Kitab Al- Durus Al-Nahwiyyah

The Book of Arabic Grammar Lessons By Hifni Nasif Muhammad Diyab Mustafa Tammum and Muhammad Salih (Translated by Amienoellah Abderoef with some modifications)

Book One

The Formation of Words (‫ت‬ ِ ‫ما‬ َ ِ ‫ال ْك َل‬

‫ون‬ ّ َ ‫)ت َك‬

ْ ِ ‫و‬ ‫ت‬ ِ ّ ‫جائ ِي‬ ِ ُ ّ ‫ة ت َت ََرك‬ َ ‫ه‬ ُ ْ ‫ن ال‬ ُ ‫ما‬ َ ‫م‬ َ ِ ‫ب ال ْك َل‬ ْ ‫حُر‬ ِ ‫ف ال‬ From the Letters of the (Arabic) Alphabet words are constructed. Explanation:

َ

Each one of us knows the Letters of the (Arabic) Alphabet, the first of which is the ‫لف‬ ِ ‫ال‬ and the last of which is the ‫ياء‬ َ ْ ‫ ال‬.

From these letters are formed: all the words that we utter in our conversations and use in our َ ُ ٌ َ ‫( أ‬brother), ‫ت‬ dialogues, like: ‫ب‬ ْ ُ ‫( أ‬sister), ‫د‬ ٌ ‫( أ‬father), ‫م‬ ٌ ‫ها‬ ْ ‫ا‬ ّ ‫( أ‬mother), ‫خ‬ ٌ ‫خ‬ َ ِ ‫جت‬ (diligence), ‫ح‬ ٌ ‫جا‬ َ َ ‫( ن‬success, passing), etc. The ‫مة‬ َ ِ ‫( ال ْك َل‬word) can consist of:

(1) one letter, like the ‫باء‬ ِ ‫الل‬ َ ْ ‫( ال‬in, with) in ﴿‫ه‬

ْ ِ ‫( ﴾ب‬In the Name of Allah), and ِ ‫سم‬ َ َ َ‫ح ل‬ ْ َ‫م ن‬ the ‫زة‬ َ ‫م‬ ْ ‫شَر‬ َ ْ ‫( ال‬question article) in ﴿‫ك‬ ْ ‫ه‬ ْ َ ‫[ ﴾أل‬Have we not open for

you (your bosom)], (2) two letters, like: "‫ن‬ ِ " (in, at), ِ " (from, of), "‫ي‬ ْ ‫م‬ ْ ‫ف‬

َ " (trees), (3) three letters, like: "‫نب‬ ِ " (grapes), "‫جر‬ َ ‫ع‬ َ ‫ش‬

َ ‫ع‬ (4) four letters, like: "‫ول‬ َ " (brook), ‫فر‬ ْ ‫ج‬ َ (rivulet, Ja’far), َ ْ‫جد‬ َ ‫س‬ (5) five letters, like: "‫جل‬ َ ‫فْر‬ َ " (quince),

َ ‫ع‬ (6) six letters, like: "‫ران‬ ْ ‫( "َز‬saffron), or َ ‫ف‬

ْ ِ ‫ست‬ (7) seven letters, like: "‫هام‬ َ ‫ف‬ ْ ‫( "ا‬questioning) Furthermore, the ‫مة‬ َ ِ ‫ ال ْك َل‬does not exceed this number (i.e. it cannot be made up of more than seven letters).

2

The Types of Word (‫ت‬ ِ ‫ما‬ َ ِ ‫ال ْك َل‬

َ ‫واع‬ َ ْ ‫)أن‬

َ َ ‫قسم إَلى ث َل َث‬ َ ُ‫ع ي‬ ُ ْ ‫مث‬ ٌ ‫ع‬ ُ ‫قا‬ :‫ل‬ ِ "‫ه‬ ِ ،"‫ل‬ ِ ْ ‫ف‬ ُ َ‫ل ل‬ ْ َ ‫ ن‬:‫ع‬ َ ْ ‫ة أن‬ َ ِ ُ ِ َ ْ ‫وت َن‬ ٍ ‫و‬ ٍ ‫وا‬ َ ُ ْ ْ َ َ ُ ،"‫م‬ ‫س‬ ‫"ا‬ ‫ه‬ ‫ل‬ ‫ل‬ ‫قا‬ ‫ي‬ ‫ع‬ ‫و‬ ‫ن‬ َ ‫و‬ ،"‫ب‬ ‫ت‬ ‫ك‬ ‫ا‬ "‫و‬ ،"‫ب‬ ‫ت‬ ‫ك‬ ‫ي‬ "‫و‬ ،"‫ب‬ ‫ت‬ ‫ك‬ ُ ٍ ْ َ ْ ُ ُ ُ َ َ َ َ " ٌ ْ ُ َ َ ُ‫ع ي‬ ّ ُ ‫و"ت‬ ُ ‫ص‬ ُ ‫قا‬ ُ ْ ‫مث‬ ‫ه‬ ُ "‫و‬ ٍ ‫ح‬ ٍ ‫م‬ ِ َ ‫فا‬ َ ‫م‬ ُ َ‫ل ل‬ ّ ‫ح‬ ُ " :‫ل‬ ْ ‫ع‬ ْ َ ‫ون‬ َ ،"‫ة‬ َ ،"‫ر‬ ْ ‫ف‬ َ ،"‫د‬ ٍ ‫و‬ ٍ ‫و‬ ْ ‫ه‬ ُ ْ ‫مث‬ "‫م‬ ِ "‫و‬ َ " :‫ل‬ ٌ ‫حْر‬ ِ ،"‫ف‬ َ " ْ َ ‫و"ل‬ َ ،"‫ي‬ َ ،"‫ل‬ ْ ‫ف‬ They (i.e. the ‫مات‬ َ ِ ‫ ) ال ْك َل‬are divided into three types:

♦ a typed called "‫عل‬ ِ " (verb), like: "‫ب‬ ْ ‫ف‬ َ َ ‫( "ك َت‬wrote), "‫ب‬ ُ ُ ‫( "ي َك ْت‬write/will write), and "‫ب‬ ْ ُ ‫( "ا ُك ْت‬Write!),

ُ ‫ص‬ ♦ a type called "‫سم‬ ُ " َ ‫م‬ ْ ‫( "ا‬noun), like: "‫مد‬ ّ ‫ح‬ ُ " (Muhammad), "‫ور‬ ْ ‫ع‬ ْ ‫ف‬ ّ ُ ‫( "ت‬apple), and (sparrow), and "‫حة‬ َ ‫فا‬

ْ ‫ه‬ ♦ a type called "‫رف‬ َ " (question article), "‫ي‬ ِ " (in) َ " (particle), like: "‫ل‬ ْ ‫ح‬ ْ ‫ف‬ and "‫م‬ ْ َ ‫( "ل‬did not)

Explanation: All the ‫مات‬ َ ِ ‫ ال ْك َل‬that are formed from the Letters of the (Arabic) Alphabet are confined to three types only:

♦ a type called "‫عل‬ ِ " (verb), ْ ‫ف‬ ♦ a type called "‫سم‬ ْ ‫( "ا‬noun) and ♦ a type called "‫رف‬ َ " (particle). ْ ‫ح‬ The ‫عل‬ ِ ْ ‫ ال‬is like: ْ ‫ف‬

‫ب‬ َ َ ‫( ك َت‬wrote) ‫ج‬ َ ‫حَر‬ ْ َ‫( د‬rolled)

‫ب‬ ُ ُ ‫( ي َك ْت‬write/will write) ‫ج‬ ُ ‫ر‬ ْ َ‫( ي ُد‬roll/will roll) ِ ‫ح‬

‫ق‬ َ َ ‫ا ِن ْطَل‬

‫ق‬ ُ ِ ‫ي َن ْطَل‬

(Roll!)

(went)

(Go!)

‫ج‬ ْ َ ‫ست‬ َ ‫خَر‬ ْ ِ‫ا‬ ‫ج‬ ْ َ ‫ست‬ ْ ‫ر‬ ْ ِ‫ا‬ ِ ‫خ‬

(extracted) (Extract!)

‫ب‬ ْ ُ ‫( ا ُك ْت‬Write!) ‫ج‬ ْ ‫ر‬ ْ َ‫د‬ ِ ‫ح‬

(go/will go)

‫ج‬ ْ َ ‫ست‬ ُ ‫ر‬ ْ َ‫ي‬ ِ ‫خ‬

(extract/will extract)

and every other word that denotes the occurrence of an action in a particular time.

The ‫سم‬ ْ ‫( ال‬which includes nouns, pronouns, adjectives, adverbs, etc.) is like:

3

‫ق‬ ْ ِ ‫ا ِن ْطَل‬

َ

ُ ‫ص‬ ّ ُ ‫( "ت‬apple), "‫( "أْرض‬earth), " "‫مد‬ ُ " (sparrow), "‫حة‬ َ ‫م‬ َ ‫فا‬ ّ ‫ح‬ ُ " (Muhammad), "‫ور‬ ْ ‫ع‬ ْ ‫ف‬

َ " (moon), and other examples which we َ " (sun), "‫مر‬ ‫ماء‬ َ " (heaven, sky), "‫مس‬ َ ‫س‬ ْ ‫ش‬ َ ‫ق‬

use to refer to people and things. Of these are: the names of people, the names of mountains, rivers and countries, and every other word that denotes animals, plants or inanimate objects. The ‫رف‬ َ ْ ‫( ال‬which includes prepositions, interrogative particles, negative particles, ْ ‫ح‬ future particles, conjunctions), is like:

ْ ‫ه‬ "‫ل‬ َ " (question article), "‫ي‬ ِ " (in, at), "‫م‬ ِ " (from, of), "‫( "إ َِلى‬to, ْ ‫م‬ ْ َ ‫( "ل‬did not), "‫ن‬ ْ ‫ف‬

towards), "‫م‬ ّ ُ ‫( "ث‬then, thereafter, after awhile), and every other word that denotes a meaning that does not become apparent except when used with other words.

4

The Categories of Verb (‫ل‬ ِ ْ ‫ال‬ ْ ‫ف‬ ِ ‫ع‬

ْ َ ‫)أ‬ ‫سام‬ َ ‫ق‬

ْ َ‫ة أ‬ َ ْ ‫ل ي َن‬ ُ ‫ع‬ ،"‫ب‬ ِ ْ ‫وال‬ ِ َ ‫م إ َِلى ث َل َث‬ ِ ‫ق‬ َ َ ‫ "ك َت‬:‫و‬ ْ َ ‫ ن‬،‫ض‬ ْ ‫ف‬ َ ‫ق‬ َ :‫م‬ ُ ‫س‬ ُ ‫ح‬ َ ٍ ‫ما‬ ٍ ‫سا‬ َ ُ ْ ْ "‫ب‬ ‫ت‬ ‫ك‬ ‫ا‬ " :‫و‬ ‫ح‬ ‫ن‬ ، ‫ر‬ ‫م‬ ‫أ‬ ‫و‬ ،"‫ب‬ ‫ت‬ ‫ك‬ ‫ي‬ " :‫و‬ ‫ح‬ ‫ن‬ ، ‫ع‬ ‫ر‬ ‫ضا‬ ‫م‬ ‫و‬ ْ ُ ُ ُ َ ُ ْ َ ٍ ْ َ ُ ْ َ ٍ ِ َ ُ َ The ‫عل‬ ِ ْ ‫ ال‬is divided into three categories: ْ ‫ف‬

♦ ♦ ♦

‫ض‬ َ َ ‫( "ك َت‬wrote) َ (past, perfect), like: "‫ب‬ ٍ ‫ما‬ ‫رع‬ َ ‫م‬ ُ ُ ‫( "ي َك ْت‬write, will write) ُ (present or future, imperfect), like: "‫ب‬ ِ َ ‫ضا‬ ‫مر‬ ْ ُ ‫( "ا ُك ْت‬Write!) ْ ‫( أ‬command, imperative), like: "‫ب‬

Explanation: You have learnt previously that all the ‫مات‬ ِ (verb), ْ ‫ف‬ َ ِ ‫ ال ْك َل‬are limited to three types: ‫عل‬

‫سم‬ ْ ‫ا‬

(noun) and ‫رف‬ َ (particle), and we explained to you that every word denoting the ْ ‫ح‬

occurrence of an action in a particular time is called a "‫عل‬ ِ ". ْ ‫ف‬

Moreover, the ‫عل‬ ِ ْ ‫ ال‬is divided into three categories: ‫ض‬ َ ‫م‬ ْ ‫ف‬ َ (past, perfect), ‫رع‬ ُ ِ ‫ضا‬ ٍ ‫ما‬

َ

(present or future, imperfect) and ‫مر‬ ْ ‫( أ‬command, imperative).

The ‫ي‬ ِ ‫ما‬ َ ْ ‫ ال‬is that which denotes the occurrence of an action in a time that has elapsed ْ ‫ض‬ (i.e. the past tense), like: "‫ب‬ َ َ ‫( "ك َت‬wrote), "‫ج‬ َ ‫حَر‬ ْ َ‫( "د‬rolled), "‫ق‬ َ َ ‫( "ا ِن ْطَل‬went), and "

‫ج‬ ْ َ ‫ست‬ َ ‫خَر‬ ْ ‫( "ا‬extracted).

The ‫رع‬ َ ‫م‬ ُ ْ ‫ ال‬is that which denotes the occurrence of an action in the present tense ( ِ ‫ضا‬

ْ ِ ‫ست‬ ‫حال‬ َ ْ ‫ )ال‬or future tense (‫قَبال‬ ُ ُ ‫( "ي َك ْت‬write, will write), "‫ج‬ ُ ‫ر‬ ْ َ‫"ي ُد‬ ْ ‫)ال‬, like: "‫ب‬ ِ ‫ح‬ (roll, will roll), "‫ق‬ ْ َ ‫ست‬ ُ ‫ر‬ ْ َ ‫( "ي‬extract, will extract). ُ ِ ‫( "ي َن ْطَل‬go, will go) and "‫ج‬ ِ ‫خ‬ Furthermore, it is necessary for the ‫رع‬ َ ‫م‬ ُ ْ ‫ ال‬to have one of the following four letters ِ ‫ضا‬ prefixed to it:

َ ♦ ‫[ أ َِلف‬first person singular, e.g. "‫ب‬ ُ ُ ‫( "أك ْت‬I write or will write)], ♦ ‫ون‬ ُ ُ ‫( "ن َك ْت‬We write or will write)], ْ ُ ‫[ ن‬first person dual or plural, e.g. "‫ب‬ ♦ ‫[ َياء‬third person masculine and third person feminine plural, e.g. "‫ب‬ ُ ُ ‫{ "ي َك ْت‬he writes, will write} , "‫ن‬ َ ‫و‬ ِ ‫{ "ي َك ْت َُبا‬they (masc. dual) write or will write}, "‫ن‬ ْ ُ ‫{ "ي َك ْت ُب‬they

(masc. pl.) write or will write} and "‫ن‬ َ ْ ‫{ "ي َك ْت ُب‬they (fem. pl.) write or will write}] or

♦ ‫[ َتاء‬second person and third person feminine singular and dual, e.g. "‫ب‬ ُ ُ ‫{ "ت َك ْت‬you (masc. sing.) or she write(s) or will write}, "‫ن‬ َ ْ ‫{ "ت َك ْت ُب ِي‬you (fem. sing.) write will write}, "‫ن‬ ِ ‫{ "ت َك ْت َُبا‬you (masc. dual) or they fem. dual write or will write}, "

‫ن‬ َ ‫و‬ َ ْ ‫( "ت َك ْت ُب‬you (fem. pl.) write or will ْ ُ ‫{ "ت َك ْت ُب‬you (masc. pl.) write or will write}, "‫ن‬

write}] .

5

َ

The ‫مر‬ ْ ُ ‫[ "ا ُك ْت‬Write! (which is a ْ ‫ ال‬is that through which an action is requested, like: "‫ب‬ request for writing)], "‫ج‬ ْ ‫ر‬ ْ َ‫[ "د‬Roll! (which is a request for rolling s.th.)], "‫ق‬ ْ ِ ‫"ا ِن ْطَل‬ ِ ‫ح‬ [Go! (which is a request for going)] and "‫ج‬ ْ َ ‫ست‬ ْ ‫ر‬ ْ ِ ‫[ "ا‬Extract!(which is a request for ِ ‫خ‬ extracting)].

6

َ ‫م‬ Masculine and Feminine (‫نث‬ ّ ‫ؤ‬ ُ ْ ‫وال‬ َ

ّ َ ‫مذ‬ ‫كر‬ ُ ْ ‫)ال‬

ّ َ‫مذ‬ َ ْ ‫م ي َن‬ ،"‫ي‬ َ " :‫و‬ ِ ‫م إ َِلى‬ ِ ‫ق‬ ْ َ ‫ ن‬،‫كر‬ ْ ‫ق‬ ْ ‫وال‬ ُ :‫ن‬ َ ‫س‬ ُ ‫س‬ ُ ‫س‬ ُ ‫ح‬ َ ّ ِ ‫عل‬ ِ ْ ‫مي‬ َ َ َ "‫ة‬ ‫ق‬ ‫نا‬ "‫و‬ ،"‫ة‬ ‫ش‬ ‫ئ‬ ‫عا‬ " :‫و‬ ‫ح‬ ‫ن‬ ، ‫ث‬ ‫ن‬ ‫ؤ‬ ‫م‬ َ ‫و‬ ،"‫ن‬ ‫صا‬ ‫ح‬ "‫و‬ ،"‫ل‬ ‫م‬ ‫ج‬ "‫و‬ َ َ ِ َ َ ٍ ُ ْ َ ٍ ّ ُ ٍ َ ِ َ ٍ َ َ َ "‫ة‬ ٍ ‫هّر‬ ِ "‫و‬ َ The ‫سم‬ ْ ‫ ال‬is divided into two categories:

ّ َ‫مذ‬ ♦ ‫كر‬ َ " (Ali), "‫مل‬ ِ " َ " (camel) and "‫صان‬ ُ (masculine), like: "‫ي‬ َ ‫ج‬ َ ‫ح‬ ّ ِ ‫عل‬

(stallion), and َ ‫( "َنا‬she-camel) and "‫هّرة‬ َ ‫م‬ َ ِ ‫عائ‬ ♦ ‫ؤّنث‬ َ " (Aishah), "‫قة‬ ِ " ُ (feminine), like: "‫شة‬ Explanation: You already know that:

♦ the ‫مة‬ ِ (verb), ‫سم‬ ْ ‫ف‬ َ (particle), ْ ‫( ا‬noun) and ‫حْرف‬ َ ِ ‫ ال ْك َل‬is of three types: ‫عل‬

and ♦ the ‫عل‬ ِ ْ ‫ ال‬in turn is of three types: ‫ض‬ َ ‫م‬ ْ ‫ف‬ َ (past), ‫رع‬ ُ (present or future) and ِ ‫ضا‬ ٍ ‫ما‬

َ ‫مر‬ ْ ‫أ‬

(command).

Know now that the ‫سم‬ ْ ‫ ال‬is of two types:

ّ َ‫مذ‬ ♦ ‫كر‬ َ " (Ali), " ْ ‫ ا‬that denotes a male, like: "‫ي‬ ُ (masculine), which is every ‫سم‬ ّ ِ ‫عل‬ ‫سْين‬ ْ َ ‫( "ب‬mule), "‫صان‬ ِ " (stallion), " ُ " (Husain), "‫مل‬ َ " (camel), "‫غل‬ َ ‫ح‬ َ ‫ج‬ َ ‫ح‬ ‫مار‬ ِ " (donkey), "‫هّر‬ ِ " (cat), etc. َ ‫ح‬ َ ‫م‬ َ ِ ‫عائ‬ ♦ ‫ؤّنث‬ َ " ْ ‫ ا‬that denotes a female, like: "‫شة‬ ُ (feminine), which is every ‫سم‬ َ " (Fatimah), "‫زي َْزة‬ َ ‫( "َنا‬she-camel), "‫غَلة‬ (Aishah), "‫مة‬ ْ َ ‫"ب‬ َ " (Azizah), "‫قة‬ َ ِ‫فاط‬ ِ ‫ع‬ (female mule), ‫رة‬ ِ " (female donkey), "‫هّرة‬ ِ " (female cat), etc. َ ‫ح‬ َ ‫ما‬ ّ َ‫مذ‬ ّ َ‫مذ‬ [The ‫كر‬ ُ ْ ‫ ال‬can either be ‫كر‬ ُ :

♦ in meaning and in form like "‫مل‬ َ " , etc. or َ " , "‫ي‬ َ ‫ج‬ ّ ِ ‫عل‬ ♦ in meaning only like "‫زة‬ َ ‫م‬ َ " (Hamzah), "‫حة‬ َ ْ ‫( "طَل‬Talhah), etc. or ْ ‫ح‬ َ " (pen), etc. ♦ in form only, like "‫تاب‬ َ ِ ‫( "ك‬book), "‫قَلم‬

َ ‫م‬ َ ‫م‬ Similarly, the ‫نث‬ ّ ‫ؤ‬ ُ ْ ‫ ال‬can either be ‫ؤّنث‬ ُ :

َ ‫ "َنا‬, "‫شة‬ َ ِ ‫ "عائ‬, etc. or, ♦ in meaning and in form like "‫قة‬ ♦ in meaning only like "‫نب‬ َ ْ ‫( "َزي‬Zainab), "‫هْند‬ ِ " (Hind), etc. or ♦ in form only, like "‫زة‬ َ ‫م‬ َ " (Hamzah), "‫حة‬ َ ْ ‫( "طَل‬Talhah), etc.] ْ ‫ح‬

7

The Singular, Dual and Plural (‫مع‬ َ ْ ‫وال‬ ْ ‫ج‬ َ

ْ ‫م‬ ‫مث َّنى‬ ُ ْ ‫وال‬ ُ ْ ‫)ال‬ َ ‫فَرد‬

َ ْ ‫م‬ ْ َ‫ة أ‬ َ ْ ‫وي َن‬ :‫و‬ ‫سا‬ ِ َ ‫م – أْيضا ً – إ َِلى ث َل َث‬ ِ ‫ق‬ ْ َ ‫ ن‬،‫فَرٍد‬ َ ‫ق‬ ْ ‫م ال‬ ُ :‫م‬ ُ ‫س‬ ُ ‫س‬ ُ ‫ح‬ َ ٍ َ ‫ أ‬،"‫فاضَلن‬ َْ ‫ضل‬ َ َ َ َ َ َ "‫ن‬ ‫ي‬ ‫فا‬ " ‫و‬ " :‫و‬ ‫ح‬ ‫ن‬ ، ‫نى‬ ‫ث‬ ‫م‬ ‫و‬ ،‫ة‬ ‫ل‬ ‫ض‬ ‫فا‬ ‫و‬ ،‫ل‬ ‫ض‬ ‫فا‬ ّ ُ َ ٍ ِ ِ ِ ْ ِ ُ ْ َ َ ٍ ِ َِ َ ُ َ َ " :‫و‬ َ "‫و‬ َ "‫و‬ ‫و‬ ِ ‫فا‬ ِ ‫فا‬ ِ ‫فا‬ َ ‫و‬ ْ َ ‫ ن‬،‫ع‬ َ ‫و‬ ْ ‫ج‬ ْ ‫ن" أ‬ ْ ‫ضل‬ ُ ‫ح‬ َ ،"‫ن‬ ْ ‫ن" أ‬ ِ ‫ضل ََتا‬ َ ٍ ‫م‬ ِ ْ ‫ضلت َي‬ َ َ ُ َ "‫ضلء‬ َ ‫و "ف‬ ِ ‫"فا‬ َ ْ ‫ضل ِي‬ ْ ‫ن" أ‬ The ‫سم‬ ْ ‫ ال‬is also divided into three (more) categories:

ْ ‫م‬ َ " (a very good man), and ‫ضَلة‬ َ (a very ♦ ‫رد‬ ِ ‫فا‬ ِ ‫فا‬ ُ (singular), like: "‫ضل‬ َ ‫ف‬ good woman), َ " (two very good men in the nom. case) or " ♦ ‫نى‬ ّ َ ‫مث‬ ِ ‫فا‬ ُ (dual), like: "‫ن‬ ِ َ ‫ضل‬

َ ِ ‫فا‬ َ " (two very good men in the acc. and gen. cases) and "‫ن‬ َ " ‫ن‬ ِ ‫فا‬ ِ ‫ضل ََتا‬ ِ ْ ‫ضلي‬ َ ِ ‫فا‬ َ " (two very good (two very good women in the nom. case) or "‫ن‬ ِ ْ ‫ضلت َي‬

women in the acc. and gen. cases), and َ " (very good men in the nom. case) or " ♦ ‫مع‬ ِ ‫فا‬ َ ‫و‬ َ (plural), like: "‫ن‬ ْ ‫ج‬ ْ ُ ‫ضل‬

َ ‫ض‬ َ " (very good men in the acc. and gen. cases) or "‫لء‬ ُ " (very ‫ن‬ َ ‫ف‬ ِ ‫فا‬ َ ْ ‫ضل ِي‬

Explanation:

ّ َ‫مذ‬ َ ‫م‬ You (already) know that the ‫سم‬ ْ ‫ ال‬is divided into ‫كر‬ ُ (masculine) and ‫ؤّنث‬ ُ (feminine). Know now that it is also divided into:

ْ ‫م‬ ♦ ‫رد‬ ُ (singular), which is that which denotes a single male or female, like: َ ‫ف‬ َ " (a very good man) and "‫ضَلة‬ َ " (a very good woman), "‫ضل‬ ِ ‫فا‬ ِ ‫فا‬ "‫هد‬ ْ ‫م‬ َ ‫ه‬ ْ ‫م‬ ُ " (a diligent male) and "‫دة‬ ُ " (a diligent female), ِ َ ‫جت‬ ِ َ ‫جت‬

♦ ‫نى‬ ّ َ ‫مث‬ ُ (dual), which is that which denotes two males or two females by adding (i.e.

َ

suffixing) an ‫لف‬ ِ ‫ أ‬and ‫ون‬ ْ ُ ‫ ن‬or a ‫ َياء‬and ‫ون‬ ْ ُ ‫ ن‬to its singular form, like:

َ ِ ‫فا‬ َ " or "‫ن‬ َ " (two very good men), "‫ن‬ ِ ‫فا‬ ِ َ ‫ضل‬ ِ ْ ‫ضلي‬

َ ِ ‫فا‬ َ " or "‫ن‬ َ " (two very good women), "‫ن‬ ِ ‫فا‬ ِ ‫ضل ََتا‬ ِ ْ ‫ضلت َي‬ "‫ن‬ َ ‫ه‬ ْ ‫م‬ ْ ‫م‬ ُ " or "‫ن‬ ُ " (two diligent men), ِ ‫دا‬ ِ َ ‫جت‬ ِ ْ ‫هدَي‬ ِ َ ‫جت‬

"‫ن‬ ْ ‫م‬ ْ ‫م‬ ُ " or "‫ن‬ ُ "(two diligent women), ِ ‫هدََتا‬ ِ َ ‫جت‬ ِ ْ ‫هدَت َي‬ ِ َ ‫جت‬

8

♦ ‫مع‬ َ (plural), which is that which denotes more than two males or two females by ْ ‫ج‬ changing its singular form, like:

َ " "‫ن‬ ِ ‫فا‬ َ ْ ‫ضل ِي‬

َ "(very good men), ,"‫ن‬ ِ ‫فا‬ َ ‫و‬ ْ ُ ‫ضل‬

َ ‫ض‬ ُ " (very good men), or "‫لء‬ َ ‫ف‬

َ ‫ض‬ َ " (very good women). "‫لت‬ ِ ‫فا‬

9

The Categories of Plural (‫ع‬ َ ْ ‫ال‬ ْ ‫ج‬ ِ ‫م‬

ْ َ ‫)أ‬ ‫سام‬ َ ‫ق‬

َ ْ ‫وي َن‬ :‫و‬ ِ ‫ع إ َِلى‬ ِ ْ ‫ع ت َك‬ ِ ‫ق‬ ْ َ ‫ ن‬،‫ر‬ َ :‫ن‬ ُ ‫م‬ َ ْ ‫م ال‬ ْ ‫ق‬ ْ ‫ج‬ َ ‫س‬ ْ ‫ج‬ ُ ‫س‬ ُ ‫ح‬ َ ٍ ْ ‫سي‬ ِ ‫م‬ ِ ْ ‫مي‬ َ ُ َ َ ْ ُ :‫و‬ ِ ‫ص‬ َ ‫"ف‬ ْ َ ‫ ن‬،‫ح‬ َ ‫و‬ ْ ‫ج‬ ْ َ‫ع ت‬ ُ ‫ح‬ َ ،"‫و"أقلم‬ َ ،"‫و"كُتب‬ َ ،"‫ضلء‬ ٍ ْ ‫حي‬ ِ ‫م‬ َ َ ‫ذا‬ َ ‫ض‬ َ "‫و‬ َ "‫و‬ َ " َ ِ ‫وإ‬ ‫ن‬ ِ ‫فا‬ ِ ‫فا‬ ِ ‫فا‬ َ ‫كا‬ َ ‫و‬ َ ْ ‫ضل ِي‬ َ ،"‫لت‬ َ ،"‫ن‬ ْ ‫ أ‬،"‫ن‬ ْ ُ ‫ضل‬ َ ‫ذا‬ َ ‫م‬ َ ِ ‫وإ‬ ‫ث‬ ٍ ّ ‫ؤن‬ َ ‫كا‬ َ ‫م‬ َ "‫ي‬ َ ‫ر‬ ُ ‫ر‬ ُ ِ‫ن ل‬ ُ ‫ع‬ ْ ‫ج‬ ّ ‫س‬ ُ ِ‫ل‬ َ ،"‫ساِلمًا‬ َ ‫م‬ ٍ ّ ‫مذَك‬ ٍ ّ ‫مذَك‬ َ ‫م‬ "‫ساِلمًا‬ ٍ ّ ‫ؤن‬ َ ‫م‬ َ "‫ي‬ َ ‫ث‬ ُ ُ ‫ع‬ ْ ‫ج‬ ّ ‫س‬ َ ‫م‬ The ‫مع‬ َ ْ ‫ ال‬is further subdivided into two categories: ْ ‫ج‬

َ ‫ض‬ َ " (very good people), " ♦ ‫ر‬ َ ‫ف‬ ِ ْ ‫مع ت َك‬ َ (broken plural), like: "‫لء‬ ْ ‫ج‬ ٍ ْ ‫سي‬

َ ‫ق‬ ْ َ ‫( "أ‬pens), and ‫( "ك ُُتب‬books), "‫لم‬ َ " or "‫ن‬ َ " (very ♦ ‫ح‬ ِ ‫ص‬ ِ ‫فا‬ ِ ‫فا‬ َ ‫و‬ َ (sound plural), like: "‫ن‬ َ ْ ‫ضل ِي‬ ْ ‫ج‬ ْ َ ‫مع ت‬ ْ ُ ‫ضل‬ ٍ ْ ‫حي‬ َ ‫ض‬ َ " (very good women), and when it refers to good men) and "‫لت‬ ِ ‫فا‬ masculine it is called "‫لم‬ ِ ‫سا‬ َ " (sound masculine plural), َ ‫ر‬ ُ ‫مع‬ ْ ‫ج‬ ٍ ّ ‫مذَك‬ َ ‫م‬ and when it refers to feminine it is called "‫لم‬ ِ ‫سا‬ ٍ ّ ‫ؤن‬ َ " (sound َ ‫ث‬ ُ ‫مع‬ ْ ‫ج‬ feminine plural).

Explanation: You have learnt previously that the ‫سم‬ ْ ‫ ال‬can be ‫مث َّنى‬ ُ

ْ ‫م‬ , ‫فَرد‬ ُ

or ‫مع‬ َ , and ْ ‫ج‬

now you will learn that the ‫مع‬ َ ْ ‫ ال‬is not merely of one type but of two types: ْ ‫ج‬

♦ ‫ر‬ ِ ْ ‫مع ت َك‬ َ (broken plural), which is that whose singular form undergoes a change ْ ‫ج‬ ٍ ْ ‫سي‬ in structure, like:

َ ‫ض‬ ُ " , the plural of "‫ضل‬ َ " (a very good man), "‫لء‬ َ ‫ف‬ ِ ‫فا‬ "‫تب‬ ُ ُ ‫ "ك‬, the plural of "‫( "ك َِتاب‬book), and

َ

َ ‫ق‬ ْ ‫ "أ‬, the plural of "‫قَلم‬ َ " (pen), "‫لم‬

♦ ‫ح‬ ِ ‫ص‬ َ (sound plural), which is that whose singular form remains sound or ْ ‫ج‬ ْ َ ‫مع ت‬ ٍ ْ ‫حي‬ intact, and comprises two categories:

َ " (in the nom. ‫ر‬ ِ ‫فا‬ َ ‫و‬ َ (sound masculine plural), like: "‫ن‬ ُ ‫مع‬ ْ ‫ج‬ ْ ُ ‫ضل‬ ٍ ّ ‫مذَك‬ َ " (in the acc. and gen. cases), and "‫ن‬ case) or "‫ن‬ ِ ‫فا‬ َ ‫و‬ ْ ‫م‬ َ ْ ‫ضل ِي‬ ُ " (in the nom. ْ ُ‫هد‬ ِ َ ‫جت‬ case) or "‫ن‬ ِ ‫ه‬ ْ ‫م‬ َ ْ ‫دي‬ ُ " (in the acc. and gen. cases), as regards every ِ َ ‫جت‬ ‫سم‬ ْ ‫ ا‬which has a ‫واو‬ َ and ‫ون‬ ْ ُ ‫ ن‬or a ‫ َياء‬and ‫ون‬ ْ ُ ‫ ن‬suffixed to its singular form, (a) ‫لم‬ ِ ‫سا‬ َ

and (b) ‫لم‬ ِ ‫سا‬ َ

َ ‫ض‬ َ " and " َ ‫م‬ ‫ث‬ ٍ ّ ‫ؤن‬ ِ ‫فا‬ َ (sound feminine plural), like: "‫لت‬ ُ ‫مع‬ ْ ‫ج‬ َ ‫دات‬ َ ‫ه‬ ْ ‫م‬ ْ ‫ ا‬which has an ‫ أِلف‬and ‫ َتاء‬suffixed to its ُ " , as regards every ‫سم‬ ِ َ ‫جت‬

singular form.

10

The Composition of Speech (ِ ‫ال ْك َل َم‬

‫)ت َأ ْل ِْيف‬

ُ ‫م‬ ‫ة‬ ُ ‫ما‬ ُ َ‫في ْد‬ ِ ‫م‬ ِ ‫و‬ ِ ‫ما‬ ِ ‫و‬ ُ ْ ‫ب ال‬ ُ ّ ‫ت ت َت ََرك‬ َ ‫م‬ َ ‫م‬ ّ ‫س‬ ُ ْ ‫ي ال‬ ُ ْ ‫ل ال‬ َ ‫ج‬ َ ِ ‫ن ال ْك َل‬ َ ،‫ة‬ َ َ ‫ه‬ ْ ‫ِبـ"ال‬ َ َ "‫م‬ ‫ل‬ ‫ك‬ ِ َ َ ‫"ال ْك‬ From words informative sentences are constructed, and they are called "‫لم‬ (Speech) Explanation: We know from what has gone before that all the ‫مات‬ َ ِ ‫ ال ْك َل‬do not exceed three types: the

‫عل‬ ِ ْ ‫ال‬ ْ ‫ف‬

, the ‫سم‬ َ ْ ‫ ال‬. It is clear that to understand what is ْ ‫ ال‬and the ‫حْرف‬ communicated (by the speaker) is not achieved by means of one word only due to it being insufficient by itself, instead it is necessary – in order for communication to take place – that there be two or more words so that what we utter conveys a complete and self-contained message.

َ ‫م‬ The sentence (‫لة‬ ُ ْ ‫ )ال‬which is composed of two or more words such that it conveys the ْ ‫ج‬ َ َ ‫( "ك‬speech), like: "‫م‬ intended and desired sense (to the listener) is called "‫لم‬ ِ ْ ‫ال‬ ُ ْ ‫عل‬ ُ ‫ه‬ ‫ع‬ ِ ‫( "َنا‬Knowledge is beneficial) and "‫ضاّر‬ َ ‫ل‬ ٌ ‫ف‬ َ ْ ‫( "ال‬Ignorance is harmful). ْ ‫ج‬

َ َ ‫ ال ْك‬be composed of all three types (of ‫مة‬ It is not required, however, that ‫لم‬ َ ِ ‫) ال ْك َل‬, for ْ ‫م‬ ٌ ِ ‫قب‬ it is sufficient that it be composed of two nouns only, like: "‫ل‬ ُ or approaching) or a verb and a noun, like: "‫ر‬ َ َ‫ن‬ ٌ ‫ه‬

‫ي‬ َ " (Ali is coming ّ ِ ‫عل‬

َ " (a river is overflowing). ‫ض‬ َ ‫فا‬

َ ‫م‬ Furthermore, the ‫لة‬ ُ ْ ‫ ال‬is called: ْ ‫ج‬ ♦ "‫ية‬ ِ " (verbal) if its initial part is a ‫عل‬ ِ , like: "‫م‬ َ ‫ح‬ ّ ِ ‫عل‬ ْ ‫ف‬ ْ ‫ف‬ َ ‫م‬ َ " (The teacher ُ ّ ‫عل‬ ُ ْ ‫ضَر ال‬ was present) and "‫ر‬ ُ ِ‫الّناظ‬

‫ضُر‬ ُ ‫ح‬ ْ َ ‫( "ي‬The onlooker or investigator is present), and ُ ♦ "‫ية‬ ٌ ‫ق‬ ِ ‫وا‬ ِ ‫س‬ ّ ‫م‬ ْ ‫( "ا‬nominal) if its initial part is an ‫سم‬ ْ ‫ ا‬, like: "‫ف‬ ْ ‫( "ال‬The َ ُ‫سَتاذ‬ َ ُ ‫( "الّناظُِر ي‬The investigator is inspecting). teacher is standing) and "‫ش‬ ُ ّ ‫فت‬

[Note that the occurrence of a ‫رف‬ ِ ْ ‫ ال‬or the ‫سم‬ َ (particle) before the ‫عل‬ ْ ‫ف‬ ْ ‫ ال‬does ْ ‫ح‬

َ ‫م‬ not affect the status of the ‫لة‬ ِ ُ ْ ‫ ال‬as a ‫عل ِّية‬ ْ ‫ف‬ ْ ‫ج‬

11

‫مَلة‬ ُ ْ ‫ج‬

or a ‫ية‬ ِ ‫س‬ ّ ‫م‬ ْ ‫ا‬

‫مَلة‬ ُ ] ْ ‫ج‬

The Indeclinable and Declinable (‫رب‬ ْ ‫م‬ ُ ْ ‫وال‬ َ ‫ع‬ َ

‫ي‬ َ ْ ‫)ال‬ ّ ِ ‫مب ْن‬

َ ‫سم ٍ ل‬ َ ْ ‫وت َن‬ ِ :‫ن‬ ِ ‫ب إ َِلى‬ ِ ‫ت‬ ِ ‫ق‬ ُ ‫ما‬ ْ ‫ق‬ ْ ‫ق‬ َ ‫س‬ َ ِ ‫م ال ْك َل‬ ُ ‫س‬ ِ ّ ‫عن ْدَ الت َّرك‬ َ ِ ْ ‫مي‬ َ ً ‫ه‬ ‫ر‬ ‫خ‬ ‫آ‬ ‫ر‬ ‫ي‬ ‫غ‬ ‫ت‬ ‫ي‬ ‫م‬ ‫س‬ ‫ق‬ ‫و‬ "‫يا‬ ‫ن‬ ‫ب‬ ‫م‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ ،‫ا‬ ‫بد‬ ‫أ‬ ‫ه‬ ‫ر‬ ‫خ‬ ‫آ‬ ‫ر‬ ‫ي‬ ‫غ‬ ‫ت‬ ّ ِ ْ َ َ ُ ُ ِ ُ ّ َ َ َ‫ي‬ ُ ُ ِ ُ ّ َ َ َ ٍ ْ ِ َ ّ َ ُ َ ."‫عَربًا‬ ْ ‫م‬ َ ُ ‫وي‬ ُ " ‫مى‬ ّ ‫س‬ َ The ‫مات‬ َ ِ ‫ ال ْك َل‬are divided – when grouped together (in a sentence) – into two categories: ♦ a category whose ending never changes, and is called "‫ي‬ َ " (indeclinable), ّ ِ ‫مب ْن‬ and ♦ a category whose ending changes, and is called "‫رب‬ ْ ‫م‬ ُ " (declinable). َ ‫ع‬ Explanation: It has been mentioned to you previously that ‫دة‬ ِ ‫م‬ َ ْ ‫في‬ ُ ْ ‫( ال‬meaningful and ُ ْ ‫مل ال‬ َ ‫ج‬ informative sentences) are composed of individual words which do not fall outside the three classes (of word): the ‫عل‬ ِ ْ ‫ال‬, the ‫سم‬ ْ ‫ف‬ َ ْ ‫ ال‬. ْ ‫ ال‬and the ‫حْرف‬

َ ‫م‬ However, these words – when they are grouped together in a ‫لة‬ ُ ْ ‫ج‬

–

are not all the same.

Rather:

♦ of them there is that whose ending exists in one state (and one state only) no matter in what construction it appears, and is called "‫ي‬ َ " (indeclinable), like: the word " ّ ِ ‫مب ْن‬

َ َ َ ‫ن‬ ُ ‫ن ال ْك ََتا‬ َ ْ ‫( "أي‬Where) in your statement: "‫ب؟‬ َ ْ ‫( "أي‬Where is the book?), "‫ن‬ َ ْ ‫أي‬ َ ‫ي؟‬ َ ‫ب‬ َ َ‫( "ذ‬Where did Ali go?) and "‫ت؟‬ ِ " (From where did َ ‫ه‬ َ ْ ‫جئ‬ َ ْ ‫ن أي‬ ْ ‫م‬ ِ ‫ن‬ ّ ِ ‫عل‬ َ َ ْ ‫( ال‬throughout) in you come?), for the ‫ون‬ َ ْ ‫فت‬ َ ْ ‫ "أي‬adheres strictly to the ‫حة‬ ْ ّ ‫ الن‬in "‫ن‬ َ ْ ‫ ال‬no matter it is not allowed for it (i.e. the ‫ون‬ َ ْ ‫فت‬ ْ ّ ‫ ) الن‬to ever part from the ‫حة‬ how the constructions might change, and

♦ of them there is that whose ending exists in different modes and states, and is called "

‫عَرب‬ ْ ‫م‬ ّ ‫( "ال‬heaven, sky) in your statement: ُ " (declinable), like: the word "‫ماء‬ َ ‫س‬ "‫ة‬ ٌ َ ‫في‬ ِ ‫صا‬ ِ َ ‫جب‬ ُ ‫ح‬ ُ ‫س‬ َ ‫ح‬ َ " (The ّ ‫( "ال‬The sky is clear), "َ‫ماء‬ ّ ‫ب ال‬ ّ ‫ت ال‬ َ ‫س‬ َ ‫س‬ َ ُ‫ماء‬ clouds covered the sky) and "‫ء‬ ِ ‫ما‬ ُ ‫( "ن َظَْر‬I looked at the sky), for its ّ ‫ت إ َِلى ال‬ َ ‫س‬ ending in the first sentence is vowelled with the ‫مة‬ ّ ‫ ال‬, in the second with the ّ ‫ض‬ َ ْ ‫ ال‬and the third with the ‫سَرة‬ ‫حة‬ َ ْ ‫فت‬ ْ َ ‫ ال ْك‬.

12

The Types of Indeclinability (‫ء‬ ِ ‫ال ْب َِنا‬

َ ‫واع‬ َ ْ ‫)أن‬

َ َ ‫مل‬ َ ،‫ن‬ َ َ ‫ي ل َ ي َت‬ ِ ‫غي ُّر آ‬ ِ ّ ‫فال‬ َ ‫و‬ ْ ‫ما أ‬ ّ ‫زما ً ِلل‬ ُ ‫ن‬ ّ ِ ‫خُرهُ إ‬ ْ ‫ذ‬ ِ ‫و‬ ْ ُ ‫سك‬ ْ ُ ‫ن ي َك‬ ِ َ َ ‫فت ْحة‬ َ َ َ ‫ة‬ َ ‫ َأو‬،"‫ن‬ ُ ْ ‫حي‬ ّ ‫و ال‬ ِ َ َ ْ ‫ أو ال‬،"‫ث‬ ِ ‫م‬ َ "‫كـ‬ َ ْ ‫كـ"أي‬ ّ ‫ض‬ ْ َ ‫كـ"ل‬ ْ ‫ أ‬،"‫م‬ َ ‫ة‬ َ ِ ‫ن ذَل‬ ‫عَلى‬ َ ‫ك‬ ِ ‫داُر‬ ِ ‫سم ِ الل‬ ِ ‫سَر‬ ْ َ‫ي ت‬ َ ‫م‬ ْ ِ ‫كـ"ب‬ ْ َ ‫ال ْك‬ َ ْ ‫وال‬ َ ،"‫ه‬ ْ ‫ف‬ ِ ْ ‫عي ِي‬ ْ ّ ‫الن‬ .‫ح‬ ِ ‫ص‬ ّ ‫ل ال‬ ِ ‫ق‬ ِ ْ ‫حي‬ That whose ending does not change, either adheres (permanently) to: ♦ the ‫ون‬ ّ ‫ ال‬like "‫م‬ ْ َ ‫( "ل‬did not), ْ ُ ‫سك‬

♦ the ‫مة‬ ُ ْ ‫حي‬ ّ ‫ ال‬like "‫ث‬ َ " (where), ّ ‫ض‬ َ َ ْ ‫ ال‬like "‫ن‬ ♦ the ‫حة‬ َ ْ ‫فت‬ َ ْ ‫( "أي‬where), or ْ ♦ the ‫رة‬ ِ ‫سم ِ الل‬ ْ َ ‫ الك‬like "‫ه‬ ْ ِ ‫( "ب‬In the Name of Allah) َ ‫س‬

The method for determining that (i.e. for determining which words are indeclinable) is contingent on sound transmission (based on how previous Arabs used it, and there are no particular rules for logically deriving that). Explanation: You already know that the ‫مات‬ َ ِ ‫ – ال ْك َل‬when they are grouped together – their ending either adheres strictly to one state or it changes by changing the construction. Know now that the modes and states that the endings of words have to adhere to do not َ ْ ‫ ال‬and the ‫سر‬ exceed four: the ‫ون‬ ّ ‫ ال‬, the ‫فْتح‬ ّ ‫ ال‬, the ‫م‬ ْ َ ‫ ال ْك‬. ّ ‫ض‬ ْ ُ ‫سك‬ Every ‫مة‬ ٌ ّ ‫مب ْن ِي‬ ّ ‫ ال‬is said to be: "‫ة‬ َ ِ ‫ ك َل‬whose ending adheres strictly to the ‫ون‬ َ ْ ُ ‫سك‬

‫ن‬ َ " (built or fixed on the ‫ون‬ ّ ‫عَلى ال‬ ّ ‫) ال‬, like "‫م‬ ْ َ ‫( "ل‬will ْ َ ‫( "ل‬did not), "‫ن‬ ِ ‫و‬ ْ ُ ‫سك‬ ْ ُ ‫سك‬ not), "‫ن‬ َ " (of, about), "‫ي‬ ِ " (in), etc. ِ " (from), "‫ن‬ ْ ‫م‬ ْ ‫ع‬ ْ ‫ف‬ Every ‫مة‬ ٌ ّ ‫مب ْن ِي‬ ّ ‫ ال‬is said to be: " ‫ة‬ َ ِ ‫ ك َل‬whose ending adheres strictly to the ‫مة‬ ّ ‫ض‬ َ

‫م‬ َ " (built or fixed on the ‫مة‬ ّ ‫عَلى ال‬ ّ ‫ال‬ ّ ‫ض‬ ّ ‫ض‬ ُ ْ ‫من‬ ‫ذ‬ ُ " (since, from), etc.

), like "‫ث‬ ُ ْ ‫حي‬ َ " (where), "‫ن‬ ْ َ ‫( "ن‬we), " ُ ‫ح‬

َ ْ ‫ ال‬is said to be: " ‫ة‬ Every ‫مة‬ ٌ ّ ‫مب ْن ِي‬ َ ْ ‫فت‬ َ ِ ‫ ك َل‬whose ending adheres strictly to the ‫حة‬ َ َ ْ ‫عَلى ال‬ َ ْ ‫ال‬ ‫ح‬ َ " (built or fixed on the ‫حة‬ َ ْ ‫فت‬ ِ ْ ‫فت‬ hopefully, perhaps), "‫م‬ ّ ُ ‫( "ث‬then, thereafter), etc.

َ

), like "‫ن‬ َ ْ ‫( "ل َي‬hoping, َ ْ ‫( "أي‬where), "‫ت‬

Every ‫مة‬ ٌ ّ ‫مب ْن ِي‬ ْ َ ‫ ال ْك‬is said to be: " ‫ة‬ َ ِ ‫ ك َل‬whose ending adheres strictly to the ‫سَرة‬ َ

ّ ‫ ال‬in your ‫ر‬ َ " (built or fixed on the ‫سَرة‬ ْ َ ‫عَلى ال ْك‬ ْ َ ‫) ال ْك‬, like the ‫ ال َْباء‬and ‫لم‬ ِ ‫س‬ َ ّ ‫( "الت‬Progress is/comes with diligence) and "‫ل‬ ّ ُ ‫ل ِك‬ statement: "‫د‬ ِ ‫ها‬ ْ ‫م ِبال‬ ُ ّ‫قد‬ َ ِ ‫جت‬ ‫ب‬ ِ َ‫د ن‬ ٍ ‫ه‬ ٌ ْ ‫صي‬ ْ ‫م‬ ُ " (For every diligent person there is a share/portion). ِ َ ‫جت‬ َ , or a ‫سر‬ That a particular ‫مة‬ َ , or a ‫فْتح‬ ُ , or a ‫م‬ ْ َ‫ك‬ َ ِ ‫ ك َل‬is ‫مب ْن ِّية‬ َ on a ‫ون‬ ّ ‫ض‬ ْ ُ ‫سك‬ cannot be determined from some rule, rather the method for determining the particular sign

13

on which it is ‫ية‬ ّ ِ ‫مب ْن‬ َ is contingent on how it has been used in reliable and credible books and by expert users and speakers of Arabic. When someone says to you: “By what means do you know that "‫م‬ ْ َ ‫ "ل‬is ‫ي‬ َ on the ّ ِ ‫مب ْن‬

َ َ ْ ‫ ال‬and the ‫ ال َْباء‬on the ‫ث‬ ُ ْ ‫حي‬ ّ ‫ "ال‬on the ‫فْتح‬ َ " , ‫ون‬ ّ ‫ "ال‬on the ‫ن‬ َ ْ ‫ "أي‬, ‫م‬ ّ ‫ض‬ ْ ُ ‫سك‬ ‫سر‬ ّ ‫ ال‬for example?” ْ َ ‫ ال ْك‬, and why is it not allowed for "‫م‬ ْ َ ‫ "ل‬to be ‫ي‬ َ on the ‫م‬ ّ ‫ض‬ ّ ِ ‫مب ْن‬

In response to him, you cannot but say that knowledge thereof is not acquired via rules that are learnt, instead it is acquired via oral transmission and hearsay, and that I have not heard the word "‫م‬ ْ َ ‫ "ل‬in any of the constructions of eloquent and grammatically sound Arabic

speech except that its ending has been unvowelled (with a ‫ون‬ ُ ), like the statement of ْ ُ ‫سك‬ the poet:

َ ‫ودا‬ ْ ُ‫م أ‬ ُ َ‫م أ‬ ُ ‫و‬ َ ‫ن‬ ْ ِ ‫خل‬ ْ ‫ع‬ ْ ‫خ‬ ْ َ ‫ول‬ ْ َ‫ل‬ ْ ‫ع‬ ُ ‫ف‬ َ ً ‫هدا‬

(I did not break a covenant nor did I breach promises) Hence, based on that you know that "‫م‬ ّ ‫ ال‬and not on the ْ َ ‫ "ل‬is ‫مب ْن ِّية‬ َ on the ‫ون‬ ْ ُ ‫سك‬

‫م‬ ّ ‫ال‬ ّ ‫ض‬

َ ‫حَر‬ nor any of the other ‫كات‬ َ ْ ‫( ال‬vowel-markings), and because of that I do not

pronounce it except as ‫نة‬ َ ِ ‫ساك‬ َ (unvowelled with a ‫ون‬ ُ ). ْ ُ ‫سك‬ Likewise for most indeclinable words (‫ية‬ ّ ِ ‫مب ْن‬ َ ْ ‫ال‬

‫مات‬ َ ِ ‫ )ال ْك َل‬there is no way of knowing

what sign they are ‫ية‬ ّ ِ ‫مب ْن‬ َ on except through sound transmission, while at the same time it is not difficult for us know that, because the ‫ية‬ ّ ِ ‫مب ْن‬ َ ْ ‫ال‬ comparison to the ‫بات‬ َ ‫عَر‬ ْ ‫م‬ ُ ْ ‫ال‬

‫مات‬ َ ِ ‫ال ْك َل‬

(indeclinable words) in

(declinable words) are very few (in number) and the people’s pronunciation thereof is generally correct, due to the fact that their endings are not subject to change. Even with this in mind, we will still mention those most commonly used among these ‫ية‬ ّ ِ ‫مب ْن‬ َ ْ ‫مات ال‬ َ ِ ‫ ال ْك َل‬.

14

The Classes of Indeclinables (‫ت‬ ِ ‫مب ْن ِّيا‬ َ ْ ‫ال‬

َ ‫صَناف‬ ْ ‫)أ‬

ْ َ ‫ذا ال‬ ُ ‫عا‬ َ َ ‫وك‬ ‫دا‬ َ ‫ما‬ ِ ‫ج‬ ِ ‫و‬ َ ‫ع‬ َ ‫ف‬ ِ ‫و‬ ُ ْ ‫ع ال‬ ُ ْ ‫مي‬ َ ‫ي‬ َ ‫م‬ َ ‫ل‬ َ ْ ‫ن ال‬ َ ‫ف‬ ْ ‫حُر‬ َ َّ ِ ‫مب ْن‬ َ ٌ ْ ْ َ ‫ها‬ ‫ض‬ ‫ع‬ ‫ب‬ ‫مى‬ ‫س‬ ‫ي‬ ‫ء‬ ِ ‫ما‬ ‫س‬ ‫ل‬ ‫ا‬ ‫ن‬ ‫م‬ ‫ظ‬ ‫فا‬ ‫ل‬ ‫أ‬ ‫و‬ ،‫ع‬ ‫ر‬ ‫ضا‬ ‫م‬ ‫ل‬ َ ُ ْ َ َ ِ ّ َ ُ َ ْ َ َ ِ َ ُ ‫ا‬ َ َ َ ،"‫ر‬ ‫ها‬ ُ "‫و‬ ُ ‫ع‬ ّ ‫ِبـ"ال‬ ْ َ ‫وب‬ َ ْ ‫ و"أن‬،"‫كـ"أَنا‬ َ ‫ض‬ َ ‫ض‬ َ ،"‫و‬ َ ‫ه‬ َ ،"‫ت‬ ِ ِ ‫مائ‬ َ َ ،"‫ة‬ ‫ها‬ ِ ‫ما‬ ُ ‫ع‬ ِ ّ ‫كـ"ال‬ ِ َ ‫ول‬ ْ َ ‫وب‬ َ ‫ض‬ ْ ‫ِبـ"ال‬ ْ ‫ذ‬ َ ْ ‫ء ال‬ َ ‫س‬ ُ ‫و‬ َ ،"‫ي‬ َ ،"‫ي‬ ْ ‫ص‬ ْ ‫م‬ ْ ِ ‫و"ال ّت‬ َ َ ،"‫ة‬ َ ِ ‫ء ال‬ َ ‫ه‬ ‫ها‬ ِ ‫ما‬ َ "‫و‬ َ "‫كـ‬ ُ ‫ع‬ ِ ‫ذ‬ ِ ‫ه‬ ِ ‫شاَر‬ ْ َ ‫وب‬ َ ‫ض‬ ْ ‫ِبـ"أ‬ َ ‫س‬ َ ،"‫ه‬ َ ،"‫ذا‬ َ َ ،"‫ط‬ ّ ‫ء ال‬ ."‫ما‬ ِ ‫ما‬ ِ ‫شْر‬ ْ ‫م‬ ْ ‫ِبـ"أ‬ ْ ‫م‬ َ ‫ه‬ َ "‫و‬ َ "‫كـ‬ َ ‫س‬ َ ،"‫ن‬ Belonging to the ‫ي‬ ُ ْ ‫( ال‬particles) and like wise the َ ْ ‫ ال‬are all the ‫وف‬ ْ ‫حُر‬ ّ ِ ‫مب ْن‬

َ ْ ًَ ‫( ال‬verbs) and some words from the ‫ماء‬ ‫عال‬ َ ‫ف‬ ْ ‫( ال‬nouns) some of which َ ‫س‬ َ are called "‫ئر‬ ِ ‫ما‬ ّ ‫( "ال‬personal pronouns) like "‫( "أ ََنا‬I), "‫ت‬ َ ْ ‫{ "أن‬you (masc. َ ‫ض‬ َ sing.)} and "‫و‬ ِ ‫ما‬ ُ " (he), and some of which (are called) "‫ء‬ ْ ‫ال‬ َ ‫س‬ َ ‫ه‬ ‫ة‬ ِ َ ‫ول‬ ِ ّ ‫{ "ال‬that which, who (masc. َ ْ ‫( "ال‬relative pronouns), like "‫ي‬ ْ ‫ذ‬ ُ ‫و‬ ْ ‫ص‬ ْ ‫م‬ sing.)} and "‫ي‬ ْ ِ ‫{َ "ال ّت‬that which, who (fem. sing.)}, and some of which is called " َ ِ ‫ماء ال‬ َ ‫ه‬ ‫ة‬ َ " {(this ِ ‫شاَر‬ ْ ‫( "أ‬indicative/demonstrative pronouns), like "‫ذا‬ َ ‫س‬ (masc. sing.)} and "‫ه‬ َ " {this (fem. sing.)}, and some of which are called " ِ ‫ذ‬ ِ ‫ه‬ َ ّ ‫ماء ال‬ ‫ط‬ ِ ‫شْر‬ ْ ‫( "أ‬conditional pronouns),like "‫ن‬ ْ ‫م‬ َ ‫س‬ َ " (whosoever) and " ‫ما‬ ْ ‫م‬ َ ‫ه‬ َ " (whatever). Explanation: You already know that the ‫مات‬ ْ ‫م‬ َ ِ ‫ ال ْك َل‬are not all ‫مب ْن ِّية‬ َ (indeclinable) nor all ‫عَرَبة‬ ُ

(declinable). Rather, some of them are ‫ي‬ ْ ‫م‬ َ and some of them are ‫عَرب‬ ُ . Also, it has ّ ِ ‫مب ْن‬

َ

ْ ‫( أ‬verbs), been mentioned to you previously that the ‫مات‬ َ ‫ف‬ َ ِ ‫ ال ْك َل‬are of three types: ‫عال‬ َ ‫ماء‬ ْ ‫أ‬ َ ‫س‬

(nouns) and ‫وف‬ ُ (particles). ْ ‫حُر‬

As for the ‫وف‬ ُ ْ ‫ ال‬all of them are ‫مب ْن ِّية‬ َ , and they comprise five classes: ْ ‫حُر‬

ُ

(1) ‫ية‬ ّ ‫حاِد‬ َ ‫( أ‬composed of one letter), like: the ‫مَزة‬ َ ْ ‫ ال‬, the ‫ ال َْباء‬, the ‫ الّتاء‬, the ْ ‫ه‬

َ ْ ‫ ل‬, the ‫لم‬ ّ ‫ ال‬and the ‫واو‬ َ ْ ‫ ال‬, the ‫كاف‬ ‫سْين‬ ّ ‫ ال‬, the ‫فاء‬ َ ْ ‫ ال‬, like: َ َ ‫سا‬ ♦ ‫د؟‬ ٌ ْ ‫فَر َزي‬ َ ‫( أ‬Did Zaid travel?) َ ‫م‬ َ ِ‫ت ب‬ ♦ ‫ك‬ ِ َ ‫قل‬ ُ ْ ‫( ك َت َب‬I wrote with your pen) ♦ ‫ع‬ ‫جا‬ َ (The maid went out and she will return) ُ َ ‫ري‬ ِ ‫ج‬ ُ ‫ج‬ َ ْ ‫ت ال‬ َ ‫خَر‬ َ ‫و‬ ِ ‫ست َْر‬ َ ‫ة‬ ِ ُ َ ْ َ ْ َ ُ‫ماء‬ َ ‫خ‬ ♦ ُ‫راء‬ َ َ‫( د‬The scholars entered into the ِ ‫ل‬ ُ ‫ن ال‬ ّ ‫عن ْدَ ال‬ َ ‫فال‬ َ ‫عل‬ َ ‫م‬ ِ ‫سلطا‬ presence of the sultan, then the emirs) َ ‫م‬ ♦ ‫ر‬ ِ ْ ‫( ال‬Knowledge is like light) ُ ْ ‫عل‬ ْ ّ ‫كالن‬ ِ ‫و‬

♦ ♦

‫م‬ ُ َ ‫قب‬ ِ ‫عا‬ َ ْ ‫( ال‬The result will be yours) ْ ُ ‫ة ل َك‬ َ ‫ب‬ ِ ْ ‫ن ِبال‬ َ ‫و‬ ُ َ ‫( ت‬You will rule/reign through knowledge and good ِ َ‫والد‬ َ ِ ‫عل ْم‬ ْ ُ‫ود‬ ْ ‫س‬

character)

15

َ

َ

َ

ْ ‫( "أ‬the), "‫م‬ (2) ‫ية‬ ْ ‫( "أ‬to, that), "‫ن‬ ْ ِ ‫"إ‬ ّ ِ ‫( ث َُنائ‬composed of two letters), like: "‫ل‬ ْ ‫( "أ‬or), "‫ن‬ َ " (definitely, maybe, about to), "‫و‬ ْ َ ‫( "ب‬rather, instead), "‫د‬ (if), "‫ل‬ ْ ‫ق‬ ْ َ ‫( "ل‬if, had it been that, ْ ‫ه‬ was it that) and "‫ل‬ َ " (question article, interrogative), like: ♦ ♦ ♦ ♦

َ َ ‫س‬ َ َ ‫( أ‬Is the travel near or far?) ‫د؟‬ ‫ق‬ ِ َ‫م ب‬ ٌ ْ ‫عي‬ ٌ ْ ‫ري‬ ْ ‫فُر أ‬ ّ ‫ب ال‬ ِ َ ‫د‬ ْ ‫يأ‬ َ ‫و‬ ُ َ‫ن ت‬ ُ َ ‫( ي‬It pleases me that you will be returning) ْ ‫ع‬ ْ ِ ‫سّرن‬ ‫م‬ ْ ِ ‫( إ‬If you show mercy, you will be shown mercy to) َ ‫م ت ُْر‬ َ ‫ن ت َْر‬ ْ ‫ح‬ ْ ‫ح‬ ْ َ‫ف ب‬ ‫م‬ ُ ‫س‬ َ ْ‫م ي َذ‬ ِ ‫ل إ ِب َْرا‬ ْ ‫ه‬ ُ ‫و‬ ُ ْ ‫هي‬ ْ َ ‫[ ل‬Yusuf did not go but Ibrahim (went) ْ ُ‫ب ي‬

instead]

♦ ♦

َ ‫ق‬ َ (I definitely saw the train) َ ْ‫قد‬ ‫طاَر‬ ِ ْ ‫ت ال‬ َ ‫شا‬ ّ ْ‫هد‬ َ َ ‫( ل‬If people were just and fair, then َ ْ ‫ح ال‬ ‫ي‬ َ ‫ص‬ ِ ‫قا‬ َ ‫ست ََرا‬ ْ ‫سل‬ ُ ‫ف الّنا‬ َ ْ ‫و أن‬ ْ ْ ‫ض‬

the judge would have been relieved) ْ ‫ه‬ ♦ ‫د؟‬ َ (Did the appointed time come?) ِ ْ ‫جاءَ ال‬ ُ ‫عا‬ َ ْ ‫مي‬ َ ‫ل‬

َ

َ ِ ‫( "إ‬all of a sudden, suddenly), "َ ‫"أل‬ (3) ‫ية‬ ّ ِ ‫( ث ُل َث‬composed of three letters), like: "‫ذا‬

َ ِ ‫( "إ‬to), "‫ن‬ (Alas!), "‫لى‬ َ " (on, on top َ ‫و‬ ّ ِ ‫( "إ‬indeed, verily), "‫ف‬ َ " (will, shall), "‫عَلى‬ ْ ‫س‬ of), "‫ت‬ َ َ ‫( "ن‬yes), like: َ ْ ‫( "ل َي‬I wish) and "‫م‬ ْ ‫ع‬

َ ‫ه‬ َ ِ ‫غاِئبا ً إ‬ ♦ ‫ر‬ ُ ‫ذا‬ ِ ‫حا‬ َ ‫و‬ ُ ُ ‫( ظَن َن ْت‬I thought he was absent and then all of a sudden ٌ ‫ض‬ َ ‫ه‬ he was present)

♦ ♦ ♦ ♦

َ َ ‫غَنى ل َك َث ِي ٌْر‬ ِ ْ ‫ب ال‬ ّ ِ ‫( أل َ إ‬Alas! Truly, the causes of wealth are many) َ ‫سَبا‬ ْ ‫نأ‬ ‫ف ت ََرى‬ َ ‫و‬ َ (You will see) ْ ‫س‬ َ ْ ‫قن‬ ‫ب‬ َ ّ‫ن الذ‬ ِ ‫ي‬ ِ ً ‫طارا‬ َ ْ ‫[ ل َي‬I wish I had a kantar of gold] َ ‫م‬ ِ ‫ه‬ ْ ِ‫ت ل‬ ُ ‫ف‬ ‫م‬ َ ْ ‫في ال‬ ِ ‫ه‬ ِ ْ ‫( "أ َت ُن‬Will you َ َ ‫( ن‬Yes) in response to someone saying: "‫ر؟‬ ْ ‫ع‬ ُ ‫ق‬ ِ ْ ‫خي‬

spend it in the way of Good?)

ْ‫( "إ ِذ‬if), "ّ ‫( "إ ِل‬except, excluding), " َ َ ‫ما‬ ّ ‫( "ك َأ‬as if) and " َ " (until, up to including, even), "‫ن‬ ّ ‫( "أ‬as for), "‫ما‬ ّ ِ ‫( "إ‬either/or), "‫حّتى‬ ّ ‫ع‬ ‫ل‬ َ َ ‫( "ل‬I hope, hopefully, hoping, in order), like:

(4) ‫ية‬ ِ ‫( ُرَبا‬composed of four letters), like: "‫ما‬ ّ ‫ع‬ َ

َ َ ‫م ت َت‬ ‫م‬ َ َ ‫ما ت َت‬ ْ ّ‫قد‬ ْ ّ ‫عل‬ َ ْ‫( إ ِذ‬If you learn you will progress, advance) ٌ ِ ‫هال‬ َ ‫ل‬ ّ ُ ‫( ﴾ك‬Everything will perish except His ﴿‫ه‬ ٍ ‫ي‬ َ ‫ء‬ ْ ‫و‬ َ ‫ج‬ ُ ‫ه‬ َ ّ ‫ك إ ِل‬ ْ ‫ش‬ Countenance) َ ‫ك ال ْباب‬ َ َ َ ‫فت ََر‬ َ ‫ي‬ َ ‫ل‬ َ ُ ‫و‬ ♦ ‫م‬ َ ْ ‫صَر ال‬ َ ‫فَنا‬ َ ‫ر‬ ّ ‫وأ‬ ّ ‫نأ‬ ّ ‫ق‬ َ َ َ ّ ‫ما ال‬ ِ ‫سا‬ ْ ِ ‫ما الّثان‬ ِ ‫حا‬ ♦ ♦

(The two guards were negligent, as for the first he abandoned the door and as for the second, he slept) َ َ‫عد‬ َ ‫ما‬ ♦ ‫د‬ ِ ‫س‬ ُ ‫ح‬ ٍ ‫غ‬ ْ َ ‫ما ب‬ ْ َ ‫( ي‬Sa’id will attend either tomorrow or َ ‫ضُر‬ ّ ِ ‫وإ‬ ّ ِ ‫عي ْدٌ إ‬ َ ً ‫غدا‬ after tomorrow) َ (The pilgrims arrived including the pedestrians / َ ‫م‬ ♦ ‫ة‬ ُ ‫شا‬ ِ ‫ق‬ َ ‫ج‬ ُ ‫جا‬ ّ ‫ح‬ ُ ْ ‫م ال‬ َ ‫د‬ ُ ْ ‫حّتى ال‬ those who walked) َ ّ ‫( ك َأ َن‬As if you were with us) ♦ ‫نا‬ َ ‫ع‬ َ ‫م‬ َ ْ ‫ك ك ُن‬ َ ‫ت‬

ُ ‫د‬ ّ ‫ع‬ ♦ ‫ل‬ ِ َ ‫عت‬ ْ َ‫و ي‬ َ ْ ‫ل ال‬ َ َ ‫( ل‬Hopefully, the weather will become moderate) ّ ‫ج‬ 16

َ

(5) ‫ية‬ ُ (composed of five letters), like: "‫ما‬ ِ ‫ما‬ ّ ‫س‬ َ ‫خ‬ َ ّ ‫( "إ ِن‬only, nothing except), "‫ما‬ َ ّ ‫"أن‬ (that) and "‫ن‬ ّ ِ ‫( "ل َك‬but), like:

َ ♦ ﴿‫د‬ ِ ‫وا‬ ٌ ‫ح‬ َ ‫و‬ ُ َ ‫ما إ ِل‬ ٌ َ ‫م إ ِل‬ ْ ُ ‫هك‬ َ ّ ‫ي أن‬ َ ّ ‫( ﴾إ ِن‬It was only revealed to me that َ ‫ه‬ ْ ُ ‫ما ي‬ ّ َ ‫حى إ ِل‬ your Lord is One God)

َ ‫ف‬ ٌ ْ ‫خي‬ ♦ ‫ل‬ ِ َ‫ه ب‬ ُ ‫س‬ ُ ‫و‬ ُ ّ ‫ي ل َك ِن‬ ْ ُ ‫( ي‬Yusuf is wealthy but he is stingy) ّ ِ ‫غن‬ َ

ْ ‫( ال‬verbs): As for the ‫عال‬ َ ‫ف‬ َ ♦ the ‫ي‬ ِ ‫ما‬ َ ْ ‫ ال‬and ‫مر‬ ْ ‫ ال‬thereof are ‫ن‬ َ (indeclinable): the first on the ِ ‫مب ْن ِّيا‬ ْ ‫ض‬

َ ْ ‫ ال‬and the second on the ‫ون‬ ‫فْتح‬ ّ ‫ ال‬, and ْ ُ ‫سك‬ ♦ the ‫رع‬ َ ‫م‬ ِ ْ ‫وك ِي‬ ْ ‫م‬ ُ ْ ‫ ال‬is ‫عَرب‬ ُ (declinable) except when the ‫د‬ ْ ّ ‫ون الت‬ ْ ُ ‫( ن‬Nun of ِ ‫ضا‬ Intensification, Strengthening) or ‫ث‬ ِ ‫ون ال َِنا‬ ْ ُ ‫( ن‬Nun of the Feminine Plural) is attached (i.e. suffixed) to it.

َ

As for the ‫ماء‬ ْ ‫م‬ ْ ‫ ال‬, all of them are ‫عَرَبة‬ َ ‫س‬ ُ (declinable) except for a limited number

(of classes), some of which are called "‫ئر‬ ِ ‫ما‬ ّ ‫( "ال‬personal pronouns), some of which are َ ‫ض‬ called

َ ‫و‬ "‫لة‬ َ ْ ‫ال‬ ُ ‫و‬ ْ ‫ص‬ ْ ‫م‬

َ ‫ماء‬ ْ ‫( "ال‬relative pronouns), some of which are called " َ ‫س‬

َ َ ِ ‫ماء ال‬ ‫ة‬ ِ ‫شاَر‬ ْ ‫( "أ‬indicative/demonstrative pronouns) and some of which are called " َ ‫س‬ َ ّ ‫ماء ال‬ ‫ط‬ ِ ‫شْر‬ ْ ‫( "أ‬conditional pronouns). َ ‫س‬

17

As for the ‫ئر‬ ِ ‫ما‬ ّ ‫ ال‬, they are: َ ‫ض‬ َ I ‫أَنا‬

‫ن‬ ْ َ‫ن‬ ُ ‫ح‬ َ ‫ت‬ َ ْ ‫أن‬ َ ‫ت‬ ِ ْ ‫أن‬ َ ‫ما‬ َ ُ ‫أن ْت‬ َ ‫م‬ ْ ُ ‫أن ْت‬ َ ‫ن‬ ّ ُ ‫أن ْت‬ ‫و‬ ُ َ ‫ه‬ ‫ي‬ ِ َ ‫ه‬ ‫ما‬ ُ َ ‫ه‬ ‫م‬ ُ ْ ‫ه‬ ‫ن‬ ُ ّ ‫ه‬

‫ي‬ َ ‫إ ِّيا‬ ‫إ ِّياَنا‬ َ ‫إ ِّيا‬ ‫ك‬ ‫ك‬ ِ ‫إ ِّيا‬ ‫ما‬ َ ُ ‫إ ِّياك‬ ‫م‬ ْ ُ ‫إ ِّياك‬ ‫ن‬ ّ ُ ‫إ ِّياك‬ ‫ه‬ ُ ‫إ ِّيا‬ ‫ها‬ َ ‫إ ِّيا‬ ‫ما‬ ُ ‫إ ِّيا‬ َ ‫ه‬ ‫م‬ ُ ‫إ ِّيا‬ ْ ‫ه‬ ‫ن‬ ُ ‫إ ِّيا‬ ّ ‫ه‬

We You (masc. sing.) You (fem. sing.) You (masc. fem. dual) You (masc. pl.) You (fem. pl.) He She They (masc. fem. dual) They (masc. pl.) They (fem. pl.)

َ ‫ص‬ َ ْ ‫من‬ These are called "‫لة‬ ِ ‫ف‬ ُ ْ ‫ال‬

Me Us You (masc. sing.) You (fem. sing.) You (masc. fem. dual) You (masc. pl.) You (fem. pl.) Him Her Them (masc. fem. dual) Them (masc. pl.) Them (fem. pl.)

‫ماِئر‬ ّ ‫( "ال‬Detached Personal Pronouns) َ ‫ض‬

That which is attached (i.e. suffixed) to the ‫عل‬ ِ ْ ‫( ال‬only) occurs in for example: ْ ‫ف‬ ‫ت‬ ُ ْ ‫ ك َت َب‬I wrote

‫ك َت َب َْنا‬ ‫ت‬ َ ْ ‫ك َت َب‬ ‫ت‬ ِ ْ ‫ك َت َب‬ ‫ما‬ َ ُ ‫ك َت َب ْت‬ ‫م‬ ْ ُ ‫ك َت َب ْت‬ ُّ ‫ك َت َْبت‬ ‫ن‬ (‫و‬ ُ )‫ب‬ َ َ ‫ك َت‬ َ ‫ه‬ (‫ي‬ ِ )‫ت‬ ْ َ ‫ك َت َب‬ َ ‫ه‬ َ ‫ك ََتبا‬ ‫ك َت َب ََتا‬ ‫وا‬ ْ ُ ‫ك َت َب‬ ‫ن‬ َ ْ ‫ك َت َب‬

We wrote

You (masc. sing.) wrote You (fem. sing.) wrote You (masc. fem. dual) wrote You (masc. pl.) wrote You (fem. pl.) wrote He wrote She wrote They (masc. dual) wrote They (fem. dual) wrote They (masc. pl.) wrote They (fem. pl.) wrote

18

That which is attached (i.e. suffixed) to the ‫عل‬ ِ ْ ‫ ال‬or the ‫سم‬ ْ ‫ف‬ ْ ‫ ال‬occurs in for example: My book taught me ‫عل ّمن ِي‬ َ

ْ َ ‫ي‬ ْ ِ ‫ك ََتاب‬ Our book taught us ‫مَنا ك ََتاب َُنا‬ َ َ ّ ‫عل‬ َ ُ ‫ك ك ََتاب‬ َ ‫م‬ ‫ك‬ َ Your book taught you (masc. sing.) َ ّ ‫عل‬ ‫ك‬ َ Your book taught you (fem. sing.) ِ ُ ‫ك ك ََتاب‬ ِ ‫م‬ َ ّ ‫عل‬ Your book taught you (masc. fem. dual) ‫ما‬ َ َ ُ ‫مك‬ َ ّ ‫عل‬ ‫ما‬ َ ُ ‫ك ََتاب ُك‬ Your book taught you (masc. pl.) ‫م‬ َ ْ ُ ‫مك‬ َ ّ ‫عل‬ ‫م‬ ْ ُ ‫ك ََتاب ُك‬ Your book taught you (fem. pl.) ‫ن‬ َ ّ ُ ‫مك‬ َ ّ ‫عل‬ ‫ن‬ ّ ُ ‫ك ََتاب ُك‬ His book taught him ‫ه‬ َ ُ ُ ‫ه ك ََتاب‬ ُ ‫م‬ َ ّ ‫عل‬ Her book taught her ‫ها‬ َ َ ‫م‬ َ ّ ‫عل‬ ‫ها‬ َ ُ ‫ك ََتاب‬ Their book taught them (masc. fem. dual) ‫ما‬ َ ُ ‫م‬ َ ‫ه‬ َ ّ ‫عل‬ ‫ما‬ ُ ُ ‫ك ََتاب‬ َ ‫ه‬ Their book taught them (masc. pl.) ‫م‬ َ ُ ‫م‬ ْ ‫ه‬ َ ّ ‫عل‬ ‫م‬ ُ ُ ‫ك ََتاب‬ ْ ‫ه‬ Their book taught them (fem. pl.) ‫ن‬ َ ُ ‫م‬ ّ ‫ه‬ َ ّ ‫عل‬ ‫ن‬ ُ ُ ‫ك ََتاب‬ ّ ‫ه‬ َ ‫ص‬ These are called "‫لة‬ ّ ‫( "ال‬Attached Personal Pronouns). ِ ّ ‫مت‬ ُ ْ ‫ماِئر ال‬ َ ‫ض‬

َ

َ ‫و‬ As for the ‫لة‬ ْ ‫( ال‬relative pronouns), among them are: َ ْ ‫ماء ال‬ َ ‫س‬ ُ ‫و‬ ْ ‫ص‬ ْ ‫م‬ the one who / that which (masc.) ‫ذي‬ ِ ّ ‫ال‬ ْ ‫ي‬ ْ ِ ‫ال ّت‬ َ ّ ‫الل‬ ‫ن‬ ِ ‫ذا‬ ‫ن‬ ِ ‫الل َّتا‬ ‫ن‬ ِ ّ ‫ال‬ َ ْ ‫ذي‬ ‫ي‬ ْ ِ ‫الل ّت‬

the one who / that which (fem.)

the ones who / which (masc. dual) the ones who / which (fem. dual) the ones who (masc. pl.) the ones who (fem. pl.)

19

َ

ّ ‫ماء ال‬ As for the ‫ط‬ ِ ‫شْر‬ ْ ‫ أ‬, among them are: َ ‫س‬ ‫ من‬Whosoever ……..then …….. ْ َ ‫ما‬ َ ‫ما‬ ْ ‫م‬ َ ‫ه‬ َ ‫مَتى‬ َ َ ‫ن‬ َ ‫أّيا‬ َ ‫ن‬ َ ْ ‫أي‬ ‫أ َّنى‬ ‫ما‬ َ َ ُ ‫حي ْث‬ َ ْ ‫ك َي‬ ‫ما‬ َ ‫ف‬ َ ‫ي‬ ّ ‫أ‬

Whatever ……..then …….. Whatever ……..then …….. Whenever ……..then …….. Whenever ……..then …….. Wherever ……..then …….. Wherever ……..then …….. Wherever ……..then …….. However ……..then …….. Whichever ……..then ……..

20

The Types of Declinability / Declension (‫ب‬ ْ ِ ‫ال‬ ِ ‫عَرا‬

َ ‫واع‬ َ ْ ‫)أن‬

َ ‫ن‬ َ ً ‫عل‬ ‫ن‬ َ َ ‫فت‬ َ َ ‫ي ي َت‬ ِ ‫ن‬ ِ ‫غي ُّر آ‬ ِ ّ ‫وال‬ ُ ‫و‬ َ ‫كا‬ ْ ِ ‫إ‬.. ُ‫خُره‬ ْ ‫ف‬ ْ ‫ذ‬ ْ ُ ‫غي ُّرهُ ي َك‬ َ ً ْ َ ُ َ َ ‫ه‬ ‫ر‬ ‫ي‬ ‫غ‬ ‫ت‬ ‫ف‬ ‫ا‬ ‫سم‬ ‫ا‬ ‫ن‬ ‫كا‬ ‫ن‬ ‫إ‬ ‫و‬ ،‫ن‬ ‫و‬ ‫ك‬ ‫س‬ ‫وال‬ ‫ة‬ ‫ح‬ ‫ت‬ ‫ف‬ ‫ل‬ ‫وا‬ ‫ة‬ ‫م‬ ‫ض‬ ‫بال‬ َ ْ ِ َ ِ ْ ّ ْ ُ ُ ّ َ َ ِ َ ِ َ ْ َ ِ ّ ّ ْ ْ َ ‫وال‬ .‫ة‬ ّ ‫ن َبال‬ ِ ‫سَر‬ ِ ‫ح‬ ِ ‫م‬ ُ ‫و‬ َ ْ ‫فت‬ ْ َ ‫والك‬ ّ ‫ض‬ َ ‫ة‬ َ ‫ة‬ ْ ُ ‫ي َك‬ َ ْ ‫وِبال‬ ْ ‫مى "َر‬ ‫مى‬ َ ّ ‫والت‬ ّ ‫غي ُّر ِبال‬ ِ ‫ح‬ ِ ‫م‬ َ ْ ‫فت‬ َ ُ‫ة ي‬ َ ُ‫ة ي‬ ّ ‫س‬ ّ ‫س‬ ّ ‫ض‬ َ ،"‫فعًا‬ َ ّ ْ ً ُ َ ،"‫جْزمًا‬ " ‫ن‬ ‫و‬ ‫ك‬ ‫س‬ ‫بال‬ ‫و‬ ،"‫ا‬ ‫جر‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫ة‬ ‫ر‬ ‫س‬ ‫ك‬ ‫ل‬ ‫با‬ ‫و‬ ،"‫ا‬ ‫صب‬ ‫ن‬ َ َ ّ َ ُ ِ َ ْ ْ َ " ِ َ ِ َ ِ ْ ّ َ ْ ‫وال‬ َ ُ ‫وي‬ ُ ‫قا‬ ‫ت‬ َ "‫ن‬ ّ ‫ل ِلل‬ ِ ‫سَر‬ ِ ‫ح‬ ِ ‫م‬ َ ْ ‫فت‬ ُ ‫ما‬ ّ ‫وال‬ ْ َ ‫وال ْك‬ َ َ ‫عل‬ ّ ‫ض‬ ِ ‫و‬ ْ ُ ‫سك‬ َ ‫ة‬ َ ‫ة‬ َ ‫ة‬ َ َ ."‫ة‬ ْ ِ ‫ال‬ ُ ّ ‫صل ِي‬ ِ ‫عَرا‬ ْ ‫ب ال‬ That whose ending changes, َ ْ ‫ال‬ ♦ if it is a ‫عل‬ ِ , then its change is by means of the ‫مة‬ ّ ‫ ال‬, the ‫حة‬ ْ ‫ف‬ َ ْ ‫فت‬ ّ ‫ض‬ and the ‫ون‬ ّ ‫ ال‬, and ْ ُ ‫سك‬

♦ if it is an ‫سم‬ ّ ‫ ال‬, the ْ ‫ ا‬, then its change is by means of the ‫مة‬ ّ ‫ض‬

َ ْ ‫ال‬ ‫حة‬ َ ْ ‫فت‬

and the ‫رة‬ ْ َ ‫ ال ْك‬. َ ‫س‬

The change: ْ ‫ "َر‬, ♦ by means of the ‫مة‬ ّ ‫ ال‬is called "‫فع‬ ّ ‫ض‬

َ ْ ‫( ال‬is called) "‫صب‬ ♦ by means of the ‫حة‬ َ ْ ‫فت‬ ْ َ ‫ "ن‬, ♦ by means of the ‫رة‬ َ " and ْ َ ‫( ال ْك‬is called) "‫جّر‬ َ ‫س‬ ♦ by means of the ‫ون‬ َ " ّ ‫( ال‬is called) "‫جْزم‬ ْ ُ ‫سك‬ َ ْ ‫ ال‬, the ‫سَرة‬ The ‫مة‬ ّ ‫ ال‬, the ‫حة‬ َ ْ ‫فت‬ ْ َ ‫ ال ْك‬and the ‫ون‬ ّ ‫ ال‬are said to ّ ‫ض‬ ْ ُ ‫سك‬ َ

be the "‫ية‬ ّ ِ ‫صل‬ ْ ‫ال‬ declinability).

‫ب‬ ْ ِ ‫مات ال‬ َ " (primary signs of َ َ ‫عل‬ ِ ‫عَرا‬

Explanation: It has become clear to us that the words whose endings change by changing the constructions (in which they appear) are from the classes of ‫عل‬ ِ ْ ‫ ال‬and ‫سم‬ ْ ‫ف‬ ْ ‫ ال‬, and not from the class of ‫رف‬ َ ْ ‫ ال‬. ْ ‫ح‬

It remains for us to know the modes or states in which this change exists. Know that they (i.e. َ ْ ‫ ال‬, the ‫سَرة‬ these modes or states) are four: the ‫مة‬ ّ ‫ ال‬, the ‫حة‬ َ ْ ‫فت‬ ْ َ ‫ ال ْك‬and the ّ ‫ض‬

‫ون‬ ّ ‫ال‬ ْ ُ ‫سك‬

. The change:

ْ ‫( "َر‬i.e. nominative case for nouns and ♦ by means of the ‫مة‬ ّ ‫ ال‬is called "‫فع‬ ّ ‫ض‬

indicative mood for verbs), َ ْ ‫( ال‬is called) "‫صب‬ ♦ by means of the ‫حة‬ َ ْ ‫فت‬ ْ َ ‫( "ن‬i.e. accusative case for nouns and subjunctive mood for verbs), ♦ by means of the ‫رة‬ َ " and ْ َ ‫( ال ْك‬is called) "‫جّر‬ َ ‫س‬

♦ by means of the ‫ون‬ َ ". ّ ‫( ال‬is called) "‫جْزم‬ ْ ُ ‫سك‬

21

ْ ‫َر‬ , ‫صب‬ ْ َ ‫ ن‬, ‫فع‬ َ ْ ‫ ال‬, the ‫سَرة‬ and ‫زم‬ ّ ‫ ال‬, the ‫حة‬ ْ ‫ج‬ َ , and the ‫مة‬ َ ْ ‫فت‬ ْ َ ‫ ال ْك‬and the ‫ون‬ ّ ‫ ال‬are ّ ‫ض‬ ْ ُ ‫سك‬ َ said to be the "‫ية‬ ْ ِ ‫مات ال‬ َ " (primary signs of declinability). ّ ِ ‫صل‬ َ َ ‫عل‬ ِ ‫عَرا‬ ْ ‫ب ال‬ Hence, it is said that the types of declinability (‫راب‬ ْ ِ ‫ )ال‬are: ‫جّر‬ َ َ ‫ع‬

َ

ْ ‫ ال‬just as ‫جْزم‬ It is necessary for us to know that ‫ر‬ َ ْ ‫ ال‬does not apply to ‫عال‬ َ ‫ف‬ َ ْ ‫ال‬ ّ ‫ج‬ َ

does not apply to ‫ماء‬ ْ ‫ ال‬. َ ‫س‬

[Furthermore: ْ ‫ الّر‬is called the nominative case when applied to nouns and the indicative mood ♦ ‫فع‬ when applied to verbs, ♦ ‫صب‬ ْ ّ ‫ الن‬is called the accusative case when applied to nouns and the subjunctive mood when applied to verbs, ♦ ‫ر‬ َ ْ ‫ ال‬is called the genitive case and applies to nouns only and ّ ‫ج‬

♦ ‫زم‬ ْ ‫ج‬ َ ْ ‫ ال‬is called the jussive mood and applies to verbs only.]

22

Declining the Dual and Sound Plural (‫نى‬ ّ َ ‫مث‬ ُ ْ ‫ال‬

َ ْ ‫وال‬ ّ ‫ع ال‬ ْ ‫ج‬ َ ) ِ ‫سال ِم‬ ِ ‫م‬

‫عَراب‬ ْ ِ‫إ‬

َ ‫مث َّنى ي ُْر‬ ‫ع‬ ِ ‫جّر ِبال َْيا‬ ُ ‫م‬ َ ‫و‬ َ ُ ‫وي‬ ُ ‫ص‬ ِ ِ ‫ع ِبال َل‬ ُ ‫ف‬ ْ ‫ج‬ ُ ْ ‫وال‬ َ ْ ‫وي ُن‬ َ .‫ء‬ َ ‫ب‬ َ ،‫ف‬ َ ْ ْ ّ َ َ .‫ء‬ ِ ‫جّر ِبال َْيا‬ ‫ي‬ ‫و‬ ‫ب‬ ‫ص‬ ‫ن‬ ‫ي‬ ‫و‬ ،‫و‬ ‫وا‬ ‫ل‬ ‫با‬ ‫ع‬ ‫ف‬ ‫ر‬ ‫ي‬ ‫م‬ ‫ل‬ ‫سا‬ ‫ال‬ ‫ر‬ ‫ك‬ ‫ذ‬ ‫م‬ ‫ل‬ َ ُ َ ُ َ ْ ُ َ ِ َ ِ ُ ْ ُ ُ ِ ّ ُ ‫ا‬ ِ َ َ ُ ‫وي‬ َ ‫م‬ ُ ‫قا‬ ‫ف‬ ِ ‫سَر‬ ِ ّ ‫ؤن‬ ِ ِ ‫ل ل ِلل‬ ُ ‫ص‬ ُ ‫م‬ َ ‫و‬ ْ َ ‫ب ِبال ْك‬ ّ ‫ث ال‬ ُ ِ ‫سال‬ ُ ْ ‫ع ال‬ ْ ‫ج‬ َ ْ ‫م ي ُن‬ َ .‫ة‬ َ ْ ْ ْ َ َ َ ."‫ة‬ ِ ‫والَيا‬ َ "‫ة‬ ٌ ّ ‫عي‬ ِ ‫ت فْر‬ ِ ‫سَر‬ ٌ ‫ما‬ ْ ‫والك‬ َ ‫عل‬ َ ‫ء‬ َ ‫و‬ َ ‫وال‬ َ ِ ‫وا‬ The ‫نى‬ ّ َ ‫مث‬ ُ ْ ‫( ال‬dual) is:

ُ ‫مْر‬ ْ ‫ ) الّر‬with the ‫ ال َِلف‬and ♦ ‫وع‬ َ (i.e. declined in the case of ‫فع‬ ْ ‫ف‬ ♦ ‫وب‬ ْ ‫م‬ َ (i.e. declined in the case of ‫صب‬ َ (i.e. ُ ْ ‫من‬ ْ ّ ‫ ) الن‬and ‫ور‬ ْ ‫ص‬ ْ ‫جُر‬ declined in the case of ‫ر‬ َ ْ ‫ ) ال‬with the ‫ ال َْياء‬. ّ ‫ج‬

‫ر‬ َ (sound masculine plural) is: ُ ْ ‫مع ال‬ ْ ‫ج‬ ِ ّ ‫مذَك‬ ُ ‫مْر‬ ♦ ‫وع‬ َ with the ‫واو‬ ْ ‫ف‬ َ ْ ‫ ال‬and ♦ ‫وب‬ ْ ‫م‬ َ and ‫ور‬ َ with the ‫ ال َْياء‬. ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُر‬ The ‫لم‬ ِ ‫سا‬ ّ ‫ال‬

َ ‫م‬ ‫ث‬ ِ ّ ‫ؤن‬ َ (sound feminine plural) is: ُ ْ ‫مع ال‬ ْ ‫ج‬ ♦ ‫وب‬ ْ َ ‫ ال ْك‬. َ with the ‫سَرة‬ ُ ْ ‫من‬ ْ ‫ص‬ The ‫لم‬ ِ ‫سا‬ ّ ‫ال‬

ُ ‫مْر‬ [As for being ‫وع‬ ْ ‫م‬ َ and ‫ور‬ َ it takes the standard declension, that is, ْ ‫ف‬ ْ ‫جُر‬ ُ ‫مْر‬ ‫وع‬ ّ ‫ ال‬and ‫ور‬ ْ ‫م‬ ْ َ ‫] ال ْك‬ َ with the ‫مة‬ ّ ‫ض‬ َ with the ‫سَرة‬ ْ ‫ف‬ ْ ‫جُر‬ The ‫لف‬ ِ َ ‫ ال‬, the ‫واو‬ ْ َ ‫ ال ْك‬are said to be " َ ْ ‫ ال‬, the ‫ ال َْياء‬and the ‫سَرة‬ َ ‫مات‬ ‫عّية‬ َ " (secondary signs). ِ ‫فْر‬ َ َ ‫عل‬

Explanation: You already know that:

♦ ♦ ♦ ♦

َ

ْ ‫مة الّر‬ ْ ‫ ) الّر‬is the ‫مة‬ ‫ع‬ ‫ف‬ َ (primary sign of ‫فع‬ ّ ‫ ال‬, َ َ ‫عل‬ ّ ‫ض‬ ِ َ َ ْ ‫ ال‬, the ‫ية‬ َ ) (primary sign of ‫صب‬ ّ ِ ‫صل‬ َ ْ ‫فت‬ َ َ ‫عل‬ ِ ‫ص‬ ْ ‫ب )ال‬ ْ ّ ‫مة الن‬ ْ ّ ‫ ) الن‬is the ‫حة‬ َ The ‫ية‬ َ ) (primary sign of ‫جّر‬ ّ ِ ‫صل‬ َ ْ ‫مة ال‬ َ ْ ‫ ) ال‬is the ‫سَرة‬ ْ َ ‫ ال ْك‬and َ َ ‫عل‬ ْ ‫جّر )ال‬ َ The ‫ية‬ َ ) (primary sign of ‫جْزم‬ ّ ِ ‫صل‬ َ ْ ‫مة ال‬ َ ْ ‫ ) ال‬is the ‫ون‬ ّ ‫ ال‬. َ َ ‫عل‬ ْ ‫جْزم ِ )ال‬ ْ ُ ‫سك‬ the ‫ية‬ ّ ِ ‫صل‬ ْ ‫ال‬

‫مات‬ َ (secondary signs)which take the place of َ َ ‫عل‬ these (primary) signs in certain types of the ‫مات‬ َ ِ ‫ ال ْك َل‬as will be mentioned. َ Moreover, there exist also ‫ية‬ ِ ‫فْر‬ ّ ‫ع‬

23

Thus: (1) the ‫نى‬ ّ َ ‫مث‬ ُ ْ ‫ ال‬is:

َ ُ ‫مْر‬ ♦ ‫وع‬ َ ‫ة‬ ً َ ‫) ن َِياب‬, ّ ‫( ال‬i.e. ‫ة‬ ّ ‫ن ال‬ ِ ‫م‬ َ with the ‫ الِلف‬in place of the ‫مة‬ ّ ‫ض‬ ّ ‫ض‬ ْ ‫ف‬ ِ ‫ع‬ like: "‫ن‬ ُ ‫َر‬ ِ َ ‫جل‬

‫هَنا‬ ُ ‫ضَر‬ َ ‫ح‬ َ " (two men were present here) َ ْ ‫ ال‬and the ♦ ‫وب‬ ْ ‫م‬ َ ْ ‫فت‬ َ and ‫ور‬ َ with the ‫ ال َْياء‬in place of the ‫حة‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُر‬ َ ْ ‫ن ال‬ ‫سَرة‬ (i.e. ‫ة‬ َ ‫ة‬ ً َ ‫ن َِياب‬ ِ ‫ح‬ َ ْ ‫فت‬ ْ َ ‫ال ْك‬ ِ ‫ع‬ َ َ ُ ‫ت الّر‬ ‫ة‬ ِ ‫سَر‬ ُ ‫م‬ ْ َ ‫وال ْك‬ ْ ‫( "أك َْر‬I honoured the two men) and َ ), like: "‫ن‬ ِ ْ ‫جلي‬ َ ُ ‫ت إ َِلى الّر‬ ‫ن‬ ُ ‫( "ن َظَْر‬I looked at the two men). ِ ْ ‫جلي‬

"

‫ر‬ َ is: ُ ْ ‫مع ال‬ ْ ‫ج‬ ِ ّ ‫مذَك‬ ْ ُ ‫مْر‬ ♦ ‫وع‬ َ ‫ة‬ ً َ ‫) ن َِياب‬, ّ ‫( ال‬i.e. ‫ة‬ ّ ‫ن ال‬ ِ ‫م‬ َ with the ‫واو‬ ّ ‫ض‬ ّ ‫ض‬ ْ ‫ف‬ َ ‫ ال‬in place of the ‫مة‬ ِ ‫ع‬ like: "‫ن‬ َ " (The engineers left / went out) ِ ْ ‫هن‬ َ ‫و‬ َ ‫خَر‬ ُ ‫د‬ َ ‫م‬ ُ ْ ‫ج ال‬ ْ ‫س‬ َ ْ ‫ ال‬and the ♦ ‫وب‬ ْ ‫م‬ َ ْ ‫فت‬ َ and ‫ور‬ َ with the ‫ ال َْياء‬in place of the ‫حة‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُر‬ َ ْ ‫ن ال‬ ‫سَرة‬ (i.e. ‫ة‬ َ ‫ة‬ ً َ ‫ن َِياب‬ ِ ‫ح‬ َ ْ ‫فت‬ ْ َ ‫ال ْك‬ ِ ‫ع‬ ‫ة‬ ْ ّ‫ود‬ ِ ‫سَر‬ ِ ‫د‬ ِ ْ ‫هن‬ ُ ‫ع‬ ْ َ ‫وال ْك‬ َ ‫م‬ َ ْ ‫سي‬ ُ ْ ‫ت ال‬ َ ), like: "‫ن‬ َ " (I bid the engineers farewell) and "‫ن‬ ِ ‫د‬ ِ ْ ‫هن‬ ُ ‫( "ن َظَْر‬I looked at the engineers). َ ‫م‬ َ ْ ‫سي‬ ُ ْ ‫ت إ َِلى ال‬ (2) the ‫لم‬ ِ ‫سا‬ ّ ‫ال‬

(3) the ‫لم‬ ِ ‫سا‬ ّ ‫ال‬

َ ‫م‬ ‫ث‬ ِ ّ ‫ؤن‬ َ ُ ْ ‫مع ال‬ ْ ‫ج‬

is ‫وب‬ ْ َ ‫ ال ْك‬in place of the َ with the ‫سَرة‬ ُ ْ ‫من‬ ْ ‫ص‬

َ َ ْ ‫ال‬ َ ْ ‫ن ال‬ ‫حة‬ (i.e. ‫ة‬ َ ‫ة‬ ً َ ‫ ) ن َِياب‬like: "‫ت‬ ِ ‫ح‬ َ ْ ‫فت‬ َ ْ ‫فت‬ ُ ‫س‬ ْ ‫غَر‬ ِ ‫ع‬ ْ ‫ الّر‬and ‫جّر‬ َ " (I planted trees). As for its ‫فع‬ ‫ت‬ ٍ ‫جَرا‬ َ ‫ش‬ َ ْ ‫ ال‬, it is declined with the two َ ّ ‫عت ال‬ primary signs: the ‫مة‬ ّ ‫ ال‬and the ‫سَرة‬ َ ‫ش‬ َ َ ‫( "أي ْن‬The ُ ‫جَرا‬ ْ َ ‫ ال ْك‬, like: "‫ت‬ ّ ‫ض‬ َ ِ‫ت ب‬ trees are ripe) and "‫رى‬ ْ ُ‫ت أ‬ ٍ ‫جَرا‬ َ ‫ش‬ ُ ْ ‫جئ‬ ِ " (I brought other trees). َ ‫خ‬

24

ّ َ ‫عت‬ Declining the Weak Verb (‫ل‬ ْ ‫م‬ ُ ْ ‫ال‬

‫ل‬ ْ ِ ‫)إ‬ ِ ْ ‫عَراب ال‬ ْ ‫ف‬ ِ ‫ع‬

َ َ َ ‫ضار‬ َ ‫ذا‬ َ ِ ‫وإ‬ ‫ي‬ ِ ‫نآ‬ َ ‫كا‬ ُ ً‫و َياء‬ ّ ‫س‬ ُ ْ ‫خُر ال‬ ْ ‫واوا ً أ‬ َ ‫و‬ ْ ‫ع أِلفا ً أ‬ َ َ ‫م‬ ِ ِ َ ‫م‬ ُ ّ ْ ،‫ن‬ ‫و‬ ‫ك‬ ‫س‬ ‫ال‬ ‫ن‬ ‫ع‬ ‫ة‬ ‫ب‬ ‫يا‬ ‫ن‬ ‫ه‬ ‫ر‬ ‫خ‬ ‫آ‬ ‫ف‬ ‫ذ‬ ‫ح‬ ‫ب‬ ‫م‬ ‫ز‬ ‫ج‬ ‫و‬ ،"‫ر‬ ‫خ‬ ‫ال‬ ‫ل‬ ‫ت‬ ‫ع‬ ‫م‬ َ ْ ُ " ِ َ ِ َ ِ ُ َ ِ ْ ّ ِ ِ ِ َ ً َ َ ِ ِ ِ ِ َ ‫ب‬ ‫م ي َْر‬ ْ َ‫م ي‬ ُ ْ‫م ي َد‬ ُ ‫ص‬ ّ ‫ أ‬."‫م‬ ْ َ ‫و"ل‬ ْ َ ‫و"ل‬ ْ َ ‫ "ل‬:‫نحو‬ ْ ّ ‫ما الن‬ َ ‫خ‬ َ ،"‫ع‬ َ ،"‫ش‬ ِ َ ،‫عَلى ال َل ِف‬ َ ُ ‫وي‬ َ ‫ما‬ ِ ‫وال َْيا‬ َ ‫قدُّر‬ َ ‫هُر‬ َ َ‫في ْظ‬ ّ ‫وأ‬ َ ِ َ ‫ء‬ َ ‫و‬ َ ْ ‫عَلى ال‬ ِ ‫وا‬ َ ُ ‫في‬ َ ‫ع‬ ْ ‫الّر‬ .‫ع‬ َ ‫قدُّر‬ ِ ‫ج‬ َ ْ ‫عَلى ال‬ ُ ‫ف‬ ِ ْ ‫مي‬ , ‫ أ َِلف‬or ّ َ ‫عت‬ ‫ َياء‬, it is called "‫ر‬ ِ ‫ل ال‬ ْ ‫م‬ ْ ‫م‬ ُ " (weak ending verb), and it is ‫وم‬ َ ْ ‫جُز‬ ِ ‫خ‬ ُ with the dropping of it (i.e. the weak ending) in place of the ‫ون‬ ّ ‫ ال‬, like: " ْ ‫سك‬ ‫ش‬ ْ َ‫م ي‬ ُ ْ‫م ي َد‬ ْ َ ‫( "ل‬did not fear), "‫ع‬ ْ َ ‫( "ل‬did not call) and "ِ ‫م ي َْرم‬ ْ َ ‫( "ل‬did not َ ‫خ‬ When the ending (i.e. final letter) of the ‫رع‬ َ ‫م‬ ُ ْ ‫ ال‬is an ‫واو‬ َ ِ ‫ضا‬

throw/cast). َ or uttered and pronounced) on the As for ‫صب‬ ِ ‫ظا‬ ْ ّ ‫ الن‬it is apparent (i.e. ‫هر‬

‫واو‬ َ ْ ‫ال‬

َ ‫م‬ and ‫ياء‬ َ ْ ‫ ال‬and implied (i.e. ‫در‬ ّ ‫ق‬ ُ or not uttered or pronounced but َ

assumed in the mind of the Arabic user) on the ‫لف‬ ِ ‫ ال‬.

ْ ‫ الّر‬it is implied (i.e. ‫در‬ َ ‫م‬ As for ‫فع‬ ّ ‫ق‬ ُ ) on all (three weak letters). Explanation: When the ending (i.e. final letter) of the ‫رع‬ َ ‫م‬ ُ ْ ‫ال‬ ِ ‫ضا‬

‫عل‬ ِ ْ ‫ ال‬is: ْ ‫ف‬ َ ‫خ‬ ♦ an ‫( أ َِلف‬even if it is written as a ‫) َياء‬, like: "‫شى‬ ْ َ ‫( "ي‬fear/will fear), "‫عى‬ َ ‫س‬ ْ َ ‫"ي‬ َ ْ ‫( "ي َل‬meet/will meet), or (strive/will strive) and "‫قى‬ ♦ a ‫واو‬ ُ ْ‫( "ي َد‬call/will call), "‫و‬ ْ َ ‫( "ي‬rise/will rise) and "‫و‬ ُ ْ ‫( "ي َل‬play/will ُ ‫س‬ َ , like: "‫و‬ ْ ‫ع‬ ْ ‫م‬ ْ ‫ه‬ play) or ♦ a ‫ َياء‬, like: "‫ي‬ ِ ‫( "ي َْر‬throw/will throw), "‫ي‬ ِ ‫ع‬ ْ َ ‫( "ي‬disobey/will disobey) and " ْ ‫م‬ ْ ‫ص‬

‫ي‬ ِ ‫م‬ ْ َ ‫( "ي‬walk/will walk), ْ ‫ش‬ ّ َ ‫عت‬ then, it is called "‫ر‬ ِ ‫ل ال‬ ْ ‫م‬ ُ " (the weak ending verb). ِ ‫خ‬

ّ َ ‫عت‬ The ‫زم‬ ِ ‫ل ال‬ ِ ْ ‫ ال‬is not by means of the ‫ون‬ ْ ‫ج‬ َ ْ ‫ ال‬of the ‫ر‬ ْ ‫م‬ ْ ‫ف‬ ّ ‫ال‬ ُ ْ ‫عل ال‬ ْ ُ ‫سك‬ ِ ‫خ‬ (which is the standard declension) but rather by means of dropping of its (weak) ending in place of the ‫ون‬ َ ‫ة‬ ً َ ‫) ن َِياب‬. The dropping of the ending (i.e. ّ ‫( ال‬i.e. ‫ن‬ ّ ‫ن ال‬ ْ ُ ‫سك‬ ِ ‫و‬ ْ ُ ‫سك‬ ِ ‫ع‬ َ ْ ‫مات ال‬ ْ ‫ح‬ ‫ر‬ ِ ‫ذف ال‬ ِ ‫فْر‬ َ ) is among the ‫عّية‬ َ ْ ‫( ال‬secondary signs), like: "‫م‬ َ َ ‫عل‬ ْ َ‫ل‬ ِ ‫خ‬ ‫ش‬ ْ َ ‫( "ي‬did not fear), "‫ع‬ َ ‫س‬ ْ َ‫م ي‬ ْ َ ‫( "ل‬did not strive), "‫ق‬ َ ْ ‫م ي َل‬ ْ َ ‫( "ل‬did not meet), "‫م‬ ْ َ‫ل‬ َ ‫خ‬ ‫ع‬ ُ ْ‫( "ي َد‬did not call), "‫م‬ ْ َ‫م ي‬ ُ ‫س‬ ْ َ ‫( "ل‬did not rise), "‫ه‬ ُ ْ ‫م ي َل‬ ْ َ ‫( "ل‬did not play), "ِ ‫م ي َْرم‬ ْ َ ‫"ل‬ (did not throw/cast), "‫ص‬ ْ َ‫م ي‬ ْ َ ‫( "ل‬did not disobey) and "‫ش‬ ْ َ‫م ي‬ ْ َ ‫( "ل‬did not walk). ِ ‫ع‬ ِ ‫م‬ َ ْ ‫ ال‬at the end of "‫ع‬ [Note that in these examples the ‫حة‬ َ ْ ‫فت‬ َ ‫س‬ ْ َ ‫"ي‬ َ ‫ق‬ َ ْ ‫ "ي َل‬indicates that an ‫أِلف‬

, "‫ش‬ ْ َ ‫ "ي‬and " َ ‫خ‬ has been dropped, the ‫مة‬ ُ ْ‫ي َد‬ ّ ‫ ال‬at the end of ", "‫ع‬ ّ ‫ض‬ 25

‫م‬ ْ َ ‫ ""ي‬and "‫ه‬ ْ َ ‫ال ْك‬ ُ ‫س‬ ُ ْ ‫ "ي َل‬indicates that a ‫واو‬ َ has been dropped and the ‫سَرة‬ of "‫ص‬ ْ َ ‫ "ي‬, "‫م‬ ْ َ ‫ "ي‬indicates that a ‫ َياء‬has been dropped]. ِ ‫ع‬ ِ ‫ "ي َْر‬and "‫ش‬ ِ ‫م‬

at the end

ُ ‫مْر‬ As for it being ‫وب‬ َ ْ ‫ال‬ َ and ‫وع‬ َ , it is (so) by means of the ‫ن‬ َ َ ‫عل‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ف‬ ِ ْ ‫مت َي‬ َ ‫ن‬ ْ ‫ال‬ ِ ْ ‫صل ِي ّت َي‬

َ ْ ‫ ال‬except that: (the two primary signs): the ‫مة‬ ّ ‫ ال‬and the ‫حة‬ َ ْ ‫فت‬ ّ ‫ض‬

َ ْ ‫ ال‬is ‫قدَّرة‬ َ ‫م‬ ♦ the ‫حة‬ َ ْ ‫فت‬ ُ (implicit i.e. implied and assumed to exist in the mind of the َ

ّ ‫ع‬ ‫ذر‬ َ َ ‫( ت‬i.e. the َ (explicit impossibility of vowelling it, that is, vowelling the ‫لف‬ ِ َ ‫ ) ال‬but is ‫هَرة‬ ِ ‫ظا‬ i.e. uttered and pronounced) in the case of the ‫واو‬ َ ْ ‫ ال‬and the ‫( ال َْياء‬due to the ease َ ْ ‫ ال‬is pronounced on these two letters), and with which the ‫حة‬ َ ْ ‫فت‬ َ َ ‫م‬ ♦ the ‫مة‬ ّ ‫ ال‬is ‫قدَّرة‬ َ ّ ‫( الت‬i.e. ّ ‫ض‬ ُ (implicit) in the case of the ‫ الِلف‬due to ‫ر‬ ِ ّ‫عذ‬ َ impossibility of vowelling the ‫لف‬ ِ ‫ ) ال‬as well as in the case of the ‫واو‬ َ ْ ‫ ال‬and the َ ّ ‫( الث‬i.e. due to heaviness and difficulty of pronouncing it on these ‫ ال َْياء‬due to ‫قل‬ Arabic user only) in the case of the ‫لف‬ ِ ‫ ال‬due to ‫ها‬ ْ َ‫ت‬ َ ِ ‫ري ْك‬ ِ ‫ح‬

two letters).

َ ‫م‬ [The declension by means of a ‫رة‬ ُ َ ّ‫قد‬

‫مة‬ َ (implicit and implied ‫مة‬ َ ) or ّ ‫ض‬ ّ ‫ض‬ َ ‫م‬ َ (implicit and implied ‫حة‬ َ ) belongs to a type of ‫عَراب‬ ‫قدَّرة‬ ْ ِ ‫ال‬ َ ْ ‫فت‬ َ ْ ‫فت‬ ُ ‫حة‬ َ ‫م‬ (declension) known as ‫در‬ ْ ِ ‫( ال‬implied or hypothetical declension) and is ّ ‫ق‬ ُ ْ ‫عَراب ال‬ applicable to the ‫سم‬ ْ ‫ ال‬as when dealing with particular types of ‫سم‬ ْ ‫] ال‬

26

َ Declining the Five Forms / Patterns (‫ة‬ ِ َ ‫مث ِل‬ ْ ‫ال‬ ‫ة‬ َ ْ ‫)ال‬ ِ ‫س‬ َ ‫م‬ ْ ‫خ‬

‫عَراب‬ ْ ِ‫إ‬

َ َ َ ‫ص‬ َ ِ‫ع إ‬ ‫و‬ َ ‫ما‬ ُ ‫ر‬ ُ ِ ‫ه أ َل‬ َ ‫م‬ ٍ ‫ع‬ ِ ِ‫ل ب‬ َ ‫و‬ َ ‫ج‬ ُ ْ ‫وال‬ َ ّ ‫ذا ات‬ ْ ‫ أ‬،‫ة‬ ُ ‫وا‬ َ ‫و‬ ْ ‫ أ‬،‫ن‬ َ ِ ‫ضا‬ ِ ْ ‫ف اث ْن َي‬ َ َ ُ ،‫ة‬ ‫م‬ ‫ض‬ ‫ال‬ ‫ن‬ ‫ع‬ ‫ة‬ ‫ب‬ ‫يا‬ ‫ن‬ ‫ن‬ ‫و‬ ‫ن‬ ‫ال‬ ‫ت‬ ‫و‬ ‫ب‬ ‫ث‬ ‫ب‬ ‫ع‬ ‫ف‬ ‫ر‬ ‫ي‬ ‫ة‬ ‫ب‬ ‫ط‬ ‫خا‬ ‫م‬ ‫ء‬ ‫يا‬ َ َ ً ِ ّ ّ ِ ْ ُ ِ ُ ْ ُ ٍ َ َ َ ِ ِ ْ ّ ُ ُ َ ِ ْ ُ َ ‫ن ال‬ .‫ن‬ َ ‫ة‬ ً َ ‫ها ن َِياب‬ ِ ْ‫حذ‬ ِ ‫ح‬ َ ْ ‫فت‬ َ ِ‫م ب‬ ْ ُ ‫وي‬ ُ ‫ص‬ ُ ‫جَز‬ ّ ‫وال‬ َ ‫ف‬ َ ْ ‫وي ُن‬ ِ ‫و‬ ْ ‫سك‬ َ ‫ة‬ َ ‫ب‬ َ ِ ‫ع‬ َ َ – when it has the ‫ن‬ ِ ْ ‫( أِلف الث ْن َي‬i.e. ‫ الِلف‬of duality), or the ‫ة‬ َ ‫ما‬ ِ ‫ع‬ َ ْ ‫واو ال‬ َ ‫ج‬ َ (i.e. ‫واو‬ َ ْ ‫ ال‬of the masculine plural), or the ‫َياء‬ ‫ة‬ َ ‫م‬ ِ َ ‫خاطَب‬ ُ ْ ‫( ال‬i.e. ‫ ال َْياء‬of the second person feminine) suffixed to it – is: The ‫رع‬ َ ‫م‬ ُ ْ ‫ال‬ ِ ‫ضا‬

ُ ‫مْر‬ ♦ ‫وع‬ َ with the attachment of the ‫ون‬ ْ ‫ف‬ ْ ّ ‫( الن‬i.e. ‫ن‬ ِ ‫و‬ ْ ّ ‫وت الن‬ ْ ُ ‫ ) ث ُب‬in place of the ‫مة‬ ّ ‫ ال‬and ّ ‫ض‬

ْ ‫ح‬ ♦ ‫وب‬ ْ ‫م‬ َ َ and ‫وم‬ َ with the dropping thereof (i.e. ‫ن‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُز‬ ِ ‫و‬ ْ ّ ‫ذف الن‬ َ ْ ‫ ال‬and the ‫ون‬ ) in place of the ‫حة‬ َ ْ ‫فت‬ ّ ‫ ال‬. ْ ُ ‫سك‬

Explanation: When the ‫رع‬ َ ‫م‬ ُ ْ ‫ ال‬is predicated of: ِ ‫ضا‬

َ َ ♦ the ‫ن‬ ُ ‫( "الّر‬the two ِ ‫ن ي َك ْت َُبا‬ ِ َ ‫جل‬ ِ ْ ‫( أِلف الث ْن َي‬i.e. ‫ الِلف‬of duality), like: "‫ن‬ َ ‫ما‬ َ ُ ‫( "أن ْت‬You two write/will write), or ُ ‫جا‬ ♦ the ‫ة‬ َ ‫ما‬ ِ ‫ع‬ َ ْ ‫واو ال‬ َ ‫الّر‬ َ ‫ج‬ َ (i.e. ‫واو‬ َ ْ ‫ ال‬of the masculine plural), like: ‫ل‬ َ ‫ن‬ َ ‫و‬ َ ‫و‬ ْ ُ ‫( "أن ْت‬You write/will ْ ُ ‫( "ي َك ْت ُب‬the men are write/will write) and "‫ن‬ ْ ُ ‫م ت َك ْت ُب‬ write), or َ ♦ the ‫ة‬ َ ‫م‬ ِ َ ‫خاطَب‬ ِ ْ ‫أن‬ ُ ْ ‫( َياء ال‬i.e. ‫ ال َْياء‬of the second person feminine), like: "‫ت‬ ‫ن‬ َ ْ ‫( "ت َك ْت ُب ِي‬you write/will write fem. sing.) men write/will write) and "‫ن‬ ِ ‫ت َك ْت َُبا‬

ُ ‫مْر‬ then it is ‫وع‬ َ by means of the attachment of the ‫ون‬ ْ ‫ف‬ ْ ّ ‫( الن‬i.e. ‫ن‬ ِ ‫و‬ ْ ّ ‫الن‬

‫ت‬ ِ ‫و‬ ْ ُ ‫ب ِث ُب‬

),

like that you have seen, and it is ‫وب‬ ْ ‫م‬ َ and ‫وم‬ َ by means of its dropping (i.e. ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُز‬

‫ن‬ ِ ْ‫حذ‬ َ ِ‫ب‬ ِ ‫و‬ ْ ّ ‫ف الن‬

), like:

27

‫ن‬ ْ َ‫ل‬ ‫ي َك ْت َُبا‬ ‫ن‬ ْ َ‫ل‬ ‫ت َك ْت َُبا‬ ‫ن‬ ْ َ‫ل‬ ‫وا‬ ْ ُ ‫ي َك ْت ُب‬ ‫ن‬ ْ َ‫ل‬ ‫وا‬ ْ ُ ‫ت َك ْت ُب‬ ‫ن‬ ْ َ‫ل‬ ‫ي‬ ْ ِ ‫ت َك ْت ُب‬

will not write (3rd masc. dual) will not write (3rd per. fem. dual / 2nd per. dual) will not write (3rd per. masc. pl.) will not write (2nd masc. pl.) will not write (2nd fem. sing.)

‫م‬ ْ َ‫ل‬ ‫ي َك ْت َُبا‬ ‫م‬ ْ َ‫ل‬ ‫ت َك ْت َُبا‬ ‫م‬ ْ َ‫ل‬ ‫وا‬ ْ ُ ‫ي َك ْت ُب‬ ‫م‬ ْ َ‫ل‬ ‫وا‬ ْ ُ ‫ت َك ْت ُب‬ ‫م‬ ْ َ‫ل‬ ‫ي‬ ْ ِ ‫ت َك ْت ُب‬

َ

did not write (3rd masc. dual) did not write (3rd per. fem. dual / 2nd per. dual) did not write (3rd per. masc. pl.) did not write (2nd masc. pl.) did not write (2nd fem. sing.)

َ

ْ ‫( ال‬verbs) and their likes are called "‫سة‬ These ‫عال‬ َ ْ ‫مث َِلة ال‬ َ ‫ف‬ َ ‫م‬ ْ ‫خ‬ ْ ‫( "ال‬the five forms / patterns). ْ ‫ح‬ Moreover, the ‫ن‬ َ are among the ‫مات‬ َ ْ ‫ال‬ َ َ ‫عل‬ ِ ‫و‬ ْ ّ ‫وت الن‬ ْ ُ ‫ ث ُب‬and the ‫ن‬ ِ ‫و‬ ْ ّ ‫ذف الن‬ َ ْ ‫ال‬ ‫عّية‬ ِ ‫فْر‬

(secondary signs).

28

The Importance of Distinguishing (Different) Constructions

(‫ب‬ َ َ ‫)أ‬ ْ َ ‫مّية ت‬ ّ ‫ه‬ ِ ْ ‫ز الت َّراك ِي‬ ِ ْ ‫مي ِي‬

َ ‫و‬ ّ ُ ‫ول ِك‬ ‫ي‬ َ ّ ‫ه الت‬ ِ ‫ع‬ َ ‫ن‬ ِ ‫وا‬ ِ ‫غي َّرا‬ ِ ‫ذ‬ ِ ‫ه‬ ِ ‫ع‬ َ ‫ق‬ ُ ‫ض‬ ْ ‫م‬ َ ‫ت‬ َ ‫و‬ ْ َ‫ع ل‬ َ ‫م‬ ْ َ‫ل ن‬ َ ْ ‫ف‬ ٍ ‫و‬ َ ً َ َِ ‫خطإ‬ ْ َ ْ َ َ َ ،‫خطأ‬ َ ‫ن ال‬ َ ّ‫عد‬ َ ‫ر‬ ِ ‫م‬ ْ ‫لأ‬ ْ ‫مَنا ِل‬ َ ُ ‫ها ي‬ ْ َ‫ن ن‬ َ ‫م‬ َ ‫سل‬ ُ ‫في َلَز‬ ِ ‫ج‬ ِ ْ ‫غي‬ َ َ ُ ْ‫ن ن ُط‬ ‫ن‬ ‫ف‬ ‫ع‬ ِ ‫ف‬ َ ‫ر‬ ِ ‫ص‬ ُ ‫و‬ ْ ‫حْيحا ً أ‬ َ ‫و‬ ْ َ‫ن ن‬ ّ ‫يأ‬ ٍ ْ ‫ي ت َْرك ِي‬ َ ‫قَنا‬ ْ ُ ‫ب ي َك‬ ْ ُ ‫وي َك‬ َ ْ ِ َ ‫في أ‬ َ َ ً ً ً ْ ُ ُ ‫ي‬ ‫و‬ ،‫ا‬ ‫وم‬ ‫ز‬ ‫ج‬ ‫م‬ ‫و‬ ‫أ‬ ‫ا‬ ‫وب‬ ‫ص‬ ‫ن‬ ‫م‬ ‫و‬ ‫أ‬ ‫ا‬ ‫وع‬ ‫ف‬ ‫ر‬ ‫م‬ ‫ل‬ ‫ع‬ ‫ف‬ ‫ل‬ ْ ِ ‫ا‬ ّ ْ ُ ْ َ ْ ْ ُ ْ َ ْ ْ ْ َ ْ َِ َ َ ُ ‫مْر‬ .‫ورًا‬ ُ ‫و‬ ْ ‫م‬ ْ ‫ن ال‬ َ ‫و‬ َ ‫و‬ َ ‫م‬ ُ ‫س‬ ٍ ْ ‫ت َْرك ِي‬ ُ ْ ‫من‬ ْ ‫جُر‬ ْ ‫وبا ً أ‬ ْ ‫ص‬ ْ ‫وعا ً أ‬ ْ ‫ف‬ ْ ُ ‫ب ي َك‬ For each type of these changes there are places, should it occur in any other than these (places) it will be counted as an error. Hence, it is necessary for us – in order that we be free from error and our pronunciation (i.e. speech) be correct – to know ُ ‫مْر‬ in which construction the ‫عل‬ ِ ْ ‫ ال‬is ‫وع‬ ْ ‫ف‬ ْ ‫م‬ َ or ‫وب‬ َ or ‫وم‬ َ ُ ْ ‫من‬ ْ ‫ف‬ ْ ‫ص‬ ْ ‫جُز‬

ُ ‫مْر‬ , and in which construction the ‫سم‬ ْ ‫ ال‬is ‫وع‬ َ , or ‫وب‬ َ or ُ ْ ‫من‬ ْ ‫ف‬ ْ ‫ص‬ Explanation:

ُ ‫مْر‬ We hear from the (Arab) people the word "‫ي‬ َ " – for example – sometimes ‫وع‬ َ , ْ ‫ف‬ ّ ِ ‫عل‬ sometimes ‫وب‬ ْ ‫م‬ َ and sometimes ‫ور‬ َ , such that they say (for example): ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُر‬

♦ ♦ ♦

ُ "‫ع‬ ٌ ‫جا‬ َ ‫ش‬

‫ي‬ َ " (Ali is brave), ّ ِ ‫عل‬ َ ّ ‫عِليا‬ "‫ح‬ َ ‫ن‬ ِ ‫ف‬ ّ ِ ‫( "إ‬Truly, Ali is eloquent) ٌ ْ ‫صي‬ َ "‫ة‬ ٌ ‫ول َدٌ ب ََرَر‬ َ ِ ‫( "ل‬Ali has righteous and very good children) ْ ‫يأ‬ ّ ِ ‫عل‬

ُ ‫مْر‬ Is the fact that the word "‫ي‬ َ " is ‫وع‬ َ in the first construction, ‫وب‬ َ in the ُ ْ ‫من‬ ْ ‫ف‬ ْ ‫ص‬ ّ ِ ‫عل‬ second and ‫ور‬ ْ ‫م‬ َ in the third binding and obligatory on the one who wants his speech ْ ‫جُر‬ to be correct? The answer is “yes”.

Anyone who utters something other than that has indeed erred, and his speech is contrary to the language of the Arabs, the language of the Noble Qur’an, the (Prophetic) Traditions, authentic books and the speech of the eloquent. Every ‫مة‬ ْ ‫م‬ َ ِ ‫ ك َل‬from among the ‫عَرَبة‬ ُ ْ ‫ال‬

‫مات‬ َ ِ ‫ال ْك َل‬

ُ ‫مْر‬ (declinable words) is ‫وع‬ َ ْ ‫ف‬

in specific places, ‫وب‬ َ in specific places, and likewise is the case when it is ُ ْ ‫من‬ ْ ‫ص‬

‫ور‬ ْ ‫م‬ َ ْ ‫جُر‬

and ‫وم‬ ْ ‫م‬ َ . For that there are rules and principles such that when a person ْ ‫جُز‬ knows them he will be free from error and his speech will conform to the language of the Qur’an. When it is the case that the change of the ‫عل‬ ِ ْ ‫ ال‬is confined to ‫صب‬ ْ ‫ف‬ ْ ّ ‫الن‬

ْ ‫الّر‬ , ‫فع‬ ْ ‫ الّر‬and and ‫زم‬ ْ ‫ج‬ َ ْ ‫ ال‬, the change of the ‫سم‬ ْ ‫ ال‬is confined to ‫صب‬ ْ ّ ‫ الن‬, ‫فع‬ ‫جّر‬ ِ ْ ‫ ال‬: َ ْ ‫ ال‬, it is for us to know (then) in which construction is the ‫عل‬ ْ ‫ف‬ ُ ‫مْر‬ ♦ ‫وع‬ َ or ْ ‫ف‬ ♦ ‫وب‬ َ or ُ ْ ‫من‬ ْ ‫ص‬ 29

♦ ‫وم‬ ْ ‫م‬ َ , ْ ‫جُز‬

and in which construction the ‫سم‬ ْ ‫ ال‬is:

ُ ‫مْر‬ ♦ ‫وع‬ َ or ْ ‫ف‬ ♦ ‫وب‬ َ or ُ ْ ‫من‬ ْ ‫ص‬ ♦ ‫ور‬ ْ ‫م‬ َ ْ ‫جُر‬

and so on until we reach our intended goal.

30

Making the Verb ‫ل‬ ِ ْ ‫ال‬ ْ ‫ف‬ ِ ‫ع‬

‫صب‬ َ ) ْ َ ‫وب )ن‬ ُ ْ ‫من‬ ْ ‫ص‬

َ َ ‫قبل‬ َ َ ‫ذا‬ َ ‫ل‬ ُ ‫ع‬ َ ِ‫ب إ‬ :‫ف‬ ُ ‫حُر‬ َ ُ‫حد‬ ِ ْ ‫ما ال‬ ِ ‫ذ‬ ِ ‫ه‬ َ ‫كا‬ ْ َ ‫ه ال‬ َ ‫هأ‬ ُ ‫ص‬ ْ ‫ف‬ ُ ْ َ ‫ن‬ ّ ‫أ‬ َ ْ ‫في ُن‬ َ ."‫ي‬ ْ ‫"أ‬ ْ َ ‫ "ل‬،"‫ن‬ ْ َ ‫ "ك‬،"‫ "ِإذًا‬،"‫ن‬ As for the ‫عل‬ ِ ْ ‫ ال‬, it is ‫وب‬ ْ ‫ف‬ َ when one of these particles comes before ُ ْ ‫من‬ ْ ‫ص‬ it: َ ♦ "‫ن‬ ْ ‫( "أ‬to, that)

♦ ♦ ♦

"‫ن‬ ْ َ ‫( "ل‬will not, will never)

"ً ‫إذا‬ ِ " (in that case, thus, hence) "‫ي‬ ْ َ ‫([ "ك‬in order) to, that]

Explanation: If to be free from error in speech is contingent on us knowing in which construction the ُ ‫مْر‬ ‫عل‬ ِ ْ ‫ ال‬is ‫وم‬ ْ ‫ف‬ ْ ‫م‬ َ , ‫وب‬ َ or ‫وع‬ َ and in which construction the ُ ْ ‫من‬ ْ ‫جُز‬ ْ ‫ص‬ ْ ‫ف‬

ُ ‫مْر‬ is ‫وب‬ ْ ‫م‬ َ , ‫وع‬ َ or ‫ور‬ َ , then it is necessary for us to know ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ف‬ ْ ‫جُر‬ the rules that will lead us to realise that aim. ‫سم‬ ْ ‫ال‬

Thus, the ‫عل‬ ِ ْ ‫ ال‬is ‫وب‬ ْ ‫ف‬ ْ ‫م‬ َ in four places, ‫وم‬ َ in sixteen places and ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُز‬

ُ ‫مْر‬ ‫وع‬ َ ْ ‫ف‬

in other than the aforementioned.

It is ‫وب‬ ُ ) in which it occurs after one of the following َ in every sentence (‫مَلة‬ ْ ‫ج‬ ُ ْ ‫من‬ ْ ‫ص‬ words: َ َ ♦ "‫ن‬ ْ ‫ "أ‬like: "‫ح‬ ْ ‫يأ‬ َ ‫ج‬ َ ْ ‫ن ت َن‬ ُ َ ‫( "ي‬That you have passed pleases me) ْ ِ ‫سّرن‬

♦ "‫ن‬ ُ َ ‫سل‬ ْ َ ‫ودَ ال ْك‬ ُ َ‫ن ي‬ ْ َ ‫ "ل‬like: "‫ن‬ ْ َ ‫( "ل‬The lazy person will never prevail) ْ ‫س‬ ♦ "ً ‫ "ِإذا‬like: "‫د‬ َ ُ ‫( "ِإذا ً ت َب ْل‬In that case you will achieve glory and prestige) in َ ‫ج‬ ْ ‫م‬ َ ْ ‫غ ال‬

َ

response to some who said: "‫د‬ ُ ‫ه‬ ْ ‫سأ‬ َ " (I will work hard / be diligent), and ِ َ ‫جت‬

َ ♦ "‫ي‬ َ َ ‫ي أت‬ ُ ْ ‫جئ‬ َ ّ ‫عل‬ ِ " (I came in order to learn) ْ َ ‫ "ك‬like: "‫م‬ ْ َ‫ت ك‬ and likewise you extend the rule to other similar cases.

31

Making the Verb ‫ل‬ ِ ْ ‫ال‬ ْ ‫ف‬ ِ ‫ع‬

‫جْزم‬ َ ) ‫وم‬ ْ ‫م‬ َ ) ْ ‫جُز‬

َ ‫ذا‬ َ ‫ن‬ َ ِ‫م إ‬ ،"‫م‬ َ ‫دى‬ ِ ‫ما‬ ِ ‫ذ‬ ِ ‫ه‬ َ ‫كا‬ َ ‫ح‬ ْ ِ‫ه إ‬ ْ ُ ‫وي‬ ُ ‫جَز‬ ْ َ ‫ "ل‬:‫ت‬ َ ِ ‫ه ال ْك َل‬ ُ َ ‫قب ْل‬ َ َ َ َ َ ،"‫ما‬ ،"‫ن‬ ِ ‫ "ل" الّنا‬،‫ر‬ ْ ِ ‫ "إ‬،‫هَية‬ َ ْ‫"إ ِذ‬ ْ ‫ لم ال‬،"‫ما‬ ّ ‫"ل‬ ِ ‫م‬ َ َ َ ،"‫ "أّنى‬،"‫ن‬ َ ‫مَتى" "أّيا‬ ْ ‫م‬ َ ْ ‫ "أي‬،"‫ن‬ ْ ‫م‬ َ " ،"‫ما‬ َ ‫ه‬ َ " ،"‫ما‬ َ " ،"‫ن‬ َ " َ َ ْ ‫ "ك َي‬،"‫ما‬ ."‫ي‬ َ " ّ ‫ "أ‬،"‫ما‬ َ ‫ف‬ َ ُ ‫حي ْث‬ It (i.e. the ‫عل‬ ِ ْ ‫ ) ال‬is ‫وم‬ ْ ‫ف‬ ْ ‫م‬ َ when one of these words comes before it: ْ ‫جُز‬

♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦

"‫م‬ ْ َ ‫( "ل‬did not)

"‫ما‬ ّ َ ‫( "ل‬did not yet)

َ َ (the ‫لم‬ ّ ‫ ال‬of command meaning “let”) ‫ر‬ ْ ‫لم ال‬ ِ ‫م‬ َ (Prohibitive "َ ‫ "ل‬meaning “Don’t”) "‫ية‬ ِ ‫ل" الّنا‬ َ ‫ه‬ "‫ن‬ ْ ِ ‫( "إ‬If ….., ……) "‫ما‬ َ ْ‫( "إ ِذ‬If ….., ……) "‫ن‬ ْ ‫م‬ َ " (Whosoever, anyone who ….., ……) "‫ما‬ َ " (Whatever ….., ……) "‫ما‬ ْ ‫م‬ َ ‫ه‬ َ " (Whatever ….., ……) "‫تى‬ َ ‫م‬ َ " (Whenever ….., ……) َ "‫ن‬ َ ‫( "أّيا‬Whenever ….., ……) َ "‫ن‬ َ ْ ‫( "أي‬Wherever ….., ……) "‫نى‬ ّ َ ‫( "أ‬Wherever ….., ……) "‫ما‬ َ " (Wherever ….., ……) َ ُ ‫حي ْث‬ َ ْ ‫( "ك َي‬However ….., ……) "‫ما‬ َ ‫ف‬ َ "‫ي‬ ّ ‫( "أ‬Whichever ….., ……)

Explanation: We know the four places in which the ‫عل‬ ِ ْ ‫ ال‬is ‫وب‬ ْ ‫ف‬ َ . It remains for us to know ُ ْ ‫من‬ ْ ‫ص‬ the sixteen places in which it is ‫وم‬ ْ ‫م‬ َ . ْ ‫جُز‬

It is ‫وم‬ ْ ‫م‬ ُ (sentence) in which it occurs after one of the َ in every ‫مَلة‬ ْ ‫ج‬ ْ ‫جُز‬ aforementioned words. These words are divided into two groups: (1) a group after which one ‫عل‬ ِ is made ‫وم‬ ْ ‫ف‬ ْ ‫م‬ َ : ْ ‫جُز‬

32

♦ "‫م‬ ْ ُ‫م أ‬ ُ َ‫م أ‬ ْ ‫و‬ َ ‫ن‬ ْ ِ ‫خل‬ ْ ‫ع‬ ْ ‫خ‬ ْ َ ‫( "ل‬did not), like: "ً ‫عدا‬ ْ َ ‫ول‬ ْ َ ‫( "ل‬I did not break a َ ‫ف‬ َ ً ‫هدا‬

covenant nor did I breach promises) َ َ ‫"ل َما يث ْمر بسَتان َُنا و‬ ♦ "‫ما‬ ِ ‫مَر‬ َ َ ‫ت ال ْب‬ ْ ُ ْ ِ ُ ّ ُ ْ ‫سات ِي‬ ّ َ ‫( "ل‬did not yet), like: "‫ن‬ َ ْ ‫قدْ أث‬ َ [Our garden did not produce fruit yet while the (other) gardens produced fruit] َ َ (the ‫لم‬ ّ ‫ ال‬of command meaning “let”), like: "‫ن‬ ّ ُ‫م ك‬ ♦ ‫ر‬ ْ ‫ل ِي َل َْز‬ َ ْ ‫ل إ ِن‬ ْ ‫لم ال‬ ٍ ‫سا‬ ِ ‫م‬

‫ه‬ َ " (Let every person adhere or stick to his limit) ُ ّ‫حد‬ َ َ (Prohibitive "َ ‫ "ل‬meaning “Don’t”), like: "‫ة‬ ♦ "‫ية‬ ِ ‫ل" الّنا‬ ِ ‫م‬ ِ ‫س‬ َ ‫ه‬ ْ ‫ن َر‬ ْ ‫م‬ َ ‫ح‬ ْ ‫ل َ ت َي ْأ‬ ‫ه‬ ِ ‫( "الل‬Do not despair concerning Allah’s Mercy) (2) a group after which two ‫ن‬ ِ (verbs) are made ‫وم‬ ْ ‫ف‬ ْ ‫م‬ َ , the first (of which) is ِ َ ‫عل‬ ْ ‫جُز‬ called the

ّ ‫ال‬ "‫ط‬ ِ ‫شْر‬

‫عل‬ ِ " (conditional verb) and the second the "‫ب‬ ْ ‫ف‬ ُ ‫وا‬ َ َ ‫ج‬

ّ ‫( "ال‬reply to or result of the condition), and it comprises: ‫ط‬ ِ ‫شْر‬

ْ َ ‫صب ِْر ت َن‬ ♦ "‫ن‬ ْ ِ ‫( "إ‬If ….., ……), like: "‫ل‬ ْ ِ ‫( "إ‬If you have patience, you will achieve), ْ َ‫ن ت‬ َ َ ‫م ت َت‬ ♦ "‫ما‬ َ َ ‫ما ت َت‬ ْ ّ‫قد‬ َ ْ‫( "إ ِذ‬If ….., ……), like: "‫م‬ ْ ّ ‫عل‬ َ ْ‫( "إ ِذ‬If you learn, you will progress), ♦ "‫ن‬ ْ ‫ح‬ ْ ‫ج‬ َ ْ ‫ن ي َب‬ ْ ‫م‬ ْ ‫م‬ َ " (Whosoever, anyone who ….., ……), like: "‫د‬ َ " (Whosoever ِ َ‫ث ي‬ searches, will find), َ ‫ع‬ َ ْ ‫ر ي َن‬ ْ ‫ص‬ ♦ "‫ما‬ َ ‫ص‬ ِ ‫ك‬ ِ ‫ل‬ ْ ‫ف‬ َ ُ ‫ما ت‬ َ " (Whatever ….., ……), like: "‫في‬ َ ّ ‫في ال‬ ّ ‫ح‬ ِ ‫غ‬

‫ر‬ ِ َ ‫( "ال ْك ِب‬Whatever you obtain in childhood,َ will benefit you in adulthood), ْ ♦ "‫ما‬ ُ ‫هْرهُ الّيا‬ ْ ‫م‬ ْ ‫م‬ ْ ِ‫ما ت ُب ْط‬ َ ‫ه‬ َ " (Whatever ….., ……), like: "‫م‬ َ ‫ه‬ َ " ِ ‫ن ت ُظ‬

(Whatever you conceal the days will reveal), َ ‫ح‬ َ ُ ‫قل ْب‬ َ ‫ح‬ ♦ "‫تى‬ َ ‫م‬ ُ ‫ر‬ َ ‫ح‬ ْ ُ ‫صل‬ ْ ُ ‫صل‬ َ " (Whenever ….., ……), like: "‫ك‬ ْ َ‫ك ت‬ ْ َ‫ي‬ َ ‫ج‬ ِ ‫وا‬ (Whenever your heart is sound your limbs are sound), َ َ َ ُ ‫ري َْرت‬ ♦ "‫ن‬ َ ‫( "أّيا‬Whenever ….., ……), like: "‫د‬ َ ‫أّيا‬ ْ ‫م‬ ْ ُ‫ك ت‬ ْ َ‫ن ت‬ َ ‫ن‬ ُ ‫ح‬ ْ ‫س‬ َ ‫ح‬ ِ ‫س‬

‫مَتى‬ َ "

َ ُ ‫سي َْرت‬ ‫ك‬ ِ " (When your heart is good your behaviour becomes praiseworthy), َ َ َ ‫ق‬ َ ‫رْز‬ ♦ "‫ن‬ ْ ‫صاِد‬ ّ ‫و‬ َ ْ ‫( "أي‬Wherever ….., ……), like: "‫ك‬ َ ْ ‫( "أي‬Wherever ْ ‫ج‬ َ ُ‫ه ت‬ َ َ ‫ن ت َت‬ ِ ‫ف‬ you venture, you will find your sustenance), ُ ‫ب‬ ♦ "‫( "أ َّنى‬Wherever ….., ……), like: "ً ‫يقا‬ ِ ‫جدْ َر‬ َ ْ‫"أ َّنى ي َذ‬ ْ ‫ف‬ ْ ‫ه‬ َ ْ ‫ذو ال‬ ِ َ‫ل ي‬ ِ ‫ما‬ (Wherever the possessor of wealth goes, he will find friends), َ َ ‫قدّْر ل‬ َ ُ‫م ي‬ ♦ "‫ما‬ ِ َ ‫ست‬ َ " (Wherever ….., ……), like: "‫ه‬ ْ َ‫ت‬ َ ُ ‫حي ْث‬ ُ ‫ك الل‬ ْ ‫ق‬

‫ما‬ َ َ ُ ‫حي ْث‬

ً ‫جاحا‬ َ َ ‫( "ن‬Wherever you are upright, Allah will decree success for you), َ ُ ‫ري ْن‬ َ ْ ‫( "ك َي‬However ….., ……), like: "‫ك‬ َ ‫ن‬ َ ْ ‫( "ك َي‬However ♦ "‫ما‬ ْ ُ ‫ن ي َك‬ ْ ُ ‫ما ت َك‬ َ ‫ف‬ َ ‫ف‬ ِ ‫ق‬ you are, so will your friend be) and َ َ ♦ "‫ي‬ ْ َ‫س ي‬ ْ َ‫ن ي‬ ّ ‫( "أ‬Whichever ….., ……), "‫ه‬ ُ ‫م‬ ْ ‫ر‬ ُ ‫م‬ ْ ‫ر‬ ّ ‫أ‬ ُ ْ ‫ه الّرئ ِي‬ ٍ ‫ي إ ِْنسا‬ ِ َ ‫حت‬ ِ َ ‫حت‬ ُ ‫مْر‬ ‫س‬ َ ْ ‫( "ال‬Whichever person the leader respects, the subjects will also respect). ُ ‫و‬ ْ ‫ؤ‬ and likewise you extend the rule to other similar cases. Moreover, "‫ن‬ ْ ِ ‫ "إ‬and what comes

َ after it are called "‫ط‬ ٍ ‫شْر‬

َ ‫وات‬ َ َ‫( "أد‬Conditional Instruments).

33

Making the Verb ‫ل‬ ِ ْ ‫ال‬ ْ ‫ف‬ ِ ‫ع‬

ْ ‫وع )َر‬ ُ ‫مْر‬ ‫فع‬ َ ) ْ ‫ف‬

َ ِ ‫ع ذَل‬ َ ‫وي ُْر‬ َ ِ‫ع إ‬ ‫ك‬ ِ ‫ج‬ ِ َ‫جّرد‬ َ ‫ن‬ َ َ ‫ذا ت‬ ُ ‫ف‬ ْ ‫م‬ َ ِ ْ ‫مي‬ ُ ‫مْر‬ It (i.e. the ‫عل‬ ِ ْ ‫ ) ال‬is ‫وع‬ ْ ‫ف‬ َ when it is stripped of that (i.e. the ْ ‫ف‬ aforementioned ‫صب‬ ِ ‫وا‬ َ ْ ‫) ال‬. َ ّ ‫ الن‬and ‫زم‬ َ ‫ج‬ ِ ‫وا‬ Explanation:

ُ ‫مْر‬ There is no difficulty in us knowing the places in which the ‫عل‬ ِ ْ ‫ ال‬is ‫وع‬ ْ ‫ف‬ َ after ْ ‫ف‬ knowing the places in which it is ‫وب‬ ْ ‫م‬ َ and ‫وم‬ َ . ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُز‬ Every ‫رع‬ َ ‫م‬ ُ ِ ‫ضا‬

‫عل‬ ِ ْ ‫ف‬

that does not occur after one of the previous four words or after

ُ ‫مْر‬ one of the sixteen words mentioned thereafter is necessarily ‫وع‬ َ , like: [ ْ ‫ف‬

ّ ‫خ‬ ‫ف‬ َ ُ‫ي‬ ُ ‫ف‬

‫م‬ َ ‫ه‬ ِ ْ ‫( "ي ُث‬Our garden bears ْ ُ ‫مُر ب‬ ْ ُ ‫عن ْك‬ ُ ‫الل‬ (Allah has given you relief), "‫سَتان َُنا‬ fruit), "‫ه‬ ُ ‫سا‬ َ ‫ن‬ ُ ‫( "ي َل َْز‬A man adheres or sticks to his limit), etc. َ ْ ‫م ال ِن‬ ُ ّ‫حد‬

Up to this point we have completed our knowledge of the places in which the ‫عل‬ ِ ْ ‫ ال‬is ْ ‫ف‬

ُ ‫مْر‬ , the places in which it is ‫وم‬ ْ ‫م‬ َ and the places in which it is ‫وع‬ َ , ْ ‫جُز‬ ْ ‫ف‬ so we do not have to fear any error entering (into our speech) coming from that direction (at least). However, it is now on us to strive to know: ُ ‫مْر‬ ♦ the places in which the ‫سم‬ ْ ‫ ال‬is ‫وع‬ َ , ْ ‫ف‬ ‫وب‬ َ ُ ْ ‫من‬ ْ ‫ص‬

♦ the places in which it is ‫وب‬ َ and ُ ْ ‫من‬ ْ ‫ص‬ ♦ the places in which it is ‫ور‬ ْ ‫م‬ َ , ْ ‫جُر‬

in order that we might be free from error as regards the ‫بة‬ َ ‫عَر‬ ْ ‫م‬ ُ ْ ‫ال‬ words).

34

‫مات‬ َ ِ ‫ال ْك َل‬

(declinable

Making the Noun ِ ‫سم‬ ْ ‫ال‬

ْ ‫وع )َر‬ ُ ‫مْر‬ ‫فع‬ َ ) ْ ‫ف‬

َ َ ‫في ُْر‬ َ ‫م‬ .‫ع‬ ِ ‫ع‬ ِ ‫وا‬ ِ ّ ‫ست‬ ِ ‫ي‬ َ ‫ض‬ ُ ‫ف‬ ْ ‫ما ال‬ َ ‫ة‬ ُ ‫س‬ ّ ‫وأ‬ َ ‫م‬ َ ْ ‫ف‬ ُ ‫مْر‬ As for the ‫سم‬ ْ ‫ ال‬it is ‫وع‬ َ in six places. ْ ‫ف‬ Explanation: Knowing what has gone before, there does not remain anything thereafter except to know in ُ ‫مْر‬ which construction the ‫سم‬ ْ ‫م‬ ْ ‫ ال‬is ‫وب‬ َ , ‫وع‬ َ or ‫ور‬ َ . That is ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ف‬ ْ ‫جُر‬

ُ ‫مْر‬ something easily attainable and not difficult for the mind to grasp. Thus, it is ‫وع‬ َ in ْ ‫ف‬ six places, ‫وب‬ ْ ‫م‬ َ in eleven places and ‫ور‬ َ in two places. What follows is the ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُر‬

ْ ‫ الّر‬: explanation of the six places of ‫فع‬

35

َ ْ ‫)ال‬ The Doer / Subject of the Verbal Sentence (‫عل‬ ِ ‫فا‬ َ َ ‫ف‬ ّ ُ ‫ ك‬:‫ل‬ ُ ‫و‬ ‫ب‬ ِ ‫ح‬ ِ ‫ب‬ ُ ُ ‫و"ي َطْل‬ َ ‫د ال ْك َِتا‬ ٌ ‫م‬ َ ‫م‬ َ " ‫مْثل‬ ّ ‫ح‬ ُ ‫ظ‬ ٍ ْ ‫ل ت َْرك ِي‬ َ "‫ب‬ ّ ‫ال‬ ً ‫ع‬ َ "‫ذ‬ ُ ‫ق‬ "‫ل‬ ِ ‫فا‬ ِ ‫م‬ ِ ْ ‫ل ال‬ ِ ‫عا‬ ٍ ِ ‫حي ْن َئ‬ َ ْ ‫ال‬ ْ ‫مى ال‬ َ ُ ‫وي‬ ُ ‫س‬ ّ ‫س‬ َ ْ ‫عل‬ َ ،"‫م‬ َ ‫ف‬ ‫ظ‬ ِ ‫ح‬ َ ْ ْ ُ ْ ُ ‫ق‬ ‫ب‬ ِ ‫عا‬ َ ‫( "الك َِتا‬Muhammad memorised the book) and "‫ل‬ َ ‫ب ال‬ ُ ‫ي َطل‬ ‫م‬ ِ ْ ‫( "ال‬The intelligent person seeks knowledge), and the ‫سم‬ ْ ‫ ال‬, then, is َ ْ ‫عل‬ َ " (doer/subject of verbal sentence). called "‫عل‬ ِ ‫فا‬ ْ ‫ ) الّر‬is every construction like: "‫د‬ The first (place of ‫فع‬ ٌ ‫م‬ َ ‫م‬ ّ ‫ح‬ ُ

Explanation:

ْ َ ‫ )ي‬a branch ( When you see someone called "‫ود‬ ْ ‫م‬ ُ َ ‫قط‬ ُ ‫ح‬ َ " , for example, cutting (‫ع‬ ْ ‫م‬

ُ ) from a tree, and you want to state or report that event, you say: "‫ع‬ َ ‫صن‬ َ َ‫قط‬ ْ ‫غ‬ َ " which denotes ‫ن‬ ُ ْ ‫د ال‬ ٌ ‫و‬ ْ ‫م‬ َ َ ‫قط‬ َ ‫ص‬ ُ ‫ح‬ َ " (Mahmud cut the branch). Now, the word "‫ع‬ ْ ‫غ‬ ْ ‫م‬ the occurrence of the act of cutting is called a "‫عل‬ ِ " as was explained before, and the ْ ‫ف‬ word "‫ود‬ ْ ‫م‬ ُ ‫ح‬ َ " which indicates the one who performed and carried out the act of cutting ْ ‫م‬ َ " (doer/subject of a verbal sentence), and it is necessary for it to be is called a "‫عل‬ ِ ‫فا‬ ُ ‫مْر‬ ‫وع‬ ُ ْ ‫ "ال‬which indicates the thing onto which the action َ , and the word "‫صن‬ ْ ‫غ‬ ْ ‫ف‬ ْ ‫م‬ occurred is called a "‫ه‬ ِ ِ ‫ول ب‬ ُ ‫ف‬ َ " (direct object) and more will be said about that (i.e. the ْ ‫ع‬ ْ ‫م‬ ‫ه‬ ِ ِ ‫ول ب‬ ُ ‫ف‬ َ ْ ‫ ) ال‬later. ْ ‫ع‬ Similar to the word "‫ود‬ ْ ‫م‬ ُ ‫ح‬ َ " in this example are: ْ ‫م‬

َ ‫ف‬ ♦ the word "‫مد‬ ِ ‫ح‬ َ ‫م‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad ّ ‫ح‬ ُ " (Muhammad) in "‫ب‬ ّ ‫ح‬ ُ ‫ظ‬

memorised the book), ُ ‫ق‬ ♦ "‫قل‬ ِ ‫عا‬ ِ ْ ‫ل ال‬ ِ ‫عا‬ َ ْ ‫( "ال‬intelligent person) in "‫م‬ َ ْ ‫ب ال‬ ُ ُ ‫( "ي َطْل‬The intelligent َ ْ ‫عل‬ person seeks knowledge), ♦ "‫( "الله‬Allah) in "‫ن‬ َ " (Allah created humanity), َ ‫سا‬ َ ْ ‫ه ال ِن‬ ُ ‫ق الل‬ َ َ ‫خل‬

ُ ُ ‫( "ي َأ ْك‬The wolf eats/is eating the flock), ♦ "‫( "الذّْئب‬the wolf) in "‫م‬ َ ْ ‫ب ال‬ ُ ْ ‫ل الذّئ‬ َ َ ‫غن‬ َ َ ‫( "أ َْر‬The Prophets guided the ♦ "‫ياء‬ َ ِ ‫( "ال َن ْب‬the Prophets) in "‫س‬ َ ‫شدَ الن ْب َِياءُ الّنا‬ people) and ♦ "‫ناس‬ َ ْ ‫س ال‬ ِ ْ ‫( "ي ُب‬The people hate the ّ ‫( "ال‬the people) in "‫ن‬ َ ِ ‫خائ‬ ُ ‫ض الّنا‬ ُ ‫غ‬ traitor), and likewise is the case of every word occurring after the ‫عل‬ ِ ْ ‫ ال‬and denotes the one ْ ‫ف‬ doing the action.

36

َ ْ ‫ال‬ The Agent or Deputy of the Doer (‫ل‬ ِ ‫فا‬ ِ ‫ع‬

‫)َناِئب‬

َ ‫ف‬ ّ ُ ‫ ك‬:‫ي‬ ‫ب‬ ِ ‫ح‬ ِ ‫ب‬ ُ َ ‫و"ي ُطْل‬ ُ ‫ظ ال ْك َِتا‬ ُ " ‫مْثل‬ ٍ ْ ‫ل ت َْرك ِي‬ َ "‫ب‬ ْ ِ ‫الّثان‬ َ ‫ب‬ "‫ل‬ ِ ‫فا‬ ِ ‫م‬ ِ ْ ‫ال‬ ٍ ِ ‫حي ْن َئ‬ َ ِ ‫ذ "َنائ‬ ْ ‫مى ال‬ َ ُ ‫وي‬ ُ ‫س‬ ّ ‫س‬ ُ ْ ‫عل‬ ٍ ‫ع‬ َ ،"‫م‬ ْ ‫ ) الّر‬is every construction like: "‫ب‬ The second (place of ‫فع‬ ُ ‫ال ْك َِتا‬ (The book was memorised) and "‫م‬ ِ ْ ‫ال‬ ُ ْ ‫عل‬

َ ‫ف‬ ‫ظ‬ ِ ‫ح‬ ُ "

‫ب‬ ُ َ ‫( "ي ُطْل‬Knowledge is sought or َ ‫( "َناِئب‬Agent/Deputy of acquired), and the ‫سم‬ ِ ‫فا‬ ْ ‫ ال‬is, then, called "‫ل‬ ٍ ‫ع‬

the doer). Explanation:

If someone steals your watch and you know his identity and you want to inform him about ُ َ‫سَرق‬ that, you say: "‫ة‬ َ ‫سا‬ َ ‫ع‬ ٌ َ ‫فل‬ ّ ‫ن ال‬ َ " [So-and-so (like Zaid, for example) has stolen the watch]. However, if you do not know his identity or you know his identity but you do not َ ‫ر‬ want to mention his name, you say: "‫ة‬ َ ‫سا‬ ُ ‫ع‬ ِ ‫ق‬ ّ ‫ت ال‬ ُ " (The watch has been stolen). ِ ‫س‬

َ ْ ‫ ال‬and you put in its place the word denoting that onto which Thus, you drop the ‫عل‬ ِ ‫فا‬

the action occurred which is the word "‫عة‬ َ ‫سا‬ َ ‫سا‬ ّ ‫ "ال‬and it is for this reason (i.e. "‫عة‬ ّ ‫"ال‬

َ ْ ‫ ) ال‬that it (i.e. "‫عة‬ ُ ‫مْر‬ occupying the place of the ‫عل‬ َ ‫سا‬ ِ ‫فا‬ ّ ‫ ) "ال‬becomes ‫وع‬ َ and ْ ‫ف‬ َ ْ ‫ال‬ is called the "‫ل‬ ِ ‫فا‬ ِ ‫ع‬

‫( "َناِئب‬agent/deputy of the doer).

The form and structure of the ‫عل‬ ِ ْ ‫ ال‬is subsequently changed when used with it (i.e. with ْ ‫ف‬

َ ْ ‫ال‬ the ‫ل‬ ِ ‫فا‬ ِ ‫ع‬

‫) َناِئب‬. Thus: ♦ if it is ‫ض‬ َ and the َ (past tense verb), its initial letter is vowelled with a ‫مة‬ ّ ‫ض‬ ٍ ‫ما‬ second last letter is vowelled with a ‫رة‬ ْ َ ‫ ك‬and َ ‫س‬ ♦ if it is ‫رع‬ َ ‫م‬ ُ (present or future tense verb), its initial letter is also vowelled with a ِ ‫ضا‬ َ . ‫مة‬ َ and the second last letter is vowelled with a ‫حة‬ َ ْ ‫فت‬ ّ ‫ض‬ Furthermore, similar to the word "‫عة‬ َ ‫سا‬ ّ ‫ "ال‬in this example are:

♦ ♦ ♦ ♦ ♦ ♦

the word "‫تاب‬ َ ِ ‫( "ال ْك‬the book) in "‫ب‬ ُ ‫ال ْك َِتا‬

ْ ‫ع‬ "‫لم‬ ِ ْ ‫( "ال‬knowledge) in "‫م‬ ِ ْ ‫ال‬ ُ ْ ‫عل‬

َ ‫ف‬ ‫ظ‬ ِ ‫ح‬ ُ " (The book was memorised),

‫ب‬ ُ َ ‫( "ي ُطْل‬Knowledge is sought or acquired), "‫سان‬ ُ " (Humankind was created), ُ ‫سا‬ َ ْ ‫( "ال ِن‬humankind) in "‫ن‬ َ ْ ‫ق ال ِن‬ َ ِ ‫خل‬ ْ ُ ‫( "ت‬The sheep is being eaten), ُ َ ‫ؤك‬ "‫نم‬ َ ْ ‫( "ال‬the sheep) in "‫م‬ َ ْ ‫ل ال‬ َ ‫غ‬ ُ َ ‫غن‬ ُ "‫ناس‬ ّ ‫( "ال‬the people) in "‫س‬ ِ ‫( "أْر‬The people were guided) and ُ ‫شدَ الّنا‬ "‫ئن‬ َ ْ ‫( "ال‬the traitor) in "‫ن‬ َ ْ ‫ض ال‬ َ ْ ‫( "ي ُب‬The traitor is hated). ِ ‫خا‬ ُ ِ ‫خائ‬ ُ ‫غ‬ Likewise is the case with every word that is preceded by a ‫عل‬ ِ after having changed its ْ ‫ف‬ form and structure and denotes that onto which the action occurs.

It becomes clear to us from the previous examples that the constructions of the first place (i.e. َ ْ ‫ ) ال‬are transformed into the constructions of the second place (i.e. the ‫َناِئب‬ the ‫عل‬ ِ ‫فا‬

َ ْ ‫ال‬ ‫ل‬ ِ ‫فا‬ ِ ‫ع‬

َ ْ ‫ ال‬and vowelling the first letter of the ‫عل‬ ) by dropping the ‫عل‬ ِ ‫فا‬ ِ ْ ‫ ال‬with ْ ‫ف‬ 37

a ‫مة‬ َ and the second last letter with a ‫سَرة‬ َ based on what you know ْ َ ‫ ك‬or a ‫مة‬ ّ ‫ض‬ ّ ‫ض‬ already.

38

The Subject (of the Nominal Sentence) and Predicate(‫دأ‬ َ َ ‫مب ْت‬ ُ ْ ‫ال‬

‫خَبر‬ َ ْ ‫وال‬ َ )

ُ ْ ‫مث‬ ّ ُ ‫ ك‬:‫ع‬ ،"‫مٌر‬ ُ ِ ‫الَثال‬ ِ ْ ‫مث‬ ِ ‫ب‬ ُ ‫سَتا‬ ُ ِ ‫والّراب‬ ْ ُ ‫ل "ال ْب‬ ُ ‫ن‬ ٍ ْ ‫ل ت َْرك ِي‬ َ ‫ث‬ ً َ ُ ‫و‬ ."‫خَبرًا‬ َ "‫ي‬ َ ُ ‫وي‬ ُ "‫ل‬ ّ ‫س‬ َ "‫مب ْت َدَأ‬ ّ ‫مى ال‬ َ ْ ِ ‫والّثان‬ ْ ‫ ) الّر‬are every construction, like: " The third and fourth (places of ‫فع‬ ‫مٌر‬ ِ ْ ‫مث‬ ُ ‫سَتا‬ ْ ُ ‫( "ال ْب‬The garden is bearing fruit). The first ‫سم‬ ْ ‫ال‬ ُ ‫ن‬ ‫دأ‬ َ " (Predicate). َ َ ‫مب ْت‬ ُ " (Subject) and the second "‫خَبر‬

is called "

Explanation: The complete sentence is either (a) composed of a ‫عل‬ ِ and an ‫سم‬ ْ ‫ف‬ ْ ‫ ا‬and the latter is

َ ْ ‫ ال‬or the ‫ل‬ َ ْ ‫ال‬ either the ‫عل‬ ِ ‫فا‬ ِ ‫فا‬ ِ ‫ع‬

‫( َناِئب‬and these two places have already been explained), or (b) it is composed of two ‫ن‬ ْ ‫( ا‬i.e. an ‫سم‬ ْ ‫ ا‬followed by another), the َ ‫س‬ ِ ‫ما‬ first is called "‫دأ‬ َ " (predicate), and it is necessary that َ َ ‫مب ْت‬ ُ " (subject) and the second "‫خَبر‬ ُ ‫مْر‬ both these be ‫وع‬ َ . This can be illustrated as follows: ْ ‫ف‬ ♦ ♦ ♦ ♦ ♦

‫ن‬ ُ ‫سَتا‬ ْ ُ ‫( "ال ْب‬The garden is bearing fruit) ّ ‫( "ال‬The trees are growing leaves), "‫ق‬ ٌ ‫ر‬ َ ‫ش‬ ُ ‫جُر‬ ْ ‫م‬ ِ ‫و‬ َ ‫مطَُر‬ "‫ر‬ َ ْ ‫( "ال‬The rain is heavy or abundant), ٌ ْ ‫زي‬ ِ ‫غ‬ ٌ ‫د‬ "‫ل‬ ِ َ ‫عت‬ ْ ‫م‬ َ ْ ‫( "ال‬The weather is moderate), ُ ‫و‬ ّ ‫ج‬ "‫ر‬ ِ ْ ‫مث‬ ُ ٌ ‫م‬

as well as whatever resembles these examples as regards all sentences composed of two

‫ن‬ ْ ‫ا‬ َ ‫س‬ ِ ‫ما‬

(i.e. an ‫سم‬ ْ ‫ ا‬followed by another), such that the one is commenced with and at the same time also predicated of (i.e. given information of) by the other.

39

َ " The Noun of "‫ن‬ َ ‫كا‬

َ ") ‫سم‬ َ ‫كا‬ ْ ‫ن" )ا‬

َ "‫ل‬ ُ ْ ‫مث‬ ّ ُ ‫ ك‬:‫س‬ "‫مرًا‬ َ ْ ‫وال‬ ِ ْ ‫مث‬ ِ ‫ب‬ ِ ‫خا‬ ُ ‫سَتا‬ َ ‫كا‬ ْ ُ ‫ن ال ْب‬ ُ ‫ن‬ ٍ ْ ‫ل ت َْرك ِي‬ ُ ‫م‬ َ َ ‫ وي ُسمى السم ال‬،"‫مرًا‬ ْ ُ ْ ُ‫ول‬ ِ ‫مث‬ ُ ‫سَتا‬ ُ ‫و‬ ْ ُ ‫ن الب‬ ُ ْ ّ َ َ ُ ‫ن‬ ّ ْ ‫و"ي َك‬ َ َ ً َ َ ْ ُ ،"‫ح‬ ‫ب‬ ‫ص‬ ‫أ‬ " ،"‫ر‬ ‫صا‬ " :"‫ن‬ ‫كا‬ " ‫ل‬ ‫ث‬ ‫م‬ ‫و‬ ،"‫ن‬ ‫كا‬ "‫لـ‬ "‫ا‬ ‫سم‬ ‫"ا‬ ِ ِ َ َ َ َ َ ْ ْ َ َ َ َ َ ‫ما َزا‬ ّ ‫ "ظ‬،"‫حى‬ ‫ما‬ ْ َ ‫"أ‬ َ ‫ض‬ َ ‫ "َبا‬،"‫سى‬ َ ‫م‬ َ " ،"‫ل‬ َ " ،"‫ت‬ ْ ‫ "أ‬،"‫ل‬ ّ ‫ف‬ َ ‫ما‬ َ ْ ‫ما ان‬ ."‫س‬ َ ِ ‫فت‬ َ ‫ما‬ َ ‫ر‬ َ ‫دا‬ َ " ،"‫ئ‬ َ " ،"‫ك‬ َ " ،"‫ح‬ َ ْ ‫ "ل َي‬،"‫م‬ ِ َ‫ب‬ ْ ‫ ) الّر‬is every construction like: "‫ن‬ The fifth (place of ‫فع‬ ُ ‫سَتا‬ ْ ُ ‫ال ْب‬

‫ن‬ َ َ ‫ك َا‬

ً ‫مرا‬ ِ ْ ‫مث‬ ْ ‫ ال‬is called " ُ " (The garden was bearing fruit) and the first ‫سم‬ َ " . Similar to "‫ن‬ َ " (was) are: ‫سم‬ َ ‫كا‬ َ ‫كا‬ ْ ‫( "ا‬Noun) of "‫ن‬ ♦ "‫صاَر‬ َ " (became) َ ♦ "‫ح‬ َ َ ‫صب‬ ْ ‫( "أ‬became / became in the morning) ♦ "‫حى‬ ْ َ ‫( "أ‬became / became during the forenoon) َ ‫ض‬ ّ َ‫( "ظ‬remained, continued) ♦ "‫ل‬ َ ♦ "‫سى‬ َ ‫م‬ ْ ‫( "أ‬became / became in the late afternoon or evening) ♦ "‫ت‬ َ ‫( "َبا‬became / became during the night) ّ ‫ف‬ َ ْ ‫ما ان‬ َ ‫ما‬ َ َ ‫ما َزا‬ ♦ "‫ك‬ َ ِ ‫فت‬ َ ‫ر‬ َ " , "‫ح‬ َ " , "‫ل‬ َ " and "‫ئ‬ َ " (continued) ِ َ ‫ما ب‬ ♦ "‫دام‬ َ ‫ما‬ َ " (was for as long as) ♦ "‫س‬ َ ْ ‫( "ل َي‬is not)

Explanation:

ُ ‫مْر‬ The ‫دأ‬ َ ْ ‫ ال‬are both ‫ن‬ َ ‫و‬ َ َ ‫مب ْت‬ ُ ْ ‫ ال‬and ‫خَبر‬ َ as we know already. However, when " ِ ‫عا‬ ْ ‫ف‬ َ " enters upon them the ‫دأ‬ َ " and the ‫ن‬ َ ‫كا‬ َ ‫كا‬ َ َ ‫مب ْت‬ ْ ‫( "ا‬Noun) of "‫ن‬ ُ ْ ‫ ال‬is called "‫سم‬ َ " . Moreover it is necessary that the first be ‫خَبر‬ َ ْ ‫ ال‬is called "‫خَبر‬ َ " (predicate) of "‫ن‬ َ ‫كا‬ ُ ‫مْر‬ ‫وع‬ َ and the second "‫وب‬ َ . ُ ْ ‫من‬ ْ ‫ف‬ ْ ‫ص‬

Thus, you say concerning the aforementioned examples (mentioned in the previous lesson):

♦ ♦ ♦ ♦ ♦

"ً ‫مرا‬ ِ ْ ‫مث‬ ُ

َ " (The garden was bearing fruit) ‫ن‬ ُ ‫سَتا‬ َ ‫كا‬ ْ ُ ‫ن ال ْب‬ َ " (The trees were growing leaves) ّ ‫ن ال‬ "ً ‫رقا‬ َ ‫كا‬ َ ‫ش‬ ُ ‫جُر‬ ْ ‫م‬ ِ ‫و‬ َ " (The rain was heavy or abundant) َ ‫مطَُر‬ "ً ‫يرا‬ َ ‫كا‬ ْ ‫ز‬ َ ْ ‫ن ال‬ ِ ‫غ‬ َ " (The weather was moderate) " ً ‫دل‬ ِ َ ‫عت‬ َ ‫كا‬ ْ ‫م‬ َ ْ ‫ن ال‬ ُ ‫و‬ ّ ‫ج‬ and likewise you extend the rule to other similar cases.

40

َ " (in terms of function and its effect on the ‫دأ‬ Similar to "‫ن‬ َ ْ ‫ ) ال‬are " َ ‫كا‬ َ َ ‫مب ْت‬ ُ ْ ‫ ال‬and ‫خَبر‬ ْ َ ‫( ال‬verbs) mentioned after it, like: ‫صاَر‬ َ ‫ف‬ َ " (became) and all the ‫عال‬ ♦ "ً ‫مرا‬ ِ ْ ‫مث‬ ُ ‫سَتا‬ ْ ُ ‫صاَر ال ْب‬ ُ ‫ن‬ َ " (The garden became a bearer of fruit) َ ً ّ ‫ح ال‬ ♦ " ‫رقا‬ َ ‫ش‬ َ َ ‫صب‬ ُ ‫جُر‬ ْ ‫( "أ‬The trees became bearers of leaves in the morning) ْ ‫م‬ ِ ‫و‬ َ ‫ما َزا‬ ♦ " ً ‫دل‬ ِ َ ‫عت‬ ْ ‫م‬ َ ْ ‫ل ال‬ ُ ‫و‬ َ " (The weather continued to be moderate), ّ ‫ج‬ ♦ and so on and so forth.

41

The Predicate of "‫ن‬ ّ ِ ‫"إ‬

‫خَبر‬ َ ) "‫ن‬ ّ ِ ‫)"إ‬

ُ ْ ‫مث‬ ّ ُ ‫ ك‬:‫س‬ ،"‫مٌر‬ ِ ْ ‫مث‬ ِ ‫ب‬ َ ‫سَتا‬ ّ ِ ‫ل "إ‬ ْ ُ ‫ن ال ْب‬ ّ ‫وال‬ ُ ‫ن‬ ٍ ْ ‫ل ت َْرك ِي‬ ُ ‫ساِد‬ َ َ ً َ ْ ُ ُ :"‫ن‬ ِ ‫و‬ َ ‫مثل "كا‬ ّ ِ ‫سما" ِلـ"إ‬ ْ ‫ول "ا‬ ْ ‫مى ال‬ َ ُ ‫وي‬ ُ ‫س‬ ّ ‫س‬ َ ،"‫ن‬ ّ ‫م ال‬ َ َ َ ‫"أ‬ َ َ َ َ َ " ،"‫ل‬ ّ ‫ع‬ ."‫ل‬ ‫ل‬ " ،"‫ت‬ ‫ي‬ ‫ل‬ " ،"‫ن‬ ‫ك‬ ‫ل‬ " ،"‫ن‬ ‫أ‬ ‫ك‬ " ،"‫ن‬ ّ ّ َ َ ْ ّ ِ ْ ‫ ) الّر‬is every construction like: "‫ن‬ The sixth (place of ‫فع‬ َ ‫سَتا‬ ْ ُ ‫ال ْب‬

‫ن‬ ّ ِ‫إ‬

‫مٌر‬ ِ ْ ‫مث‬ ْ ‫ ال‬is called " ُ " (Truly, the garden is bearing fruit) and the first ‫سم‬ ‫سم‬ ّ ِ ‫ "إ‬. Similar to "‫ن‬ ّ ِ ‫( "إ‬truly, indeed) are: ْ ‫( "ا‬Noun) of "‫ن‬ َ ♦ "‫ن‬ ّ ‫( "أ‬that, to in the infinitive sense) َ ♦ "‫ن‬ ّ ‫( "ك َأ‬as if) ♦ "‫ن‬ ّ ِ ‫( "ل َك‬but) ♦ "‫ت‬ َ ْ ‫( "ل َي‬I wish, wishing) ّ ‫ع‬ ♦ "‫ل‬ َ َ ‫( "ل‬I hope, hoping) ♦ "َ ‫“( "ل‬There is no …” in the absolute and total sense of denial and negation).

Explanation:

َ

َ " or any of the ‫عال‬ ْ ‫ ال‬mentioned with it enters upon the We know that when "‫ن‬ َ ‫كا‬ َ ‫ف‬ ‫دأ‬ َ َ ‫مب ْت‬ ُ ْ ‫ال‬

ُ ‫مْر‬ and ‫بر‬ َ ْ ‫ ال‬, then the first is ‫وع‬ َ ‫خ‬ َ and the second ‫وب‬ َ . ُ ْ ‫من‬ ْ ‫ف‬ ْ ‫ص‬

Know now that when "‫ن‬ َ ْ ‫) ال‬, then the ّ ِ ‫ "إ‬enters upon them (i.e. the ‫دأ‬ َ َ ‫مب ْت‬ ُ ْ ‫ ال‬and ‫خَبر‬

َ ", ُ ‫مْر‬ first is ‫وب‬ َ ‫كا‬ َ and the second ‫وع‬ َ , the exact opposite and converse of "‫ن‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ف‬ and the first is also called "‫سم‬ َ ْ ‫ ال‬. Thus, you say ّ ِ ‫ "إ‬and the second its ‫خَبر‬ ْ ‫ "ا‬but of "‫ن‬ for the same previously mentioned examples:

♦ ♦ ♦ ♦

‫ن‬ َ ‫سَتا‬ ّ ِ ‫( "إ‬Truly, the garden is bearing fruit) ْ ُ ‫ن ال ْب‬ ّ ‫ن ال‬ "‫ق‬ ٌ ‫ر‬ ّ ِ ‫( "إ‬Truly, the trees are growing leaves) َ ‫ش‬ ُ ‫جَر‬ ْ ‫م‬ ِ ‫و‬ َ ‫مطََر‬ "‫ر‬ ّ ِ ‫( "إ‬Truly, the rain is heavy or abundant) َ ْ ‫ن ال‬ ٌ ْ ‫زي‬ ِ ‫غ‬ ٌ ‫د‬ "‫ل‬ ِ َ ‫عت‬ ّ ِ ‫( "إ‬Truly, the weather is moderate) ْ ‫م‬ َ ْ ‫ن ال‬ ُ ‫و‬ ّ ‫ج‬ "‫ر‬ ِ ْ ‫مث‬ ُ ٌ ‫م‬

Similar to "‫ن‬ َ ْ ‫ ) ال‬are ّ ِ ‫( "إ‬in terms of function and its effect on the ‫دأ‬ َ َ ‫مب ْت‬ ُ ْ ‫ ال‬and ‫خَبر‬ those ‫وف‬ ُ ْ ‫( ال‬particles) mentioned after it, like: ْ ‫حُر‬

♦ ♦ ♦ ♦

َ ‫ن‬ َ " (I knew that the garden was bearing fruit) َ ‫سَتا‬ ّ ‫تأ‬ ُ ‫م‬ ْ ُ ‫ن ال ْب‬ ْ ِ ‫عل‬ َ َ ّ ‫ن ال‬ "‫ق‬ ٌ ‫ر‬ ّ ‫( "ك َأ‬As if the trees are growing leaves) َ ‫ش‬ ُ ‫جَر‬ ْ ‫م‬ ِ ‫و‬ َ ‫مطََر‬ "...‫ر‬ ّ ِ ‫…( "ل َك‬but the rain is heavy or abundant) َ ْ ‫ن ال‬ ٌ ْ ‫زي‬ ِ ‫غ‬ ٌ ‫د‬ "‫ل‬ ِ َ ‫عت‬ ْ ‫م‬ َ ْ ‫ت ال‬ َ ْ ‫( "ل َي‬I wish that the weather was moderate) ُ ‫و‬ ّ ‫ج‬ 42 "‫ر‬ ِ ْ ‫مث‬ ُ ٌ ‫م‬

and likewise you extend the rule to other similar cases.

43

Making the Noun ِ ‫سم‬ ْ ‫ال‬

‫صب‬ َ ) ْ َ ‫وب )ن‬ ُ ْ ‫من‬ ْ ‫ص‬

َ ِ ‫وال ْمن ْصوبات من ال َسما‬ َ ‫ع‬ .‫شَر‬ َ َ‫حد‬ َ ‫ءأ‬ َ ِ ُ َ ْ ُ َ َ َ ْ The categories of the ‫وب‬ َ ْ ‫ ال‬among the nouns are eleven. ُ ْ ‫من‬ ْ ‫ص‬

Explanation:

ُ ‫مْر‬ We know that the places in which the ‫سم‬ ْ ‫ ال‬is ‫وع‬ َ are six in number. It now ْ ‫ف‬

remains for us to know the categories of the ‫وب‬ َ ْ ‫ ال‬among them, and they are eleven ُ ْ ‫من‬ ْ ‫ص‬ in number.

44

The Direct Object (‫ه‬ ِ ِ‫ب‬

ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ ْ ‫)ال‬ ْ ‫ع‬

َ َ ‫ف‬ ُ ‫و‬ "‫ب‬ ِ ‫ح‬ ِ "‫ب‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ "‫ن‬ َ ‫و "ال ْك َِتا‬ ْ َ ‫ ن‬:‫ل‬ ْ ‫م‬ ّ ‫ح‬ ُ ‫ظ‬ ُ ‫ح‬ ّ ‫ال‬ ْ ‫م‬ "‫ه‬ ِ ِ ‫ول ً ب‬ ُ ‫ف‬ َ ُ ‫وي‬ َ " ‫مى‬ ّ ‫س‬ ْ ‫ع‬ َ The first (category of ‫وب‬ َ ‫ "ال ْك َِتا‬in "‫د‬ ٌ ‫م‬ َ ‫م‬ َ ْ ‫ ) ال‬is like "‫ب‬ ّ ‫ح‬ ُ ُ ْ ‫من‬ ْ ‫ص‬

َ ‫ف‬ ‫ظ‬ ِ ‫ح‬ َ ْ ْ ‫م‬ ‫ب‬ ِ ِ ‫ول ب‬ َ ‫( "الك َِتا‬Muhammad memorised the book) and is called "‫ه‬ ُ ‫ف‬ َ " ْ ‫ع‬

(direct object). Explanation:

َ (doer / agent) doing and Every action that occurs in the world has to have a ‫عل‬ ِ ‫فا‬ executing it, and sometimes this action is transferred and made to occur on something-else. َ " (doer / agent) The word denoting the one from whom the action occurs is called "‫عل‬ ِ ‫فا‬ ُ ‫مْر‬ and it is necessary that it be ‫وع‬ َ as was mentioned previously. ْ ‫ف‬

The word denoting that onto which the action is transferred and made to occur is called " ْ ‫م‬ ‫ه‬ ِ ِ ‫ول ب‬ ُ ‫ف‬ َ " (direct object), and it is necessary that it be "‫وب‬ َ " . Therefore, when ُ ْ ‫من‬ ْ ‫ع‬ ْ ‫ص‬ you say: "‫ن‬ ُ ْ ‫ال‬ َ ‫ص‬ ْ ‫غ‬

َ " (Mahmud cut the branch), "‫ود‬ ٌ‫ود‬ ْ ‫م‬ َ َ ‫قط‬ ْ ‫م‬ ُ ‫ح‬ َ ‫ع‬ ُ ‫ح‬ َ " is a ْ ‫م‬ ْ ‫م‬ ْ ْ ْ َ and "‫ن‬ ْ ‫م‬ َ ‫( ال‬i.e. the action of cutting) ‫عل‬ ُ ‫ "ال‬a ‫ه‬ ِ ‫فا‬ ِ ِ ‫ول ب‬ ُ ‫ف‬ َ ‫ص‬ َ because ‫قطع‬ ْ ‫غ‬ ْ ‫ع‬ occurs on it (i.e. "‫ن‬ ُ ْ ‫) "ال‬. َ ‫ص‬ ْ ‫غ‬ Similar to "‫صن‬ ُ ْ ‫ "ال‬in this example are: ْ ‫غ‬

♦ ♦ ♦ ♦ ♦ ♦

"‫ب‬ َ ‫ "ال ْك َِتا‬in "‫ب‬ َ ‫ال ْك َِتا‬

َ ‫ف‬ ِ ‫ح‬ ٌ‫مد‬ َ ‫م‬ َ " (Muhammad memorised the book), ّ ‫ح‬ ُ ‫ظ‬ ُ ‫ق‬ "‫م‬ ِ ْ ‫ "ال‬in "‫م‬ ِ ْ ‫ل ال‬ ِ ‫عا‬ َ ْ ‫ب ال‬ ُ ُ ‫( "ي َطْل‬The intelligent person seeks knowledge), َ ْ ‫عل‬ َ ْ ‫عل‬ "‫ن‬ َ " (Allah created humankind), َ ‫سا‬ َ ‫سا‬ َ ْ ‫ "ال ِن‬in "‫ن‬ َ ْ ‫ه ال ِن‬ ُ ‫ق الل‬ َ َ ‫خل‬ ْ ْ ْ ُ ُ ‫( "ي َأك‬The wolf is eating the sheep), "‫م‬ َ ‫ "ال‬in "‫م‬ َ ‫ب ال‬ ُ ْ ‫ل الذّئ‬ َ َ ‫غن‬ َ َ ‫غن‬ َ َ ‫( "أ َْر‬The prophets guided the people) and "‫س‬ َ ‫ "الّنا‬in "‫س‬ َ ‫شدَ الن ْب َِياءُ الّنا‬ "‫ن‬ َ ْ ‫ "ال‬in "‫ن‬ َ ْ ‫س ال‬ ِ ْ ‫( "ي ُب‬The people hate the traitor). َ ِ ‫خائ‬ َ ِ ‫خائ‬ ُ ‫ض الّنا‬ ُ ‫غ‬

َ ْ ‫ال‬ Such is the case with every ‫سم‬ ِ ‫فا‬ ْ ‫ ا‬denoting that onto which the action of the ‫عل‬

occurs and on account of which the form of the ‫عل‬ ِ ْ ‫ ل‬remains unchanged. As for when ْ ‫ف‬

the form of the ‫عل‬ ِ ْ ‫ ال‬is changed in the process, then the ‫سم‬ ْ ‫ف‬ ْ ‫( ال‬denoting that onto

َ ْ ‫ ال‬occurs) is a ‫ل‬ َ which the action of the ‫عل‬ ِ ‫فا‬ ِ ‫فا‬ ٍ ‫ع‬ ُ ‫مْر‬ for it to be ‫وع‬ َ as was discussed previously. ْ ‫ف‬

45

‫َناِئب‬

instead and it is necessary

َ ْ ‫مط‬ The Absolute / Unqualified Object (‫لق‬ ُ ْ ‫ال‬

ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ ْ ‫)ال‬ ْ ‫ع‬

َ ‫ف‬ ْ ‫ح‬ ‫ب‬ ِ ‫ح‬ ِ "‫و‬ ِ "‫فظًا‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ "‫ن‬ ْ َ ‫ ن‬:‫ي‬ ْ ‫م‬ ّ ‫ح‬ ُ ‫ظ‬ ُ ‫ح‬ َ ْ ِ ‫والّثان‬ ً"‫مطَْلقا‬ ً ً ْ ‫م‬ ْ ‫ح‬ ِ ُ ‫ف‬ َ ُ ‫وي‬ ُ ‫ول‬ َ " ‫مى‬ ّ ‫س‬ ْ ‫ع‬ َ ،" ‫فظا‬ ْ ‫ح‬ The second (category of ‫وب‬ ِ " in "‫د‬ ٌ ‫م‬ َ ‫م‬ َ ْ ‫ ) ال‬is like "ً ‫فظا‬ ّ ‫ح‬ ُ ُ ْ ‫من‬ ْ ‫ص‬

َ ‫ف‬ ‫ظ‬ ِ ‫ح‬ َ

ً ‫فظا‬ ْ ‫ح‬ ِ ‫ب‬ َ ‫( "ال ْك َِتا‬Muhammad really memorised the book) and is called " ْ ‫م‬ ‫مطَْلق‬ ُ ‫ف‬ ُ ‫ول‬ َ " (Absolute / Unqualified object). ْ ‫ع‬

Explanation:

َ " (The guard killed the thief), the listener َ َ ‫قت‬ When you say: "‫ص‬ َ ْ ‫ل ال‬ ّ ّ ‫س الل‬ ُ ‫ر‬ ِ ‫حا‬ might take the act of killing (as mentioned by the speaker) to be an exaggeration and actually َ " ) is “beating him up” and not actually َ َ ‫قت‬ understand that what is meant (by the action "‫ل‬ “killing him”. To prevent this erroneous understanding you add (for the purpose of adding َ " to the previous sentence, such that you say: emphasis and definiteness) the word "ً ‫قت ْل‬

َ " (The guard really killed the thief). The word "ً ‫قت ْل‬ َ " َ َ ‫قت‬ ‫ص‬ َ ْ ‫ل ال‬ ّ ّ ‫س الل‬ ُ ‫ر‬ ِ ‫حا‬ َ ْ ‫مط‬ ْ ‫م‬ is called "‫لق‬ ُ ‫ف‬ ُ ‫ول‬ َ " and it is necessary that it be ‫وب‬ َ . Similar to ُ ْ ‫من‬ ْ ‫ع‬ ْ ‫ص‬ َ " (in function and semantic effect) are: the word "ً ‫قت ْل‬ َ " ً ‫قت ْل‬

َ ‫ف‬ ْ ‫ح‬ ْ ‫ح‬ ♦ "ً ‫فظا‬ ِ " in "ً ‫فظا‬ ِ ‫ب‬ ِ ‫ح‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad really memorised ّ ‫ح‬ ُ ‫ظ‬

the book), َ َ ‫ "إ ِْر‬in "ً ‫شادا‬ َ ‫س إ ِْر‬ َ ‫( "أ َْر‬The Prophets really guided ♦ "ً ‫شادا‬ َ ‫شدَ الن ْب َِياءُ الّنا‬ the people), ُ ‫ق‬ ♦ "ً ‫يرا‬ ِ ‫عا‬ ِ ‫ح‬ ِ َ ‫( "ي‬The intelligent person proceeds ْ ‫س‬ َ ً ‫سْيرا‬ َ ْ ‫سي ُْر ال‬ َ " in "ً ‫مْيدا‬ َ ‫ل‬ in a praiseworthy fashion), ♦ as well as whatever resembles these examples as regards every ‫سم‬ ْ ‫ ا‬denoting the very

َ ْ ‫ ال‬is performing (in the real and not metaphorical sense). action that the ‫عل‬ ِ ‫فا‬

46

The Object of Reason (‫ه‬ ِ ِ ‫جل‬ ْ َ ‫ِل‬

ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ ْ ‫)ال‬ ْ ‫ع‬

َ ‫ف‬ ْ ‫ب َر‬ ْ ‫و "َر‬ ‫ة‬ ُ ِ ‫والّثال‬ ً َ ‫غب‬ ً َ ‫غب‬ ِ ‫ح‬ ِ "‫ة‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ "‫ن‬ ْ َ ‫ ن‬:‫ث‬ ْ ‫م‬ ّ ‫ح‬ ُ ‫ظ‬ ُ ‫ح‬ َ َ ً ْ َ "‫ه‬ ‫ل‬ ‫ج‬ ‫ل‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ف‬ ‫م‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ ،"‫م‬ ‫د‬ ‫ق‬ ‫ت‬ ‫ال‬ ‫في‬ ِ ِ ِ ْ ِ ّ َ ُ َ ْ ُ َ ِ ّ ّ ْ ‫ "َر‬in The third (category of ‫وب‬ ً َ ‫غب‬ َ ْ ‫ ) ال‬is like "‫ة‬ ُ ْ ‫من‬ ْ ‫ص‬

َ ‫ف‬ ْ ‫ب َر‬ َ ّ ‫في الت‬ "ِ ‫قدّم‬ ً َ ‫غب‬ ِ ‫ة‬ ِ ‫ح‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad ّ ‫ح‬ ُ ‫ظ‬ memorised the book out of a desire to advance and progress) and is called " ْ ‫م‬ ‫ه‬ ِ ِ ‫جل‬ ْ َ ‫ول ِل‬ ُ ‫ف‬ َ " (Object of Reason). ْ ‫ع‬ Explanation: Every ‫عل‬ ِ has to have a reason (or motive) on account of which that action is performed. ْ ‫ف‬

َ ‫و‬ Thus, when we say: " ‫د‬ َ ‫ق‬ ُ ْ ‫جن‬ ُ ْ ‫ف ال‬ َ " (The soldiers stood), the listener understands that the soldiers stood but he does not know the reason for (or the motive behind) their standing. Should the intention be to inform him about the reason or motive as well, we say: " َ ْ ْ َ ‫و‬ ‫ر‬ َ ‫ق‬ ِ ‫جل َل ً ل ِل‬ ْ ِ ‫جن ْدُ إ‬ ُ ‫ف ال‬ َ " (The soldiers stood out of reverence for the ِ ْ ‫مي‬ ْ ‫م‬ Commander), for example. The word "ً ‫جل َل‬ ْ ِ ‫ "إ‬in this example is called "‫ول‬ ُ ‫ف‬ َ ْ ‫ع‬ ‫ه‬ ِ ِ ‫جل‬ ْ َ ‫( "ِل‬Object of Reason), and it is ‫وب‬ َ ُ ْ ‫من‬ ْ ‫ص‬

. Similar to it (i.e. "ً ‫جل َل‬ ْ ِ ‫ ) "إ‬are:

َ ‫ف‬ ْ ‫ "َر‬in "ِ ‫قدّم‬ ْ ‫ب َر‬ َ ّ ‫في الت‬ ♦ "‫ة‬ ً َ ‫غب‬ ً َ ‫غب‬ ِ ‫ة‬ ِ ‫ح‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad ّ ‫ح‬ ُ ‫ظ‬

memorised the book out of a desire to advance and progress), َ َ‫ "ط‬in "‫ه‬ ♦ "ً ‫لبا‬ َ ‫مْر‬ ِ ‫ة الل‬ ِ ‫ضا‬ ّ ‫ح‬ َ " (The people perform the َ ِ ‫س طََلبا ً ل‬ ُ ‫ج الّنا‬ pilgrimage seeking to please Allah), َ ْ ‫ة إ ِك َْراما ً ل ِل‬ ♦ "ً ‫راما‬ ُ َ ‫دي ْن‬ ِ ‫م‬ ِ َ ‫( "ُزي ّن‬The city was beautified in َ ْ ‫ت ال‬ َ ْ ‫ "إ ِك‬in "ِ ‫قاِدم‬ honour of the newcomer or visitor), ♦ as well as whatever resembles these examples as regards every ‫سم‬ ْ ‫ ا‬that is mentioned in the sentence to clarify the reason or cause for the occurrence of the action.

47

The Adverb (‫ه‬ ِ ِ ْ ‫في‬

ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ ْ ‫)ال‬ ْ ‫ع‬

َ َ ‫ف‬ ِ ‫ح‬ ِ "‫م‬ ٌ‫مد‬ َ ‫م‬ َ "‫ن‬ ْ َ ‫ ن‬:‫ع‬ ُ ِ ‫والّراب‬ َ ‫ما‬ ْ ‫م‬ ّ ‫ح‬ ُ ‫ظ‬ َ ‫و"أ‬ َ "‫و‬ َ "‫صَباحًا‬ ُ ‫ح‬ َ َ ّ ْ ً ْ ً ْ "‫ه‬ ‫ي‬ ‫ف‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ف‬ ‫م‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ ،"‫م‬ ‫ل‬ ‫ع‬ ‫م‬ ‫ل‬ ‫ا‬ ‫م‬ ‫ما‬ ‫أ‬ ‫ا‬ ‫باح‬ ‫ص‬ ‫ب‬ ‫تا‬ ‫ك‬ ‫ل‬ ِ ْ ِ َ َ َ َِ ‫ا‬ َ َ ّ َ ُ َ ْ ُ َ ِ َ ُ َ ."‫و "ظَْرفًا‬ ْ ‫أ‬ َ

The fourth (category of ‫وب‬ َ ‫ما‬ َ ْ ‫ ) ال‬is like "ً ‫صَباحا‬ َ ‫ "أ‬in ُ ْ ‫من‬ َ " and "‫م‬ ْ ‫ص‬

َ

َ ‫ف‬ "ِ ‫عل ّم‬ ِ ‫ح‬ َ ‫م‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad َ ‫ما‬ ُ ْ ‫م ال‬ َ ‫صَباحا ً أ‬ ّ ‫ح‬ ُ ‫ظ‬ َ ‫ب‬ memorised the book in the morning in front of the teacher) and is called " ْ ‫م‬ ‫ه‬ ِ ‫ول‬ ِ ْ ‫في‬ ُ ‫ف‬ َ " or "‫( "ظَْرف‬Adverb). ْ ‫ع‬ Explanation:

َ ‫م‬ Every ‫عل‬ ِ has to occur in a time (‫مان‬ ْ ‫ف‬ َ ‫ )َز‬and a place (‫كان‬ َ ) . Thus, when you say: "ً ‫باحا‬ َ ‫ص‬ َ

َ ‫ف‬ ‫ب‬ ِ ‫ح‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad memorised the book in the ّ ‫ح‬ ُ ‫ظ‬ morning), you are clarifying the time of memorising which is in the morning (‫باح‬ َ ‫ص‬ ّ ‫)ال‬ َ َ ‫ف‬ and when you say: " ِ ‫عل ّم‬ ِ ‫ح‬ َ ‫م‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad َ ‫ما‬ ُ ْ ‫م ال‬ َ ‫بأ‬ ّ ‫ح‬ ُ ‫ظ‬ memorised the book in front of the teacher), you are clarifying the place of memorising which is the area in front of the teacher.

َ ‫( "ظَْرف‬adverb of time) and the word "‫م‬ َ ‫ما‬ َ ‫"أ‬ َ ‫م‬ ْ ‫م‬ is called "‫ن‬ ُ ‫ف‬ َ ‫( "ظَْرف‬adverb of place), and both of them are called "‫ول‬ َ ٍ ‫كا‬ ْ ‫ع‬ ‫ه‬ ِ " and it is necessary that they be ‫وب‬ ِ ْ ‫في‬ َ . ُ ْ ‫من‬ ْ ‫ص‬ The word "ً ‫باحا‬ َ ‫ص‬ َ ‫َز‬ َ " is called "‫ن‬ ٍ ‫ما‬

Similar to "ً ‫باحا‬ َ ‫ص‬ َ " is:

♦ ♦ ♦ ♦ ♦ ♦ ♦

"ً‫ساء‬ َ ‫م‬ َ " (late afternoon / evening),

♦ ♦ ♦ ♦ ♦ ♦ ♦

"ً ‫ينا‬ ِ " (for a time / while / indefinite period), ْ ‫ح‬

"ً ‫وما‬ ْ َ ‫( "ي‬during the day, one day), "‫ة‬ ً َ ‫( "ل َي ْل‬at night),

"‫ة‬ ً ‫( "ب ُك َْر‬early morning),

َ " (tomorrow), "ً ‫غدا‬

"‫ة‬ ً ‫و‬ َ " (forenoon, late morning), ْ ‫ض‬ َ ‫ح‬

"ً ‫حرا‬ َ ‫س‬ َ " (early morning / pre-dawn / before day-break i.e. the last part of the night before dawn), ♦ "ً ‫( "أ ََبدا‬for ever),

ْ ‫و‬ "ً ‫قتا‬ َ " (for a time),

"‫ة‬ ً َ ‫حظ‬ ْ َ ‫( "ل‬a moment), "‫ة‬ َ ‫سا‬ ً ‫ع‬ َ " (an hour),

"‫ة‬ ً ّ‫مد‬ ُ " (a period of time), "‫ة‬ ً َ ‫سن‬ َ " (a year) and

َ " (a month), "ً ‫هرا‬ ْ ‫ش‬ 48

َ

and like "‫م‬ َ ‫ما‬ َ ‫ "أ‬are:

♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦

ُ " (in front), "‫م‬ ّ ‫ق‬ َ ‫دا‬ "‫ف‬ َ " (behind), َ ْ ‫خل‬ "َ‫راء‬ َ ‫و‬ َ " (behind),

َ " (above / on top of), "‫ق‬ َ ‫و‬ ْ ‫ف‬

"‫ت‬ ْ َ ‫( "ت‬under / below / beneath), َ ‫ح‬ "ً ‫ينا‬ ِ َ ‫( "ي‬right / rightwards), ْ ‫م‬ "ً ‫مال‬ ِ " (left / leftwards), َ ‫ش‬ "‫د‬ ِ " (at, by / with), َ ْ ‫عن‬

"‫ع‬ َ ‫م‬ َ " (with / together with / in the company of), "َ‫زاء‬ َ ِ ‫( "إ‬opposite to),

َ ‫ح‬ "َ‫ذاء‬ ِ " (near / close to), َ ْ ‫( "ت ِل‬opposite to), "َ‫قاء‬

"ً ‫يدا‬ ْ ‫ر‬ ِ َ ‫( "ب‬forty-eight thousand steps),

َ " (a parasang or twelve thousand steps) and "ً ‫سخا‬ َ ‫فْر‬ "ً ‫مي ْل‬ ِ " (a mile or four thousand steps)

49

The Object of Accompaniment (‫ه‬ َ ‫م‬ ُ ‫ع‬ َ

ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ ْ ‫)ال‬ ْ ‫ع‬

َ ‫ف‬ ‫د‬ َ ْ ‫وال‬ ِ ‫ح‬ ِ "‫ح‬ ِ ْ ‫و "ال‬ ِ ‫خا‬ ٌ ‫م‬ َ ‫م‬ َ "‫ن‬ َ ‫صَبا‬ ْ َ ‫ ن‬:‫س‬ ْ ‫م‬ ّ ‫ح‬ ُ ‫ظ‬ ْ ‫م‬ ُ ‫م‬ ُ ‫ح‬ َ ْ ً ْ "‫ه‬ ‫ع‬ ‫م‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ف‬ ‫م‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ ،" ‫ح‬ ‫با‬ ‫ص‬ ‫م‬ ‫ل‬ ‫ا‬ ‫و‬ َ َ ْ ِ َ ُ َ َ ّ َ ُ َ ْ ُ َ َ ‫ف‬ The fifth (category of ‫وب‬ ِ ‫ح‬ ِ ْ ‫ "ال‬in "‫ظ‬ َ ‫صَبا‬ َ َ ْ ‫ ) ال‬is like "‫ح‬ ُ ْ ‫من‬ ْ ‫م‬ ْ ‫ص‬

‫ح‬ ِ ْ ‫وال‬ َ ‫صَبا‬ َ ‫م‬ ّ ‫ح‬ ُ " (Muhammad memorised with the lamp i.e. using the ْ ‫م‬ َ ٌ‫مد‬ ْ ‫م‬ lamp) and is called "‫ه‬ َ ‫م‬ ُ ‫ف‬ ُ ‫ع‬ َ ‫ول‬ َ " (Object of Accompaniment). ْ ‫ع‬ Explanation:

َ َ ‫جب‬ When someone says to you: "‫د‬ ِ ‫ص‬ ِ ‫تآ‬ ِ ْ ‫عي‬ ِ " [I َ ‫ل‬ َ ْ ‫وال‬ ُ ْ ‫صل‬ ُ ‫سْر‬ ّ ‫خَر ال‬ َ ‫و‬ َ ‫حّتى‬ َ ‫ت‬ travelled with the mountain (i.e. alongside the mountain) until I reached the end of the highland], then the meaning thereof is that he took the side of the mountain (as it were) as a way or path alongside which he travelled until he reached his intended destination. Likewise, when you ask someone for a place that you wish to reach and he says to you: " ّ ‫وال‬ ‫د‬ َ ‫ر‬ َ ْ‫( "ا ِذ‬Go with the new road), then the meaning thereof is: ِ ‫ج‬ َ ْ ‫دي‬ َ ْ ‫ع ال‬ ْ ‫ه‬ َ ‫ب‬ ِ ‫شا‬ “Make the act of you going (to that place) next to or alongside the new road; Do not deviate from it, neither to the right nor to the left, and you will reach the intended place”.

َ َ ‫جب‬ ّ ‫ "ال‬in the second example is Each of the words "‫ل‬ َ ‫ر‬ َ ْ ‫ "ال‬in the first example and "‫ع‬ ِ ‫شا‬ ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ " (object of accompaniment) and is ‫وب‬ َ and the ‫واو‬ ُ ْ ‫من‬ ْ ‫ع‬ ْ ‫ص‬ َ ْ ‫ال‬ which is before it is called "‫ة‬ ِ ‫م‬ ِ ّ ‫عي‬ َ ْ ‫واو ال‬ َ " (the Waw of Accompaniment). called "‫ه‬ َ ‫م‬ ُ ‫ع‬ َ

Similar to these two examples are:

َ ‫ف‬ ♦ "‫ح‬ ِ ‫ح‬ ِ ْ ‫ "ال‬in "‫ح‬ ِ ْ ‫وال‬ َ ‫صَبا‬ َ ‫صَبا‬ َ ‫م‬ َ " (Muhammad memorised with the ّ ‫ح‬ ُ ‫ظ‬ ْ ‫م‬ ْ ‫م‬ َ ٌ‫مد‬ lamp), ♦ "‫د‬ َ ْ ‫جن‬ ُ ْ ‫ "ال‬in "‫د‬ َ ْ ‫جن‬ ُ ْ ‫وال‬ َ

‫مي ُْر‬ ِ َ ‫ساَر ال‬ َ " (The commander travelled with the soldiers), َ ْ ‫ه ال‬ َ ْ ‫ "الن ّي‬in "‫ل‬ َ ْ ‫والن ّي‬ ♦ "‫ل‬ ّ ‫و‬ ُ ‫و‬ َ ‫ج‬ َ ‫م‬ ْ ‫ق‬ َ َ ‫( "ت‬The people went with the Nile) and Such is the case with every ‫سم‬ ْ ‫ ا‬denoting that with or alongside which the action is performed.

َ ‫م‬ ْ ‫م‬ From what has gone before it becomes clear that the ‫يل‬ ِ ‫فا‬ ْ ‫ع‬ ُ ‫ف‬ َ ْ ‫( ال‬plural of ‫ول‬ َ ْ ‫ال‬ ْ ‫ع‬ ) are five in number, and they are: ْ ‫م‬ ♦ the ِ‫ول ب ِه‬ ُ ‫ف‬ َ ْ ‫( ال‬direct object), ْ ‫ع‬ ♦ ♦ ♦ ♦

َ ْ ‫مط‬ the ‫لق‬ ُ ْ ‫ال‬

ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ ْ ‫( ال‬absolute or unqualified object), ْ ‫ع‬ ْ ‫م‬ the ‫ه‬ ِ ِ ‫جل‬ ْ َ ‫ول ِل‬ ُ ‫ف‬ َ ْ ‫( ال‬object of reason), ْ ‫ع‬ ْ ‫م‬ the ‫ه‬ ِ ‫ول‬ ِ ْ ‫في‬ ُ ‫ف‬ َ ْ ‫( ال‬adverb) and ْ ‫ع‬ ْ ‫م‬ the ‫ه‬ َ ‫م‬ ُ ‫ف‬ ُ ‫ع‬ َ ‫ول‬ َ ْ ‫( ال‬object of accompaniment). ْ ‫ع‬ 50

The Excluded by means of "ّ ‫بـ"إ ِل‬ ِ

ّ ِ ‫)"إ‬ ‫ست َث َْنى‬ ْ ‫م‬ ُ ْ ‫ل" )ال‬

َ ‫ف‬ َ ‫وَر‬ ‫ب‬ ً ‫ق‬ ِ ‫ح‬ ِ ‫ن‬ ِ "‫ة‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ "‫ل‬ ْ َ ‫ ن‬:‫س‬ ّ ‫وال‬ ْ ‫م‬ ّ ‫ح‬ ُ ‫ظ‬ ُ ‫ساِد‬ ِ ْ ‫مث‬ َ "‫و‬ ُ ‫ح‬ َ ّ َ ْ "‫ى‬ ‫ثن‬ ‫ت‬ ‫س‬ ‫م‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ ،" ‫ة‬ ‫ق‬ ‫ر‬ ‫و‬ ‫ل‬ ً َ َ َ ْ ُ ّ َ ُ َ ً ِ‫إ‬ َ ‫وَر‬ The sixth (category of ‫وب‬ ً ‫ق‬ َ ْ ‫ ) ال‬is like "‫ة‬ ُ ْ ‫من‬ ْ ‫ص‬ َ " in for example

َ ‫ف‬ ّ ‫ب إ ِل‬ ِ ‫ح‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad memorised the book ّ ‫ح‬ ُ ‫ظ‬ except / excluding one page) and is called "‫ى‬ ْ ‫م‬ ُ " (Excluded / Excepted). ً ‫ست َْثن‬ َ ‫وَر‬ "‫ة‬ ً ‫ق‬ َ

Explanation: It is not proper for you to say: "‫ة‬ َ " (The students came ِ ‫س‬ ِ ُ‫مي ْذ‬ ِ َ ‫ج الت ّل‬ َ ‫خَر‬ َ ‫مدَْر‬ َ ‫م‬ َ ْ ‫ن ال‬ out of the school) and then to keep quiet except if it is that all of them had come out. However, if one or more of them remained, then it is necessary for you to say: "ً ‫لدا‬ َ ّ ‫ة إ ِل‬ َ " (The students came out of the ِ ‫خا‬ ِ ‫س‬ ِ ُ‫مي ْذ‬ ِ َ ‫ج الت ّل‬ َ ‫خَر‬ َ ‫مدَْر‬ َ ‫م‬ َ ْ ‫ن ال‬ school excluding / except Khalid) for example, or "...ً ‫مدا‬ َ ‫م‬ ّ ‫ح‬ ُ ّ ‫…( "إ ِل‬except Muhammad) or "...ً ‫ودا‬ ْ ‫م‬ ُ ‫ح‬ َ ّ ‫…( "إ ِل‬except Mahmud). The ْ ‫م‬

‫سم‬ ْ ‫ال‬ ‫ى‬ ْ ‫م‬ ُ " (excluded / excepted) and is ‫وب‬ َ . ُ ْ ‫من‬ ْ ‫ص‬ ً ‫ست َْثن‬

occurring after "ّ ‫ "إ ِل‬is called "

Similar to "ً ‫لدا‬ َ " in the first example are: ِ ‫خا‬

َ ‫ف‬ َ ‫وَر‬ َ ‫وَر‬ ♦ "‫ة‬ ً ‫ق‬ ً ‫ق‬ ِ ‫ح‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad memorised the ّ ‫ح‬ ُ ‫ظ‬ َ " in "‫ة‬ َ ّ ‫ب إ ِل‬ book except / excluding one page) and ♦ "‫ب‬ َ ّ‫ "الذ‬in "‫ب‬ َ ّ‫ن إ ِل ّ الذ‬ َ ‫ه‬ َ ‫ه‬ َ ‫م‬ َ ْ ‫ال‬ ِ ‫عاِد‬ excluding gold).

ّ ُ ‫صدَأ ُ ك‬ ‫ل‬ ْ َ ‫( "ت‬All metals rust except /

Such is the case with every ‫سم‬ ْ ‫ ا‬occurring after the word "ّ ‫ "إ ِل‬which is not preceded by negation.

51

The State or Condition (‫حال‬ َ ْ ‫)ال‬ َ َ ‫ف‬ ‫د‬ ِ ‫ح‬ ِ ‫ص‬ ِ "‫حْيحًا‬ ٌ ‫م‬ َ ‫م‬ َ "‫ن‬ َ "‫و‬ ْ َ ‫ ن‬:‫ع‬ ُ ِ ‫ساب‬ ّ ‫وال‬ ْ ‫م‬ ّ ‫ح‬ ُ ‫ظ‬ َ "‫و‬ ْ ‫جاِلسًا" أ‬ ُ ‫ح‬ َ َ ً َ ً ْ ً ‫حا‬ "‫ل‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ ،" ‫ا‬ ‫يح‬ ‫ح‬ ‫ص‬ ‫ه‬ ‫ظ‬ ‫ف‬ ‫ح‬ " ‫و‬ ‫أ‬ " ‫ا‬ ‫لس‬ ‫جا‬ ‫ب‬ ‫تا‬ ‫ك‬ ‫ل‬ ِ َ ِ َ َ َِ ‫ا‬ َ ْ ِ َ ُ ّ َ ُ َ ْ The seventh (category of ‫وب‬ ِ ‫ص‬ َ " or "ً ‫حْيحا‬ َ ْ ‫ ) ال‬is like "ً ‫جاِلسا‬ ُ ْ ‫من‬ َ " in ْ ‫ص‬ "ً ‫لسا‬ ِ ‫جا‬ َ

َ ‫ف‬ ‫ب‬ ِ ‫ح‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad memorised the book ّ ‫ح‬ ُ ‫ظ‬ sitting) or "ً ‫يحا‬ ِ ‫ص‬ ِ ‫ح‬ ْ ‫ح‬ َ " (He memorised it while it is correct) and ُ َ ‫فظ‬ َ ‫ه‬ is called "‫حال‬ َ " (State or Condition). Explanation:

َ

َ " (Amin drank the water), the sentence is correct When you say: "َ‫ماء‬ ِ ‫بأ‬ َ ‫ر‬ ٌ ْ ‫مي‬ َ ْ ‫ن ال‬ ِ ‫ش‬ except that it is not possible to know from the sentence the state or condition in which the َ ْ ‫ ال‬was at the time of the action or likewise the state or condition in which the ‫عل‬ ِ ‫فا‬ ْ ‫م‬ ‫ه‬ ِ ِ ‫ول ب‬ ُ ‫ف‬ َ ْ ‫ال‬ ْ ‫ع‬

was at the time of the action.

َ

َ َ‫ماء‬ َ " (Amin drank the water However, when you say: "ً ‫ئما‬ ِ ‫قا‬ ِ ‫بأ‬ َ ‫ر‬ ٌ ْ ‫مي‬ َ ْ ‫ن ال‬ ِ ‫ش‬ standing), you have in fact clarified the state or condition in which Amin was at the time of َ َ " (Muhammad drank the drinking, and when you say: "ً ‫ئقا‬ ِ ‫ماءَ َرا‬ ِ ‫بأ‬ َ ‫ر‬ ٌ ْ ‫مي‬ َ ْ ‫ن ال‬ ِ ‫ش‬ water in pure form), you have in fact also clarified the state or condition of the water at the َ " or "ً ‫ "َراِئقا‬is called a "‫حال‬ time of drinking. Thus, the word "ً ‫ئما‬ ِ ‫قا‬ َ " (state or condition) and it is necessary for it to be ‫وب‬ َ . ُ ْ ‫من‬ ْ ‫ص‬ Similar to these two examples are:

َ ‫ف‬ ♦ "ً ‫جاِلسا‬ ِ ‫ص‬ ِ ‫ح‬ َ " or "ً ‫حْيحا‬ َ ‫ب‬ َ ‫مدٌ ال ْك َِتا‬ َ ‫م‬ َ " (Muhammad ّ ‫ح‬ ُ ‫ظ‬ َ " in "ً ‫جاِلسا‬ memorised the book sitting) or "ً ‫يحا‬ ِ ‫ص‬ ِ ‫ح‬ ْ ‫ح‬ َ " (He memorised it while it is its ُ َ ‫فظ‬ َ ‫ه‬ correct form), َ ّ َ ‫مت َن‬ ُ ْ ‫مك‬ ْ َ‫ل َ ي‬ ♦ "ً ‫فسا‬ َ ‫بأ‬ ْ ‫شَر‬ ُ " (breathing) or "ً ‫وفا‬ َ " (uncovered) in "‫م‬ ْ ُ ‫حدُك‬ ْ ‫ش‬

ً ‫فسا‬ ّ َ ‫مت َن‬ ُ َ‫ماء‬ َ ْ ‫( "ال‬Let not any of you drink the water whilst breathing or inhaling) or ُ ْ ‫مك‬ ْ َ ‫( "ل َ ي‬Let him not drink it uncovered). "ً ‫وفا‬ َ ‫ه‬ ُ ْ ‫شَرب‬ ْ ‫ش‬

َ ْ ‫ال‬ Such is the case with every ‫سم‬ ِ ‫فا‬ ْ ‫ ا‬which clarifies the posture or position of the ‫عل‬ ْ ‫م‬ or ‫ول‬ ُ ‫ف‬ َ ْ ‫ ال‬at the time the action occurs. ْ ‫ع‬

52

The Specification (‫يز‬ ْ ِ ‫مي‬ ْ ّ ‫)الت‬ ،"ً ‫هبا‬ ُ ‫ن "ي َُبا‬ َ َ‫ل ذ‬ َ َ‫و "ذ‬ ِ "‫هبًا‬ ِ ‫والّثا‬ ُ ‫ع ال ْك َِتا‬ ْ َ ‫ ن‬:‫ن‬ ْ ‫م‬ ُ ‫م‬ ٍ ْ ‫رط‬ ُ ‫ح‬ َ ِ ِ‫ب ب‬ "‫مي ِْيزًا‬ ‫ت‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ ْ َ ّ َ ُ َ The eighth (category of ‫وب‬ َ َ‫ "ذ‬in "‫ب‬ ُ ‫ال ْك َِتا‬ َ ْ ‫ ) ال‬is like "ً ‫هبا‬ ُ ْ ‫من‬ ْ ‫ص‬

‫ع‬ ُ ‫ي َُبا‬ ً ‫هبا‬ َ َ‫ل ذ‬ ْ َ ‫"ت‬ ٍ ْ ‫رط‬ ِ ِ ‫( "ب‬The book is sold for a ratl of gold) and is called "‫مي ِْيز‬

(Specification). Explanation:

َ

The ‫ماء‬ ْ ‫ ال‬denoting measure, weight, number and their likes are all vague words َ ‫س‬

َ

َ ْ ‫قن‬ َ ْ ‫ )أل‬because when you ay: "ً ‫طارا‬ ْ ِ ‫( "ا‬I bought a kantar) (‫مة‬ ِ ‫ت‬ ُ ْ ‫شت ََري‬ َ ْ ‫مب‬ َ ‫ه‬ ُ ‫فاظ‬ and then keep quiet, then the listener will not understand exactly what it is that is meant by َ ْ ‫قن‬ ‫طار‬ ِ ْ ‫( ال‬kantar) such that he will not know whether you bought a kantar of beans or sugar or soap or any other thing. So when you say: "ّ ‫بنا‬ ُ

ً ‫طارا‬ َ ْ ‫قن‬ ْ ِ ‫( "ا‬I bought ِ ‫ت‬ ُ ْ ‫شت ََري‬ َ ْ ‫قن‬ a kantar of beans), you have in fact specified what is meant by ‫طار‬ ِ ْ ‫ ال‬. The word " ّ ‫ "ُبنا‬is called "‫مي ِْيز‬ ْ َ ‫( "ت‬specification) and is ‫وب‬ َ . ُ ْ ‫من‬ ْ ‫ص‬ Among the constructions of ‫يز‬ ْ ِ ‫مي‬ ْ ّ ‫ الت‬are:

َ ْ ‫قن‬ ّ ‫س‬ َ ّ ‫دبا‬ ♦ "‫ع‬ َ ‫َبا‬ َ َ ‫مائ‬ ِ ‫و‬ ِ ‫و‬ َ ‫جُر إ ِْر‬ ُ ً ‫طارا‬ ْ ‫ق‬ ِ ‫ع الّتا‬ َ ،ً ‫كرا‬ َ ،ً ‫محا‬ ٍ ‫ة ِذَرا‬

ً ‫رْيرا‬ َ " [The merchant sold an ardeb of wheat, a kantar of sugar and a hundred cubits ِ ‫ح‬

(or arm-lengths) of silk] َ ♦ "ً ‫وفا‬ َ ً ‫رطْل‬ ِ ‫ش‬ َ ‫ع‬ ُ ً ‫وِذَراعا‬ ْ ‫ص‬ َ ،ً ‫سل‬ َ ،ً ‫عْيرا‬ ِ ‫و‬ a saa of barley, a ratl of honey and a cubit of wool)

ً ‫صاعا‬ ْ ِ ‫( "ا‬I bought ُ ْ ‫شت ََري‬ َ ‫ت‬

Such is the case with every construction containing an ‫سم‬ ْ ‫ ا‬clarifying and specifying

exactly what is meant by another ‫سم‬ ْ ‫ ا‬mentioned before it (the latter being) capable of meaning many things.

53

The Object of Address / Addressee / Vocative (‫دى‬ َ ‫مَنا‬ ُ ْ ‫)ال‬ ً ‫وفا‬ ُ ‫ن "َيا َر‬ ُ ‫و "َر‬ َ ‫و‬ ِ "‫ل‬ ِ ‫والّتا‬ ْ َ ‫ ن‬:‫ع‬ ُ ‫س‬ ُ ‫و"َر‬ ْ ‫م‬ ْ ‫ؤ‬ ْ ‫س‬ َ "‫وفًا‬ ْ ‫ؤ‬ ُ ‫ح‬ َ ْ َ "‫ى‬ ‫ناد‬ ‫م‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ ،"‫ه‬ ‫الل‬ ‫ل‬ ‫و‬ ‫س‬ ‫ر‬ ‫يا‬ "‫و‬ "‫د‬ ‫با‬ ‫ع‬ ‫ل‬ ‫با‬ َ ُ ِ ً ّ َ ُ َ ْ ُ َ َ َ ِ َ ِ ِ ُ ‫ "َر‬and "‫ل‬ َ ‫و‬ The ninth (category of ‫وب‬ ُ ‫ "َر‬in "‫َيا‬ َ ْ ‫ ) ال‬is like "ً ‫وفا‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ؤ‬ ْ ‫س‬ ُ ‫"َر‬ ‫عَباِد‬ ِ ْ ‫وفا ً ِبال‬ ْ ‫ؤ‬ َ ‫و‬ "‫ه‬ ِ ‫ل الل‬ ُ ‫"َيا َر‬ ْ ‫س‬

(O You who are compassionate towards the servants) and

(O Messenger of Allah) and is called "‫ى‬ ً ‫مَناد‬ ُ " (Object of Address, Addressee, Vocative). Explanation: When we call someone by his name or title / epithet, and we say: "‫ن‬ ْ ‫الّر‬ َ ‫ح‬ ِ ‫ما‬

َ ‫"َيا‬ َ‫عب ْد‬ (O Abdurrahman), "‫ن‬ ِ ‫َيا َر‬ ِ ِ ‫عاب‬ َ ْ ‫ن ال‬ َ ْ ‫في‬ َ ْ ‫دي‬ َ ْ ‫( "َيا َزي‬O Beauty of the Worshippers), or "‫ع‬ ْ َ ‫( "ال‬O you of elevated status), then that which comes after the word "‫( "َيا‬O) – which ‫ر‬ ِ ْ‫قد‬ is "‫د‬ َ " in the first example, "‫ن‬ ِ ‫ "َر‬in the third – is called " َ ْ ‫عب‬ َ ْ ‫في‬ َ ْ ‫ "َزي‬in the second and "‫ع‬ ‫ى‬ ً ‫مَناد‬ ُ " (Object of Address, Addressee or Vocative), and it is ‫وب‬ َ . ُ ْ ‫من‬ ْ ‫ص‬ Similar to these examples are:

ُ ‫( "َيا َر‬O You who show compassion to the servants), ♦ "‫د‬ ِ ْ ‫وفا ً ِبال‬ ِ ‫عَبا‬ ْ ‫ؤ‬ َ ‫( "َيا‬O he who is negligent, while death is pursuing ♦ "‫ه‬ ِ ‫غا‬ ُ ‫و‬ ُ ُ ‫ت ي َطْل ُب‬ َ ْ ‫وال‬ ْ ‫م‬ َ ،ً ‫فل‬ him), ♦ "‫ه‬ ِ ‫الل‬

َ ‫و‬ ‫ل‬ ُ ‫( "َيا َر‬O Messenger of Allah) and ْ ‫س‬ َ ْ َ ْ ‫م ال‬ ♦ "‫ق‬ َ ‫( "َيا أك َْر‬O Most Honourable of Creation) ِ ‫خل‬ Such is the case with every ‫سم‬ ِ ‫دا‬ َ ّ ‫حْرف الن‬ َ ْ ‫ ا‬occurring after the ‫ء‬ addressing).

54

(particle of

َ " The Predicate of "‫ن‬ َ ‫كا‬

َ ") ‫خَبر‬ َ ) "‫ن‬ َ ‫كا‬

َ "‫ن‬ ،"ً ‫مرا‬ ِ ْ ‫مث‬ ِ "‫مرًا‬ ِ ْ ‫مث‬ ِ ‫عا‬ ُ ‫سَتا‬ َ ‫كا‬ ْ َ ‫ ن‬:‫شُر‬ َ ْ ‫وال‬ ْ ُ ‫ن ال ْب‬ ْ ‫م‬ ُ ‫ن‬ ُ "‫و‬ ُ ‫ح‬ َ َ .("‫ن‬ َ ) ‫مى‬ َ ‫خب ََر"كا‬ َ ُ ‫وي‬ ّ ‫س‬ َ The tenth (category of ‫وب‬ ِ ْ ‫مث‬ ُ ‫سَتا‬ ْ ُ ‫ال ْب‬ َ ْ ‫ ) ال‬is like "ً ‫مرا‬ ُ " in "‫ن‬ ُ ْ ‫من‬ ْ ‫ص‬

َ ‫ن‬ َ ‫كا‬

ً ‫مرا‬ َ " ‫خَبر‬ َ " (Predicate ِ ْ ‫مث‬ َ ‫كا‬ ُ " (The garden was bearing fruit), and is called ‫ن‬ َ " ). of "‫ن‬ َ ‫كا‬ Explanation:

َ " , the first of which is ‫وع‬ ُ ‫مْر‬ Two ‫ن‬ َ ‫كا‬ ْ ‫( ا‬nouns) occur after the verb "‫ن‬ َ ‫س‬ َ and is ِ ‫ما‬ ْ ‫ف‬

َ " ‫سم‬ َ " ) and the second is ‫وب‬ ‫ن‬ َ ‫كا‬ َ ‫كا‬ ْ ‫( "ا‬Noun of "‫ن‬ َ and is ُ ْ ‫من‬ ْ ‫ص‬ َ " ), and it is for this reason (i.e. the fact that the called its ‫بر‬ َ ْ ‫( ال‬i.e. the ‫خَبر‬ َ ْ ‫ ال‬of "‫ن‬ َ ‫كا‬ َ ‫خ‬ َ " ‫خَبر‬ ‫ن‬ َ " is ‫وب‬ َ ‫كا‬ ْ ‫ال‬ َ ) that it is counted among the categories of ‫سم‬ ُ ْ ‫من‬ ْ ‫ص‬ َ ْ َ " are the ‫عال‬ ْ ‫( ال‬verbs) that were mentioned in the ‫وب‬ َ ‫كا‬ َ ‫ف‬ َ ‫ ال‬. Similar to "‫ن‬ ُ ْ ‫من‬ ْ ‫ص‬ َ " ‫سم‬ fifth place (i.e. the section dealing with the ‫ن‬ َ ‫كا‬ ْ ‫ ) "ا‬which is one the places in ُ ‫مْر‬ which the ‫سم‬ ْ ‫ ال‬is ‫وع‬ َ . ْ ‫ف‬ called the

Among the examples that have already been given thereof (but with the focus this time on the ‫خَبر‬ َ ْ ‫ ال‬of one of these verbs) are:

♦ ♦ ♦ ♦

َ ّ ‫ح ال‬ ‫جُر‬ َ ‫ش‬ َ َ ‫صب‬ ْ ‫"أ‬ َ ‫ما َزا‬ " ً ‫دل‬ ِ َ ‫عت‬ ْ ‫م‬ َ ْ ‫ل ال‬ ُ ‫و‬ َ " ّ ‫ج‬ "ً ‫مرا‬ ِ ْ ‫مث‬ ُ ‫سَتا‬ ْ ُ ‫صاَر ال ْب‬ ُ ‫ن‬ َ " "ً ‫رقا‬ ُ ْ ‫م‬ ِ ‫و‬

and so on and so forth.

55

The Noun of "‫ن‬ ّ ِ ‫"إ‬

‫سم‬ ّ ِ ‫)"إ‬ ْ ‫ن" )ا‬

َ ‫ع‬ ‫ن‬ َ ‫ي‬ ِ "‫ن‬ َ ‫سَتا‬ ّ ِ ‫ن "إ‬ َ ‫سَتا‬ ْ َ ‫ ن‬:‫شَر‬ َ ْ ‫وال‬ ْ ُ ‫ن ال ْب‬ ْ ُ ‫و "ال ْب‬ ْ ‫م‬ َ ‫حاِد‬ ُ ‫ح‬ َ ْ .("‫ن‬ ِ ‫مث‬ ّ ِ ‫م"إ‬ ْ ‫مى )ا‬ َ ُ ‫وي‬ َ ‫س‬ ّ ‫س‬ ُ َ ،"‫مٌر‬ The eleventh (category of ‫وب‬ َ ‫سَتا‬ ّ ِ‫إ‬ ْ ُ ‫ "ال ْب‬in " ‫ن‬ َ ْ ‫ ) ال‬is like "‫ن‬ ُ ْ ‫من‬ ْ ‫ص‬

‫مٌر‬ ِ ْ ‫مث‬ َ ‫سَتا‬ ّ ِ ‫سم "إ‬ ْ ُ ‫( "ال ْب‬The garden was bearing fruit), and is called ‫ن‬ ْ ‫"ا‬ ُ ‫ن‬ (Noun of "‫ن‬ ّ ِ ‫) "إ‬.

Explanation:

Two ‫ن‬ ّ ِ ‫ "إ‬, the first of which is ‫وب‬ ْ ‫( ا‬nouns) occur after the particle "‫ن‬ َ ‫س‬ َ and ُ ْ ‫من‬ ِ ‫ما‬ ْ ‫ص‬

َ " ) and the second is ‫وع‬ ُ ‫مْر‬ ‫ن‬ ّ ِ ‫سم "إ‬ َ ‫كا‬ ْ ‫( "ا‬Noun of "‫ن‬ َ and is called ْ ‫ف‬ its ‫بر‬ َ ْ ‫( ال‬i.e. the ‫خَبر‬ َ ْ ‫ ال‬of "‫ن‬ ّ ِ ‫) "إ‬, and it is for this reason that the first ‫سم‬ َ ‫خ‬ ْ ‫( ال‬i.e. by being ‫وب‬ ْ ‫ ال‬. َ ) is counted among the categories of ‫وب‬ َ ْ ‫سم ال‬ ُ ْ ‫من‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ص‬ ْ Similar to "‫ن‬ ّ ِ ‫ "إ‬are the ‫وف‬ ُ ‫( ال‬particles) that were mentioned together with it in the ْ ‫حُر‬ sixth place (i.e. the section dealing with the ‫ن‬ َ " ) which is one of the places in ّ ِ ‫خَبر "إ‬ ُ ‫مْر‬ which the ‫سم‬ ْ ‫ ال‬is ‫وع‬ َ . ْ ‫ف‬ is called

Among the examples that have already been given thereof (but with the focus this time on the ‫سم‬ ْ ‫ ال‬of one of these particles) are:

♦ ♦ ♦ ♦ ♦

َ ‫ن‬ َ " (I knew that the garden was bearing fruit), َ ‫سَتا‬ ّ ‫تأ‬ ُ ‫م‬ ْ ُ ‫ن ال ْب‬ ْ ِ ‫عل‬ َ ّ ‫ن ال‬ "‫ق‬ ٌ ‫ر‬ ّ ‫( "ك َأ‬As if the trees are growing leaves), َ ‫ش‬ ُ ‫جَر‬ ْ ‫م‬ ِ ‫و‬ َ ‫مطََر‬ "‫ر‬ ّ ِ ‫…( "ل َك‬but the rain is heavy and abundant), َ ْ ‫ن ال‬ ٌ ْ ‫زي‬ ِ ‫غ‬ ٌ ‫د‬ "‫ل‬ ِ َ ‫عت‬ ْ ‫م‬ َ ْ ‫ت ال‬ َ ْ ‫( "ل َي‬I wish that the weather was moderate) ُ ‫و‬ ّ ‫ج‬ "‫ر‬ ِ ْ ‫مث‬ ُ ٌ ‫م‬

and in like fashion you extend the rule to other similar cases.

56

Making the Noun ِ ‫سم‬ ْ ‫ال‬

‫جّر‬ َ ) ‫ور‬ ْ ‫م‬ َ ) ْ ‫جُر‬

.‫ن‬ ِ ‫م‬ ِ ‫و‬ َ ‫ض‬ َ ُ ‫وي‬ ْ ‫جّر ال‬ َ ‫ي‬ ُ ‫س‬ ْ ‫م‬ َ ْ ‫ف‬ ِ ْ ‫عي‬ The ‫سم‬ ْ ‫م‬ ْ ‫ ال‬is ‫ور‬ َ in two places. ْ ‫جُر‬

The

‫ور‬ ْ ‫م‬ َ ْ ‫ال‬ ْ ‫جُر‬

by means of the Particle (‫ور‬ ْ ‫م‬ َ ْ ‫ال‬ ْ ‫جُر‬

‫ف‬ ِ ‫حْر‬ َ ْ ‫)ِبال‬

َ َ ‫و‬ ُ ‫و‬ َ ِ ‫ إ‬:‫ل‬ ،"‫ن‬ َ ‫ن‬ ِ " :‫ف‬ ِ ‫ذ‬ ِ ‫ه‬ ِ ‫ف‬ ِ ‫و‬ ُ ْ ‫ه ال‬ ٍ ‫حْر‬ َ َ‫عد‬ ْ َ‫ع ب‬ َ ‫ق‬ ْ ‫م‬ ْ ‫م‬ ْ ‫حُر‬ َ ‫ذا‬ ّ ‫ال‬ َ ْ ‫ ال‬،‫ ال َْباء‬،"‫ب‬ ،‫كاف‬ َ " ،"‫ن‬ َ " ،"‫"إ َِلى‬ ِ " ،"‫عَلى‬ ّ ‫ "ُر‬،"‫ي‬ ْ ‫ع‬ ْ ‫ف‬ ّ ‫ال‬ َ ‫سا‬ َ ْ ‫ َتاء ال‬،‫م‬ َ ْ ‫واو ال‬ ٌ‫ود‬ ْ ‫م‬ ْ َ ‫ ن‬،‫م‬ َ " :‫و‬ َ ‫ق‬ َ ‫ق‬ ُ ‫ح‬ َ ‫فَر‬ ْ ‫م‬ ُ ‫ح‬ َ ،‫لم‬ ِ ‫س‬ ِ ‫س‬ َ ْ ‫ن ال‬ ‫ه‬ َ ‫و‬ ِ ‫ة‬ ِ ‫ه‬ ِ ّ ‫ري‬ ِ ‫هَر‬ ِ ‫قا‬ ِ ْ ِ ‫ة إ َِلى ال‬ َ ‫م‬ َ ‫ذ‬ َ ،"ٍ ‫وم‬ ْ َ‫ي ي‬ ْ ‫ف‬ ِ َ‫سك َن ْد‬ ْ ْ ."‫جّر‬ َ ‫و‬ ُ ‫و‬ َ ‫ف ال‬ ُ " ‫مى‬ ُ ‫ال‬ َ ُ‫ف ت‬ ّ ‫س‬ ْ ‫حُر‬ ْ ‫حُر‬ The first (place of ‫ر‬ َ ْ ‫ ) ال‬is when it (i.e. the ‫سم‬ َ ْ ‫ ) ال‬occurs after a ‫حْرف‬ ّ ‫ج‬ (particle) from among these ‫وف‬ ُ ْ ‫( ال‬particles): ْ ‫حُر‬

♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦

"‫ن‬ ِ " (from, of), ْ ‫م‬

َ ِ ‫( "إ‬to, towards), "‫لى‬ "‫ن‬ َ " (about, of), ْ ‫ع‬

َ ‫ع‬ "‫لى‬ َ " (on), "‫ي‬ ِ " (in), ْ ‫ف‬

"‫ب‬ ّ ‫( "ُر‬seldom, rarely, maybe, perhaps),

‫( ال َْباء‬with, by, by means), َ ْ ‫( ال‬like, similar to), ‫كاف‬ ّ ‫( ال‬for, to, belonging to), ‫لم‬ َ ْ ‫واو ال‬ َ ‫ق‬ َ (the Waw of Oath) and ِ ‫سم‬ َ ْ ‫( َتاء ال‬the Ta’ of Oath) َ ‫ق‬ ِ ‫سم‬ َ ْ ‫ن ال‬ َ ‫سا‬ like: "‫ي‬ ِ ‫ة‬ ِ ّ ‫ري‬ ِ ‫هَر‬ ِ ‫قا‬ ِ ٌ‫ود‬ ْ ‫م‬ ْ ِ ‫ة إ َِلى ال‬ َ َ ‫م‬ ُ ‫ح‬ َ ‫فَر‬ ْ ‫م‬ ْ ‫ف‬ ِ َ‫سك َن ْد‬ ْ َ ‫( "ي‬Mahmud travelled from Cairo to Alexandria in a day). ٍ ‫وم‬ These particles are called "‫ر‬ َ ْ ‫وف ال‬ ُ " (Particles of ‫جّر‬ َ ْ ‫ ال‬/ Genitive ّ ‫ج‬ ْ ‫حُر‬ Particles / Prepositions).

57

Explanation:

ُ ‫مْر‬ It has been mentioned to you before that the ‫سم‬ ْ ‫ ال‬is ‫وع‬ َ in six places and that it ْ ‫ف‬ is ‫وب‬ ْ ‫م‬ َ in eleven places. As regards it being ‫ور‬ َ it occurs in two places. The ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُر‬

first is when the ‫سم‬ َ (particle) from among these ‫وف‬ ُ ْ ‫ال‬ ْ ‫ ال‬occurs after a ‫حْرف‬ ْ ‫حُر‬ (particles) called "‫ر‬ َ ْ ‫ال‬ ّ ‫ج‬ and they are:

‫وف‬ ُ " (particles of ‫جّر‬ َ ْ ‫ال‬ ْ ‫حُر‬

/ genitive particles / prepositions),

َ ْ ‫ن ال‬ َ ‫سا‬ ♦ "‫ن‬ ِ " (from, of), like: "‫ة‬ ِ ‫هَر‬ ِ ‫قا‬ ِ ٌ‫ود‬ ْ ‫م‬ َ " (Mahmud travelled ْ ‫م‬ َ ‫م‬ ُ ‫ح‬ َ ‫فَر‬ ْ ‫م‬ َ ‫( "ن ََز‬The rain descended or fell from Cairo) and "‫ء‬ ِ ‫ما‬ ِ ‫مطَُر‬ ّ ‫ن ال‬ َ ‫م‬ َ ‫س‬ َ ْ ‫ل ال‬ from the sky), َ ‫ص‬ ♦ "‫( "إ َِلى‬to, towards), like: "‫ة‬ ِ ‫سا‬ ِ ّ ‫ري‬ ْ ِ ‫فُر إ َِلى ال‬ َ ‫م‬ ُ ْ ‫ل ال‬ َ ‫و‬ َ " [The ِ َ‫سك َن ْد‬ َ ِ‫إ‬ traveller arrived at Alexandria, (literally: arrived to Alexandria)] and "‫لى‬

‫ساَر‬ َ

‫ر‬ ْ َ ‫( "ال ْب‬He travelled to the sea), ِ ‫ح‬ َ ‫ن‬ ْ ‫س‬ ْ َ ‫سأ‬ ♦ "‫ن‬ ِ ‫مْر‬ َ " (about, of), like: "‫ه‬ َ ‫ل‬ َ " ِ ِ ‫ري ْن‬ َ ‫و‬ ْ َ‫ء ل َ ت‬ ْ ‫ع‬ ْ ‫ع‬ َ ْ ‫ن ال‬ َ ،‫ل‬ ِ ‫ق‬ ِ ‫ع‬ (About the person do not ask, instead ask about his companion), َ َ ‫ع‬ ♦ "‫لى‬ َ " (on), like: "‫عَلى‬ َ ‫ن الدّّر‬ َ ُ‫ود‬ ِ ‫ن‬ ْ ‫جأ‬ ْ ‫م‬ ُ ْ ‫ال‬ َ ‫ح‬ َ ‫م‬ ُ ‫س‬ ُ ْ ‫عَلى ال‬ ْ ‫ج‬ ِ ‫حَتا‬ ‫ج‬ ِ ‫( "الّتا‬Generosity towards the one in need is better than pearls on a crown) َ ‫ف‬ ْ ‫ر‬ ♦ "‫ي‬ ِ ‫خا‬ َ ‫في الّر‬ ِ " (in), like: "‫في‬ ِ ‫ك‬ ِ ‫ه‬ ْ ‫عّر‬ ِ ‫ف إ َِلى الل‬ ْ َ‫ء ي‬ َ َ‫ت‬ ْ ‫ف‬ ِ ‫ع‬ ّ ‫( "ال‬Know Allah in prosperity and He will know you in difficulty), ‫ة‬ ِ ّ‫شد‬ ْ َ‫ل أ‬ ♦ "‫ب‬ ّ ‫( "ُر‬sometimes, seldom, rarely, maybe, perhaps, often), like: "‫ح‬ ُ ‫ص‬ َ ‫ب‬ ّ ‫ُر‬ َ ‫ف‬ ٍ ‫حا‬ َ ‫م‬ ‫ل‬ ِ " (Perhaps a person’s condition is more eloquent than his speech) and ْ ‫م‬ َ ‫ن‬ ٍ ‫قا‬ َ ‫ن‬ "‫ق‬ َ ‫ق‬ ِ ‫ش‬ ِ ‫خي ٌْر‬ ِ ‫ص‬ ّ ‫( "ُر‬Sometimes a friend is better than a brother), ْ ‫م‬ َ ‫ب‬ ٍ ْ ‫قي‬ ٍ ْ ‫دي‬ ْ َ ْ ‫قل َم ِ أ َن‬ َ ْ ‫ل ب ِال‬ ُ ‫م‬ ♦ ‫باء‬ ِ ُ‫فذ‬ َ ‫( ال‬with, by, by means), like: "‫ل‬ َ ْ ‫ن ال‬ َ ْ ‫ال‬ َ ‫م‬ َ ‫ع‬ َ ‫ع‬ ِ ‫م‬ ‫ف‬ ِ ْ ‫سي‬ ّ ‫( "ب ِال‬Action with the pen is more effective than action with the sword), َ ْ ‫( ال‬like, similar to), like: "‫ة‬ ُ ‫ه‬ ♦ ‫كاف‬ ِ ْ ‫"ال‬ ِ ‫م‬ َ ْ ‫وال‬ ْ ‫ج‬ َ ْ ‫ل ك َالظّل‬ ُ ْ ‫عل‬ َ ،‫ر‬ ْ ّ ‫م ك َالن‬ ِ ‫و‬ (Knowledge is like light and ignorance is like darkness), َ َ َ ‫ل ل ِل ْمت‬ ّ ‫( ال‬for, to, belonging to), like: "‫ه‬ َ ْ ‫"ال‬ ً ‫ض‬ ♦ ‫لم‬ ْ ‫ف‬ ِ ‫رَياءُ لل‬ ُ َ ِ ‫قدّم‬ ِ ْ ‫وال ْك ِب‬ (Excellence belongs to the one who progresses and advances but Grandeur belongs to Allah), َ ْ ‫واو ال‬ ♦ ِ ‫سم‬ ِ ‫والل‬ ْ َ ‫صن‬ ُ ‫ع‬ َ ‫ق‬ َ ،‫ه‬ َ ‫ما‬ َ (the Waw of Oath), like: "‫ت‬ َ " (By Allah! I did

not do anything) and [ ‫ر‬ ُ ‫ي‬ ِ َ‫ن ل‬ َ ‫سا‬ ّ ِ ‫ إ‬،‫ر‬ َ ْ ‫وال‬ ْ ‫خ‬ َ ْ ‫ن ال ِن‬ ْ ‫ع‬ َ  (By Time! ْ ‫ف‬ ٍ ‫س‬ ِ ‫ص‬ Man is in a state of Loss) and َ ْ ‫( َتاء ال‬the Ta’ of Oath), like: "‫ف‬ ♦ ِ ‫سم‬ ُ ‫و‬ َ ْ‫ ل َ ي َذ‬،‫ه‬ ِ ‫( "ت َالل‬By ْ ‫م‬ ُ ‫ه‬ َ ‫ق‬ َ ْ ‫ب ال‬ ْ ‫عُر‬

ُ ِ‫ال َْباط‬ Allah! Goodness will not go or disappear) and "‫ل‬ Allah! Falsehood will not be supreme).

58

‫ع‬ ِ َ ‫ ل َ ي َْرت‬،‫ه‬ ِ ‫( "ت َالل‬By ُ ‫ف‬

The Noun Annexed to (‫ه‬ ِ ْ ‫إ ِل َي‬

‫ضاف‬ َ ‫م‬ ُ ْ ‫)ال‬

َ ِ ‫ إ‬:‫ي‬ ‫خاِدم‬ َ " :‫و‬ ِ ْ ‫ب إ ِل َي‬ ِ ُ ‫ذا ن‬ ْ َ ‫ ن‬،‫ق‬ َ ‫س‬ َ ‫م‬ ْ ‫ها‬ ٌ ِ ‫ساب‬ ٌ ‫س‬ ُ ‫ح‬ َ ْ ِ ‫والّثان‬ َ َ ً ْ ‫ما‬ ‫و‬ ،"‫ه‬ ‫ي‬ ‫ل‬ ‫إ‬ ‫ا‬ ‫ضاف‬ ‫م‬ " ‫مى‬ ‫س‬ ‫ي‬ ‫و‬ " ‫ة‬ ‫ن‬ ‫ي‬ ‫د‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ور‬ ‫س‬ "‫و‬ ،" ‫ر‬ ‫ي‬ ‫م‬ ‫ل‬ َ ُ ِ ْ ِ َ َ ّ َ ُ َ ِ َ ْ ِ َ ْ ُ َ ِ ْ ِ ‫ا‬ َ "‫ضافًا‬ َ ‫م‬ ُ "‫ه‬ ُ َ ‫قب ْل‬ The second (place of ‫ر‬ َ ْ ‫ ) ال‬is when an ‫سم‬ ْ ‫ا‬ ّ ‫ج‬

– coming before it – is connected َ to it, like: "‫ر‬ َ " (the servant of the emir) and "‫ة‬ ِ ‫خاِدم ال‬ ِ َ ‫دي ْن‬ ِ ‫م‬ ُ " َ ْ ‫ور ال‬ ْ ‫س‬ ِ ْ ‫مي‬ (the wall of the city), and is called "‫ه‬ َ ‫م‬ ِ ْ ‫ضاف إ ِل َي‬ ُ " (noun to which the previous noun is annexed) and that which is before it (is called) "‫ضاف‬ َ ‫م‬ ُ " (noun that is annexed to the ‫ه‬ َ ‫م‬ ِ ْ ‫ضاف إ ِل َي‬ ُ ْ ‫) ال‬ Explanation: When we hear a person saying: "‫م‬ َ ‫م‬ َ ‫ح‬ َ " (A servant was present / came ٌ ‫خاِد‬ َ ‫و‬ ْ َ ‫ضَر ال ْي‬ today), we do not know which servant he means: whether it is the servant of the emir or the servant of the judge or the servant of any other person, because he did not relate or link him َ " (The servant of the emir to anyone. So when he says: "‫ر‬ َ ‫م‬ َ ‫ح‬ ِ َ ‫م ال‬ ُ ‫خاِد‬ َ ‫و‬ ْ َ ‫ضَر ال ْي‬ ِ ْ ‫مي‬ was present / came today), we know which servant he means because of the servant being related and linked to the emir in no uncertain terms. The word "‫دم‬ َ " is called " ِ ‫خا‬

‫ضاف‬ َ ‫م‬ َ ‫م‬ ِ َ ‫ "ال‬is called "‫ه‬ ِ ْ ‫ضاف إ ِل َي‬ ُ " and the word "‫ر‬ ُ ". ِ ْ ‫مي‬ Similar to "‫ر‬ َ " are: ِ َ ‫خاِدم ال‬ ِ ْ ‫مي‬ ♦ ♦ ♦ ♦

"‫ة‬ ِ َ ‫دي ْن‬ ِ ‫م‬ َ ْ ‫ال‬

‫ور‬ ُ " (the wall of the city), ْ ‫س‬ "‫ت‬ ِ ْ ‫( "َباب ال ْب َي‬the door of the house), َ ْ ‫عَنان ال‬ "‫س‬ ِ " (the reins of the horse), ِ ‫فَر‬

as well as whatever resembles these examples as regards every ‫ن‬ ْ ‫( ا‬two nouns), َ ‫س‬ ِ ‫ما‬ the first of which is related and linked to the second.

Furthermore, the ‫ه‬ ِ ْ ‫إ ِل َي‬

‫ضاف‬ َ ‫م‬ ُ ْ ‫ال‬

does not occur except in a state of being ‫ور‬ ْ ‫م‬ َ . ْ ‫جُر‬

59

The Followers / Modifiers (‫بع‬ ِ ‫وا‬ َ ّ ‫)الت‬ ْ ‫ع الّر‬ َ ‫ر‬ ‫ب‬ ُ ‫ف‬ ُ ‫وإ َِلى‬ ِ ‫وا‬ ِ ‫ج‬ َ ‫ة‬ ْ ‫م‬ َ ‫ع‬ َ ‫م ل ََنا‬ ّ َ ‫هَنا ت‬ ِ ‫ص‬ ْ ّ ‫والن‬ َ ‫ع‬ َ ‫م‬ َ َِ ‫ع‬ ِ ‫ف‬ ِ ‫ض‬ ِ ْ ‫مي‬ ْ ْ ْ َ َ َ ‫عَلى‬ ‫ة‬ ‫م‬ ‫ل‬ ‫ك‬ ‫ل‬ ‫ا‬ ‫ب‬ ‫را‬ ‫ع‬ ‫إ‬ ‫ري‬ ‫س‬ ‫ي‬ ‫د‬ ‫ق‬ ‫ه‬ ‫ن‬ ‫أ‬ ‫ر‬ ‫ي‬ ‫غ‬ ،‫ر‬ ‫ج‬ ‫ل‬ ‫وا‬ ‫م‬ ‫ز‬ ‫ج‬ ‫ل‬ ‫وا‬ َ ِ َ ِ ُ َ ْ ِ ُ ّ َ ْ ّ َ َ ِ ْ َ َ ِ ْ َ ْ ْ ‫عن ْدَ َر‬ َ ‫ث ت ُْر‬ ‫ها‬ ُ ْ ‫حي‬ ِ ‫ب‬ ِ ‫ف‬ ِ ‫ع‬ َ َ‫عد‬ ُ ‫ص‬ ُ ‫ف‬ َ ِ ‫ها ب‬ ْ َ ‫ما ب‬ َ ِ ‫صب‬ َ ‫ع‬ َ ْ َ ‫عن ْدَ ن‬ َ ْ ‫وت ُن‬ َ ،‫ها‬ َ َ ً ْ َ َ ‫هك‬ ‫ة‬ ّ ‫مت َأ‬ ُ ‫ع‬ َ ‫و‬ َ َ ‫ أْرب‬:‫ع‬ ُ ِ ‫واب‬ َ ُ ‫وي‬ ُ ‫مى ال‬ ّ ‫س‬ َ ّ ‫والت‬ َ ،"‫خُر "َتاِبعا‬ َ ،‫ذا‬ َ َ :‫ع‬ ‫وا‬ ‫ن‬ ٍ َ ْ ‫أ‬ ْ ‫الّر‬ ‫فع‬ ‫جْزم‬ ْ ِ ‫ )ال‬of a َ ْ ‫ ال‬, ‫صب‬ َ ْ ‫ ال‬except that the declension (‫عَراب‬ ْ ّ ‫ الن‬and ‫جّر‬

Up to here we have completed our knowledge of all the places of ,

word might proceed and continue on to what is after it (i.e. after that word) such that it (i.e. the subsequent word) is: ُ ‫مْر‬ ُ ‫مْر‬ ♦ ‫وع‬ َ due to it (i.e. the previous word) being ‫وع‬ َ , ْ ‫ف‬ ْ ‫ف‬

♦ ‫وب‬ َ due to it being ‫وب‬ َ , and so on. ُ ْ ‫من‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ص‬

The one that occurs later (in the construction) is called a "‫بع‬ ِ ‫( "َتا‬follower). The ‫بع‬ ِ ‫وا‬ َ ّ ‫( الت‬plural of ‫ الّتاِبع‬i.e. followers) are of four types: Explanation:

ُ ‫مْر‬ When the ‫مة‬ َ ‫و‬ ْ ‫م‬ َ ِ ‫ ال ْك َل‬is ‫عة‬ َ or ‫وَبة‬ َ or ‫وَرة‬ َ due to it occurring in ُ ْ ‫من‬ ْ ‫ف‬ ْ ‫ص‬ ْ ‫جُر‬ one of the places that have been explained previously, then its declension is said to be َ primary (‫ي‬ ْ ‫ )أ‬. There is another kind of declension which is said to be secondary ( ّ ِ ‫صل‬

‫ي‬ ِ َ ‫ )ت َب‬and there is no other reason accounting for it (i.e. for the existence of this latter kind ّ ‫ع‬ of declension) other than the fact that the ‫مة‬ َ ِ ‫( ال ْك َل‬which has secondary declension) occurs َ after that which has primary declension (‫ي‬ ْ ِ ‫ )إ‬. Hence, the word later (in the ْ ‫عَراب أ‬ ّ ِ ‫صل‬ ُ ‫مْر‬ construction) is ‫وم‬ ْ ‫م‬ ْ ‫م‬ َ , ‫وب‬ َ , ‫وع‬ َ or ‫ور‬ َ due to it following ُ ْ ‫من‬ ْ ‫جُز‬ ْ ‫ص‬ ْ ‫ف‬ ْ ‫جُر‬ what is before it, and it is for that reason that it is called a "‫بع‬ ِ ‫( "َتا‬follower). َ

We already know the primary declension (‫ي‬ ْ ‫ال‬ ّ ِ ‫صل‬ secondary declension (‫ي‬ ِ َ ‫الت ّب‬ ّ ‫ع‬

‫عَراب‬ ْ ِ ‫ )ال‬of words. As for the

‫عَراب‬ ْ ِ ‫ )ال‬, it is of four types:

60

The Qualifying or Attributive Adjective (‫عت‬ ْ ّ ‫)الن‬ ٌ ‫ه‬ ٌ ‫ق‬ ُ ْ ‫مث‬ ‫و‬ َ "‫ن‬ َ " :‫ل‬ ٌ ‫و‬ ِ ‫عا‬ ِ "‫ل‬ ِ ‫جا‬ ِ ،"‫عتًا‬ َ "‫و‬ ْ َ ‫مى "ن‬ َ ُ‫ع ي‬ ْ ‫م‬ ّ ‫س‬ ّ ُ‫عد‬ َ "‫ل‬ ْ َ‫ن‬ ٌ ‫ق‬ "‫ل‬ َ ‫ل‬ َ ِ ‫عا‬ ِ ‫جا‬ ِ ‫ص‬ ِ ‫خي ٌْر‬ َ ‫ق‬ ْ ‫م‬ َ ‫ن‬ ٍ ‫ه‬ ٍ ْ ‫دي‬ A type which is called "‫عت‬ ْ َ ‫( "ن‬Qualifying or Attributive Adjective), like: "

ٌ ‫ق‬ ٌ ‫ق‬ ‫ل‬ َ ‫ل‬ َ " and "‫ل‬ َ ‫و‬ َ " ِ ‫عا‬ ِ ‫عا‬ ِ ‫جا‬ ِ ‫جا‬ ِ ‫ص‬ ِ ‫خي ٌْر‬ َ " in: "‫ل‬ َ ‫ق‬ ْ ‫م‬ َ ‫ن‬ ٍ ‫ه‬ ٍ ‫ه‬ ّ ُ‫عد‬ ٍ ْ ‫دي‬

(An intelligent foe is better than an ignorant friend). Explanation:

If you found a bag in the street and you hear someone saying: "‫س‬ َ ‫ضا‬ َ " (A bag ٌ ْ ‫ي ك ِي‬ ْ ِ‫ع ل‬ of mine got lost), then it is not valid for you to give him the bag believing it to be his as long as he has not described to you its specific qualities, by saying for example: َ "‫د‬ َ ‫ضا‬ ِ ‫ص‬ َ " (A small black bag of mine got lost). The word " ُ ‫و‬ ْ ‫غي ٌْر أ‬ َ ‫س‬ ٌ ْ ‫ي ك ِي‬ َ ‫س‬ ْ ِ‫ع ل‬

َ ‫ص‬ ‫غي ٌْر‬ ِ ‫ص‬ ِ " (qualifying or attributive ْ َ ‫ "ن‬or "‫فة‬ َ " (and others like it) is called a "‫عت‬ ُ ‫مْر‬ adjective) and it is necessary that it be ‫وع‬ َ due to following the word "‫س‬ ٌ ْ ‫"ك ِي‬ ْ ‫ف‬ ُ ‫مْر‬ َ . Should the first be ‫وب‬ which is ‫وع‬ ِ ‫فا‬ َ on account of it being a ‫عل‬ َ then ُ ْ ‫من‬ ْ ‫ف‬ ْ ‫ص‬ the second will be ‫وب‬ َ following it (i.e. following the first), like when he says: " ُ ْ ‫من‬ ْ ‫ص‬ ً ‫غْيرا‬ َ ‫ف‬ َ " (I lost a small bag); the word "ً ‫ "ك ِْيسا‬is ‫وب‬ ِ ‫ص‬ ّ ‫قد‬ َ on َ ً ‫ت ك ِْيسا‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫م‬ account of it being a ‫ه‬ ِ ‫ص‬ ِ ِ ‫ول ب‬ ُ ‫ف‬ ْ َ ‫ ن‬qualifying it being َ and "ً ‫غْيرا‬ َ " is a ‫عت‬ ْ ‫ع‬ ‫وب‬ َ (as a result). ُ ْ ‫من‬ ْ ‫ص‬ َ ُ َ ‫سأ‬ Similarly in the case of ‫ر‬ َ ‫ل‬ ِ ‫ص‬ َ ْ ‫ ال‬, like: "‫ر‬ ْ ‫( "أ‬I am asking or ْ ‫ع‬ َ ‫س‬ ّ ‫ج‬ ٍ ْ ‫غي‬ ٍ ْ ‫ن ك ِي‬ enquiring about a small bag); the word "‫س‬ َ " and " ْ ‫م‬ ْ ‫ع‬ َ by means of "‫ن‬ ْ ‫جُر‬ ٍ ْ ‫ "ك ِي‬is ‫ور‬ ‫ر‬ ِ ‫ص‬ ْ َ ‫ ن‬qualifying it being ‫ور‬ ْ ‫م‬ َ (as a result). َ " is a ‫عت‬ ْ ‫جُر‬ ٍ ْ ‫غي‬ Similar to "‫ير‬ ِ ‫ص‬ ْ ‫غ‬ َ

♦ ♦ ♦ ♦ ♦ ♦

‫ "ك ِْيس‬are:

َ "‫ر‬ ِ ‫ق‬ ٌ ْ ‫صي‬

ٌ ‫ج‬ ‫ل‬ ُ ‫( "َر‬a short man), "‫ر‬ َ " (Ali, the Merchant), ِ ‫ي الّتا‬ ُ ‫ج‬ ّ ِ ‫عل‬ َ ْ ‫ن ال‬ "‫ب‬ ُ ِ ‫كات‬ َ " (Hasan, the Writer), َ ‫ح‬ ٌ ‫س‬ ٌ ‫ق‬ "‫ل‬ َ ‫و‬ َ " (intelligent foe), ِ ‫عا‬ ّ ُ‫عد‬ ٌ ‫ه‬ "‫ل‬ ِ ‫جا‬ ِ ‫ص‬ َ ‫ق‬ ٌ ْ ‫دي‬ َ " (ignorant friend),

َ

as well as whatever resembles these examples as regards the ‫ماء‬ ْ ‫ ال‬which denote َ ‫س‬ the qualities and attributes of that which occurs before them.

61

ْ ‫ع‬ The Conjunction (‫طف‬ َ ْ ‫)ال‬ َ ْ ‫ع‬ ّ ‫ "ال‬:‫ل‬ ُ ْ ‫مث‬ ‫ن‬ َ " ‫مى‬ ٌ ‫و‬ َ ‫شَر‬ ِ "‫ب‬ ِ ،"‫طفًا‬ َ ُ‫ع ي‬ ْ ‫م‬ ّ ‫س‬ ِ َ‫و"الد‬ َ "‫ف‬ ْ َ ‫ون‬ َ َ ْ ْ ْ ّ ُ ُ ْ ‫مث‬ ّ ‫ل‬ ‫و‬ ،" ‫ب‬ ‫د‬ ‫ل‬ ‫ا‬ ‫و‬ ‫م‬ ‫ل‬ ‫ع‬ ‫ل‬ ‫با‬ ‫ف‬ ‫ر‬ ‫ش‬ ‫ال‬ ‫و‬ ‫د‬ ‫ج‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ب‬ ‫ل‬ ‫طا‬ ‫ال‬ ‫غ‬ ‫ل‬ ‫ب‬ ‫ي‬ ُ ْ َ " ِ َ ُ ِ ِ َ َ ِ ِ ِ َ َ َ َ ْ َ َ َ َ " ،"‫ن‬ َ ْ ‫ ال‬:‫و‬ ْ َ ‫ "ب‬،"‫ل‬ ."‫ل‬ ُ ‫فا‬ ْ ‫ "أ‬،"‫و‬ ْ ِ ‫ "ل َك‬،"‫م‬ ّ ُ ‫ "ث‬،‫ء‬ ْ ‫ "أ‬،"‫م‬ َ ْ ‫ال‬ ِ ‫وا‬ ْ ‫ع‬ ّ ‫ "ال‬and " A type which is called "‫طف‬ َ " (conjunction), like: "‫ف‬ َ ‫شَر‬

َ ّ ‫غ ال‬ ّ ‫وال‬ ‫ب‬ ُ ُ ‫ي َب ْل‬ ِ ْ ‫ف ِبال‬ َ ‫شَر‬ ْ ‫م‬ ُ ِ ‫طال‬ َ ْ ‫ب ال‬ ِ َ‫ "الد‬in: "ِ ‫عل ْم‬ َ َ‫جد‬ َ ‫ب‬ ِ َ‫والد‬ َ " (The student attains glory and honour through knowledge and good character). Similar to the ‫واو‬ َ ْ ‫( ال‬and) are: َ ْ ‫( ال‬shortly thereafter, immediately then), ♦ the ‫فاء‬ ♦ "‫م‬ ّ ُ ‫( "ث‬a while thereafter), َ ♦ "‫و‬ ْ ‫( "أ‬or), َ ♦ "‫م‬ ْ ‫( "أ‬or), ♦ "‫ن‬ ْ ِ ‫( "ل َك‬but, rather), ♦ "َ ‫( "ل‬not) and ْ َ ‫( "ب‬instead, rather, even better) ♦ "‫ل‬

Explanation: If a pen and an inkpot broke and you want to express and communicate that event, then َ ْ ‫سَر ال‬ instead of stating two sentences, the first of which is "‫م‬ َ َ ‫( "ا ِن ْك‬the pen broke) ُ َ ‫قل‬

‫ت‬ ِ ‫سَر‬ َ َ ‫( "ا ِن ْك‬The inkpot broke) it suffices for you to state the ‫عل‬ ِ ْ ‫ ال‬once and then mention the two ‫ن‬ ْ ‫ف‬ ْ ‫( ال‬nouns) thereafter separated by a َ ‫س‬ ِ ‫ما‬ َ ْ ‫سَر ال‬ ‫واو‬ ُ ‫وا‬ َ َ ‫( "ا ِن ْك‬The pen and ُ َ ‫قل‬ َ (meaning “and”), such that we say: "‫ة‬ َ ّ‫والد‬ َ ‫م‬ inkpot broke). That which occurs after the ‫واو‬ ْ ‫م‬ َ " (conjoined word) َ ْ ‫ ال‬is called "‫وف‬ ْ ُ ‫عط‬ and that which is before it is called "‫ه‬ َ ‫وف‬ ِ ْ ‫عل َي‬ ْ ‫م‬ َ " (word to which the ْ ُ ‫عط‬ ‫وف‬ ْ ‫م‬ َ ْ ‫ ال‬is conjoined). ْ ُ ‫عط‬ and the second is " ‫ة‬ ُ ‫وا‬ َ ّ‫الد‬

It is necessary for the ‫وف‬ ْ ‫م‬ َ ْ ‫ ال‬to follow that which comes before it in the former’s ْ ُ ‫عط‬ specific type of ‫راب‬ ُ ‫وا‬ ْ ِ ‫ ال‬. Thus, the word "‫ة‬ َ ‫ع‬ َ ّ‫ "الد‬:

ُ ‫مْر‬ َ ْ ‫ "ال‬which is ‫وع‬ ُ ‫مْر‬ ♦ in this example is ‫وع‬ َ due it following the word "‫م‬ ُ َ ‫قل‬ َ ْ ‫ف‬ ْ ‫ف‬ َ , as a ‫عل‬ ِ ‫فا‬

َ ْ ‫ت ال‬ ♦ in "‫ة‬ َ ‫وا‬ ُ ‫سْر‬ َ َ ‫( "ك‬I broke the pen and the inkpot) ‫وب‬ َ َ ‫قل‬ َ due ُ ْ ‫من‬ َ ّ‫والد‬ َ ‫م‬ ْ ‫ص‬ َ ْ ‫ "ال‬which is ‫وب‬ to it following "‫م‬ ِ ِ‫ب‬ َ َ ‫قل‬ َ as a ‫ه‬ ُ ْ ‫من‬ ْ ‫ص‬

ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ ْ ‫ع‬

and

َ ْ ‫ر ال‬ ♦ in "‫ة‬ َ " (I was surprised at the breaking of ِ ‫وا‬ ِ ‫ت‬ ُ ْ ‫جب‬ ْ َ‫ن ك‬ ْ ‫م‬ ِ ‫ع‬ َ ّ‫والد‬ َ ِ ‫قل َم‬ ِ ‫س‬ َ ْ ‫ "ال‬which is ‫ور‬ the pen and the inkpot) ‫ور‬ ْ ‫م‬ ْ ‫م‬ َ due it following "ِ ‫قل َم‬ َ as a ْ ‫جُر‬ ْ ‫جُر‬ ‫ه‬ َ ‫م‬ ِ ْ ‫ضاف إ ِل َي‬ ُ . 62

You say (for the rest of the conjunctions):

َ ‫م‬ َ ْ ‫سَر ال‬ ♦ "‫ة‬ ُ ‫وا‬ َ َ ‫( "ا ِن ْك‬The pen broke and shortly thereafter the inkpot), if ُ َ ‫قل‬ َ ّ‫فالد‬ ♦ ♦ ♦ ♦ ♦

you want to express the idea that the breaking of the inkpot was shortly after the breaking of the pen, َ ْ ‫سَر ال‬ "‫ة‬ ُ ‫وا‬ َ َ ‫( "ا ِن ْك‬The pen broke and a while thereafter the inkpot), ّ ُ‫م ث‬ ُ َ ‫قل‬ َ ّ‫م الد‬ if you want to express the idea that the breaking of the inkpot was a while after the breaking of the pen, َ َ ْ ‫سَر ال‬ "‫ة‬ ُ ‫وا‬ َ َ ‫( "ا ِن ْك‬The pen or the inkpot broke), if that which broke is ُ َ ‫قل‬ َ ّ‫و الد‬ ِ ‫مأ‬ one of the two but you are doubtful as to which one specifically, َ ْ ‫سَر ال‬ "‫ة‬ ُ ‫وا‬ َ َ ‫( "ا ِن ْك‬The pen broke not the inkpot), if that which broke is ُ َ ‫قل‬ َ ّ‫م ل َ الد‬ the pen only, َ َ ْ ‫( "َأال‬Did you break the pen or the inkpot?) if you are "‫ة‬ َ ‫وا‬ َ ‫سْر‬ َ َ‫م ك‬ ُ َ ‫قل‬ َ ّ‫ت أم ِ الد‬ asking about which of the two got broken, and َ ْ ‫ة" أ‬ َ ْ ‫ر ال‬ "‫ة‬ ُ ‫وا‬ ُ ‫وا‬ ِ َ ‫م ي َن ْك‬ ُ َ ‫قل‬ ْ َ ‫( "ل‬The pen did not َ ّ‫ن الد‬ َ ّ‫ل الد‬ ِ َ‫م ب‬ ِ ‫س‬ ِ ِ ‫و "لك‬ break instead the inkpot or but the inkpot), if that which broke was the inkpot and someone thought it to have been the pen.

Therefore, when a ‫رف‬ َ (particle) from among the ‫ف‬ ِ ْ ‫عط‬ َ ْ ‫ال‬ ْ ‫ح‬

َ ‫حُرف‬ ْ ‫أ‬

(particles of

conjunction / conjunctions) is mentioned between two ‫ن‬ ْ ‫ ا‬then the second is declined َ ‫س‬ ِ ‫ما‬ according to the declension of the first.

63

The Corroboration / Intensification (‫يد‬ ْ ِ ‫وك‬ ْ ّ ‫)الت‬ ْ َ ‫ "ن‬:‫ل‬ ُ ْ ‫مث‬ ‫ن‬ َ "‫و‬ ٌ ‫و‬ ِ "‫ه‬ ِ ،"‫وك ِْيد‬ ُ ‫ف‬ َ ُ‫ع ي‬ ْ ‫م‬ ُ ُ ‫عي ْن‬ ُ ‫س‬ ّ ‫س‬ َ "‫ه‬ ْ َ ‫مى "ت‬ ْ َ ‫ون‬ َ َ َ َ ُ ْ ّ ‫ن‬ ‫م‬ "‫ع‬ ‫ي‬ ‫م‬ ‫ج‬ " ‫و‬ ‫أ‬ "‫ل‬ ‫ك‬ "‫و‬ ،"‫ه‬ ‫ن‬ ‫ي‬ ‫ع‬ ‫و‬ ‫أ‬ ‫ه‬ ‫س‬ ‫ف‬ ‫ن‬ ‫ر‬ ‫ي‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ء‬ ‫جا‬ َ َ " َ ُ ْ ِ ُ ْ ِ َ ْ ِ ُ ُ ْ َ ْ ُ ُ ْ َ َ "‫ه‬ ِ ‫ج‬ ُ ْ ‫مي‬ َ ‫و‬ َ ْ ‫ساَر ال‬ َ " ُ ‫ع‬ ُ ّ ‫ش ك ُل‬ ُ ْ ‫جي‬ ْ ‫هأ‬ A type which is called "‫يد‬ ْ ِ ‫وك‬ ْ َ ‫( "ت‬corroboration / intensification), like: "

َ ‫فس‬ ْ َ ‫ "ن‬and "‫ه‬ ‫ه‬ َ " in: "‫ه‬ َ ‫و‬ ِ َ ‫جاءَ ال‬ َ " (The ُ ‫ف‬ ُ ‫س‬ ُ ُ ‫عي ْن‬ ُ ُ ‫عي ْن‬ ُ ُ ْ َ ‫مي ُْر ن‬ ْ ‫هأ‬ ّ ُ ‫ "ك‬and "‫ع‬ Commander himself came) and "‫ل‬ ِ ‫ج‬ ُ ْ ‫مي‬ َ " in "‫ش‬ َ ْ ‫ساَر ال‬ َ ُ ْ ‫جي‬ َ ّ ُ ‫ه‬ ِ ‫ج‬ ُ ْ ‫مي‬ َ ‫و‬ ُ ‫ع‬ ُ ‫( "كل‬The army the whole of it / all of it travelled). ْ ‫هأ‬ Explanation: If someone tells you that he had spoken with the Sultan, it is customary for him to say: " َ ْ ‫سل‬ ْ َ‫ن ن‬ ‫ه‬ َ " (I spoke with the Sultan himself) and if he tells you َ ‫طا‬ ُ ْ ‫خاطَب‬ َ ‫ف‬ ّ ‫ت ال‬ ُ ‫س‬

َ ‫ف‬ ُ that he had spoken to just any ordinary person, then he will say: "ً ‫لنا‬

‫ت‬ َ " (I ُ ْ ‫خاطَب‬

ْ َ ‫ "ن‬after the person’s spoke with such-and-such a person) without stating the word "‫ه‬ َ ‫ف‬ ُ ‫س‬

ْ َ ‫ "ن‬in the case of the Sultan but not so in the name. The reason for this (i.e. the use of "‫ه‬ ُ ‫ف‬ ُ ‫س‬ case of an ordinary person) is that speaking with the Sultan is regarded as a big matter as far as the speaker is concerned, for it might be that you mistakenly think that he had spoken with َ ْ ‫سل‬ the Sultan’s servant or his scribe, for example. He therefore states the word "‫طان‬ ّ ‫"ال‬ meaning thereby exactly just that and in order to dispel this mistaken and erroneous thought ْ َ ‫ "ن‬in order to convey thereby that he from the mind of the listener he adds the word "‫ه‬ َ ‫ف‬ ُ ‫س‬ had spoken with Sultan himself and not one of his subordinates. It is for this reason that this word is called "‫يد‬ ْ ِ ‫وك‬ ْ َ ‫( "ت‬corroboration / intensification). The ‫يد‬ ْ ِ ‫ ال‬. Thus, the word " ْ ِ ‫وك‬ ْ ّ ‫ الت‬follows what is before it in the latter’s ‫عَراب‬

ْ َ ‫ "ن‬: ‫فس‬

َ ْ ‫سل‬ ♦ in the previous example is ‫وب‬ َ ‫طا‬ ّ ‫"ال‬ َ due to it following the word "‫ن‬ ُ ْ ‫من‬ ْ ‫ص‬

ْ ‫م‬ ‫ول‬ ُ ‫ف‬ َ , ْ ‫ع‬ َ ْ ‫سل‬ ْ َ‫ن ن‬ ُ ‫مْر‬ ♦ in "‫ه‬ َ ‫ح‬ ُ ‫طا‬ َ " (The Sultan himself was present) ‫وع‬ ُ ‫ف‬ ّ ‫ضَر ال‬ ُ ‫س‬ َ ْ ‫ف‬ ُ ‫مْر‬ َ and because what is before it is ‫وع‬ ِ ‫فا‬ َ as a ‫عل‬ ْ ‫ف‬ َ ْ ‫سل‬ ْ َ‫ن ن‬ ♦ in "‫ه‬ َ َ‫( "د‬I entered the residence of the Sultan َ َ ‫زل‬ ِ ‫س‬ ِ ‫ف‬ ُ ْ ‫خل‬ ّ ‫ة ال‬ َ ‫ت‬ ِ ‫طا‬ ِ ْ ‫من‬ himself) ‫ور‬ َ ‫م‬ ِ ْ ‫ضاف إ ِل َي‬ ْ ‫م‬ ْ ‫م‬ َ because what is before it is ‫ور‬ َ as a ‫ه‬ ُ . ْ ‫جُر‬ ْ ‫جُر‬ which is ‫وب‬ ِ ِ‫ب‬ َ as a ‫ه‬ ُ ْ ‫من‬ ْ ‫ص‬

ْ ّ ‫ "الن‬with respect to what was discussed is the word "‫عْين‬ Similar to the word "‫فس‬ َ ْ ‫"ال‬ like: "‫ه‬ َ ُ َ ‫عي ْن‬ and so forth.

َ ْ ‫سل‬ ‫ن‬ َ " (I spoke with the Sultan himself), and so on َ ‫طا‬ ُ ْ ‫خاطَب‬ ّ ‫ت ال‬

ّ ُ ‫ "ك‬and "‫مْيع‬ Corroboration can also be by means of the word "‫ل‬ ِ ‫ج‬ َ " after a general (or collective) noun, like: 64

َ ّ ‫( "سار ال ْجيش ك ُل‬The army, the whole of it or all of it, ♦ "‫ه‬ ِ ‫ج‬ ُ ْ ‫مي‬ َ ‫و‬ ُ ‫ع‬ ُ ُ ْ َ ْ ‫هأ‬ َ َ travelled), َ ♦ "‫ه‬ ِ ‫ج‬ َ ْ ‫مي‬ َ ‫و‬ ُ ‫ع‬ ْ ‫أ‬ and َ ♦ "‫ه‬ ِ ْ ‫مي‬ ِ ‫ع‬ ِ ‫ج‬ َ ‫و‬ ْ ‫أ‬ it or all of it).

َ ‫ه‬ َ ْ ‫ت ال‬ ُ ْ ‫( "َرأي‬I saw the army, the whole of it or all of it) ُ ّ ‫ش ك ُل‬ َ ْ ‫جي‬ ‫ه‬ َ ‫ت‬ ِ ّ ‫ش ك ُل‬ َ ْ ‫عَلى ال‬ ُ ‫م‬ َ " (I greeted the army, the whole of ْ ّ ‫سل‬ ِ ْ ‫جي‬

ّ ُ ‫ "ك‬or "‫مْيع‬ Thus, the word "‫ل‬ ْ ِ ‫ ال‬and ِ ‫ج‬ َ " follows what is before it in the latter’s ‫عَراب‬ is called "‫يد‬ ْ ِ ‫وك‬ ْ َ ‫ "ت‬since perhaps it might be mistakenly and erroneously thought that what

is meant by "‫يش‬ ْ ‫ج‬ َ ْ ‫( "ال‬army) is “most of the army” (and not all of it) if it is not followed

ّ ُ ‫ "ك‬or "‫مْيع‬ by the word "‫ل‬ ِ ‫ج‬ َ ".

65

The Substitute (‫دل‬ َ َ ‫)ال ْب‬ ً َ‫مى "ب َد‬ ُ ْ ‫مث‬ ‫و‬ َ " :‫ل‬ ٌ ‫و‬ ِ ‫وا‬ ِ "‫ي‬ ِ ،"‫ل‬ ْ ّ ‫ع الن‬ ُ ‫ض‬ َ ُ‫ع ي‬ ْ ‫م‬ ّ ‫س‬ َ "‫ن‬ ْ َ ‫ون‬ َ ّ ِ ‫عل‬ ِ ‫ح‬ َ َ ْ ْ َ َ ‫صَر‬ ‫ق‬ ‫ل‬ ‫ا‬ ‫ر‬ ‫ي‬ ‫م‬ ‫ل‬ ‫ا‬ ‫د‬ ‫د‬ ‫ج‬ " ‫ن‬ ‫م‬ "‫ر‬ ‫ث‬ ‫ك‬ ‫أ‬ "‫و‬ ،" ‫ي‬ ‫ل‬ ‫ع‬ ‫م‬ ‫ما‬ ‫ل‬ َ ّ َ ْ ِ ْ ُ ْ ِ َ َ ّ ِ َ ُ َ ِ َ‫ا‬ ُ ‫ما‬ ."‫ه‬ ُ ‫ن‬ ُ "‫و‬ َ ‫صَر‬ ِ "‫ل‬ ُ ‫وا‬ ْ ‫م‬ ُ ُ ‫مال‬ ّ ‫ع‬ ّ ‫ع‬ ُ ‫أك ْث ََر‬ َ ْ ‫ن "ا ِن‬ َ ْ ‫ف الدّي‬ َ ،"‫ه‬ A type which is called "‫دل‬ َ " in: "‫و‬ َ َ ‫( "ب‬substitute), like: "‫ي‬ ْ ّ ‫الن‬ ّ ِ ‫عل‬ ِ ‫ح‬

‫ع‬ ِ ‫وا‬ ُ ‫ض‬ َ َ ْ َ ‫ي‬ َ ‫م‬ َ ّ‫جد‬ َ ُ ‫ما‬ َ ِ ‫( "ال‬The Founder of Nahw is Imam Ali), "‫ "أكثَر‬in "‫د‬ ّ ِ ‫عل‬ َ َ َ ْ ‫مي ُْر ال‬ ‫ه‬ ِ ‫( "ال‬The Emir renovated the castle, most of it) and " ُ ‫صَر أك ْث ََر‬ ْ ‫ق‬ ُ ‫ما‬ ‫ل‬ ُ " in "‫ه‬ ُ ‫ن‬ َ ‫صَر‬ ُ ‫وا‬ ّ ‫ع‬ ُ ُ ‫مال‬ ّ ‫ع‬ َ ْ ‫( "ا ِن‬The Registration Office, its َ ْ ‫ف الدّي‬

workers, left). Explanation:

When you say: "‫ي‬ َ ‫و‬ ِ ‫وا‬ ْ ّ ‫ع الن‬ ُ ‫ض‬ َ " (The Pioneer and Founder of Nahw is Ali), then ّ ِ ‫عل‬ ِ ‫ح‬ your sentence conveys a complete and self-contained message. However, when you say: "‫ي‬ َ ‫م‬ ِ ‫وا‬ ْ ّ ‫ع الن‬ ُ ‫ض‬ ُ ‫ما‬ َ ِ ‫و ال‬ َ " (The Pioneer and Founder of Nahw is Imam Ali), ّ ِ ‫عل‬ ِ ‫ح‬ then your sentence will have an even stronger effect and greater impact on the mind of the listener, as though you had ascribed the founding and development of Nahw to Ali twice – once via the title and epithet "‫مام‬ َ ". َ ِ ‫ "ال‬and once via the name "‫ي‬ ّ ِ ‫عل‬ The word "‫ي‬ َ " in this construction is called "‫دل‬ َ َ ‫( "ب‬substitute) and follows what is ّ ِ ‫عل‬ before it in the latter’s specific type of ‫راب‬ ْ ِ ‫ ال‬. Therefore, it is: َ ‫ع‬

ُ ‫مْر‬ ُ ‫مْر‬ ♦ in this example ‫وع‬ ُ ‫ما‬ َ due to it following the word "‫م‬ َ ِ ‫ "ال‬which is ‫وع‬ َ ْ ‫ف‬ ْ ‫ف‬ as a ‫بر‬ َ , َ ‫خ‬

♦ in "‫و‬ َ ‫م‬ ِ ‫وا‬ ّ ِ ‫( "إ‬Truly, Imam Ali is the Pioneer and ْ ّ ‫ع الن‬ ُ ‫ض‬ َ ‫ما‬ َ ِ ‫ن ال‬ َ ّ ‫عِليا‬ ِ ‫ح‬

Founder of Nahw) ‫وب‬ َ ‫ما‬ َ due to it following "‫م‬ َ ِ ‫ "ال‬which is ‫وب‬ َ as ُ ْ ‫من‬ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ص‬ the ‫ن‬ ّ ِ ‫"إ‬

‫سم‬ ْ ‫ "ا‬and ♦ in "‫ي‬ َ ِ ‫مام‬ ْ ‫و‬ ِ ‫و‬ ْ ّ ‫( "الن‬Nahw is the result of the pioneering work ْ ‫م‬ َ ِ ‫ع ال‬ َ ‫ن‬ ُ ‫ح‬ ّ ِ ‫عل‬ ِ ‫ض‬ of Imam Ali) ‫ور‬ ْ ‫م‬ ْ ‫م‬ َ due to it following "ِ ‫مام‬ َ ِ ‫ "ال‬which is ‫ور‬ َ as the ْ ‫جُر‬ ْ ‫جُر‬ ‫ه‬ َ ‫م‬ ِ ْ ‫ضاف إ ِل َي‬ ُ . َ َ ْ ‫مي ُْر ال‬ The same can be said for "ُ‫ره‬ ِ َ ‫جدّدَ ال‬ َ " (The Emir renovated the ْ ‫ق‬ َ َ ‫صَر أك ْث‬ ُ castle, most of it) and "‫ه‬ ُ ‫ن‬ َ ‫صَر‬ ُ ‫وا‬ ُ ‫مال‬ ّ ‫ع‬ َ ْ ‫( "ا ِن‬The Registration Office, its َ ْ ‫ف الدّي‬ workers, left) except that the ‫دل‬ َ َ ‫ ال ْب‬: َ ‫م‬ ♦ in the first example (i.e. "‫ي‬ َ ‫م‬ ِ ‫وا‬ ْ ّ ‫ع الن‬ ُ ‫ض‬ ُ ‫ما‬ َ ِ ‫و ال‬ ُ (i.e. َ " ) is ‫طاِبق‬ ّ ِ ‫عل‬ ِ ‫ح‬ congruent in meaning to the what precedes it) because "‫ي‬ َ " is congruent to " ّ ِ ‫عل‬ ‫م‬ ُ ‫ما‬ َ ِ ‫ "ال‬in meaning, ّ ُ‫ن ك‬ ♦ in the second example ‫ل‬ ِ ‫ض‬ ْ َ ‫دل ب‬ َ َ ‫( ب‬substitute of the part for the whole) ْ ‫م‬ ٍ ‫ع‬ َ because "‫ر‬ َ َ ‫( "أك ْث‬most of) is part of the whole of it (i.e. the whole of the castle), and 66

ْ ‫دل ا‬ ♦ in the third example ‫ل‬ َ َ ‫( ب‬Substitute of Relation i.e. other than being a َ ِ ‫شت‬ ٍ ‫ما‬

part) because of the relationship, that is, the connection, that exists between "‫ن‬ ُ ‫وا‬ َ ْ ‫"الدّي‬ and "‫ه‬ ُ ". ُ ُ ‫مال‬ ّ ‫ع‬

67

Conclusion Local Declension (‫ي‬ َ ‫م‬ َ ْ ‫ال‬ ّ ّ ‫حل‬

‫عَراب‬ ْ ِ ‫)ال‬

َ ‫و‬ َ ِ‫إ‬ ‫ن‬ ٌ ‫م‬ ِ ‫ة‬ ِ ‫ع‬ ِ ‫و‬ ِ ّ ‫مب ْن ِي‬ ِ ‫ما‬ ِ ‫ة‬ َ ‫ق‬ ْ ‫ع‬ َ ‫م‬ َ ‫م‬ َ ‫ي‬ َ ْ ‫ت ال‬ َ ِ ‫ن ال ْك َل‬ َ ِ ‫ت ك َل‬ ْ ‫م‬ َ ‫ذا‬ ْ ‫ف‬ ٍ ‫ض‬ َ َ ِ ‫ساب‬ ،‫ها‬ ‫ض‬ َ ‫عَنا‬ ِ ‫س‬ ِ ‫ق‬ ِ ‫وا‬ ْ ‫مأ‬ ْ ‫م‬ ُ ‫ة ي َل َْز‬ َ ‫ما‬ َ ِ‫ق ب‬ ّ ‫ع ال‬ َ َ ‫ها ك‬ َ ِ‫ن ن َن ْط‬ َ ْ ‫ال‬ َ ‫م‬ ِ َ َ َ ْ ‫ع َر‬ ،‫م‬ ِ ‫ها‬ ِ ‫و‬ َ ‫و‬ ْ َ‫ن ن‬ َ ّ ‫عت َب ُِر أن‬ ْ ِ ‫ول َك‬ َ ‫ي‬ ٍ ‫ص‬ ْ َ‫و ن‬ ْ ‫ أ‬،‫ب‬ ْ ‫ أ‬،‫ع‬ ْ ‫م‬ َ ْ ‫ف‬ ٍ ‫جْز‬ ٍ ‫ف‬ ِ ‫ض‬ َ ْ ْ ،"‫م‬ ‫ل‬ ‫عا‬ ‫و‬ ‫ه‬ " :‫و‬ ‫ح‬ ‫ن‬ ،‫ع‬ ‫ض‬ ‫و‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ه‬ ‫ي‬ ‫ض‬ ‫ت‬ ‫ق‬ ‫ي‬ ‫ما‬ ‫ب‬ ‫س‬ ‫ح‬ ‫ر‬ ‫ج‬ ‫و‬ ِ ْ ِ َ َ َ َ َ َ ّ َ ْ ‫أ‬ ٌ ِ َ َ ُ ُ ْ َ ُ ِ ْ َ َ ‫ق‬ َ ‫ه‬ ٌ ‫ض‬ ."‫ه‬ َ ‫ن‬ َ َ‫صد‬ ِ ‫فا‬ َ ‫ه‬ ُ ‫ص‬ ُ ‫ح‬ َ ‫س‬ ْ ‫م‬ ُ ُ ‫مل‬ َ ‫ع‬ ُ ‫د‬ َ "‫و‬ ُ ّ ‫و"إ ِن‬ ْ ‫ق‬ َ ‫ن‬ َ ،"‫ل‬ َ When one of the indeclinable words occurs in one of the previous places then it is necessary that we utter it the way we heard it, however, we regard it as being in a ْ ‫ َر‬or ‫جّر‬ place of ‫زم‬ ْ ‫ج‬ َ , ‫صب‬ َ in accordance with what the ْ َ ‫ ن‬, ‫فع‬ (particular) place (of declension) neccesitates, like:

♦ "‫م‬ َ ‫و‬ ُ " (He is a scholar), ٌ ِ ‫عال‬ َ ‫ه‬ َ ‫ه‬ ٌ ‫ض‬ ♦ "‫ل‬ ِ ‫فا‬ ُ ّ ‫( "إ ِن‬Truly, he is very good) and َ ‫ق‬ ♦ "‫ه‬ َ ‫ن‬ َ َ‫صد‬ َ ‫ه‬ ُ ‫ص‬ ُ ‫ح‬ َ ‫س‬ ْ ‫م‬ ُ ُ ‫مل‬ َ ‫ع‬ ُ ‫د‬ َ " (Anyone whose intention is ْ ‫ق‬ َ ‫ن‬ pure his action will be good).

Explanation:

ُ ‫مْر‬ We know in detail the places in which the ‫عل‬ ِ ْ ‫ ال‬is ‫وع‬ ْ ‫ف‬ َ , those in which it is ْ ‫ف‬

‫وب‬ ْ ‫م‬ َ and those in which it is ‫وم‬ َ , and likewise the places in which the ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫جُز‬ ُ ‫مْر‬ ‫سم‬ ْ ‫م‬ ْ ‫ ال‬is ‫وع‬ َ , those in which it is ‫وب‬ َ and those in which it is ‫ور‬ َ ُ ْ ‫من‬ ْ ‫ف‬ ْ ‫ص‬ ْ ‫جُر‬

.

We (also) know that when a ‫عل‬ ِ or ‫سم‬ ْ ‫ف‬ ْ ‫ ا‬occupies one of these places, then we make it

ُ ‫مْر‬ ْ َ ‫ال‬ ‫ور‬ ْ ‫م‬ ْ ‫م‬ َ ‫ف‬ َ , ‫وب‬ َ , ‫وع‬ َ or ‫وم‬ َ , except that among the ‫عال‬ ُ ْ ‫من‬ ْ ‫جُر‬ ْ ‫ص‬ ْ ‫ف‬ ْ ‫جُز‬ َ and ‫ماء‬ ْ ‫ ال‬there is that which is ‫ي‬ َ ‫س‬ َ , that is, its ending never changes with ّ ِ ‫مب ْن‬ despite changing the constructions (in which it occurs) as we already know.

The ‫ي‬ َ ْ ‫( ال‬i.e. indeclinable word), when it occurs in one of the places of , ّ ِ ‫مب ْن‬

‫جْزم‬ َ ْ ‫ ال‬, ‫صب‬ ْ ّ ‫الن‬

ْ ‫الّر‬ ‫فع‬

or ‫ر‬ َ ْ ‫ ال‬, then we do not change its ending by virtue of the fact ّ ‫ج‬

that it occurs in that place such that were we to replace it by an ‫رب‬ ْ ‫م‬ ُ َ ‫ع‬

‫سم‬ ْ ‫ا‬

then

ْ ‫ الّر‬or ‫صب‬ ‫فع‬ ْ ّ ‫ الن‬for example would surely have been apparent and explicit in that ‫عَرب‬ ْ ‫م‬ ْ ‫ ال‬. ُ ْ ‫سم ال‬

Hence, based on the aforementioned, we say concerning for example:

♦ "‫م‬ َ ‫و‬ ُ ": ٌ ِ ‫عال‬ َ ‫ه‬

ْ ‫َر‬ ("‫ع‬ ٍ ‫ف‬

ٌ َ ْ ‫عَلى ال‬ ّ ‫ح‬ ‫ل‬ َ ‫ي‬ ِ ‫ح‬ ُ ) َ ‫م‬ َ ‫ي‬ َ ‫مب ْت َدَأ‬ ُ "‫و‬ َ ‫ه‬ ْ ‫ف‬ ّ ِ ‫مب ْن‬ ِ ْ ‫فت‬ 68

َ in a place of ‫فع‬ ْ ‫] َر‬, ["‫و‬ ُ " is a ‫دأ‬ َ َ ‫مب ْت‬ َ ْ ‫فت‬ ُ and indeclinable and built on a ‫حة‬ َ ‫ه‬ َ ‫ه‬ ٌ ‫ض‬ ♦ "‫ل‬ ِ ‫فا‬ ُ ّ ‫ "إ ِن‬: ّ ‫ح‬ ‫ل‬ َ ‫ة‬ ٌ ّ ‫مب ْن ِي‬ ِ ‫م‬ ّ ‫عَلى ال‬ ّ ِ ‫م "إ‬ َ ‫م‬ ْ ‫هاء ا‬ َ ْ ‫)ال‬ َ ‫ي‬ ّ ‫ض‬ َ "‫ن‬ ُ ‫س‬ ْ ‫ف‬ [the ‫هاء‬ َ in a place of ّ ِ ‫سم "إ‬ َ ْ ‫ ال‬is the ‫ن‬ ْ ‫ "ا‬and is indeclinable and built on a ‫مة‬ ّ ‫ض‬ ‫صب‬ ْ َ ‫ ] ن‬and (‫ب‬ ٍ ‫ص‬ ْ َ‫ن‬

َ َ‫صدَق‬ ♦ "‫ه‬ َ ‫ن‬ َ ‫ه‬ ُ ‫ص‬ ُ ‫ح‬ َ ‫س‬ ْ ‫م‬ ُ ُ ‫مل‬ َ ‫ع‬ ُ ‫د‬ َ ": ْ ‫ق‬ َ ‫ن‬ َ ْ ‫عَلى ال‬ ّ ‫ح‬ ٌ ‫ع‬ ‫ل‬ َ ‫ي‬ ِ ‫ح‬ ِ "‫ق‬ َ َ‫صد‬ َ ‫م‬ ْ ‫ف‬ َ ‫ي‬ َ ‫ض‬ َ ‫ل‬ َ ْ ‫ف‬ ّ ِ ‫مب ْن‬ ِ ْ ‫فت‬ ٍ ‫ما‬ َ َ ْ َ ‫على‬ َ ‫ي‬ ٌ ‫ضا‬ ٌ ‫ضا‬ َ ‫م‬ َ ‫م‬ ِ ْ ‫ف إ ِلي‬ ُ ‫ص‬ َ ‫وال‬ َ ‫ه‬ ُ ُ‫هاء‬ ُ "‫د‬ ْ ‫"ق‬ َ ‫ف‬ ّ ِ ‫مب ْن‬ ّ ‫ح‬ (‫جّر‬ ِ ‫م‬ ّ ‫ال‬ َ ‫ل‬ َ ‫م‬ َ ‫ي‬ ّ ‫ض‬ ْ ‫ف‬ َ in a place of ["‫ق‬ َ َ‫صد‬ ِ and is indeclinable and built on a ‫حة‬ ْ ‫ف‬ َ ْ ‫فت‬ َ ‫عل‬ َ " is a ‫ض‬ ٍ ‫ما‬ َ " , ‫جْزم‬ َ ‫م‬ َ ‫م‬ ِ ْ ‫ضاف إ ِل َي‬ ُ‫صد‬ َ " is a ‫ضاف‬ َ ْ ‫ ال‬is a ‫ه‬ ُ and the ‫هاء‬ ُ and is ْ ‫ق‬ indeclinable and built on a ‫مة‬ َ in a place of ‫جّر‬ َ ] ّ ‫ض‬ ("،‫م‬ َ ٍ ‫جْز‬

and likewise you extend the rule to other similar cases.

69

The Method of Syntactic Analysis / Parsing (‫ب‬ ْ ِ ‫ال‬ ِ ‫عَرا‬

‫فّية‬ ِ ْ ‫)ك َي‬

We know from what has gone before that:

♦ ♦ ♦ ♦

ْ from the ‫ية‬ ّ ِ ‫جائ‬ َ ‫ه‬ ِ ‫ال‬

‫وف‬ ُ ْ ‫ ال‬all the ‫مات‬ َ ِ ‫ ال ْك َل‬are composed, ْ ‫حُر‬ the ‫مات‬ ِ ْ ‫ال‬, the ‫سم‬ ْ ‫ف‬ َ ْ ‫ ال‬, ْ ‫ ال‬and the ‫حْرف‬ َ ِ ‫ ال ْك َل‬comprise the ‫عل‬ of the ‫مات‬ ْ ‫م‬ َ ِ ‫ ال ْك َل‬there is that which is ‫ي‬ َ and that which is ‫عَرب‬ ُ and ّ ِ ‫مب ْن‬ ُ ‫مْر‬ the ‫رب‬ ْ ‫م‬ ْ ‫م‬ ْ ‫م‬ ُ ْ ‫ ال‬can be ‫وم‬ َ , ‫وب‬ َ , ‫وع‬ َ or ‫ور‬ َ . ُ ْ ‫من‬ َ ‫ع‬ ْ ‫جُز‬ ْ ‫ص‬ ْ ‫ف‬ ْ ‫جُر‬

We also know the respective places (in which the ‫رب‬ ْ ‫م‬ ُ ْ ‫ ال‬is , َ ‫ع‬

‫وم‬ ْ ‫م‬ َ , ‫وب‬ َ ُ ْ ‫من‬ ْ ‫جُز‬ ْ ‫ص‬

ُ ‫مْر‬ ‫وع‬ َ ْ ‫ف‬

or ‫ور‬ ْ ‫م‬ َ ) and hence it should not be difficult ْ ‫جُر‬ for us after that, when we see a particular expression, to be able to: ♦ read it correctly, ♦ distinguish between the words contained in it by identifying the ‫سم‬ ِ ْ ‫ال‬ ْ ‫ف‬ ْ ‫ ال‬, the ‫عل‬ and the ‫رف‬ َ ْ ‫ ال‬among them, ْ ‫ح‬

♦ isolate the ‫ي‬ ْ ‫م‬ َ ْ ‫ ال‬and ‫عَرب‬ ُ ْ ‫ال‬ ّ ِ ‫مب ْن‬ ُ ‫مْر‬ ♦ distinguish the ‫وم‬ ْ ‫م‬ ْ ‫م‬ َ ْ ‫ ال‬, ‫وب‬ َ ْ ‫ ال‬, ‫وع‬ َ ْ ‫ ال‬and ‫ور‬ َ ْ ‫ال‬ ُ ْ ‫من‬ ْ ‫جُز‬ ْ ‫ص‬ ْ ‫ف‬ ْ ‫جُر‬ (among them) and ♦ state the reason for that being the case.

This is called "‫راب‬ ْ ِ ‫( "ال‬syntactic analysis / parsing). َ ‫ع‬ Thus, we say concerning for example: "‫د‬ َ ِ ‫وم ِ ل‬ ٍ ‫غ‬ ْ َ ‫ال ْي‬ tomorrow):

َ ّ ‫ؤ‬ َ ُ ‫( "ل َ ي‬Let no one postpone today’s work until َ ‫م‬ ‫ل‬ َ ٌ‫حد‬ َ ‫خْر أ‬ َ ‫ع‬

ّ ‫ح‬ ‫ن‬ َ ‫ي‬ ُ ‫حْر‬ ِ ‫ل‬ َ ‫م‬ َ ّ ‫عَلى ال‬ ْ َ‫ف ن‬ َ ‫م‬ َ َ‫ن ل‬ َ ،‫ي‬ ِ ‫و‬ ْ ُ ‫سك‬ ّ ِ ‫مب ْن‬ ٍ ‫ه‬ َ " َ‫عد‬ ُ ‫و‬ ٌ ‫ع‬ .‫ة‬ ٌ ‫ر‬ ِ ‫و‬ ِ َ ‫م‬ ِ َ ‫هي‬ ِ ‫ل" الّنا‬ ِ ‫ع‬ ْ َ‫ه ب‬ ْ ‫م‬ ْ ‫ف‬ ٌ ‫و‬ َ ‫ع‬ ُ ‫ل‬ ْ ‫ق‬ ُ ِ‫م ل‬ ْ ‫جُز‬ ِ ‫ضا‬ ُ ‫مْر‬ َ ٌ ‫ع‬ ‫ع‬ ٌ ‫و‬ ِ ‫فا‬ َ ‫ل‬ ْ ‫ف‬ ْ ‫م‬ ٌ ‫و‬ ‫ب‬ ِ ِ‫ل ب‬ ٌ ‫و‬ ُ ‫ف‬ َ ‫ه‬ َ ُ ْ ‫من‬ ْ ‫ص‬ ْ ‫ع‬ َ ‫وٌر‬ ‫ر‬ ‫ج‬ ‫م‬ ‫ه‬ ‫ي‬ ‫ل‬ ‫إ‬ ‫ف‬ ‫ضا‬ ‫م‬ ْ ُ ْ َ ِ ْ ِ ٌ َ ُ َ ْ َ ّ ‫ح‬ ‫ه‬ َ ‫ي‬ ُ ‫حْر‬ َ ‫م‬ َ ‫ف‬ َ ‫م‬ ُ ّ ‫الل‬ ْ َ ‫على الك‬ ُ ‫لل‬ َ َ ‫ ل‬،‫ر‬ َ ‫جّر‬ ّ ِ ‫مب ْن‬ ِ ‫س‬ َ "‫و‬ .‫م‬ ٍ ‫غ‬ ْ ‫م‬ َ "‫د‬ ْ ‫جُر‬ َ ِ ّ ‫وٌر ِبالل‬ and likewise you extend the rule to other similar cases.

‫والحمد لله رب العالمين‬

70

َ " :"‫ل‬ .‫ب‬ ْ ِ ‫ال‬ ِ ‫عَرا‬ َ ُ ‫"ي‬ :"‫خْر‬ ّ ‫ؤ‬ َ :"‫د‬ ٌ ‫ح‬ َ ‫"أ‬ َ ‫م‬ :"‫ل‬ َ " َ ‫ع‬ :"‫م‬ ْ َ ‫"ال ْي‬ ِ ‫و‬ :"‫د‬ َ ِ ‫"ل‬ ٍ ‫غ‬ ،‫ب‬ ْ ِ ‫ن ال‬ ِ َ ‫م‬ ِ ‫عَرا‬