - above (aboveness) - against The foolish among the people will say, "What has turned them away from their Qibla, which they used to face?... (2:142) خ ت م ٱلل ه ع ل ى ق ل وب ه م و ع ل ى س م ع ه م و ع ل ى أ ب ص ار ه م غ ش او ة... Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil (2:7)...س ي ك ف ر ون ب ع ب اد ت ه م و ي ك ون ون ع ل ي ه م ض د ا Those "gods" will deny their worship of them and will be against them opponents (19:82) و ف ي ث م ود إ ذ ق يل ل ه م ت م ت ع وا ح ت ى ح ني until - ح ت ى ك like (similarity) And in Thamūd, when it was said to them, "Enjoy yourselves for a time... (51:43) م ث ل ٱل ذ ين ح م ل وا ٱلت و ر اة ث م ل م ي ح م ل وه ا ك م ث ل ٱل ح م ار ي ح م ل أ س ف ار ا ت /و by (oath) The example of those who were entrusted with the Torah and then did not take it on is like that of a donkey who carries volumes [of books] (62:5) ق ال وا ت ٱلل ه ل ق د ع ل م ت م م ا ج ئ ن ا ل ن ف س د ف ي ٱل أ ر ض... م ن ذ /م ذ since* They said, "By Allah, you have certainly known that we did not come to cause corruption in the land (12:73) morning. I did not see him since the [ما ر أ ي ت ه م ن ذ ا لص باح [ خ ال/حاشا except* Zaid. The students read except [ق ر أ امل ع ل م ون حاشا ز ي د ] *These particles are not found in Qur ān. 87

90 Essentials of Qur ânic Arabic Miscellaneous Particles that act like Ḥarf Jarr,[ظروف املكان] Please note that nouns that typically function as Muḍāf act like Ḥarf Jarr. These include.[إل ا] as well as Exceptions other than,[ظ روف الز مان] ] حرو ف نا ص بة [ Naṣb.B Ḥarf These category of particles are separated into those that cause Naṣb on nouns and those that cause Naṣb on Verbs. We already discussed the Naṣb particles that are from Inna and its sisters. [إ ن و أ خ وات ها] 1. Ḥarf Naṣb Affecting Nouns See Lesson 5, Section VIII for a full discussion. [ال الن في لل ج ن س] and [إل ا] 2. Other Ḥarf Naṣb Affecting Nouns [إل ا] In the preceding lesson, we have already examined two agents cause Naṣb. The Exception particle causes Naṣb in Positive Statements, and sometimes in Negative statements. The Lā of categorical negation also causes Naṣb, while also causing its associated noun to become indefinite. Please refer to Lesson 6 regarding [إل ا] and the Lā of categorical negation. [الن واص ب] 3. Ḥarf Naṣb Affecting Verbs The particles that specifically act on present tense verbs to cause the Naṣb state were already briefly discussed in Volume 1 (Lesson 10, IIIA). These verbs are the following: ل ن ل أ ن ك ي إ ذ ا ح ت ى].[أ ن Most of these particles like [أ ن ] and ل ] ] function by forming an implied verbal noun This verbal noun is termed م أ و ل] [م ص د ر in grammar. The particles that cause an implied verbal noun with the present tense verb.[/أ ن /ل /ك ي /ل ك ي ]: following are the [فعل مضارع] 88

91 Lesson 7: Particles -[احلروف] A Comprehensive Review [الن واص ب] Table 43A: Ḥarf Naṣb on Verbs meaning Qur ānic Examples حروف نصب أ ن ا ل ا to It forms a verbal noun with the verb.... أ ي ح ب أ ح د ك م أ ن ي أ ك ل ل ح م أ خ يه م ي ت ا... [أ ن ال] that [something] not 37 so as not to. Does one of you like to eat the flesh of his dead brother?... (49:12) ح ق يق ع ل ى أ ن ل ا أ ق ول ع ل ى ٱلل ه إ ل ا ٱل ح ق... ل أ ن [ل أ ن ] so that 38 Proper is it (for me) that I say not anything about Allah except the truth (7:105) و أ م ر ت ل أ ن أ ك ون أ و ل ٱل م س ل م ني ل ن ل ك ي ل ك ي never It negates and puts verbs into the future tense. so that in order to to These three particles actually have the same meaning. 39 And I am commanded that I shall be the first of those who submit... (39:12)... و ل ن ن ش ر ك ب ر ب ن ا أ ح د ا.and we will never associate any one with our Lord... (72: 2) ه و ٱل ذ ي أ نز ل ٱلس ك ين ة ف ي ق ل وب ٱل م ؤ م ن ني ل ي ز د اد وا إ مي ان ا م ع إ مي ان ه م... It is He who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith (48:4) و أ ش ر ك ه ف ي أ م ر ي ك ي ن س ب ح ك ك ث ري ا And let him share my task, That we may exalt You much (20:32-33) ح ت ى until 40 so that...م س ت ه م ٱل ب أ س اء و ٱلض ر اء و ز ل ز ل وا ح ت ى ي ق ول ٱلر س ول و ٱل ذ ين آم ن وا م ع ه م ت ى ن ص ر ٱلل ه... They were touched by poverty and hardship and were shaken until [even] the messenger and those who believed with him said, "When is the help of Allah?" (2:214) #38. which is discussed in footnote,[ت ع ليل] similar to the Lā of [ت ع ليل] to function in meaning of [ال] is combined with [أن ] Here the Lām of Ta līl الت ع ليل] [الم combines with [أ ن ] to form the meaning of so that or the reason for. See footnote # The particles [ل ] and [ك ي ] are considered to be [ل ك ي ] or Lām of Kai. This Lām is also known as الت ع ليل],[ل ام which has the meaning of so that, or the reason for. For these two particles, the Lam of Kai is implied, and forms a مأو ل] [مصدر as discussed in the above footnote. 40 This particle functions in an action reaching a limit, or utmost boundary of something. It has the same meaning when it acts on a noun in Ḥarf Jarr. It fact, [ح ت ى] as a [ن واصب] is actually considered a Ḥarf Jarr according to grammarians in that it acts on a verb to yield an implied verbal noun, which is in the Jarr state. 89

92 Essentials of Qur ânic Arabic [الن واص ب] Table 43B: Ḥarf Naṣb on Verbs...و م ا ك ان ٱلل ه ل ي ض يع ل إ مي ان ك م... Strong negation 41 [الم ج ح ود] And never would Allah have caused you to lose your faith... (2:143) ف 42 [فاء الس ب ب ي ة] therefore (as a result) so that م ن ذ ا ٱل ذ ي ي ق ر ض ٱلل ه ق ر ض ا ح س ن ا ف ي ض اع ف ه ل ه و ل ه أ ج ر ك ر مي و 43 [واو امل ع ي ة] withness of [و] Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward? (57:11) [ال ت ت ك ل م و أ ت ك ل م ] إ ذ ن meaning of responding in the future tense. Do not speak while I am speaking. [ز ي د ه و أ خ ي إ ذ ن أ ك ر م ه ] not found in Qur ān [إ ذ ن ] [حرف ج ز م/اجل واز م] C. Ḥarf Jazm These particles cause the Jazm state on present tense verbs مضارع].[فعل Remember that they cause a Sukūn to be placed at the end of single tense [سال م] verbs. In the plural form, the non-feminine Nūn is deleted. In case of a [م ع ت ل ] letter root, that letter is usually deleted. We have already covered Ḥarf Jazm briefly in Volume 1 (Lesson 10, IIIC). Altogether, there are eighteen Ḥarf Jazm in the Arabic language. As we have already seen, these particles are commonly seen in conditional statements. Remember that both present tense verbs, the condition go into the Jazm state due to the effects of the specific Ḥarf [ج واب الش ر ط] and the response statement [الش رط] Jazm (preceding the condition). In conditional statements, we often see conditional Ḥarf Jazm particles acting with past tense verbs. When this occurs, the past tense verb actually takes on the meaning of the future tense since it is mentioning the action to be completed in the future. This is usually the case for Jazm 41 This Lām of Denial Works with a negated Kāna [.[كان It is a powerful way of negating something, as exemplified in the āyah above. Please note if one would have mistaken this Lām in the āyah (2:143), for the Lām of Ta līl, it would not really make sense. 42 Differentiate this ف ] ] from other types of ف ] ]. This Fā causes Naṣb (and also serves to connect) while the other(s) only connect and 43 Please note that this [و] has a similar meaning as احلال],[واو the difference being that this [و] denotes an action being doing with or alongside another action, whereas the Ḥāl denotes the condition or state of an action as it is being done; this difference in some cases may not make an overall difference in the meaning of the sentence. This is not found in the Qur ān. 90

93 Lesson 7: Particles -[احلروف] A Comprehensive Review particles like,[ح ي ث ما],[إ ذا] and [ ي نما.[أ In cases when the Response Particle is not a ال م ضار ع],[ا ل ف ع ل the particle can be a past tense [ج واب الش ر ط] The.[ج واب الش ر ط] ] is typically used to mark the response statement ف ] verb, noun phrase, or a command tense verb. اجل واز م ل م أ ل م ل م ا ل ال إ ن ما meaning past tense negation Interrogative past tense negation "not yet"/ had not future tense negation Command Table 44A: Ḥarf Jazm Examples of Ḥarf Jazm...و ي ع ل م ك م م ا ل م ت ك ون وا ت ع ل م ون and He is teaching you that which you did not know. (2:151)...ق ال أ ل م أ ق ل ل ك م إ ن ي أ ع ل م غ ي ب ٱلس م او ات و ٱل أ ر ض He said, "Did I not tell you that I know the unseen of the heavens and the earth?... (2:33) أ أ نز ل ع ل ي ه الذ ك ر م ن ب ي ن ن ا ب ل ه م ف ي ش ك م ن ذ ك ر ي ب ل ل م ا ي ذ وق وا ع ذ اب [الم يف ال أ م ر و الد عاء [ Has the message been revealed to him out of us?" Rather, they are in doubt about My message. Rather, they have not yet tasted My punishment. (38:8) ل ي نف ق ذ و س ع ة م ن س ع ت ه و م ن ق د ر ع ل ي ه ر ز ق ه ف ل ي نف ق م م ا آت اه ٱلل ه... Forbidding [ال الن هي و الد عاء [ Let a man of wealth spend from his wealth, and he whose provision is restricted let him spend from what Allah has given him (65:7)... و ل ا ت ش ت ر وا ب آي ات ي ث م ن ا ق ل يل ا... if [إ ن الش ر ط ي ة] And do not exchange My signs for a small price (2:41)... و إ ن ي أ ت وك م أ س ار ى ت ف اد وه م و ه و م ح ر م ع ل ي ك م... And if they come to you as captives, you ransom them, although their eviction was forbidden to you. (2:85) م ا ن ن س خ م ن آي ة أ و ن ن س ه ا ن أ ت ب خ ي ر م ن ه ا أ و م ث ل ه ا... what [ما الش رط ي ة] مه ما أ ي We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. (2:106) و ق ال وا م ه م ا ت أ ت ن ا ب ه م ن آي ة ل ت س ح ر ن ا ب ه ا ف م ا ن ح ن ل ك ب م ؤ م ن ني And they said, "No matter what sign you bring us with which to bewitch us, we will not be believers in you. (7:132) 91

94 Essentials of Qur ânic Arabic م ن م ت ى أ ي ان إ ذ ما أ ي ن أ ن ى/ ح ي ث ما أ ي ن ما who ] م ن الش رط ي ة [ when ] ظ ر ف الزمان الش ر طي ة [ "whenever" ] ظ ر ف الز مان الش ر طي ة [ where ] ظ ر ف الز مان الش ر طي ة [ Wherever ] ظ ر ف الز مان الش ر طي ة [ Table 44B: Ḥarf Jazm... و م ن ي ر ت د د م نك م ع ن د ين ه ف ي م ت و ه و ك اف ر ف أ ول ئ ك ح ب ط ت أ ع م ال ه م ف ي ٱلد ن ي ا و ٱل آخ ر ة... And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter (2:217) listen When he talks I will [م ت ى ي ق ل أ س م ع ] ٱت ق الل ه ح ي ث م ا ك ن ت و أ ت ب ع الس ي ئ ة ال ح س ن ة ت م ح ه ا و خ ال ق الن اس ب خ ل ق ح س ن } Fear Allah wherever you are. Follow up a bad deed with a good deed and it will blot it out. And deal with people in a good manner. س ت ب ق وا ٱل خ ي ر ات أ ي ن م ا ت ك ون وا ي أ ت ب ك م ٱلل ه ج م يع ا فٱ So race to [all that is] good. Wherever you may be, Allah will bring you forth [for judgment] altogether.. (2:148) ٱت ق الل ه ح ي ث م ا ك ن ت و أ ت ب ع الس ي ئ ة ال ح س ن ة ت م ح ه ا و خ ال ق الن اس ب خ ل ق ح س ن } Fear Allah wherever you are. Follow up a bad deed with a good deed and it will blot it out. And deal with people in a good manner. 44 { { ] حروف غ ي ر عام ل ة [ I rāb II. Particles that do not Affect These particles that do not directly cause a change in I rāb encompass several different types of particles in terms of functionality. Please note that sometimes, these particles may have an indirect effect on I rāb Ḥadith found in Musnad of Imām Aḥmed; Ḥadith #20,883 in ال ع ش ر ة ال م ب ش ر ين ب ال ج ن ة ].[م س ن د Ḥadith also related by Imām At-Tirmidhi who classified it as Ḥasan-Saḥīḥ. 45 Please note that particles from غ ي ر عام ل ة ] [ح روف such as [ حروف العطف,] ]حروف النداء[, [ الواو احلال ], and الن في] [حروف indirectly do influence I rāb. Perhaps they could have been included in the category of those particles having,[ع م ل] but they were not according to grammarians. Also, the particles of Negation such as [ الن في[, [ ما الن في,[ال and [أ ن ] which we stated as being without,[ع م ل] and having no effect on I rāb are actually considered by some grammarians to have.[ع م ل] But this discussion is a complicated one, and it included for the reader in case they come across any discrepancies in the future relative to Arabic grammar. It is important that we keep our approach as simple as possible, particularly in these initial stages. 92

95 Lesson 7: Particles -[احلروف] A Comprehensive Review A. Particles of Negation Please refer to Lesson 6, where the Particles of Negation were reviewed. The Particles of Negation that.[إ ن ] and,[ال,] [ [ following: do not affect I rāb are the ما [ح ر وف ال ع ط ف] B. Connecting Particles The Connecting Particles were briefly mentioned in Volume 1 (Lesson 6, IV-A3). Here, they are more thoroughly elaborated on. These particles termed ال ع ط ف] [ح ر وف connect two words or phrases together in a sentence. These particles are actually part of a broader category of grammatical unit called [الت واب ع] 46 or words that follow. Specifically, these particles transfer I rāb of the first word onto the following word that the particle directly precedes. In another sense, we can say that the Connecting Particle transfers the grammatical state of the word(s) before it onto the word after it. Similar to English conjunctions, these particles allow for less redundancy in the language. In the Qur ānic example in Table 45 (first row), we see that the words [ [ٱل و ال د ي ن ] are acting grammatically on the state of the word [ٱل ي ت ام ى ] ], and ذ ي ٱل ق ر ب ى,] [ ٱل م س اك ني that precedes the first Connector Wāw. Here, the case of all words are Jarr due to the Ḥarf Jarr that acts on.[ٱل و ال د ي ن ] The word that is associated with a Connecting Particle can be a noun or a verb. Grammatically, the word that causes I rāb [عام ل] is the agent that causes I rāb on the word following the Connecting Particle, which may be a verb, particle عام ل],[ح ر ف or subject,[م ب ت د أ] etc. Thus, the Connecting Particle is not considered the per se. In the cases of Connecting Particles Fā, Wāw, and Lā, it is important to differentiate them,[عام ل] from other respective particles that virtually identical alphabetically, but completely different grammatically (Please see Table 51). The most common Connecting Particles are Wāw and Fā, which need to be distinguished from the identical appearing Resumption Particles Wāw and Fā. Resumption Particles that do not transfer I rāb are very common and can easy be confused as ع ط ف].[ح ر ف These particles are examined in the next section. 46 Other types of words in this category are Replacers,[ب د ل] Describers,[ن ع ت/ص ف ة] and ;[الت و ك يد] these are discussed in Lesson 9. 93

96 Essentials of Qur ânic Arabic [ح ر وف ال ع ط ف] C. Qur ānic Examples of Connecting Particles [ح ر وف ال ع ط ف] Table 45A: Connecting Particles meaning Qur ānic Examples حرف الع ط ف "and" و إ ذ أ خ ذ ن ا م يث اق ب ن ي إ س ر ائ يل ل ا ت ع ب د ون إ ل ا ٱلل ه و ب ٱل و ال د ي ن إ ح س ان ا و ذ ي ٱل ق ر ب ى و ٱل ي ت ام ى و ٱل م س اك ني... And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], "Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy.. (2:83) [م ج ر ور بال و او امل ط وف ع لى الوال د ي ن ]...أ م ك نت م ش ه د اء إ ذ ح ض ر ي ع ق وب ٱل م و ت إ ذ ق ال ل ب ن يه م ا ت ع ب د ون م ن ب ع د ي ق ال وا ن ع ب د إ ل ه ك و إ ل ه آب ائ ك إ ب ر اه يم و إ س م اع يل و إ س ح اق... و Or were you witnesses when death approached Ya qūb, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers, Ibrāhīm and Ishmael and Isaac (2:133) ] م ن ص وب بال و او امل ط وف ع لى إل ه ك [...م س ت ه م ٱل ب أ س اء و ٱلض ر اء و ز ل ز ل وا ح ت ى ي ق ول ٱلر س ول و ٱل ذ ين آم ن وا م ع ه م ت ى ن ص ر ٱلل ه... They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, "When is the help of ] م ع ر وف بال و او امل ط وف على الب أساء [ (2:214) Allah?" ] م ع ر وف بال و او امل ط وف على الر سول ] ف "then/so" (immediately)...ذ ل ك ب أ ن ه م آم ن وا ث م ك ف ر وا ف ط ب ع ع ل ى ق ل وب ه م ف ه م ل ا ي ف ق ه ون... ث م أ و "then" ( later) "or" (alternation/ doubt) That is because they believe, then disbelieve, so a seal is set upon their hearts so that they do not understand. (63:3) 47 ق ل أ نف ق وا ط و ع ا أ و ك ر ه ا ل ن ي ت ق ب ل م نك م إ ن ك م ك نت م ق و م ا ف اس ق ني Say, "Spend willingly or unwillingly; never will it be accepted from you. Indeed, you have been a defiantly disobedient people. (9:53) [منصوب ب أ و العطف على ط و عا ] 47 The highlighted Particles are Connecting Particles while the underlined [ف] is actually Ḥarf Naṣb الس ب ب ي ة] [فاء (see Table 43). 94

97 Lesson 7: Particles -[احلروف] A Comprehensive Review [ح ر وف ال ع ط ف] Table 45B: Connecting Particles أ م or/rather It is used as an interrogative and/or giving an option... أ م خ ل ق وا م ن غ ي ر ش ي ء أ م ه م ٱل خ ال ق ون أ م خ ل ق وا ٱلس م او ات و ٱل أ ر ض ب ل ل ا ي وق ن ون أ م ع ند ه م خ ز ائ ن ر ب ك أ م ه م ٱل م ص ي ط ر ون Or were they created by nothing, or were they the creators? Or did they create the heavens and the earth? Rather, they are not certain. Or have they the depositories [containing the provision] of your Lord? Or are they the controllers? (52:35-37) ب ل But/rather Implies correcting a mistake, or abandoning و ل ا ت ق ول وا ل م ن ي ق ت ل ف ي س ب يل الل ه أ م و ات ب ل أ ح ي اء و ل ك ن ل ا ت ش ع ر ون ال no/not Affirms the first word and negates the word after). And do not say about those who are killed in the way of Allah, "They are dead." Rather, they are alive, but you perceive [it] not. (2:154) [مرفوع ب ب ل العطف على أم وات ] [جاء ز ي د ال م ح م د ] [مرفوع ب ال العطف على ز ي د ] Muḥammad. Zaid came not ل ك ن but Affirms the second and comes only after a negation (opposite. 48 ([ال] of ]ما أ ك ل ت اخل ب ز ل ك ن الل ح م ] I did not eat the bread but ate meat. ] ح ر وف ال إس ت ئ ناف ي ة [ Particles D. Resumption Resumption particles include Wāw and Fā, and are very commonly found in the Qur ān. A Resumption Particle functions in separating between sentences, or sentence units. In a way, it provides a way to shift to a different subject or discussion within an āyah or even a new āyah. Often, when the particle Wāw is used where there is a transition in an āyah, it is a Resumption Particle. Furthermore, another sign of the Resumption Particle is when there is no clear transfer of I rāb. These are subtle points, even though in most cases, not distinguishing a Resumption Particle from a Connecting Particle will not cause a drastic change in meaning. In example (i) on the Qur ānic Examples below, the highlighted Wāw represents the Resumption Particle while the underlined Wāw is the connecting particle. Upon initial inspection of the āyah, it may appear that 48 For the particle,[ل ك ن ] three conditions are necessary for it to act as a Connecting Particle. It is عطف] [حرف if (1) preceded by a negative (2) it is not associated with a [و] and (3) it is not associated with a sentence (but a word). In the Qur ān, it is not found as a.[ب ل ] Connecting Particle bur acts instead as a Rebuttal Particle instead. The same can be said about the particle 95

98 Essentials of Qur ânic Arabic all the Wāws are Connecting Particles, since there is a connection between all parts separated by it. However, the first Wāw acts as a Resumption Particle because there is a transition from the prior section due to the Particle.[إ ذ ] The underlined Wāw is a Connector since [ٱس ت ك ب ر ] has the same place as [ ب ى.[أ Then, the the third Wāw is a Resumption Particle since there is another shift in the āyah, and the last section is not a Hāl. In example (ii), the first Fā is a Resumption Particle as it marks a transition, with the word then. The second Fā however is a Connector as [ خ ر ج ه م ا,[أ and is similar grammatically to [ ز ل ه م ا.[أ In this āyah, the first shaded Wāw marks another transition from the prior section, and is thus a Resumption Particle. The following Wāw is a Connector, that precedes ب ع ض ك م ل ب ع ض ع د و ],[ٱه ب ط وا the Direct Object of.[ق ل ن ا] The second Wāw is also a Connector that copies ;[م س ت ق ر ] the word [م ت اع ] retains the same grammatical function as ل ك م ف ي ٱل أ ر ض م ت اع [ be would [و م ت اع ]. Without the Connection Particle, the meaning of 49 ] م ب ت د أ [ Connecting Particle prevents the statement from become superfluous. Qur ānic Examples: و إ ذ ق ل ن ا ل ل م ل ائ ك ة ٱس ج د وا ل آد م ف س ج د وا إ ل ا إ ب ل يس أ ب ى و ٱس ت ك ب ر و ك ان م ن ٱل ك اف ر ين.i ]. In this way, the And remember when We said to the angels, "Prostrate before Ādam"; so they prostrated, except for Iblīs. He refused and was arrogant and became of the disbelievers. (2:34) ii. ف أ ز ل ه م ا ٱلش ي ط ان ع ن ه ا ف أ خ ر ج ه م ا م م ا ك ان ا ف يه و ق ل ن ا ٱه ب ط وا ب ع ض ك م ل ب ع ض ع د و و ل ك م ف ي ٱل أ ر ض م س ت ق ر و م ت اع إ ل ى ح ني But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time. (2:36) ] ح ر وف اال س ت د راك [ Particles E. Rebuttal These particles serve to make a rebuttal or counterpoint, or make a correction after an errant or incorrect statement. These include [ل ك ن ] and,[ب ل ] which also can be from [ ح روف العط ف ]. However, in the Qur ān, these particles are found as rebuttal particles and not as Connecting Particles. The particle [ل ك ن ] is 49 Please see Lesson 12 in the section on و ت أخري].[ت ق دمي Here the [مبتدأ] comes after the Predicate. 96

99 Lesson 7: Particles -[احلروف] A Comprehensive Review similar to the Sister of Inna [ ل ك ن ], which has a similar meaning of rebuttal of but/however. It is used to abandon one statement, and shift attention towards the next statement. Qur ānic Examples: و ق ال وا ٱت خ ذ ٱلل ه و ل د ا س ب ح ان ه ب ل ل ه م ا ف ي ٱلس م او ات و ٱل أ ر ض....i They say, " Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth... (2:116) ii.... و م ا ظ ل م ون ا و ل ك ن ك ان وا أ نف س ه م ي ظ ل م ون And they wronged Us not - but they were [only] wronging themselves... (2:57) ] ح ر وف اال س ت ف هام [ Interrogation F. Particles of Please see Volume 1 (Lesson 6, V) for a discussion on Particles of Interrogation. Please differentiate the Interrogation Particles [م ن ] and [ما] from those that have a completely different grammatical function. These particles are typically found at the beginning of a sentence, or sentence break, and act on both Nominal and Verbal Sentences without any change in I rāb. Please remember that the Interrogative particle [ ي [أ acts as a Muḍāf to the word that it precedes. It causes the next word to be in Jarr. Furthermore, when [ ي [أ is associated with a plural noun, the plural noun is in the indefinite state. When is associated with a single or dual noun, the single noun is definite. Another minor exception with the [أ ي [ Particles of Interrogations is with.[ك م ] The word that follows [ك م ] is in the Naṣb state. The word that follows [ك م ] is Naṣb not because of,[ك م ] but because the word in Naṣb is a,[ت م ي يز] and clarifies the quantity that being asked in terms of how many/how much. [ك م ] and [أ ي ] Examples of...و س ي ع ل م ٱل ذ ين ظ ل م وا أ ي م نق ل ب ي نق ل ب ون.i ii. iii. iv. And those who have wronged are going to know to what [kind of] return they will be returned. (26:227) ف ب أ ي آل اء ر ب ك م ا ت ك ذ ب ان So which of the favors of your Lord would you deny? (55:25)...ف أ ي ٱل ف ر يق ي ن أ ح ق ب ٱل أ م ن إ ن ك ن ت م ت ع ل م ون...So which of the two parties has more right to security, if you should know? (6:81) [ك م ك تابا ق ر أ ت ] How many books have you read? 97

100 Essentials of Qur ânic Arabic ] ح روف ال اس ت ف هام [ Particles Table 46: Interrogative أ م General interrogative أ / ه ل or / do (creates a choice) Who م ن When م ت ى / أ ي ان Where أ ي ن What ما / ماذا أ ي ة /أ ي Why ل ماذا / ل ما Which (this is Muḍāf) How many ك م How ك ي ف About what ع م from where/how أ ن ى ] ح ر وف الت و ك يد [ Emphasis G. Particles of ل ام الت و ك يد,] ]الم و ن ون الت و كيد[, [ إ ن ما [ following: Particles of Emphasis include the cause emphasis on the associated word without any affecting I rāb. ], and.[ق د ] These particles ح ر وف الت و ك يد ل ل /ن ق د إ ن ما Indeed Indeed Indeed/certainly only [ل ام الت و ك يد] 1. Lām of Emphasis It is important to distinguish this from the Ḥarf Naṣb particle, Lām of Ta līl. The Lām of Emphasis functions to cause a more emphatic meaning like must or need to. This Lām can also act on particles and noun for emphasis. On verbs, the Lām of Emphasis is often accompanied with a Nūn at the end of the associated verb. Please look at the following examples showing the Lām of Emphasis. Qur ānic Examples و إ ن ا ل ن ع ل م أ ن م ن ك م م ك ذ بني.i 98

101 Lesson 7: Particles -[احلروف] A Comprehensive Review And We certainly know that among you are those that are denies (69:49) ii...ل ئ ن ل م ت نت ه وا ل ن ر ج م ن ك م و ل ي م س ن ك م م ن ا ع ذ اب أ ل يم If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful punishment. (36:18) iii. iv. ق ال وا أ إ ن ك ل أ نت ي وس ف... They said, "Are you indeed Yūsuf?... (12:90) إ ن ٱل إ نس ان ل ف ي خ س ر Indeed, mankind is in loss. (103:2) [الم و ن ون الت و كيد] 2. Lām and Nūn of Double Emphasis We often see a Nūn affixed to the end of verbs when a Lām of Emphasis is present at its beginning. This Nūn functions in even more emphasis being given. Please note that even though the addition of this Nūn causes some structural modification, it does not cause any change in I rāb. For example, the vowel preceding the Nūn of emphasis is changed to a Fatḥah in all first single person conjugations, except the female second person where it has a Kasrah (without the following Yā). This is purely a Ṣarf issue, and is not related to I rāb. In the plural female conjugations, the letters ان ] ] are added after the feminine Nūn. The Nūn added at the end can have either a Sukūn or a Shadda. Table 47: Lām and Nūn of Emphasis on Verbs م ف ر د م ث ن ى ج مع ل ي ك ت ب ن ل ي ك ت ب ان ل ي ك ت ب ن الغائ ب امل ذ ك ر ل ي ك ت ب نان ل ت ك ت ب ان ل ت ك ت ب ن الغائ ب امل ؤ ن ث ل ت ك ت ب ن ل ت ك ت ب ان ل ت ك ت ب ن امل خ اط ب ال م ذ ك ر ل ت ك ت ب نان ل ت ك ت ب ان ل ت ك ت ب ن امل خ اط ب امل ؤ ن ث ل ن ك ت ب ن ل ن ك ت ب ن ل أ ك ت ب ن امل ت ك ل م 99

102 Essentials of Qur ânic Arabic Qur ānic Examples: i. ii. ف ٱل ذ ين ه اج ر وا و أ خ ر ج وا م ن د ي ار ه م و أ وذ وا ف ي س ب يل ي و ق ات ل وا و ق ت ل وا ل أ ك ف ر ن ع ن ه م س ي ئ ات ه م و ل أ د خ ل ن ه م ج ن ات ت ج ر ي م ن ت ح ت ه ا ٱل أ ن ه ار So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow (3:195) و ل ي ح م ل ن أ ث ق ال ه م و أ ث ق ال ا م ع أ ث ق ال ه م و ل ي س أ ل ن ي و م ٱل ق ي ام ة ع م ا ك ان وا ي ف ت ر ون And most certainly they shall carry their own burdens, and other burdens with their own burdens, and most certainly they shall be questioned on the resurrection day as to what they forged. (29:13) [إ ن ما] and,[ق د ],[إ ن ] Emphasis: 3. Other Particles of The particle [ق د ] serves in attributing certainty to an action, and is termed الت ح قيق].[ح ر ف Overall, it causes emphasis to be placed on something. Furthermore, it can also cause a meaning of a verb to be in the near past tense or denoting that an action has just occurred. This was briefly examined earlier in Lesson 5. Also from the الت ح قيق],[ح ر ف is the particle [إ ن ] which functions in the role of emphasis like the structurally similar particle.[إ ن ] The particle [إ ن ] however is found mainly as a Conditional Particle. Another particle that denotes emphasis and frequently occurs in the Qur ān is Even though this particle contains [إ ن ] in its letters, it is not from Inna or its sisters..[إ ن ما] Specifically, [إ ن ما] denotes only, but it is a particle that denotes emphasis. 50 There are also other 51 [ك ل ا] particles that cause emphasis. For example, the particle is used in some Sūrahs to place emphasis on something being said by function of its very sharp negation. [حروف الن داء [ Calling H. Particles of These particles are used to call and address a specific person or group and draw their attention to something being said. This is often used in the Qur ān to address a specific group. The person(s) is addressed using the particle.[يا] This particle Yā can be thought of as being equivalent to the term I am calling. The person(s) being addressed is termed,[م ناد ي] is Naṣb and is discussed in detail in the next Lesson..تقي الدين أبو البقاء الفتوحي by [شرح الكوكب املنري] from the book [باب املنطوق واملفهوم] 50 Taken from 51 In Sūrah Takāthur (104:3-5), [ك ل ا] is used three times to draw attention to the reality of the Hellfire. The primary audience, the Pagans of Makkah at the time of its revelation did not believe in the afterlife, or Hellfire. Here emphasis is placed by this particle by its sharp and complete negation. 100

103 Lesson 7: Particles -[احلروف] A Comprehensive Review [حروف ال ش ر ط [ Particles I. Conditional We have examined conditional particles, many of which are from [ ح ر وف ج از م ة ] mentioned earlier in this lesson. Some particles like,[ل و ال],[إ ذ ا] and [ل و ] function as conditional particles but do not cause Jazm unlike These particles can act on both nouns and verbs. In conditional statements, Ḥarf Jazm.[ما] ], and أن [,[م ن ] typically act on present tense verbs, but can act on other verbs and nouns also. The response particle Fā 52 is often used in conditional sentences and marks the response الش ر ط] [ج واب to the condition. However, the Fā is not used in front of a response statement that is a مضارع] [ف ع ل in Jazm state since the Jazm verb by itself is a sign of a response statement (in a conditional sentence). Please note that for the particles [ل و ] and,[ل و ال] the Lām ل ] ] termed الواق ع ة] [الم often indicates the Response Statement. This particle does not indicate emphasis in general, but functions like the Response Particle Fā. It should be noted that sometimes, the Lām can function as both a Response Particle and a Particle of emphasis (2:103): و ل و أ ن ه م آم ن وا و ات ق و ا ل م ث وب ة م ن ع ند الل ه خ ي ر ل و ك ان وا ي ع ل م ون [ح ر وف الش ر ط] Table 48: Particles of Condition ح ر وف ج ز م حروف غري عام لة ل و if إ ن had it not ل و ال م ن who been/were it not for ما what أ م ا as for إ ذ ما /م ت ى when إ ذا when whenever ك ل ما where أ ي ن ح ي ث ما / أ ن ى/ أ ي ن ما wherever أ ي ان / إ ذ ما whenever If [ج واب الش رط] It does not cause any change in I rāb and marks the response statement.[الفاء الرابطة جلواب الشرط] 52 This Fā is known as [فعل مضارع] However it can precede response statement which contain.[فعل مضارع] which does not consist of present tense verbs in Jazm with الناه ي ة].[ال This is seen in أ ط ع ن ك م ف ل ا ت ب غ وا ع ل ي ه ن س ب يل ا :( 4:34 ). ف إ ن Please note that some conditional statements have no particle or sign to indicate the Response Statement. For example in (2:206) with the particle,[إ ذا] there is no sign, but the. و إ ذ ا ق يل ل ه ات ق الل ه أ خ ذ ت ه ال ع ز ة ب ال إ ث م contextually: response part can be identified 101

104 Essentials of Qur ânic Arabic ] ح ر وف الش ر ط غري عام لة [ Examples: Qur ānic... و ل و ش اء ٱلل ه ل س ل ط ه م ع ل ي ك م.i ii...and if Allah had willed, He could have given them power over you... (4:90) و إ ذ ا س أ ل ك ع ب اد ي ع ن ي ف إ ن ي ق ر يب... And when My servants ask you, concerning Me - Indeed I am near. (2:186) iii. iv. و ل و ل ا ف ض ل ٱلل ه ع ل ي ك و ر ح م ت ه ل ه م ت ط ائ ف ة م ن ه م أ ن ي ض ل وك... And if it was not for the favor of Allah upon you, and His mercy, a group of them would have determined to mislead you... (4:113) و أ م ا ٱل ذ ين آم ن وا و ع م ل وا ٱلص ال ح ات ف ي و ف يه م أ ج ور ه م و ٱلل ه ل ا ي ح ب ٱلظ ال م ني But as for those who believed and did righteous deeds, He will give them in full their rewards, and Allah does not like the wrongdoers... (3:57) [ح ر وف م ص د ر ي ة] J. Verbal Noun Particles The particles,[ل و ],[ما],[أ ن ] and [ك ي ] act with verbs to form a construction called a م أ و ل ].[م ص د ر This grammatically acts like a verbal noun. Most of these particles are from the Ḥarf Jazm (except and (ل و were already reviewed. The most important and common of these particles is,[أ ن ] which is detailed in the section on Ḥarf Naṣb for Verbs in this lesson. [حروف اإلست ق بال [ Future K. Particles of the The particles that denote the future tense are [س] and,[س و ف ] both of which attach to the beginning of present tense مضارع].[ف ع ل These have been discussed in Volume 1 (Lesson 10). [ح ر وف الت ن بيه] L. Particles of Warning The particles,[ا ال],[ها] and [ا ما] all mark a warning and translate as: beware or behold. Please note that the particle [ا ال] can also have the meaning of encouragement as Alas, Ah, or Surely. Qur ānic Examples: i. و إ ذ ا ق يل ل ه م آم ن وا ك م ا آم ن ٱلن اس ق ال وا أ ن ؤ م ن ك م ا آم ن ٱلس ف ه اء أ ل ا إ ن ه م ه م ٱلس ف ه اء و ل ك ن ل ا ي ع ل م ون And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Beware, it is they who are the foolish, but they know [it] not. (2:13) ii. ه ا أ نت م ه ؤ ل اء ح اج ج ت م ف يم ا ل ك م ب ه ع ل م ف ل م ت ح اج ون ف يم ا ل ي س ل ك م ب ه ع ل م و ٱلل ه ي ع ل م و أ نت م ل ا ت ع ل م ون Behold, you are - those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And Allah knows, while you know not. (3:66) 102

105 Lesson 7: Particles -[احلروف] A Comprehensive Review [ح ر وف الت ح ض يض] M. Particles of Encouragement These particles termed الت ح ض يض] [ح ر وف play the role of encouraging and inciting a certain action. These include,[أ ل ا] ], ل و ما [,[ل و ال],[أال] and.[ه ل ا] These particles are always used in conjunction with a verb. Qur ānic Examples: و أ نف ق وا م ن م ا ر ز ق ن اك م م ن ق ب ل أ ن ي أ ت ي أ ح د ك م ٱل م و ت ف ي ق ول ر ب ل و ل ا أ خ ر ت ن ي إ ل ى أ ج ل ق ر يب ف أ ص د ق.i و أ ك ن م ن ٱلص ال ح ني And spend from what We have provided you before death approaches one of you and he says, "My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous. (63:10) و ل ا ي أ ت ل أ ول و ٱل ف ض ل م نك م و ٱلس ع ة أ ن ي ؤ ت وا أ ول ي ٱل ق ر ب ى و ٱل م س اك ني و ٱل م ه اج ر ين ف ي س ب يل ٱلل ه و ل ي ع ف وا ii. و ل ي ص ف ح وا أ ل ا ت ح ب ون أ ن ي غ ف ر ٱلل ه ل ك م و ٱلل ه غ ف ور ر ح يم And let not those of virtue among you and wealth swear not to give to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful. (24:22) [ح ر وف اجلواب] N. Particles of Response These particles known as اجلواب] [ح ر وف are used as an answer in response to a yes/no question. The [ك ل ا] The particle.[ال] while the answer of no is,[أ ي] and [ن ع م] response of yes occurs through the particles means never, and is a very sharp no. The particle [ب ل ى] means yes but also carries the meaning of certainly and is used as a response to a rhetorical question denoting an obvious yes answer. The particle [إ ذا ] is also from the Particles of Response and carries the meaning of when. This particle is not to be confused with,[إ ذ ن ] which sounds similar but is from the Ḥarf Naṣb for verbs. Qur ānic Examples:...ك ل م ا أ ل ق ي ف يه ا ف و ج س أ ل ه م خ ز ن ت ه ا أ ل م ي أ ت ك م ن ذ ير ق ال وا ب ل ى ق د ج اء ن ا ن ذ ير ف ك ذ ب ن ا و ق ل ن ا م ا ن ز ل ٱلل ه.i م ن ش ي ء... ii....every time a company is thrown into it, its keepers ask them, "Did there not come to you a warner? They will say," Yes, a warner had come to us, but we denied and said, 'Allah has not sent down anything"... (67:8-9) و ن اد ى أ ص ح اب ٱل ج ن ة أ ص ح اب ٱلن ار أ ن ق د و ج د ن ا م ا و ع د ن ا ر ب ن ا ح ق ا ف ه ل و ج دت م م ا و ع د ر ب ك م ح ق ا ق ال وا ن ع م... And the companions of Paradise will call out to the companions of the Fire, "We have already found what our Lord promised us to be true. Have you found what your Lord promised to be true?" They will say, "Yes." (7:44) 103

106 Essentials of Qur ânic Arabic iii. ف ق ال وا أ ب ش ر ا م ن ا و اح د ا ن ت ب ع ه إ ن ا إ ذ ا ل ف ي ض ل ال و س ع ر And said, "Is it one human being among us that we should follow? Indeed, we would then be in error and madness. (54:24) [حروف الز مان و املكان] O. Particles Time and Place Containers These particles are actually considered nouns grammatically but are being mentioned here since they act like particles. They are discussed in more detail in Lesson 8. They specify the place or time in which an action occurs. Depending on context, they can act as conditional particles as well. [ح ر وف الز ائ د ة] P. Particles of Redundancy The Particles of Redundancy from a purely grammatical sense, do serve any function, however play a role in rhetoric particularly in emphasis. The Particles of Redundancy are the following: These particles sometimes occur in the Qur ān and Ḥadīth. When they are used.[ل / ب / م ن /ال / ما /أ ن / إ ن [ in a sentence, the removal of the respective particle will not change the overall meaning of the sentence. These particles are being mentioned here for completeness, since this is a topic in advanced grammar. Qur ānic Examples: و ك م م ن ق ر ي ة أ ه ل ك ن اه ا ف ج اء ه ا ب أ س ن ا ب ي ات ا أ و ه م ق ائ ل ون.i ii. And how many cities have We destroyed, and Our punishment came to them at night or while they were sleeping at noon. (7:4) م ن ع م ل ص ال ح ا ف ل ن ف س ه و م ن أ س اء ف ع ل ي ه ا و م ا ر ب ك ب ظ ل ام ل ل ع ب يد Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants. (41:46) [الم الت ع ريف] Al Q. The Definite Article One of the first topics that were discussed in Volume 1 was the concept of [ال] as the definite article. The Al which is the definite article is also termed الت ع ريف].[الم When a noun has the Al affixed to its beginning, it can be of one the following categories of words: audience. - Noun that is known to speaker and [الم الع ه د اخلار ج ي] 1. audience. - Noun that is known to speaker and but not to the [الم الع ه د الذ ه ب ي] 2. noun. - Noun that refers to the category of the [الم اجل ن س] 3. noun. - Noun that refers to all/each member of the category of the respective [الم اإل س ت غ راق] 4. places. - The Al is extra and used with certain names and [الم الز ائ د ة]

107 Lesson 7: Particles -[احلروف] A Comprehensive Review We see that there are several different categories of nouns that contain the definite article Al. Most fall under the category of الع ه د اخلار ج ي],[الم and are definite to the speaker and audience. This can be considered the default definite article. The definite article in other cases may refer to the entire category of something rather than a definite noun. For example, the word [الن ساء] generally refers to the women. However, in many cases it contextually means women as an entire category, not the women. This is seen in the Table 49 in Āyah 3:14. Another type of Al is called اإلس ت غ راق],[الم and differs from the Lām of Category in that it refers to each and every thing/person in that particular category. For example in āyah 1:2, the word [احل م د] does not refer to the praise or praise, but it means all praise or every praise. [الم الت ع ريف [ Al Table 49: The Definite Article الم الع ه د اخلار ج ي The general Lām إ ن ٱل م ص د ق ني و ٱل م ص د ق ات و أ ق ر ض وا ٱلل ه ق ر ض ا ح س ن ا ي ض اع ف ل ه م و ل ه م أ ج ر ك ر مي الم الع ه د الذ ه ب ي The general Lām Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan - it will be multiplied for them, and they will have a noble reward.. (57:18) [العال م ل ل د ر س ال ي و م م ر يض ] الم ال ج ن س Lām of Category The Imām announces about the scholar unknown to others: The scholar for today s lesson is sick. ز ي ن ل لن اس ح ب ٱلش ه و ات م ن ٱلن س اء و ٱل ب ن ني و ٱل ق ن اط ري ٱل م ق نط ر ة م ن ٱلذ ه ب و ٱل ف ض ة و ٱل خ ي ل ٱل م س و م ة و ٱل أ ن ع ام و ٱل ح ر ث... الم اإلس ت غ راق Lām of Inclusivity Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land... (3:14) ٱل ح م د ل ل ه ر ب ٱل ع ال م ني الم الز ائ د ة Lām of Redundancy All praise is to Allah, Lord of the worlds. (1:2) و م م ن ح و ل ك م م ن ٱل أ ع ر اب م ن اف ق ون و م ن أ ه ل ال م د ين ة م ر د وا ع ل ى الن ف اق ل ا ت ع ل م ه م ن ح ن ن ع ل م ه م And among those around you of the bedouins are hypocrites, and [also] from the people of Madīnah. They have become accustomed to hypocrisy. You [Oh Muḥammad], do not know them, [but] We know them... (9:101) 105

108 Essentials of Qur ânic Arabic R. Miscellaneous Particles There are other particles in the Qur ān that we have not yet discussed. One particle that plays an important role is the Tā Marbūṭa, the most common feminine symbol. In some instances, however, it denotes the singularity of an object or thing. For example, the word [ح ج ر] can signify a rock or rocks, while refers to a single date. The particle [ن خ ل ة] refers to dates, while [ن خ ل] signifies a single rock. The word [ح ج ر ة] functions as a Particle of Surprise. The time container [إ ذ ] and [إ ذا ] that resembles the Time Containers [إ ذ ] when. means [إ ذا ] is translated as remember, while the particle [إ ذ ] الت اء الواح د ة ة singularity Table 50: Miscellaneous Particles و ه ز ي إ ل ي ك ب ج ذ ع ٱلن خ ل ة ت س اق ط ع ل ي ك ر ط ب ا ج ن ي ا حرف ف جاء ة إ ذ ا إ ذ إ م ا Particle of Surprise And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.. (19:25) ف إ ذ ا ر ك ب وا ف ي ٱل ف ل ك د ع و ا ٱلل ه م خ ل ص ني ل ه ٱلد ين ف ل م ا ن ج اه م إ ل ى ٱل ب ر إ ذ ا ه م ي ش ر ك ون ظرف زمان Time Container And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him. (29:65) و إ ذ اب ت ل ى إ ب ر اه يم ر ب ه ب ك ل م ات ف أ ت م ه ن ل لن اس إ ن ي ج اع ل ك ق ال حرف إ ب هام و الت ف صيل Particle of choice إ م ام ا... And remember when Ibrāhīm was tried by his Lord with commands and he fulfilled them. [Allah] said, "Indeed, I will make you a leader for the people.". (2:124) و آخ ر ون م ر ج و ن ل أ م ر ٱلل ه إ م ا ي ع ذ ب ه م و إ م ا ي ت وب ع ل ي ه م... And [there are] others deferred until the command of Allah - whether He will punish them or whether He will forgive them... (9:106) S. Particles with Multiple Distinct Grammatical Roles We have already seen particles that are identical structurally can have several different independently grammatical functions. This can often confuse the novice or intermediate student. Here, we will quickly categorize the multiple grammatical roles that a specific particle may carry. The following table can be used as a reference point for comparing and/or clarifying these multiple functional roles. Please note that context alone is often sufficient enough to identify the actual grammatical function of one of these multidimensional particles. 106

109 Lesson 7: Particles -[احلروف] A Comprehensive Review و [ما/و] Table 51A: Particles with Multiple Distinct Grammatical Roles Resumptive Particle Connection Particle Ḥāl Particle Particle of Oath و م ن الن اس م ن ي ق ول آم ن ا ب ٱلل ه و ب ٱل ي و م ٱل آخ ر و م ا ه م ب م ؤ م ن ني حرف Day," And of the people are some who say, "We believe in Allah and the Last اإلس ت ئ ناف ي ة but they are not believers. (2:8) حرف ال ع ط ف...خ ل ق ٱلس م او ات و ٱل أ ر ض.....He created the heavens and the earth.. (64:3)...و م ن ي ر ت د د م ن ك م ع ن د ين ه ف ي م ت و ه و ك اف ر ف أ ول ئ ك ح ب ط ت أ ع م ال ه م.. واو احلال واو ال ق س م And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter.. (2:217) ن و ٱل ق ل م و م ا ي س ط ر ون And it is Allah who withholds and grants abundance, and to Him you will be returned. (68:1) و ٱت ل ع ل ي ه م ن ب أ ن وح إ ذ ق ال ل ق و م ه ي ا ق و م إ ن ك ان ك ب ر ع ل ي ك م م ق ام ي Particle of withness و ت ذ ك ري ي ب آي ات ٱلل ه ف ع ل ى ٱلل ه ت و ك ل ت ف أ ج م ع وا أ م ر ك م و ش ر ك اء ك م... الواو امل ع ي ة And recite to them the news of Nūh, when he said to his people, "Oh my people, if my residence and my reminding of the signs of Allah has become burdensome upon you - then I have relied upon Allah. So resolve upon your plan with your associates... (10:71) Relative Pronoun...و إ ن ت ب د وا م ا ف ي أ ن ف س ك م أ و ت خ ف وه ي ح اس ب ك م ب ه ٱلل ه... ا س م م و ص ول...Whether you show what is within yourselves or conceal it, Allah will bring you to account for it... (2:284). م ا Simple Negation Interrogative Particle م ا ك ان إ ب ر اه يم ي ه ود ي ا و ل ا ن ص ر ان ي ا... حرف الن في ح ر ف اإل س ت ف هام Ibrāhīm was neither a Jew nor a Christian... (3:67). و أ ص ح اب ٱل ي م ني م ا أ ص ح اب ٱل ي م ني The companions of the right - what are the companions of the right? (56:27). Conditional Particle Verbal Noun Particle م ا أ ص اب ك م ن ح س ن ة ف م ن ٱلل ه و م ا أ ص اب ك م ن س ي ئ ة ف م ن ن ف س ك... ح ر ف الش ر ط ماء ال م ص د ر ي ة What comes to you of good is from Allah, but what comes to you of evil, is from yourself... (4:79). و إ ذ ا ق يل ل ه م آم ن وا ك م ا آم ن ٱلن اس ق ال وا أ ن ؤ م ن ك م ا آم ن ٱلس ف ه اء... And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?"... (2:13). Mā - Time Container [س أت ب ع ك م ا ات ب ع ت احل ق [ ماء الظ ر ف ي ة I will follow you as long as you follow the truth 107

110 Essentials of Qur ânic Arabic م ا Particle of Redundancy [ف /ال/ما] Table 51B: Particles with Multiple Distinct Grammatical Roles ف ب م ا ر ح م ة م ن ٱلل ه ل نت ل ه م و ل و ك نت ف ظ ا غ ل يظ ٱل ق ل ب ل ٱنف ض وا م ن حرف الز ائ د ة ال Simple Negation Categorical Negation Prohibition Connecting Particle حرف الن في ح و ل ك... So by mercy from Allah, [Oh Muḥammad], you were lenient with them. And if you had been rude and harsh in heart, they would have disbanded from about you... (3:159)....ف م ن ت ب ع ه د اي ف ل ا خ و ف ع ل ي ه م و ل ا ه م ي ح ز ن ون ال الن في للجنس..whoever follows My guidance - there will be no fear concerning them, nor will they grieve. (2:38). ٱلل ه ل ا إ ل ه إ ل ا ه و ل ي ج م ع ن ك م إ ل ى ي و م ٱل ق ي ام ة ل ا ر ي ب ف يه... حرف ج ز م Allah - there is no deity except Him. He will surely assemble you for the Day of Resurrection, about which there is no doubt... (4:87).... و ل ا ت ك ت م وا ٱلش ه اد ة و م ن ي ك ت م ه ا ف إ ن ه آث م ق ل ب ه... حرف ال ع ط ف And do not conceal testimony, for whoever conceals it - his heart is indeed sinful... (2:283). [قام ز ي د ال م ح م د ] Zaid stood not Muḥammad. ٱل ذ ي ج ع ل ل ك م ٱل أ ر ض ف ر اش ا و ٱلس م اء ب ن اء و أ نز ل م ن ٱلس م اء م اء ف أ خ ر ج Resumptive Particle ب ه م ن ٱلث م ر ات ر ز ق ا ل ك م ف ل ا ت ج ع ل وا ل ل ه أ ند اد ا و أ نت م ت ع ل م ون اإلس ت ئ ناف ي ة حرف [He] is the one who made for you the earth a bed and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know. (2:22). ف Connection Particle ٱل ذ ي ج ع ل ل ك م ٱل أ ر ض ف ر اش ا و ٱلس م اء ب ن اء و أ نز ل م ن ٱلس م اء م اء ف أ خ ر ج ب ه م ن ٱلث م ر ات ر ز ق ا ل ك م ف ل ا ت ج ع ل وا ل ل ه أ ند اد ا و أ نت م ت ع ل م ون [فاء املعطوف على م ن الس ماء] حرف ال ع ط ف Particle of Response... ق ل إ ن ك نت م ت ح ب ون ٱلل ه ف ٱت ب ع ون ي ي ح ب ب ك م ٱلل ه و ي غ ف ر ل ك م ذ ن وب ك م.. ر اب ط ة ل ج واب فاء الش رط Say: "If you love Allah, then Follow me: Allah will love you and forgive you your sins... (3:31). Ḥarf Naṣb (Causative Fā)... م ن ذ ا ٱل ذ ي ي ق ر ض ٱلل ه ق ر ض ا ح س ن ا ف ي ض اع ف ه ل ه و ل ه أ ج ر ك ر مي.. فاء الس ب ب ي ة Who is he that will lend to Allah a goodly loan, so that He may double it for him and his will be a rich reward? (57:11) Ḥarf Ta līl [ا ق ر أ ال ق ر آن ف إ ن ه ي ن ف ع ك ] فاء الت ع ليل Read the Qur ān because it will benefit you. 108

111 Lesson 7: Particles -[احلروف] A Comprehensive Review [ل و /ح ت ى/ب /م ن ] Table 51C: Particles with Multiple Distinct Grammatical Roles Relative Pronoun...و م ن ٱلن اس م ن ي ش ر ي ن ف س ه ٱب ت غ اء م ر ض ات ٱلل ه... م و ص ول ا س م And of the people is he who sells himself, seeking the pleasure of Allah... (2:207). م ن Interrogative Particle ف م ن أ ظ ل م م م ن ٱف ت ر ى ع ل ى ٱلل ه ك ذ ب ا ل ي ض ل ٱلن اس ب غ ي ر ع ل م حر ف اإل س ت ف هام And of the people is he who sells himself, seeking the pleasure of Allah... (6:144). Conditional Particle... ف م ن ت ب ع ه د اي ف ل ا خ و ف ع ل ي ه م و ل ا ه م ي ح ز ن ون ح ر ف الش ر ط whoever follows My guidance - there will be no fear concerning them, nor will they grieve. (2:38). حرف ج ر Ḥarf Jarr ف س ب ح ب ٱس م ر ب ك ال ع ظ يم ب Particle of Redundancy حرف الز ئ د ة So exalt the name of your Lord, the Most Great.. (69:52)...أ ل ي س ٱلل ه ب أ ع ل م ب ٱلش اك ر ين Is not Allah most knowing of those who are grateful?. (6:53) ح ت ى Ḥarf Jarr Ḥarf Naṣb (Verbs) Connecting Particle 53 ث م ب د ا ل ه م م ن ب ع د م ا ر أ و ا ٱل آي ات ل ي س ج ن ن ه ح ت ى ح ني لإلنتهاء و الغاية لإلنتهاء و الغاية Then it appeared to them after they had seen the signs that al-'azīz should surely imprison him for a time. (12:35) ل ن ت ن ال وا ٱل ب ر ح ت ى ت ن ف ق وا م م ا ت ح ب ون.. Never will you attain the good [reward] until you spend from that which you love (3:92) ] حرف ال ع ط ف [ ق ر أ ت الك تاب ح ت ى ن هاي ت ه ل و Particle of Wishing Verbal Noun Particle Conditional Particle ا لتم ن ي حرف I read the book until its end. و ق ال ٱل ذ ين ات ب ع وا ل و أ ن ل ن ا ك ر ة ف ن ت ب ر أ م ن ه م ك م ا ت ب ر ء وا م ن ا.. حرف مصدري ة Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us." (2:167) و ل ا ت نك ح وا ٱل م ش ر ك ات ح ت ى ي ؤ م ن و ل أ م ة م ؤ م ن ة خ ي ر م ن م ش ر ك ة و ل و أ ع ج ب ت ك م.. And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. (2:221)... و ل و ش اء ٱلل ه م ا ٱق ت ت ل وا و ل ك ن ٱلل ه ي ف ع ل م ا ي ر يد.. حرف الش رط If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them (2:253) 53 Three different conditions need to be met for [ح ت ى] to be a Connecting Particle. Since this specific type of [ح ت ى] is not found in the Qur ān, it is out of scope for this book, and is not mentioned here. This is a topic in Advanced Grammar. 109

112 Essentials of Qur ânic Arabic [ل/ب ل /لك ن/ل و ال] Table 51D: Particles with Multiple Distinct Grammatical Roles Particle of warning و ل و ل ا إ ذ د خ ل ت ج ن ت ك ق ل ت م ا ش اء ٱلل ه ل ا ق و ة إ ل ا ب ٱلل ه.. حرف الت ن بيه And why did you, when you entered your garden, not say, 'What Allah willed; there is no power except in Allah '? (18:39) ل و ال Particle of Encouragement... ف ي ق ول ر ب ل و ل ا أ خ ر ت ن ي إ ل ى أ ج ل ق ر يب ف أ ص د ق و أ ك ن م ن ٱلص ال ح ني التحضيض والعرض and he says, "My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous. (63:10) Conditional Particle... و ل و ل ا ف ض ل ٱلل ه ع ل ي ك م و ر ح م ت ه ل ٱت ب ع ت م ٱلش ي ط ان إ ل ا ق ل يل ا And if not for the favor of Allah upon you and His mercy, you would حرف الش رط have followed Satan, except for a few. (4:83) Rebuttal Particle م ا ك ان إ ب ر اه يم ي ه ود ي ا و ل ا ن ص ر ان ي ا و ل ك ن ك ان ح ن يف ا ح رف است د راك م س ل م ا... Ibrāhīm was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim... (3:67) ل ك ن Connecting Particle ]ما قام ز ي د ل ك ن حرف العطف ع ل ي ] Zaid did not stand but Alī stood. Ḥarf Naṣb ق ال ي ا ق و م ل ي س ب ي س ف اه ة و ل ك ن ي ر س ول م ن ر ب ٱل ع ال م ني حرف نصب من أخ وات إ ن He said, "Oh my people, there is not foolishness in me, but I am a messenger from the Lord of the worlds.". (7:67) ب ل Rebuttal Particle... ق ال وا إ ن م ا أ ن ت م ف ت ر ب ل أ ك ث ر ه م ل ا ي ع ل م ون they say, "You, are but an inventor [of lies]." But most of them do not ح رف إعراض know. (16:101) Connecting Particle و ل ا ت ق ول وا ل م ن ي ق ت ل ف ي س ب يل ٱلل ه أ م و ات ب ل أ ح ي اء و ل ك ن ل ا ت ش ع ر ون And do not say about those who are killed in the way of Allah, "They are حرف العطف dead." Rather, they are alive, but you perceive [it] not. (2:154) ل Particle of Emphasis إ ن ٱل إ نس ان ل ف ي خ س ر الم الت و كيد Indeed, mankind is in loss. (103:2) Ḥarf Jarr و ل ل ه م ا ف ي ٱلس م او ات و م ا ف ي ٱل أ ر ض و إ ل ى ٱلل ه ت ر ج ع ٱل أ م ور إخ ت صاص و earth. To Allah belongs whatever is in the heavens and whatever is on the ت ق و ي ة And to Allah will [all] matters be returned. (3:109) 110

113 Lesson 7: Particles -[احلروف] A Comprehensive Review [إ ن /ل] Table 51E: Particles with Multiple Distinct Grammatical Roles ل Ḥarf Naṣb Ḥarf Jazm ٱل ذ ي خ ل ق ٱل م و ت و ٱل ح ي اة ل ي ب ل و ك م أ ي ك م أ ح س ن ع م ل ا... الم الت ع ليل الم األمر [He] who created death and life to test you which of you is best in deeds... (67:2) و ل ت ك ن م نك م أ م ة ي د ع ون إ ل ى ٱل خ ي ر و ي أ م ر ون ب ٱل م ع ر وف و ي ن ه و ن ع ن ٱل م نك ر... And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong... (3:104) ك نت م خ ي ر أ م ة أ خ ر ج ت ل لن اس ت أ م ر ون ب ال م ع ر وف و ت ن ه و ن ع ن ال م نك ر Particle of Response و ت ؤ م ن ون ب الل ه و ل و آم ن أ ه ل ال ك ت اب ل ك ان خ ي ر ا ل ه م... الم الواقعة يف جواب You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them... (3:110) Lām of Negation و م ا ك ان ٱلل ه ل ي ع ذ ب ه م و أ نت ف يه م... But Allah would not punish them while you, [Oh Muḥammad], are among الم اجلحود them... (8:33) Ḥarf Jazm Conditional Particle... ف إ ن ق ات ل وك م ف ٱق ت ل وه م ك ذ ل ك ج ز اء ٱل ك اف ر ين......But if they fight you, then kill them. Such is the recompense of the حرف الش رط disbelievers. (2:191). إ ن Negation Particle...و إ ذ ك ف ف ت ب ن ي إ س ر ائ يل ع نك إ ذ ج ئ ت ه م ب ٱل ب ي ن ات ف ق ال ٱل ذ ين ك ف ر وا م ن ه م إ ن ه ذ ا إ ل ا س ح ر م ب ني حرف الن في and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, "This is not but obvious magic." (5:110). ق ال وا إ ن ه ذ ان ل س اح ر ان ي ر يد ان أ ن ي خ ر ج اك م م ن أ ر ض ك م ب س ح ر ه م ا Particle of Emphasis Particle of Diminution و ي ذ ه ب ا ب ط ر يق ت ك م ٱل م ث ل ى حرف الت ح ق يق إ ن امل خ ف ف ة They said, "Indeed, these are two magicians who want to drive you out of your land with their magic and do away with your most exemplary way. (20:63). ن ح ن ن ق ص ع ل ي ك أ ح س ن ال ق ص ص ب م ا أ و ح ي ن ا إ ل ي ك ه ذ ا ال ق ر آن و إ ن ك نت م ن ق ب ل ه ل م ن ال غ اف ل ني We relate to you, the best of stories in what We have revealed to you of this Qur ān although you were, before it, among the unaware. (12: 3)..[الم الفار قة] does not emphasize and is called [أ ن ] Please note that the Lām following 111

114 Essentials of Qur ânic Arabic ] أن /أن [ Roles Table 51F: Particles with Multiple Distinct Grammatical Ḥarf Naṣb و م ن أ ظ ل م م م ن م ن ع م س اج د ٱلل ه أ ن ي ذ ك ر ف يه ا ٱس م ه حرف مصدر ي ة And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques... (2:214). أ ن Particle of Explanation و إ ذ ا أ نز ل ت س ور ة أ ن آم ن وا ب ٱلل ه و ج اه د وا م ع ر س ول ه ٱس ت أ ذ ن ك أ ول و ٱلط و ل م ن ه م و ق ال وا ذ ر ن ا ن ك ن م ع ٱل ق اع د ين حرف ت ف شري And when a sūrah was revealed [enjoining them] to believe in Allah and to fight with His Messenger, those of wealth among them asked your permission [to stay back] and said, "Leave us to be with them who sit [at home]. (9:86). ذ ل ك ل ي ع ل م أ ن ي ل م أ خ ن ه ب ٱل غ ي ب و أ ن الل ه ل ا ي ه د ي ك ي د ٱل خ ائ ن ني حرف الت و كيد Ḥarf Naṣb That is so al-'azīz will know that I indeed did not betray him in [his] absence and that Allah surely does not guide the plan of betrayers. (12:22) أ ن Particle that indicates a statement, to follow; e.g. to... that......إ ن ه م ن ي ت ق و ي ص ب ر ف إ ن ٱلل ه ل ا ي ض يع أ ج ر ٱل م ح س ن ني ض م ري الش أ ن Indeed 54 it is he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good. (2:214).[اإلعراب للمفص ل كتاب اهلل املرت ل] but also carries the function of emphasis [ض م ري الش أ ن] acts as a [إ ن ه ] 54 Here we see that the word 112

115 Raf Jarr [امل ن ص وبات] Lesson 8: Nouns in the Naṣb Case [امل ن ص وبات [ Case Lesson 8: Nouns in the Naṣb We have already studied classes of nouns that always take the I rāb of Naṣb in Verbal and Nominal Sentences. In Verbal Sentences, we have the direct object ب ه ] [م ف ع ول while in Nominal Sentences the [ا س م] of Inna or its sisters. In this lesson, we will review other nouns that are fixed to the Naṣb state that have.[امل ن صوبات] distinct grammatical functions. Altogether, there are fifteen classes of nouns that are from the The most important of these words along with pertinent Qur ānic examples are presented here. Some of these Naṣb case nouns are essential to learn for accurate understanding of Qur ānic Arabic, even at a basic level. [م ج ر ورات] & [م ر ف وعات] I. Review of Nouns of the Raf and Jarr Case Before the actually discussion of,[امل ن صوبات] the table below has been presented to remind us of words that are fixed to the I rāb of Raf and Jarr. Table 53 on the next page reminds us of the various inflections on the ends of nouns due to the various cases of Raf, Naṣb, or Jarr. These have been discussed in detail already in Volume 1 with the exception of the Followers,[الت واب ع] which are discussed at the end of this lesson. Table 52: Noun Categories fixed to Raf and Jarr Doer of verb فاع ل نائ ب ال فاع ل م ب ت د أ خ ب ر Deputy Doer Subject Predicate Predicate of Kāna and its sisters خ ب ر ك ان و أ خ و ات ها ا س م إ ن و أ خ وات ها الت اب ع ل لم ر ف وع جار و ال م ج ر ور Subject of Inna and its sisters The Followers: [الب د ل/الن عت/الت و كيد/العطف] Noun of Jarr Construction Muḍāf I lai م ضاف إل ي ه 113

116 Essentials of Qur ânic Arabic Table 53: Review of Inflections of Nouns Based on I rāb Raf Type of Noun [ر فع] Naṣb [ن ص ب] Jarr [ج ر ] [م ف ر د] Kasrah Fatḥah Ḍammah Singular Kasrah Fatḥah Ḍammah ان ي ن ي ن ي ن ي ن ون ت ا ت ا ت ا Broken Plural [مجع الت ك سري] [م ث ن ى] Dual Sound Masculine Plural [مجع م ذ ك ر سال م] Sound Feminine Plural [مجع م ؤ ن ث سال م] [م ع ر ب] Fatḥah Fatḥah Ḍammah Flexible Fatḥah Fatḥah Ḍammah Partially Flexible [غ ي ر ال م ن ص ر ف] [م ب ن ي] no change no change no change Inflexible / Wāw و / Alif ا Yā /ي The 5 Special Nouns [أ س ماء ال خ م س ة [ [امل ن صوبات] II. Nouns of the Naṣb Case The [امل ن صوبات] encompass fifteen classes of nouns, some that we have already studied in detail in Volume,[امل نادي] ], خ ب ر كان و أ خ وات ها [,[م فعول ب ه ] 1 and in this current Volume. Those reviewed already are This category of Naṣb nouns are important to learn well.[م ف ع ول م ع ه] and,[ا سم ال الن في ة للج ن س],[اسم إن و أ خ وات ها] for appropriate understanding of the Qur ān and Classical Arabic. Most of these nouns are found in Verbal Sentences and have a direct relation to the verb in some way. 114

117 [امل ن ص وبات] Lesson 8: Nouns in the Naṣb Case م فعول ب ه [امل ن صوبات] Table 54: Nouns of the Naṣb Case Direct Object of a verb. The Predicate of Kāna or its Sisters خ ب ر كان و أ خ وات ها Sisters. The Subject of Inna or its اسم إن و أ خ وات ها ]. يا [ particle Someone who is addressed or called to by name with the امل نادي This is the object of the Lā of categorical negation. It is indefinite and ا سم ال الن في ة للج ن س inflects a single Fatḥah at the end. done. Time Containers: Words that specify when an action is ظ ر ف الز مان ظ ر ف ال مكان م ف عول ل ه م ف ع ول م ع ه Place Container: Words that specify where an action is done. Word specifying the reason an action is done. It can be indefinite or definite It must be either a verbal noun or a Jarr Construction. Noun that accompanies an action or something that is with an action. This word specifies [م ع ي ة] or "with-ness". احلال ت م ييز م ف ع ول م ط ل ق A word that describes the state, condition, or way in which an action is done. It is always found at the end of a sentence and it is always indefinite. A word that clarifies something that is uncertain or ambiguous in a sentence. Similar to a Ḥāl, it is found at the end of a sentence, and is always indefinite. A verbal noun [م ص د ر] that ends a sentence, which emphasizes an action. This Maṣdar should match the action that is being emphasized. It is found at the end of a sentence. ن ص وب الت اب ع ل لم The Followers are nouns that follow other nouns in terms of I rāb. These are [الب د ل/الن عت/الت و كيد/العطف] classes: of four different 115

118 Essentials of Qur ânic Arabic [ظ ر ف ال م ك ان] and Place Containers [ظ ر ف ال ز مان] A. Time Containers These nouns [ظ ر وف] are also known as في ه ],[م ف ع ول or the entity in which an action occurs, whether it is place or time. These were briefly mentioned as particles in the preceding chapter since many like Place Containers act like Ḥarf Jarr. Please note that some [ظ ر وف] can function as regular nouns in some instances depending on the context. For example in the āyah, the word [الي و م ] is a.[ظ ر ف] Others are found exclusively as,[ظ ر وف] and function only in this capacity. Words like [ي و م] can act as [ظ ر ف] in definite, indefinite, and in Possession Constructions. The criteria of any noun acting as a [ظ ر ف] is if an action occurs in a specific time or place, and not simply that it is Naṣb. The most common [ظ ر وف] are listed in Tables 55 and 56 on the following two pages. [ظ ر ف] Noun is not a [ظ ر ف] Noun is a م ن آم ن ب ٱلل ه و ٱل ي و م ٱل آخ ر و ع م ل ص ال ح ا ف ل ه م أ ج ر ه م ع ن د ر ب ه م those who believed in Allah and the Last Day and did righteousness will have their reward with their Lord... (2:62). ٱل ي و م ي ئ س ٱل ذ ين ك ف ر وا م ن د ين ك م ف ل ا ت خ ش و ه م و ٱخ ش و ن...و ل ك م ف ي ٱل أ ر ض م س ت ق ر و م ت اع إ ل ى ح ني and you will have upon the earth a place of settlement and provision for a time... (2:36). This day those who disbelieve have despaired of your religion; so fear them not, but fear Me... (5:3). أ و ت ق ول ح ني ت ر ى ٱل ع ذ اب ل و أ ن ل ي ك ر ة ف أ ك ون م ن ٱل م ح س ن ني و أ نذ ر ه م ي و م ٱل ح س ر ة إ ذ ق ض ي ٱل أ م ر و ه م ف ي غ ف ل ة و ه م ل ا ي ؤ م ن ون And warn them, of the Day of Regret, when the matter will be concluded; and [yet], they are in heedlessness, and they do not believe. (19:39). Or it (the soul) say when it sees the punishment, "If only I had another turn so I could be among the doers of good. (39:58). ل ا ي ك ل م ه م ٱلل ه و ل ا ي ن ظ ر إ ل ي ه م ي و م ٱل ق ي ام ة and Allah will not speak to them or look at them on the Day of Resurrection... (3:77). 116

119 [امل ن ص وبات] Lesson 8: Nouns in the Naṣb Case ] ظ ر ف ال ز مان [ Containers Table 55: Time ٱلن ار ي ع ر ض ون ع ل ي ه ا غ د و ا و ع ش ي ا... غ د و ا /غ د و ة ض ح ى/ص باح ا morning The Fire, they are exposed to it morning and evening... (40:46). early morning ب ك ر ة / س ح ر ا ل ت ؤ م ن وا ب ٱلل ه و ر س ول ه و ت ع ز ر وه و ت و ق ر وه و ت س ب ح وه ب ك ر ة و أ ص يل ا غ د ا tomorrow That you may believe in Allah and His Messenger and honor him and respect the Prophet and exalt Allah morning and afternoon. (48:9). س ي ع ل م ون غ د ا م ن ٱل ك ذ اب ٱل أ ش ر They will know tomorrow who is the insolent liar. (54:26). أ صيال afternoon و ٱذ ك ر اس م ر ب ك ب ك ر ة و أ ص يل ا night ل ي ال /مساء /ع شي ا And mention the name of your Lord morning and evening. (76:25). و ل ه ٱل ح م د ف ي ٱلس م او ات و ٱل أ ر ض و ع ش ي ا و ح ني ت ظ ه ر ون أ ب د ا always/ever And to Him is [all] praise throughout the heavens and the earth. And [exalted is He] at night and when you are at noon. (30:18). وٱ ل ذ ين ي ر م ون ٱل م ح ص ن ات ث م ل م ي أ ت وا ب أ ر ب ع ة ش ه د اء ف ٱج ل د وه م ث م ان ني ج ل د ة و ل ا ت ق ب ل وا ل ه م ش ه اد ة أ ب د ا ح ينا for a period/ a time And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes and do not accept from them testimony ever after... (24:4). ل م وف ون ب ع ه د ه م إ ذ ا ع اه د وا وٱ لص اب ر ين ف ي ٱل ب أ س اء وٱلض ر اء و ح ني ٱل ب أ س وٱ and [those who] are patient in poverty and hardship and at the time of battle. 55 (2:177) ق ال ر ب إ ن ي د ع و ت ق و م ي ل ي ل ا و ن ه ار ا today/tonight ي و م ا /ن هار ا And to Him is [all] praise throughout the heavens and the earth. And [exalted is He] at night and when you are at noon. (71:5). 55 Here in this section of Āyah al-birr, the action that is occurring is patience. We see that the [ظ ر ف] is actually a Muḍāf in the Naṣb state. The action of patience is denoted by the فاع ل] [اسم which points to the action being done even though there is no explicit.[ف ع ل] The word [الص اب رين] is in Naṣb due to [إ خ ت صاص] or emphasis. 117

120 Essentials of Qur ânic Arabic ] ظ ر ف ا ل م ك ان [ Containers Table 56: Place خ ل ف behind ي ع ل م م ا ب ي ن أ ي د يه م و م ا خ ل ف ه م و ل ا ي ح يط ون ب ه ع ل م ا و راء in front of Allah knows what is before them and what will be after them, but they do not encompass it in knowledge. (20:110). و ل م ا ج اء ه م ر س ول م ن ع ند ٱلل ه م ص د ق ل م ا م ع ه م ن ب ذ ف ر يق م ن ٱل ذ ين أ وت وا ٱل ك ت اب ك ت اب ٱلل ه و ر اء ظ ه ور ه م ك أ ن ه م ل ا ي ع ل م ون ت ح ت under And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know. (2:101). و ق ال ٱل ذ ين ك ف ر وا ر ب ن ا أ ر ن ا ٱلل ذ ي ن أ ض ل ان ا م ن ٱل ج ن و ٱل إ نس ن ج ع ل ه م ا ت ح ت أ ق د ام ن ا ل ي ك ون ا م ن ٱل أ س ف ل ني ع ن د /م ع with/by And those who disbelieved will say, "Our Lord, show us those who misled us of the jinn and men [so] we may put them under our feet that they will be among the lowest.". (41:29). و ل ا ت ق ات ل وه م ع ند ٱل م س ج د ٱل ح ر ام ح ت ى ي ق ات ل وك م ف يه ت ل قاء / ت جاه facing And do not fight them at al-masjid al-ḥaram until they fight you there... (2:191). و ل م ا ت و ج ه ت ل ق اء م د ي ن ق ال ع س ى ر ب ي أ ن ي ه د ي ن ي س و اء ٱلس ب يل ث م /ه ناك there And when he directed himself toward Madyan, he said, "Perhaps my Lord will guide me to the sound way.". (28:22). و إ ذ ا ر أ ي ت ث م ر أ ي ت ن ع يم ا و م ل ك ا ك ب ري ا And when you look there [in Paradise], you will see pleasure and great dominion.. (76:20). ف ل ي س ل ه ٱل ي و م ه اه ن ا ح م يم ه نا/ه ه نا here So there is not for him here this Day any devoted friend. (69:35). ح و ل around ق ال ل م ن ح و ل ه أ ل ا ت س ت م ع ون ب ي ن between [Pharaoh] said to those around him, "Do you not hear?" (26:25). و ل ا ت أ ك ل وا أ م و ال ك م ب ي ن ك م ب ٱل ب اط ل و ت د ل وا ب ه ا إ ل ى ٱل ح ك ام ل ت أ ك ل وا ف ر يق ا م ن أ م و ال ٱلن اس ب ٱل إ ث م و أ نت م ت ع ل م ون And do not consume one another's wealth unjustly or send it to the rulers in order that you consume a portion of the wealth of the people in sin, while you know [it is unlawful]. (2:188). 118

121 [امل ن ص وبات] Lesson 8: Nouns in the Naṣb Case [م ف عول ل ه ] B. The Reason for an Action Thus far we have already looked at two types of,[مفعول] namely [ م ف عول ب ه ] and [ م ف عول ف يه ]. Here we have yet another, ل ه ].[م ف عول This Naṣb noun details the reason for an action occurring. It is also called in grammar. It classically is a Maṣdar occurring at the end of a verbal sentence. It can occur [م ف عول م ن أ ج ل ه] as a Jarr Construction, but this is less common. Context is essential in recognizing ل ه ],[م ف عول since it can be lost in detail if grammar attention is not maintained. The ل ه ] [م ف عول can occur in one of two forms: 1. Maṣdar specifying the reason for an action, whether definite or indefinite. 2. Jarr Construction. [م ف عول ل ه ] Qur ānic Examples of و ٱل ذ ين ي نف ق ون أ م و ال ه م ر ئ اء ٱلن اس و ل ا ي ؤ م ن ون ب ٱلل ه و ل ا ب ٱل ي و م ٱل آخ ر و م ن ي ك ن ٱلش ي ط ان ل ه ق ر ين ا ف س اء.i ق ر ين ا And [also] those who spend of their wealth to be seen by the people and believe not in Allah nor in the Last Day. And he to whom Shayṭān is a companion - then evil is he as a companion. (4:38) ii. أ ل م ت ر إ ل ى ٱل ذ ين ب د ل وا ن ع م ت ٱلل ه ك ف ر ا و أ ح ل وا ق و م ه م د ار ٱل ب و ار Have you not considered those who exchanged the favor of Allah for disbelief and settled their people [in] the home of ruin?. (14:28). iii. iv. و ٱل ذ ين ص ب ر وا ٱب ت غ اء و ج ه ر ب ه م و أ ق ام وا ٱلص ل اة و أ نف ق وا م م ا ر ز ق ن اه م س ر ا و ع ل ان ي ة و ي د ر ء ون ب ٱل ح س ن ة ٱلس ي ئ ة أ ول ئ ك ل ه م ع ق ب ى ٱلد ار And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques... (13:22). {د خ ل ت ام ر أ ة الن ار ف ي ه ر ة ر ب ط ت ها ف ل م ت ط ع م ها و ل م ت د ع ها ت أ ك ل م ن خ شاش ال أ ر ض } A woman entered the Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth. (Bukhāri) 56.[ك تاب ب د ء ال خ ل ق] 56 Saḥīḥ Bukhāri, Ḥadith #3165 from 119

122 Essentials of Qur ânic Arabic [م ف ع ول م ع ه] C. Noun Accompanying an Action Another of the [م ف ع ول] is م ع ه],[م ف ع ول which represents a noun that accompanies an action being performed. It is actually the least common of the,[م ف ع ول] but needs to be mentioned to complete the topic. This م ع ه] [م ف ع ول is typically associated with a,[و] since it would be difficult to differentiate it from the other used. Let us look at a couple of simple examples that show how this is.[م ف ع ول] book. The student walked with the [م ش ى الطال ب و ال ك تاب ] 1. Khalid. Zaid came with [جاء ز ي د و خال د ا] 2. In the first example, the translation is not The student walked and the book. since that would not be possible, nor logical. The key to properly understanding and translating the sentence is that the word since it cannot be another [و] following the [معط وف] It cannot be.[و] is Naṣb and is followed by a [الك تاب] Doer. Furthermore, it cannot be a direct object since the verb is intransitive. Even if the verb was transitive, there is no Direct Object before the.[و] It also cannot be a Ḥāl (discussed later in this lesson) which often is marked by a.[و] Thus, in these two examples, there is no other possible translation. In both.[الواو املاع ي ة] acts as [و] these sentences, the Sometimes, determining the م ع ه] [م ف ع ول can be more ambiguous. In example (ii) and (iii), the highlighted.[حرف عطف] acting as a Connecting Particle [و] act as direct objects due to the [ش ر ك اء ك م ] and [الش ي اط ني ] words However, these two highlighted words also act as م ع ه] [م ف ع ول with the [و] functioning as [املاع ي ة] 57. This is one of the inimitable characteristics of the Qur ān, that there can be different yet synergistic meanings derived from a single word, āyah, or part of an āyah. [م ف عول م ع ه ] Qur ānic Examples of ف ف ه م ن اه ا س ل ي م ان و ك ل ا آت ي ن ا ح ك م ا و ع ل م ا و س خ ر ن ا م ع د او ود ٱل ج ب ال ي س ب ح ن و ٱلط ي ر و ك ن ا ف اع ل ني.i And We gave understanding of the case to Sulaymān, and to each We gave judgment and knowledge. And We subjected the mountains to glorify, along with Dawūd and with the birds. And We were doing [that] (21:79)..[شرح منظومة اللغة اإلعراب للمفص ل كتاب اهلل املرت ل [ from 57 Sections on (19:68) and (10:71) 120

123 [امل ن ص وبات] Lesson 8: Nouns in the Naṣb Case ii. iii. ف و ر ب ك ل ن ح ش ر ن ه م و الش ي اط ني ث م ل ن ح ض ر ن ه م ح و ل ج ه ن م ج ث ي ا So by your Lord, We will surely gather them with the devils; then We will bring them to be present around Hell upon their knees. (19:68)... ف أ ج م ع وا أ م ر ك م و ش ر ك اء ك م ث م ل ا ي ك ن أ م ر ك م ع ل ي ك م غ م ة ث م ٱق ض وا إ ل ي و ل ا ت نظ ر ون So resolve upon your plan and [call upon] your associates. Then let not your plan be obscure to you. Then carry it out upon me and do not give me respite.. (10:71). [م ف ع ول م ط ل ق] D. Intensifier of the Action Another [م ف ع ول] that is commonly used in the Qur ān is م ط ل ق].[م ف ع ول This essentially is a Maṣdar that intensifies or emphasizes an action. A م ط ل ق] [م ف ع ول can be used in a sentence if the following conditions are met: sentence. must be a verbal noun [Maṣdar], indefinite, Naṣb, and found at the end of a [م ف ع ول م ط ل ق] 1. must match the action, either in meaning, or matching the root of the verb [م ف ع ول م ط ل ق] 2. Let us look at a couple of examples showing how م ط ل ق] [م ف ع ول is used: و إ ذ ا أ ر د ن ا أ ن ن ه ل ك ق ر ي ة أ م ر ن ا م ت ر ف يه ا ف ف س ق وا ف يه ا ف ح ق ع ل ي ه ا ٱل ق و ل ف د م ر ن اه ا ت د م ري ا And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction. (17:16) In the above āyah, the verbal noun [ت د م ري ا] follows the verb,[د م ر ن ا] which means to destroy. With closer inspection, we should realize that [ت د م ري ا] is the exact Maṣdar of.[د م ر ] Furthermore, this verbal noun is indefinite and Naṣb and is at the end of a sentence. Thus, [ت د م ري ا] is clearly a م ط ل ق],[م ف ع ول and functions in intensify the action of destroying in the āyah. sitting. I sat with a [ج ل س ت ق ع ود ا] In the above sentence, the word [ق ع ود ا] functions as a م ط ل ق].[م ف ع ول This is because it is a Maṣdar, Naṣb, indefinite, at the end of the sentence, and lastly also carries a similar meaning as the action of sitting. و ٱلن از ع ات غ ر ق ا و ٱلن اش ط ات ن ش ط ا و ٱلس اب ح ات س ب ح ا ف ٱلس اب ق ات س ب ق ا By those who extract with violence, And those who remove with ease, And those who glide [as if] swimming, And those who race each other racing (79:1-4) The above āyah و الن از ع ات غ ر ق ا [م ف ع ول م ط ل ق] similar to the prior sentence, demonstrates another functionally similar (but dissimilar root) to the verb. The verbal noun [غ ر ق] has a similar meaning to the verb,[ن ز ع ] which means to pull out. You will notice that in each of the above four āyahs, there is no explicit verb. However, the action or verb is implied through the Doer noun الفاع ل].[اسم In all these āyahs, the action is being emphasized. 121

124 Essentials of Qur ânic Arabic [م ف ع ول م ط ل ق] Qur ānic Examples of ف س و ف ي ح اس ب ح س اب ا ي س ري ا.i ii. iii. He will be judged with an easy account. (84:8). و ر س ل ا ق د ق ص ص ن اه م ع ل ي ك م ن ق ب ل و ر س ل ا ل م ن ق ص ص ه م ع ل ي ك و ك ل م ٱلل ه م وس ى ت ك ل يم ا And [We sent] messengers about whom We have related to you before and messengers about whom We have not related to you. And Allah spoke to Mūsa with [direct] speech. (4:164) و ق ر ن ف ي ب ي وت ك ن و ل ا ت ب ر ج ن ت ب ر ج ٱل ج اه ل ي ة ٱل أ ول ى و أ ق م ن ٱلص ل اة و آت ني ٱلز ك اة و أ ط ع ن ٱلل ه و ر س ول ه إ ن م ا ي ر يد ٱلل ه ل ي ذ ه ب ع نك م ٱلر ج س أ ه ل ٱل ب ي ت و ي ط ه ر ك م ت ط ه ري ا And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give Zakāt and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], Oh people of the [Prophet's] household, and to purify you with [extensive] purification.. (33:33). iv. ق د ك ان ل ك م آي ة ف ي ف ئ ت ي ن ٱل ت ق ت ا ف ئ ة ت ق ات ل ف ي س ب يل ٱلل ه و أ خ ر ى ك اف ر ة ي ر و ن ه م م ث ل ي ه م ر أ ي ال ع ي ن وٱ لل ه ي ؤ ي د ب ن ص ر ه م ن ي ش اء Already there has been for you a sign in the two armies which met - one fighting in the cause of Allah and another of disbelievers. They saw them [to be] twice their number by [their] eyesight. But Allah supports with His victory whom He wills... (3:13). [احلال] E. Ḥāl: The State or Condition of an Action Understanding Ḥāl is essential in intermediate Arabic, as this principle is used commonly in the Qur ān and beyond. Ḥāl refers to a word or word construction that describes the state, condition, or way in which an action is done. Specifically, the Ḥāl functions in describing something definite. In a sentence, the Ḥāl is not necessary for a sentence to be complete. Let us look at the following sentence to see how Ḥāl works. laughing. Zaid came [جاء ز ي د ضاح كا ] In this sentence, we see that [ضاحكا] is the Ḥāl, which describes the definite word.[ز ي د ] It describes an action (to come) with the occurrence of laughter. We see that the Ḥāl [ضاحكا] is of course Naṣb, but also indefinite and occurs at the end of the sentence. Identifying the proper context allows the student to identify Ḥāl in a respective sentence when present. 1. For a Ḥāl to occur, the sentence must have three components: i. The Ḥāl [احلال] itself is (1) a single noun in Naṣb or (2) a Word Construction. ii..[صاح ب احلال] The definite thing that the Ḥāl describes 122

125 [امل ن ص وبات] Lesson 8: Nouns in the Naṣb Case iii. The action itself. The action can be as a verb,[ف ع ل] but can also be incorporated into an action.[ا س م امل ف عول] or,[م ص د ر],[ا س م الفاع ل] word like a 2. The Ḥāl can occur in one of three different forms at the end of a sentence: i. A single word.[م ف ر د] In this case, the Ḥāl is a word that describes, is indefinite, and in the Naṣb case explicitly. Both sentences use Ḥāl (highlighted) to convey the same basic meaning. This.[جاء ز ي د ضاح كا ] discussed: form is that present in the example we just ii. Ḥāl can occur as a simple Nominal Sentence ا مس ي ة] [ج م ل ة or a Verbal Sentence ف ع ل ي ة] [ج م ل ة occurring at the end of a sentence. This sentence acts as a single unit to describe the definite noun doing the action and is implicitly Naṣb. The Ḥāl very frequently occurs as a [صاح ب احلال] nominal sentences and is preceded by a [و] called احلالي ة].[الواو Let us look at another example to show this form: ز ي د و ه و ض اح ك ] [جاء Zaid came [while he was] laughing.. Here the Nominal Sentence is ضاح ك ] [ه و and is preceded by the [و] of Ḥāl. The احلال] [صاح ب is again Zaid. An example of Ḥāl using a Verbal Sentence is in the following example: ز ي د ي د ح ك ] [جاء Zaid came laughing.. The verb has to be in the present tense مضارع] [فعل (not past tense) to act as a Ḥāl. But remember the action is not laughing but came as.[جاء ] Thus, in all the three cases iii. discussed the definite thing described (Zaid) and the action ( came ) are the same. These three Ḥāls all occur in different forms but functionally are the same since all the sentences yield the same basic meaning. The third form of a Ḥāl is as a Jarr Construction. Please note that the Jarr Construction is similar to an Arabic sentence and is often termed ج م لة],[ش ب ه or a Quasi-Sentence. Here the Jarr Construction functions in describing the definite احلال] [صاح ب at the end of a sentence. An example of this is shown in the following where the Ḥāl is highlighted: [ر أ ي ت الط ائ ر ة ب ي ن الس حاب ] Here, the action is saw, and the احلال] [صاح ب is the implied [ ن ت [أ embedded within the verb. since the person doing the action is you and not the bird. 123

126 Essentials of Qur ânic Arabic [الن ع ت/الص ف ة] 3. Ḥāl versus Describers We have just seen that both Jarr Constructions and Present Tense verbs مضارع] [ف ع ل can act as Ḥāl in the proper context. More specifically, they function in describing a definite word associated with an action. But please note that both Jarr Constructions and Present Tense verbs can also function in describing an indefinite noun. When this occurs, they are not Ḥāls, but are Describers.[ص ف ة/ن ع ت] You should recall that this was briefly discussed in Volume 1 (Lesson 5, VI)). Let us revisit āyah 12:36:..The other said, "Indeed, I have seen myself carrying upon my head bread, from which the birds are eating...و ق ال ٱل آخ ر إ ن ي أ ر ان ي أ ح م ل ف و ق ر أ س ي خ ب ز ا ت أ ك ل ٱلط ي ر م ن ه... Here, we see that the highlighted Verbal Sentence is a Describer for the indefinite noun.[خ ب زا] Describers will be discussed in more detail in Lesson 9. [احلال] 4. Qur ānic Examples of Ḥāl و أ ل ق ي ٱلس ح ر ة س اج د ين.i And the magicians fell down in prostration (7:120). ii. iii. iv. ي ا أ ي ه ا ٱل ذ ين آم ن وا ٱت ق وا ٱلل ه ح ق ت ق ات ه و ل ا ت م وت ن إ ل ا و أ نت م م س ل م ون Oh you who have believed, fear Allah as He should be feared and do not die except as Muslims. (3:102) و م ا خ ل ق ن ا ٱلس م اء و ٱل أ ر ض و م ا ب ي ن ه م ا ل اع ب ني And We did not create the heaven and earth and that between them in play.. (21:16) إ ن م ا ي ؤ م ن ب آي ات ن ا ٱل ذ ين إ ذ ا ذ ك ر وا ب ه ا خ ر وا س ج د ا و س ب ح وا ب ح م د ر ب ه م و ه م ل ا ي س ت ك ب ر ون Only those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt [Allah] with praise of their Lord, and they are not arrogant. (32:15). خ ش ع ا أ ب ص ار ه م ي خ ر ج ون م ن ٱل أ ج د اث ك أ ن ه م ج ر اد م نت ش ر.v Their eyes humbled, they will emerge from the graves as if they were locusts spreading. (54:7). vi....ل ا ت ق ر ب وا ٱلص ل اة و أ ن ت م س ك ار ى ح ت ى ت ع ل م وا م ا ت ق ول ون... Do not approach prayer while you are intoxicated until you know what you are saying... (4:43). [الت م ي يز [ Clarifier F. Clarifiers are nouns that further explain something that is vague or uncertain in a sentence. They specifically clarify the essence of a thing, or relationship. A Clarifier is similar to a Ḥāl in that is found at the end of a proper sentence, and is indefinite Naṣb. However, it differs from Ḥāl in that it is a material substance or thing, while a Ḥāl is an adjective. Clarifiers are also frequently used in sentences when referring to numbers, weights, or measure. 124

127 [امل ن ص وبات] Lesson 8: Nouns in the Naṣb Case Let us look at the following examples to see how Clarifiers are utilized in Arabic sentences. أ ك ث ر م ن ي] [ه و He is more than me. In this complete sentence, we notice that a general statement is made, but much information is left out. We do not know how He is more than me. Is he more than me in strength, knowledge, righteousness, good, or evil? It is this vagueness, uncertainty, and/or ambiguity that [ more than me in strength, we state the following: ] clarifies. So if we know that He is ال تم ي يز [ه و أ ك ث ر م ن ي ق و ة ] Another way that Clarifiers are used are in numbering of things. For example, let us look at the following statement(s): [ ر أ ي ت أ ح د ع ش ر ] I saw twelve. أ ح د ع ش ر ك و ك با ] [ر أ ي ت I saw twelve stars. In the first complete sentence, we notice that it is almost incomplete, because the detail is left out. But this is clarified by the [ ال تم ي يز ] in bold. Note that it is Naṣb, indefinite, and is single (not plural). Numbers are further discussed in Lesson 10. In the examples below, the highlighted Clarifier clarifies the underlined sentence. We see that there are often multiple sentences on one given āyah. In grammatically analyzing an āyah of the Qur ān, it is very helpful to identify embedded sentences. [الت م ي يز] Qur ānic Examples of Clarifiers و إ ذ و اع د ن ا م وس ى أ ر ب ع ني ل ي ل ة ث م ٱت خ ذ ت م ٱل ع ج ل م ن ب ع د ه و أ نت م ظ ال م ون.i And [recall] when We made an appointment with Mūsa for forty nights. Then you took [for worship] the calf after him, while you were wrongdoers. (2:51). ii. iii. و ك ان ل ه ث م ر ف ق ال ل ص اح ب ه و ه و ي ح او ر ه أ ن ا أ ك ث ر م نك م ال ا و أ ع ز ن ف ر ا And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men. (18:34) 58 أ و ل م ي س ري وا ف ي ٱل أ ر ض ف ي نظ ر وا ك ي ف ك ان ع اق ب ة ٱل ذ ين م ن ق ب ل ه م و ك ان وا أ ش د م ن ه م ق و ة Have they not traveled through the land and observed how was the end of those before them? And they were greater than them in power (35:44) 58 Please note that ن ف ر ا] [أ ع ز is connected to the preceding sentence by the Connector.[و] Here the second Clarifier [ن ف ر ا] clarifies.[أ ع ز ] 125

128 Essentials of Qur ânic Arabic iv. ف ع ق ر وه ا ف ق ال ت م ت ع وا ف ي د ار ك م ث ل اث ة أ ي ام ذ ل ك و ع د غ ي ر م ك ذ وب But they hamstrung her, so he said, "Enjoy yourselves in your homes for three days. That is a promise not to be denied. (11:65). و ل ا ت م ش ف ي ٱل أ ر ض م ر ح ا إ ن ك ل ن ت خ ر ق ٱل أ ر ض و ل ن ت ب ل غ ٱل ج ب ال ط ول ا.v vi. And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height. (17:37). إ ن ه ذ ا أ خ ي ل ه ت س ع و ت س ع ون ن ع ج ة و ل ي ن ع ج ة و اح د ة ف ق ال أ ك ف ل ن يه ا و ع ز ن ي ف ي ٱل خ ط اب Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech.". (38:23). 59 [امل نادي] G. The Vocative The Vocative refers to a person being called or addressed. The Vocative is termed,[م ناد ي] and is used to call and address a specific person or group and draw their attention to something being said. The call or address starts with the particle Yā, which is termed الن داء].[ح ر وف This is found frequently in the Qur ān to address a specific group. The person(s) is addressed using the particle Yā. This particle Yā in reality is equivalent to the verb [,[أناد ي or I am calling. The person(s) being addressed is termed,[م ناد ي] and is typically Naṣb since it acts as the Direct object ب ه ] [م ف عول of the implied verb [ [أناد ي represented by Yā. However, please note that this Yā does not carry any [ع م ل] as per the grammarians. [امل نادي] Grammatical Rules of the Vocative in sentences. The rules depend on the characteristics of the [أناد ي Let us look at the rules of Yā and [ addressee.. 1. Based on the gender of the addressee, it is called by one of three particles based on the gender of the addressee(s). The particle [أ ي ها] is used to address a group. ي ا = Female i) Male or ي ا أ ي ها = Male ii) ي ا أ ي ت ها = Female iii) ي ا أ ي ت ه ا ٱلن ف س ٱل م ط م ئ ن ة [To the righteous it will be said], "Oh reassured soul (89:27) 59 This is a good example where [الت م ي يز] are contrasted with.[احلال] In this āyah, the word [م ر حا ] acts as a Ḥāl while [ط وال ] acts as a Clarifier. Superficially, both words appear similar and may be confused with one another.. However, they are differentiated contextually. The Ḥāl is an adjective, and acts in describing an action, while the Clarifier acts in quantifying measurement. 126

129 [امل ن ص وبات] Lesson 8: Nouns in the Naṣb Case 2. The inflection of the last letter of the [م ناد ي] is based on whether it is one of the following: (i) a definite name (Muḥammad, Ḥasan). (ii) a Muḍāf. (iii) an unspecified addressee (believer, man, boy). (iv) a specified addressee (believer, man, boy). (a) If a definite name of a person is used (without any Muḍāf), then its inflection is a single Ḍammah at the end. For example, let us look at the following part of Ḥadīth Jibrīl 60 : ي ا أ ي ه ا ٱلن اس ٱع ب د وا ر ب ك م ٱل ذ ي خ ل ق ك م و ٱل ذ ين م ن ق ب ل ك م {...و قال : يا م ح م د أ خ ب ر ن ي ع ن ال إ س الم} ل ع ل ك م ت ت ق ون Oh mankind, worship your Lord, who created you and those before you, that you may become righteous (2:21) {... (b) If the [م ناد ي] is a Muḍāf, or a name containing a Muḍāf is used, then there is a Fatḥah inflected on the last letter of the Muḍāf. This is seen in the highlighted in the following Ḥadīth 61. ق ال : ق ال الن ب ي ص ل ى الل ه ع ل ي ه و س ل م ل ف اط م ة : " أ ي ن ب ع ل ك " ف ق ال ت و ق ع ب ي ن ي و ب ي ن ه ك الم ف خ ر ج م غاض ب ا ف ق ال الن ب ي ص ل ى الل ه ع ل ي ه و س ل م ل ر ج ل : " أ ب ص ر ل ي ع ل ي ا " ف ق ال : ي ا ر س ول الل ه ه و ذ ا ف ي ال م س ج د ف أ ت اه الن ب ي ص ل ى الل ه ع ل ي ه و س ل م و الر يح ي س ف ي ع ل ي ه الت ر اب ق ال : " ق م ي ا أ ب ا {ت ر اب " ق ال س ه ل : ف و الل ه إ ن ك ان أل ح ب أ س م ائ ه إ ل ي ه (c) If the [م ناد ي] is general and not specified, and is not a definite name, then the carries Fatḥah with Tanwīn. For example, this can be a teacher speaking to [م ناد ي] each of his students Oh student, study hard! [ طال با ا د ر س ك ث ريا.[ي ا Or this can be a preacher admonishing each of his congregation Oh believer, do not go near adultery! م و م نا ال ت ق ر ب الز نا].[ي ا If the [م ناد ي] is specified, and is not a definite name, then the [م ناد ي] is inflected with a single Ḍammah at the end. For example, a student ]. ي ا م ع ل م ع ل م ن ي [ me requesting a teacher Oh teacher, teach 60 Saḥīḥ al-bukhāri, Chapter on Imān: ك ت اب ال إ مي ان Ḥadith #50..[تار يخ الط ب ري] Ḥadith # 5879, Classified as Ḥasan according to,[امل ع ج م ال ك ب ري ل لط ب ر ان ي ] 61 Taken from 127

130 Essentials of Qur ânic Arabic ] الت اب ع ل لم ن ص وب [ Followers H. The The Followers are nouns that follow other nouns in terms of I rāb. There are four categories of Followers that exist:.[الب د ل/الن عت/الت و كيد/العطف] We have already discussed Describers [الص ف ة] from Volume 1, and have studied Connecting Particles الع ط ف] [ح ر وف in this second Volume. Please refer to Lesson 9, the next chapter where [الت واب ع] are discussed in detail. 128

131 [ظ ن ] ], and the Verb األمساء املشت ق ة [ Nouns the Derived,[التوابع] Lesson 9: The Followers ا أل س ماء امل ش ت ق ة [ Nouns the Derived,[ا لت واب ع] Lesson 9: The Followers and the Verb [ظ ن ] and its Sisters ], [ا لت واب ع] I. The Followers The Followers are nouns that follow other nouns in terms of I rāb. They are from one of four categories of nouns: [ ]. The Describers [الص ف ة] and Nouns connected by Connecting الب د ل/الن عت/الت و كيد/امل عطوف Particles [م ع طوف] have already been discussed in these Two Volumes. In this lesson, the Followers are discussed in more detail, since they are used commonly in Arabic. [الص ف ة/الن ع ت] A. Describers The most common Describers are those that describe nouns which are identical in gender, plurality, definiteness, and I rāb. One additional requirement that was not previously mentioned earlier, is that a Describer typically needs to be Derived or [ م ش ت ق ]. Words that are [م ش ت ق ] are derived from verbs and describe or relate an action in a certain way. Categories of [ م ش ت ق ] words are discussed in section II in this lesson. Please note however that there can be situations in which a non-derived noun [جام د] can act as a Describer. 62 But for our purposes, these represent exceptions to the rule, and do not appear to occur in the Qur ān. Even though a Describer is typically a noun, words outside this scope can also function as Describers. We briefly discussed in the prior lesson that Jarr Constructions can act as Describers. We also saw that Ḥāls are similar to Describers since they describe definite nouns. Ḥāls can also come in the form of Sentences and Jarr Constructions to describe definite nouns. In comparison, Describers can also come in the form of Sentences and Jarr Constructions, but can only describe indefinite nouns. If it describes something definite, then it is essentially a Ḥāl. This rule becomes helpful when grammatically analyzing more complex and long sentences (or āyahs). 62 Dr. Mosād, < and Reefnet.gov.sy < An example of a Describer with a non-derived noun acting as an adjective is in the following. ر ج ال أس دا ] [ر أ ي ت or I saw a man lion- like. Here the non-derived or [جام د] noun acts as a Describer contextually. 129

132 Essentials of Qur ânic Arabic Describers need to be from the following categories of Nouns: [ا س م الفاع ل] a) Doer noun ] ا س م املفعول [ Noun b) Passive [ا س م الظ ر ف] c) Time/Place container ] الص ف ة ال م ش ب ه ة [ Adjective d) Derived [ا س م الت ف ض يل] e) Comparative Derived Noun [ص غ ة امل بال غ ة] f) Intensive Derived Noun [ا س م ال آل ة] g) Instrument of an action [ج ملة] (Verbal/Nominal) h) Sentence [جار و اجملرور] (i Jarr Construction j) Non-Derived Noun [جام د] (See footnote 62) [ال م ع طوف] B. Connecting Nouns In Lesson 7, we covered the Connecting Particles. These particles allow I rāb to be transferred from.[م ع ط وف] other nouns that precede them. The nouns that follow, or copy that preceding nouns are termed [الب د ل] C. Replacers One important Follower that we have not discussed yet is what we call a Replacer.[الب د ل] Functionally, these words replace another word م ن ه ] [م ب د ل for rhetorical effect and/or for clarification. Please note these are grammatically different than Describers, which they may be confused with. This is because Replacers sometimes match the word they are replacing in the same four characteristics that Describers match. However, we will see how Replacers are contextually different than Describers, and that they usually not.[م شت ق ] A Replacer is essentially a noun that replaces another noun, either in an equal portion, a part, or in a certain quality, or aspect. Let us look at the following sentences which highlight how Replacers work in sentences. today. Zaid, Son of Yūsuf helped us [ز ي د أ ب و ي وس ف ن ص ر نا ال ي و م ] 1. Al-Madīnah. I am from a blessed city, [أ نا م ن م د ين ة م بار ك ة امل د ين ة ]

133 [ظ ن ] ], and the Verb األمساء املشت ق ة [ Nouns the Derived,[التوابع] Lesson 9: The Followers In the first example, ي وس ف ] [أ ب و refers to Zaid not as an adjective, but as something else that Zaid is. We see that ي وس ف ] [أ ب و matches [ز ي د ] but contextually does not fit as a Describer. In the second sentence, the.[م د ين ة ] is definite, it replaces the indefinite [امل د ين ة ] Please note that even though.[م د ين ة ] 63 replaces [امل د ين ة ] word Also without knowing about Replacers, the sentence would not make sense grammatically because of.[امل د ين ة ] Replacers can be subdivided into four categories based on the comparison between the [الب د ل] and the underlined. is [م ب د ل م ن ه ] In the examples below, the Replacer is highlighted while the.[م ب د ل م ن ه ] [ب د ل الش ي ء م ن الش ي ء].1 Equal/Total Replacement ٱه د ن ا ٱلص ر اط ٱل م س ت ق يم ص ر اط ٱل ذ ين أ ن ع م ت ع ل ي ه م... Guide us to the straight path - The path of those upon whom You have bestowed favor (1:6-7) Here ٱل ذ ين ] [ص ر اط replaces,[ٱلص ر اط ] both being Naṣb. The total or whole entity is replaced. [ب د ل ال ب ع ض م ن ال ك ل ].2 Partial Replacement }ب ن ي ال إ س ل ام ع ل ى خ م س ش ه اد ة أ ن ل ا إ ل ه إ ل ا الل ه و أ ن م ح م د ا ر س ول الل ه و إ ق ام الص ل اة و إ يت اء الز ك اة و ال ح ج و ص و م ر م ض ان { Islām is built on five (pillars): testifying that there is no god except Allah, and that Muḥammad is the messenger of Allah, and performing the prayer, and giving the Zakāt, and the Ḥajj, and the fasting of Ramaḍān. (Bukhāri) 64 In this Ḥadīth, we find five Replacers, each replacing one part of the [ م ب د ل م ن ه ] which is the.[خ م س ] Please note that all the Replacers follow the Jarr I rāb of.[خ م س ] word [ب د ل ال إش ت مال] 3. Abstract Replacement ] ي ع ج ب ن ي ز ي د ع ل م ه [ Zaid, amazes me, his knowledge. ي س أ ل ون ك ع ن ٱلش ه ر ٱل ح ر ام ق ت ال ف يه ق ل ق ت ال ف يه ك ب ري... They ask you about the sacred month, fighting therein. Say, "Fighting in it is great [sin] (2:216) 63 Here, [امل د ين ة ] Al-Madīnah refers of course to the Blessed City of the Prophet, and is not the city. In Arabic, the definite article Al when referring to proper names has no the. For example the words [,] ]القاه ر ة[, [ الش اف ع,[الع ب اس and [الب خاري] all refer to proper names or places..[ك تاب اإلميان] 64 Saḥīḥ Bukhāri, Ḥadith #8 from 131

134 Essentials of Qur ânic Arabic In the first example of the Abstract Replacer, the word [ع ل م ه ] replaces the word.[ز ي د ] Here, the word his knowledge replaces Zaid in an abstract sense, not in terms of matter or substance. Similarly, in the example of the Qur ānic āyah, the word [ق ت ال ] or fighting is used to replace the month. Again the relationship between the words is abstract, as generally fighting has no relationship with month. [ب د ل الغ ل ط] 4. Replacement of an error This is not used in the Qur ān but is used to correct an errant statement regarding something. This is used instead of mentioning rather, and directly stating the correct word after the incorrect word. In the following sentence, the only possible correct meaning comes from the last word Replacer. in being a [م ح م دا ] Muḥammad. I saw Zaid, [ر أ ي ت ز ي دا م ح م دا ] [ال ب د ل [ Replacers Qur ānic and Ḥadīth Examples of إ ن ل ل م ت ق ني م ف از ا ح د ائ ق و أ ع ن اب ا.i Surely for those who have Taqwa is success, Gardens and vineyards. (78: 31-32) ii. iii. ف يه آي ات ب ي ن ات م ق ام إ ب ر اه يم و م ن د خ ل ه ك ان آم ن ا و ل ل ه ع ل ى الن اس ح ج ٱل ب ي ت م ن اس ت ط اع إ ل ي ه س ب يل ا. In it are clear signs [such as] the standing place of Ibrāhīm. And whoever enters it shall be safe. And to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. (3:97) }ا غ ت ن م خ م سا ق ب ل خ م س ش باب ك ق ب ل ه ر م ك و ص ح ت ك ق ب ل س ق م ك و غ ناك ق ب ل ف ق ر ك و ف ر اغ ك ق ب ل ش غ ل ك و ح يات ك ق ب ل م و ت ك { Take advantage of five (things) before five (things); your youth before your old age, and your health before your sickness, and your wealth before your poverty, and your free time before your occupation, and your life before your death. (Baihaqhi) 65 { )حديث مرفوع( ح د ث ن ا م ح م د ب ن ع ب د الل ه ب ن ن م ي ر ال ه م د ان ي ح د ث ن ا أ ب و خ ال د ي ع ن ي س ل ي م ان ب ن ح ي ان iv. األ ح م ر ع ن أ ب ي م ال ك األ ش ج ع ي ع ن س ع د ب ن ع ب ي د ة ع ن اب ن ع م ر ع ن الن ب ي ص ل ى الل ه ع ل ي ه و س ل م { ق ال : " ب ن ي اإل س ل ام ع ل ى خ م س ة ع ل ى أ ن ي و ح د الل ه و إ ق ام الص ل اة و إ يت اء الز ك اة و ص ي ام ر م ض ان و ال ح ج " ف ق ال ر ج ل : ال ح ج و ص ي ام ر م ض ان ق ال : ال ص ي ام ر م ض ان و ال ح ج ه ك ذ ا س م ع ت ه م ن ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م. Narrated to us by Muḥammad son of Abdullah, son of Numair Al-Ḥamdāni, narrated to us by Abu Khālid Ya ni Sulaymān, son of Hayyān al Aḥmar, from Abi Mālik al-ashkha ī, from Sa d son of Ubaidah, Upon Ibn U mar, from the Prophet, peace and blessings of Allah upon him, He said: Islām is built on five (pillars): that Allah is One, and performing the prayer, and giving the Zakāt, and the fasting of Ramaḍān, and the Ḥajj, then a man said: the Ḥajj, and the Fasting of Ramaḍān, like this I heard it from the Messenger of Allah, peace and blessings of Allah are upon him. (Muslim) 66 [إسناده ضعيف وحيسن إذا توبع] Ḥadith is Ḥasan.[شعب اإلميان للبيهقي] 65 Ḥadith # 9575 in.[ك تاب اإلميان] 66 Sāhih Muslim, Ḥadith #22; in 132

135 [ظ ن ] ], and the Verb األمساء املشت ق ة [ Nouns the Derived,[التوابع] Lesson 9: The Followers v. vi. وٱ ل ذ ين ل ا ي د ع ون م ع ٱلل ه إ ل ه ا آخ ر و ل ا ي ق ت ل ون ٱلن ف س ٱل ت ي ح ر م ٱلل ه إ ل ا ب ٱل ح ق و ل ا ي ز ن ون و م ن ي ف ع ل ذ ل ك ي ل ق أ ث ام ا ي ض اع ف ل ه ٱل ع ذ اب ي و م ٱل ق ي ام ة و ي خ ل د ف يه م ه ان ا And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated. (25:68-69) و ٱت ق وا ٱل ذ ي أ م د ك م ب م ا ت ع ل م ون أ م د ك م ب أ ن ع ام و ب ن ني In it are clear signs [such as] the standing place of Ibrāhīm. And whoever enters it shall be safe. And to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. (3:97) The following examples of Replacers have been extracted from the Qur ān and Ḥadīth. In example (i). 67 ] ب د ل الش ي ء م ن الش ي ء [ the and represents,[م ف از ا] replaces the word [ح د ائ ق ] on the preceding page, the word The word [أ ع ن اب ا] follows the Replacer functionally, but is more specifically a [م ع طوف] because of the.[و] In example (ii), the Replacer [م ن ] is from the ال ب ع ض م ن ال ك ل ],[ب د ل since it represents a part from the whole. In the Ḥadīth example (iii), the Replacers again represent parts from the whole. You see that each have the.[م ب د ل م ن ه ] the,[خ م سا ] same I rāb as In example (iv), the entire Ḥadīth has been quoted with Isnād 68 to show that within any given Isnād, Replacers are usually seen. If you focus on the Isnād in brackets you will find many different Replacers. The key is looking at nouns with the I rāb. For example in [ ], the word ح د ث ن ا م ح م د ب ن ع ب د الل ه ب ن ن م ي ر ال ه م د ان ي son of Abdullah, is replacer of the name Muḥammad. The word ن م ي ر ] [ب ن is Replacer for Abdullah, not Muḥammad, since it is Jarr like Abdullah. The word [ال ه م د ان ي ] is replacer for Muḥammad since it is Raf, not Jarr. In أ ب ي م ال ك األ ش ج ع ي ],[ع ن the name [األ ش ج ع ي ] 70 is a replacer for Abi Mālik, both being Jarr. Examples (v) and (vi) show that Replacers can sometimes occur with verbs and sentences, even though they typically are used for nouns. 71 Please note that in (v), [ي ل ق ] the verb in Jazm and response statement is the م ن ه ] [م ب د ل for the Replacer,[ي ض اع ف ] which follows it in I rāb and as a الش ر ط].[ج واب In (vi), the sentence sentence. is a Replacer for the underlined [أ م د ك م ب أ ن ع ام و ب ن ني ] [اإلعراب للمفص ل كتاب اهلل املرت ل [ Ḥadith is composed of two things: Matn [م نت] (text) and Isnād.[إ س ناد] Isnād (or Sanad) is the chronological transmission of narrators of the respective Ḥadith of a specific Matn. 70 The word [األ ش ج ع ي ] carries the definite article, is a title or Kunya (nickname) given for the narrator Abu Malik, in this case. 71 Section on [البدل] from website on Arabic grammar < 133

136 Essentials of Qur ânic Arabic ] الت و كيد ل لت واب ع [ Emphasis D. Nouns of These nouns are similar in function to the Particles of Tawkīd, which also cause emphasis. Essentially, these nouns repeat something being stated, either literally, or in meaning. The act of repetition functions in emphasis. For example, in the following sentences, the highlighted nouns function in emphasis by literal :[الت و ك يد ال ف ظ ي] repetition i. [! ز ي د ز ي د [جاء Zaid came, Zaid! ii. begun! The prayer has begun! The prayer has [ق د قام ت الص الة! ق د قام ت الص الة! [ Another example of ال ف ظ ي] [الت و ك يد is found in Qur ānic example (iii) in Sūrah Sharḥ on the end of this page. There are other nouns that function in repetition, functionally ال م ع ن و ي],[الت و ك يد not literally, and are in the category of Followers and are: [ ا لن ف س/ ا ل ع ي ن / ك ل / أ ج م ع / أ ك ت ع / أ ب ص ع ]. The nouns that are in bold are used more frequently. An example of emphasis through functional repetition is seen in the following examples: iii. الط ال ب ون إ ىل ال ف ص ل ک ل ه م] [جاء The students came to the class, all of them. iv. [ ف ع ل ت ذ ل ك ن ف سي ] I did that myself. Other examples of ال م ع ن و ي] [الت و ك يد are shown below with exception of (iii). [الت و كيد ل لت واب ع] Qur ānic Examples of Nouns of Emphasis إ ن ٱل ذ ين ك ف ر وا و م ات وا و ه م ك ف ار أ ول ئ ك ع ل ي ه م ل ع ن ة ٱلل ه و ٱل م ل ائ ك ة و ٱلن اس أ ج م ع ني.i Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allah and of the angels and the people, all together. (2:161) ii. iii. ف س ج د ال م ل ائ ك ة ك ل ه م أ ج م ع ون So the angels prostrated - all of them entirely. (15:30) ف إ ن م ع ٱل ع س ر ي س ر ا إ ن م ع ٱل ع س ر ي س ر ا Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allah and of the angels and the people, all together. (94:5-6) iv. و ق ل ن ا ي ا آد م ٱس ك ن أ نت و ز و ج ك ٱل ج ن ة And We said, "Oh Ādam, dwell, you and your wife, in Paradise... (2:35) 134

137 [ظ ن ] ], and the Verb األمساء املشت ق ة [ Nouns the Derived,[التوابع] Lesson 9: The Followers [ا أل س ماء امل ش ت ق ة ] II. Derived Nouns These nouns termed [م ش ت ق ] are Derived nouns in that they in one way or another relate to an action. They all are thus action nouns. The one major category of words that harbor the meaning of a verb that are excluded from امل ش ت ق ة ] [ا أل س ماء are Maṣdars. This is because they are functionally infinitive verbs. The table details the different types of Derived Nouns. Altogether, there are eight classes of.[ا س م الفاع ل / ا س م ال م ف عول / ا س م الظ ر ف] depth: nouns, three of which we have already discussed in [ا أل س ماء امل ش ت ق ة ] Table 57: Derived Nouns ص يغ ة املعىن اسم م ش ت ق Indicates the person or being from which an ا س م الفاع ل action emanates from م ف عول The entity on which an action occurs ا س م امل ف ع ول فاع ل ا س م الظ ر ف Derived noun that indicates the time or place [ظ ر ف ال مكان] of an action; this is identical to and الز مان].[ظرف It typically has two scales: م ف ع ل م ف ع ل ف ع ل /ف ع الن /أ ف ع ل /ف ع ل /ف عال /ف ع ول / ف ع يل Derived Adjective الص ف ة ال م ش ب ه ة ف ع ل ى أ ف ع ل Comparative Derived Noun ا س م الت ف ض يل ص غ ة امل بال غ ة Intensive Derived Noun ف ع ال / م ف عال / ف ع ول / ف ع ول ف ع ل / ف ع يل / ف ع ل ة م ف ع ل ة / م ف ع ل / م ف عال action. Instrument of an ا س م ال آل ة 135

138 Essentials of Qur ânic Arabic [الص ف ة ال م ش ب ه ة] A. The Derived Adjective This category represents words which essentially pure adjectives in meaning, and are derived from intransitive verbs. The ال م ش ب ه ة] [الص ف ة is different from the Doer noun الفاعل] [ا س م in that it is more permanent, and is a fixed attribute. 72 There are several stem patterns of ال م ش ب ه ة],[الص ف ة the most common is the stem.[ف ع يل ] There is a loose relationship between the specific stems and the specific verbs that they are derived from, but this will not be covered. 73 Please also note that some of the stem patterns of the Derived Adjectives are the same which many verbal nouns have, but these are not synonymous. 74 [الص ف ة ال م ش ب ه ة] Table 58A: The Derived Adjective Stem م ثال Qur ānic Examples 75 ف ع يل ع ليم ف ل ا ت ق ل ل ه م ا أ ف و ل ا ت ن ه ر ه م ا و ق ل ل ه م ا ق و ل ا ك ر مي ا Surely for those who have Taqwa is success, Gardens and vineyards. (17:23) ف ع ل و س ط...و أ ق ر ض ت م الل ه ق ر ض ا ح س ن ا ل أ ك ف ر ن ع ن ك م س ي ئ ات ك م... and loan Allah a goodly loan, I will surely remove from you your misdeeds (5:12)...و ح ل وا أ س او ر م ن ف ض ة و س ق اه م ر ب ه م ش ر اب ا ط ه ور ا ع ج وز ش جاع ف عول ف عال And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink. (76:21) و م ا ي س ت و ي ٱل ب ح ر ان ه ذ ا ع ذ ب ف ر ات س ائ غ ش ر اب ه و ه ذ ا م ل ح أ ج اج... And not alike are the two bodies of water. One is fresh and sweet, palatable for drinking, and one is salty and bitter... (35:12) أ ف ع ل أ س و د ٱل ذ ي ج ع ل ل ك م م ن ٱلش ج ر ٱل أ خ ض ر ن ار ا ف إ ذ ا أ نت م م ن ه ت وق د ون [It is] He who made for you from the green tree, fire, and then from it you ignite. (36:80) ف ر ج ع م وس ى إ ل ى ق و م ه غ ض ب ان أ س ف ا ق ال ي ا ق و م أ ل م ي ع د ك م ر ب ك م و ع د ا ح س ن ا... ف ع الن ك س الن So Mūsa returned to his people, angry and grieved. He said, "Oh my people, did your Lord not make you a good promise?... (20:86) 72 Arabic Tutor, Volume 4, pg Please refer to the comprehensive Grammar website of < on section of ال م ش ب ه ة] [الص ف ة for further details on these patterns and their relationships. 74 The Derived Adjectives can be found on the pattern of [ف ع ل] or,[ف ع ل] but verbal nouns often take these two patterns. This does not mean that the classes of words are interchangeable; they are not. In fact, finding a verbal noun with a shared patte rn is the more common scenario since every verb technically has a verbal noun that comes with it..[الص ف ة ال م ش ب ه ة [ of 75 Many of the examples of the Derived Adjectives were obtained from < on section 136

139 [ظ ن ] ], and the Verb األمساء املشت ق ة [ Nouns the Derived,[التوابع] Lesson 9: The Followers [الص ف ة ال م ش ب ه ة] Table 58B: The Derived Adjective Stem م ثال Qur ānic Examples 75 ف ع ل أ ش ر س ي ع ل م ون غ د ا م ن ٱل ك ذ اب ٱل أ ش ر They will know tomorrow who is the insolent liar. (54:26) و ش ر و ه ب ث م ن ب خ س د ر اه م م ع د ود ة و ك ان وا ف يه م ن ٱلز اه د ين ص ع ب ن ك ر ف ع ل ف ع ل And they sold him for a reduced price - a few dirhams - and they were, concerning him, of those content with little.. (12:20)... ق ال أ ق ت ل ت ن ف س ا ز ك ي ة ب غ ي ر ن ف س ل ق د ج ئ ت ش ي ئ ا ن ك ر ا ف ع ل ف ر ط [Mūsa] said, "Have you killed a pure soul for other than a soul? You have certainly done a deplorable thing." (18:74) وٱ ع ب د وا ٱلل ه و ل ا ت ش ر ك وا ب ه ش ي ئ ا و ب ٱل و ال د ي ن إ ح س ان ا و ب ذ ي ٱل ق ر ب ى وٱل ي ت ام ى وٱل م س اك ني و ٱل ج ار ذ ي ٱل ق ر ب ى و ٱل ج ار ٱل ج ن ب و ٱلص اح ب ب ٱل ج نب و ٱب ن ٱلس ب يل و م ا م ل ك ت أ ي م ان ك م... Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess... (4:36) ق ال وا ر ب ن ا م ن ق د م ل ن ا ه ذ ا ف ز د ه ع ذ اب ا ض ع ف ا ف ي الن ار ف ع ل ض ع ف They will say, "Our Lord, whoever brought this upon us - increase for him double punishment in the Fire.". (38:61) [ا س م الت ف ض يل] B. The Comparative Derived Noun This category indicates an excess of a certain quality in one thing comparison to another thing. The scale of [أ ف ع ل ] is used with these nouns and does not take Tanwīn (it is partially flexible). However, the conjugation of الت ف ض يل] [ا س م can vary depending on gender and/or plurality. The Comparative noun is used in two instances when comparing two things, either with the particle,[م ن ] or in a Possession Construction.[إ ضاف ة] The rules for conjugation of الت ف ض يل] [ا س م are as follows: 1. If the particle [م ن ] is used to denote the comparison, then [أ ف ع ل ] is always used despite gender or plurality. 2. In an [إ ضاف ة] with the الت ف ض يل] [ا س م is a Muḍāf, then either [أ ف ع ل ] can be used or its conjugated noun form based on Table If (1) and (2) do not apply, then the الت ف ض يل] [ا س م is conjugated based on its gender and plurality..[الص ف ة ال م ش ب ه ة] 75 Many of the examples of the Derived Adjectives were obtained from < on section of 137

140 Essentials of Qur ânic Arabic For example, when making a statement about Zaid having more knowledge than the people, two different types of sentences can be used: i. [ أ ح م د أ ع ل م م ن الن اس ] Aḥmed is more knowledgeable than the people. ii. [ أ ح م د أ ع ل م الن اس ] Aḥmed is the most knowledgeable of the people. If a general statement is to be made about Aḥmed and knowledge, then the following can be stated: iii. األ ع ل م ] [أ ح م د Aḥmed, the most learned. Look at the following examples of how the الت ف ض يل] [ا س م can be conjugated. iv. [ الر س ل الك ب ر ى[/]الر س ل ال أ كاب ر [/] الر س ل ال أ ك ب ر ون ] The greatest messengers v. ال ق ر ي ة ] [ص ل ح يا The two most righteous (women) of the town. vi. [ ه ؤ الء الن ساء ع ل م يات ال م د ين ة ] These women are the most knowledgeable of the city. [ا س م الت ف ض يل] Table 59: Conjugation of ج مع م ث ن ى م ف ر د أ فاع ل / أ ف ع ل ون أ ف ع الن أ ف ع ل امل ذ ك ر امل ثل أ ك ب ر أ ك ب ران أ كاب ر / أ ك ب ر ون امل ؤ ن ث ف ع لي ف ع ل يان ف ع ل / ف ع ل يات امل ثل ك ب ر ي ك ب ر يان ك ب ر يات / ك ب ر [ا س م الت ف ض يل] Qur ānic Examples of ل ق د ر أ ى م ن آي ات ر ب ه ٱل ك ب ر ى.i He certainly saw of the greatest signs of his Lord.. (53:18) ii. iii. و ك ذ ل ك ج ع ل ن ا ف ي ك ل ق ر ي ة أ ك اب ر م ج ر م يه ا ل ي م ك ر وا ف يه ا و م ا ي م ك ر ون إ ل ا ب أ نف س ه م و م ا ي ش ع ر ون And thus We have placed within every city the greatest of its criminals to conspire therein. But they conspire not except against themselves, and they perceive not.. (6:123) ي س أ ل ك أ ه ل ٱل ك ت اب أ ن ت ن ز ل ع ل ي ه م ك ت اب ا م ن ٱلس م اء ف ق د س أ ل وا م وس ى أ ك ب ر م ن ذ ل ك ف ق ال وا أ ر ن ا ٱلل ه ج ه ر ة ف أ خ ذ ت ه م ٱلص اع ق ة ب ظ ل م ه م The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Mūsa [even] greater than that and said, "Show us Allah outright,"... (4:153) 138

141 [ظ ن ] ], and the Verb األمساء املشت ق ة [ Nouns the Derived,[التوابع] Lesson 9: The Followers iv....ل ا ي ع ز ب ع ن ه م ث ق ال ذ ر ة ف ي ٱلس م او ات و ل ا ف ي ٱل أ ر ض و ل ا أ ص غ ر م ن ذ ل ك و ل ا أ ك ب ر إ ل ا ف ي ك ت اب م ب ني Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register. (34:3) ح اف ظ وا ع ل ى ٱلص ل و ات و ٱلص ل اة ٱل و س ط ى و ق وم وا ل ل ه ق ان ت ني.v Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah, devoutly obedient. (2:238) ق ل ه ل ت ر ب ص ون ب ن ا إ ل ا إ ح د ى ٱل ح س ن ي ي ن و ن ح ن ن ت ر ب ص ب ك م أ ن ي ص يب ك م ٱلل ه ب ع ذ اب م ن ع ند ه أ و vi. ب أ ي د ين ا ف ت ر ب ص وا إ ن ا م ع ك م م ت ر ب ص ون Say, "Do you await for us except one of the two best things while we await for you that Allah will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting.. (9:52) [ص غ ة امل بال غ ة] C. The Intensive Derived Noun This derivative called [ ص غ ة امل بال غ ة ] indicates excess, or intensive meaning of an action. Here, the excess.[ا س م الت ف ض يل] meaning is limited to itself without taking others into consideration unlike [ص غ ة امل بال غ ة] Table 60: Intensive Derived Noun Stem [ ص غ ة امل بال غ ة ] Qur ānic Examples ف ع ال ك ذ اب ف ق ل ت ٱس ت غ ف ر وا ر ب ك م إ ن ه ك ان غ ف ار ا And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. (71: 10) م ف عال م د رار ي ر س ل ٱلس م اء ع ل ي ك م م د ر ار ا He will send [rain from] the sky upon you in [continuing] showers (71: 11) ف ع ول غ ف ور ق ال س و ف أ س ت غ ف ر ل ك م ر ب ي إ ن ه ه و ٱل غ ف ور ٱلر ح يم And inspired it [with discernment of] its wickedness and its righteousness. (12:98) ف ع ول ق د وس ه و ٱلل ه ٱل ذ ي ل ا إ ل ه إ ل ا ه و ٱل م ل ك ٱل ق د وس... He is Allah, other than whom there is no deity, the Sovereign, the Pure... (59:23) ف ع ل ة ه م ز ة و ي ل ل ك ل ه م ز ة ل م ز ة ف ع يل ص د يق He is Allah, other than whom there is no deity, the Sovereign, the Pure... (104:1) ي وس ف أ ي ه ا ٱلص د يق أ ف ت ن ا ف ي س ب ع ب ق ر ات س م ان ي أ ك ل ه ن س ب ع ع ج اف و س ب ع س نب ل ات خ ض ر و أ خ ر ي اب س ات... [He said], "Yūsuf, Oh man of truth, explain to us about seven fat cows eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry... (12:46) ف آت ذ ا ٱل ق ر ب ى ح ق ه و ٱل م س ك ني و ٱب ن ٱلس ب يل ذ ل ك خ ي ر ل ل ذ ين ي ر يد ون و ج ه ٱلل ه... م س ك ني م ف عيل So give the relative his right, as well as the needy and the traveler. That is best for those who desire the countenance of Allah... (30:38) 139

142 Essentials of Qur ânic Arabic [ا س م ال آل ة] D. Instrument of an Action This derived noun is the instrument or vehicle that allows for an action to occur. For example, something that allows for the action of opening is called,[م ف تاخ] which is a key. It has three scales [ Sukūn. ] followed by م ] each of which begins with a,[م ف ع ل ] ], and م ف عال,] [ م ف ع ل ة [ا س م ال آل ة] Qur ānic Examples of و إ ذ أ خ ذ ن ا م ن ٱلن ب ي ني م يث اق ه م و م نك و م ن ن وح و إ ب ر اه يم و م وس ى و ع يس ى ٱب ن م ر ي م و أ خ ذ ن ا م ن ه م م يث اق ا.i غ ل يظ ا And remember, when We took from the prophets their covenant and from you and from Nūḥ and [م ف عال ] (33:7) covenant.. Ibrāhīm and Mūsa and Īsa, the son of Maryam; and We took from them a solemn ii. iii. و إ ل ى م د ي ن أ خ اه م ش ع ي ب ا ق ال ي ا ق و م ٱع ب د وا ٱلل ه م ا ل ك م م ن إ ل ه غ ي ر ه و ل ا ت نق ص وا ٱل م ك ي ال و ٱل م يز ان.. And to Madyan [We sent] their brother Shu'ayb. He said, "Oh my people, worship Allah; you have no [م ف عال ] (11:84) scale. deity other than Him. And do not decrease from the measure and the و م ا ل ك م أ ل ا ت نف ق وا ف ي س ب يل ٱلل ه و ل ل ه م ري اث ٱلس م او ات و ٱل أ ر ض... And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and [م ف عال ] (57:10) earth?... the [ظ ن و أ خ وات ها] III. Verbs taking Two Direct Objects These verbs take two direct objects ب ه].[م ف عوال The sequence of the two direct objects is important in obtaining the right meaning. The meaning of [ظ ن ] is think something is so and so. Most of these verbs are similar to [ظ ن ] in meaning in this way. We have already studied some of these verbs, however the context was from the use of a single direct object (e.g..(ع ل م /و ج د /ج ع ل But depending on how these verbs are used, it.[أ خ وات ها] are termed its sisters [ظ ن ] ]. These verbs that act like ظ ن [ to can take on a function similar Let us look at a couple of examples to see how two Direct Objects can be used in a Verbal Sentence. ]. However, ر أ ى ز ي د الر ج ل ع ال ما] follows: The sentence Zaid saw the man as knowledgeable can be written as it cannot be written as [ ر أ ى ز ي د ع ال ما الر ج ل ], because the meaning would be distorted, and so would its syntax (Zaid thought a knowledgeable person as the man). In the correct sentence, the word [الر ج ل ] is the first Direct Object termed [ م ف عول ب ه أ و ل ]. The second Direct Object is [عال ما ] and is termed are related in that the second direct object is providing some information [م ف عول ب ه ] These.[م ف عول ب ه ثاين] about the first Direct Object The first Direct object acts as the subject,[م ب ت د أ] while the second Direct object is the predicate.[خ ب ر] Thus the order of the two direct objects is integral to preserving this relationship. 140

143 [ظ ن ] ], and the Verb األمساء املشت ق ة [ Nouns the Derived,[التوابع] Lesson 9: The Followers [ظ ن و أ خ وات ها] :61 Table ظ ن to think/suppose, or have suspicion to know ع ل م to think/consider ح س ب (introspective) to see ر أى of) to find (to have an opinion و ج د to imagine خ ال ز ع م to claim/think to take/adopt ا ت خ د to put/transfer ج ع ل Qur ānic Examples of Verbs with Two Direct Objects ٱل ذ ي ج ع ل ل ك م ٱل أ ر ض ف ر اش ا و ٱلس م اء ب ن اء....i [He] who made for you the earth a bed [spread out] and the sky a ceiling. (2:22) ii. iii.... ف اس أ ل ب ن ي إ س ر ائ يل إ ذ ج اء ه م ف ق ال ل ه ف ر ع و ن إ ن ي ل أ ظ ن ك ي ا م وس ى م س ح ور ا So the angels prostrated - all of them entirely. (17:101) و ل ا ت ح س ب ن ٱلل ه غ اف ل ا ع م ا ي ع م ل ٱلظ ال م ون إ ن م ا ي ؤ خ ر ه م ل ي و م ت ش خ ص ف يه ٱل أ ب ص ار iv. And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare. (14:42) ٱل ذ ين ي ت خ ذ ون ٱل ك اف ر ين أ و ل ي اء م ن د ون ٱل م ؤ م ن ني أ ي ب ت غ ون ع ند ه م ٱل ع ز ة ف إ ن ٱل ع ز ة ل ل ه ج م يع ا Those who take disbelievers as allies instead of the believers. Do they seek with them honor? But indeed, honor belongs to Allah entirely. (4:139) ف ل م ا ر أ و ه ع ار ض ا م س ت ق ب ل أ و د ي ت ه م ق ال وا ه ذ ا ع ار ض م م ط ر ن ا ب ل ه و م ا ٱس ت ع ج ل ت م ب ه....v And when they saw it as a cloud approaching their valleys, they said, "This is a cloud bringing us rain!" Rather, it is that for which you were impatient... (46:24) 141

144 Essentials of Qur ânic Arabic 142

145 [ا ل أ ع داد] Lesson 10: Numbers Introduction to Numbers ] ا ل أ ع داد [ Numbers Lesson 10: Numbers often can be very challenging to students learning Arabic, since their rules are rather complex. In fact, the subject is often mentioned last in many grammar textbooks for this very reason. Similar to English, Arabic numerals run from left to right. Unlike English however, compound numbers greater than ten are written with the tens number after the one s number in Arabic. 77 So, the number sixty-three would be written as و س ت ون] [ث الث ة in Arabic. There are other seemingly unconventional rules that numbers have in Arabic that are discussed here. In terms of notation, the thing that is numbered in Arabic is termed the,[م ع د ود] while the number itself is termed.[ع د د] Table 62 should be used as reference for numbers one through thirty. Numbers greater than 30 until 99 follow the same format in numbering as do the numbers 21 through 99. With numbering, keep in mind the grammatical characteristics of the number [ع د د] and the thing being numbered,[م ع د ود] since they vary. Table 62: Arabic Numbers Table (#1-30) Female / Male Female / Male Female/ Male ٢ واح د/واح د ة ٢٢ أ ح د ع ش ر /إ ح د ي ع ش ر ة ١٢ واح د و ع ش ر ون / إ ح د ى و ع ش ر ون ١ ا ث نان/ا ث ن ثان ٢١ ا ث نا ع ش ر /ا ث ن تا ع ش ر ة ١١ ا ث ن تان و ع ش ر ون / ا ث نان و ع ش رون ٢ ث الث /ث الث ة ٢٢ ث الث ة ع ش ر / ث الث ع ش ر ة ١٢ ث الث ة و ع ش ر ون /ث الث و ع ش ر ون ٢ أ ر ب ع/أ ر ب ع ة ٢٢ أ ر ب عة ع ش ر /أ ر ب ع ع ش ر ة ١٢ أ ر ب ع ة و ع ش ر ون /أ ر ب ع و ع ش ر ون ٢ خ م س/خ م س ة ٢٢ خ م س ة ع ش ر /خ م س ة ع ش ر ة ١٢ خ م س ة و ع ش ر ون /خ م س و ع ش ر ون ٢ س ت /س ت ة ٢٢ س ت ة ع ش ر /س ت ع ش ر ة ١٢ س ت ة و ع ش ر ون /س ت و ع ش ر ون ٢ س ب ع/س ب ع ة ٢٢ س ب ع ة ع ش ر /س ب ع ع ش ر ة ١٢ س ب ع ة و ع ش ر ون /س ب ع و ع ش ر ون ٢ ث مان/ث مان ي ة ٢٢ ث مان ي ة ع ش ر /ث مان ي ع ش ر ة ١٢ ث مان ة و ع ش ر ون /ث مان و ع ش ر ون ٢ ت س ع/ت س ع ة ٢٢ ت س ع ة ع ش ر /ت س ع ع ش ر ة ١٢ ت س ع ة و ع ش ر ون /ت س ع و ع ش ر ون ٢٣ ع ش ر /ع ش ر ة ١٣ ع ش ر ون ٢٣ ث الث ون 77 For the above example "63", the ten s number is sixty". The one's number is placed directly after the ten s number. In Arabic this convention is reversed. 143

146 Essentials of Qur ânic Arabic I. Numbers 1-10 [ ١-١١ ] A. Dual Numbers Dual numbers or things that are dual [م ث ن ى] typically take the endings of [ان ] or [ي ن ] depending on I rāb. Dual words usually are not associated with a number because the dual ending is itself sufficient. However, in some cases, when it is used (emphasis, etc.) the gender of the number and [م ع د ود] need to match. B. Rules for Numbers 3 to 10 For numbers 3 through 10, the rules can get a bit tricky. Please note the following rules carefully: 1. The number will be the opposite gender of the [م ع د ود] in single form. That means that a feminine nouns such as eye, sun, or girl will take a male.[ع د د] On the other hand, a masculine noun such as book, boy, or door would take the female.[ع د د] This does not occur for numbers 1, 2, 11, 12, 20, 30, 40, etc. 2. The [م ع د ود] will be plural pattern. 3. The [م ع د ود] takes the form of a Muḍāf Ilay in its plural form, while the number is the Muḍāf. 4. The Number by default is in the Raf state ( unless there is a reason for it not to be). Some examples that can be extracted from the above rules are the following. If we, want to translate six books, we say ك ت ب ].[س ت ة The word book is masculine, and takes a feminine number.[س ت ة ] Please note that just because the plural for [ك تاب] is a feminine broken plural, [ك تاب] still takes a feminine number. Contrast this with seven female cows ب ق رات ].[س ب ع Here the male [ع د د] is used which is.[س ب ع ] Other pertinent examples are four days [ أ ر ب ع ة أ ي ام ] and seven boys أ و الد ].[س ب ع ة Please consult the following Qur ānic examples that further illustrate this point. In examples (ii), (iii), (iv), the [م ع دود] are considered [ل ي ل ة] is [ل يال] is masculine. In example (v), the singular for [ع د د] feminine since their respective number [ي و م] is [أيام] In the same example, the singular for.[ع د د] which is feminine and therefore takes a masculine which takes a feminine number. 144

147 [ا ل أ ع داد] Lesson 10: Numbers C. Qur ānic Examples of Numbers [2-10] و ل و أ ن م ا ف ي ٱل أ ر ض م ن ش ج ر ة أ ق ل ام و ٱل ب ح ر ي م د ه م ن ب ع د ه س ب ع ة أ ب ح ر م ا ن ف د ت ك ل م ات ٱلل ه.i إ ن ٱلل ه ع ز يز ح ك يم And if whatever trees upon the earth were pens and the sea [was ink], replenished thereafter by seven [more] seas, the words of Allah would not be exhausted. Indeed, Allah is Exalted in Might and Wise.. (31:27) ii. iii. iv. ق ال ت ز ر ع ون س ب ع س ن ني د أ ب ا ف م ا ح ص دت م ف ذ ر وه ف ي س نب ل ه إ ل ا ق ل يل ا م م ا ت أ ك ل ون [Yūsuf] said, "You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat. (12:47) و أ د خ ل ي د ك ف ي ج ي ب ك ت خ ر ج ب ي ض اء م ن غ ي ر س وء ف ي ت س ع آي ات إ ل ى ف ر ع و ن و ق و م ه إ ن ه م ك ان وا ق و م ا ف اس ق ني And put your hand into the opening of your garment [at the breast]; it will come out white without disease. [These are] among the nine signs [you will take] to Pharaoh and his people. Indeed, they have been a people defiantly disobedient.". (27:12) ي ا أ ي ه ا ٱل ذ ين آم ن وا ل ي س ت أ ذ نك م ٱل ذ ين م ل ك ت أ ي م ان ك م و ٱل ذ ين ل م ي ب ل غ وا ٱل ح ل م م نك م ث ل اث م ر ات Oh you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times... (24:58) س خ ر ه ا ع ل ي ه م س ب ع ل ي ال و ث م ان ي ة أ ي ام ح س وم ا ف ت ر ى ٱل ق و م ف يه ا ص ر ع ى ك أ ن ه م أ ع ج از ن خ ل خ او ي ة.v Which Allah imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees. (69:7) vi. أ م ي ق ول ون ٱف ت ر اه ق ل ف أ ت وا ب ع ش ر س و ر م ث ل ه م ف ت ر ي ات و ٱد ع وا م ن ٱس ت ط ع ت م م ن د ون ٱلل ه إ ن ك نت م ص اد ق ني Or do they say, "He invented it"? Say, "Then bring ten Sūrahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful.". (11:13) II. Numbers [ ١١-٠١ ] A. Rules for numbering The rules for numbering differ from numbering The,[م ع د ود] numbered 11 or 12 is singular. Furthermore the [م ع د ود] is Naṣb because it functions as a Clarifier [ ت م ي يز ] (and not part of Iḍāfa like numbers 3-10). For example, eleven stars is written as ع ش ر ك و ك ب ا],[أ ح د with the noun acting as a Clarifier. 145

148 Essentials of Qur ânic Arabic ], ا ث ن ت ي ع ش ر ة إ م ر أ ة [ as The term twelve women is written.[إ ح د ى ع ش ر ة ب ن تا ] The term eleven girls is written as while twelve men is written as ع ش ر ر ج ال ].[ا ث نا Altogether the rules for numbering are the following: 1. The [م ع د ود] is single 78 and Naṣb. 2. The number (1 st and 2 nd ) completely agrees with the [م ع د ود] in gender. 3. The numbers themselves are in Naṣb. B. Rules for Numbering When numbering 13-19, the [م ع د ود] similar to 11 and 12 acts as a Clarifier and is Naṣb and is also singular. However, the number used for the [م ع د ود] is of the opposite gender (like 3-10 ). For example, the term seventeen men is written as ع ش ر ر ج ال ],[س ب ع ة while thirteen girls is ع ش ر ة ب ن تا ].[ث الث You will notice that the one s number takes the opposite gender similar to numbering that occurs with the one s number in The ten s number takes the same gender as the.[م ع د ود] The rules for are the following: 1. The [م ع د ود] is singular and Naṣb. 2. The first number (one s number) is of the opposite gender of the [م ع د ود] (like numbers 3-10) unlike the ten s number which corresponds to the gender. 3. The numbers are in the Naṣb state. C. Qur ānic and Ḥadīth Examples of Numbers [11-20] و ل ق د أ خ ذ ٱلل ه م يث اق ب ن ي إ س ر ائ يل و ب ع ث ن ا م ن ه م ٱث ن ي ع ش ر ن ق يب ا....i And Allah had already taken a covenant from the Children of Israel, and We delegated from among them twelve leaders... (5:12) ii. إ ذ ق ال ي وس ف ل أ ب يه ي ا أ ب ت إ ن ي ر أ ي ت أ ح د ع ش ر ك و ك ب ا و ٱلش م س و ٱل ق م ر ر أ ي ت ه م ل ي س اج د ين [Mention] when Yūsuf said to his father, "Oh my father, indeed I have seen eleven stars and the sun and the moon; I saw them prostrating to me. (12:4) 78 There are exceptions to this however. For example in (7:160), و ق ط ع ن اه م اث ن ت ي ع ش ر ة أ س ب اط ا أ م م ا.... The highlighted word is a broken.[س ب ط] plural for 146

149 [ا ل أ ع داد] Lesson 10: Numbers iii. iv. ع ن أ ب ي ه ر ي ر ة ق ال : ب ي ن م ا ن ح ن ع ن د ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م إ ذ ج اء ر ج ل ي ن ت ف ش ع ر ه و ي د ع و و ي ل ه! ف ق ال ل ه ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م : " م ال ك " ق ال : و ق ع ع ل ى ام ر أ ت ه ف ي ر م ض ان ق ال : " أ ع ت ق ر ق ب ة " ق ال : ل ا أ ج د ه ا ق ال : " ص م ش ه ر ي ن م ت ت اب ع ي ن " ق ال : ل ا أ س ت ط يع ق ال : " أ ط ع م س ت ني م س ك ين ا " ق ال : ل ا أ ج د ق ال : ف أ ت ي ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م ب ع ر ق ف يه خ م س ة ع ش ر ص اع ا م ن ت م ر ق ال : " خ ذ ه ذ ا ف أ ط ع م ه ع ن ك س ت ني م س ك ين ا " ق ال : ي ا ر س ول الل ه م ا ب ي ن ل اب ت ي ه ا أ ه ل ب ي ت أ ف ق ر م ن ا ق ال : " ك ل ه أ ن ت و ع ي ال ك "...{ While we were sitting in the company of Allah's Messenger, a man approached and said: "Oh Messenger of Allah! I'm ruined!" The Prophet said: "What is the matter?" He said: "I had sexual relations with my wife while observing the Ramaḍān fast." Allah's Messenger then asked him: "Can you find a slave whom you can free?" He said no. "Then, are you able to fast for two consecutive months?" He said I am not able. "Then, do you have the wherewithal to feed 60 poor people?" He said no. Then, a large basket with 15 measures of dates was brought to him. He said "Take this and from it feed 60 poor people. "The man then asked: "Oh Messenger of Allah, there is no household in town poorer than my own. He said Feed you and your family.. (Musnad Imām Aḥmed) 79 ك ان ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م " ي ق وم ف ي الظ ه ر ف ي الر ك ع ت ي ن ال أ ول ي ي ن ف ي ك ل ر ك ع ة ق د ر ق ر اء ة ث ل اث ني آي ة و ف ي ال أ خ ر ي ي ن ف ي ك ل ر ك ع ة ق د ر ق ر اء ة خ م س ع ش ر ة آي ة و ك ان ي ق وم ف ي ال ع ص ر ف ي الر ك ع ت ي ن ال أ ول ت ي ن ف ي ك ل ر ك ع ة ق د ر ق ر اء ة خ م س ع ش ر ة آي ة و ف ي ال أ خ ر ت ي ن ق د ر ن ص ف ذ ل ك } The Messenger of Allah was standing in the Ẓuhr prayer in the first two Rakāts, in every Rakāt being the sum of 3o āyahs recited, and in the two later (Rakāts), in each Rakāt being the sum of 15 āyahs recited, and while standing in Aʻsr in the first two Rakāts, each Rakāt being the sum of 15 āyahs recited, and in the last two (Rakāts), the sum of half of that. (Musnad Imām Aḥmed) 80 { { { أ ق ام الن ب ي ص ل ى الل ه ع ل ي ه و س ل م ب م ك ة ت س ع ة ع ش ر ي و م ا ي ص ل ي ر ك ع ت ي ن }.v The Prophet Bukhāri) 81 stayed in Makkah for 19 days during which he prayed two Rakāts in each prayer.. (Saḥīḥ { ع ل م ه ال أ ذ ان ت س ع ع ش ر ة ك ل م ة و ال إ ق ام ة س ب ع ع ش ر ة ك ل م ة ال أ ذ ان الل ه أ ك ب ر الل ه أ ك ب ر أ ش ه د أ ن ل ا إ ل ه إ ل ا vi. الل ه أ ش ه د أ ن ل ا إ ل ه إ ل ا الل ه أ ش ه د أ ن م ح م د ا ر س ول الل ه أ ش ه د أ ن م ح م د ا ر س ول الل ه أ ش ه د أ ن ل ا إ ل ه إ ل ا الل ه أ ش ه د أ ن ل ا إ ل ه إ ل ا الل ه أ ش ه د أ ن م ح م د ا ر س ول الل ه أ ش ه د أ ن م ح م د ا ر س ول الل ه ح ي ع ل ى الص ل اة ح ي ع ل ى الص ل اة ح ي ع ل ى ال ف ل اح ح ي ع ل ى ال ف ل اح الل ه أ ك ب ر الل ه أ ك ب ر ل ا إ ل ه إ ل ا الل ه...{ He taught him the Adhān in 19 words and the Iqāmah in 17 words. The Adhān is Allah is great, Allah is great, I bear witness that there is no god but Allah, I bear witness that there is no god but Allah, I bear witness that Muḥammad is the messenger of Allah, I bear witness that Muḥammad is the messenger of.[السنن الكربى للبيهقي] 79 Musnad of Imām Aḥmed, Ḥadith # 6770, Ḥadith Ḥasan.[شرح معاين اآلثار للطحاوي] 80 Musnad of Imām Aḥmed, Ḥadith # 11590, Ḥadith Ḥasan.[ك ت اب ال م غ از ي] 81 Saḥīḥ Bukhāri, Ḥadith # 3987 in 147

150 Essentials of Qur ânic Arabic Allah, Come to the prayer, Come to the prayer, Come to success, Come to success, Allah is great, Allah is great... (Musnad Imām Aḥmed) 82 III. Numbering [ ٠١-٩٩ ] Numbering is similar to numbering with subtle differences. The [م ع د ود] is Naṣb and singular. The first number (one s number) again takes the opposite gender as the.[م ع د ود] However, the number [ع د د] differs in that it is Raf by default and that the one s number and the ten s number are,[ع ش ر /ع ش ر ة] ten Furthermore, the ten s number is always masculine unlike the word.[و] separated by a that can be either female or male. For example, the term twenty-five men is written as The rules for are.[خ م س و ع ش رون طال ب ة ] while twenty-five female students is [خ م س ة و ع ش رون ر ج ال ] the following: 1. There is a و" " which separates between the two numbers (one s and ten s place)..(ت م ييز) is single and is Naṣb [م ع د ود] 2. The 3. The first number (one s number) has the opposite gender of the,[م ع د ود] and is Raf by default. The second number (ten s number) is always masculine without a Tā Marbūṭa. Qur ānic and Ḥadīth Examples of Numbers [21-99] إ ن ه ذ ا أ خ ي ل ه ت س ع و ت س ع ون ن ع ج ة و ل ي ن ع ج ة و اح د ة ف ق ال أ ك ف ل ن يه ا و ع ز ن ي ف ي ٱل خ ط اب.i Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech. (38:23) ii. و ٱل ذ ين ي ر م ون ٱل م ح ص ن ات ث م ل م ي أ ت وا ب أ ر ب ع ة ش ه د اء ف ٱج ل د وه م ث م ان ني ج ل د ة و ل ا ت ق ب ل وا ل ه م ش ه اد ة أ ب د ا و أ ول ئ ك ه م ٱل ف اس ق ون And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient. (24:4) 82 Musnad of Imām Aḥmed, Ḥadith # 15079, Ḥadith Ḥasan. 148

151 [ا ل أ ع داد] Lesson 10: Numbers { ص ل اة الر ج ل ف ي ال ج م اع ة ت ض ع ف ع ل ى ص ل ات ه ف ي ب ي ت ه و ف ي س وق ه خ م س ا و ع ش ر ين ض ع ف ا و ذ ل ك أ ن ه إ ذ ا iii. ت و ض أ ف أ ح س ن ال و ض وء ث م خ ر ج إ ل ى ال م س ج د ل ا ي خ ر ج ه إ ل ا الص ل اة ل م ي خ ط خ ط و ة إ ل ا ر ف ع ت ل ه ب ه ا د ر ج ة و ح ط ع ن ه ب ه ا خ ط يئ ة ف إ ذ ا ص ل ى ل م ت ز ل ال م ل ائ ك ة ت ص ل ي ع ل ي ه م ا د ام ف ي م ص ل اه الل ه م ص ل ع ل ي ه الل ه م } ار ح م ه و ل ا ي ز ال أ ح د ك م ف ي ص ل اة م ا ان ت ظ ر الص ل اة " The reward of the prayer offered by a person in congregation is twenty five times greater than that of the prayer offered in one s house or in the market (alone). And this is because if he performs ablution and does it perfectly and then proceeds to the mosque with the sole intention of praying, He does not take a step without being raised a degree and having one of his sins erased. When he prays, as long as he does not lose his ablution, the angels keep on praying [for him] 'Oh Allah, bless him. Oh Allah, have mercy upon him.' And he is considered in prayer as long as he is waiting for the prayer. (Saḥīḥ Bukhāri) 83 { إ ن ب ن ي إ س ر ائ يل ت ف ر ق ت إ ح د ى و س ب ع ني ف ر ق ة ف ه ل ك ت س ب ع ون ف ر ق ة و خ ل ص ت ف ر ق ة و اح د ة و إ ن أ م ت ي iv. س ت ف ت ر ق ع ل ى اث ن ت ي ن و س ب ع ني ف ر ق ة ت ه ل ك إ ح د ى و س ب عون ف ر ق ة و ت خ ل ص ف ر ق ة " ق ال وا : ي ا ر س ول الل ه م ن } ت ل ك ال ف ر ق ة ق ال : " ال ج م اع ة ال ج م اع ة " Indeed, the Children of Israel were divided into 71 sects, and 70 sects perished, and one sect was saved, and indeed, my Ummah will divide into 72 sects, 71 sects will perish, and one sect will be saved. They said, Oh Messenger of Allah, who of these is the sect (saved). He said: the mainstream group, the mainstream group. (Musnad Imām Aḥmed) 84 ه ذ ه م غ از ي ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م ", ف ذ ك ر ال ح د يث ف ق ال ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م.v و ه و ي ل ق يه م : " ه ل و ج د ت م م ا و ع د ك م ر ب ك م ح ق ا " ق ال : م وس ى ق ال ن اف ع : ق ال ع ب د الل ه : ق ال ن اس م ن أ ص ح اب ه : ي ا ر س ول الل ه ت ن اد ي ن اس ا أ م و ات ا ق ال ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م : " م ا أ ن ت م ب أ س م ع ل م ا ق ل ت م ن ه م " ق ال أ ب و ع ب د الل ه : " ف ج م يع م ن ش ه د ب د ر ا م ن ق ر ي ش م م ن ض ر ب ل ه ب س ه م ه أ ح د و ث م ان ون ر ج ل ا, و ك ان ع ر و ة ب ن الز ب ي ر ي ق ول : ق ال الز ب ي ر : ق س م ت س ه م ان ه م ف ك ان وا م ائ ة و الل ه أ ع ل م } These were the battles of Allah's Apostle (which he fought), and while mentioning (the Badr battle) he said, "While the corpses of the pagans were being thrown into the well, Allah's Apostle said (to them), 'Have you found what your Lord promised true?" 'Abdullah said, "Some of the Prophet's companions said, "Oh Allah's Apostle! You are addressing dead people.' Allah's Apostle replied, 'You do not hear what I am saying, better than they.' The total number of Muslim fighters from Quraish who fought in the battle of Badr and were given their share of the booty, were 81 men." Az-Zubair said, "When their shares were distributed, their number was 100 men. But Allah knows it better.". (Saḥīḥ Bukhāri) 85 {.[كتاب األذان] 83 Saḥīḥ Bukhāri, Ḥadith # 615 in in.[املعجم الكبري للطرباين] 84 Musnad of Imām Aḥmed, Ḥadith # 12243, Ḥadith Ḥasan.[ك ت اب ال م غ از ي] 85 Saḥīḥ Bukhāri, Ḥadith # 3802 in 149

152 Essentials of Qur ânic Arabic IV. Numbering 100 and greater [ ١١١ ] [م ع دود] Numbers similar to numbering 3-10 are part of a Iḍāfa Construction. From this, the is the Muḍāf Ilay, Jarr, and is singular. The number for hundred is [م ئ ة] or [م ا ئ ة] and acts as a Muḍāf when something is numbered hundred. For example, a hundred men is written as ر ج ل ] [م ئ ة whereas a.[م ئ ة ام ر أ ة ] hundred women is Please note that similar to numbers 21-99, the second number 100 or [م ئ ة] does not change in its gender and remains.[م ئ ة] In these cases when plural hundred are used, [م ئ ة] acts as a Muḍāf Ilay since the entire number complex is essentially an Iḍāfa Construction. For example, three hundred girls is written as م ئ ة ب ن ت ],[ث الث while four hundred boys is [ أ ر ب ع م ئ ة و ل د ]. You will notice that the number before [م ئ ة] is male despite gender. Please also note that the number preceding [م ئ ة] often gets joined directly to number.[ث الث م ئ ة ] preceding it: for example, three hundred becomes A. Convention(s) for Writing Complex Numbers 100 and greater [ ١١١ ] When writing long numbers are written in hundreds, then there are two conventions that can be used. The first and more commonly used convention is to write the hundred s first and then state the numbers that follow. For example, 365 is written as و خ م س و س ت ون ].[ث الث م ئ ة After stating the hundred s number, we would then write as per following rules studied: (1) write the one s place, then (2) the ten s place. In the above example, the one s number (5) follows 300. After that, we write the ten s place (60). When numbering things with complex numbering, please note that the [ م ع دود ] is Naṣb (it is a Clarifier). Please also note that the gender of the one s number will be opposite of the [ م ع دود ]. This is similar to what we have studied thus far. If there is no one s number, then gender can be ignored since the ten s place is written without the feminine Tā Marbūṭa. Let us look at the following examples for complex numbering: ] ث الث م ئ ة و خ م س و ع ش ر ين س ن ة [ = years ] ث المث ا ئ ة و أ ر ب ع ة و خمسون ي وما [ = days

153 [ا ل أ ع داد] Lesson 10: Numbers ] ث المث ئ ة و خ م س و س ت ون ل يال [ = nights ] ت س ع م ائ ة و اث نان و ث الثون ر سال ة [ = letters Regarding I rāb, Please also remember that the number as a whole (except the (م ع دود acts as one unit. So, if the number is a direct object, then the words that can inflect, are inflected to the appropriate I rāb. Let us look at the following examples to illustrate this point. ] الس ن ة ثالث م ئ ة و خ م س و ع ش رين ي و ما [ days..5 The year is 365 ] خ ت م ت ال ك تاب يف ثالمث ا ئ ة و أ ر ب ع ة و خمس ني ي وما [ days..6 I finished the book in 354 ق ر أ ت ت س ع م ائ ة و اث ن ني و ث الث ني [ letters..7 She read 932 ] ر سال ة The less common second convention is to write the entire number backwards until the last (and largest) number is mentioned. For example, 355 is written as [ خ م س و خ م س ون و ث الث م ئ ة ]. Another example, 753 male students is written as [ ثالت ة و خ م س ون و س ب ع م ئ ة طال ب ]. Please also note that the [معدود] is Jarr as a Muḍāf Ilay. B. Rules for Numbering 100 and greater [ ١١١] 1. The [معدود] is Muḍāf Ilay, single, and Jarr if the number is a single hundred or a multiple of hundred without any other numbers. 2. When hundred s are used, the written number preceding the [م ئ ة] is male; the attached preceding number is either attached directly with [م ئ ة] or it is not. 3. When the hundred s number has ten s and one s, then the hundred s place is written first, followed by the one s place, and then finally the ten s place. In this case, the [معدود] is Naṣb, since it is a Clarifier. C. Qur ānic and Ḥadīth Examples of Numbers 100 and greater [ ١١١ ] و ل ب ث وا ف ي ك ه ف ه م ث ل اث م ائ ة س ن ني و ٱز د اد وا ت س ع ا.i And they remained in their cave for three hundred years and exceeded by nine. (18:25) 151

154 Essentials of Qur ânic Arabic { ك ن ا ن ت ح د ث أ ن أ ص ح اب ب د ر ث ل اث م ائ ة و ب ض ع ة ع ش ر, ب ع د ة أ ص ح اب ط ال وت ال ذ ين ج او ز وا م ع ه الن ه ر, ii. و م ا ج او ز م ع ه إ ل ا م ؤ م ن } We had been informed that the Companions of Badr, were over 310, that of the number of the Companions of Ṭālūt s who crossed the river with him, and none crossed the river with him but a believer. (Saḥīḥ Bukhāri) 86 { د خ ل الن ب ي ص ل ى الل ه ع ل ي ه و س ل م م ك ة ي و م ال ف ت ح و ح و ل ال ب ي ت س ت ون و ث ل اث م ائ ة ن ص ب ف ج ع ل ي ط ع ن ه ا iii. ب ع ود ف ي ي د ه و ي ق ول : " ج اء ال ح ق و ز ه ق ال ب اط ل ج اء ال ح ق و م ا ي ب د ئ ال ب اط ل و م ا ي ع يد } When the Prophet entered Makkah on the day of the Conquest, there were 360 idols around the Kaʻba. The Prophet started striking them with a stick he had in his hand and was saying, "Truth has come and Falsehood will neither start nor will it reappear. (Saḥīḥ Bukhāri) 87 { ي ذ ر ط ع ام ه و ش ر اب ه و ش ه و ت ه م ن أ ج ل ي, ف الص ي ام ل ي, و أ ن ا أ ج ز ي ب ه, ك ل ح س ن ة ب ع ش ر أ م ث ال ه ا إ ل ى س ب ع م ائ ة iv. ض ع ف, إ ل ا الص ي ام, ف ه و ل ي و أ ن ا أ ج ز ي ب ه } He leaves his food, his drink and his desires because of Me, then the Fasting is for Me. I will reward for it. All of the good deeds are ten times like it (in reward) up to 700 times, except Fasting. And it is with me. And I will reward for it. (Musnad Imām Aḥmed) 88 V. Numbering 1000 and greater [ ١١١١ ] In classical Arabic, thousand or [ ل ف/آالف [أ is the largest number that can be used. Recently, the word or million has been added to Modern Arabic. Numbering convention using thousand is similar to,[م ل يون] that of hundred with the exception that the number associated directly before the thousand is female. Also, the plural of thousand [آالف] is used as a Muḍāf Ilay when thousands are being described. The [م ع دود] is again singular Jarr because it is a Muḍāf Ilay. For example 1000 girls is written as [ خ م س ة آالف ام ر أة [ is ] whereas 5000 women ث الث ة آالف ر ج ل [ as written.[م ع دود] is feminine regardless of the gender of the [آالف] preceding the 3000 men is ]. أل ف و ل د [ as ], while 1000 boys is written أل ف ب ن ت ]. Please note that the number directly When numbers are alone written, two conventions that can be used like for the hundreds. The first convention is to state the thousand s first and then state the hundred s and what follows after that. The [م ع دود] is a Clarifier in Naṣb. Let us look at the following examples:.[ك ت اب ال م غ از ي] 86 Saḥīḥ Bukhāri, Ḥadith # 3690 in.[ك ت اب ال م غ از ي] 87 Saḥīḥ Bukhāri, Ḥadith # 4036 in 88 Musnad Imām Aḥmed, Ḥadith # 10467, Ḥadith Ḥasan. 152

155 [ا ل أ ع داد] Lesson 10: Numbers [أ ل ف و ث الث م ئ ة و أ ر ب ع و س ت ون ] 1,364 is written as.1 ] ث الث ة آالف و ث الث م ئ ة و أ ر ب ع و س ت ون [ as 3,364 is written.2.[أ ل ف و ث الث م ئ ة و أ ر ب ع و س ت ون س ن ة [ as 1,364 years is written.3 The second convention as stated previously is less commonly used. backwards until the last (and largest) number. For example, 1,364 is written as [ In another example, 1,364 years is written as [ Here, the number is written.[أ ر ب ع و س ت ون و ث الث م ئ ة و أ ل ف is a Muḍāf [م ع دود],[ where the أ ر ب ع و س ت ون و ث الث م ئ ة و أل ف س ن ة Ilay. Altogether, when long or complicated numbering is used, Arabic numerals are more commonly utilized than the long written form of course. These rules that are being presented here are so that a thorough review of this complicated topic can be completed. Rules for Numbering 1000 and greater [ ١١١١ ] 1. The [معدود] is Muḍāf Ilay, single, and Jarr if the number is a single thousand or a multiple of thousand without any other numbers. 2. When thousand(s) are used, the written number preceding the [أل ف/آالف] is female. When thousands are being written, then [آالف] is used. 3. When the thousand s number has hundred s, ten s and one s, then the thousand s place is written first, followed by the one s place, then the ten s place, and lastly, the hundred s place. In this situation of a thousand s number with other place numbers, the [معدود] is Naṣb (Clarifier). Qur ānic and Ḥadīth Examples of Numbers 1000 and greater [ ١١١١ ] إ ذ ت ق ول ل ل م ؤ م ن ني أ ل ن ي ك ف ي ك م أ ن ي م د ك م ر ب ك م ب ث ل اث ة آل اف م ن ٱل م ل ائ ك ة م نز ل ني.i [Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? (3:124) ii. iii. ت ع ر ج ٱل م ل ائ ك ة و ٱلر وح إ ل ي ه ف ي ي و م ك ان م ق د ار ه خ م س ني أ ل ف س ن ة The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years. (70:4) ع ن أ ب ي ذ ر ق ال د خ ل ت ع ل ى ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م و ه و ف ي ال م س ج د ف ذ ك ر ال ح د يث إ ل ى أ ن ق ال : ف ق ل ت : " ي ا ر س ول الل ه! ك م الن ب ي ون ق ال : م ائ ة أ ل ف ن ب ي و أ ر ب ع ة و ع ش ر ون أ ل ف ن ب ي ق ل ت : }... ك م ال م ر س ل ون م ن ه م ق ال : ث الث م ائ ة و ث الث ة ع ش ر " Narrated by Abi Dharr, he said, I entered upon the Messenger of Allah in the mosque, and he mentioned the Ḥadīth. To that, he said, I said: Oh Messenger of Allah!, How many Prophets were there? { 153

156 Essentials of Qur ânic Arabic He said: 100,000 Prophets, and 1,024 Prophets. I said, How many Messengers were from them? He said, 323 (Musnad Imām Aḥmed) 89 { ص ل اة ف ي م س ج د ي ه ذ ا أ ف ض ل م ن أ ل ف ص ل اة ف يم ا س و اه إ ل ا ال م س ج د ال ح ر ام } iv. The prayer in this Masjid of mine is greater in bounty by a thousand times than one besides it, except Masjid Al-Ḥaram. (Saḥīḥ Muslim) 90 Table 63: Summary of Rules for Numbering ع د د معدود Number Singular same gender [as #] Plural opposite gender [as #] Jarr (Muḍāf Ilay) Singular opposite gender [متييز] Naṣb [معدود] Describer of Muḍāf opposite gender Compound numbers are not separated with Wāw typically Naṣb Singular [متييز] Naṣb Compound numbers separated by Wāw If Compound number, one s number is opposite gender >1000 Singular Muḍāf if (1) no one s/ten s place number(s), or (2) if 2 nd convention used for compound # s Naṣb if 1 st convention used for compound # s, Singular Muḍāf if (1) no one s/ten s place number (s) (2) if 2 nd convention used for compound # s Naṣb if 1 st convention used for compound # s, is Muḍāf [م ائ ة/م ئ ة] One of two conventions used for compound # s, (1) 1 st : numbered in reverse manner with smallest digit 1st (2) 2 nd : Hundred s place numbered first, then one s place, then ten s place Compound # s separated by Wāw one s # is opposite gender is Muḍāf [أل ف/آالف] One of two conventions used for compound # s, (1) 1 st : numbered in reverse manner with smallest digit 1 st. (2) 2 nd : thousand s place numbered first, then one s place, then ten s place, and then hundred s place. Compound # s separated by Wāw one s # is opposite gender 89 Musnad Imām Aḥmed, Ḥadith # 16281, Ḥadith Ḥasan. ]. ك ت اب ا حل ج [ in 90 Saḥīḥ Muslim, Ḥadith #

157 [ا ل أ ع داد] Lesson 10: Numbers ] الع د د الو ص ف ي [ Numbers VI. Ordinal The Ordinal Numbers are being detailed here. These words are flexible [م ع ر ب] like other nouns and adapt to gender with a Tā Marbūṭa if needed. They are based on the root of their original number on the.[أ و ل] with the exception of [فاع ل] pattern of [الع د د الو ص ف ي ] Table 64: Ordinal Numbers eleventh حادي ع ش ر first أ و ل twelfth ثان ي ع ش ر second ث ان ي /ثان thirteenth ثالث ع ش ر third ث ال ث fourteenth راب ع ع ش ر fourth راب ع fifteenth خام س ع ش ر fifth خام س sixteenth ساد س ع ش ر sixth ساد س seventeenth ساب ع ع ش ر seventh ساب ع eighteenth ثام ن ع ش ر eighth ثام ن nineteenth تاس ع ع ش ر ninth تاس ع twentieth حادي ع ش رون tenth عاش ر Qur ānic Examples ل ق د ك ف ر ٱل ذ ين ق ال وا إ ن ٱلل ه ث ال ث ث ل اث ة و م ا م ن إ ل ه إ ل ا إ ل ه و اح د و إ ن ل م ي نت ه وا ع م ا ي ق ول ون ل ي م س ن.i ٱل ذ ين ك ف ر وا م ن ه م ع ذ اب أ ل يم And We certainly know that among you are those that are denies (5:73). أ ل م ت ر أ ن ٱلل ه ي ع ل م م ا ف ي ٱلس م او ات و م ا ف ي ٱل أ ر ض م ا ي ك ون م ن ن ج و ى ث ل اث ة إ ل ا ه و ر اب ع ه م و ل ا خ م س ة ii. إ ل ا ه و س اد س ه م و ل ا أ د ن ى م ن ذ ل ك و ل ا أ ك ث ر إ ل ا ه و م ع ه م أ ي ن م ا ك ان وا ث م ي ن ب ئ ه م ب م ا ع م ل وا ي و م ٱل ق ي ام ة إ ن ٱلل ه ب ك ل ش ي ء ع ل يم Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.. (4:12) 155

158 Essentials of Qur ânic Arabic [الع د د الك س ر ي ] VII. Fractions.[ف ع ل] or [ف ع ل] Fractions are also based on the root number on the pattern of Table 65: Fractions half ن ص ف ث ل ث ر ب ع خ م س س د س س بع ث م ن ت ع س ع ش ر third fourth fifth sixth seventh eighth ninth tenth Qur ānic Examples.و ل ك م ن ص ف م ا ت ر ك أ ز و اج ك م إ ن ل م ي ك ن ل ه ن و ل د ف إ ن ك ان ل ه ن و ل د ف ل ك م ٱلر ب ع م م ا ت ر ك ن م ن ب ع د و ص ي ة ي وص ني ب ه ا أ و د ي ن و ل ه ن الر ب ع م م ا ت ر ك ت م إ ن ل م ي ك ن ل ك م و ل د ف إ ن ك ان ل ك م و ل د ف ل ه ن ٱلث م ن م م ا ت ر ك ت م م ن ب ع د و ص ي ة ت وص ون ب ه ا أ و د ي ن و إ ن ك ان ر ج ل ي ور ث ك ل ال ة أ و ٱم ر أ ة و ل ه أ خ أ و أ خ ت ف ل ك ل و اح د م ن ه م ا ٱلس د س ف إ ن ك ان وا أ ك ث ر م ن ذ ل ك ف ه م ش ر ك اء ف ي ٱلث ل ث م ن ب ع د و ص ي ة ي وص ى ب ه ا أ و د ي ن غ ي ر م ض ار و ص ي ة م ن ٱلل ه و ٱلل ه ع ل يم ح ل يم And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment. [This is] an ordinance from Allah, and Allah is Knowing and Forbearing. (4:12) 156

159 Lesson 11: Grammatical Analysis of Qur ânic Àyahs Lesson 11: Grammatical Analysis of Qur ānic Āyahs I. Arabic Sentences: Revisited At this point, the student should be proficient in translating basic Nominal and Verbal Sentences accurately. This should be the case even if there is unfamiliar vocabulary. If there is unfamiliar vocabulary, then a dictionary should be utilized to translate the respective noun or verb, and then an appropriate translation be ascribed. In Volume 1, a methodology of analyzing both Nominal and Verbal Sentences was introduced. That methodology will again be revisited here, and be more polished. In general, it represents a stepwise and methodical analysis of Qur ānic Āyahs, so that an correct translation be derived. Qur ānic āyahs often have several embedded sentences within. In order to derive an accurate meaning, it is important to recognize these embedded sentences. There are many instances in the Qur ān where there are nuances, idioms, and complex grammatical structures, where an accurate meaning cannot be determined from the Qur ānic Grammar that has been studied. In these cases, we have to refer to a higherlevel reference or resource. In the last three chapters presented in this volume, we will cover more advanced material. From this, the student will be better equipped to study the Qur ān in more depth than the intermediate level. II. Review of I rāb of Verbs Table 66: Verbs Categorized by I rāb مبين Raf Naṣb Jazm ليس الفعل املاضي الفعل املضارع الفعل املضارع الفعل املضارع كان و أ خ وات ها الفعل األمر كان و أ خ وات ها كان و أ خ وات ها أ ف عال ال م د ح و الفعل الت ع ج ب الذ م 157

160 Essentials of Qur ânic Arabic III. Review of I rāb of Nouns At this stage, it is vital that the student recognize the I rāb of words, nouns and verbs in a typical āyah. Furthermore, they should be able to determine the word s respective grammatical function. The table below summarizes the various noun categories whose I rāb is fixed. Table 67: Nouns Categorized by I rāb Raf Naṣb Jarr م ضاف إ ليه م فعول ب ه م ب ت د أ خ ب ر كان و أ خ وات ها جار و ال م ج رور خ ب ر [شبه مجلة/مجلة فعلي ة/مجلةامسي ة/مفرد] خ ب ر إن و أ خ وات ها اسم إن و أ خ وات ها ظ ر ف الز مان / ظ ر ف ال مكان [مفعول ف يه] احلال الفاع ل للفعل نائ ب الفاع ل ا سم كان و أ خ وات ها ت م ييز م ف ع ول م ط ل ق م ف عول ل ه /مفعول ل أج ل ه م ف ع ول م ع ه امل نادي ا سم ال الن في ة للج ن س امل س ت ثن ى الن عت/الص ف ة الن عت/الص ف ة الن عت/الص ف ة الب د ل الب د ل الب د ل املعطوف املعطوف املعطوف الت و كيد الت و كيد الت و كيد 158

161 Lesson 11: Grammatical Analysis of Qur ânic Àyahs IV. Merging of Word Constructions In Volume 1, we discussed various Word Constructions, such as Iḍāfa Constructions, Jarr Constructions, Possession Constructions, etc. While analyzing a respective Arabic sentence (or āyah), these need to be identified, since these constructions act like a single word or grammatical unit and simplify sentence analysis. This is especially helpful when looking at long and complex sentences. One important thing to note regarding constructions is that they can be merged together to form a single Word Construction. This was mentioned briefly in Lesson 7 in Volume 1, but not further elaborated on due to the topic being introductory. Here, we will give additional examples of merging of Word Constructions. When Word Constructions are merged, they should be merged from the end (from distant left). Please note that these constructions are often merged into one large Jarr Construction. Again, the main utility in doing this is not to complicate matters, but to simply grammatical analysis. A. Jarr Constructions and Linking Please remember that in Verbal Sentences with intransitive Verbs الالز م],[الفعل a Ḥarf Jarr is used with another noun to function like a Direct Object that we termed an Indirect Object. Here, the Indirect Object is essentially a Jarr Construction that is linked [م ت ع ل ق] to the respective verb. Similar to verbal sentences, Jarr Constructions are often linked to certain words in Nominal Sentences. This linking of Jarr Constructions occurs when the [خ ب ر] is an action noun or a word which carries a verbal meaning. This includes nouns like م ص د ر/اسم ت ف ض يل /اسم مفعول/اسم فاع ل /ظ رف] ]. This is because these words carry a meaning of a verb within it. In a sentence, this word acts like a verb and thus connects with a Jarr Construction similar to what occurs in a Verbal Sentence. For example, let us look at the following Ḥadīth with a Nominal Sentence: الس واك م ط ه ر ة ل ل ف م م ر ضاة ل لر ب } } 91 Here, the predicate لل ف م ] [م ط ه ر ة contains a Jarr Construction. This Jarr Construction links to [م ط ه ر ة ] which is a verbal noun, not an omitted word.[كائ ن] The phrase للر ب ] [م ر ضاة functions as a second predicate. Here, the same situation occurs where the Jarr Construction connects to the Verbal Noun [ ل لر ب ]. If the Subject.[ م س ن د ال ع ش ر ة ال م ب ش ر ين ب ال ج ن ة / ح د يث الس ي د ة ع ائ ش ة ر ض ي الل ه ع ن ه ا [ in 91 Musnad Imām Aḥmad, Ḥadith #23,

162 Essentials of Qur ânic Arabic were indefinite, then the Jarr Construction would actually function like a describer as discussed in the beginning of Lesson 9. In Nominal Sentences, the Jarr Construction (prepositional phrase) is often linked [م ت ع ل ق] to an omitted word termed [كائ ن] or.[م و ج ود] In Verbal sentences, the Ḥarf Jarr (as part of an Indirect Object) is linked to its corresponding intransitive verb الز م].[فعل In most cases in basic grammatical analysis, this will not be necessary in deriving a basic meaning of the āyah in question. However, when consulting advanced grammar textbooks or Grammatical Tafsīrs, this information is often given. Please note the concept of linking of Jarr Constructions can become pretty advanced, and usually is supplementary information. [حروف العطف] B. Connecting Particles Connecting Particles can also connect words or Word Constructions together to form a single construction. The construction itself can act as a single grammatical unit such as a direct object, part of a Jarr Construction, etc. Please note that Jarr Construction can play additional roles in grammatical analysis. V. Pauses and Breaks within Qur ānic Āyahs Within the Muṣḥaf itself, there are additional diacritical marks to prevent the reciter from reciting improperly, which can cause a change in meaning. An improper pause, or continuation can be enough to distort the meaning. For example, it would be improper to pause at a,[و] which is احلال],[الواو because it is inseparable grammatically to that which it is connected with. If during recitation, the reciter pauses at that it should be repeated completely, so as not to cause an incorrect meaning. In this regard, it is helpful for,[و] the student to acquaint themselves with recitation of one of the prominent reciters 92. Specifically, it is useful to pay attention to where the reciter pauses, and where the reciter repeats certain words. Often, the repetition is done to preserve the meaning of the respective āyah, than to repeat for purpose of emphasizing of beautification of the recitation itself. Altogether, these diacritical marks are helpful in analyzing Qur ānic āyahs where we can ascribe permitted stops as the end of a sentence for our purposes. 92 Alḥamdulillah, there are many known reciters that the student can pick from, but we recommend listening to the recitation of Sheikh Abdullah Basfar. The recitations of Sheikh Muḥammad Khalil al-ḥusary, Sheikh Mishāry Alfāsy, and Ṣalāh Bukhatīr are also excellent among others. One nice website to access the recitations is < 160

163 Lesson 11: Grammatical Analysis of Qur ânic Àyahs Table 68: Diacritical Marks in the Muṣḥaf 93 Pause Mark Pause Type Description Compulsory It is compulsory to pause. ال Not permissible pause. It is not permissible to Continuation preferred To pause is allowed, although to continue is preferred. Pause preferred To continue is allowed, although to pause is preferred. ج Permissible continue. It is equally permissible to pause or to This symbol is found twice in a respective āyah, pause required at one when present. The reciter may pause at one of only these points, but not on both. Prostration recommended At this point, it is recommended to make prostration Mark of Ḥizb A Ḥizb is equal to half a Juz. There are 60 Ḥizb in the Qur ān. This mark denotes a quarter of a Ḥizb. Mark at the end of an āyah The number of the āyah of the respective Sūrah is inscribed within this symbol. VI. Embedded Sentences within Qur ānic Āyahs We have already looked at many āyahs from the Qur ān, many of which are long. Within a long āyah (or Arabic sentence), there are often one or more additional sentences embedded within. The diacritical marks which we examined help us to divide a respective āyah into sentences for the purpose of grammatical analysis. Sometimes, these embedded sentences can themselves be specific grammatical units such as describers,[ص ف ة] direct objects ب ه ],[م ف ع ول predicates,[خ ب ر] etc. Thus, an important step in before grammatical analysis after analyzing words and Word Constructions would be to identify embedded sentences. 93 Table adapted from website Qur ānic Corpus <corpus.quran.com/documentation/>. 161

164 Essentials of Qur ânic Arabic VII. Methodology of Grammatical Breakdown of Qur ānic Āyahs The methodology of Qur ānic analysis from Volume 1 is used by some teachers of Classical Arabic today 94, and is very useful for Arabic students who do not speak the language. Adhering to this stepwise methodology will Inshā Allah allow us to obtain an accurate meaning of the entire sentence, or in our case, the entire āyah. We will examine this methodology, as well apply it with some Qur ānic examples. One additional caveat to note here is that we strongly discourage the student from using a translation during this analysis, as it will defeat the purpose. The Qur ānic translation should be used only until the end of the analysis to check for accuracy, etc. The 4 Step Method in Analyzing a Qur ānic Āyah/ Sentence A. Step 1 Word Analysis Each word needs to be identified as either as a Noun, Verb, or Particle. Subsequently, the specific word needs to be fully analyzed grammatically. Please note that the ultimate end is to identify the proper I rāb 1. If the word is a noun,[ا س م] then identify its I rāb [ج ر /نصب/ر فع] by first analyzing the following: [م ؤن ث/م ذ ك ر] i. Gender ii. iii. [ج م ع/م ث ن ى/واحد] Number [م عر فة/ن ك ر ة] Definiteness iv. [م ب ين/غري امل نصر ف/م ع ر ب] Flexibility Remember to identify the meaning of the word, (Hans Wehr dictionary, etc.) 2. If the word is a verb,[ف ع ل] identify its I rāb [ج ر /نصب/ر فع] by first analyzing the following: i. Determine the Verb Family (I, II, III, etc.) ii. Determine its conjugation (gender, number, and person) or the pronoun of its conjugation.[ه و /أ ن ت /ن ح ن ] Also, note if the verb is in the passive tense or command tense. ] ج ز م /نصب/ر فع [ I rāb iii. If present tense, Determine its iv. Determine its meaning if not know, (Hans Wehr Dictionary, etc.). 94 Please note that the Sunnipath Online Academy (now Qibla Institute for the Islāmic Sciences) had formerly used this methodology to teach Arabic. The prolific website Qur ānic Corpus also uses a somewhat similar scheme in using diagrams to bring various words of āyah subsections together. Please see < 162

165 Lesson 11: Grammatical Analysis of Qur ânic Àyahs 3. If the word is a particle,[ح ر ف] identify the type, whether it affects I rāb : i. If it affects I rāb: [إ ن و أخوات ها] a) Acts on Nouns: Ḥarf Jarr or Ḥarf Naṣb ii. b) Acts on Verbs: Ḥarf Naṣb or Ḥarf Jazm If it does not affect I rāb, determine its type حرف عطف (a حرف نفي (b حرف استفهام (c d) Other miscellaneous types B. Step 2 Identifying and Merging Word Constructions In this two Volume Series, we have discussed Word Constructions thoroughly, perhaps more so than other Grammar textbooks. This is because their complete understanding and utilization often simplifies grammatical analysis of Arabic sentences. Please note that the Particle Inna و أ خ وات ها] [إن will be considered as part of a Nominal Sentence, and is not included here. [م ر ك ب] 1. Identify and underline any Word Construction (م ضاف/م ضاف إليه) i. Iḍāfa/Possession Constructions ii. iii. iv. (ص ف ة/م وصوف) Describing Constructions (ا سم اإلشار ة و م ش هور إ ليه) Pointing constructions (جار و اجملرور) Jarr Constructions [ص ل ة املوصول] and its Connected Sentence [اسم املوصول] 2. Identify Relative Pronouns Please remember the املوصول] [ص ل ة describes a definite noun preceding the relative pronoun. The object. connects back to the noun described, which may be omitted if it is a direct [عائ د] i. Relative pronouns include [ ال ذي / ال ذين / م ن / ما ]. These relative pronouns are important ii. since they point to an embedded sentence afterward. The امل و صول] [ص ل ة typically is a sentence, such as Nominal or Verbal. However, it can sometimes be a Jarr Construction or another construction. 163

166 Essentials of Qur ânic Arabic ] ت ر ك يب [ Constructions 3. Merging of different.[م بت دأ/خ ب ر/مفععل به/الفاع ل] i. Each Construction acts as a single grammatical unit ii. iii. Different Adjacent Overlapping Constructions need to be merged into a single Construction. Usually Constructions are merged in a Jarr Construction It is easiest to merge from the left to right direction..[حروف العطف] Join Constructions through Connecting Particles Those words that are [م ع ط وف] can be merged with words that are following in terms of I rāb. C. Step 3: Identifying Sentences within a Qur ānic Ᾱyah 1. First Identify Verbal Sentences Please note that Verbal Sentences can themselves act as the following categories of words.[ حال/ن ع ت/ خ ب ر [ i. Identify the Doer. ii. a) Is it mentioned explicitly? If not, then the Doer is implied. b) If the verb is passive, there is no Doer (but Deputy Doer explicit or implied). Is the Direct Object or Indirect Object present? Remember if there is an indirect object, it links directly to the verb. iii. Examine the nouns in Naṣb [م ن ص وبات] at the end of Verbal Sentences. a) Often, these nouns in Naṣb are the following types of nouns ] among others. However, these words can ت م ييز/ظروف /م ف عول م ط ل ق /مفعول له /حال [ only be identified as such contextually from the Verbal Sentence in question. b) Every noun in the Verbal Sentence needs to be ascribed a Grammatical Function, whether it is a Replacer,[ب د ل] Describer, etc. 2. Identify Nominal Sentences i. Keep in mind that you need to determine the implied is in most basic nominal sentences. ii. The Predicate can take the form of a single word/word construction or it can also be.[شبه مجلة] another sentence (verbal/nominal), or a Jarr Construction 164

167 Lesson 11: Grammatical Analysis of Qur ânic Àyahs iii. Every noun in the Nominal Sentence needs to be accounted for, and needs to be ascribed a Grammatical Function, whether it is a Replacer,[ب د ل] Describer, Ḥāl, etc. 3. Merge Embedded Sentences i. Please note that a respective āyah can contain one or more embedded sentences. If Step 3 was followed correctly, then most embedded sentences should already have been merged. ii. Please note that Embedded Sentences can be of the following: a) Quotation.[م ق ول] Often this sentence would act as a Direct Object. [ص ل ة امل و ص ول] (b c) Predicate of a Nominal Sentence d) Ḥāl e) Describer (of an indefinite word) D. Step 4: Translation i. Attempt to bring together the different sentence(s) and Word Constructions to obtain an ii. iii. iv. appropriate meaning. Practicing this thorough methodology repeated will Inshā Allah allow the student to correctly translate the Qur ān, Ḥadīths, or other Islāmic literature. Translating the Qur ān should without question deserve our best and sincere effort. Please note that analysis of some āyahs require advanced knowledge of Grammar that we have not yet studied. In this case, it is essential to refer to Classical Tafsīrs available (preferably in Arabic) to gain an accurate meaning. It is for this reason that we have presented a quick synopsis of Balāgha, many additional Qur ānic Literary gems, and other aspects from the topic of القرآن] [إ ع جاز in the later lessons of this textbook. These will perhaps bridge these gaps from the intermediate learning stage. Sometimes, a meaning that we determine will not correctly correspond to the appropriate translation. This will often be a deficiency on our part, or may be due to other unfamiliar semantics or nuances in the Arabic language. In other instances, this may actually be a deficiency in the translation itself. We recommend the Saḥīḥ International Translation of the Qur ān, and the vast majority of the translations of Qur ānic āyahs present in this series are derived from that source. v. By continuing to practice this scheme, future steps in reading analysis will Inshā Allah get easier, and become more automatic. The 4-Step Method in Qur ānic Analysis will help prevent mistakes and keep a methodical approach. Initially, graphs and notations will be used, but with enough practice, it will Inshā Allah become a mental exercise requiring less effort and time. Simultaneously, the student will be polishing their listening skills, which will ultimately also help in conversational ability. The more we study this Qur ān Inshā Allah, the more doors will be opened 165

168 Connection particle Essentials of Qur ânic Arabic for us so we can obtain treasures from the Qur ān. VIII. Analyzing Qur ānic Āyahs Using the 4-Step Method Example # 1: و ال ت ل ب سوا احلق ب ٱل باط ل و ت ك ت موا ٱل ح ق و أ ن ت م ت ع ل م ون Exampl e #1 Step 1 Word Analysis و ال ت ل ب سوا احل ق ب الباط ل و ت ك ت م وا احل ق و أ ن ت م ت ع ل م ون كلمة Step 2 مرك ب Verb I present tense [أنت م] Raf Ism Plural Male Definite Inflex. Raf Ḥarf Ism Single Male Definite Flexible Naṣb Verb I present tense [أنت م] Jazm due عطف to Ḥarf عطف Ism Single Male Definite Flexible Jarr Ḥarf Jarr Jarr Construction < > Ism Single Male Definite Flexible Naṣb Verb I Present Tense [أنت م] Jazm Ḥarf Jazm Neg Command واو مبتدأ خ ب ر Step 3 احلال مجلة Direct Verb object Doer = [أنت م] =[و] Ḥarf عطف Jarr Construction Linked to Verb Direct Verb object Doer = [أنت م] =[و] (Merge from left) Step 4 Translate Nominal Sentence < > Ḥāl of prior sentence Verbal Sentence < > Merge into one sentence < > Verbal Sentence < > [حرف عطف] Merge two sentences by the connecting particle < > And do not cover the truth with the falsehood nor hide the truth knowingly (while you know). (2:42) 166

169 Lesson 11: Grammatical Analysis of Qur ânic Àyahs Example # 2 ث م ي م يت ك م ث م ي ح ي يك م ث م إ ل ي ه ت ر ج ع ون ك ي ف ك ي ف ت ك ف ر ون ب ٱلل ه و ك نت م أ م و ات ا ف أ ح ي اك م ت ك ف ر ون ب الل ه و ك نت م أ م و ات ا ف أ ح ي ا ك م Step 1 Ism Plural Male Definite Inflexible Naṣb Verb (IV) Past tense Ḥarf A tf Ism Single Female (Broken Plural) Indefinite Flexible Naṣb فعل الناق ص Past tense [أنت م] [ه و ] Ḥarf 95 Ism Single Male Definite Flexible Jarr Ḥarf Jarr Present Tense Verb [أنت م] Raf Ḥarf Interrogation. Step 2 Step 3 مجلة تركيب تركيب تركيب Step 4 Step 1 Direct Object مفعول به Verb Doer is implied Ḥarf A tf خرب كان مجلة فعلي ة] 2 [ [ه و ] مجلة فعلي ة] 3 [ Verb = [ت م] اسم كان Ḥarf Jarr Const. Jarr Constr. =Indirect Object to verb [متعل ق] Verb Doer [و]= [أنت م] = مجلة فعلي ة Ḥarf Inter. Ḥarf Wāw ]1[ A tf of Ḥāl Merge two sentences by connecting particle > < Merge with Wāw of Ḥāl which forms a Ḥāl ] ك ي ف ت ك ف ر ون ب ٱلل ه [ for construction which becomes Ḥāl > < Different Sentences are merged to form one sentence > < How can you disbelieve in Allah while you were dead, then He gave you life? (2:28) ت ر ج ع ون ه إ ل ي ث م ك م ي ح ي ي ث م ك م ي م يت ث م Present Passive Tense Verb Ism Male Def. Inflex. Jarr Ḥarf Jarr Ḥarf عطف Ism Plural Male Def. Inflex. Naṣb Verb IV Present [ه و ] Ḥarf عطف Ism Plural Male Definite Inflexible Naṣb Verb IV Present [ه و ] [أنت م] Raf Ḥarf عطف Step 2 Jarr.Construction 95 The identity of this Wāw is elusive in Step 1, but in Step 3 where sentences are being analyzed, it should be apparent that t his Wāw is [ احلال.[واو Failure to deduce this will change the overall meaning of the translation. 167

170 Essentials of Qur ânic Arabic Step 3 ك م ي م يت ث م مفعول به ت ر ج ع ون ه إ ل ي ث م ك م ي ح ي ي ث م Deputy Doer Ḥarf عطف Doer is implied [ه و ] مفعول به شبه مجلة Indirect Object 96 to verb [متعل ق] ت ر ج عون [و]= [أنت م] = Ḥarf عطف مجلة فعلي ة] 1 [ مجلة فعلي ة] 2 [ مجلة فعلي ة] 3 [ مجلة تركيب تركيب Doer is implied ] ه و] Merge from left two sentences by connecting particle > < Merge two sentences by connecting particle > < ] ك ي ف ت ك ف ر ون بٱلل ه و ك نت م أ م و ات ا ف أ ح ي اك م [ to Merge two sentences by connecting particle تركيب Step 4 translate Ḥarf عطف > <.then He will cause you to die, then give life to you, then to Him you will return Example # 3... ه و ٱل ذ ي خ ل ق ل ك م م ا ف ي ٱل أ ر ض ج م يع ا ث م ٱس ت و ى إ ل ى ٱلس م اء ف س و اه ن س ب ع س م او ات ج م يع ا ٱل أ ر ض ف ي م ا ك م ل خ ل ق ٱل ذ ي ه و Step 1 Ism Single Male Indef. Flexible Naṣb Ism Single Female Definite Flexible Jarr Ḥarf Jarr Ism Single Male Definite Inflexible Naṣb 97 Ism Plural Male Definite Inflexible Jarr Ḥarf Jarr Verb I Past tense [ه و ] Ism Single Male Definite Inflex. Raf Ism Single Male Definite Inflex. Raf Step 2 Jarr Construction Relative Pronoun #2 Jarr Construction Relative Pronoun #1 صلة موصول[ 2 ] صلة موصول[ 1 ] 96 Here, the Indirect Object actually precedes its connected verb due to the rhetorical phenomenon of و ت أخري] [ت ق دمي discussed in Lesson Here, the I rāb can only be determined contextually by looking at the āyah as a whole. 168

171 Lesson 11: Grammatical Analysis of Qur ânic Àyahs ٱل أ ر ض ف ي م ا ك م ل خ ل ق ٱل ذ ي ه و ج م يع ا Step 3 [متعل ق] Jarr Const. is [خلق] to verb Doer is implied مبتدأ خرب [ه و ] اسم موصول و مفعول به صلة موصول مجلة Connected Sentence Ḥāl of preceding مجلة فعلي ة verbal sentence Connected Sentence with Embedded Verbal Sentence and Embedded Connected Sentence #2 and includes Ḥāl at the end. The Connected Sentence essentially describes who [هو] is. مجلة امسي ة تركيب Step 4 Step 1 Step 2 Step 3.He is the one who created for you all that is in the earth (2:29) س م او ات س ب ع ه ن س و ا ف ٱلس م اء إ ل ى ٱ س ت و ى ث م Ism Plural Female Indefinite Flexible Naṣb Clarifier متييز Ism Single Male Indef. Flexible Naṣb Direct Object #2 Ism Plural Female Definite Inflexible Naṣb Direct Object #1 Verb II Past tense Ḥarf عطف Ism Ḥarf Single Jarr Female Definite Flexible Jarr Jarr Construction Verb VIII Past tense [ه و ] [ه و ] Doer is implied [ه و ] Ḥarf عطف #2 Indirect Object مجلة فعلي ة] 1 [ مجلة فعلي ة] 2 [ مجلة تركيب تركيب Step 4 Merging of Verbal Sentences by Second Connecting Particle Merge with preceding sentence by First Connecting Particle Doer is implied [ه و ] Then rose over (toward) the heaven, and made them seven heavens Ḥarf عطف Ḥarf عطف #1 169

172 حرف استأنفي ة ظرف زمان Step 1 Step 2 Step 3 Step 4 Step 1 Step 2 Essentials of Qur ânic Arabic Example # 4 و إ ذ ق ال ر ب ك ل ل م ل ائ ك ة إ ن ي ج اع ل ف ي ٱل أ ر ض خ ل يف ة ٱلد م اء و ي س ف ك ف يه ا ي ف س د م ن ف يه ا أ ت ج ع ل ق ال وا و ن ح ن ن س ب ح ب ح م د ك و ن ق د س ل ك... خ ل يف ة ٱل أ ر ض ف ي ج اع ل ي إ ن ال م ل ائ ك ة ل ك ر ب ق ال إ ذ و Ism Single Female Indef. Flexible Naṣb Ism Single Female Def. Flex. Jarr Ḥarf Jarr Ism Single Male Indef..Flex Raf Ism Single Male Def. Inflex Naṣb Ḥarf Naṣb Ism Plural Male Def..Flex Jarr Ḥarf Jarr Ism Single Male Def. Inflex. Jarr Ism Single Male Def. Flex. Raf Verb I Past tense [ه و ] Jarr Construction Inna connected to Noun to form [مبتدأ] Jarr Construction Iḍāfa Direct Object 98 of action noun Jarr Construction is to Action [متعل ق] [ج اع ل ] noun مبتدأ خرب [ج اع ل ] [متعل ق] Const. Jarr to Verb Doer Verb مجلة امسي ة مقول = مفعول به ]قال[ مجلة فعلي ة And remember when Your Lord said to the angels I am going to place on the earth a. representative..(2:30) ق ال وا أ ت ج ع ل ف ي ه ا م ن ي ف س د ف ي ه ا و ي س ف ك ٱلد م اء Ism Single Female Definite Flexible Naṣb Verb I Present [ه و ] Ḥarf عطف Ism Single Female Definite Inflexible Jarr Ḥarf Jarr Verb IV Present [ه و ] Ism Single Male Definite Inflexible Naṣb Ism Single Female Definite Inflexible Jarr Ḥarf Jarr Verb I Present حرف استفهام [أنت ] Verb I Past tense [ه م] Jarr Construction Jarr Construction صلة موصول 98 See Lesson 12, Section VI for a more detailed discussion regarding this. 170

173 Step 3 Step 4 Step 1 Step 2 Step 3 Step Lesson 11: Grammatical Analysis of Qur ânic Àyahs Direct object Doer is implied [ه و ] Jarr Const. [متعل ق] to Verb Doer is implied [ه و ] [متعل ق] Const. Jarr to Verb Doer is implied [أنت ] ق ال وا أ ت ج ع ل ف ي ه ا م ن ي ف س د ف ي ه ا و ي س ف ك د م اء Doer [و] is ] هم [ مجلة فعلي ة] 3 ] مجلة فعلي ة ]2[ Connected Sentence is Direct Object of Verb [ت ج ع ل ] which is composed of 2 embedded Verbal Sentences joined by a Connecting Particle. مقول = مفعول به مجلة فعلي ة ]ق ال وا[ =مجلة فعلي ة ]3 ] ]4[ They said Are you going to place in it one who will spread corruption and sheds blood. و ن ح ن ن س ب ح ب ح م د ك و ن ق د س ل ك Ism Single Male Definite Inflex. Jarr Ḥarf Jarr Verb II Present [حنن ] Ḥarf عطف Ism Single Male Definite Inflex. Jarr Ism Single Male Definite (Muḍāf) Inflex. Jarr Jarr Construction Iḍāfa Construction Ḥarf Jarr Verb II Present [حنن ] Ism Plural Male Def. Inflex Raf Wāw of Ḥāl Merge into Jarr Construction Jarr Const. [متعل ق] to Verb Doer is implied [حنن ] Jarr Const. [متعل ق] to Verb Doer is مبتدأ implied [حنن ] Merge two Verbal Sentences with Connecting Particle which forms the Predicate مجلة امسي ة Nominal Sentence with the Wāw of Ḥāl joins to form a Ḥāl for āyah. ] and thus joins the prior sentence in the أ ت ج ع ل ف يه ا م ن ي ف س د ف يه ا و ي س ف ك ٱ لد م اء [ 4While. we declare Your praise and sanctify You 171

174 Essentials of Qur ânic Arabic IX. Tradition Methodology of I'rāb/Grammatical Analysis Please note that we have already developed a scheme for grammatically analyzing a typical āyah from the Qur ān. However, please note that there already exists a traditional methodology for grammatical analysis. This traditional mode of analysis focuses mainly on Ṣarf, even though it does touch upon I rāb 99. It also includes with it specific complex grammar terminology as well. It would be good for the student to be familiar with this method if he/she comes across it in various grammar books, etc. However, we still recommend the methodology proposed in this textbook series (volumes 1 and 2) since it allows one to better put different components of the sentence together. The 4-Step Method is not a new methodology and is used by some grammarians. It avoids repetition of technical grammar terminology where the student may lose sight of the goal, to translate the āyah in a cohesive and appropriate manner. In the traditional method, each word is analyzed separately. If it is a verb or particle then it is identified as such. If the verb takes an I rāb, then that is noted along with its respective ending that points to its respective I rāb. If it is a noun, then the specific category of noun is mentioned ], etc. Furthermore, the specific ending that indicates the I rāb of the ض مري م ت ص ل/ض مري م ن ف ص ل /مفعول به/يسم فاعل [ noun is mentioned as well. One difference is that words that are inflexible are not termed as.[...ف م ح ل ] but instead given an implicit I rāb in notation,[جمرور/منصوب/مرفوع] Example # 1 و ال ت ل ب سوا احلق ب ٱل باط ل و ت ك ت موا ٱل ح ق و أ ن ت م ت ع ل م ون (2:42) و حرف عطف م ب ين على فتحة ال حرف هني مبين على السكون ت ل ب سوا فعل مضارع جمزوم ب ]ال الناهي ة[ و عالمة جزمه حذف الن ون احلق مفعول به منصوب و عالمة نصبه الفتحة الظاهرة على آخره ب حرف جر مبين على السكون 99 The convention and notation of traditional method of grammatical breakdown has been extracted from Please note that may be subtle differences in terminology of I rāb breakdown from book to book even.[دروس الغة العربي ة-اجلزء الثالث [ thought the overall convention/methodology does not change. 172

175 Lesson 11: Grammatical Analysis of Qur ânic Àyahs ٱ ل باط ل جار و اجملرور ب [ ب [ و عالمة جر ه الكسرة الظاهرة على آخره و حرف عطف م ب ين على فتحة ت ك ت موا معطعف على ]تلبسوا[جمزوم و عالمة حدف الن ون ٱ ل ح ق مفعول به منصوب و عالمة نصبه الفتحة الظاهرة على آخره و الواو احلال مبين على فتحة ال حمل له يف األعراب أ ن ت م ضمري منفصل مبين على السكون يف حمل رفع مبتدأ ت ع ل م ون فعل مضارع مرفوع و عالمة رفعه ال ث بوت الن ون و الواو اجلماعة ضمري مت صل مبين على الس كون ف حمل رفع الفاعل ك ي ف ت ك ف ر ون ب ٱلل ه و ك نت م أ م و ات ا ف أ ح ي اك م Example # 2 ث م ي م يت ك م ث م ي ح ي يك م ث م إ ل ي ه ت ر ج ع ون (2:28) حرف اسفهام مبين على فتحة ك ي ف فعل مضارع مرفوع و عالمة رفعه الث بوت الن ون ت ك ف ر ون الواو اجلماعة ضمري مت صل مبين على الس كون ف حمل رفع الفاعل و حرف جر مبين على السكون ب فاعل مرفوع و عالمة رفعه الض م الظاههرة على آخره ٱلل ه الواو احلال مبين على فتحة ال حمل له يف األعراب و فعل ماض ناق ص مبنث على الفتحة ك نت م ضمري مت صل مبين على السكون يف حمل رفع ل أن ه اسم كان ت م مفعول به منصوب و عالمة نصبه الفتحة الظاهرة على آخره أ م و ات ا حرف عطف م ب ين على فتحة ف فعل ماض مبين على فتحة أ ح ي ا 173

176 Essentials of Qur ânic Arabic ك م ث م ي م يت ث م ضمري مت صل مبين على السكون يف حمل نصب مفعول به حرف عطف م ب ين على فتحة فعل ماض مبين على فتحة ك م ضمري مت صل مبين على السكون يف حمل نصب مفعول به ي ح ي ي ك م ث م إ ى ل حرف عطف م ب ين على فتحة فعل ماض مبين على فتحة ضمري مت صل مبين على السكون يف حمل نصب مفعول به حرف عطف م ب ين على فتحة حرف جر مبين على السكون ه ضمري مت صل مبين على السكون يف حمل جر جار واجملرور ت ر ج ع ون و فعل مضارع مرفوع و عالمة رفعه الث بوت الن ون الواو اجلماعة ضمري مت صل مبين على الس كون ف حمل رفع نائب الفاع ل 174

177 Lesson 12: Advanced Grammar Principles from Qur ânic Study Lesson 12: Advanced Grammar Topics from Qur ānic Study At this point, we have covered most of the grammar that is found in typical grammar textbooks of Modern Standard Arabic. There are a few important grammatical principles relative to the study of the Qur ān that are not typically found in these standard grammar textbooks. Here, we will present some important grammar principles and topics that the student will encounter with a deeper study of the Qur ān. Some of these topics actually are related to Balāgha (Study of Eloquence), which will be further studied in Lesson 13. ] ال ت ق دمي و الت أ خ ري [ Sentences I. Shifting Word Order in A. Normal Nominal and Verbal Sentence Patterns At this point, the student should be proficient in identifying, analyzing, and constructing typical Verbal and Nominal Sentences. We know that a Verbal Sentence by default starts with a verb, and then is followed by an explicit Doer (if present). Following the Doer, comes the mention of the Direct Object or Indirect object (if present). Please note that if the Direct Object is an attached pronoun, then it comes before the explicit Doer. Other details of the sentence فيه/ت م ييز] [حال/مفعول are typically mentioned after these key components of a Verbal Sentence. In Nominal Sentences, the Subject is followed by the Predicate. The Predicate can be one of three types: a word/word construction,[م ف ر د] a Jarr Construction و اجملور],[جار or a sentence,[ج مل ة] verbal or nominal. The topic of [ و الت أ خ ري ال ت ق دمي ] is important in Intermediate Qur ānic Arabic, because it is frequently encountered. It is also important with respect to the imitability of the Qur ān [ القرآن [إعجاز discussed in Lesson 14. It refers to bringing something forward and delaying the rest with respect to sentence structure. In other words, there is essentially the formation of an abnormal sentence structure for a specific grammatical reason. The reason can be for emphasis, exclusivity, highlighting order, quantity, etc. Often the specific reason for و الت أ خ ري] [ال ت ق دمي has to do with the overall context of the respective passage or section of āyahs. For example, in a conventional Verbal Sentence, the Direct Object is mentioned after the verb. If it is mentioned before the verb intentionally, then something important is going on grammatically with the Direct Object that is being brought forward (i.e. it is not a mistake). 175

178 Essentials of Qur ânic Arabic An excellent example that highlights [ ال ت ق دمي و الت أ خ ري ] is in the following āyah of Sūrah Fātiḥah: إ ي اك ن ع ب د و إ ي اك ن س ت ع ني Here in this āyah, the Direct Object is placed before its respective verb to function in exclusivity. In fact, if we did not have this occurring, there would be a drastic change in the meaning of the āyah. It would instead be و ن س ت ع ين ك ],[ن ع ب د ك which would mean, we worship You and seek help from You. This would not hold the meaning of You alone, and would even contradict the principles of Tawḥīd, since most who practice Shirk also worship and ask God, but not exclusively. Bringing some word forward can also be done for other grammatical purposes as well, not just for exclusivity or emphasis. However, those are commonly used functions. [م ف عول ب ه ] B. Shifting Direct Object Example #1: 100 ب ل ٱلل ه ف ٱع ب د و ك ن م ن ٱلش اك ر ين In this example, the به] [مفعول which is اجلاللة] [لفظ is shifted forward. As we saw in the case of the āyah of Sūrah Fātiḥah, when the به] [مفعول precedes the verb, it usually gains the grammatical functional of exclusivity. Therefore, the meaning of the underlined section becomes So Worship Allah only. ] ش ب ه مجلة [ Construction C. Shifting Jarr Example #2: 101 ف ي ق ل وب ه م م ر ض ف ز اد ه م ٱلل ه م ر ض ا و ل ه م ع ذ اب أ ل يم ب م ا ك ان وا ي ك ذ ب ون In this āyah, we see that the normal pattern of a Nominal Sentence is not followed. Instead, the order of the subject and predicate is reversed. If the normal sentence structure were followed, it would be or Disease is in their hearts. By mentioning the predicate first, we are focusing on the [م ر ض ف ي ق ل وب ه م] predicate, instead of the subject. Thus, in this case, we focus on the heart of the hypocrite, which is their 100 (39:66) Rather, worship [only] Allah and be among the grateful. 101 (2:10) In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie. 176

179 Lesson 12: Advanced Grammar Principles from Qur ânic Study major problem. Here, و الت أ خ ري] [ال ت ق دمي functions in emphasizing the predicate. The second highlighted Jarr Construction in this āyah represents the predicate, similar to that of the previous example. Again, emphasis is being placed on the predicate instead of the subject. The normal sentence structure should be أ ل يم ل ه م ],[ع ذ اب a painful punishment is for them. The emphasis is on the recipients of the punishment rather than the punishment itself. Example #3: 102 ق د أ ف ل ح ٱل م ؤ م ن ون ١ ٱل ذ ين ه م ف ي ص ل ات ه م خ اش ع ون ٢ و ٱل ذ ين ه م ع ن ٱلل غ و م ع ر ض ون ٣ و ٱل ذ ين ه م ل لز ك اة ف اع ل ون ٤ و ٱل ذ ين ه م ل ف ر وج ه م ح اف ظ ون ٥ In this series of āyahs in the beginning of Sūrah Mu minūn, we have shifting of Jarr Constructions. If we.[ه م خ اش ع ون ف ي ص ل ات ه م ] look at second āyah in this example, the normal sentence structure is expected to be The Jarr Construction in this Nominal Sentence connects with,[خ اش ع ون ] which is an action word (i.e. it is a first. The shift of the sentence is not as drastic as in Example #1 where the predicate came.(اسم فاع ل However, it is abnormal enough that there is emphasis shifted to the Jarr Construction (instead of the Predicate). The same format that occurs in Āyah #2 also occurs in subsequent āyahs that were mentioned. In each, the Jarr Construction should have followed its connected predicate [a Doer noun] but instead precedes it. Example #4: In this āyah, there is again [ ق ل ه و ٱلر ح م ن آم ن ا ب ه و ع ل ي ه ف س ت ع ل م ون م ن ه و ف ي ض ل ال م ب ني ت و ك ل ن ا و الت أ خ ري ال ت ق دمي 103 ] occurring. You will note this once you look carefully and analyze the entire āyah methodically. The section [ ع ل ي ه ت و ك ل ن ا ] is atypical since the Jarr Construction precedes its connected Verb. It is expected to read ع ل ي ه ].[ت و ك ل ن ا By this, we focus first on Upon Him rather than We put our trust. 102 (23:1-5) Certainly will the believers have succeeded. They who are during their prayer humbly submissive. And they who turn away from ill speech. And they who are observant of Zakāt. And they who guard their private parts. 103 (67:29) Say, "He is the Most Merciful; we have believed in Him, and upon Him we have relied. And you will know who it is that is in clear error." 177

180 Essentials of Qur ânic Arabic [معطوف] D. Arrangement of Connected Words Example #5: 104 و م ا خ ل ق ت ٱل ج ن و ٱل إ نس إ ل ا ل ي ع ب د ون The Connecting Particles act as conjunctions and allow various words to be connected, allowing them to gain a specific grammatical function. The order of the words that are connected can play an important part in the overall meaning. The placement of a certain word that is placed first does not necessarily gain the meaning of emphasis, or importance. The reason of و الت أ خ ري] [ال ت ق دمي is related to context. In Example #5, we look at the following connected words: و ٱل إ نس ].[ٱل ج ن Since we know that everything in the Qur ān has a purpose, what is the reason for placing Jinn before Mankind? Emphasizing or elevating rank of the Jinn is not occurring here, and this should be realized. The context of placing the Jinn first here is actually related to the context of creating. Jinn are placed first because they were created first not because they were more important, etc. In contrast to this, we see the reverse in the following āyah: 105 ق ل ل ئ ن ٱج ت م ع ت ٱل إ نس و ٱل ج ن ع ل ى أ ن ي أ ت وا ب م ث ل ه ذ ا ٱل ق ر آن ل ا ي أ ت ون ب م ث ل ه و ل و ك ان ب ع ض ه م ل ب ع ض ظ ه ري ا Here in this āyah, Mankind precedes Jinn because they are more capable in terms of eloquence, beautiful speech, and the like in attempting to meet this impossible challenge 106. Here, the placing of Mankind before Jinn is more appropriate. In another āyah, we see the opposite scenario: ي ا م ع ش ر ٱل ج ن و ٱل إ نس إ ن ٱس ت ط ع ت م أ ن ت نف ذ وا م ن أ ق ط ار ٱلس م او ات و ٱل أ ر ض ف ٱنف ذ وا ل ا ت نف ذ ون إ ل ا ب س ل ط ان 107 Here, Jinn are placed first because flying is their realm. 108 the Jinn to be mentioned first. Thus, here in this āyah, it is more suitable for Example #6: ه و ٱل ذ ي خ ل ق ك م ف م نك م ك اف ر و م نك م م ؤ م ن و ٱلل ه ب م ا ت ع م ل ون ب ص ري (51:56) And I did not create the Jinn and Mankind except to worship Me. 105 (17:88) Say, "If mankind and the jinn gathered in order to produce the like of this Qur ān, they could not produce the like of it, even if they were to each other assistants.". 41. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف الت عبري القرآين] (17:88) Oh company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah]. 41. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف الت عبري القرآين] (64:2) It is He who created you, and among you is the disbeliever, and among you is the believer. And Allah, of what you do, is Seeing. 178

181 Lesson 12: Advanced Grammar Principles from Qur ânic Study In this example in Sūrah Taghābun, we see that ك اف ر ] [م نك م precedes م ؤ م ن ].[م نك م The main question to ask is why are the disbelievers preceding the believers? Are they more important? It is incorrect to suppose that this category of people are more important or higher because they are being mentioned first. In general, there are more disbelievers (of those created) than there are believers. This further is in line with the context of the āyah itself. Therefore, the main purpose for [ ال ت ق دمي و الت أ خ ري ] here is to denote total number, rather than giving this group emphasis or respect. Example #7: و م ن 110 و و ه ب ن ا ل ه إ س ح اق و ي ع ق وب ك ل ا ه د ي ن ا و ن وح ا ه د ي ن ا م ن ق ب ل ذ ر ي ت ه د او ود و س ل ي م ان و أ ي وب و ي وس ف و م وس ى و ه ار ون و ك ذ ل ك ن ج ز ي ٱل م ح س ن ني In this example, we see that [ن وح ا] precedes.[ه د ي ن ا] A question that may be asked is why is Nūḥ not mentioned directly alongside Is ḥāq and Ya qūb عليهم الس الم? Would not that be sufficient? Was guidance exclusive for Nūḥ since its is the direct object and precedes the verb? We should realize from the context of this āyah that guidance could not be exclusively for Nūḥ عليه السالم. If we ponder the comparison of Nūḥ to the other prophets mentioned, we should realize that he has a higher status. He was one of the five from the separately, and spend 950 years giving Daʻwah to his people. Thus, here, Nūḥ is being mentioned,[أولو الع زم [ and being mentioned in front of the verb out of praise and honor. 111 Example #8: ي غ ف ر ل م ن ي ش اء و ي ع ذ ب م ن ي ش اء و ل ل ه م ل ك ٱلس م او ات و ٱل أ ر ض و م ا ب ي ن ه م ا و إ ل ي ه ٱل م ص ري أ ل م ت ع ل م أ ن ٱلل ه ل ه م ل ك ٱلس م او ات و ٱل أ ر ض ي ع ذ ب م ن ي ش اء و ي غ ف ر ل م ن ي ش اء ع ل ى ك ل وٱ لل ه ش ي ء ق د ير 113 The top āyah exemplifies an established relationship in the Qur ān with respect to forgiveness and punishment. For the most part, the Qur ān mentions forgiveness before punishment. This is because one of the foremost qualities of Allah is mercy and forgiveness, from the oft-mentioned phrase الرحيم].[الغفور We 110 (6:84) And We gave to Ibrāhīm, Isʻḥāq and Yaʻqūb - all [of them] We guided. And Nūh, We guided before; and among his descendants, Dawūd and Sulaymān and Ayyūb and Yūsuf and Mūsa and Hārūn. Thus do We reward the doers of good. 17. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف الت عبري القرآين] (5:18) He forgives whom He wills, and He punishes whom He wills And to Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the [final] destination (5:40) Do you not know that to Allah belongs the dominion of the heavens and the earth? He punishes whom He wills and forgives whom He wills, and Allah is over all things competent.. 179

182 Essentials of Qur ânic Arabic know that His forgiveness overshadows His punishment. However, we see that in the bottom ayah in this example, that relationship is reversed. One major purpose for this is related to addressing the psyche of groups of people who are generally very evil. In the preceding āyahs from Sūrah Mā idah, there is mention of these who are violent, disbelievers, and thieves. So here, the presentation of Allah s punishment preceding His forgiveness is more appropriate. These people would benefit more from negative reinforcement than positive reinforcement because they are involved in so much evil. This is a similar case to certain sections of the Qur ān where the punishment of the Hellfire overshadows the pleasure of Paradise. This is to catch the attention and highlight the seriousness of punishment to those who are not taking the message of the Qur ān seriously and are in a state of heedlessness. Example #9: ث م أ و ر ث ن ا ٱل ك ت اب ٱل ذ ين ٱص ط ف ي ن ا م ن ع ب اد ن ا ف م ن ه م ظ ال م ل ن ف س ه و م ن ه م م ق ت ص د و م ن ه م س اب ق ب ٱل خ ي ر ات ب إ ذ ن ٱلل ه ذ ل ك ه و ٱل ف ض ل ٱل ك ب ري 114 We have seen that the principle of و الت أ خ ري] [ال ت ق دمي has more to do with context than it being a rhetorical scheme for emphasis. In the above āyah, the Qur ān mentions three groups, the,[ظال م] then the,[م ق ت ص د] and then finally the.[ساب ق] The context of this āyah is in regards to those who are believers. It is established that those who are first in good deeds have an exemplary status than those who are,[م ق ت ص د] or average in.[ظ ال م ل ن ف س ه ] good deeds. Further, this category of people is better than that which is involved in major sins So why mention those who are less worthy first? One reason may be that those who wrong themselves are greater in number than one who is average. And the ones who are first in good deeds are very few. However, the aspect of number is not the main reason for mentioning the people of lower rank first. This āyah is part of a selection of āyahs that discuss the mercy of Allah of Paradise, and of a keen emphasis on forgiveness:. Following this āyah, there is mention ج ن ات ع د ن ي د خ ل ون ه ا ي ح ل و ن ف يه ا م ن أ س او ر م ن ذ ه ب و ل ؤ ل ؤ ا و ل ب اس ه م ف يه ا ح ر ير و ق ال وا ٱل ح م د ل ل ه ٱل ذ ي أ ذ ه ب ع ن ا ٱل ح ز ن إ ن ر ب ن ا ل غ ف ور ش ك ور (35:32) Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty. 115 (35:33-34) [For them are] gardens of perpetual residence which they will enter. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk. And they will say, "Praise to Allah, who has removed from us sorrow. Indeed, our Lord is Forgiving and Appreciative. 180

183 Lesson 12: Advanced Grammar Principles from Qur ânic Study Here, forgiveness is the main clause for those of a lesser rank being mentioned first 116. This, furthermore shows us that blessings of Allah are even accessible to those who transgress and commit sins. The late scholar Sheikh Muḥammad Shinqīti commented that the Wāw of plurality in the verb ن ها] [ي د خ ل و is proof that all three types of persons mentioned the āyah above will enter Paradise 117. Regarding this āyah is the following saying: This Wāw has a right to be written with teardrops. E. Established Word Arrangements in the Qur ān [غ ف ور ر ح يم ] :#8 Example 118 ث م أ ف يض وا م ن ح ي ث أ ف اض ٱلن اس و ٱس ت غ ف ر وا ٱلل ه إ ن ٱلل ه غ ف ور ر ح يم. In the Qur ān, there are several phrases that are oft repeated. One of these oft-repeated phrases which was previously mentioned is ر حيم ],[غ فور which is mentioned more than fifty times. Scholars have mentioned the reason for this order is that the individual needs to first obtain forgiveness from Allah. After, being cleansed of sin, man is more suitable to be bestowed with His Mercy (knowledge, guidance, wisdom, provisions, etc.). 119 ي ع ل م م ا ي ل ج ف ي ٱل أ ر ض و م ا ي خ ر ج م ن ه ا و م ا ي نز ل م ن ٱلس م اء و م ا ي ع ر ج ف يه ا و ه و ٱلر ح يم ال غ ف ور. There is one instance in the Qur ān where this phrase is reversed to ال غ ف ور ],[ٱلر ح يم in beginning of Sūrah Saba. Why? This actually has to do with the context of the āyah. Here Allah is mentioning key aspects of His Mercy which are related to provisions from the earth and sky, and that is why it is being mentioned first. Then, the end of the āyah, it says and what ascends therein or the repentance of the slave to His Lord, perhaps because of the sustenance and bounty that were provided. The point here is the typical pattern of ر حيم ] [غ فور would be out of context and would contradict this fine point. 22. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف الت عبري القرآين] 116 al-shinqīti. Sheikh Muḥammad,[أضواء البيان يف إيضاح القرآن بالقرآن] (2:199) Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful (34:2) He knows what penetrates into the earth and what emerges from it and what descends from the hea ven and what ascends therein. And He is the Merciful, the Forgiving.. Reference: Audio القرآن] Series,[إ ع جاز Ṭāriq Suwaidān. 181

184 Essentials of Qur ânic Arabic [مسيع بصري] :#9 Example 120 و ٱلل ه ي ق ض ي ب ٱل ح ق و ٱل ذ ين ي د ع ون م ن د ون ه ل ا ي ق ض ون ب ش ي ء إ ن ٱلل ه ه و ٱلس م يع ٱل ب ص ري In the Qur ān, another established word arrangement is that of بصري].[مسيع Here, we see that with few exceptions hearing precedes seeing. This may seem a bit astonishing since most people may consider sight the superior sense over hearing. However, from this precedence set forth in the Qur ān, scholars have deduced a few important principles. First, the vehicle for the greatest of blessings from Allah is hearing not seeing unlike other previous miracles. A person who is deaf would be deprived of this message versus a person who is blind who would be able to directly connect with the Qur ān. In the history of Islām, there were many notable blind scholars and one blind prophet (Ya qūb) as opposed to those who were deaf. Furthermore, hearing allows for communication, and is a sense which is always active and cannot be blocked (unlike seeing). خ ت م ٱلل ه ع ل ى ق ل وب ه م و ع ل ى س م ع ه م و ع ل ى أ ب ص ار ه م غ ش او ة و ل ه م ع ذ اب ع ظ يم In the beginning of Sūrah Baqarah, the sense that is mentioned along with the heart is hearing, perhaps because it, like the heart is always active and cannot be muted. In the Qur ān, there are two exceptions to this rule, two places where seeing is mentioned first: 122 ق ل ٱلل ه أ ع ل م ب م ا ل ب ث وا ل ه غ ي ب ٱلس م او ات و ٱل أ ر ض أ ب ص ر ب ه و أ س م ع م ا ل ه م م ن د ون ه م ن و ل ي و ل ا ي ش ر ك ف ي ح ك م ه أ ح د ا In the context of the above āyah, seeing is being mentioned before hearing, because the people of the cave were concerned about being seen. 123 That is why they took shelter in the cave in the first place. Thus, in this case, context emphasizes sight over hearing. Another exemption to this order is in the following āyah from Sūrah Sajdah: و ل و ت ر ى إ ذ ٱل م ج ر م ون ن اك س و ر ء وس ه م ع ند ر ب ه م ر ب ن ا أ ب ص ر ن ا و س م ع ن ا ف ٱر ج ع ن ا ن ع م ل ص ال ح ا إ ن ا م وق ن ون (40:20) And Allah judges with truth, while those they invoke besides Him judge not with anything. Indeed, Allah - He is the Hearing, the Seeing. 121 (2:7) Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a grea t punishment (18:26) Say, "Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone.". 40. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف الت عبري القرآين] (32:12) If you could but see when the criminals are hanging their heads before their Lord, [saying], "Our Lord, we have seen and heard, so return us [to the world]; we will work righteousness. Indeed, we are [now] certain." 182

185 Lesson 12: Advanced Grammar Principles from Qur ânic Study In this āyah, seeing is being mentioned before hearing because the disbelievers failed realize the truth of the last day and other aspects of Islām that are beyond sight. They disbelieved the truth that they heard, 125. [ع لم الي قني] but realize the truth now on this day through the reality of sight This is why seeing precedes hearing in this āyah due to these deep contextual implications. Example #10: 126 س ب ح ل ل ه م ا ف ي ٱلس م او ات و م ا ف ي ٱل أ ر ض و ه و ٱل ع ز يز ٱل ح ك يم The phrase highlighted is repeated in the Qur ān and denotes an important principle with this specific order. The word [عزيز] precedes [حكيم] because of the principle of authority preceding rule and wisdom. [احل ذ ف] II. Omission In Arabic, there are several instances where a word is omitted for grammatical effect. This is a common occurrence in conversation, irrespective of language. For example, this often occurs in responding to a question: What is your name? Fāṭimah (i.e. My name is Fāṭimah. ). In this case, the omitted words are My name is since this is implied and understood. Furthermore, stating, My name is would actually be too wordy and less eloquent. 127 In most cases, omission of the word is understood contextually from the sentence. However, this can be difficult for students of the Arabic language where familiarity of the language is lacking. There are several examples of omission in the Islāmic phrases that are used by Muslims. For example the phrase أك ب ر ],[اهلل means Allah is greater, or Allah is great. Here this phrase is actually incomplete اهلل أك ب ر [ be grammatically, and the full phrase should ], or Allah is greater than everything. So م ن ك ل شي ء here, there is omission, and the omitted part is understood implicitly. Another phrase is the attestation of Faith, إله إل ا اهلل].[ال Like the previous phrase, this phrase is incomplete in terms of deriving an appropriate meaning, There is no God but God? The complete phrase should be [ ب ح ق إل ا اهلل ال إله ], that There is no god in actuality but Allah. Another common used phrase is,[ر ب نا] Our Lord, which is used when Muslims supplicate. In fact, this phrase can only be used in this context, because the original words of this phrase 41. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف الت عبري القرآين [ (59:1) Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise. 127 Omission is contextual. For example, in Sūrah Yūsuf, the response to the question, Are you indeed Yūsuf? was not yes because that would not have been appropriate. It was I am Yūsuf and this is my brother to remove any doubt that he was indeed Yūsuf since this question was asked out of amazement and shock. 183

186 Essentials of Qur ânic Arabic.[يا ر ب نا] were Within the Qur ān itself, Omission is common. In translations, one may often find certain omitted words in brackets or parenthesis so that the overall meaning is preserved. By having a thorough grasp of grammar, the student should be able to identify most instances of omission. A. The Passive Tense and Omission of the Doer The Passive Verbal Sentence is a sentence where the Doer is omitted. The Doer may be known implicitly, but is left out so that the focus is on the object. Please note that the Passive Tense was briefly discussed in Lesson 11 in Volume 1. For example, let us look at the following āyahs: 128 إ ذ ا ٱلس م اء ٱنش ق ت ١ و أ ذ ن ت ل ر ب ه ا و ح ق ت ٢ و إ ذ ا ٱل أ ر ض م د ت ٣ و أ ل ق ت م ا ف يه ا و ت خ ل ت ٤.i و أ ذ ن ت ل ر ب ه ا و ح ق ت ٥ 129 إ ن ٱل إ نس ان خ ل ق ه ل وع ا ii. 130 ص ر اط ٱل ذ ين أ ن ع م ت ع ل ي ه م غ ي ر ٱل م غ ض وب ع ل ي ه م و ل ا ٱلض ال ني iii. In Āyah (i), the Doer is omitted while the direct object is mentioned. The Doer or اجلاللة] [ل فظ is obvious with respect to context of the āyahs being mentioned. One important wisdom in omitting the Doer has to do with the attitude of the listener. In Makkan Qur ān, the main audience were the pagan disbelievers. During the time of the Makkan revelation, the attitude towards the Qur ān was hostile. The leaders of Quraish were devising various schemes and propaganda to prevent the message of the Qur ān to be spread and heard. One benefit of the omission of اجلاللة] [ل فظ is to shift the focus to the signs of Allah from referring to Allah directly. Those who were affected by Islāmophobia and wanted to avoid listen would their attention away if Allah was mentioned directly. How can you give the message to someone who closes their ears, hearts, and minds to that same message? Mentioning the thought provoking signs of Allah would catch their attention, until their hearts and minds open up to the message. Then, their attention would shift to Allah, and the message that they were trying to avoid. The Qur ān was sent to soften the hearts and shake the minds with the truth. Often, the Makkah Sūrahs start with oaths, and addressed a 128 (84:1-5) When the sky has split [open], And has responded to its Lord and was obligated [to do so], And when the earth has been extended, And has cast out that within it and relinquished [it], And has responded to its Lord and was obligated [to do so]. 129 (70:19) Indeed, mankind was created anxious. 130 (1:7) The path of those upon whom You have bestowed favor, not of those who have evoked anger nor of those who are astray. 184

187 Lesson 12: Advanced Grammar Principles from Qur ânic Study people who are in doubt about the message. Compared to Madani Qur ān, Makkan Qur ān is more powerful rhetorically, more direct, and has shorter āyahs. The Qur ān in general uses various modes of speech, rhetorical devices, and reasoning to circumvent this common bias of the listener. In Āyah (ii), the Doer is again omitted. It is a consistent theme of the Qur ān that Allah is not mentioned next to a deficiency, even though the Doer is implicitly اجلاللة].[ل فظ Mankind, here is being mentioned with a negative component. By not mentioning Allah alongside a deficiency, we are taught an important etiquette when mentioning Him. In Āyah (iii), the passive noun [املغضوب] is being used in reference to a group of people who are away from Guidance. Often, it is translated as those who have Allah s anger or wrath on them, which is partly accurate. However, one important reason for not having mention of Allah with the last two groups of people [املغضوب] is that anger is on them. It is not only the anger of Allah, but of the angels, prophets, believers, and mankind altogether. 131 What a woeful scenario that these people are in! B. Omission of the Verb Example #1: إ ن إ ب ر اه يم ك ان أ م ة ق ان ت ا ل ل ه ح ن يف ا و ل م ي ك م ن ٱل م ش ر ك ني ش اك ر ا ل أ ن ع م ه ٱج ت ب اه و ه د اه إ ل ى ص ر اط م س ت ق يم 132 Here, with a careful read of this āyah, you will notice that a word is missing. This will not be noticed unless a careful and systematic reading of the āyah is done. You should notice that the start of the second āyah is,[ش اك ر ا] which is not a normal way to start a sentence. Here, the word [ش اك ر ا] is actually is an āyah. This omitted word is made clear from the context of the.[كان ] of the verb [خ ب ر كان ] 131 Lamasāt Bayāniyyah, Dr.. Fāḍel As-Sāmarāī. 132 (16: ) Indeed, Ibrāhīm was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah. [He was] grateful for His favors. Allah chose him and guided him to a straight path

188 Essentials of Qur ânic Arabic Example #2: ١٣ ١٢ ١١ 133 ك ذ ب ت ث م ود ب ط غ و اه ا إ ذ ٱنب ع ث أ ش ق اه ا ف ك ذ ب وه ف ع ق ر وه ا ف د م د م ع ل ي ه م ر ب ه م ب ذ نب ه م ف س و اه ا ف ق ال ل ه م ر س ول ٱلل ه ن اق ة ٱلل ه و س ق ي اه ا ١٤ In this series of āyahs at the end of Sūrah Shams, there are two verbs omitted in the āyah: which is essentially the,[ن اق ة ٱلل ه و س ق ي اه ا] There is a verb omitted before.[ف ق ال ل ه م ر س ول ٱلل ه ن اق ة ٱلل ه و س ق ي اه ا] quoted statement (of Ṣāleḥ, the Messenger of Allah ) termed the.[م قول] This statement has two nouns that are Naṣb, which actually function as Direct Objects for the same verb. The omitted verb for ٱلل ه ] [ن اق ة and is [و س ق ي اه ا] in front of [و] in the command tense. Please note that the,[ٱح ذ ر وا] is safeguard 134, or [و س ق ي اه ا] This meaning fits with the overall context of the section dealing with Thamūd and.[ن اق ة ٱلل ه ] upon [معطوف] their transgression against the She-Camel of Allah. Example #3: 135 ي و م ت ر ى ٱل م ؤ م ن ني و ٱل م ؤ م ن ات ي س ع ى ن ور ه م ب ي ن أ ي د يه م و ب أ ي م ان ه م ب ش ر اك م ٱل ي و م ج ن ات ت ج ر ي م ن ت ح ت ه ا ٱل أ ن ه ار خ ال د ين ف يه ا ذ ل ك ه و ٱل ف و ز ٱل ع ظ يم The beginning of this āyah begins with the word,[ي و م ] which is Naṣb and Indefinite. It is not typical for a sentence to begin like this. This is because there is an omitted word at the beginning. Here the omitted word is the verb [ا ذ ك ر ] 136, or remember. Example #4: 137 ق ال ت أ ن ى ي ك ون ل ي غ ل ام و ل م ي م س س ن ي ب ش ر و ل م أ ك ب غ ي ا 133 (91:11-14) Thamūd denied [their prophet] by reason of their transgression. When the most wretched of them was sent forth. And the Messenger of Allah [Sālih] said to them, "[Do not harm] the she-camel of Allah or [prevent her from] her drink." But they denied him and hamstrung her. So their Lord brought down upon them destruction for their sin and made it equal [upon all of them]... As-Sālih. Bahjat Abdul Wahid,[جمل د ثاين عشر] from Section on Sūrah Shams (91:13) in [اإلعراب للمفص ل كتاب اهلل املرت ل] (57:12) On the Day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], "Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally." Th at is what is the great attainment. As-Ṣāliḥ. Bahjat Abdul Waḥid,[جمل د حادي عشر] from Section on Sūrah Ḥadīd (57:12) in [اإلعراب للمفص ل كتاب اهلل املرت ل] (19:20) She said, "How can I have a boy while no man has touched me and I have not been unchaste?" 186

189 Lesson 12: Advanced Grammar Principles from Qur ânic Study In the last part of this āyah, we should notice something atypical. In أ ك ب غ ي ا],[ل م we notice that the verb has been omitted. The reason for this omission relates to [ن ] ]. Thus, the أ ك ن [ expected instead of the [أ ك ] the contextual meaning of the āyah. Here Maryam عليها الس الم is mentioning the following: I have not been unchaste. Here, the reason for the omission is to distance or de-emphasize being unchaste. Example #5 denotes a similar rhetorical example. Example #5: 138 إ ن إ ب ر اه يم ك ان أ م ة ق ان ت ا ل ل ه ح ن يف ا و ل م ي ك م ن ٱل م ش ر ك ني Here the verb [ي ك ] is used and we see that the [ن ] has been omitted. The purpose of this omission is again to distance him from being from the associators of other gods. Please note that this further strengthens the statement he was not of those who make partners with God. Furthermore, it sends a.عليه الس الم clear message of Tawḥīd to those people who have an affiliation with Ibrāhīm C. Omission of a Noun Example #6: 139 و إ ذ ي ر ف ع إ ب ر اه يم ٱل ق و اع د م ن ٱل ب ي ت و إ س م اع يل ر ب ن ا ت ق ب ل م ن ا إ ن ك أ نت ٱلس م يع ٱل ع ل يم Another example of an omitted word is in this āyah, which should be recognized without much struggle. Here, the phrase ت ق ب ل م ن ا ] [ر ب ن ا is understood to be words of Ibrāhīm and Ismāīl الس الم.عليهما So here, the word omitted is,[قائ ل ي ن ] which is actually a Ḥāl. They both were saying ت ق ب ل م ن ا ] [ر ب ن ا while raising the foundation of the Ka bah. Example #7: 140 و ج اء وا ع ل ى ق م يص ه ب د م ك ذ ب ق ال ب ل س و ل ت ل ك م أ نف س ك م أ م ر ا ف ص ب ر ج م يل و ٱلل ه ٱل م س ت ع ان ع ل ى م ا ت ص ف ون 138 (16:120) Indeed, Ibrāhīm was a nation, devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah. 139 (2:127) And [mention] when Ibrāhīm was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing (12:18) And they brought upon his shirt false blood. He said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe. 187

190 Essentials of Qur ânic Arabic In this āyah, you should notice that the term ج م يل ] [ف ص ب ر or a beautiful patience is an incomplete sentence. That is because there is an omitted word. The omitted word is [أ م ري] 141, where the complete phrase would be then [for] my matter is a beautiful patience. Example #8: 142 و ٱل ذ ين ي د ع ون م ن د ون ٱلل ه ل ا ي خ ل ق ون ش ي ئ ا و ه م ي خ ل ق ون أ م و ات غ ي ر أ ح ي اء و م ا ي ش ع ر ون أ ي ان ي ب ع ث ون Looking at the second āyah of the selected section above, you should notice that غ ي ر أ ح ي اء ] [أ م و ات is an incomplete sentence ( dead without life ). Here, it should be apparent that the [مبتدأ] is omitted and should be.[ه م] The implied pronoun of course refers to those who call on others besides Allah. D. Omission of a Particle Example #9: إ ن ي م س س ك م ق ر ح ف ق د م س ٱل ق و م ق ر ح م ث ل ه و ت ل ك ٱل أ ي ام ن د او ل ه ا ب ي ن ٱلن اس و ل ي ع ل م ٱلل ه ٱل ذ ين آم ن وا و ي ت خ ذ م نك م 143 ١٤١ ش ه د اء و ٱلل ه ل ا ي ح ب ٱلظ ال م ني ١٤١ و ل ي م ح ص ٱلل ه ٱل ذ ين آم ن وا و ي م ح ق ٱل ك اف ر ين,[الم الت ع ليل] ], also known as ل ] In these two āyahs from Sūrah Āle-Imrān, we see omission of the particle which causes the verb to be in the Naṣb case. This subtlety will not realized unless one analyzes the āyahs very carefully, since this is grammatically okay; the Wāw preceding it can be considered a connecting particle to cause A ṭf. In Āyah 140, we have the section [ و ل ي ع ل م ٱلل ه ٱل ذ ين آم ن وا و ي ت خ ذ م نك م ش ه د اء ], where we see the Lām particle acting on the verb,[ي ع ل م ] to give the meaning of so that Allah knows those who are believers. Then, the next words have the meaning and that He takes from you witnesses (martyrs) where the same Lām has been omitted. In Āyah 141, we see the presence of the same Lām in the section Bahjat Abdul Wahid As-Sālih. Same is mentioned,[جمل د خامس] from Section on Sūrah Yūsuf (12:18) in [اإلعراب للمفص ل كتاب اهلل املرت ل] 141 in Al-Kashāf, Al-Zamakshari. 142 (16:20-21) And those they invoke other than Allah create nothing, and they [themselves] are created. They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected. 143 (3: ) If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And so are the days (good and not so good), We give to men by turns so that Allah may make evident those who believe and so that He take s from among you martyrs - and Allah does not like the wrongdoers. And that Allah may purify the believers [through trials] and destroy the disbelievers. 188

191 Lesson 12: Advanced Grammar Principles from Qur ânic Study This could have been omitted due to A ṭf but was not. The omission of the Lām is.[و ل ي م ح ص ٱلل ه ٱل ذ ين آم ن وا] again seen in ٱل ك اف ر ين ].[و ي م ح ق Why? This actually has to do with a principle that is evident contextually from the two āyahs. In Āyah 140, Allah puts the people through tests to screen out the believers, which includes a large subset of people. Then, He takes from you (i.e. believers), martyrs, which is a much smaller subset of people. Because this only applies to a small subset of people, the Lām has been omitted 144. A similar principle is in effect in Āyah 141. The believers that are tested are of a larger subset that the subset of disbelievers who are destroyed. The omission of Lām from the verb [ي م ح ق ] highlights that. E. Omission (Miscellaneous) Example #10: و ن ق ل ب أ ف ئ د ت ه م و أ ب ص ار ه م ك م ا ل م ي ؤ م ن وا ب ه أ و ل م ر ة و ن ذ ر ه م ف ي ط غ ي ان ه م ي ع م ه ون In this āyah, from (6:109), the translation is as follows: And We will turn away their hearts and their eyes just as they refused to believe in it the first time. And We will leave them in their transgression, wandering blindly. Here, in this āyah, one may ask turning away from what?. Here, the omitted word can be deduced from the context of the āyah, and is the Describer احل ق /م ن اهل د ى] [م ن from the truth or from the guidance. This type of omission is rather commonplace in the Qur ān, and often marked in certain Tafsīrs and translations by bracketed words. Example #11: ذ ر ن ي و م ن خ ل ق ت و ح يد ا In this āyah, from (74:11), the translation is as follows: Leave Me with the one I created alone. Here the word [و ح يد ا] is a Ḥāl, but its meaning is still incomplete. The complete translation regarding alone should be alone without any wealth or children, which may be apparent from the following few āyahs. So here again the Describer مال ه و ال و ل د] [ال is omitted. Example #12: ع ل ي ه ا ت س ع ة ع ش ر In this āyah from Sūrah Muddathir (74:30), the translation is as follows: Over it are nineteen. Here, the Clarifier [م ل كا ] has been omitted, which is actually eluded to in greater detail in the next āyah (74:31). 3. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف التعبري القرآين]

192 Essentials of Qur ânic Arabic [ا ل ت فات] III. Narrative Shifting in Sentences Another beautiful aspect of the Qur ān is its switching of narrative tenses termed.[ا ل ت فات] The term means turning, and has to do with the primary audience that is being spoken to. As a whole and [ا ل ت فات] generally speaking, the Qur ān is an address to mankind. Additionally, however, it at various points, is directed to a specific audience (i.e. Muslims, Christians, Jews, Pagans, etc.). Sometimes there can be a sudden shift of the narrative away from a targeted audience for a specific reason (shift in topic, admonition, discussion of their sins and wrongdoings, or mistakes, etc.). This shift in narrative is a rhetorical tool that further enhances and empowers its message. At this point, the student should start to recognize where these narrative shifting occur. This helps in analyzing the overall meaning of a respective āyah, or selection of āyahs. A. Narrative Shifting: 3rd person to 2nd person ٣٣ 145 و إ ذ ا م س ٱلن اس ض ر د ع و ا ر ب ه م م ن يب ني إ ل ي ه ث م إ ذ ا أ ذ اق ه م م ن ه ر ح م ة إ ذ ا ف ر يق م ن ه م ب ر ب ه م ي ش ر ك ون ل ي ك ف ر وا ب م ا ٣٥ ف ت م ت ع وا ف س و ف ت ع ل م ون ٣٤ أ م أ نز ل ن ا ع ل ي ه م س ل ط ان ا ف ه و ي ت ك ل م ب م ا ك ان وا ب ه ي ش ر ك ون آت ي ن اه م In this āyah above, we see an abrupt narrative shift from the third person to the second person in the highlighted section. The narrative is initially in the third person discussing those who are ungrateful to Allah in moments of ease. After mentioning this ungratefulness, there is a sudden shift to the second person stating: Then enjoy yourselves (right now), for you are going to know. This is,[ا ل ت فات] and in this case functions to amplifying the warning against this group of people regarding their evil attitude of ungratefulness. The narrative then shifts back to the third person. Another example of this occurs in the following āyah: ٨١ 146 و ق ال وا ٱت خ ذ ٱلر ح م ن و ل د ا ٨٨ ل ق د ج ئ ت م ش ي ئ ا إ د ا ت ك اد ٱلس م او ات ي ت ف ط ر ن م ن ه و ت نش ق ٱل أ ر ض و ت خ ر ٱل ج ب ال ه د ا ٨٨ 145 (30:35) And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord, So that they will deny what We have granted them. Then enjoy yourselves, for you are going to know. Or have We sent down to them an authority, and it speaks of what they were associating with Him?. 146 (19:88-90) And they say, "The Most Merciful has taken [for Himself] a son." You have done an atrocious thing. The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation. 190

193 Lesson 12: Advanced Grammar Principles from Qur ânic Study Here again, there is a sudden shift from the third person to the second person to function in warning or ]. There is a shift again to the third person discussing the monstrosity of what they have done, in this ا نذار [ case, associating a son with Allah. B. Narrative Shifting: 2nd person to 3rd person ر ز ق ن اك م 147 و ظ ل ل ن ا ع ل ي ك م ال غ م ام و أ نز ل ن ا ع ل ي ك م ال م ن و ٱلس ل و ى ك ل وا م ن و م ا ظ ل م ون ا و ل ك ن ك ان وا أ نف س ه م ي ظ ل م ون م ا ط ي ب ات In this āyah, we see the shift from the second person to the first person. Here, one major reason for doing so is distancing oneself [ت ب عيد] from the group that was being talked to. Examining the transition to the third person [.. ظ ل م ون ا و ل ك ن و م ا ], again functions in increasing the critique and humiliation against the group that was just being spoken to. Please note that the Qur ān is speaking to different audiences, some audiences are spoken to directly at times, and at other times indirectly. So in this shift from addressing Banī Isrāīl to the third person, the narrative turns away from them to mankind in general, and their transgression is mentioned to everyone (with their presence in the background). In this way through grammatical shifting, a negative example of them is made, to amplify the gravity of their misdeeds. Perhaps this is even more humiliating than being criticized in the second person. C. Narrative Shifting: 3rd person to 1st person 148 و إ ذ ق ال ر ب ك ل ل م ل ائ ك ة إ ن ي ج اع ل ف ي ٱل أ ر ض خ ل يف ة... Here, there is a shift from the third person to the first person. The statement ج اع ل ف ي ال أ ر ض خ ل يف ة ] [إ ن ي is also termed the,[مقول] or a saying in quotes. The grammatical shift here is also obvious contextually. 147 (2:57) And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not - but they were [only] wronging themselves. 148 (2:57) And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not - but they were [only] wronging themselves. 191

194 Essentials of Qur ânic Arabic D. Examples from the dynamics of Narrative Shifting 149 إ ذ ي غ ش يك م ٱلن ع اس أ م ن ة م ن ه و ي ن ز ل ع ل ي ك م م ن ٱلس م اء م اء ل ي ط ه ر ك م ب ه و ي ذ ه ب ع نك م ر ج ز ٱلش ي ط ان و ل ي ر ب ط ع ل ى ق ل وب ك م و ي ث ب ت ب ه ٱل أ ق د ام ١١ إ ذ ي وح ي ر ب ك إ ل ى ٱل م ل ائ ك ة أ ن ي م ع ك م ف ث ب ت وا ٱل ذ ين آم ن وا س أ ل ق ي ف ي ق ل وب ٱل ذ ين ك ف ر وا ٱلر ع ب ف اض ر ب وا ف و ق ٱل أ ع ن اق وٱض ر ب وا م ن ه م ك ل ب ن ان ١٢ ذ ل ك ب أ ن ه م ش اق وا ٱلل ه و ر س ول ه و م ن ي ش اق ق ٱلل ه و ر س ول ه ف إ ن ٱلل ه ش د يد ٱل ع ق اب ١٣ ذ ل ك م ف ذ وق وه و أ ن ل ل ك اف ر ين ع ذ اب ٱلن ار ١٤ In this selection of āyahs, there are multiple grammatical shifts. Āyah #11 is in the second person, which then switches to the third person in Āyah #12. In Āyah #12, there is shift to the first person م ع ك م ],[أ ن ي and then the second person [... ف ث ب ت وا ٱل ذ ين آم ن وا ]. Āyah #13 then switches to the third person stating the antagonism of the disbelievers who are then spoken to directly in the second person harshly in Āyah #14. In this selection of āyahs, [ا ل ت فات] amplifies the admonition and interaction with the audience(s). Another example of the power of [ا ل ت فات] in the Qur ān is exemplified in Sūrah Ḥāqqah. In the following section we see narrative shifts occurring continuously, which enhances the rhetorical effect. These āyahs in this Sūrah are among the most emotional and graphic in the entire Qur ān. The constant and dynamic shift of narrative plays an important in evoking this. ٢٢ ٢٢ 150 و أ م ا م ن أ وت ي ك ت اب ه ب ش م ال ه ف ي ق ول ي ا ل ي ت ن ي ل م أ وت ك ت اب ي ه ٢٥ و ل م أ د ر م ا ح س اب ي ه ي ا ل ي ت ه ا ك ان ت ٱل ق اض ي ة ٣١ ٣١ ٢٨ م ا أ غ ن ى ع ن ي م ال ي ه ه ل ك ع ن ي س ل ط ان ي ه ٢٨ خ ذ وه ف غ ل وه ث م ٱل ج ح يم ص ل وه ث م ف ي س ل س ل ة ذ ر ع ه ا س ب ع ون ذ ر اع ا ف ٱس ل ك وه ٣٢ إ ن ه ك ان ل ا ي ؤ م ن ب ٱلل ه ٱل ع ظ يم ٣٣ و ل ا ي ح ض ع ل ى ط ع ام ٱل م س ك ني ٣٤ ف ل ي س ل ه ٱل ي و م ه اه ن ا ح م يم ٣٥ 149 (8:11-14) [Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts a nd plant firmly thereby your feet. [Remember] when your Lord inspired to the angels, "I am with you, so strengthen those who hav e believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip." That is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger - indeed, Allah is severe in penalty. "That [is yours], so taste it." And indeed for the disbelievers is the punishment of the Fire. 150 (69:25-34) But as for he who is given his record in his left hand, he will say, "Oh, I wish I had not been given my record And had not known what is my account. I wish my death had been the decisive one. My wealth has not availed me. Gone from me is my authority." [Allah will say], "Seize him and shackle him. Then into Hellfire drive him. Then into a chain whose length is seventy cubits insert him." Indeed, he did not used to believe in Allah, the Most Great, Nor did he encourage the feeding of the poor.. 192

195 Lesson 12: Advanced Grammar Principles from Qur ânic Study This selection starts with the third person narrative. It then shifts to the first person to highlight the intense regret of the disbeliever when he is handed his book of deeds ل ي ت ن ي ل م أ وت ك ت اب ي ه ].[ي ا Then the خ ذ وه ف غ ل وه narrative shifts suddenly to the second person [... ], where the disbeliever is shacked, bound, and directed to the Hellfire. Finally, the section ends with the third person detailing the causes for this ignominious ending [ إ ن ه ك ان ل ا ي ؤ م ن ب ٱلل ه ٱل ع ظ يم ]. Please note that in the āyahs directly preceding this one, the first person narrative is given for the believer when he is given his book of deeds. What a stark contrast! [الت ع ريف و ال ت ن كري] IV. Definite and Indefinite Nouns A. Definite Words In Lesson 7, (Section P), we discussed the different types of the definite article.[ال] There are different types of the definite article which can be distinguished contextually. Since we have already seen, subtle differences in meaning can often lead to a significant difference in meaning, it is important to review this topic. The default [ال] can be considered الع ه د اخلار ج ي] [الم which is something known to the speaker and the audience. But there are many times where a different type of [ال] is used. For example, when referring to an entire group or community like man or women, then the Al which is used is ال ج ن س].[الم For example in the Qur ān, the word [اإلن سان] does not mean the man but is understood to be mankind, and the.[الن ساء] same scenario goes for B. Indefinite Words 151 Similar to the different types of meanings that can occur with the definite article,[ال] there can be different types of meanings when a word is indefinite. Again, context is key in determining these differences. The default indefinite word refers to something that is unspecified. However, a word being indefinite can impart more than this general limited meaning rhetorically. 1. Quantity: Small or Large In some situations, the indefinite word can point to a large or small quantity of something. For example, in the following āyah, the highlighted indefinite word refers to a large quantity. 151 Most of this section is directly referenced from Qur ānic Arabic Program Level 5, pgs

196 Essentials of Qur ânic Arabic 152 ق ال اه ب ط وا ب ع ض ك م ل ب ع ض ع د و و ل ك م ف ي ٱل أ ر ض م س ت ق ر إ ل ى ح ني وم ت اع 2. Comparing two groups: Some vs. Others Sometimes, indefinite words are used in comparing two groups or types. This occurs when the same indefinite word is used twice in a given passage. Let us look at the word [و ج وه ] or faces mentioned in both āyah #2 and in #8 from Sūrah Ghāshiyah. و ج وه ي و م ئ ذ خ اش ع ة ٢... و ج وه ي و م ئ ذ ن اع م ة ٨ In āyah #2, the meaning of the highlighted word is some faces, while that in āyah #8 is other faces. This is because the indefinite words are used are comparing each other. To simply translate as faces would be incorrect. The same scenario also occurs with [و ج وه ] in other āyahs as well (75:22 /24 and 3:106). Let us look at two more examples from Sūrah Ḥujurāt (49:11). ي ا أ ي ه ا ال ذ ين آم ن وا ل ا ي س خ ر ق و م م ن ق و م ع س ى أ ن ي ك ون وا خ ي ر ا م ن ه م و ل ا ن س اء م ن ن س اء ع س ى أ ن ي ك ن خ ي ر ا م ن ه ن... [ق و م] Here, the highlighted definite words are used again in comparison with each other. The first word means some people while the second [ق و م] means other people. The same principle applies to the.[ن ساء] highlighted indefinite word 3. Respect vs. Humiliation In some instances, the indefinite noun can indicate a certain level of respect or degradation. example, in the following āyah, the highlighted noun represents something respectable and valued. و ل م ا ج اء ه م ر س ول م ن ع ند ٱلل ه م ص د ق ل م ا م ع ه م ن ب ذ ف ر يق م ن ٱل ذ ين أ وت وا ٱل ك ت اب ك ت اب ٱلل ه و ر اء ظ ه ور ه م ك أ ن ه م ل ا ي ع ل م ون.[ك تاب] A similar example is given in the following āyah for the word 153 For ك ت اب م ن ع ند ٱلل ه م ص د ق ل م ا م ع ه م و ك ان وا م ن ق ب ل ي س ت ف ت ح ون ع ل ى ٱل ذ ين ك ف ر وا ف ل م ا ج اء ه م م ا ع ر ف وا ك ف ر وا ب ه و ل م ا ج اء ه م 152 (7:24) Descend, being to one another enemies. And for you on the earth is a place of settlement and enjoyment for a time (2:101) And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained] (2:89) And when there came to them a Book from Allah confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it

197 Lesson 12: Advanced Grammar Principles from Qur ânic Study In other instances, the indefinite noun can indicate humiliation or degradation. In the following āyah, the highlighted noun denotes denigration. This can also be deduced from the context of the āyah, where individuals who are opposed to the truth are referring to a messenger as a man. و إ ذ ا ت ت ل ى ع ل ي ه م آي ات ن ا ب ي ن ات ق ال وا م ا ه ذ ا إ ل ا ر ج ل ي ر يد أ ن ي ص د ك م ع م ا ك ان ي ع ب د آب اؤ ك م و ق ال وا م ا ه ذ ا إ ل ا إ ف ك م ف ت ر ى [الم الت ع ريف] Al Table 49: The Definite Article الم الع ه د اخلار ج ي The Default Lām إ ن ٱل م ص د ق ني و ٱل م ص د ق ات و أ ق ر ض وا ٱلل ه ق ر ض ا ح س ن ا ي ض اع ف ل ه م و ل ه م أ ج ر ك ر مي الم الع ه د الذ ه ب ي الم ال ج ن س Lām of Category Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan - it will be multiplied for them, and they will have a noble reward.. (57:18) [العال م ل ل د ر س ال ي و م م ر يض ] The Imām announces about the scholar unknown to others: The scholar for today s lesson is sick. ز ي ن ل لن اس ح ب ٱلش ه و ات م ن ٱلن س اء و ٱل ب ن ني و ٱل ق ن اط ري ٱل م ق نط ر ة م ن ٱلذ ه ب و ٱل ف ض ة و ٱل خ ي ل ٱل م س و م ة و ٱل أ ن ع ام و ٱل ح ر ث... الم اإلس ت غ راق Lām of Inclusivity Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land... (3:14) ٱل ح م د ل ل ه ر ب ٱل ع ال م ني الم الز ائ د ة Lām of Redundancy All praise is to Allah, Lord of the worlds. (1:2) و م م ن ح و ل ك م م ن ٱل أ ع ر اب م ن اف ق ون و م ن أ ه ل ال م د ين ة م ر د وا ع ل ى الن ف اق ل ا ت ع ل م ه م ن ح ن ن ع ل م ه م And among those around you of the bedouins are hypocrites, and [also] from the people of Madīnah. They have become accustomed to hypocrisy. You, [Oh Muḥammad], do not know them, [but] We know them... (9:101) 155 (34:43) And when our verses are recited to them as clear evidences, they say, "This is not but a man who wishes to avert you from that which your fathers were worshipping." And they say, "This is not except a lie invented.. 195

198 Essentials of Qur ânic Arabic [ت ذ كري الفعل أو ت أنيث] V. Changing the Gender of the Verb In the Qur ān, there are occasions where the gender of a verb can be switched for rhetorical effect. This can occur when the Doer is structurally feminine. For example, we have the Verbal Sentence which means, Error was decreed upon them. Here, there is no anomaly or discrepancy,[ح ق ت ع ل ي ه ٱلض ل ال ة ] in this Verbal Sentence, which is found in Sūrah Naḥl. However, we find the following in Sūrah An ām: not. but it is [ح ق ت ] Here we expect the verb to be.[ح ق ع ل ي ه م ٱلض ل ال ة ] Example #1: 156 و ل ق د ب ع ث ن ا ف ي ك ل أ م ة ر س ول ا أ ن اع ب د وا ٱلل ه و ٱج ت ن ب وا ٱلط اغ وت ف م ن ه م م ن ه د ى ٱلل ه و م ن ه م م ن ح ق ت ع ل ي ه ٱلض ل ال ة ف س ري وا ف ي ٱل أ ر ض ف ٱنظ ر وا ك ي ف ك ان ع اق ب ة ٱل م ك ذ ب ني 157 ف ر يق ا ه د ى و ف ر يق ا ح ق ع ل ي ه م ٱلض ل ال ة إ ن ه م ٱت خ ذ وا ٱلش ي اط ني أ و ل ي اء م ن د ون ٱلل ه و ي ح س ب ون أ ن ه م م ه ت د ون In Arabic, it is allowed to change the gender of the verb for rhetorical reasons. For example, changing the gender to male can denote a meaning of harshness or severity, while keeping the female verb can impart softness or gentleness 158. Furthermore, the changing of gender can be also related to the number or quantity of the Doer.[فاع ل] In this implication, the male verb denotes a small number while the female verb denotes a large number or quantity. In Example #1, the reason for the verb retaining or changing its gender relates to the harshness of the tone. In the āyah of Sūrah An ām (bottom), the tone regarding those for whom error was deserved is harsher contextually. Thus, the female verb is appropriate while in the other āyah (top), the tone is softer and is male. Let us look at another similar example. Example #2: 159 ف إ ن ز ل ل ت م م ن ب ع د م ا ج اء ت ك م ٱل ب ي ن ات ف ٱع ل م وا أ ن ٱلل ه ع ز يز ح ك يم 160 ك ي ف ي ه د ي ٱلل ه ق و م ا ك ف ر وا ب ع د إ مي ان ه م و ش ه د وا أ ن ٱلر س ول ح ق و ج اء ه م ٱل ب ي ن ات وٱ لل ه ل ا ي ه د ي ٱل ق و م ٱلظ ال م ني 156 (16:36) And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid transgression." And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers. 157 (7:30) A group [of you] He guided, and a group deserved [to be in] error. Indeed, they had taken the devils as allies instead of Allah while they thought that they were guided. 10. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف التعبري القرآين] (2:209) But if you slip after clear proofs have come to you, then know that Allah is Exalted in Might and Wise. 160 (3:86) How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people.. 196

199 Lesson 12: Advanced Grammar Principles from Qur ânic Study In comparing these two āyahs with the similar phrase, it is important to identify the tone. You should notice that the tone of the second āyah from Āle-Imrān (bottom) is harsher compared to that from Baqarah (top). The āyah from Baqarah refers to slipping after the truth is made is clear. The other āyah of Āle- Imrān refers to rejecting or disbelieving after accepting faith while the truth has been made clear. Thus, it is more fitting that the tone would be harsher in this second āyah, and this is denoted by the male verb.[ج اء ] Example #3: ح ب ا ف ي و ق ال ن س و ة ٱل م د ين ة ٱم ر أ ت ٱل ع ز يز ت ر او د ف ت اه ا ع ن ن ف س ه ق د ش غ ف ه ا م ب ني ف ي ض ل ال ل ن ر اه ا إ ن ا ق ال ت ٱل أ ع ر اب آم ن ا ق ل ل م ت ؤ م ن وا و ل ك ن ق ول وا أ س ل م ن ا و ل م ا ي د خ ل ٱل إ مي ان ف ي ق ل وب ك م Here, in example #3, the use of the specific verb is not related to harshness or severity in tone, but to number. In the first āyah in Sūrah Yūsuf, the male verb [قال ] is used which denotes the small number of women being mentioned.[ن س و ة] In Ḥujurāt, the feminine broken plural [ ع راب [أ has a feminine verb instead of the male verb. The designation of femininity in this case points to the bedouins being many in number. VI. Action Nouns Functioning as Verbs We have studied that certain nouns categories can function like verbs. In Volume 1, we referred to these as action nouns like فاعل],[اسم etc. In some instances, these nouns can even take a direct object as in the following āyah. و إ ذ ق ال ر ب ك ل ل م ل ائ ك ة إ ن ي ج اع ل ف ي ال أ ر ض خ ل يف ة Here, in this āyah (2:30), the word [ج اع ل ] acts like a present tense verb and takes a direct object which is Another.[ج اع ل ] ] to the action noun م ت عل ق [ or is linked [ف ي ال أ ر ض ] Furthermore, the Jarr Construction.[خ ل يف ة ] example of nouns acting like verbs is in the first few āyahs from Sūrah Nāziāt: و ٱلن از ع ات غ ر ق ا و ٱلن اش ط ات ن ش ط ا و ٱلس اب ح ات س ب ح ا ف ٱلس اب ق ات س ب ق ا 161 (12:37) And women in the city said, "The wife of al-'azīz is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error. 162 (49:14) The bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts.. 197

200 Essentials of Qur ânic Arabic.[م ف عول م ط ل ق] Here, the highlighted nouns act like verbs, and are followed by a Maṣdar which essentially is a In order to have an action intensified as م ط ل ق],[م ف عول there has to be a verb present. The فاعل] [اسم is this verb-like entity. VII. The Permanence of Nouns and the Transience of Verbs A noun indicates continuity and permanence whereas a verb indicates an action which is temporary and/or which can reoccur. 163 Let us take a couple of Qur ānic examples: 164 و إ ذ ق ال وا ٱلل ه م إ ن ك ان ه ذ ا ه و ال ح ق م ن ع ند ك ف أ م ط ر ع ل ي ن ا ح ج ار ة م ن ٱلس م اء أ و ٱئ ت ن ا ب ع ذ اب أ ل يم و م ا ك ان ٱلل ه ل ي ع ذ ب ه م و أ نت ف يه م و م ا ك ان ٱلل ه م ع ذ ب ه م و ه م ي س ت غ ف ر ون Here, in the underlined āyah, the verb is used first to denote transience, with respect to the act of punishment. In the second part, the Doer Noun is mentioned regarding the act of punishment. One may ask why the noun is used in one part, and the verb in the next. Is there a difference? In the first part of the āyah, the verb is used with reference to Prophet s presence, which is temporary. In the second part, the noun is used which refers to a more permanent situation. Both situations are those in which the punishment will be averted. It is interesting to note that at the end, the Ḥāl used is ي س ت غ ف ر ون ],[و ه م and not ]. The placement of this highlighted verb denotes that the disbeliever need only seek و ه م م س ت غ ف ر ون [ forgiveness once (in sincerity) to be averted from punishment, and not continuously. How grand indeed is the mercy of Allah! Another point that should be highlighted is the use of past tense verbs with اجلاللة].[لفظ Please note that.[لفظ اجلاللة] since Allah is not confined to time, it is important not to mistranslate Verbal Sentences with ت و اب ا ر ح يم ا ك ان إ ن الل ه [ read For example, when we ], the proper translation is Indeed Allah is Ever Accepting of repentance and Merciful, not Indeed Allah was Ever Accepting of repentance and Merciful. Thus, in this case, His qualities were from the beginning and will always continue. Another example highlighting the difference between nouns and verbs in terms of permanence can be seen in the following āyah: Topic A Little Act Goes a Long Way. 164 (8:33) And [remember] when they said, "Oh Allah, if this should be the truth from You, then rain down upon us stones from the sky or bring us a painful punishment. But Allah would not punish them while you, [Oh Muḥammad], are among them, and Allah would not punish them while they seek forgiveness

201 Lesson 12: Advanced Grammar Principles from Qur ânic Study 165 أ م أ ب ر م وا أ م ر ا ف إ ن ا م ب ر م ون The word [أ ب ر م ] means to tie a knot, or to commit to a decision. Here, in this āyah, this word is first used in the verb form, and then subsequently in the noun form. What is the wisdom of this? You may notice that the translation in the footnote does not accurately highlight the specific meaning of.[أ ب ر م ] Here, the decision with respect to the disbelievers is to conclude in their disbelief of this message, whereas concerning Allah, it refers to His punishment regarding the disbelievers. We can understand why the permanent noun is being used for punishment, since for anyone who dies as a disbeliever, his or her fate is sealed. However, why is that noun not being used for the disbeliever in the first part of the āyah? This is because their action is temporary in the sense that they would untie their decision on the last day when they would see their fate. 166 Unfortunately, at this moment, this change of attitude will be too late. Lastly, we should also note the perfect word choice in the sentence both in terms of meaning and in word form. [ال ق ط ع] I rāb) VIII. Breaking (from the expected The phenomenon of [ ل ق ط ع [آ or [ ] اال خ ت صاص 167 occurs only at a few places in the Qur ān. In general, this is a grammatical principle that was present in the Arabic language before the Qur ānic revelation 168. Often, the occurrences of [ ل ق ط ع [آ are pointed out are errors of the Qur ān by orientalists. Essentially, it represents breaking away from the normal expected I rāb for rhetorical purposes. The two reasons are (a) to catch the attention of the listener and (b) to highlight the word whose I rāb is different from what is expected. Example #1: ٱل ب أ س 169 و ٱل م وف ون ب ع ه د ه م إ ذ ا ع اه د وا وٱ لص اب ر ين ف ي ٱل ب أ س اء وٱلض ر اء و ح ني أ ول ئ ك ٱل ذ ين ص د ق وا The highlighted word [ٱلص اب ر ين ] is expected to be Raf, but it is Naṣb instead. The reason for its discrepancy in I rāb is due to specifying praise. 165 (43:79) Or have they devised [some] affair? But indeed, We are devising [a plan]. 166 Notes from Divine Speech Seminar, Ustādh Noumān Ali Khan. Bayyinah Institute. 167 This is also known as [اال خ ت صاس] in several classical Tafsīrs like al-kashāf, etc. 42. pg. Dr. Fāḍel As-Sāmarāī, [أسرار البيان يف التعبري القرآين] (2:177) [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true 199

202 Essentials of Qur ânic Arabic Example #2: 170 ل ك ن ٱلر اس خ ون ف ي ٱل ع ل م م ن ه م و ٱل م ؤ م ن ون ي ؤ م ن ون ب م ا أ نز ل إ ل ي ك و م ا أ نز ل م ن ق ب ل ك وٱ ل م ق يم ني ٱلص ل اة وٱ ل م ؤ ت ون ٱلز ك اة وٱل م ؤ م ن ون بٱلل ه وٱل ي و م ٱل آخ ر أ ول ئ ك س ن ؤ ت يه م أ ج ر ا ع ظ يم ا In this āyah, [ٱل م ق يم ني ] is Naṣb (not Raf ) due to [ ل ق ط ع,[االختصاص/آ and specifies praise for those who establish the prayer. Example #3: 171 وٱ م ر أ ت ه ح م ال ة ٱل ح ط ب In this āyah, [ح م ال ة ] is expected to be Raf as a describer for,[ٱم ر أ ت ه ] but it is not. Here, [ح م ال ة ] is Raf because it highlights censure and blame, not praise as in the other prior examples. It further specifies this evil woman s character of defamation and slander. 170 (4:162) But those firm in knowledge among them and the believers believe in what has been revealed to you, and what was revealed before you. And the establishers of prayer [especially] and the givers of Zakāt and the believers in Allah and the Last Day - those We will give a great reward. 171 (111:4) And his wife [as well] - the carrier of firewood.. 200

203 [البالغة] Lesson 13: Important Principles of Eloquence ] البالغة [ Eloquence Lesson 13: Important Principles of [البالغة] Introduction to Balāgha The study of the Arabic language has classically been divided into three separate sciences. Specifically, these sciences are Morphology,[الص ر ف] Grammar,[الن حو] and Eloquence.[البالغ ة] Please note that we quickly summarized important points from Ṣarf in Lesson 1 to ensure ease for the student, and to retain focus on Qur ānic Arabic. On the other side of Grammar is the study of Eloquence, which requires a firm footing in both Grammar (Naḥw) and Ṣarf. Since knowledge of Balāgha is helpful for learning Qur ānic Arabic at a higher level, we will cover some important principles and with it examples. Please note that this lesson is just a brief overview of Balāgha, and would not do justice to the science. We encourage the student to seek out courses that teach Balāgha in a more thorough scope. However, the student needs to be introduced to this important science in order to understand the Qur ān at a deeper level. The study of Eloquence البالغ ة] [ع لم is itself divided into three sciences: [املعاين],[الب يان] 172,and [البديع] 173. Of these, the study of [البيان] is the most important, which this Lesson will focus upon exclusively. The study of ]. We الكناي ة [ meaning and double,[اجملاز] ], metaphors الت ش ب ية [ analogy itself is divided into three areas: [البيان] will Inshā Allah see several examples of how Balāgha is used in the Qur ān to enhance its meanings and depth in language. لغة العربي ة البالغة النحو الصرف البديع البيان املعاين الكناية اجملاز التشبيه 172 The study of [املعاين] encompasses using certain rules to prevent error(s) in describing some meaning. It is not necessary to learn for Qur ānic study. 173 The study of [البديع] is used to add beauty to language, and encompasses various techniques and methods. Fortunately, this is not a necessary science to learn to understanding the Qur ān. 201

204 Essentials of Qur ânic Arabic [ع ل م الب يان] The Study of Eloquence The study of Bayān encompasses three areas, analogy [ الت ش ب ية ], metaphors,[اجملاز] and double meaning ]. We will examine each area and show relevant examples from the Qur ān. At the time that the الكناي ة [ Qur ān was revealed, poets and orators attained the highest status the Arab society. Eloquence in speech was very highly regarded. Despite the society s great command of speech, they could not produce anything like the Qur ān when it challenged them to bring forth something like it. There are certain inherent aspects of Balāgha that are important to note. It is defined as an art of speech to communicate a message in a clear, beautify, and elegant way while avoiding any unnecessary or extra words. Furthermore, it is a speech that affects the listening, aesthetical, logical, intellectual, and emotional faculties of the listener. 174 The speech should also be appropriate with respect to context of the topic at hand and the various characteristics and background of the audience. It is important to note that during the peak of Classical Fuṣḥa Arabic, speech that described obvious things or aspects was considered imperfect speech. In fact, this would even be considered an insult to the audience, who would think that the speaker was considering them as unintelligent. 175 One inherent beauty of the Qur ān is that it is great speech, and can be appreciated by listeners of all backgrounds. It also has many different layers of beauty. Superficially, it is simple for all audiences to derive benefit and understanding quickly. Yet, it can also provoke for others who probe deeper, profound thought, contemplation, and inspiration for long periods of time. [اجملاز] I. Metaphors In normal speech, words are used in their literal meaning. Sometimes, however, a figurative or metaphorical meaning [جماز] is ascribed to a particular word or phrase (construction) in a certain context. Let us look at the following two simple nominal sentences: ق و ي ] [ز ي د and أ س د ].[ز ي د In the first sentence, the meaning is literal and is understood that Zaid is strong. In the second sentence the meaning Zaid is a lion cannot be literal and has to be metaphorical. Based on the second sentence, the listener would understand that Zaid is being ascribed as a lion not literally, but in terms of strength, or bravery, etc. Furthermore, the second sentence would also be considered more eloquent than the first because of this metaphor. 174 Qur ānic Arabic Program Level 5, pg. 9. Moḥammad Mubashir Nazir. 175 Ibid pg

205 [البالغة] Lesson 13: Important Principles of Eloquence When Majāz or metaphors occur in Arabic, there are two characteristic grammatical terms that are used. These are the grammatical terms 176 [ ا لل ف ظ اجملاز ] and [ ا ل م عىن اجملازي ]. The اجملاز] [ا لل ف ظ is the word or term that is being used metaphorically. The اجملازي] [املعىن on the other hand represents the literal meaning of the word in question, which is being used as a metaphor. In the example of أ س د ],[ز ي د the word that is being used metaphorically is.[أ س د ] While the literal meaning of [أ س د ] is a lion, its metaphorical meaning is strength, or or a legitimate reason,[ق ر ين ة] For a word or phrase to take on a metaphorical meaning, there must be a.[ق و ة] for the metaphor. In the case of أ س د ],[ز ي د the [ق ر ين ة] is that Zaid cannot be a lion in reality, but the relationship is that Zaid has strength like a lion. The relationship between the metaphor and the thing being ascribed the metaphor is the [ع ل اق ة] 177. Here the [ع ل اق ة] is that Zaid has strength like that of a lion..[ق ر ين ة] and,[ع ل اق ة] ], ع ل اق ة اللفظ اجملاز [,[املعىن اجملازي] Altogether, a sentence which uses Majāz requires It is important to note that metaphors cannot be automatically ascribed to any word. There must be a for the metaphor. To add to this, there should be examples from Arabic literature at the time of the [ق ر ين ة] Revelation to support a metaphorical meaning of the respective word or phrase. Majāz has been abused by most of the known deviant sects in the past and present. They have intentionally mistranslated words from the Qur ān metaphorically to promote their deviant ideas. Some of these sects are the Bāṭiniyyah 178, Mu tazilah 179, Shīa 180, certain Ṣūfi orders 181, Qādiani 182, and Nation of Islām 183 among others. In fact, the Qur ān itself has warned us of its improper interpretation in Sūrah Āle-Imrān: 176 Qur ānic Arabic Program Level 5, pg Please note that the divisions of Majāz vary, and this division may not strictly be the case; this division has been done to simplify our look at Majāz at an introductory level. Please also note that the terms [مسند] and.[مسند إليه] is the metaphor that is being ascribed to something [مسند] are often used when referring to Majāz. The [مسند إليه].[م الب س ة] 177 Another term that is used is 178 Ibid pg The word Bāṭin [باط ن] means hidden, from which the name of this sect is derived, claimed that the entire Qur ān was allegorical. This is clearly refuted by the Qur ān itself in (3:7). 179 Usool at Tafseer, Dr. Abu Ameenah Bilal Philips, pg Ibid. pg One of the most highly regarded scholars by many Sūfis has been ibn al-arabi. In his most famous work, Bezels of Wisdom translated by RWJ Austin, Paulist Press, Chapters III and XXV, there are numerous heretical ideas to support his,[فصوص احلكم] pantheistic views based on improper Majāz. These include the idea that Pharaoh died a believer, that Pharaoh s statement I am your Lord, Most High was correct, that the worship of idols of the people of Nūh was appropriate, among other ridiculous statements. The example of the Tafsīr of ibn al-arabi highlights the extreme limits one may go to misinterpret the Quran using faulty ideas and deviant ideologies. 182 Usool at Tafseer, Dr. Abu Ameenah Bilal Philips, pg Ibid. pg

206 Essentials of Qur ânic Arabic...ف أ م ا ٱل ذ ين ف ي ق ل وب ه م ز ي غ ف ي ت ب ع ون م ا ت ش اب ه م ن ه ٱب ت غ اء ٱل ف ت ن ة و ٱب ت غ اء ت أ و يل ه و م ا ي ع ل م ت أ و يل ه إ ل ا ٱلل ه وٱ لر اس خ ون ف ي ٱل ع ل م ي ق ول ون آم ن ا ب ه ك ل م ن ع ند ر ب ن ا و م ا ي ذ ك ر إ ل ا أ ول و ٱل أ ل ب اب As for those in whose hearts is deviation, they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding. A detailed discussion regarding this cannot be presented here, but we see that Majāz is a loophole for those with a deviant heart who choose to interpret the Qur ān as per their whims and desires. May Allah protect us from this. Majāz is actually divided into three types: [ اللغوي], 184 [اجملاز الع ق لي,[اجملاز and املرك ب].[اجملاز The first type, Majāz Lughawī is broken into two subtypes: [ املرسل [اجملاز and ب االس ت عار ة].[اجملاز It is important to place more focus on the overall general principle of Majāz rather than focus on its divisions, which can be cumbersome. Please see the diagram below which shows the different types of metaphors. البالغة البديع البيان املعاين اال س ت عار ة الكناية اجملاز التشبيه الل غ وي املرك ب امل ر س ل الع ق لي.[اجملاز املفرد] is also known as [اجملاز اللغوي [

207 [البالغة] Lesson 13: Important Principles of Eloquence [اجملاز امل ر س ل [ Mursal A. Majāz In Majāz Mursal, the term that is used metaphorically is a single word (or construction). Many of the words in the Qur ān that have metaphor fit into this type of Majāz. The relationship [ع ل اق ة] between the metaphorical meaning and the literal meaning can be of the following scenarios 185 : (a) [س ب ب ي ة] Reason: one is a reason for the other. (b) [ج ز ئ ي ة] Partition: the metaphor used is part of the whole entity (of the literal word). (c) [ك ل ي ة] Innate Characteristic: the metaphor is an inherent quality of the literal word. (d) [آل ي ة] Instrument/Tool: the metaphor is a tool for the literal word. (e) الزمان] [اعتبار Time: the metaphor is the time (in relation to the literal word). (f) [ (g) [ اعتبار املكان اعتبار ما س ي ك ون ] Place: the metaphor is the place (in relation to the literal word) ] Future relationship. The best way to see how Majāz works is by direct examples. Please note that the word(s) used in Majāz are highlighted in this section. Example #1: 186 و أ م ا م ن خ ف ت م و از ين ه ف أ م ه ه او ي ة و م ا أ د ر اك م ا ه ي ه ن ار ح ام ي ة In this example, the word [أ م ] or mother has been highlighted, and functions in Majāz. This should be readily seen, as the literal translation does not fit; the [ق ر ين ة] is that,[ه او ي ة ] a name of Hellfire cannot be his mother. Here, the [عالقة] highlights his place or abode. However, there is a deeper meaning since all human beings have originated from the wombs of their mother. This was a confined place of extreme comfort, security, and rest. Now contrast this with the confined evil place of the Hellfire, which is extremely hostile and painful. This is one of the many examples of the powerful imagery of the Qur ān. Furthermore, we can compare this Majāz to an example of [أ م ] where Majāz does not occur 187 : ق ال ي ا ٱب ن أ م ل ا ت أ خ ذ ب ل ح ي ت ي و ل ا ب ر أ س ي Qur ānic Arabic Program Level 5, pg (101:8-11) But as for one whose scales are light, His refuge will be an abyss. And what can make you know what that is? It is a Fire, intensely hot. 187 (20:94) : Oh son of my mother, do not seize [me] by my beard or by my head. 205

208 Essentials of Qur ânic Arabic Example #2 : 188 ك ل ا ل ئ ن ل م ي نت ه ل ن س ف ع ا ب ٱلن اص ي ة ن اص ي ة ك اذ ب ة خ اط ئ ة In this example, Majāz occurs in the highlighted Describing Construction. اعتبار املكان [ place is that this is the [عالقة] forelock cannot be lying and sinful. The The [ق ر ين ة] is that the ] of the person where sin and lying are contemplated and thought of. An example of where Majāz does not occur is in (59:11) 189 : و الل ه ي ش ه د إ ن ه م ل ك اذ ب ون. Here in this āyah, the attribute of lying is ascribed to people,[ه م] which has no,[ق ر ين ة] and therefore does not represent Majāz. Example #3: و م ن ق ت ل م ؤ م ن ا خ ط أ ف ت ح ر ير ر ق ب ة م ؤ م ن ة و د ي ة م س ل م ة إ ل ى أ ه ل ه إ ل ا أ ن ي ص د ق وا... Here, the highlighted word when used literally does not make sense. Here, neck metaphorically refers to slave, or a neck in bondage. This represents [ ك ل ية ] where a part represents the whole. Example #4: و أ ح ل ت ل ك م ٱل أ ن ع ام إ ل ا م ا ي ت ل ى ع ل ي ك م فٱ ج ت ن ب وا ٱلر ج س م ن ٱل أ و ث ان وٱج ت ن ب وا ق و ل ٱلز ور. In the above āyah, the word filth is used metaphorically, since the idols, being stones, are in themselves not impure literally. However, the idols are used for something which is extremely filthy morally. They are instruments and tools for practices of Shirk. In another āyah, the word [ر ج س] is used literally: 191 ق ل ل ا أ ج د ف ي م ا أ وح ي إ ل ي م ح ر م ا ع ل ى ط اع م ي ط ع م ه إ ل ا أ ن ي ك ون م ي ت ة أ و د م ا م س ف وح ا أ و ل ح م خ نز ير ف إ ن ه ر ج س... Here, the word filth is used literally, since the food of dead animals, blood, and pork are literally filthy, and also forbidden to eat (96:15-16) No! If he does not desist, We will surely drag him by the forelock, A lying, sinning forelock. 189 (59:11):.But Allah testifies that they are liars (4:92) And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity (22:30) And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement (6:145) Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure. 206

209 [البالغة] Lesson 13: Important Principles of Eloquence [اجملاز ب االس ت عار ة] B. Majāz Bil istiārah In Majāz Bil istiārah 193, Majāz is used to replace another word. The early example أ س د ] [ز ي د is an example of Majāz Bil istiārah. Here, the word [أ س د ] is being borrowed to replace the word that is being implied, which in this case is.[ق و ة] In Majāz Bil istiārah, there has to be a similarity with the literal word the the metaphor is replacing. This is a bit different from Majāz Mursal that we just looked at. Example #5: الر ك ت اب أ نز ل ن اه إ ل ي ك ل ت خ ر ج ٱلن اس م ن ٱلظ ل م ات إ ل ى ٱلن ور ب إ ذ ن ر ب ه م إ ل ى ص ر اط ٱل ع ز يز ٱل ح م يد Here, in this āyah, the two words that are highlighted are used metaphorically in place of other (two) words. In the case of [ الظ ل م ات ], it is borrowed and used in place of the word.[ض ل ال ة] The [ق رين ة] is that the 194 Book of Revelation does not literally take the people from darknesses literally, but from misguidance. Here the word misguidance is the intended word that is being replaced. The [ع الق ة] is that misguidance is like darkness in that it prevents the person from being able to perceive the right direction. Example #6: 195 و ض ر ب ٱلل ه م ث ل ا ق ر ي ة ك ان ت آم ن ة م ط م ئ ن ة ي أ ت يه ا ر ز ق ه ا ر غ د ا م ن ك ل م ك ان ف ك ف ر ت ب أ ن ع م ٱلل ه ف أ ذ اق ه ا ٱلل ه ل ب اس ٱل ج وع و ٱل خ و ف ب م ا ك ان وا ي ص ن ع ون Here in this āyah, the words to taste and clothing cannot be used literally, since hunger and fear cannot be tasted literally, nor can they be articles of clothing. Here, the metaphor [أ ذ اق ] is used to replace the word to feel. This is because tasting and feeling are similar. Hunger and fear are felt and can be bitter and unpleasant like taste. The metaphor [ل ب اس ] replaces the word experience. Altogether, these two metaphors work in synchrony to highlight how fear and hunger feel and envelope the individuals who deny the favors of Allah. Please contrast this with the following āyah, where there is no Majāz Bil istiārah: 196 ي ا ب ن ي آد م ق د أ نز ل ن ا ع ل ي ك م ل ب اس ا ي و ار ي س و آت ك م و ر يش ا...[اجملاز اللغوي] or [اجملاز املف ر د] 193 Majāz Bil istiārah is one of the two subcategories, either 194 (14:1) Alif, Lam, Ra. [This is] a Book which We have revealed to you, that you might bring mankind out of darknesses into the light by permission of their Lord - to the path of the Exalted in Might, the Praiseworthy. 195 (16:112)..And Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from every location, but it denied the favors of Allah. So Allah made it taste the clothing of hunger and fear for what they had b een doing (7:26) Oh Children of Ādam, We have bestowed upon you clothing to conceal your private parts and as adornment. 207

210 Essentials of Qur ânic Arabic In this respective āyah, the word [ل باسا] is used literally, as the context is literal. Example #7: 197 ٱه د ن ا ٱلص ر اط ٱل م س ت ق يم ص ر اط ٱل ذ ين أ ن ع م ت ع ل ي ه م غ ي ر ٱل م غ ض وب ع ل ي ه م و ل ا ٱلض ال ني In these two āyahs, the word [ص راط] is used as Majāz Bil istiārah, since it replaces another word. It is used metaphorically in place of the good destination or the good ending. There is no literal path that is visible or treaded upon physically. The [عالق ة] is that we asking Allah to guide us to that which will allow us to reach this good destination. Example #8: و ٱخ ف ض ج ن اح ك ل م ن ٱت ب ع ك م ن ٱل م ؤ م ن ني 198 The [ق ر ين ة] in this āyah is that people do not have wings. This Majāz is replacing the word humility, or hand of humility 199. Here, wings are being used in place of a hand that is humble to care for those who are believers. In another āyah of the Qur ān 200, the same term is used to convey humility to parents. In the Arabic language, the lowering of a wing refers to a bird descending, and represents humility, while raising its wing refers to arrogance. 201 Example #9:......و ك ل وا و ٱش ر ب وا ح ت ى ي ت ب ي ن ل ك م ٱل خ ي ط ٱل أ ب ي ض م ن ٱل خ ي ط ٱل أ س و د م ن ٱل ف ج ر 202 The word being used as a metaphor in this āyah is [ literally. The construction [ darkness of night. Example # 10: is that thread cannot be used [ق ر ين ة] since the,[ٱ ل خ ي ط ] is replaced by ٱخل ي ط ٱل أ س و د [ while ] is replaced by the light of dawn ٱخل ي ط ٱل أ ب ي ض ف خ ر ج ع ل ى ق و م ه ف ي ز ين ت ه ٱلد ن ي ا ٱل ح ي اة ي ر يد ون ق ال ٱل ذ ين ي ا ل ي ت ل ن ا م ث ل م ا أ وت ي ق ار ون إ ن ه ل ذ و ح ظ ع ظ يم (1:6-7) Guide us to the straight path, the path of those whom You have favored. 198 (26:215) And lower your wing to those who follow you of the believers. 199 Qur ānic Arabic Program Level 5, Answers, pg. 22. و ٱخ ف ض ل ه م ا ج ن اح ٱلذ ل م ن ٱلر ح م ة و ق ل ر ب ٱر ح م ه م ا ك م ا ر ب ي ان ي ص غ ري ا (17:24) Verbal Idioms of the Qur ān, M. Mir, pg (2:187) And eat and drink until the white thread of dawn becomes distinct to you from the black th read [of night]. 203 (28:79) So he came out before his people in his adornment. Those who desired the worldly life said, "Oh, would that we had like what was given to Qārūn. Indeed, he is one of great fortune.". 208

211 [البالغة] Lesson 13: Important Principles of Eloquence In this āyah, the Ḥarf Jarr is being used metaphorically. Here, [ع ل ى] is replacing,[إ ىل] as this Ḥarf Jarr does not fit with the verb [خ ر ج ] in a true grammatical sense, in terms of original meaning. In terms of,[ع ل اق ة] this Ḥarf Jarr is used as a metaphor in the sense that Qārūn came upon his people displaying excess luxury and wealth. Because of this, this Ḥarf Jarr [ع ل ى] fits in terms of this meaning. [اجملاز العقلي] C. Majāz Aʻqli In this type of Majāz, the relationship [عالقة] is related to one of the ascription of the following: [س ب ب] (d) [املص د ر] (c) [املفعول] (b) [الفعل] (a) It is related to the action and the thing that is being ascribed the action. Example #11: ٱل ذ ين إ ذ ا ذ ك ر ٱلل ه و ج ل ت ق ل وب ه م و إ ذ ا ت ل ي ت ع ل ي ه م آي ات ه ز اد ت ه م إ مي ان ا و ع ل ى ر ب ه م ي ت و ك ل ون 204 إ ن م ا ٱل م ؤ م ن ون Here, the word [آي ة] is used in Majāz in a subtle way. If you look closely, the āyah or sign is not truly what elevates the faith of someone. It is actually Allah [س ب ب], who increases faith, even though the āyah is the or reason for that increase to happen. Example #12: 205 ف ه و ف ي ع يش ة ر اض ي ة In this āyah, the word life is being described by,[راض ي ة ] which is a Doer. The [ق رين ة] is that life cannot be contented or satisfied, but people can. In this Majāz, the metaphor of extreme pleasure or satisfaction is being highlighted. Example #13: و ق ال ٱل ذ ين ٱس ت ض ع ف وا ل ل ذ ين ٱس ت ك ب ر وا ب ل م ك ر ٱلل ي ل و ٱلن ه ار إ ذ ت أ م ر ون ن ا أ ن ن ك ف ر ب ٱلل ه و ن ج ع ل ل ه أ ند اد ا The highlighted words in this āyah are literally translated as plotting of the night and the day. The is that the night and the day cannot plot, it is people that plot. Therefore, what is being meant here [ق ر ين ة] 204 (8:2) The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His āyahs are recited to them, it increases them in faith; and upon their Lord they rely. Here [ق ر ين ة] is āyahs do not actually increase Belief. The [عالقة] is that the āyahs act as a tool, through which Allah increases Belief..[عيشة] is [مسند إليه] while the [راضية] is [مسند] He will be in a pleasant life. The (101:7) (34:33) Those who were oppressed will say to those who were arrogant, "Rather, [it was your] conspiracy of night and day.[الليل] is [مسند إليه] while the [مكر] is [مسند] equals.. when you were ordering us to disbelieve in Allah and attribute to Him 209

212 Essentials of Qur ânic Arabic metaphorically is that the day and night were spent in plotting. To denote what the arrogant ones spent their days and nights doing. The Iḍāfa using the same word [م ك ر] in the following āyah contrasts this: 207 وٱ ل ذ ين ي م ك ر ون ٱلس ي ئ ات ل ه م ع ذ اب ش د يد و م ك ر أ ول ئ ك ه و ي ب ور Here, the term plotting of those is not metaphorical but literal. This is obvious from its context. [اجملاز املرك ب] D. Majāz Murakkab In Majāz Murakkab 208, the Metaphor is a coined phrase that is being used as a metaphor. For example, there is the Arabic expression [ a matter. Example #14:, which refers to someone who is uncertain about 209 ] أ راك ت ق د م ر جال و ت ؤ خ ر أ خرى ٱل ق ي ام ة إ ن ٱل ذ ين ي ل ح د ون ف ي آي ات ن ا ل ا ي خ ف و ن ع ل ي ن ا أ ف م ن ي ل ق ى ف ي ٱلن ار خ ي ر ي و م ي أ ت ي آم ن ا أ م م ن 210 م ا ش ئ ت م ٱع م ل وا إ ن ه ب م ا ت ع م ل ون ب ص ري The highlighted section in this āyah acts metaphorically as,[ت ه ديد] or a threat. This is similar to the } 211 إ ن م م ا أ د ر ك الن اس م ن ك ل ام الن ب و ة إ ذ ا ل م ت س ت ح ي ف ٱص ن ع م ا ش ئ ت { Ḥadīth: highlighted phrase in the Example #15: ي س أ ل ون ك ع ن ٱل أ ه ل ة ق ل ه ي م و اق يت ل لن اس وٱل ح ج و ل ي س ٱل ب ر ب أ ن ت أ ت وا ٱل ب ي وت م ن ظ ه ور ه ا و ل ك ن ٱل ب ر م ن ٱت ق ى و أ ت وا ال ب ي وت م ن أ ب و اب ه ا وٱ ت ق وا ٱلل ه ل ع ل ك م ت ف ل ح ون In this āyah, the phrase to enter the houses from the back refers to looking for a back door about a certain ruling or matter; while to enter the house from the front, means to adopt a proper etiquette regarding something (35:10) Whoever desires honor [through power] - then to Allah belongs all honor. To Him ascends good speech, and righteous work raises it. But they who plot evil deeds will have a severe punishment, and the plotting of those - it will perish...[ا س ت عار ة ت م ثيلي ة] 208 It is also known as 209 I see you putting your foot forward and sometimes pulling it back. 210 (41:40) Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire be tter or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do. 211 Saḥīḥ Bukhāri, Ḥadith #3249 in أ ح اد يث ال أ ن ب ي اء ].[ك ت اب Indeed, from what was understood by the people of the sayings of the prophets, is If you do not have modesty, then do whatever you want. 212 (2:189) They ask you about the new moons. Say, "They are measurements of time for the people and for Ḥajj." And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And fear Allah that you may succeed. 213 Course on study of Tuḥfatul Ikhwān. Sunnipath Academy Ustādh Farīd Dingle. Summer 2009 Semester. 210

213 [البالغة] Lesson 13: Important Principles of Eloquence Example #16: ل ا ي ل د غ ال م ؤ م ن م ن ج ح ر و اح د م ر ت ي ن } } 412 This Ḥadīth represents another example where this is a metaphor for saying Believers do not make the same mistake twice. 215 [ال ت ش بيه [ Simile II. The A Simile is a figure of speech that compares two different things, and typically uses the words like or [الت شبيه] Please note that.[ك أ ن ] ] or ك ] the particles of comparison that can be used are either,[الت شبيه] as. In is contrasted from [ا س ت عار ة] in that the latter does not contain the particle of comparison. Compare these two sentences: أس د ] [ز ي د and ك أ س د يف الق و ة ].[ز ي د The second sentence represents [الت شبيه] and includes two additional terms that [ا س ت عار ة] does not have. There are four essential components to a statement that is a Simile. These are the following: (a) [امل ش ب ه] - The thing or person that is being compared with something else. (b) ب ه ] [امل ش ب ه - That what the [امل ش ب ه] is being compared with..[ك أ ن ] ] or ك ] - The particle used to indicate the comparison such as [أ داة الت ش ب يه] (c) (d) الت ش بيه] -[و ج ه The common attribute between the things being compared. ز ي د ك أ س د يف الق و ة امل ش ب ه أ داة الت ش ب يه امل ش ب ه ب ه و ج ه الت ش بيه Simile can be of six types with [ الت ش بيه امل رس ل ] being the default type. Three of these types are the result of omission of one the four elements that are part of [الت شبيه] discussed in the preceding paragraph. Please 214 Saḥīḥ Muslim, Ḥadith #2998 in [ ك ت اب الز ه د و الر ق ائ ق ]. A believer is not bit from the same lair twice. 215 Course on study of Tuḥfatul Ikhwān. Sunnipath Academy Ustādh Farīd Dingle. Summer 2009 Semester. 211

214 Essentials of Qur ânic Arabic refer to the following algorithm regarding its pictorial representation. The last type of [الت شبيه] is a bit more.[و ج ه الت ش بيه] distinct and is related to complexity of its البيان ] أ ن واع الت ش بيه [ Simile Types of الكناية اجملاز التشبيه الت ش بيه امل رس ل ز ي د ك أ س د يف الق و ة is و ج ه الت ش بيه أ داة الت ش ب يه و ج ه الت ش بيه clear و ج ه الت ش بيه أ داة الت ش ب يه ز ي د أ س د ه و ك أ س د يف الق و ة ز ي د أ س د يف الق و ة ز ي د ك أ س د البليغ امل ف ص ل امل ؤ ك د امل ج م ل و ج ه الت ش بيه complex الت مثيلي 212

215 [البالغة] Lesson 13: Important Principles of Eloquence [ال ت ش بيه [ Simile Examples of Example #1: م ث ل ه م ك م ث ل الت ش بيه امل رس ل ٱل ذ ي ٱس ت و ق د ن ار ا ف ل م ا أ ض اء ت م ا ح و ل ه ذ ه ب ٱلل ه ب ن ور ه م و ت ر ك ه م ف ي ظ ل م ات ل ا ي ب ص ر ون 216 This āyah gives us a powerful and graphic simile of the hypocrites. Here, the hypocrites which are represented by the pronoun [ه م] are being compared with the به],[املشب ه or someone who lighted a fire. The particle of simile is [ك] termed the [ داة الت ش ب يه.[أ The actual essence of the simile is the الت ش بيه],[و ج ه which shows how the two things being compared are similar. Here, this comparison is complex. The hypocrite is being compared to someone who lights a fire, and then the light is taken away. The hypocrites pretend to be believers to get the secondary benefits (such as heat from the fire), but are deprived of the major benefit which is the guidance (i.e. light). م ث ل ه م ٱل ذ ي ٱس ت و ق د ن ار ا ك م ث ل ف ل م ا أ ض اء ت... ل ا ي ب ص ر ون امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه الت ش بيه امل رس ل :#2 Example 217 ٱلل ه ن ور ٱلس م او ات و ٱل أ ر ض م ث ل ن ور ه ك م ش ك اة ف يه ا م ص ب اح ٱل م ص ب اح ف ي ز ج اج ة ٱلز ج اج ة ك أ ن ه ا ك و ك ب د ر ي ي وق د م ن ش ج ر ة م ب ار ك ة ز ي ت ون ة ل ا ش ر ق ي ة و ل ا غ ر ب ي ة ي ك اد ز ي ت ه ا ي ض يء و ل و ل م ت م س س ه ن ار ن ور ع ل ى ن ور ي ه د ي ٱلل ه ل ن ور ه م ن ي ش اء و ي ض ر ب ٱلل ه ٱل أ م ث ال ل لن اس و ٱلل ه ب ك ل ش ي ء ع ل يم In this beautiful āyah, a comparison is made of the light of Allah with a lamp.[م ص ب اح ] The الت ش بيه] [و ج ه is that the light of Allah is like a brilliant lamp that guides the traveler. Then later in the same āyah, His light.[ك و ك ب ] (glass containing the lamp) is compared with a star 216 (2:17) Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see. 217 (24:35) Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, th e lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. 213

216 Essentials of Qur ânic Arabic نور ه م ش ك اة ف يه ا م ص ب اح ك ٱل م ص ب اح ف ي ز ج اج ة ٱلز ج اج ة ك أ ن ه ا... امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه ٱ لز ج اج ة ك و ك ب د ر ي ك أ ن ه ا ي وق د م ن ش ج ر ة م ب ار ك ة ز ي ت ون ة... الت شبيه اجململ :#3 Example امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه إ ن ٱلل ه ي ح ب ٱل ذ ين ي ق ات ل ون ف ي س ب يل ه ص ف ا ك أ ن ه م ب ن ي ان م ر ص وص 218 In this āyah containing simile, the الت ش بيه] [و ج ه is omitted, and in context of the āyah stands for unity and.[الت شبيه اجململ] endurance. Thus, this is an example of ه م ب ن ي ان م ر ص وص ك أن x الت شبيه اجململ :#4 Example امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه س اب ق وا إ ل ى م غ ف ر ة م ن ر ب ك م و ج ن ة ع ر ض ه ا ك ع ر ض ٱلس م اء و ٱل أ ر ض أ ع د ت ل ل ذ ين آم ن وا ب ٱلل ه و ر س ل ه ذ ل ك ف ض ل ٱلل ه ي ؤ ت يه م ن ي ش اء وٱ لل ه ذ و ٱل ف ض ل ٱل ع ظ يم This āyah brings a beautiful comparison regarding paradise and its size. This is another example of explicitly. where the comparison is not stated,[الت شبيه اجململ] (61:4) Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly (57:21) Race toward forgiveness from your Lord and a Garden whose width is like the width of the heavens and earth, prepared for those who believed in Allah and His messengers. That is the bounty of Allah which He gives to whom He wills, and Allah is the possessor of great bounty. 214

217 [البالغة] Lesson 13: Important Principles of Eloquence ع ر ض ه ا ع ر ض ٱلس م اء و ٱل أ ر ض ك x امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه الت ش بيه امل ف ص ل :#5 Example 220 ث م ق س ت ق ل وب ك م م ن ب ع د ذ ل ك ف ه ي ك ٱل ح ج ار ة أ و أ ش د ق س و ة و إ ن م ن ٱل ح ج ار ة ل م ا ي ت ف ج ر م ن ه ٱل أ ن ه ار و إ ن م ن ه ا ف ي خ ر ج ل م ا ي ش ق ق م ن ه ٱل م اء و إ ن ل م ا م ن ه ا ي ه ب ط م ن خ ش ي ة ٱلل ه ت ع م ل ون ع م ا ٱلل ه ب غ اف ل و م ا In this example of,[الت شبيه] the الت ش بيه] [و ج ه is very detailed and clear regarding the hardness of rock. This is contrasted with the hardness of hearts that are unaffected by the glorious signs of Allah. Therefore, this is.[الت ش بيه امل ف ص ل] an example of و إ ن م ن ٱل ح ج ار ة... ك كٱ ل ح ج ار ة أ و أ ش د ق س و ة ه ي امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه الت ش بيه البليغ :#6 Example 221 و ي ق ول ٱل ذ ين آم ن وا ل و ل ا ن ز ل ت س ور ة ف إ ذ ا أ نز ل ت س ور ة م ح ك م ة و ذ ك ر ف يه ا ٱل ق ت ال ر أ ي ت ٱل ذ ين ف ي ق ل وب ه م م ر ض ي نظ ر ون إ ل ي ك ن ظ ر ٱل م غ ش ي ع ل ي ه م ن ٱل م و ت ف أ و ل ى ل ه م are omitted to cause powerful simile. This is [و ج ه الت ش بيه] and the [أ داة الت ش ب يه In this example, both the [ termed [ الت ش بيه البليغ ] where the two things being compared become very similar to one another. 220 (2:74) Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from whic h rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do. 221 (47:20) Those who believe say, "Why has a Sūrah not been sent down? But when a precise sūrah is revealed and fighting is mentioned therein, you see those in whose hearts is hypocrisy looking at you with a look of one overcome by death. And more appropriate for them [would have been]. 215

218 Essentials of Qur ânic Arabic ي نظ ر ون ن ظ ر ٱل م غ ش ي ع ل ي ه م ن ٱ ل م و ت x x امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه الت شبيه اجململ و الت م ثيلي :#7 Example ب ئ س 222 م ث ل ٱل ذ ين ح م ل وا ٱلت و ر اة ث م ل م ي ح م ل وه ا ك م ث ل ٱل ح م ار ي ح م ل أ س ف ار ا م ث ل ٱل ق و م ٱل ذ ين ك ذ ب وا ب آي ات ٱلل ه وٱ لل ه ل ا ي ه د ي ٱل ق و م ٱلظ ال م ني This āyah presents a deep and striking parallel of Banī Isrāīl who were given the Torah (failing its responsibility) and a donkey carrying books. The الت ش بيه] [و ج ه is not mentioned, but can be implied contextually. You should however note that in this case, like many cases of [الت ش بيه] in the Qur ān, the الت ش بيه] [و ج ه is complex, deep, and thought provoking. When this occurs, this type of [الت ش بيه] is termed [ الت ش بيه الت م ث يل ]. Thus, in these cases, it can actually be considered a parable. In English, a parable is more complex than a simile, and illustrates one or more principles or lessons. Here, in the above āyah, the parable illustrates that those who received the Taurāh (and did not fulfill its obligations) are like a donkey that carries books. The donkey cannot benefit from the heap of books that it carries. This is also a powerful illustration of those who have knowledge, but do not act on it. Please note that most, if not all of the examples above can be considered [ت مثيلي] since the الت ش بيه] [و ج ه is not superficial but has two or more layers of meaning and lessons. ث م ل م ٱل ذ ين ح م ل وا ٱ لت و ر اة ي ح م ل وه ا ٱ ل ح م ار ي ح م ل أ س ف ار ا ك x امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه 222 (62:5) The example of those who were entrusted with the Taurāh and then did not take it on is like that of a donkey who carries volumes [of books]. Wretched is the example of the people who deny the signs of Allah. And Allah does not guide the wrongdoing people. 216

219 [البالغة] Lesson 13: Important Principles of Eloquence الت شبيه املرسل و الت م ثيلي :#8 Example و ٱل ذ ين ك ف ر وا أ ع م ال ه م ك س ر اب ب ق يع ة ي ح س ب ه ٱلظ م آن م اء ح ت ى إ ذ ا ج اء ه ل م ي ج د ه ش ي ئ ا و و ج د ٱلل ه ع ند ه ف و ف اه ح س اب ه وٱ لل ه س ر يع ٱل ح س اب 223 In this āyah, the [امل ش ب ه] are the deeds of the disbeliever and is being compared to a mirage. There is indeed so much similarity in this since the thirsty person believes the mirage that he/she is striving for is water, and a sheer illusion. Just as this will be the good deeds of the disbeliever on the most important day before Allah, an utter illusion because of Shirk. أ ع م ال ه م س ر اب ب ق يع ة ك ي ح س ب ه ٱلظ م آن م اء.. امل ش ب ه امل ش ب ه ب ه أ داة الت ش ب يه و ج ه الت ش بيه ] ال ك ناي ة [ Idioms III. An idiom is an expression that has both a literal meaning and a figurative or indirect meaning. This is a contrast to metaphor where the literal meaning cannot be used. Idioms are used in the Qur ān just like in other languages. In the Arabic language for example, one common idiom is the term الي د].[ط ويل This literally means long hand, but has with it the figurative meaning of being charitable. The hand that is long is more suitable for giving. Another idiom is الن جاد],[ط ويل or a long sword case. This is figurative for one who is tall. The idiom الر ماد] [ك ث ري plenty of ashes, figurative represents generosity since a large quantity of ashes result from fire being used to cook for many people (i.e. guests). A similar meaning is attributed to الفصيل],[م هزول which meanings thin camel calf. The calf is suckled with a small amount of milk. The milk from milking is being used for charity. 223 (24:39) But those who disbelieved - their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in ac count. 217

220 Essentials of Qur ânic Arabic البيان الكناية اجملاز التشبيه الت ع ريض الص ف ة امل وصو الن س ب ة ل In the Arabic language, an idiom [ك ناي ة] can be of four categories as depicted in the diagram above: (a) [الن س ب ة] Indirectly conveys the meaning of a relationship. (b) [امل وصول] Indirectly refers to a thing. This is the most common type of idiom found in the Qur ān. (c) [الص ف ة] Indirectly refers to a quality or attribute. [الت ع ريض] (d) 224 Used to express something critical or negative indirectly. ال ك ناي ة املوصول :#1 Example 225 ق ل أ ط يع وا ٱلل ه و ٱلر س ول فإ ن ٱلل ه ف إ ن ت و ل و ا ل ا ي ح ب ٱل ك اف ر ين In this āyah, the highlighted section is being used literally and figuratively. In terms of context, this section is speaking to the believers directly, and not to the disbelievers. However, we see that Allah makes a reference to the disbelievers for those believers who turn away (from obeying Allah and His Messenger. This does not mean literally that they are disbelievers but it is a threat because those believers who are turning away from obedience are being mentioned alongside the disbelievers in this respect. 224 This category does not represent a typical category of Idioms, but can be considered a special category of Idioms which are found in the Qur ān. 225 (3:32) Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers. 218

221 [البالغة] Lesson 13: Important Principles of Eloquence ال ك ناي ة الص ف ة :#2 Example إ ن ق ار ون ك ان م ن ق و م م وس ى ف ب غ ى ع ل ي ه م و آت ي ن اه م ن ٱل ك ن وز م ا إ ن م ف ات ح ه ل ت ن وء ب ٱل ع ص ب ة أ ول ي ٱل ق و ة إ ذ ق ال ل ه ق و م ه ل ا ت ف ر ح إ ن ٱلل ه ل ا ي ح ب ٱل ف ر ح ني In this āyah, the Idiom is about the treasure that Qārūn was bestowed with. It refers specifically to the amount of his treasure. Heavy keys are an indirect reference to a large quantity of treasure. Example #3: 227 م ا ٱل م س يح ٱب ن م ر ي م إ ل ا ر س ول ق د خ ل ت م ن ق ب ل ه ٱلر س ل و أ م ه ص د يق ة ٱنظ ر ك ي ف ن ب ي ن ل ه م ٱل آي ات ث م ٱنظ ر أ ن ى ي ؤ ف ك ون ال ك ناي ة املوصول ك ان ا ي أ ك ل ان ٱلط ع ام The highlighted section in this āyah, acts idiomatically. Here, the context of the āyah points to the fact that neither Īʻsa nor Maryam were gods. The mention of both of them eating food actually refers indirectly to them also by necessity of answering the call of nature. Here, by mentioning that they both ate food, the idiom further shows that they cannot be God. ال ك ناي ة املوصول :#4 Example ت ت ج اف ى ج ن وب ه م ع ن ٱل م ض اج ع ي د ع ون ر ب ه م خ و ف ا و ط م ع ا و م م ا ر ز ق ن اه م ي نف ق ون Here, this expression is used indirectly for someone who rises from bed (to pray the late night prayer). It comes from the expression of being uneasy in bed. 229 in doing the Taḥajjud prayer (late-night prayer). It is a beautiful idiom for those who are steadfast ال ك ناي ة ال ن س ب ة :#5 Example 230 }إ ن أ ب و اب ٱل ج ن ة ت ح ت ظ ل ال ٱلس ي وف ف ق ام ر ج ل ر ث ٱل ه ي ئ ة ف ق ال : ي ا أ ب ا م وس ى آن ت س م ع ت ر س ول ٱلل ه ص ل ى ٱ لل ه ع ل ي ه و س ل م ي ق ول ه ذ ا ق ال : ن ع م ق ال : ف ر ج ع إ ل ى أ ص ح اب ه ف ق ال : أ ق ر أ ع ل ي ك م ٱلس ل ام ث م ك س ر ج ف ن س ي ف ه ف أ ل ق اه ث م م ش ى ب س ي ف ه إ ل ى ٱل ع د و ف ض ر ب ب ه ح ت ى ق ت ل { 226 (28:76) Indeed, Qārūn was from the people of Mūsa, but he tyrannized them. And We gave him of treasures whose keys would burden a band of strong men; thereupon his people said to him, "Do not exult. Indeed, Allah does not like the exu ltant. 227 (5:75) The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded. 228 (32:16) They forsake their beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend. 229 Verbal Idioms of the Quran, pg The expression ج ن ب الن ئام ع ن الف راش ] [جتاىف refers to being uneasy in bed, or with one s side apart from the bed. 230 Saḥīḥ Muslim, Ḥadith #3528, in ال إ م ار ة ].[ك ت اب Indeed, the gates of heaven are under the shade of swords. Then a man with a ragged appearance stood, then said, Oh, Abu Mūsa, you, you heard the Messenger of Allah saying this? He said, yes, then he 219

222 Essentials of Qur ânic Arabic In this Ḥadīth, the highlighted section represents an idiom, which is both literal and metaphorical. The metaphorical meaning should be obvious from the context. It represents the reward of the martyr, who is fighting in the path of Allah. الت ع ريض ال ك ناي ة :#6 Example ل ي و م ل ا ي ؤ خ ذ م نك م ف د ي ة و ل ا م ن ٱل ذ ين ك ف ر وا م أ و اك م ٱلن ار ه ي م و ل اك م و ب ئ س ٱل م ص ري 231 فٱ In [ الت ع ريض ال ك ناي ة ] found in the Qur ān, there is often sarcasm and irony being employed. Here, the word represents a protector and patron. Here, it is being used directly for its literal meaning, but also used [م و ىل] to answer the cynical and negative attitude of the disbeliever. الت ع ريض ال ك ناي ة :#7 Example إ ن ٱل ذ ين ي ك ف ر ون ب آي ات ٱلل ه و ي ق ت ل ون ٱلن ب ي ني ب غ ي ر ح ق و ي ق ت ل ون ٱل ذ ين ي أ م ر ون ب ٱل ق س ط م ن ٱلن اس ف ب ش ر ه م ب ع ذ اب أ ل يم ال ك ناي ة الت ع ريض [ of The highlighted section in the above āyah is another example 232 ] being used with the word which means to give good news. Again, sarcasm is being employed to those opponents who view [ب ش ر ] this message of the Qur ān, including the afterlife as a joke. الت و ر ي ة #8: Example إ ن ي س ق يم ف ت و ل و ا ع ن ه م د ب ر ين 233 ف ق ال.[الت و ر ي ة] The highlighted words represent another category that carry a double meaning, which is termed Thus, it can be considered synonymous with [ ك ناي ة [ال or,[الت عريض] even though it is usually not categorized under it per se. In,[الت و ر ي ة] the speaker intends a different meaning than what the listener perceives. It may returned to his friends, then he said, I am reciting upon you peace, then he broke the cover of his sword, then he dropped it, then he walked with his sword to the enemy, then he fought until he was killed. 231 (57:15) So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is your patron, and wretched is the destination. 232 (3:21) Those who disbelieve in the signs of Allah and kill the prophets without right and kill those who order justice from among the people - give them tidings of a painful punishment (37: 89-90) And said, "Indeed, I am [about to be] ill, So they turned away from him, departing. 220